Give*
C5tieolo$cal Collection,
of the*
7
WRITINGS
EDWARD THE SIXTH,
WILLIAM HUGH, QUEEN CATHEEINE PAKE,
ANNE ASKEW, LADY JANE GEEY,
HAMILTON, AND BALNAVES.
LONDON:
THE RELIGIOUS TRACT SOCIETY;
56, PATERNOSTBR-ROW ; 65, ST. PAUL'S CHURCHYARD
AND 164, PICCADILLY ;
AND SOLD BY THE BOOKSELLERS.
300
0T7
CONTENTS.
EDWARD THE SIXTH.
Fag*
OMB Account of King Edward the Sixth 1
ome Particulars of Sir John Cheke 22
iug Edward the Sixth, against the Pope's Supremacy 25
, A Short Catechism 49
xtracts from the Primer of King Edward the Sixth 80
HUGH.
e Account of William Hugh 2
ic Troubled Man's Medicine.
ook I. To comfort a man being in trouble, adversity, or sickness. 3
II. To (each a man gladly to die 39
CATHERINE PARR.
me Account of Queen Catherine Parr 1
tter to Lady Wriothesley, comforting her for the loss of her Son 14
dyers or Meditations ; wherein the mind is stirred patiently to
suffer all afflictions here, to set at naught the vain prosperity
of this world, and always to long for everlasting felicity.
Collected out of certain holy works, by the most virtuous and
gracious princess, Catherine, queen of England, France,
and Ireland 15
e Lamentation or Complaint of a Sinner, made by the most
virtuous and gracious lady, queen Catherine, (Parr,) bewail
ing the ignorance of her blind life led in superstition .... 29
HAP. I. Of an humble confession of sins to the glory of God 32
II. A lamentation of a sinner, with a hearty repentance
in faith, to obtain absolution and remission through
the merits of Christ 36
III. What true faith worketh in the soul of a sinner. ... 38
IV. Of the great love of God towards mankind, and of
the inward beholding of Christ crucified 41
V. Of the glorious victories of Christ over all enemies. 43
VI. That we ought to submit ourselves to the school of
the cross, and still look and learn in the book of
the cross 47
711. A Christian bewailing the miserable ignorance and
blindness of men 49
III. Of the fruits and rules of true Christianity for men
to follow 52
IX. Of the fruits of infidelity, and offence of weaklings . 54
X. Of carnal gospellers, by whose evil living, God's truth
is shamefully slandered 56
XI. Of the virtuous properties of God's children, of whom
every one attendeth his vocation 09
ill, The conclusion, with a Christian exhortation to the
amendment c f life 62
'V CONTENTS.
ANNE ASKEW.
Page
Short Account of Anne Askew 2
John Bale to the Christian readers 3
Her First Examination r ]0
Her Latter Apprehension and Examination 21
The Ballad she made and sang in Newgate 33
Her Martyrdom 3o
LADY JANE GREY.
Some Account of Lady Jane Grey 2
Her communication with Dr. Feckenham 19
Letter I. To Bullinger 22
II. To the same 25
III. To the same 26
IV. To Queen Mary 2V
V. To her Father 'J
VI. To Hardiug 3
VII. To her sister, lady Catherine 4
An effectual Prayer made in time of trouble 4
Letter from John Banks to H. Bullinger 4
Last hours of the duke of Suffolk
A CERTAIN GODLY SUPPLICATION by certain inhabitants of Norfolk
and Suffolk
PATRICK HAMILTON.
Brief Account of Patrick Hamilton. -.
John Frith unto the Christian Reader
Patrick's Places, a treatise of the law and the gospel
BALNAVES.
The Confession of Faith, containing how the Troubled Man should
seek refuge at his God, thereto led by faith ; with the de
claration of the article of Justification at length. The
order of good works which are the fruits of faith ; and how
the faithful and justified man should walk and live in the
perfect and true Christian religion, according to his vocation.
Compiled by M. Henry Balnaves, of Halhill, and one of the
lords of session and council of Scotland, being a prisonei
within the old palace of Roane. In the year of our Lord,
1548. Directed to his faithful brethren, being in like
trouble or more. And to all true professsors and favourers
of the sincere word of God.
The Epistle Dedicatory by the Publisher
Original Preface, by Knox
The Author, unto the faithful readers
Confession of Faith, declaring the article of Justification
A Brief Summary of this Book 11
SOME ACCOUNT
OF
KING EDWARD VI.
rife, Jane Seymour. He ^was born a v ceremony on the
2th, 1537, where he was ***"g^ prin ce had been long
15th of the same month. Ahe tnrr n u wag rece ived by
desired, but the joy with whichAe 1 nt mg e ^
the court and the nation, was abated by the Q ^.p^.*
his mother, on the 24th, twelve days alter the m iWe
Henry was much afflicted and ^ fSKK the ensuing
, the loss he had sustained ; J^lJSJSiU tokens of
Christmas were not allowed to put
Respect to her memory. pv i nce d for the welfare of his
The care which Henry VIII euncea g rf
. 'lildren, with his ^^L^^^ICW which prove
li- arned and pious instructors, are ci ro haye
E e character of that ^ monarch, with s ^ h ^ ^ t ^ ose who
: en very different from the .^^S'country from the
I. , nnot forgive the part ^^^J^J.^ six years, prince
Church and chancell or of the
tly bishop of Ely. n eo a
.
.as been copied from one to ario ther. By this me th
strengthened their legend of Henry's d JB ^ J ^ still
might be preserved by the death of his m > y book
SS falseLod of that statement is dl r pmd by a
the records of the H . L "uneral and the
, . unl, and the various
gives all the particulars relative to the V* e " s ecease to the inter-
after the birth of her son.
2 King Edward VI. Life.
pronunciation of that language,* was appointed tutor to the
prince. These excellent and learned men gave full attention to
their important charge. The manner in which their labours were
blessed is thus described by William Thomas, afterwards clerk
of the council, himself a learned man. In a work entitled The
Pilgrim, he says, " If ye knew the towardness of that young
prince, your hearts would melt to hear him named, and your
stomach abhor the malice of them that would him ill. The beauti-
fullest creature that liveth under the sun ; the wittiest, the most
amiable, and the gentlest thing of all the world. Such a capacity
in learning the things taught him by his schoolmasters, that it is
a wonder to hear say. And finally, he hath such a grace of pos
ture, and gesture in gravity, when he comes into a presence, that
it should seem he were already a father, and yet passes he not the
age of ten years. A thing undoubtedly much rather to be seen
than believed." Sufficient proof still remains of the progress
made by prince Edward under these instructors, from numerous
letters written by him in Latin and in French, some as early as
his ninth year, also by several Latin orations or themes, preserved
in the British Museum. At this period of his life the prince
chiefly resided in Hertfordshire. Of his tutors, Cheke appears
to have been the most constantly with him, but the earlv forma
tion of his habits and temper probably had devolved principally
upon Cook and Cox. The prince afterward told Cardan he hacl
had two masters, Moderation and Diligence, designating Cox by
the former, and Cheke by the latter appellation. Curio, the
Italian reformer, addressing Cheke and Cook, said, " that by
their united prayers, counsels, and industry, they had formed
a king of the highest, even of divine hopes." But, in the his
tory of this excellent prince, Cranmer must never be forgotten.
The watchful care of that excellent prelate, and his anxiety for
the progress of the reformation, were continually exercised for
the benefit of the heir to the crown, and for his advancement in
true religion and sound learning. It is however evident, that
more than mere natural docility prepared the youthful prince to
receive the instructions of his able and pious preceptors. The
effects of divine influence upon his heart were manifest during the
whole of his short yet interesting course. Without this, human
teachers would have planted and watered in vain.
We have not many anecdotes of the youthful days of this excel
lent prince ; but one which is characteristic of his piety, and evi
dences the principles in which he was trained, has been pre
served by Fuller. When engaged with some companions in amuse
ments suitable for his age, he wished to take down from a shelf
something above his reach. One of his playfellows offered him a
* Gardiner's zeal against every kind of reformation, and especially
any which promoted the study of the scriptures in the original, was
shown by his decided opposition to this improvement, he threatened
expulsion to all who should favour it.
His education the Protector's prayer. 3
large bible to stand upon, but perceiving- it to be a bible, Edward
refused such assistance with much indignation. He sharply re
proved the offerer, adding, it was unfit that he should trample
under his feet that which he ought to treasure up in his head and
heart.
Fox says, that there was not wanting in the prince any dili
gence to receive that which his instructors would teach him. So
that in the midst of all his play and recreation, he would always
observe to keep the hours appointed to his study, using the same
with much attention, till time called him again from his book to
pastime. In this, his study and keeping of his hours, he so pro
fited, that Cranmer, beholding his towardness, his readiness in
both tongues, in translating from Greek to Latin, from Latin to
Greek again, in declaiming with his school-fellows without help
of his teachers, and that extempore, wept for joy, declaring to
Dr. Cox, his schoolmaster, that he would never have thought it
to have been in the prince except he had seen it himself.
Fox then mentions prince Edward's exact knowledge of the
various. parts of his own realm, Scotland, and France; also his
minute acquaintance with the names and characters of all the
magistrates and gentlemen who bore any authority. A manu
script in the British Museum relates how a schoolmaster,
named Herne, incited his unwilling scholars to apply themselves
more diligently to their books, and to improve in learning, by
emulating the example of their prince.
While prince Edward was in the tenth year of his age, and was
thus preparing for the duties which lay before him, Henry VIII.
died, on January 28th, 1547. The office of protector devolved
upon the earl of Hertford, one of the young king's maternal
uncles. The appointment of this nobleman to that important
office became a means of promoting the reformation. His piety
appears from a devout prayer which he seems to have used con
stantly with reference to the important charge which devolved upon
him. It is as follows :
" Lord God of hosts, in whose only hand is life and death, vic
tory and confusion, rule and subjection, receive me, thy humble
creature, into thy mercy, and direct me in my requests, that I offend
not thy high majesty. O my Lord and my God, I am the work of
thy hands ; thy goodness cannot reject me. I am the price of thy
Son's death, Jesu Christ ; for thy Son's sake thou wilt not lose me.
I am a vessel for thy mercy : thy justice will not condemn me. I
am recorded in the book of life, I am written with the very blood of
Jesus ; thy inestimable love will not cancel then my name. For
this catise, Lord God, I am bold to speak to thy Majesty. Thou,
Lord, by thy providence hast called me to rule ; make me there
fore able to follow thy calling. Thou, Lord, by thine order hast
committed an anointed king to my governance ; direct me there
fore \rith thy hand, that I err not from thy good pleasure. Finish.
B2
4 King Edward PL Life.
in me, Lord, thy beginning 1 , and begin in me that thou will
finish.
" By thee do kings reign, and from thee all power is derived.
Govern me, Lord, as I shall govern ; rule me, as I shall rule. I
am ready for thy governance ; make thy people ready for mine. I
seek thy only honour in my vocation ; amplify it, Lord, with thy
might. If it be thy will that I shall rule, make thy congregation
subject to my rule. Give me power, Lord, to suppress whom
thou wilt have to obey.
" I arn by appointment thy minister for thy king, a shepherd
for thy people, a sword-bearer for thy justice : prosper the king,
save thy people, direct thy justice. 1 am ready, Lord, to do that
thou commandest ; command that thou wilt. Remember, O,
God, thine old mercies ; remember thy benefits showed heretofore.
Remember, Lord, me thy servant, and make me worthy to ask.
Teach me what to ask, and then give me that I ask. None other
I seek to, Lord, but thee, because none other can give it me. And
that I seek is thine honour and glory.
" I ask victory, but to show thy power upon the wicked. I ask
.prosperity, but for to rule in peace thy congregation. I ask wis
dom, but by my counsel to set forth thy cause. And as I ask for
myself, so, Lord, pour thy knowledge upon all them which shall
counsel me. And forgive them, that in their offence I suffer not
the reward of their evil.
" If I have erred, Lord, forgive me; for so thou hast promised
me. If I shall not err, direct me ; for that only is thy property.
Great things, O my God, hast thou begun in my hand ; let me
then, Lord, be thy minister to defend them. Thus I conclude,
Lord, by the name of thy Son Jesus Christ. Faithfully I commit
all my cause to thy high providence, and so rest to advance all
human strength under the standard of thy omnipotency."
The coronation took place on the 28th of February. The usual
grant of a general pardon followed ; thus the prosecutions for
religion commenced during the latter years of the preceding
reign, under the act of six articles, were terminated. Although
that and other persecuting acts were not regularly repealed till
some months after, many were released from prison, and a num
ber of learned and pious individuals were allowed to return from
exile, whose assistance gave new vigour to the efforts for reforma
tion. But the most remarkable circumstance connected with the
coronation, was the address of archbishop Cranmer'to the youth
ful monarch. The prelate therein gave the following charge,
which the king did not forget, as his subsequent conduct shows.
This address was found among the collections of archbishop Usher.
" Most dread and royal sovereign ; the promises your highness
hath made here, at your coronation, to forsake the devil and all
his works, are not to be taken in the bishop of Rome's sense ;
when you commit any thing distasteful to that see, to hit your
majesty in the teeth, as pope Paul the third, late bishop of
His coronation Cranmer's charge.
;, sent to your royal father, saying, ' Didst thou not promise,
r permission of thy coronation, to forsake the devil and all
Rome,
at our
his works, and dost thou run to heresy ? For the breach of this
thy promise, knowest thou not, that it is in our power to dispose
of thy sword and sceptre to whom we please ?' We, your majesty's
clergy, do humbly conceive, that this promise reacheth not at your
highness' s sword, spiritual or temporal, or in the least at your
highness swaying the sceptre of this your dominion, as you and
your predecessors have had them from God. Neither could your
ancestors lawfully resign up their crowns to the bishop of Rome
or his legates, according to their ancient oaths then taken upon
that ceremony.
" The bishops of Canterbury, for the most part, have crowned
your predecessors, and anointed them kings of this land ; yet it
was not in their power to receive or reject them ; neither did it
give them authority to prescribe them conditions to take or leave
their crowns, although the bishops of Rome would encroach upon
your predecessors, by their act and oil, that in the end they might
possess those bishops with an interest to dispose of their crowns
at their pleasure. But the wiser sort will look to their claws and
clip them.
" The solemn rites of coronation have their ends and utility ;
yet neither direct force or necessity : they are good admonitions to
put kings in mind of their duty to God, but no increasement of
their dignity ; for they are God's anointed ; not in respect of the
oil which the bishop useth, but in consideration of their power,
which is ordained ; of the sword, which is authorized ; of their
persons, which are elected of God, and endued with the gifts o
his Spirit, for the better ruling and guiding of his people.
" The oil, if added, is but a ceremony : if it be wanting, tha
king is yet a perfect monarch notwithstanding, and God's anointed,
as well as if he was inoiled. Now for the person or bishop that
doth anoint a king, it is proper to be done by the chiefest. But if
they cannot, or will not, any bishop may perform this ceremony.
" To condition with monarchs upon these ceremonies, the
bishop of Rome (or other bishops owning his supremacy) hath no
authority ; but he may faithfully declare what God requires at the
hands or kings and rulers, that is, religion and virtue. Therefore,
not from the bishop of Rome, but as a messenger from my
Saviour Jesus Christ, I shall most humbly admonish your royal
majesty, what things your highness is to perform.
" Your majesty is God's vicegerent, and Christ's vicar within
your own dominions, and to see, with your predecessor Josiah,
God truly worshipped, and idolatry destroyed ; the tyranny of the
bishops of Rome banished from your subjects, and images removed.
These acts are signs of a second Josiah, who reformed the church
of God in his days. You are to reward virtue, to revenge sin, to jus
tify the innocent, to relieve the poor, to procure peace, to repress
violence, and to execute justice throughout your realms. For
6 King Edward VI. Life.
precedents on those kings who performed not these things, the old
law shows how the Lord revenged his quarrel ; and on those kings
who fulfilled these things, he poured forth his blessings in abun
dance. For example, it is written of Josiah, in the book of the
Kings, thus : ' Like unto him there was no king, that turned to
the Lord with all his heart, according to all the law of Moses ;
neither after him arose there any, like him.' This was to that
prince a perpetual fame of dignity, to remain to the end of days.
" Being bound by my function to lay these things before your
royal highness ; the one, as a reward if you fulfil ; the other, as a
judgment from God if you neglect them ; yet I openly declare,
before the living God, and before these nobles of the land, that I
have no commission to denounce your majesty deprived, if your
highness miss in part, or in whole, of these performances : much
less to draw up indentures between God and your majesty ; or
to say you forfeit your crown, with a clause for the bishop of
Rome, as have been done by your majesty's predecessors, king
John and his son Henry of this land. The Almighty God of
his mercy let the light of his countenance shine upon your ma
jesty, grant you a prosperous and happy reign, defend you, and
save you ; and let your subjects say, Amen.
" GOD SAVE THE KING."
The piety of the youthful monarch was manifested at the coro
nation. Bale relates, upon the authority of credible witnesses,
that when three swords were brought to be carried in the proces
sion, as emblematical of his three kingdoms, the king said there
was one yet wanting. The nobles inquiring what it was, he
answered, THE BIBLE, adding, " That book is the sword of the
Spirit, and to be preferred before these swords. That ought in
all right to govern us, who use them for the people's safety by
God's appointment. Without that sword we are nothing, we can
do nothing, we have no power. From that we are what we are
this day. From that we receive whatsoever it is that we at present
do assume. He that rules without it, is not to be called God's
minister, or a king. Under that we ought to live, to fight, to
govern the people, and to perform all our affairs. From that alone
we obtain all power, virtue, grace, salvation, and whatsoever we
have of divine strength." When the pious young king had thus
expressed himself, he commanded the bible to be brought with
the greatest reverence, and carried before him.
His affection for Cranmer, and his pious feelings, appear from
the following letter written by him to the archbishop, originally
in Latin.
" Revered godfather, although I am but a child, yet I am not
unmindful of the services and the kindnesses you daily perform
and manifest towards me. I have not forgotten your kino letters
delivered to me on St. Peter's eve. I was unwilling to answer them
until now, not from neglect or forgetfulness, but that, as I daily
meditated on them, and committed their contents faithfully to
The Progress of the Reformation. 7
memory, at length having well considered them I might reply the
more wisely. I do indeed embrace and venerate the truly paternal
affection towards me which is expressed in them may your life
be prolonged for many years, and may you continue to be a re
spected father to me by your godly and wholesome counsels.
For I consider that godliness is to be desired and embraced by me
above all things, since St. Paul has said, Godliness is profitable to
all things."
Cranmer's reply is as follows : it was also written in Latin.
" My beloved son in Christ I am as much concerned for your
welfare as my own ; therefore when I learn that you are safe and
well, I feel myself to be so also. My absence cannot be so un
pleasant to you, as your letters are pleasing to me. They show
that you possess a disposition worthy of your rank, and a preceptor
suitable for such a disposition. From your letters I perceive that
you so cultivate learning that heavenly truths are not among the
things you least care for, and whoso careth for those things, shall
not be overcome by any cares. Go on, therefore, in the way upon
which you have entered, and adorn your native land, that the light
of virtue which I behold in you may hereafter enlighten all your
England," &c.
His tutor (probably Dr. Cox) says in a letter to the arch
bishop, " Your godson is merry and in health, and of such to-
wardness in learning, godliness, gentleness, and all honest quali
ties, that both you and I, and all in this realm, ought to think
him to be, and take him for, a singular gift sent of God," &c.
The education of Edward VI. inspired the protestants with great
hopes of the progress of the truth, but they were not wholly devoid
of apprehensions respecting the influence of the papists at court.
Bale says, "Many things I conclude concerning prince Ed ward,
whom I doubt not but the Lord hath sent for the singular comfort
of England. Not that I timorously define any thing to come con
cerning him ; considering it only in the Lord's power. But I desire
of the same Lord to preserve his bringing up from the contagious
drinks of those false physicians. And this is to be prayed for of
:ill men." That many such prayers were offered by the protestants
there can be no doubt ; the frequent references to the youthful
monarch by Latuner and other reformers, show the pleasure mixed
with anxiety, with which they regarded his advance in life.
Latimer, in his sermon on the plough, notices how the papist*
" whispered the king in his ear," alluding no doubt particularly
to the crafty Gardiner, who also laboured earnestly to persuade
the protector and the council to leave all matters concerning re
ISgion in their present state, during the king's minority.
Happily for England, the intrigues of Gardiner were not sue
cessful. The reformation advanced steadily from the commence
ment of the reign of Edward VI. That it proceeded not to the
full extent which might have been desirable, is accounted for by
8 King Edward VI. Lift.
the peculiar state of parties in the English court at that, time ; also
by the political situation of the country with regard both to foreign
and domestic affairs. That much remained imperfect may readily
be admitted, but at no previous period of English history, and
not often at any subsequent time, was true religion more
generally prevalent through all ranks than in the reign of Edward
VI. To enter into the details of the progress of the reformation
would be impossible in the present brief account, which is rather
intended to give some particulars of the private character of king
Edward than of the public proceedings of his reign.*
The decision with which the protector and his counsellors pro
ceeded with the work of reformation from the first, is shown by a
letter from John ab Ulmis to Bullinger, written at Oxford on As
cension day, 1546. He says, " England is adorned and enlight
ened by the word of God, and the number of the faithful increases
largely every day. The mass, so dear to papists, begins to give
way ; in many places it is already dismissed and condemned by
divine authority, images are extirpated throughout the land, nor
does the least spark remain which can afford hopes to the papists,
or give them an occasion for confirming their errors respecting
idols, or an opportunity of drawing aside the people from our
Saviour. The marriage of the clergy is allowed and sanctioned
by the royal approbation. Peter Martyr has demonstrated to
general satisfaction, from the scriptures, and the writings of
orthodox divines, that purgatory is only a cross to which we have
been hitherto subjected. The same result has taken place respect
ing the eucharist, or the holy supper of the Lord that it is a
commemoration of Christ, and a solemn showing forth of his
death, not a sacrifice."
As early as 1548, though but eleven years of age, we find king
Edward seriously attending to the duties of the kingly office, by
studying the state and condition of his realm, with an earnest
desire to promote its safety and peace. In acquiring this know
ledge, among other persons, he made considerable use of William
Thomas already mentioned, whose natural abilities and attain
ments fitted him to impart information upon these subjects.
Thomas planned a series of discourses to illustrate a number of
principles or propositions which he stated. Of these he gave a
list, desiring the king to point out such as he most wished to have
discussed without delay. These " Common-places of State," as
they were entitled, are enumerated by Strype. It is hardly neces
sary to say that they differ most widely from the principles which
Machiavel prepared for the instruction of an Italian prince, not
long before that period. The following may be mentioned :
1 0. Whether religion, beside the honour of God, be not also the
greatest stay of civil order ? 23. How much good ministers are
* Some account of the progress of the reformation during the reign of
king Edward will be found in the life of Cranmer, prefixed to the
writings of that reformer in the present collection.
His attention to his royal duties. 9
to be rewarded and the evil punished? 80. Whether princes
ought to be contented with reasonable victories, and so to leave ?
The discourses of Thomas, it is true, were founded chiefly upon
human policy, but there are points in them which indicate a better
spirit ; as for example, the religion of a prince whose amity is
sought, is stated to be a matter for consideration. " A prince
in battle," must also " examine whether his cause be lawful and
just; for in a just cause shall God assist him." In a discourse
concerning his majesty's outward affairs, we find the following
paragraph. " Albeit that our quarrel is in God, and God our
quarrel, who never faileth them that trust in him ; yet forasmuch
as wickedness reigneth in the midst of us, like as we should not
mistrust the goodness of God, so ought we neither to neglect that
policy which may help us to avoid the like captivity, that for wick
edness happened to the elect people of Israel." Similar refer
ences to divine truths will not be found in political instructions, at
many periods of our history, and the reader will easily suppose
that when such principles were recognised in private official do
cuments, those of a public naure would not be deficient in their
mention, of Him who has declared, " By me kings reign."
The attendance of Cheke upon his royal pupil was interrupted
for a time, the cause of which does not distinctly appear ; but the
fruits of his former instructions still remained. Among other
interesting documents respecting king Edward, still in existence,
is a journal, wherein are written down brief remarks concerning
such affairs as from time to time came before him. Cheke is
said to have advised him to keep a diary, observing, " That a
dark and imperfect reflection upon affairs floating in the memory,
was like words dispersed and insignificant ; whereas a view of them
in a book, was like the same words digested and disposed in good
order, and so made significant." The king also kept in his own
custody copies of all public records, and other matters which came
under the consideration of the council.
Cheke returned to his attendance upon the king, early in 1550 :
he was in some danger of being involved in the protector's disgrace,
but escaped the storm, and stood afterwards more secure in the
royal favour. He used his increasing interest at court to favour
religious and learned men, foreigners as well as English.
Ridley, as we shall hereafter see, called him, " one of Christ's
special advocates, and one of his principal proctors." Ascham
also urged upon him the opportunity which he enjoyed, with Cecil
and Cook, of favouring good matters relative either to religion or
learning, and told him that they were expected to use these
opportunities as they were able. Ascham' s letters show that
Cheke was not indifferent to these important subjects. The bene
ficial influence of Cheke also appeared from the kind reception
given to Bucer, Fagius, and Martyr, when driven to England by
the persecutions which followed the promulgation of the Interim in
Germany. A number of letters and other documents which still
8
10 King Edward VI. Life.
exist, show the advantages which resulted to the English refor
mation from the assistance of these refugees, under whose advice
many improvements were introduced into the revised service book.
Cranmer as well as Cheke encouraged the resort of the foreign
protestants to England. On the decease of Bucer, application was
made to Melancthon to supply his place ; the king's death, how
ever, intervened before a final arrangement was effected. Even
foreigners who did not visit England were fully aware of the
value of this pious king, as appears from many passages in their
writings. Bullinger, in particular, addressed him in the preface
to a decade of his sermons, in a manner which at once showed his
own faithfulness, and his opinion of the Christian principles of the
monarch. He urged him, " To hold it as an undoubted truth
that true prosperity was to be obtained by him no other ways, than
by submitting himself and his whole kingdom to Christ, the
highest Prince, and by framing all matters of religion and justice
throughout his dominions according to the rule of God's word ;
not stirring one inch from that rule ; propagating the kingdom of
Christ, and trampling upon that of antichrist, as he had so happily
begun." In another dedication he urges the king to proceed with
firmness, and in the fear of God, not imitating the politic courses
then adopted in Germany. The foreign protestants were anxious
to engage the co-operation of Edward, and offered to wave some
minor points of discipline if a general union could be effected. In
order to counteract this, the rornanists sent emissaries who pre
tended to be opposed to popery, while they were secretly sup
ported by Gardiner in their attempts to excite discord in England.
The king was solicitous for the welfare and comfort of these
learned refugees, who were a good deal inconvenienced by some
manners and customs of England. Hearing that Bucer had suf
fered in health for the want of a stove (or heated room) which he
had been accustomed to in Germany, he sent him twenty pounds
to defray the expense of constructing one previously to the next
winter. Bucer in return wrote a book as a new year's gift for the
king. It was entitled, " Concerning the kingdom of Christ." A
summary of the contents is given by Burnet. It contained orach
advice on the subject of reformation, and probably occasioned a
general discourse on that subject, which the king wrote about the
year 1551. Bucer and his countrymen were also a good deal
annoyed by the papists, who still abounded in the universities.
The king's esteem for these exiles further appeared by his desire
to retain Peter Martyr when the city of Strasburg requested him to
return to them. After Bucer's decease, kind attention was shown
to the interests of his widow. The persecutions consequent upon
the Interim, which had driven Bucer and his associates from their
own countries, excited much sympathy among English protestants.
There also was ground for apprehensions of the revival of popery
at home. Under these circumstances, to the petition in the
liturgy, " Give peace in our time," was added the response,
Troubles in England. 1 1
' Because there is none other that fighteth for us but thou, O
Lord."
The political events of the reign of Edward VI. need only to be
noticed very briefly in this sketch. The intrigues of the papists,
combined with the popular feelings, which were excited by various
recent changes affecting the state of society in England, led to
commotions in several districts during theyear 1549, particularly
in Norfolk, Cornwall, and Devonshire. These were suppressed
with considerable difficulty.* The duke of Somerset, though
earnest for the doctrines as well as the' outward advantages
of the reformation, weakened his influence as lord protector, by
various proceedings calculated to render him unpopular. His
authority was also assailed by political rivals. One of these, his
>wn brother, the lord admiral, a very unworthy character, endea-
Dured to supplant the protector with the king, by secretly sup
plying the latter with money, flattering his youthful vanity, and
endeavouring to excite his evil passions. The political intrigues
of the admiral at length called for severe measures, and he was
condemned and executed as a traitor, in 1549. Before the close
of that year, the protector himself was displaced from his office
and imprisoned, chiefly by the intrigues or the earl of Warwick,
afterwards the duke of Northumberland, who succeeded to the
direction of public affairs, and outwardly adopted the measures of
reformation pursued by Somerset, though with more worldly views.
Somerset was pardoned, and released from confinement in the
following year, but again engaging in the intrigues of those
turbulent times, he was condemned and executed in January, 15.52.
The political changes in those days were seldom unattended with
bloodshed, and usually were followed by numerous executions.
We resume the personal history of king Edward. The king,
now about thirteen years of age, continued his studies. We
find him at this time reading Aristotle's Ethics ; the philoso
phical works of Cicero he had previously read. Both Greek
and Latin were now become familiar to him. Nor was he
less occupied in theological studies. The active part taken by
Cheke in some of the public disputations with the romanists, is a
sufficient proof that his pupil was interested in those subjects. In
a letter to Sturmius, dated December, 1550, Ascham, speaking
of the king, says, " that his nature equalled his fortune ; but his
virtue, or to speak as a Christian, the manifold grace of God in
him, exceeded both. He did to admiration outrun his ag^e in his
desires of the best learning, in his study of the truest religion, in
his will, his judgment, and his constancy." The dowager queen
of Scots, who visited the English court about the same time, said
that she found more wisdom and solid judgment in young king
Edward, than she would have looked for in any three princes that
were in Europe.
* See Cranmer, p. 50* Becon, p. 209.
12 King Edward VI. Life.
Hi favourite companion was Barnaby Fitzpatrick, a young- gen
tleman of Ireland, brought up with him from childhood. In 1 55 1 ,
the youthful monarch sent his companion to Paris to attend the
French court, that he might acquire knowledge which would be
useful in future life. The anxiety Edward felt for his favourite's
best interests is shown in a letter to him, dated December 20,
1551. It is as follows: " We have received your letters of the
8th of this present month, whereby we understand how you are
well entertained, for which we are right glad, and also how you
have been once to go on pilgrimage. For which cause we have
thought good to advertise you, that hereafter, if any such chance
happen, you shall desire leave to go to Mr. Pickering,* or to
Paris for your business. And if that will not serve, declare to
some man of estimation with whom you are best acquainted, thai,
as you are loth to offend the French king, because you have been
so favourably used, so with safe conscience you cannot do anj
such thing, being brought up with me, and bound to obey my
laws ; also that you had commandment from me to the contrary.
Yet if you are vehemently procured, you may go, as waiting on
the king, not as intending to the abuse, nor willingly seeing the
ceremonies, and so you look not on the mass. But in the mean sea
son, regard the scripture, or some good book, and give no reverence
to the mass at all. Furthermore remember, when you may con
veniently be absent from the court, to tarry with sir William
Pickering, to be instructed by him how to use yourself." After
some further directions as to his conduct, the king tells him not
to forget his learning, " chiefly reading of the scriptures." Fuller
observes upon this and other letters of the king to Fitzpatrick,
that familiar epistles communicate truth to posterity, presenting
history unto us with a true face of things, though not in so fine a
dress as other kinds of writings. Ascham, in one of his letters to
Sturmius, speaks of the impression which must have been made
in France by the duke of Suffolk and the other noble youths who
had been educated with the king, and who had visited that coun
try. He also mentions the abilities and acquirements of th
princess Elizabeth in the highest terms.
About this period, a learned Italian, named Cardan, visited
England on his return from Scotland to the continent. He had
gome interviews with the king, and has left the following testi
mony respecting the vouthful monarch. " All the graces were
combined in him. ite possessed the knowledge of many lan
guages while yet a child. In addition to English, his native
tongue, he was well acquainted both with Latin and French, nor
was he ignorant of the Greek, Italian, and Spanish, and perhaps
of more. Nor was he ignorant of logic, of the principles of
natural philosophy, or of music : he played well upon the lute. A
beautiful specimen of mortality ; his seriousness manifested royal
majesty ; his disposition was suitable to his exalted rank. In
* The English ambassador.
Fitzpatrick Cardan. ] 3
Bum, that child was so educated, possessed such abilities, and
caused such expectations, that he appeared a miracle. This is
not said as mere rhetorical expressions, nor does it exceed the
truth, hut in fact falls short of it." Cardan adds, " He was a mar
vellous boy ; he had learned seven languages, as I was told. With
his own, French, and Latin, he was thoroughly acquainted." He
also relates a conversation he had with Edward, in which the
latter showed that he was not to be satisfied with the imperfect
statements then made on astronomical subjects.
The king's continued attention to matters of state is described
by Fox, who relates that he was as well informed with respect to
his affairs beyond sea, as those who were personally concerned in
the negotiations. Also, that in the reception of ambassadors he
would give answers to every part of their orations, to the great
wonder of those that heard him, doing that in his tender years, by
himself, which many princes at their mature age are seldom
wont to do but by others. He was very anxious for the due
administration of justice, arranging such hours and times as he
considered would best forward the despatch of poor men's causes,
without long delays and attendance. His attention to economy is
manifest from many documents ; it did not arise from a sordid
desire of accumulation, but from a wish to spare his subjects as
much as possible, and at the same time to extricate himself from
a heavy load of debt which consumed his pecuniary resources.
He took great pleasure in active exercises, particularly riding,
leaping, and shooting with the long-bow, as appears from his
own journal, as well as the records of others.
The reign of Edward VI. furnishes the rare instance of a prince
who could bear to hear truths faithfully told, and who listened to
preachers that did not hesitate to speak to him with sincerity and
truth. Fox says, " Few sermons or none in his court, especially
in the lord protector's time, but he would be at them." Again,
" Never was he present at any such discourses but he would take
notes of them with his own hand." Latimer's sermons supply
several instances of bold, uncompromising fidelity ; he preached at
court during several lent seasons in succession. In a discourse
preached by Lever in 1550, we find equal faithfulness. It appears
that there were some about the court who endeavoured to turn
the king from his laudable studies and pursuits to the usual light
and frivolous pastimes of courts ; this indeed is plainly shown by
his own journal. Lever boldly adverted to the subject in the
following terms :
" It is not unlike, but if your majesty, with your council,
speak unto your nobles for provision now to be made for the poor
people, ye shall find some, that setting afore your eyes the hardness
of the matter, the tenderness of your years, and the wonderful
charges that should be requisite, will move and counsel you to
quiet yourself, to take your ease, yea, to take your pastime, in
1 4 King Edward VI. Life.
hawking 1 , hunting 1 , and gaming 1 ." And then turning his speech
to such a one, he thus accosted him, " Thou hast no taste nor
savour how delicious God is unto a pure conscience in godly
exercise of good works. But all that thou regardest and feelestis
voluptuous pleasures in worldly vanities ; and therefore thou dost
not perceive, how that they which be endowed with a special grace
of God, may find more pleasure and pastime in godly governance,
to keep together and save simple men, than in hawking and hunt
ing, to chase and kill wild beasts. Yea, a godly king shall find
more pleasure in casting lots for Jonah, to try out offenders which
trouble the ship of this commonwealth, than in casting dice at
hazard, to allow and maintain by his example such things as
should not be suffered in a commonwealth. Yea, surely a good
king shall take far more delight in edifying with comfort, and
decking with good order, the congregation of his people, the
church and house of God, the heavenly city of Jerusalem, than in
building such houses as seem gay and gorgeous, and are indeed but
vile earth, stones, timber, ana clay. Such like answer ought your
majesty and all noblemen to make, if ye find any of your coun
sellors more carnal than spiritual, more worldly than godly."
Knox also preached with equal faithfulness in 1552, shortly
before the removal of the court from Westminster, boldly reprov
ing the ill-conduct of the duke of Northumberland and the mar
quess of Winchester, even to their faces, as he states in his Faith
ful Admonition. Instead of incurring the royal displeasure by
this conduct, a living in the city of London was offered him ; he
declined it from scruples respecting conformity, but he was still
retained as one of the six itinerating preachers appointed by the
king, Latimer was too aged and infirm to undertake the regular
discharge of public duties ; but we find him dwelling with arch
bishop Cranmer, and as a gift of twenty pounds, then a con
siderable sum, was ordered for him by the king at an early part
of his reign, we may be assured that a suitable provision was
continued to him.
Strype has given a minute and painful delineation of vices com
mon at that period. It must be remembered they arose from
principles implanted in the days of popery. The tares which had
been plentifully sown now were apparent. To these evils the
reformers continually refer with much sorrow ; they doubtless
tended to bring down divine displeasure upon the land. The
profligate conduct of manv among the nobility, eren of some
who professedly were attached to the reformation, shows most
clearly the effects of divine grace, which alone enabled this pious
monarch and others to resist the contagion of evil example.
Some good, however, could be said of the English nobility.
Ascham, writing to Sturmius, says that the nobles of England
never were more attached to learning. He adds, "Our illustrious
king excels those of his own age, and even passes belief in
understanding, industry, perseverance, and erudition. I do not
Faithfulness of the Prctestant preachers. 1 5
learn this from the report of others, but from my own personal
knowledge and to witness it has afforded me much pleasure.
I can say that the virtues appear to have taken up their abode
in him." In reference to his listening 1 to good counsels, Cheke,
in a letter to the duke of Somerset, says, " Wherefore, as his
majesty hath always learned, so I trust he laboureth daily to avoid
the ground of all error, that self-pleasing- which the Greeks do
call Philautia ; when a man delighteth in his own reason and
despiseth other men's counsel, and thinketh no man's foresight to
be so good as his, nor any man's judgment compared to his own."
Considerable anxiety prevailed respecting a suitable matrimo
nial alliance for the king. A union with Mary, the young queen
of Scotland, had originally been designed. After this was
relinquished, some progress was made in a treaty with the royal
family of France the French king at that time was in some
respects a favourer of the reformation ; but the English protest-
ants in general were much against a foreign alliance. Latimer
spoke with his accustomed plainness from the pulpit, advising
the king " to choose one that is of God, that is, of the household
of faith ; and such a one as the king can find in his heart to love,
and lead his life in pure and chaste espousage with. Let him
choose a wife that fears God. Let him not choose a proud wan
ton ; one full only of rich treasures and worldly pomp." Besides
the proposed marriage with a French princess, which at one period
was in a considerable degree of forwardness, alliances were at
other times proposed with a daughter of the duke of Somerset,
and with the lady Jane Grey. John ab Ulmis, writing to
Bullinger, in June, 1551, respecting 1 lady Jane, says, " A report
becomes common, and is current among the nobility, that the
king is to espouse this illustrious young female. If that should
come to pass, how happy the union ! and how beneficial to the
church may we expect it to prove !"
In 1 552, his beloved tutor was afflicted with the sweating sick
ness, a contagious disease which carried off considerable num
bers. The king was anxious for Cheke's recovery. He .sought
it by earnest prayer. When told by the physicians that they
despaired of his tutor's recovery, he replied, " No, Cheke will
not die this time, I begged his life this morning in my prayer,
and obtained it." Nor was this confident expectation disap
pointed. The recovery of Cheke was regarded by the pious
reformers as a national mercy. They knew not the darker hour
which approached, both with respect to the tutor and his royal
pupil.
In the year 1552, the king was attacked by the measles and
the small-pox. From the effects of these maladies he never re
covered, though in a letter to Fitzpatrick he speaks of himself as
fully restored to health. In April that year, he removed to
Greenwich for the change of air, and continued to reside there
16 King Edward VI. Life.
the short remainder of his life, with the exception of a progress
in the summer. During 1 the ensuing winter he was afflicted with
a cough, and symptoms of consumption appeared : but he was not
less intent upon the welfare of his kingdom as to matters connected
with religion. We find, early in 1553, a catechism set forth by
the royal authority, which is generally known as " King Edward's
Catechism." This valuable summary of the doctrines of the
reformation is generally supposed to have been the work of dean
Nowell, who enlarged it after the accession of queen Eliza
beth ; it will be found in the present collection. The king 1
was earnest to procure uniformity as to doctrine, and one of
his latest memorandums connected with the public concerns of
religion has distinct reference to this point. With this view he
had articles of religion prepared, which are very similar to the
thirty-nine articles, set forth in the reign of queen Elizabeth. At
that period the principle of full toleration in matters of religion
was not understood or recognised even by protestants. But an im
portant step towards religious liberty may be here remarked ; al
though a declaration of assent to these articles was required of all
who were public teachers in the church, the royal command to this
effect did not direct any compulsory measures to enforce subscrip
tion, nor any severe proceedings, unless the articles were openly
withstood or gainsaid, in which case the council were to be informed,
that such further order might be taken as appeared requisite. Upon
this principle the king seems to have proceeded with regard to his
sister the princess Mary, as though he went so far as to prevent
the performance of the mass at her court, he records in his journal
that upon her answering that her soul was God's, and her faith
she would not change, nor dissemble her opinion with contrary
doings ; it was told her that " he constrained not her faith, but
willed her not as a king to rule, but as a subject to obey ; and
that her example might breed too much inconvenience." How dif
ferent were Mary's proceedings towards her sister Elizabeth when
she succeeded to the throne ! The alternate obstinacy and com
pliances of Mary in her correspondence with her father and
brother on this subject, appear from her letters yet extant, some
of which evince mental reservation worthy of the followers of
Loyola ; doubtless they were written under the counsel of her spi
ritual advisers. These discussions with his sister evidently were in
jurious to the king's health.
The king's illness gave rise to ambitious projects on the part of
the bold and unprincipled duke of Northumberland. He grasped
at the succession to the crown, and resolved to secure it, if pos
sible, to his own family. His designs were furthered by the
king's sincere attachment to the truth, which made him deeply
apprehensive of the consequences, if a bigoted papist like his
sister Mary should succeed to the throne. He therefore listened
to a plan suggested by Northumberland, whereby both the king's
sisters should be passed by as illegitimate, on the ground of the
His last illness Plans of Northumberland. 17
marriages of their mothers having been declared void, and by
passing over other branches who had a nearer right to the throne,
the succession should be settled upon the lady Jane Grey, who,
as Northumberland had arranged, was to marry one of his sons,
the lord Guildford Dudley. Her mother, lady Frances Brandon,
duchess of Suffolk, was grandaughter of Henry VII.
As the spring of 1553 advanced, reports of the king's death
were frequent ; the anxiety of the nation at large appears from
many passages in the writings of the reformers. Feeling his
strength decline, Edward became increasingly anxious to secure a
protestant successor. He drew up a paper with his own hand,
directing the order of succession to the throne, by which the
crown devolved upon the lady Jane Grey. An instrument was
then prepared by which the principal counsellors declared their
assent to this settlement. The judges hesitated for some time,
but, with one exception, were finally induced to consent. North
umberland's conduct was such as to make them apprehen
sive of personal violence. He urged this measure forward;
archbishop Cranmer opposed it, and argued much with the king
against such a proceeding, in the presence of two of the nobility.
He also desired to have a private conference with Edward
upon the subject, but this was not allowed, and the duke of North
umberland told him at the council board, that " it became him
not to speak to the king as he had done." Cranmer for some
time refused to be a party to this instrument, and urged much
in behalf of the lady Mary's right. He was silenced, and told
that the judges and king's counsel learned in the law were of
opinion the alteration could lawfully be made. Cranmer then ab
sented himself from the council, and still refused to sign till the
king personally entreated him not to stand out. At length his
affection for his royal master, and the authority of the principal law
officers prevailed ; he reluctantly added his signature. Only one
of the judges, justice Hales, refused his assent ; but this did not
save him from being an object of persecution and suffering in the
ensuing reign. The regular instrument, signed by the king and
his counsellors, bears date June 2i.
Another public document completed by Edward at this time, ex
cites more pleasing reflections. At the commencement of his last
sickness, bishop Ridley preached before him, and said much upon
the duty of all persons to be charitable according to their ability,
especially those who were of high rank. After this sermon, the
king sent for the bishop, and commanded him to sit down, and be
covered. He then went over the principal arguments mentioned in
the sermon, desiring Ridley, that as he had shown what was his
duty, he would now show in what manner he should perform it.
Ridley was affected, even to tears, at this pleasing conduct of the
king, and asked leave to consult with the mayor and aldermen of
London upon the subject. Edward approved of this, and desired
that they would consider the best manner of relieving the poor.
18 King Edward VI. Life.
They did so ; and Ridley returned in a few days with a plan.
dividing 1 the poor into three parts ; the poor by impotency, the
poor by casualty, and the thriftless poor ; again subdividing them
into nine classes. After this, the king ordered the Grey Friars
monastery, with the lands belonging to it, to be endowed as a
school, (now Christ's Hospital ;) St. Bartholomew's for sick and
maimed persons ; Bridewell and Bethlehem, for idle, dissolute
characters, and the insane ; provision also was made for the relief
of poor housekeepers. He hastened the appropriation of these
endowments to the laudable purposes just mentioned; and on
signing the charters, upon the 26th of June, 1 553, when he was so
weak as scarcely to be able to hold the pen, he thanked God for
sparing his life until he had executed his design. The reader
will recollect that all these noble foundations have continued to
the present time, as well as several free schools founded by him.
The above is the account given respecting the origin of these
noble foundations, by bishop Ridley himself to Grafton the his
torian. A letter from bishop Ridley to secretary Cecil, contains
some further information respecting one of these establishments.
He writes thus on the 29th of May : " Good Mr. Cecil, I must
be suitor to you, in our Master Christ's cause : I beseech you be
good unto him. The matter is this, alas, he hath been too long 1
abroad, as you do know, without lodging, in the streets of Lon
don, both hungry, naked, and cold. Now, thanks be to almighty
God, the citizens are willing to refresh him, and to greet him with
both meat, drink, clothing, and firing ; but alas, sir, they lack
lodging for him, for in some one house I dare say they are fain to
lodge three families under one roof. Sir, there is a wide, large,
empty house of the king's majesty's, called Bridewell, that would
wonderfully well serve to lodge Christ in, if he might find such
good friends in the court to procure in his cause. Surely I have
such a good opinion in the king's majesty, that if Christ had such
faithful and trusty friends that would heartily speak for him, he
should undoubtedly succeed at the king's majesty's hands. Sir, I
have promised my brethren the citizens to move you in this matter,
because I do take you for one that feareth God, and would that
Christ should be no more abroad in the streets. There is a
rumour that one goeth about to buy that house of his majesty to
pull it down. If there be any such thing, for God's sake speak you
in our Master's name. I have written to M. Gates more at large in
this matter, I join you with him and all that love and look for
Christ's final benediction at the latter day. If M. Cheke is
almost recovered, God be blessed. Were he amongst you I
would surely make him in this business one of Christ's special
advocates, or rather one of his principal protectors, and surely I
would not be sent away. And thus I wish you in Christ, and
well to fare."*
* Ridley's anxiety to promote these good works, appears from a ser
mon of Lever's, preached in 1550. He says that, " a number of poor,
His last moments 19
The king now evidently drew near his end. When there ap
peared no longer to be hopes of life, the physicians were dis
missed, and some remedies suggested by a female empiric were
tried, but without success. The physicians were recalled in a few
days, but the royal sufferer rapidly declined, and on the 6th of July
breathed his last. " His manner of death," as the council re
ported to sir Thomas Hoby, " was such toward God, as assureth
us that his soul is in place of eternal rest."
Fox relates, " About three hours before his death, this godly
child, his eyes being closed, speaking to himself, and thinking
that none heard him, made this prayer which follows :
" ' Lord God, deliver me out of this miserable and wretched
life, and take me among thy chosen. Howbeit, not my will, but
thy will be done. Lord, I commit my spirit to thee. O Lord !
thou knowest how happy it were for me to be with thee, yet for
thy chosen's sake send me life and health, that I may truly serve
thee. O my Lord God bless thy people, and save thine inherit
ance. O Lord God, save thy chosen people of England. O my
Lord God, defend this realm from papistry, and maintain the true
religion, that I and my people may praise thy holy name, for thy
Son Jesus Christ's sake.'
" Then turned he his face, and seeing who was by him, said
unto them, ' Are ye so nigh ? I thought ye had been further off."
Then Dr. Owen, one of his physicians, who gave this .account, to
satisfy him, said, ' We heard you speak to yourself, but what you
said we know not.' He then (after his fashion) smilingly said. ' I
was praying to God.' The last words of his pangs were these :
' I am faint, Lord, have mercy upon me, and take my spirit.'
And thus he yielded up the ghost."
The untimely decease of Edward, and the political circum
stances of that day, caused reports to be spread of his having
fallen a victim to poison:. For this there was no real foundation.
The opinions which then prevailed are stated in a letter of Teren-
tian, an Italian, who had accompanied Peter Martyr to Eng
land, (Ep. Helv. Reform. Ixxvi.) He says, " On the 6th of July
died that holy Josiah, our earthly hope ; of consumption as the
physicians state, of poison as is said, for the papists spread this
report that they may heap every sort of odium upon Northum
berland, and, to say the truth, there are considerable grounds for
suspicion ; but if I may say what I think, I would rather believe
the papists themselves to be the authors of such wickedness, for
they manifest no appearance of sorrow, and no inquiry is made
respecting such a crime."
feeble, halt, blind, lame, sickly, with idle vagabonds and dissembling
caitiffs mixed among them, lay, and crept begging in the miry streets
of London and Westminster," adding, " but now I trust that a good
overseer, a godly bishop I mean, will see that they in these two cities
shall have their need relieved and faults corrected, to the good eusample
of all other towns and cities."
20 King Edward VJ.Life.
Strype says, " His funeral was solemnized at Westminster,
Aug. 8, 1553. Whereat were expressed, by all sorts of people,
such signs of sorrow for his death, by weepings and lamentations,
as the like was scarce ever seen or heard upon the like occasion."
Burnet relates, " Day, bishop of Chichester, preached the
funeral sermon for king Edward. It was intended by queen
Mary that all the burial rites should have been according to the
old forms that were before the reformation. But Crannier op
posed this vigorously, and insisted upon it, that as the king him
self had been a zealous promoter of the reformation, so the Eng
lish service was then established by law. Upon this he stoutly
hindered any other way of officiating, and himself performed all
the offices of the burial ; to which he joined the solemnity of a
communion. In these, it may be easily imagined, he did every
thing with a very lively sorrow ; since as he had loved the king
beyond expression, so he could not but look on his funeral as the
burial of the reformation, and in particular as a step to his own."
Bale relating the above, remarks how much Edward had the
welfare of his people at heart, and says that he had often observed
him at public prayers when the words, O Lord save thy people,
were repeated, joining most fervently with clasped hands and eyes
lifted up to heaven.
To enlarge upon the excellences of this our " British Josiah,"
would not be difficult, but it is unnecessary. Enough has been
related to show, that although his rank and situation exposed him
to many temptations, he was preserved from evil, and ever anxious
for the .discharge of his peculiar duties. But the most im
portant feature in his character is, that he was a follower of the
truth, " a saint of God," one of whom the world was not worthy.
Many letters and other writings of Edward VI. have been pre
served. The greater part of these have been printed by Burnet
and Strype. Though interesting as illustrations of his character,
they are not desirable for the present collection. The treatise
on the papal supremacy is a specimen of his productions ; it is
supposed to have been written by this prince at the age of
twelve years. A sufficient memorial of Edward VI. will never be
wanting so long as the protestant faith is professed in England.
The original of his journal is in the British Museum ; it has been
printed by Burnet, but there are very few observations of the king
on the events he notes down. One of these notices refers to the
execution of the unhappy Joan Bocher.* Another contains evidence
* For some account of the undeserved sufferings of this friendless
and persecuted female, see life of Cranmer, p. 49. The entry respect
ing her in king Edward's journal does not notice the interference which
the archbishop is said to hare made on this occasion. It is as follows :
" May 2, 15-49. Joan Bocher, otherways called Joan of Kent, was
burned for holding that Christ was not incarnate of the virgin Mary ;
being condemned before, but kept in hope of conversion ; and the 30th
His writings, 21
of the deceitful course adopted by bishop Gardiner. " The duke
of Somerset, with five others of the council, went to the bishop of
Winchester, to whom he made this answer : ' I having deliberately
seen the Book of Common Prayer, although I would not have
made 'it so myself, yet I find such things in it as satisfieth my con
science, and therefore I will both execute it myself, and also see
others my parishioners to do it.' " The journal contains various
notices, which show the interest Edward took in the affairs
of the protestants in Germany, and the anxiety caused by the
designs of the Romanists respecting the princess Mary; but,
though valuable as an historical document, it contains very
little relating to the internal progress of the reformation. The
principal circumstances relative to the fall and execution of the
duke of Somerset are mentioned, and the active endeavours of
Northumberland to occupy the young king's attention by a suc
cession of amusements, while the death of his excellent uncle
was urged forward, are very apparent. From memorandums
written by the king still extant, it is evident that in allowing the
proceedings against his uncle to go forward, he considered that
he was sacrificing his personal regard and feelings for the due
course of justice and the welfare of the kingdom Hay ward
describes him as often lamenting the unhappy situation in which
the necessity for consenting to his uncle's death placed him.
The extended circulation of the bible must ever be considered
as one of the principal glories of king Edward's reign. The free
use of the scriptures now was permitted to all ; and no less than
thirty-four editions of the whole Bible, or of the New Testament,
were printed during the six years Edward VI. was upon the
throne, besides separate editions of detached parts, and innume
rable other writings setting forth the truths of the gospel.
Among the most valuable memorials of his reign, the first book
of Homilies may be mentioned. These discourses have been so
often printed, and are circulated in so many forms, that it is
unnecessary to advert to them further, or to include any portion
of them in the present collection. Novell's Catechism, in its
original form, supplies an important summary of the doctrines of
the reformation, as set forth at this period, and as such it is given
in this work. A selection of prayers from the Primer authorized
by king Edward, also shows the principles of truth then taught
in our land. The serious reader cannot peruse them without
pleasure and profit, and they may without impropriety be con
sidered as productions of the youthful monarch, though not im
mediately from his pen.
of April the bishop of London and the bishop of Ely were to persuade
her ; but she withstood them, and reviled the preacher that preached at
her death." Deep indeed must have been the dreadful prejudices that
authorized religious persecution, when king Edward could thus record
such an event. The preacher was a dissembling papist, Dr. Scory ; the
sufferer told him to go and read the scriptures, and we cannot be sur
prised that she expressed herself in strong terms.
22 Sit John Cheke.
SOME PARTICULARS OF SIR JOHN CHEKE.
A few additional particulars respecting 1 sir John Cheke may
be added to those contained in the foregoing account of his royal
pupil, as he was an important character among the British re
formers. He was born in Cambridge, in 1514, where he after
wards studied, and became very eminent for his knowledge in
the learned languages, particularly the Greek tongue, which till
then had been almost wholly neglected. He was appointed tutor
to prince Edward in 1 544. During the reign of his royal pupil,
he ever exerted his influence in promoting true religion and
learning, and was often called to discharge duties of importance.
On the accession of queen Mary, Cheke was imprisoned for
the part he had taken relative to lady Jane Grey, but was par
doned and liberated in September, 1554. Foreseeing the rapid
approach of romish persecution he procured leave to travel, but
remaining at Strasburg, and associating with the protestant exiles,
his whole property was confiscated.
Early in 1556, he went to Brussels to see his wife, being en
couraged to venture thither by a treacherous invitation from two
of queen Mary's counsellors. With the credulity then common,
even in some of the most distinguished characters of the age, lie
had recourse to astrological calculations, and being encouraged
thereby, proceeded on his journey. It is unnecessary to make
any observations upon the delusions of that art, the fate of Cheke
is a sufficient commentary thereon. By order of king Philip he
was waylaid, seized, and conveyed to the nearest port, where he
was put on board a ship and brought to the Tower of London. It
soon appeared that religion was the cause of this treatment
Feckenham and others were sent to reason with him, and he was
unable to withstand the usual argument of " turn or burn."
After some conferences with cardinal Pole, he submitted to return
to the church of Rome. The triumph of the papists was great,
while they took every occasion to mortify their new convert. They
obliged Cheke to be continually with their leading men, and even
to be present at the examinations and condemnations of several
protestants. But Cheke, although he thus manifested his frailty
like many others, was not like them hardened in his shame.
Remorse and vexation of spirit preyed upon him ; he pined away,
and died in September, 1557.
Strype has minutely recorded the particulars of Cheke's life
and writings. We may add an extract from one of his letters to
his royal pupil, printed by Harrington; it was written during
his sickness, already mentioned, when his recovery was despaired
of. He thus urges attention to the most important concerns :
" Because I am departing, my sovereign lord, unto the King of
all kings, Almighty God, and must by his appointment leave
vou, whom of long time I have done my best to bring up in
His letters to the King, and to his Ward. 23
virtue and good learning- ; and you arc now coming 1 to a govern
ment of yourself, in which state I pray God you may always be
served with them that will faithfully, truly, and plainly give you
counsel, I have thought it my duty, for a memory of my last
will, and for a token of my well-wishing unto you, which now
remains with me as it has heretofore done to require you, yea,
and in God's behalf to charge you, thafy forasmuch as years both
have and will diminish in you the fear of man, to have yet before
your eyes continually the fear of God. By the which if you do
not direct, order, and temper all your doings and sayings, be you
well assured neither to have good success in the great charge
that He hath committed to you, neither in the end to enjoy that
joyful place which is promised to them that fear him For if God
do extremely punish men of low estate, and of low degree, for
wanting of that necessary jewel, which in scripture hath so many
promises, how severely will he punish kings and princes failing
therein, in whom the lack thereof must needs be perilous both to
themselves and to the commonwealth." After other cautions and
serious admonitions, Cheke urges, " For your divinity, I would
wish you would diligently continue the reading of the New Testa
ment, with Sapientia, Ecclesiasticus, and the Proverbs."
To the above we may subjoin an extract of a letter written by
Cheke in 1549 relating to a charge in private life, his ward, mis
tress Penelope Pye, daughter of sir William Pye.
" You are to have in mind whose you are : first, the child of
God ; secondly, the daughter of sir William Pye ; thirdly, the
charge of your father's friends. Each of these respects hath
sundry considerations, both of comforts and helps that they
minister, of duties that they lay upon you, and of means and
orders how to use them.
" In that you pertain to God, these are your comforts that he
is able to defend and uphold you ; that his purpose of preserving
you is constant and from eternity ; that his foresight for you can-
hot be deceived ; that his care for you never ceaseth ; that his
promises are infallible ; and that whatsoever happeneth is by his
ordinance ; and whatsoever happeneth by his ordinance, howso
ever it seemeth to sense, it is indeed good for you that are his ;
that he shall continually guide you, he shall prosperously bless
you, he shall eternally save you.
" Your duties to him are, that you depend wholly upon him ;
that you have full faith and affiance in him ; that you re
verently love him ; that you lovingly fear him ; that you honour
him, and frame yourself as he himself has appointed ; that you
make his commandments the rule of your life, and charity the
mark that you are his. The means of attaining and using these,
stand in hearing the word of God, in prayer, and in conversation.
" In hearing the word of God, whether ft be by the voice ol
others pronouncing, or by yourself reading, you are ever to think
that God speaketh to you. In prayer, either public or private,
you are to remember that vou sceak to God. In conversation,
24 Sir John Cheke.
either open or secret, in close place or in hidden thought, jouare
not to forget that you walk in the eye and sight of God. In hear
ing God speak to you in his word, know that He speaketh that
made you, that seeth you, that shall judge you, that hath power
to damn and save you ; whose word is, to the believing and obe
dient, the savour of life unto life ; but to the unbelieving and
disobedient, it is the savsur of death unto death ; therefore hear
it humbly with reverence. Know, that he speaketh to you
that loved you, that chose you, that adopted you, that redeemed
you, that preserveth you daily, and will save you for ever ; there
fore hear it with love and joyfulness. Know, that he speaketh to
you that is perfectly wise, infallibly true, and unchangeably con
stant ; therefore hear it with needfulness, belief, and assurance.
Know, that he speaketh that will have account how you heard
him ; therefore hear it with care, that you may receive it to fruit.
This that you well do, do it often and with diligence.
" In prayer, when you speak to God, know that you have
attained the honour to be admitted to the presence and speech of
the unspeakable Majesty, infinitely passing the highest princes ;
therefore pray with humbleness. Know, that you speak to your
Father that loveth you, to him that calleth you, to him that hath
promised to hear you, to him that joyeth in hearing you; there
fore pray with love and confidence. Know, that you speak to him
that understandeth the bottom of your heart, and regardeth none
but hearty prayer ; pray, therefore, with a clean heart, which he
seeth ; with a true, unfeigned heart, which he understandeth ;
with a loving heart, which he embraceth ; with a bold, assured
heart, which he encourageth ; and with a whole heart, which he
challengeth.
" In your conversation, know that it extendeth to God, to
yourself, and to others : to God, in the rules of religion ; to your
self, in the precepts of virtue ; to others, in the duties of obe
dience, kindness, truth, and charity.
" Of religion, you are to keep those rules that God in his own
word hath delivered, knowing that none other can please God ;
and therein remember a wise and godly meaning of your late
natural father, who heartily wished that, without spending time
in variance of questions, the people might he diligently instructed
in two things, the one, of sufficiency ot salvation by Christ alone ;
the other, the sufficiency of doctrine in the only word of God."
He tells her, " For the hiding of sins, there is no covering but
God's mercy ; and the mercy of God, as it is gotten with humble
repentance and true faith, so is it lost by desperation, and driven
away by presumption." Cheke then proceeds to urge those
duties which were peculiarly incumbent upon her, cautioning
her against the papists, and adding, " In all your doings, there
fore, and in all advices, either given you- by others or conceived
by yourself, cast this in mind, to thiuk what your father would
have liked had he lived."
KING EDWARD THE SIXTH
HIS OWN ARGUMENTS AGAINST THE POPE*S
SUPREMACY.
WHEREIN SEVERAL POPISH DOCTRINES AND PRACTICES CONTRARY T
GOD'S WORD ARE ANIMADVERTED ON, AND THE MARKS
OF ANTICHRIST ARE APPLIED TO THE
POPE OP ROME.
Trantlated out of the original, written with the king'* own hand in French,
and still preterved.
Edward the Sixth, by the Grace of God, King of England,
France, and Ireland, Defender of the Faith, and on
Earth, after God, Head of the Church of England,
and of Ireland.
To his most dear and well-beloved Uncle, Edward, Duke
of Somerset, Governor of his Person, and Protector
of his Kingdoms, Countries, and Subjects.
AFTER having considered, my dear and well-beloved uncle,
how much they displease God, who waste all their time on
the follies and vanities of this world, spending it in trifling
sports and diversions, from whence comes no profit or
benefit to themselves, or mankind ; I have determined to
employ myself about the doing something, which will be,
as I hope, profitable to myself, and acceptable unto you.
Having then considered, that we see many papists not only
curse us, but call and name us heretics, because we have
forsaken their antichrist, and its traditions, and followed the
light which God hath been pleased to afford us ; we are in
clined to write something to defend us against their con
tumelies, and lay them, as it is just, upon their own backs.
For they call us heretics, but alas ! they are so themselves,
whilst they forsake the pure voice of the gospel, and follow
their own imaginations ; as is most evident from Boniface
EDWARD VI. O
26 Dedication.
the third, who thought, when he was made the universal
bishop, that the falling away, which St. Paul speaks of in
his second epistle to the Thessalonians, and second chapter,
had happened in himself. For St. Paul saith, We beseech
you, brethren, by the coming of our Lord, that ye be not
soon shaken in mind, or be troubled, neither by spirit, nor
by word, nor by letter, as that the day of Christ is at hand.
Let no man deceive you by any means ; for that day shall
not come, except there come a falling away first, and that
man of sin be revealed, the son of perdition ; who exalteth
himself above all that is called God, so that he, as God,
sitteth in the temple of God, &c.
Notwithstanding, he followed his own proud imagina
tions and fancies, and did not forsake his errors, which he
knew to be very wicked.
Considering then by your life and actions, that you have a
great affection to the Divine word, and the sincere religion,
I dedicate this present work to you, praying you to take
it in good part. God give you his perpetual grace, and
show his benignity upon you for ever.
From our Palace at Westminster, in London,
this last day of August, 1549.*
* From the date set down by himself, it appears that the following
treatise was written by king Edward when only twelve years of age.
He began it December I3tb, 1518, and finished it March 14th follow
ing.
A
SMALL TREATISE
AGAINST THB
PRIMACY OF THE POPE.
WE may easily find and perceive by the experience of the
world, that human nature is disposed to all evils, and en
tangled by all manner of vices. For what nation is there in the
earth in which there is not some vice, and many disorders ?
And principally in this age, because now there is such an
exaltation of the great empire of antichrist ; which is the
source of all evil, the fountain of all abomination, and true
son of the devil. For when God had sent his only Son to
heal our infirmities, and to reconcile the world unto himseh
by his death ; the devil instantly changed the institutions
of Christ into human traditions, and perverted the holy
scriptures to his purposes and designs, by his minister the
pope. And therefore, if the astrologers, who maintain
that all things shall return to their own elements, say
a truth, the pope shall descend into hell ; for he cannot
belong unto God, or be his servant, whilst, under the pre
tence of religion, and the command of God, he usurps
anto himself the authority of Christ, as appears in all his
works. Therefore it seemed best to me, in this little book,
iirst to condemn the papacy, and afterwards the doctrine of
the pope. Though I am not ignorant that it is a difficult
task, because there are many that will contradict it : not
withstanding, we will condemn the supremacy of the pope ;
from these following reasons.
THE FIRST PART.
FIRST then, whereas the papists say, that Rome is the
mother of all other churches, and therefore the bishop of
c2
28 Edward the Sixth.
Rome ought to be superior to all other bishops, I answer,
that is impossible ; because the first promise was made unto
the Jews : now Rome was then heathen, and Jerusalem
was Christian ; for St. Paul, writing to the Romans, says.
Through their fall, salvation is come unto the Gentiles.
And because the papists cannot prove Rome to have
been the mother of all the other churches, they therefore
say the bishop of Rome hath received his power from St.
Peter : to whom had been given the same authority with
Christ, and remains in the said bishop of Rome to this day ;
which they endeavour to prove out of these following texts,
Thou art Peter, and upon this rock I will build my church,
saith Christ ; and a little after, And I will give thee the
keys of the kingdom of heaven ; and they allege that other
place of scripture, where Peter says to Christ, Lord, thou
knowest that I love thee : saying, that he that loves Christ
is the chiefest, and Peter loving Christ more than any of
the other apostles loved him, is thereby the chief and prin
cipal of the apostles.
Again, they affirm that he only was commanded to feed
the sheep of Christ, and to be the fisher of men ; and that
he was the first speaker, and made answer to Jesus, Behold,
here are two swords ; from whence the papists conclude,
that Peter had a temporal and a spiritual sword.
They allege also some human reasons, that as the bees
have one king, so all Christians ought to have one pope.
And that as there was of old amongst the Jews, a principal
priest or bishop, as Moses and Aaron, so now it is necessary
there should be a bishop of the bishops.
Here are two great falsehoods in these few words : the one
is, that the authority and supremacy over the church was
given to St. Peter : the other, that Peter was at Rome.
To the first, where they say that that authority was given
him by these words, Thou art Peter, &c. I answer, that
if you remark the preceding and following words in that
chapter of the gospel, you will find that Christ did not
speak of Peter, as he was barely a man, but as he was a
believer. For the foregoing words are, how Peter had
said, Thou art the Son of God : by which it is evident, that
Christ did not say, that Peter was the foundation of the
church, but spoke of the faith of Peter. The following
words declare how that Christ called Peter, Satan ; but
the church of God is not founded upon Satan, therefore it
Against the Primacy of the Pope. 29
s not founded upon Peter : for if the church was founded
upon St. Peter, it would have a weak foundation : and like
that house which was built on a sandy foundation, which
could not stand long, but, the floods came, and the winds
blew, and beat upon that house ; and it fell. In like
manner would the church fall, if it had so poor a founda
tion. By which one may see that these words in the tex*,
Thou art Peter, and upon this stone will I build my church,
must not be understood of Peter, but of the faith of Peter,
upon which the church is founded. But he was a frail and
weak vessel, and denied Christ thrice.
Their second text is, that the keys of heaven were given
to St. Peter. To which I answer, That the keys were
given not only to Peter, but also to the other apostles.
And by this argument I answer, that he was not prin
cipal ; because the rest received the same authority of the
keys, that was committed to him. On which account St.
Paul calls St. Peter the pillar, not the foundation of the
church ; his companion, not his governor, Gal. ii. And what
are the keys of heaven ? The authority of pardoning sins ?
No, it is the preaching of the gospel of God the Father,
the gospel, I say, of God ; not the pope's or devil's. And
as when a door is open, every one who will, may enter
therein; so when God sent his gospel, he opened truth,
which is the gate of heaven : and gave unto men an un
derstanding of the scriptures, which if they obeyed, they
should thereby be saved, 2 Cor. ii. By which we see that
the gospel and the truth of the scriptures are the only gates
that conduct men to the kingdom of God.
Whence St. Paul says, Rom. x. Whosoever shall call
upon the name of the Lord, shall be saved : how then
shall they call on him in whom they have not believed ?
And how shall they believe in him of whom they have not
heard? And how shall they hear without a preacher? And
a little after, he saith, So then faith cometh by hearing, and
hearing by the word of God. And in the fourth chapter
to the Romans, he also saith, But to him that worketh not,
but believeth on Him that justifieth the ungodly, his faith
is counted for righteousness. Moreover, we will prove
that the preaching of the gospel is the key of heaven : in
the tenth chapter to the Romans Paul affirms that, Who
ever calls upon the name of the Lord, shall be saved ; and
that the preaching of the gospel is the door that leads to
tlie invocation of the name of God ; whence it follows,
30 Edward the. Sixth
that the preaching of the gospel is the way and entrance
of salvation.
Again, Paul affirms that faith justifies, and that the
preaching of the gospel causes taith, which I hare showed
before, whence it follows that the true preaching of the
word is the door and entrance to justification. Like as
ground which is sowed may produce fruit, if the seed be
not cast into ground which is full of thistles, or thorns, or
stones ; and yet although it be sowed in such ground, rt
will a little meliorate the earth. So, if the word of God be
sowed in the hearts of honest people, or such as have a
zeal for truth, it will confirm them in all goodness ; but if
any be obstinate and perverse, they cannot impute tin: fault
unto the scriptures, which is really in themselves.
Therefore we ought to do our utmost endeavours to
cause the gospel to be preached throughout all the world ;
as it is written, All power is given unto me in heaven and
in earth : go ye therefore, and teach all nations, baptizing
them in my name, Matt, xxviii. Mark xvi. Luke xxiv.
Since then it is proved that the keys of heaven is the
authority of preaching ; and that the authority of preaching
was given to all the apostles, I cannot see how, by that
text, any more authority was given to Peter than to the
other disciples : and St. Paul says, he himself was not a
whit behind the very chiefest apostles.
Then, if he said true, St. Peter was not above him : and
if I were asked which of them was the better, I should say
Paul, because he preached more than they all.
But we ought to account certainly, that the Spirit of God
was poured out upon them all ; and that the same Spirit
of God which filled St. Peter, filled also St. Paul : from
n hence may be proved, that neither of them was superior
to the other.
Again, the papists say, that after Christ was raised from
the dead, he asked who loved him, and that Peter answered,
he loved him, and therefore, say they, he was the chief
apostle.
By which reason, every good man ought to have the
supremacy over every other, because each good and pious
person loves God ; for it is the duty and office of every
true Christian. Now the question is not, whether Peter was
faithful, pious, good, a holy and true Christian ? but whether
he was pri'icipal, head, governor, and king, above and over
the rest of the apostles, and ministers of Jesus Christ?
A gainst the Primacy of the Pope, 31
For, if the pope would have the authority of St. Peter,
which was to preach, I would be content to give it him.
But he regards but littie the precept of God ; for Jesus
departed into a mountain alone, when he perceived the
Jews would make him a king and emperor : and the pope
by wrong, or violence, or deceit, hath made all nations sub
ject untb him.
Jesus wore a crown of thorns, and a purple robe was
thrown upon him in derision, and all the multitude mocked
and spit upon him but the pope decks himself with a
triple crown, and is adored by kings, princes, emperors, and
all estates of persons. Jesus washed his disciples' feet
and kings kiss the feet of the pope. Jesus paid tribute
but the pope receives, and pays none. Jesus opened his
mouth and taught the people the pope takes his ease and
rest in his castle of St. Angelo. Jesus healed all diseases
the pope rejoices in blood and massacres. Christ bore
his cross upon his shoulders the pope is borne upon the
shoulders of men. Christ came with peace and poverty
into the world the pope delights in stirring up war
amongst the kings and princes of the earth. Christ came
meekly, humbly, and compassionately, sitting upon an ass
but the pope rides in all pomp and splendour. Christ was
a lamb the pope is a wolf. Christ was poor the pope
would have all Christian kingdoms under his power and
command. Christ drove the money-changers and sellers
out of the temple the pope receives them in. Jesus in
stituted the sacrament in commemoration of himself- the
pope formed the mass, a master-piece of imposture. Jesus
ascended into heaven ana the pope falls into hell. God
hath commanded that we should have no other God but
him and the pope makes himself to be honoured like unto
a great God. God forbids us to commit idolatry and the
pope is the author of image-worship. God hath prohibited
swearing in vain but the pope allows his friends perjury.
God hath commanded the use of festivals in good works,
prayers, and devotions but the pope allows pomp, games,
idleness, and mimicry to be exercised on those days in
churches. God hath forbidden murder, and killing any
person and it is a matter of great compassion and sorrow,
to see how cruelly the pope persecutes christians. God
foretold this persecution in Matthew xxiv. Many false pro
phets, said Christ, shall arise at that time ; and because
iniquity shall abound, the love of many shall wax cold ;
32 Edward the Sixth.
but the gospel shall be preached in all the world ; whtn ye
therefore shall see the abomination of desolation, spoken of
by Daniel the prophet, stand in the holy place, then let
them which be in Judea, flee into the mountains. And is
not this come to pass now ? Yea, for there are many wolves
in sheep's clothing ; who under the pretence of religion,
obscure the true doctrine of Christ ; and almost all abomi
nations were introduced into the holy place, that is to say,
brought into the church of God.
But to return to our matter, God hath forbid adultery
notwithstanding, the pope, who will be obedient to his
father the devil, commands his priests to keep several con
cubines and harlots, rather than join themselves to any in
marriage. God hath forbid stealing from either man,
woman, or child but the pope is such an old thief, that
he robs even God of his honour, and transfers it to himself.
God hath forbid bearing false witness against any one but
the pope cries that all is good grist which comes to his mill.
God hath commanded us to be content with what is our
own but the pope will have every house pay him a tribute ;
to conclude, he is in every thing opposite to God. But I
cannot blame him, for he fulfils the command of Paul,
which says, Children, obey your parents, and the demon of
hypocrisy is his father, to whom he pays all obedience.
The devil walketh about as a roaring lion, saith St. Peter,
seeking whom he may devour. And does not the pope do
the same ? Yea certainly, for he not only ordains wicked
and unjust laws ; but he pursues to death, all who have a
true zeal and love towards God.
But to return to the primacy of Peter. I ask, how many
kingdoms St. Peter had under his dominion ? For it was
impossible that all kingdoms should be under him, when
St. James was then bishop of Jerusalem, and that city was
not then Christian. Neither can I see how Peter should be
the chief: for St. Paul says to the Corinthians concerning
the apostles, All are yours, and you are Christ's, and Christ
is God's. Likewise, St. Peter calls himself by no other
title but Peter an apostle of Jesus Christ, by which it is
manifest, that we are not Peter's, but Peter is ours. Again,
when Paul came to Antioch, he withstood Peter to his face,
because he was to be blamed : which he would not have
done if Peter had possessed anj such authority, or could
not have lied, as they say. But, as I have said thereupon,
Paul, seeing the dissimulation of Peter, said unto him, If
Against the Primacy of the Pope. 33
thou, being a Jew, livest after the manner of Gentiles, and
not as do the Jews, why compellest thou the Gentiles to
live as do the Jews ? We who are Jews by nature, and not
sinners of the Gentiles, knowing that a man is not justified
by the works of the law, but by the faith of Jesus Christ,
even we have believed in Jesus Christ, that we might be
justified by the faith of Christ, and not by the works of the
law. Let us then see how it is possible that Peter should
be chief; for if he was principal, who loved Christ the best,
it is evident that St. John would be the chiefest of the
apostles, for Christ appointed him to take care of his mother,
and John lay in the bosom of Jesus, whilst he supped.
But to the matter in hand. I ask, whether a lawful
council can be called but by the pope ? To which, I am
sure, the papists will answer negatively. Then I ask, if the
pope can call a council before his election ? To which, I
know, they will reply, He cannot. If then no council is law
ful without 'a pope, and that none who is labouring to be
elected pope can assemble a council, then the council which
confirms the pope as superior over the church, is not law
ful ; because it was not convocated by a pope, there being
then none elected.
But, being thus driven* from that argument, they fly to
another, and say, that Christ commanded Peter to feed his
sheep : but he commanded all the rest to do the same,
saying, Go ye therefore and teach all nations, baptizing
them in my name. But the pope does not obey the com
mandment of Jesus Christ; for he doth not feed his sheep,
but devours them, like a roaring lion who walks about to
seek his prey. Now I wish the pope would obey the com
mandment which God gave unto St. Peter. For I should
not regret his having authority to preach Christ to all the
world, but he leaves the preaching of the gospel, and usurps
the authority of being Head of the Church, which of right
belongs to none but Christ.
It is true, the pope is primate of the church, but it is not
the divine or catholic church but the diabolical one ; for he
transgresses the commandment given in general to St. Peter
and the rest of the apostles. For when Christ sent his twelve
disciples to preach the gospel of repentance and the king
dom of God, he said, Behold, I send you forth as sheep
amongst wolves : but the bishop of Rome is like a wolf
amongst sheep, eating and devouring the poor sheep of
Christ ; and when they are hid by fear, he takes the voice
c3
84 Edward the Sixth.
of a sheep to betray and devour them. He excuses him
self from preaching, upon its being too low and mean an
office for him, saying, He hath lower officers and ministers
for that work ; whilst he is taken up with seeing and attend
ing to the singing of the masses. But I answer to the
first, That if the office of preaching was not below St. Peter,
who had received all his authority and power from Christ
himself, methinks those who call themselves the successors
of Peter, should not esteem the office too mean for them.
St. Paul writes to Timothy what every bishop ought to
be ; A bishop, saith he, must be blameless, the husband of
one wife, sober, of good behaviour, given to hospitality,
apt to teach, not given to wine, no striker, not given to
filthy lucre, but one that ruleth well his own house, having
his children in subjection with all gravity. Now let us
arraign the pope before St. Paul, and examine whether by
St. Paul's rule he be guilty or not. The first command to
a bismop is, to be blameless ; but we have proved that the
bishop of Rome transgresses all the commandments of
God, by which he stands guilty. The second is, that he be
the husband of one wife, in which the bishop of Rome errs
mightily ; for he allows concubines, and counts filthiness
better than lawful arid honest marriage. The third is, that
he should be sober, and full of wisdom and virtue, which
the bishop of Rome very little observes. The fourth is,
that he be liberal, given to hospitality, not greedy of filthy
lucre ; but the bishop of Rome is full of avarice and op
pression. The fifth is, that he be apt to teach ; but our
diabolical father accounts maintaining the glory of God by
preaching, as too mean an office for him ; notwithstanding
his predecessor Peter either preached the gospel, or sinned
against God in not observing that commandment, Go ye,
and preach the gospel over all the world. But he will im
prison, slay, and burn those who do preach the word, and
would himself be their executioner, if he did not find others
to do it in his stead ; by which we may see that he loves
himself more than he loves God. What shall I say more ?
He disobeys all the orders of St. Paul : give verdict there
fore whether he be guilty or innocent.
But now we will proceed to their other arguments, and
first, to their maintaining Peter to be the chief, for which
they allege his being commanded to feed the sheep. To
which 1 answer, that all the apostles were commanded as
well as he, to feed the sheep of Christ, in these words of
Against the Primacy of the Pope. 35
the gospel, Go ye all and preach, &c. for the preaching of
the gospel signifies nothing else but feeding his sheep.
And their other argument is not more substantial, when
they say Peter was a fisher of men ; for I say, Andrew and
John were, by the same authority, made fishers of men :
for fishers of men are really nothing but preachers of
Christ.
Now, if the preaching of the gospel be unlawful without
authority from Peter or the pope, then the preaching of
St. Paul was not lawful, because he did not receive his
authority from Peter ; notwithstanding the pope accounts
himself a God, saying, I cannot lie, therefore I have spoken
truth. To which I answer, that if he be not greater than
Peter, he may lie ; for Peter denied Christ thrice, Peter
then lied thrice: and St. Paul afterwards reproved him
for his dissimulation.
But the bishop of Rome lies notoriously, if in nothing
else, but in his pretending to be the head of the Christian
church, and having the keys of heaven. For, if the pope
have the keys of heaven, I make this query, When the
pope is dead, and none hath the keys, how can any soul
enter into heaven? no person till he be elected pope
having the keys ; whence it must follow, that the pope
being dead, heaven's gates are closed ! But it is a folly to
say, that the pope hath the keys of heaven and hell, when
Christ is our only Mediator, our Gate, Head, Shepherd,
Redeemer, and Sovereign Lord ; who after he had taught,
instructed, done many miracles, and suffered death, for us,
and pronounced salvation to all that believe on his name,
and from the power of his passion faithfully believe to be
saved, ascended into heaven with great honour and glory,
and is seated on the right hand of God his Father, where
he intercedes for us ; remaining for ever with his blessed
Father, and the Holy Ghost, one God in Trinity, and thrf e
Persons in unity, full of power and virtue, and free from
vice and sin; remaining with us by his Spirit, and being
in every respect equal with his Father, till he shall come in
glory to be Judge of all the world : whose goodness is in
scrutable, mercy inexpressible, and glory most inestimable.
He is our Governor and Master ; he is our Shepherd and
Redeemer ; and we are his subjects and sheep ; we are
ransomed by his blood, and washed by the waters of bap
tism, to show that we are his sheep ; none else is our
pastor or Lord : neither the pope, nor any on earth, can U
36 . Edward the Sixth.
our head ; else we should become a monster having two
heads. Paul writing to the Corinthians, says, that all is
ours ; Peter, Apollos, and all the other apostles were ours,
and we are Christ's, and Christ is God's ; whereby it ap
pears, that Peter is not a head, but a minister unto us.
Therefore, we must esteem God our spiritual Father, who,
by the passion of Christ, took from us all the pains of
death and hell, to all who believe in him ; that is the spirit
of adoption, whereby we cry, Abba, Father. If the pope
then will be called our spiritual father, we shall have three
fathers, whereof the one is carnal, and two spiritual :
neither can the pope be so, for as Christ is the immaculate
Lamb, and only Son of God, endued with all power ; on
the other side, the pope is an unclean and ravenous wolf,
and only son of the devil his father, from whom he hatii
received his authority and office.
But I would fain know, whether the pope be our spiri
tual, carnal, or diabolical father ? In the first place, I see
.not how he can be our carnal father, because he lives celibate,
and makes a profession of chastity. Neither can he be our
spiritual father, being so addicted to the world and world-
liness ; then it follows that he must be our diabolical father !
Let us therefore conclude, that as it was said of Christ,
Thou art my Son, this day have I begotten thee ; God
will say to the pope, Thou art my enemy, this day have I
destroyed thee. And as Christ was of the order of Mel-
chisedek, so the pope is of the order diabolic. But as
Christianity is spiritually very good, and well designed ; yet
if there be not good order to preserve it, it must decay.
As the body of a man could not be healthy with two heads,
four arms, or four feet ; so these Christian countries could
never well subsist under the distraction of two equal sove
reigns. But some may question me then, and say, What
then, you would not have any kings or emperors ? But to
that I answer, that God, who sent his only Son down into
the world, made him king over it, putting all spiritual and
temporal authority into his hands ; he by his sovereignty
hath placed kings to be his lieutenants over the earth ; but
he hath not ordained any supreme bishop : for we find none
so authorized by the holy scripture. Now, if the papists
say, that the pope is heir to him, I would advise him then,
to stay till Christ were dead before they seized upon his
kingdom ; because no heirs take the possession of their
inheritances, till after the death of their predecessors.
Against the Primacy of the Pope. 3T
Moreover, the papists say, that as under the old law
there was a high priest or archbishop of the Jews, so
there ought now to be a head or supreme minister amongst
Christians. To which I answer, that the priesthood of
Aaron and Moses represented the supremacy of our Saviour
Christ, not the pope. For Christ, who came down to the
earth, and suffered death for us, says of himself, that he
was our Messias, and that he was the true Bread which
came down from heaven, and our only Shepherd. For St.
John testifies that, he says, I am the door ; he that entereth
not by me into the sheepfold, but climbeth up some other
way, is a thief; but he that entereth in by the door is the
Shepherd of the sheep. To Him the porter openeth, and
the sheep hear his voice : and he calleth his own sheep by
name, and leadeth them out, and the sheep follow him, for
they know his voice ; and a stranger will they not follow.
But the pope, not coming by Christ, is an abominable thief.
Therefore all true and good sheep ought to fly from him :
for he comes to devour, not feed them ; to prey upon them,
not instruct them. But the papists, being thus scourged
with their own rod, that is, with their own argument, say
further, that after the disciples had preached about the
cities, after they returned to Jesus, he asked them, whether
they had any sword with them? and that they answered,
Here are two swords. Now they urge further, that one of
the swords signifies the spiritual, the other the temporal
power ; which reason, as shall be showed hereafter, is
foolish and vain. For first, we ought to consider from
whence the apostles came ; they had been sent to preach
Christ to all people, and to show the light to those that sat
in darkness. Secondly, we must consider the power Christ
had on earth ; for he said himself, that his kingdom was
not of this world ; and there are two sorts of authority,
the one spiritual, the other temporal. On which account
St. Paul writes in his first epistle to the Corinthians, As
the body is one, and hath many members, for several uses ;
so there are also in the church of Christ, amongst the
spiritual ministers ; first, apostles ; secondly, prophets ;
thirdly, teachers ; and some temporal ministers, as kings,
emperors, governors, and lieutenants. Now Christ was a
spiritual minister, as he testifies of himself, saying, My
kingdom is not of this world. And again, when two
brethren came unto him and requested him to divide their
inheritance between them, he answered, Man, who made
38 Edward the Sixtk.
me a judge, or a divider over you ? The third thing to be
considered, is, that Christ spake to the disciples concerning
the swords ironically. Fourthly, that all the apostles an
swered together, Behold, here are two swords. Fifthly, you
may observe in the text, that the apostles understood not
what Christ meant.
By all which we may easily understand that text ; for after
the apostles had been sent to preach the gospel of truth,
when they returned to Jesus, he said unto them, Had you
any sword with you then ? as much as to say, When I sent
you first out, you would have staves with you, but now
what do you think, hath not my grace kept you from all
evil ? Or else, What need have you of a sword ? Then his
disciples, not Peter only, not understanding what Christ
said, answered, there were two swords.
By which we see Christ spoke ironically, and that all the
disciples made answer, not Peter alone ; as if he should say,
I have two swords, the one signifying my temporal autho
rity, and the other signifying my spiritual jurisdiction :
neither would nor could Christ give a temporal authority,
forasmuch as he was a spiritual minister. And the papists
err extremely in one argument, where they say, that Cephas
is a head, whereas in truth, Cephas is a stone ; but when
these their arguments are weakened, then they cry It is
probable, that Peter was the chief apostle, because he spake
first at that time, concerning our dispute, and so answered
in behalf of all the apostles.
But it is more likely he was not the prince over the rest,
for St. Paul says, For I suppose I was not a whit behind the
very chiefest apostles, 2 Cor. xi. For in nothing I am behind
the very chiefest apostles, 2 Cor. xii : in which number Peter
is comprised. Now, we must not dispute what is most pro
bably true, but what is most certainly true. Nevertheless, let
us examine whether it be probable or not ; for Andrew some
times spake first, and it is not to be doubted but that each of
them sometimes spake first; but it does not therefore
follow, that he who speaks sometimes first, must be bishop
of the bishops. His first speaking at that time, may signify
f hat he was of a very courageous spirit ; or else that lie
could have desired to have been the greatest. But Christ
said, They that humble themselves like a little child, shall
be the greatest in the kingdom of heaven ; neither is there
any lofty proud title in the kingdom or church of Christ, as
you may see in that magnifkate in Luke, (Luke i.) for God
Against the Primacy of the Pope. 39
loves humility ; and Christ says, in Mark, If any -nan de
sire to be first, the same shall be last of all, and servant
unto all. And in another evangelist he saith, Whoso re-
ceiveth one such little child in my name, receiveth me ; and
unless ye become as little children, ye shall not be fit for
the kingdom of heaven, Matt, xviii. Nor does Peter attribute
so high a title to himself, as the pope takes upon him. For
he writes thus in his epistle, Peter a servant and an apostle
of Jesus Christ, and no more. But the pope, what does
he say? "Paul the third, by the grace of God, the most
holy pope and father, deputy to Peter, and vicar to Christ,
king of kings, prince of princes, bishop of the bishops, and
God on earth !" Behold therefore, how he calls himself
God, and blasphemes Christ. Behold how he is filled and
puffed up with pride and vanity. Behold how large and
fair a name and title he takes, though he be a venomous
serpent ; calling himself the most Holy Father, whereas he
is a detestable thief, and contaminated with all unclean-
ness. He calls himself the pope, which word signifies,
father unto all nations, whilst he brings them to destruc
tion. Nay, he calls himself the vicar of Christ, and deputy
of St. Peter, and God upon earth ; whilst he is vicar to
Beelzebub, deputy to Lucifer, and a terrestrial demon ; for
he would seem to be very good, whilst he is very wicked.
And it is no wonder if the ministers of the devil appear
brave and triumphant outwardly, for St. Paul writes to the
Corinthians, No marvel what false apostles and deceitful
workers can transform themselves into ; Satan himself being
transformed into an angel of light.
Wherefore you may easily discern the true ministers of
the word from the false antichrists ; because the true
apostles walk after the Spirit of God, and the false walk
after the flesh. Let us therefore see whether the pope be
the minister of God, or the devil : which I fear he will
prove ; proclaiming himself a good man, a most holy
bishop, a king of kings : whereas he is the tyrant of tyrants.
All others exercise their tyranny over bodies, but this wolf
and tyrant exercises his tyranny over the souls of men,
constraining the poor and simple lambs of God to forsake
their faith, whereby they are saved, to follow his abominable
traditions and diabolical precepts ; which if they refuse to
obey, to wit, adoring images, and offering to his idols and
devils, he burns, racks, and torments them, or forces them
to a costly recantation.
40 Eaward the Sivth.
During the reign of my late father the king,* when the
pope's name was blotted out of our books, he stopped the
mouths of Christians with his six articles, as if he would
choke them. And at this day in France, before any one is
burnt, a little before the execation, they cut out his tongue,
that he may not speak.
Considering then that the pope is the minister of Lucifer,
I am in good hopes, that as Lucifer fell from heaven into
hell, so the pope his vicar will fall from the great glory of
his papacy, into contemptible derision.
For David hath said in his psalms, With the pure thou
wilt show thyself pure, and with the froward thou wilt show
thyself froward. Again, the pope hath taken God's honour
away from him ; therefore I hope God will divest him of
his honours and glory. As the virgin Mary saith, He
hath put down the mighty from their seats, and exalted
them of low degree. Take heed of thyself then, O pope,
for if thou tumblest, thou wilt have a terrible fall. As a
man who is got up into a high tower, would have a huge
leap if he should fall down ; so thou who hast exalted thy
self into the heavens, wouldest fall down into the abyss ot
hell : as Christ foretold of Tyre and Sidon.
But to return to the pope's primacy. I know very well
that the scripture speaks of one God, one faith, one bap
tism, but no mention of one pope. Now, if Peter had been
a God on earth, and vicar of Christ, we should have been
baptized into his name. But Paul, who affirms himself to
be inferior to none of the other apostles, will not allow us
to be baptized in his name. Nay, he is so far from having
us baptized in the name of Peter, that he will not have it
said, I am of Peter, or of Paul, or of Apollos.
And now that the papists cannot prove by the scriptures
that we ought to have one pope, they run to similitudes ;
saying, that as the creatures in the earth, as the bees, have
a king over them, so all Christians ought to have one king
and pope. To which I will answer three ways : First,
that their reason is not extracted from the holy scripture,
but from their own invention. Secondly, That all the bees
which are in the world, or in Christendom, have not a king.
Thirdly, That if all bees have their king, so have we,
namely, Jesus Chnst.
But the papists will then say, that if we condemn the
papacy, we shall condemn our forefathers as heretics. I
Henry VIII.
Against the Primacy of the Pope. 41
will answer to that, as God answered Elijah, when he said
to the Lord that the children of Israel had forsaken his
covenant, and were unjust and wicked, Yet I have left me
seven thousand in Israel, all the knees which have not
bowed to Baal. Neither must we imagine, but that there
have been many Christians in the world, some of whom
have spoken openly against the papacy, and others that have
kept their knowledge and sentiments to themselves ; but
the papists will not suffer us to know more than our
fathers. But I know very well, that our religion consists
not of old customs, or the usage of our fathers ; but in the
holy scriptures, and the divine word ; and that (if you think
antiquity and custom makes a thing good) is older than
the world : for God is the Word, who was without beginning,
and shall continue without end ; and if you think truth
ought to be followed and obeyed, all truth is contained in
that book. Our religion ought not to be steered or go
verned by our forefathers ; for Ezekiel saith, Walk ye not
in the statutes of your fathers, for they were polluted.
Moreover, our God, and Saviour, and Redeemer, Jesus
Christ, said, I am the way, and the truth, and the life ; he
did not say, I am the old custom.
The papists then say, that though Christ did not indeed
ordain the pope, yet he left it to the church to do it.
To which I ask, how Peter then was elected the universal
bishop ? For all things necessary to our salvation are
Written in the bible, as St. Paul testifies in his epistle to
Timothy, where he says, But continue thou in the things
which thou hast learned, &c. And that from a child thou
liast known the holy scriptures, which are able to make
thee wise unto salvation, through faith which is in Christ
Jesus.
THE SECOND PART.
BUT to what purpose do we go about to prove that
Peter is not the head of the church ? For allow he had
been so, that does not conclude that the bishop of Rome is
the principal head : for the papists themselves cannot prove
that Peter was ever at Rome. By the scripture they cannot
prove it ; nor by any true history : therefore the bishop of
42 Edward the Sixth.
Rome loses one of his great titles, Papa ex jure divino,
(pope by divine right,) for no authority can be ex jure
divino, unless it be confirmed by the scripture.
Well then, we have him in a great plunge, since he
must be forced to say, Paul, pope by human traditions ;
for if he be not bishop by the divine word, but only by
human traditions, then all kings, princes, and other magis
trates, may abrogate the statutes and institutions made by
their fathers, as we have seen before.
If every one then had known this, the pope had been
poor long ago. Now the papists say, that the bishop of
Rome was instituted by the primitive church ; but no
more than Mahomet, for they began near the same age,
and the pope was elected when all manner of wicked errors
were advanced in Christendom.
Nevertheless, to prove that Peter was at Rome, they
produce the Clementine epistles, but we will prove them
counterfeited, and falsified by the papists. For in them it
is written that Peter was at Rome, in the second year of
the reign of Claudius, and lived there twenty-five years.
But Christ was crucified in the eighteenth year of Tiberius,
and he reigned five years after the crucifixion : Caius Cali
gula reigned four years ; and Claudius two ; which makes
it eleven years before Peter went to Rome : and in the
eighteenth year of our Lord, Paul found St. Peter in Jeru
salem ;* by which we see their history is false. And we
will prove that it is not true that Clement wrote those
epistles unto James, for James was dead before Clement
was bishop.
Moreover, St. Peter was the bishop of the Jews, and not
of the Gentiles : for St. Paul glories in several places that
he was the apostle of the Gentiles. Again, St. Paul, writing
to the Galatians, says, that he went up to Jerusalem to see
Peter. Therefore it is most probable that Peter dwelt for
the most part in Jerusalem, or in the adjacent cities. And
here we may see the craft of the devil, and the power of
God. For notwithstanding the devil, to establish his
power, invented the Clementine epistles ; though they were
counterfeited by the papists, yet I say, God by his good
ness and clemency towards his elect, hath caused the said
epistles to be so written, that every one who hath read
history, may plainly comprehend and understand, that they
" Gal. i. 18.
Against the Primacy of the Pope. 43
were feigned by serpentine subtilty, and by some abomina
ble and obdurate papists.
In several other instances also, we may discover their
false subtilty ; for notwithstanding that the holy scripture
saith, Idols are senseless things, and without life ; they
have often framed images, which sometimes rolled their eyes,
sometimes turned their heads, sometimes moved their hands,
and sometimes their whole bodies : by which means they
made people believe, that an image, made of wood, heard
and understood them ; all of it being made so to the life,
that, as they turned them, they made the head and eyes of
the image to turn also. But, as Daniel with ashes or
sand proved that the idol Bel did not eat, but his priests,
so by the holy scriptures, the confession of several persons,
and by observation and experience, they have been proved
to have been mere machines, and other instruments.
THE THIRD PART.
SINCE we see that Peter neither was the chief, nor was
at Rome ; considering that they say the pope cannot lie,
we will examine whether they themselves have not acknow
ledged that no person ought to be the primate of the church.
For Gregory the first hath written, that none ought to
be pope. Gregory was then bishop of Rome, and Mau
rice was emptror, and there were many heresies in Chris
tendom ; and the bishop and patriarch of Constantinople
at that time pretended to be the universal bishop, who was
much favoured by Maurice : but Gregory declared then in
his writings, that there ought to be no principal in the
church.
And now the papists are overthrown by this ; they say
that by the consent of the general councils and doctors, a
universal bishop was established under the name of pope :
whereas for four or five hundred years after Christ, there
was no person in the world that was distinguished or called
by that name. Moreover, when there were several con
tentions about the papacy, all learned persons detested the
opinion that there must be a pope : and sometimes the
very bishops of Rome themselves abhorred it. And St.
Cyprian, writing concerning the unity of the church, saith,
"There is one bishop, of whom every bishop holds a share.
44 , Edward the Sixth.
For as there are many beams in the sun, yet the brightness
is but one : many branches in a tree, several streams from
a fountain ; in like manner the church is but one; which
being illuminated by the brightness of our Lord, who ex
tends his beams throughout all the world, yet nevertheless
the clarity* is but one, namely, Jesus Christ." Likewise the
same Cyprian, being bishop of Carthage, calls the bishop
of Rome his companion. Moreover, St. Jerome, bishop
of Rome, (ep. ad Evag.) humbles the style of primate ;
saying, If there be any question of the authority of a pri
mate of the church, also there are bishops of nations and
cities, it follows not therefore that there is a primate over
all the world, for the world is much greater than any city.
And also in the council of Carthage it was decreed, that
none should be called the first or primate of the bishops.
What shall I say more ? It was consented and agreed by
all, for six hundred years after Christ, that none ought to
be pope. (August. Epist. 28. ad Const.) How could Peter
then have been primate, or the pope his successor? For
Peter in his epistles does not command, but prays and be
seeches the ministers of God. Likewise, when he is ac
cused for having communicated with the Gentiles, he does
not burn his accusers, as the pope does his : but excuses
himself, and shows a submission.
Again, when he was sent to Samaria by his brethren
and companions, he readily obeyed their decree, and went
down to that city.
THE FOURTH PART.
OF this detestable and diabolical pope, the holy scrip
tures, in several places, give us a plenary demonstration ;
xome of which I shall show unto you. As first, in the
seventh of Daniel, it is set down how that Daniel, who was
beloved by Belshazzar, saw a vision, which appeared to
him thus ; I saw, says Daniel, in my vision by night, and
behold, the four winds of the heaven strove upon the great
sea, and four great beasts came up out of the earth. The
first was like a lion, and had eagle's wings ; and I beheld
till the wings thereof were plucked, and a man's heart was
given to it. The second beast was like unto a bear, and it
raised up itself on one side; and they said thus unto it,
* Liglit, brightness.
Against the Primacy of the Pope. 45
Arise, devour much flesh. The third was like unto a leo
pard, which had upon the back of it four wings of a fowl,
and the said beast had also four heads. After this I beheld
the fourth beast, which was dreadful and terrible, and
strong- exceedingly ; and it had great iron teeth, and de
voured every thing, and it had ten horns. And behold,
there came up among them another little horn, before whom
there were three of the first horns plucked up by the roots;
and it had eyes, and a mouth speaking blasphemies. And
I beheld till I saw the Ancient of Days did sit, and I beheld,
saith Daniel, till the judgment was set for the horn, and
till the beast was slain, and his body given to the burning
flame : and it shall be for a time, times, and a half. Now
the four winds, and the four beasts, as Melancthon, Oeco-
lampadius, and all learned writers say, signify the four
monarchies ; the first was that of the Assyrians, whereof
Nebuchadnezzar was emperor, who, after he had been
made like unto the beasts for a long season, had the under
standing of a man given him again. The second signified
the empire of the Persians, which was a dominion of great
cruelty. The third notified the Grecian empire, which was
immediately raised to its grandeur ; and the four wings
and four heads signify the four emperors which succeeded
Alexander, and divided amongst them the Grecian mo
narchy ; for Seleucus was made king of Syria, Ptolemy got
Egypt, Antigonus Asia, and Cassander Greece. The fourth
beast signifies the terrible monarchy of the Romans, out of
which arises a little horn, which is antichrist ; and anti
christ hath two eyes, namely, the pope and Mahomet ; for
notwithstanding that the pope doth not speak against
Christ, as Mahomet doth, nevertheless I answer, that the
pope is as much, or rather more, an antichrist than Ma
homet. For as he who flatters us is our enemy, though
he seems to be our friend ; so the pope, who styles himself
the servant of the servants of God, is the enemy of Christ ;
whilst under the shadow of religion, he puts in practice all
hypocrisy, idolatry, dissimulation, and all sort of traditions.
His time shall be a time, times, and a half; that is to say,
his days shall be shortened, for the number of seven stands
for a perfect number in scripture ; for St. Paul says, the
just fall seven times a day, that is, often. Now the half of
seven is three and a half; therefore we must interpret by
that imperfect time, that those days shall be shortened. St.
Paul also, in two epistles, prophesies of the pope ; first,.
46 Edward the Sixth.
writing to the Thessalonians, he says, Now we beseech
you, brethren, by the coming of our Lord, that ye be not
soon shaken in mind, or be troubled, neither by spirit, nor
by word, nor by letter, as that the day of Christ is at hand.
Let no man deceive you by any means, for that day shall
not come, except there come a falling away first, and that
man of sin be revealed, the son of perdition; who opposeth
and exalteth himself above God, so that he as God sitteth
in the temple of God, showing himself as God. And now
ye know what withholdeth, that he might be revealed in
his time. For the mystery of iniquity doth already work ;
only he who now letteth, will let until he be taken out ot
the way. Again, St. Paul, writing to Timothy, speaks
thus : Now the Spirit speaketh expressly, that in the latter
times some shall depart from the faith ; giving heed to doc
trines of devils, speaking lies in hypocrisy, forbidding to
marry, and commanding to abstain from meats, which God
hath created to be received with thanksgiving of them which
believe. Now let every one be asked, if the pope hath not
forbidden certain meats, at certain times, and they must all
confess he hath, for most folks have felt it ; or, perchance,
I should not be a liar if I said, that almost all folks have
felt it.
And concerning the prohibition of marriage, ask their
own priests. St. Peter tells us, that there shall come in
the last days scoffers, &c. St. John, in the Apocalypse,
says, Seven angels poured out the vials of God's wrath
upon the earth ; and the signification is probable to be
thus The first vial to be the Assyrian monarchy, when
the people of Israel became captive to Nebuchadnezzar.*
The second the Persian monarchy. The third vial the
monarchy of the Grecians, which Alexander first esta
blished. The fourth was the Roman monarchy, which the
apocalypse, because of its grandeur, says, the fourth vial
was poured upon the sun. The fifth is our antichrist the
pope. The sixth vial is the dominion of Mahomet. The
seventh vial signifies the end of the world, and the day of
judgment.
In the following chapter he declares, that one of the
seven angels came and talked with him, and showed him
the state, honour, and riches of the pope : for he says,
he saw a woman sit upon the beast, full of names of
It is hardly necessary to say that these interpretations of pro*
pLocy do not appear to be correct.
Against the Primacy of the Pope. 4T
blasphemy, having seven heads and ten horns; and the
woman was arrayed in purple, and scarlet colour, and decked
with gold ; having a golden cup in her hand, full of abo
minations, and filthiness of her fornications : and upon her
forehead was written, Babylon the mother of harlots, and
abominations of the earth, Rev. xvii. The seven heads sig
nify the seven hills which antichrist dwells on ; for Rome
is built upon seven mountains. The seven horns are the
number of the kings who made war with the Lamb, and the
Lamb overcame them, for he is Lord of lords, and King of
kings ; then another angel came down from heaven, crying,
Babylon is fallen, and is become the habitation of devils.
Thence I hope, that the kingdom of antichrist shall be de
stroyed : for though the wicked may prosper for a time, their
dominion shall not last ; but those who study the law of the
Lord, their prosperity shall last for ever. St. Paul, writing
to Timothy, says, This know also, that in the last days,
men shall be lovers of their own selves, covetous, boasters,
proud, blasphemers, &c. 2 Tim. iii. And the prophet Isaiah
saith, that Christ shall smite the earth, with the rod of
nis mouth, and with the breath of his lips shall he slay the
wicked, Isaiah xi.
Since we see then that the reign of antichrist shall not
last for ever, we must wait for the destruction of Babylon,
and submit ourselves to the will of the Lord.
THE CONCLUSION AND FIFTH PART.
IN the first part of our book, we have proved and de
clared that Peter was not primate of the church, by con
futing all the papistical reasons for it.
In the second, we have proved that they cannot pro
duce and allege any true testimony, that St. Peter was
at Rome.
In the third part, we have proved from themselves, that
they have said they ought not to have the primacy.
In the fourth part, we have explained the prophecies
speaking of antichrist. Since then the pope is that wicked
one, very son of the devil, an antichrist, and an abominable
tyrant, let us pray unto the Lord to preserve those still
in the light who have seen it : and that he will show the
sincere, pure, and true light unto those who sit in dark
ness : that all the world may glorify God in this life, and
48 Edward the Sixth.
he partakers of the eternal kingdom of heaven in the world
to come, by the merits of Jesus Christ our Saviour ; to
whom, with the Father, and the Holy Ghost, be all honour,
glory, dominion, and praise, for ever and ever. Amen.
The original manuscript is written in French, by the king's own
hand, and is entitled "L'Encontre les abus du Monde," that is, Against
the abuses of the world, meaning, as Strype observes, the abuses im
posed upon the faith and worship of Christians by the pope, whom he
calls Antichrist.
It is authenticated to be the king's own composition, by a note
written at the end by his instructor in the French language ; when
translated, it is as follows :
" Just as a good painter can represent the visage, look, countenance,
and bulk of a prince ; so by the writings, words, and actions of a
prince, one may easily understand what spirit is in him, and to what
he is addicted. As one may see by the writings of this young king,
who composed and wrote this book, being not yet full twelve years old,
and without the help of any person living ; except as to the subject,
which he had heard of many, and the remembrance which he had of
books that he had read. For, from the time he began to write the said
book and until he had finished it, the said book was always in my
keeping, even to the present time.
A very few corrections of small importance have been made by the
French instructor.
A
SHORT CATECHISM,
OH,
PLAIN INSTRUCTION,
CONTAINING
THK SUM OF CHRISTIAN LEARNING, SET FORTH BY THE KINO'fe
MAJESTY'S AUTHORITY, FOR ALL SCHOOLMASTERS TO TEACH.
1553.
An Injunction given by the King our Sovereign Lord, his most exr.fUcn.
Majesty, to all Schoolmasters and Teachers of Youth, within all hn
Grace's realms and dominions, for authorizing and establishing iki
ute of this Catechism.
Edward the Sixth, by the grace of God, King of England, France,
and Ireland ; Defender of the Faith ; and of the Church of England,
and also of Ireland, the Supreme Head : To all Schoolmasters and
Teachers of Youth.
WHEN there was presented unto us, to be perused, a short and plain
order of Catechism, written by a certain godly and learned man, we
committed the debating, and diligent examination thereof, to certain
bishops, and other learned men, whose judgment we have in great
estimation. And because it seemed agreeable with the scriptures, and
the ordinances of our realm, we thought it good, not only for that
agreement to put it forth abroad to print : but also, for the plainness
and shortness, to appoint it out for all schoolmasters to teach. That
the yet unskilful and young age, having the foundations laid, both of
religion and good letters, may learn godliness together with wisdom ;
and have a rule for the rest of their life, what judgment they ought to
have of God, to whom all our life is applied ; and how they may
please God, wherein we ought, with all the doings and duties of our
lives to travail.
We will therefore and command, both all and each of you, as ye
tender our favour, and as ye mind to avoid the just punishment of
transgressing our authority, that ye truly and diligently teach this
Catechism in your schools, immediately after the other brief Catechism
which we have already set forth : that young age, yet tender and
wavering, being by authority and instructions of true religion stablished,
may have a great furtherance to the right worshipping of God, and
good helps to live in all points according to duty. Wherewith being
furnished, by better using, due godliness toward God, the Author of
all things ; obedience toward their king, the shepherd of the people ;
loving affection to the commonweal, the general mother of all ; they
may seem not born for themselves, but be profitable and dutiful toward
God, their king, and their country.
Given at Greenwich the 20th of May, the 7th year of our reign
EDWARD SIXTH. D
DURING the reign of king Edward VI., efforts were for the first thn
made for the catechetical instruction of young persons in the doctrines
of truth, set forth especially for their use, in the English tongue.
Several works were published with this design, the latest and most
complete was the Short Catechism, approved by the synod in 1552.
It was set forth by the king's authority, and one of the latest public
acts of king Edward, was an injunction to all schoolmasters and teachers
of youth to use the same. On queen Mary's accession to the throne,
much opposition was made to this catechism. In the first convocation,
Dr. Weston, a zealous papist, brought in a bill, declaring it to be pesti
ferous, full of heresies, and unauthorized by the late synod. All pre
sent, excepting six, agreed with him. Philpot then stood up and de
fended the catechism, desiring that some of the learned men concerned
in the setting forth that book, might be called before them, and suffered
to defend it ; but this of course was not allowed.
Weston, who had himself subscribed to it in the former synod, after
wards charged Ridley with being the author. The latter declared he
was not, though he admitted having perused and approved it. Ponet,
bishop of Winchester in queen Elizabeth's reign, is supposed by
Tanner and some others to have written this catechism, but there ap
pears no doubt that the author was Dr. Alexander Nowell, then head
master of Westminster school, subsequently an exile in queen Mary's
reign, and dean of St. Paul's under queen Elizabeth.
It was published and set forth under his own name, in a revised and
considerably enlarged form, after his return from exile, and was then
approved by the convocation, and finally in 1570 set forth by authority.
In each form it was printed both in English and Latin. Of the first
edition, usually known as King Edward s catechism, Strype says, " It
was certainly written by Alexander Nowell, as I find by comparing
Nowell's catechism and this together. The speakers are the same in
both. And in many places the very same questions and answers are
given verbatim, only Nowell's catechism published under queen Eliza
beth is much larger."
Ridley probably refers to this work in his Farewell to his Friends,
and in his letter to the Brethren. (See Ridley, p. 141, 186.) Ponet may
have been supposed to be the author, from the license to Day in 1553,
which allows him to print this catechism, also containing permission
" to print all the works and books devised or compiled" by Ponet.
The catechism is given in the present collection in its original form,
as one of the most important pieces connected with the history of the
reformation. The anxiety felt by the papists on account of the nume
rous catechisms set forth in the reformed churches, is shown by the in
troduction to the Catechism of the Council of Trent, which, after com
plaining of " the mighty volumes" of the heretics, and the infinite
number of " their little books," states, " As many catechitmt as there
are provinces in Europe, nay, almost as many as the cities, are circu
lated, all of which abound with heresies, whereby the minds vf the
simple are deceived."
THE
CATECHISM.
IT is the duty of them all, whom Christ hath redeemed
by his death, that they not only are servants to obey, but
also children to inherit : and so to know which is the true
trade of life, and that God liketh ; that they may be able
to answer to every demand of religion, and to render ac
count of their faith and profession.
And this is the plainest way of teaching, which not only
in philosophy, Socrates, but also in our religion, Apolinarius,
hath used: that both by certain questions, as it were by
pointing, the ignorant might be instructed, and the skilful
put in remembrance, that they forget not what they have
learned. We, therefore, having regard to the profit, which
we ought to seek in teaching of youth, and also to short
ness, that in our whole schooling there should be nothing,
either overflowing or wanting, have conveyed the whole
sum into a dialogue, that the matter itself might be the
plainer to perceive, and we the less stray in other matters,
beside the purpose.
Thus then beginneth the master to appose* his scholar.
Master. Since I know, dear son, that it is a great part of
my duty, not only to see that thou art instructed in good
letters, but also earnestly and diligently to examine, what
sort of religion thou followest in this thy tender age : I
thought it best to appose thee by certain questions, to the
intent I may perfectly know, whether thou hast well or ill
travailed therein. Now therefore, tell me, my son, what
religion that is, which thou professest.
Scholar, That, good master, do I profess, which is the
religion of the Lord Christ : which in the eleventh of the
Acts is called the Christian religion.
M. Dost thou then confess thyself to be a follower of
Christian godliness and religion, and a scholar of our Lord
Christ?
&. That, forsooth, do I confess, and plainly and boldly
profess ; yea, therein I account the whole sum of all my
glory, as that which is both of more honour, than that the
* Examine.
52 King Edward VI. Short Catechism.
slenderness of my understanding may attain unto it : and
also more approaching to God's majesty, than that I, by
any feat of utterance, may easily express.
M. Tell me then, dear son, as exactly as thou canst, in
what points thou thinkest that the sum of Christian religion
standeth.
S. In two points, that is to say, true faith in God, ami
assured persuasion, conceived of all those things which are
contained in the holy scriptures ; and in charity, which be-
longeth both to God and to our neighbour.
M. That faith which is conceived by hearing and read
ing of the word ; what doth it teach thee concerning God ?
S. This doth it principally teach : that there is one cer
tain nature, one substance, one ghost,* and heavenly mind,
or rather an everlasting Spirit, without beginning or ending,
which we call God : whom all the people of the world
ought to worship with sovereign honour, and the highest
kind of reverence. Moreover, out of the holy words of
God, which by the prophets and the beloved of almighty
God, are in the holy books published, to the eternal glory
of his name, I learn the law and the threatenings thereof;
then the promises and the gospel of God. These things,
first written by Moses and other men of God, have been
preserved whole and uncorrupted, even to our age ; and
since that, the chief articles of our faith have been gathered
into a short abridgement, which is commonly called the
creed, or symbol of the apostles.
M. Why is this abridgement of the faith termed a
symbol ?
S. A symbol is as much as to say, a sign, mark, privy
token, or watch-word, whereby the soldiers of the same
camp are known from their enemies. For this rea^n the
abridgement of the faith, whereby the Christians are known
from them that are no Christians, is rightly named a symbol.
M. First, tell me somewhat what thou thinkest of the
law, and then afterward of the creed, or symbol.
S. I shall do, good master, with a good will, as you
command me. The Lord God hath charged us by Moses,
that we have none other God at all, but him ; that is to
say, that we take him alone, for our one only God, our
Maker, and Saviour. That we reverence not, nor worship
any portraiture, or any image whatsoever, whether it he
painted, carved, graven, or by any means fashioned,
Spirit.
The Commandments. 53
howsoever it be. That we take not the name of our Lord
God in vain ; that is, either in a matter of no weight, or
of no truth. Last of all, this ought we to hold stedfastly
and with devout conscience : that we keep holily and reli
giously the sabbath day ; which was appointed out from the
others for rest and service of God.
M. Very well. Now hast thou rehearsed unto me the
laws of the first table ; wherein is, in a sum, contained the
knowledge and true service of God. Go forward, and
tell me, what are the duties of charity, and our love toward
men.
8. Do you ask me, master, what I think of the other
part of the law, which is commonly called the second table ?
M . Thou sayest true, my son : that is it indeed, that I
would fain hear of.
8. I will in few words despatch it, as my simple know
ledge will serve me. Mfises hath knit it up in a short sum ;
that is, that with all loving affection we honour and rever
ence our father and mother. That we kill no man. That
we commit no adultery. That we steal nothing. That we
bear false witness against none. Last of all, that we covet
nothing that is our neighbour's.
M. How is that commandment, of the honouring father
and mother, to be understood ?
8. Honour of father and mother contains love, fear, and
reverence : yea, and it further stands in obeying, succour
ing, defending, and nourishing them, if need require. It
binds us also most humbly, and with most natural affection,
to obey the magistrates, to reverence the ministers of the
church, our schoolmasters, with all our elders and betters.
M. What is contained in that commandment, Do not kill ?
S. That we hate, wrong, or revile no man. Moreover
it commands us, lhat we love even our toes ; do good to
them that hate us : and that we pray for all prosperity and
good to our very mortal enemies.
M. The commandment of not committing adultery,
what thinkestthou it contains?
8. This commandment contains many things: for it
forbiddeth not only to talk with another man's wife, or any
other woman unchastely ; but also to touch her, or with
lustful look to behold her ; or by any unhonest mean to
woo her, either by ourselves, or any other in our behalf :
finally, herein is "debarred all kind of filthy and straying
lust. '
54 King Edward VI. Short Catechism.
M. What thinkest thou of the commandment, not tc
steal?
S. I shall show you as briefly as I have done the rest,
if it please you to hear me. It commands us, to beguile
no man, to occupy no unlawful wares, to envy no man
his wealth, and to think nothing profitable, that either is
not just, or differs from right and honesty : briefly, rather
willingly to lose that which is thine own, than wrongfully
take that which is another's, and turn it to thine own com
modity.
M. How may that commandment be kept, of bearing no
false witness.
<S. If we neither ourselves speak any false or vain lie ;
nor allow it in others, either by speech or silence, or by our
present company. But we ought always to maintain truth,
as place and time serve.
M. Now remains the last commandment, of not coveting
any thing that is our neighbour's: what means that?
S. This law, generally, forbids all sorts of evil lusts ; and
commands us to bridle and restrain all greedy unsatiable
desire of our will, which holds not itself within the bounds
of right and reason : and it wills that each man be con
tent with his estate. But whosoever covets more than
right, with the loss of his neighbour, and wrong to
another, he breaks and bitterly looses the bond of charity
and fellowship among men. Yea, and upon him, unless
he amend, the Lord God, the most stern revenger of the
breaking his law, shall execute most grievous punishment.
On the other side, he that lives according to the rule of
these laws, shall find both praise and bliss ; and God also
his merciful and bountiful good Lord.
M. Thou hast shortly set out the ten commandments.
Now, then, tell me, how all these things, that thou hast
particularly declared, Christ hath in few words contained,
setting forth unto us in a sum, the whole pith of the law ?
S. Will you that I knit up in a brief abridgement, all that
belongs both to God and to men?
M. Yea.
S. Christ saith thus ; Thou shall love the Lord thy
God with all thy heart, with all thy soul, with all thy
mind, and with all thy strength. This is the greatest com
mandment in the law. The other is like unto this. Thou
shall love thy neighbour as thyself. Upon these two com
mandments hang the whole law, and the prophets.
None made righteoux by the Law. 55
M. I will now, that them tell me further, what law is
that, which thou speakest of; that which we call the law of
nature, or some other besides ?
S. I remember, master, that I learned of you long ago,
that it was ingrafted by God in the nature of man, while
nature was yet sound and uncorrupted. But after the
entrance of sin, although the wise were somewhat, after a
sort, not utterly ignorant of that light of nature, yet was it
by that time so hid from the greatest part of men, that they
scarce perceived any shadow thereof.
M. What is the cause, that God willed it to be written
out in tables : and that it should be privately appointed to
one people alone ?
S. I will show you. By original sin and evil custom,
the image of God in man was so darkened at the beginning,
and the judgment of nature so corrupted, that man himself
does not sufficiently understand, what difference is between
honesty and dishonesty, right and wrong. The bountiful
God, therefore, minding to renew that image in us, first
wrought this by the law written in tables, that we might
know ourselves ; and therein, as it were in a glass, behold
the filth and spots of our soul, and stubborn hardness of a
corrupted heart ; that by this mean, yet acknowledging our
sin, and perceiving the weakness of our flesh, and the
wrath of God fiercely bent against us for sin, we might
the more fervently long for our Saviour Christ Jesus : who
by his death and precious sprinkling of his blood, hath
cleansed and washed away our sins ; pacified the wrath of
the Almighty Father $ by the holy breath of his Spirit
createth new hearts in us ; and reneweth our minds after
the image and likeness of their Creator, in true righteous
ness and holiness. Which thing neither the justice of the
law, nor any sacrifices of Moses, were able to perform.
And that no man is made righteous by the law, it is
evident ; not only thereby, that the righteous liveth by faith :
but also hereby, that no mortal man is able to fulfil all that
the law of both the tables commands. For we have hin-
derances that strive against the law ; as the weakness of the
flesh, froward appetite, and lust naturally engendered. As
for sacrifices, cleansings, washings, and other ceremonies
of the law, they were but shadows, likenesses, images, and
figures of the true and everlasting sacrifice of Jesus Christ,
done upon the cross. By the benefit whereof alone, all the
uins of all believers, even from the beginning of the world,
56 King Edward VI. Short Catechism.
are pardoned by the only mercy of God, and by no desert
of ours.
M. I hear not yet, why Almighty God's will was, to de
clare his secret pleasure to one people alone, which was the
Israelites.
8. Truly, that had I almost forgotten. I suppose it was
not done, as though the law of the ten commandments did
not belong generally to all men : forasmuch as the Lord
our God is not only the God of the Jews, but also of the
Gentiles. But rather, this was meant thereby, that the
true Messiah, which is our Christ, might be known at his
coming into the world ; who must needs have been born
of that nation, and none other, for true performance of the
promise. For the which cause, God's pleasure was to ap
point out for himself one certain people, holy, sundered
from the rest, and, as it were, peculiarly his own ; that by
this means his divine word might be continually kept holy,
.pure, and uncorrupted.
M. Hitherto thou hast well satisfied me, dear son : now
let us come to the Christian confession, which I will that
thou plainly rehearse unto me.
S. It shall be done. "I believe in God, the Father
Almighty ; Maker of heaven and earth. And in Jesus
Christ, his only Son, our Lord : which was conceived by
the Holy Ghost : born of the virgin Mary : suffered under
Pontius Pilate : was crucified : dead and buried. He went
down to hell : the third day he rose again from the dead.
He went up to heaven : sitteth on the right hand of God,
the Father almighty: from thence shall he come, to judge
the quick and the dead. I believe in the Holy Ghost. I
believe the holy universal church ; the communion of saints ;
the forgiveness of sins ; the rising again of the flesh ; and
the life everlasting."
M. All these, my son, thou hast rehearsed generally and
shortly. Therefore, thou shall do well to set out largely
all that thou hast spoken particularly ; that I may plainly
perceive what thy belief is concerning each of them. And
first, I would hear of the knowledge of God ; afterwards,
of the right serving of him.
S. I will with a good will obey your pleasure, dear
master, as far as my simple knowledge will suffer me.
Above all things we must stedfastly believe and hold ; that
God almighty, the Father, in the beginning, and of nothinir,
made and fashioned this whole frame of the world ; and
The Creed. God's image defaced in man. 57
all things whatsoever are contained therein ; and that they
all are made by the power of his word, that is, of Jesus
Christ, the Son of God ; which is sufficiently approved by
witness of scriptures. Moreover, that when he had thus
shapen all creatures, he ruled, governed, and saved them
by his bounty and liberal hand ; hath ministered, and yet
also ministereth most largely, all that is needful for main
tenance and preserving of our life ; that we should so use
them, as behoves mindful and godly children.
M. Why dost thou call God, Father?
S. For two causes ; the one, for that he made us all at
the beginning, and gave life unto us all. The other is
more weighty, for that by his Holy Spirit and by faith he
hath begotten us again ; making us his children ; giving
us his kingdom and the inheritance of life everlasting, with
Jesus Christ, his own true and natural Son.
M. Seeing then God hath created all other things to
serve man, and made man to obey, honour, and glorify
him ; what canst thou say more of the beginning and
making of man ?
<S. Even that which Moses wrote. That God shaped
the first man of clay ; and put into him soul and life. Then,
that he cast Adam into a dead sleep, and brought forth a
woman, whom he drew out of his side, to make her a com
panion with him of all his life and wealth. And there
fore was man called Adam, because he took his beginning
of the earth ; and the woman called Eve, because she was
appointed to be the mother of all living.
M. What image is that, after the likeness whereof thou
sayest that man was made ?
8. That is most absolute righteousness, and perfect holi
ness ; which most nearly belongeth to the very nature of
God, and most clearly appeared in Christ, our new Adam.
Of the which in us, there scarcely are to be seen any
sparkles.
M. What ! are there scarcely to be seen ?
S. It is true. For they do not now so shine, as they
did in the beginning, before man's fall ; forasmuch as man,
by the darkness of sins and mist of errors, hath corrupted
the brightness of this image. In such sort hath God in
his wrath wreaked him upon the sinful man.
M. But, 1 pray thee, tell me, wherefore came it thus to
pass?
S I will show you. When the Lord God had made the
b8 King Edward VI. Short Catechism.
frame of this world, he himself planted a garden, full of
delight and pleasure, in a certain place eastward, and called
it Eden. Wherein, beside other passing fair trees, not far
from the midst of the garden, was there one especially,
called the tree of life, and another, called the tree of know
ledge of good and evil.
Herein the Lord, of his singular love, placed man ; and
committed unto him the garden to dress, and look unto ;
giving him liberty to eat of the fruits of all the trees of
paradise, except the fruit of the tree of knowledge of good
and evil. The fruit of this tree, if ever he tasted, he should
without fail die for it. But Eve, deceived by the devil
counterfeiting the shape of a serpent, gathered of the for
bidden fruit; which was for the fairness to the eye to be
desired ; for the sweetness in taste to be reached at ; and
pleasant for the knowledge of good and evil ; and she ate
thereof, and gave unto her husband to eat of the same.
Which doing, they both immediately died; that is to say,
were not only subject to the death of the body, but also
lost the life of the soul, which is righteousness.
And forthwith, the image of God was defaced in them ;
and the most beautiful proportion of righteousness, holi
ness, truth, and knowledge of God, was confounded, and
in a manner utterly blotted out. There remained the
earthly image, joined with unrighteousness, guile, fleshly
mind, and deep ignorance of godly and heavenly things.
Hereof grew the weakness of our flesh ; hereof came this
corruption, and disorder of lusts and affections ; hereof
came that pestilence ; hereof came that seed and nourish
ment of sins, wherewith mankind is infected, and it is
called sin original. Moreover, thereby nature was so cor
rupted, and overthrown, that unless the goodness and mercy
of almighty God had holpen us by the medicine of grace,
even as in body we are thrust down into all wretchedness
of death ; so, must it needs have been, that all men, of all
sorts, should be thrown into everlasting punishment, and
fire unquenchable.
M. Oh the unthankfulness of men! But what hope had
our first parents, and from thenceforth the rest, whereby
they were relieved ?
S. When the Lord God had both with words and deeds
chastised Adam and Eve, for he thrust them both out of
the garden with a most grievous reproach, he then cursed
the serpent, threatening him, that the time should one day
Original sin. T/ie means of redemption. 59
come, when the Seed of the woman should break his nead.
Afterwards, the Lord God established that same glorious
and most bountiful promise : first, with a covenant made
between him and Abraham, by circumcision, and in Isaac
his son; then again, by Moses; last of all, by the oracles
of the holy prophets.
M. What meaneth the serpent's head, and that Seed which
God speaketh of?
S. In the serpent's head lieth all his venom, and the
whole pith of his life and force. Therefore, do I take the
serpent's head to betoken the whole power and kingdom,
or more truly, the tyranny of the old serpent, the devil.
The Seed, as St. Paul does plainly teach, is Jesus Christ,
the Son of God, very God and very man ; conceived by
the Holy Ghost, of Mary, the blessed, pure, and undefiled
maid ; and was so born and fostered by her, as other babes
are, saving that he was most far from all infection of sin.
M. All these foundations that thou hast laid, are most
true. Now, therefore, let us go forward to those his doings,
wherein lieth our salvation and conquest against that old
serpent.
S. It shall be done, good master. After that Christ
Jesus had delivered in charge to his apostles that most
joyful, and in all points heavenly doctrine, the gospel,
which, in Greek, is called euangelion, in English, good
tidings, and had, as by sealing, established the same with
tokens, and miracles innumerable, whereof all his life was
full ; at length was he sore scourged, mocked with scorning,
and spitting in his face ; last of all, his hands and feet
bored through with nails ; and he fastened to a cross.
Then he truly died, and was truly buried ; that by his most
sweet sacrifice he might pacify his Father's wrath against
mankind ; and subdue him by his death who had the au
thority of death, which was the devil. Forasmuch, not only
the living, but also the dead, were they in hell, or else
where, they all felt the power and force of this death ; to
whom, lying in prison, as Peter saith, Christ preached,
though dead in body, yet alive in spirit.
The third day after, he uprose again, alive in body also,
and with many notable proofs, the space of forty days he
abode among his disciples, eating and drinking with them.
In whose sight he was conveyed away in a cloud up into
heaven ; or rather, above all heavens ; where he now sitteili
at the right hand of God the Father ; being made LorJ
60 King Edward VI. Short Catechism.
of ;ill things, be they in heaven, or in earth ; King of all
kinns; our everlasting and only high Bishop; our onlj
Mediator: only Peacemaker between God and men. Now,
since that he is entered into his glorious majesty, by send-
ing down his Holy Spirit unto us, as he promised, he
lighteneth our dark blindness ; moveth, ruleth, teacheth,
cleanseth, comforteth, and rejoiceth our minds, and so will
he still continually do ; till the end of the world.
M. Well, I see, thou hast touched the chief articles of
our religion, and hast set out, as in a short abridgement,
the creed that thou didst rehearse. Now therefore, I will
demand of thee questions of certain points.
5f. Do as shall please you, master ; for you may more
perfectly instruct me in those things that I do not
thoroughly understand, and put me in remembrance of that
I have forgotten ; and print in my mind deeper such things,
as have not taken stedfast hold therein.
M. Tell me then. If by his death we get pardon of our
sins ; was not that enough, but that he must also rise again
from the dead ?
SL It was not enough, if you have respect either to him
or to us. For unless he had risen again, he should not be
taken for the Son of God. For which cause also, while he
birjg upon the cross, they, that saw him, upbraided him
nnd said, " He hath saved others, but cannot save himself;
let him now come down from the cross, and we will believe
him." But now, uprising from the dead to everlasting
continuance of life, he hath showed a much greater power
of his Godhead, than if, by coming down from the cross,
he had fled from the terrible pains of death. For to die is
common to all men, but to loose the bonds of death, and
by his own power to rise again, that properly belongeth to
Jesus Christ, the only begotten Son of God, the only author
of life.
Moreover, it was necessary that he should rise again
with glory, that the sayings of David and other prophets of
God might be fulfilled, which told before, that neither his
body should sec corruption, nor his soul be left in hell. As
tor us, we neither h:id been justified, nor had any hope left
fo rie again, had not he risen again, as Paul in divers
places plainly shows. For, if he had remained in the prison
= 'f death, in the grave, and been holden in corruption, as
all men beside, how could we have hoped for safety by
him, who saved not himself? It was meet therefore and
How Christ is absent and present in the world. 61
needful for the part that he had in hand, and for the chie'
stay of our safeguard, that Christ should first deliver him
self from death, and afterwards assure us of safety by his
uprising again.
M. Thou hast touched, my son, the chief cause of Christ's
rising again. Now would I fain hear thy mind of his going
up into heaven. What answer thinkest thou is to be
made to them that say, it had been better for him to tarry
here with us now present to rule and govern us ? For be
sides other diverse causes, it is likely that the love of the
people toward their prince, especially being good and gra
cious, should grow the greater by his present company.
S. All these things which he should do if present, that is
to say, if he were in company among us, he doth them
absent. He ruleth, maintaineth, strengthened, defcndeth,
rebuketh, punisheth, correcteth, and performeth all such
things, as do become such a prince, or rather God himself.
All those things, I say, he performeth, which belong either
to our need or profit, honour or commodity.
Besides this, Christ is not altogether so absent from the
world, as many suppose. For albeit the substance of his
body be taken up from us ; yet is his Godhead perpetually
present with us, although not subject to the sight of our
eyes. For things that are not bodily, cannot be perceived
by any bodily mean. Who ever saw his own soul ? No
man. Yet what is there more present, or what to each
man nearer, than his own soul? Spiritual things are not
to be seen, but with the eye of the Spirit. Therefore he,
that in earth will see the Godhead of Christ, let him open
the eyes, not of his body, but of his mind, but of his faith,
and he shall see Him present, whom eye hath not seen ; he
shall see Him present, and in the midst of them, whereso
ever two or three be gathered together in his name ; he
shall see Him present with us, even unto the end of the
world. What said I ? Shall he see Christ present? Yea, he
shall both see and feel him, dwelling within himself in such
sort, as he doth his own proper soul. For Christ dwelleth
and abideth in the mind and heart of him who fasteneth
all his trust in him.
M. Very well ; but our confession is, that he is ascended
up into heaven. Tell me, therefore, how that is to be un
derstood ?
S. So use we commonly to say of him that has attained
to any high degree or dignity, that he is ascended up, or
62 King Edward VI. Short Catechism.
advanced into some high room, some high place or stale ;
because he hath changed his former case, and is become of
more honour than the rest. la such a case is Christ gone
up, as he before came down. He came down from highest
honour to deepest dishonour, even the dishonour and vile
state of a servant, and of the cross. And likewise, after
wards he went up from the deepest dishonour, to the high
est honour, even that same honour which he had before.
His going up into heaven, yea, above all heavens, to the
very royal throne of God, must needs be evident by most
just reason, that his glory and majesty might in comparison
agreeably answer to the proportion of his baseness and re
proachful estate. This Paul teaches us, in his writings to
the Philippians, He became obedient even unto death ;
yea, the very death of the cross. Wherefore, God hath
botli advanced him to the highest state of honour ; and
also given him a name above all names ; that at the name
..of Jesus every knee should bow, of all things in heaven,
earth, and hell.
But although he is already gone up into heaven, never
theless, by his nature of Godhead, and by his Spirit, he
shall always be present in his church, even to the end of
the world. Yet this proves not that he is present among
us in his body. For his Godhead hath one property, his
manhood another. His manhood was created, his God
head uncreated. His manhood is m some one place of
heaven ; his Godhead is in such sort each-where, that it
filleth both heaven and earth.
But to make this point plainer, by a similitude, or com
paring of like to like, there is nothing that doth more
truly, like a shadow, express Christ, than the feun, lor it is
a fit image of the light and brightness of Christ. The sun
alway keeps the heavens, yet do we say, that it is present
also in the world ; for without light there is nothing pre
sent, that is to say, nothing to be seen of any man ; for the
sun with his light full fills all things. So, Christ is lifted up
above all heavens, that he may be present with all, and
fully furnishes all things, as St. Paul doth say.
But as touching the bodily presence of Christ here in
earth, if it be lawiul to place in comparison great things
with small, Christ's body is present to our faith ; as the sun,
when it is seen, is present to the eye : the body whereof,
although it do not bodily touch the eye, nor be presently
with it together here in earth ; yet is it present to the sight,
Our profit by Christ's ascension. 63
notwithstanding so large a distance of space between. So,
Christ's body, which at his glorious going up was conveyed
from us ; which hath left the world, and is gone unto his
Father ; is a great way absent from our mouth, even when
we receive with our mouth the holy sacrament of his body
and blood. Yet is our faith in heaven, and beholds that
Sun of righteousness, and is present together with him in
heaven, in such sort as the sight is in heaven with the body
of the sun ; or in earth the sun with the sight. And as
the sun is present to all things by his light ; so is Christ
also in his Godhead. Yet neither can the light of the sun
be sundered from the body ; nor from his immortal body
the Godhead of Christ. We must therefore so say, that
Christ's body is in some one place of heaven, and his God
head every where, that we neither of his Godhead make a
body, nor of his body, a God.
M. I see, my son, thou art not ignorant after what sort
Christ is rightly said to be from us in body, and with us in
spirit. But this one thing would I know of thee. Why is
Christ our Lord thus conveyed away from the sight of our
eyes, and what profit we take by his going up to heaven ?
S. The chief cause thereof was to pluck out of us that
false opinion, which sometime deceived the apostles them
selves ; that Christ should in earth visibly reign, as kings
and ruffling* princes of the world. This error he minded
to have utterly suppressed in us, and that we should think
his kingdom to consist in higher things. Which he there
fore thought fitter, because it was more for our commodity
and profit that some such kingdom should be set up, as
the foundations thereof should rest upon our faith. Where
fore, it was necessary that he should be conveyed away
from us, past perceiving of all bodily sense ; that by this
means our faith might be stirred up, and exercised to con
sider his government and providence, whom no sight of
bwlily eyes can behold.
And forasmuch as he is not king of some one country
alone, but of heaven and earth, of quick and dead, it was
most convenient that his kingdom should be otherwise
governed, than our senses may attain unto. For else he
should have been constrained, sometimes to be carried up
to heaven, sometimes to be driven down to the earth ; to
remove sometimes into one country, sometimes into another :
and, like an earthly prince, to be carried hither and thither,
* Proud, turbulent.
64 King Edward VI. Short Catechism.
by divers changes of affairs. For he could not be presently
with all at once, unless his body were so turned into God
head, that he might be in all, or in many places together ;
as Eutyches, and certain like heretics, held opinion.
If it so were, that he might be each where present with
all, at one very instant of time ; then were he not man,
but a ghost : neither should he have had a true body, but
a fantastical: whereof should have sprung forthwith a
thousand errors ; all which he hath despatched by carrying
his body up whole to heaven. In the mean season he, re
maining invisible, governeth his kingdom and common
wealth, that is, his church, with sovereign wisdom and power.
It is for men to rule their commonwealths by a certain civil
policy of men ; but for Christ and God, by a heavenly God
like order.
But all that I have hitherto said, contains but a small
parcel of the profit that we take by the carrying up of
^Christ's body into heaven. For there are many more things
that here might be rehearsed, whereof large store of fruit
is to be gathered. But especially this may not be left un
spoken that the benefits are such and so great, which
come unto us by the death, rising again, and going up of
Christ, as no tongue either of men or angels is able to ex
press. And that you may know my mind herein, I will
rehearse certain of the chief; whereunto, as it were two
principal points, the rest may be applied.
I -say therefore, that both by these and other doings o'f
Christ, two commodities do grow unto us ; the one, that all
the things that ever he hath done for our profit and be
hoof, he hath done them, so that they are as well our own,
if we will cleave thereuuto with stedfast and lively faith, as
if we had done them ourselves.
He was nailed to the cross ; we were also nailed with
him, and in him our sins were punished. He died and
was buried ; we likewise with our sins are dead and buried,
and that in such sort, that all remembrance of our sins is
utterly taken out of mind. He is risen again, and we are
also risen again with him ; that is, are so made partakers
of his rising again and life, that from henceforth death
hath no more rule over us. For the same Spirit is in us,
that raised up Jesus from the dead. Finally, as he is gone
ui> into heavenly glory, so are we lifted up with ^him. Al
beit that these things do not now appear, yet then shall
they all be brought to light, when Christ, the Light of the
Christ an example of life unto us. 65
world, shall show himself in his glory, in whom all our
bliss is laid up in store. Moreover, by his going up are
granted us the gifts of the Holy Ghost ; as Paul doth
sufficiently witness, Eph. iv.
The other benefit which we take by the doings of Christ
is, that Christ is set lor an example unto us, to frame our
lives thereafter. If Christ hath been dead ; if he hath been
buried for sin ; he was so but once. If he be risen again ;
if he be gone up to heaven ; he is but once risen, but once
gone up. From henceforth he dieth no more, but liveth
with God, and reigneth in everlasting continuance of glory.
So, if we are dead ; if we are buried to sin ; how shall we
hereafter live in the same? If we are risen again with
Christ ; if by stedfast hope we live now in heaven with
him ; heavenly and godly things, not earthly and frail, we
ought to set our care upon. And even as heretofore we
have borne the image of the earthly man ; so, from hence
forward let us bear the image of the heavenly.
As the Lord Christ never ceases to do us good, by be
stowing upon us his Holy Spirit, by garnishing his church
with so many notable gifts, and by perpetually praying to
his Father for us ; like reason ought to move us to aid our
neighbour with all our endeavour, to maintain, as much as
in us lies, the bond of charity. And to honour Christ our
Lord and Saviour ; not with wicked traditions and cold
devices of men, but with heavenly honour and spiritual
indeed, most fit for us that give it, and him that shall receive
it; even as he hath honoured and doth honour his Father:
for he that honoureth him, honoureth also the Father ; of
which he himself is a substantial witness.
M. The end of the world, holy scripture calls the fulfilling
and performance of the kingdom and mystery of Christ,
and the renewing of all things. For, says the apostle Peter,
2 Pet. iii. We look for a new heaven and a new earth, ac
cording to the promise of God : wherein dwelleth righteous
ness. And it seems reason that corruption, unstedfast
change, and sin, whereunto the whole world is subject,
should at length have an end. Now, by what way, and
what fashion of circumstances, these things shall come to
pass, I would fain hear thee tell.
S. I will tell you, as well as I can, according to the wit
ness of the same apostle ; The heavens shall pass away
like a storm : the elements shall melt away : the earth and
all the works therein shall be .consumed with fire : as though
C6 King Edward VI. Short Catechism
he should say, As gold is wont to be fined, so shall the
whole world be purified with fire, and be brought to its
full perfection. The lesser world, which is man, following
the same, shall likewise be delivered from corruption and
change. And so for man this greater world, which for his
sake was first created, shall at length be renewed, and be
clad with another hue, much more pleasant and beautiful.
M. What then remaineth ?
S. The last and general doom. For Christ shall come :
at whose voice all the dead shall rise again, perfect and
sound, both in body and soul. The whole world shall be
hold him sitting in the royal throne of his majesty : and
after the examination of every man's conscience, the last
sentence shall be pronounced. Then the children of God
shall be in perfect possession of that kingdom of freedom
from death, and of everlasting life, which was prepared for
them, before the foundations of the world were laid. And
they shall reign with Christ for ever. But the ungodly,
who believed not, shall be thrown from thence into everlast
ing fire, appointed for the devil and his angels.
M. Thou hast said enough of the again rising of the
dead. Now, it remains that thou speak of the holy church ;
whereof I would very fain hear thy opinion.
S. I will rehearse that in few words shortly, which the
holy scriptures set out at large and plentifully. Before that
the Lord God had made the heaven and earth, he deter
mined to have for himself a most beautiful kingdom and
holy commonwealth. The apostles and the ancient fathers
that wrote in Greek, called it Ecclesia, in English, a con
gregation or assembly : into which he hath admitted an
infinite number of men, that should all be subject to one
King, as their sovereign and only one head : him we call
Christ, which is as much as to say, Anointed. For the high
bishops, and kings among the Jews, who in figure be
tokened Christ, whom the Lord anointed with his Holy
Spirit, were wont by God's appointment, at their consecra
tion, to have material oil poured on them.
To the furnishing of this commonwealth belong all they,
as many as do truly fear, honour, and call upon God, wholly
applying their mind to holy and godly living : and all those
that, putting all their hope and trust in him, do assuredly
look for the bliss of everlasting life. But as many as are
in this faith stedfast, were forechosen, predestinated, and
appointed out to everlasting life, before the world was made.
Justification by faith. True faith and works inseparable. 67
Witness hereof, they have within in their hearts the Spirit
of Christ, the author, earnest, and unfailable pledge of their
faith. Which faith only is able to perceive the mysteries
of God : only bringeth peace unto the heart : only taketh
hold on the righteousness that is in Christ Jesus.
M. Doth then the Spirit alone, and faith, sleep we ever
so soundly, or stand we ever so reckless and slothful, so
work all things for us, as without any help of our own to
carry us idle up to heaven ?
S>. I use, master, as you have taught me, to make a
difference between the cause and the effects. The first,
principal, and most perfect cause of our justifying and
salvation, is the goodness and love of God ; whereby he
chose us for his, before he made the world. After that,
God gnmteth us to be called by the preaching of the gospel
of Jesus Christ, when the Spirit of the Lord is poured into
us ; by whose guiding and governance we are led to settle
our trust in God, and hope for the performance of all his
promises. With this choice is joined, as companion, the
mortifying of the old man ; that is, of our affections and
lusts.
From the same Spirit also cometh our sanctification, the
love of God and of our neighbour, justice, and uprightness
of life. Finally, to say all in sum, whatsoever is in us, or
may be done of us, pure, honest, true, and good ; that al
together springs out of this most pleasant root, from this
most plentiful fountain, the goodness, love, choice, and un
changeable purpose of God. He is the cause, the rest are
the fruits and effects. Yet the goodness, choice, and Spirit
of God, and Christ himself, are also causes conjoined and
coupled each with other ; which may be reckoned among
the principal causes of our salvation. As oft therefore as
we use to say, that we are made righteous and saved by
only faith, it is meant thereby, that faith, or rather trust
alone, doth lay hand upon, understand, and perceive our
righteous-making to be given us of God freely : that is to
say, by no deserts of our own, but by the free grace of the
almighty Father.
Moreover, faith doth engender in us the love of our
neighbour ; and such works as God is pleased withal. For
if it be a lively and true faith, quickened by the Holy Ghost,
it is the mother of all good saying and doing. By this
short tale is it evident, whence and by what means we at
tain to be made righteous. For, not by the worthiness of
68 King Edward VI. Short Catechism.
our deservings, were we either heretofore chosen, or long;
ago .saved ; but by the only mercy of God, and pure grace
of Christ our Lord ; whereby we were in him made to those
good works, that God hath appointed for us to walk in.
And although good works cannot deserve to make us
righteous before God ; yet do they so cleave unto faith, that
neither can faith be found without them, nor good works be
any where without faith.
M. I like very well this short declaration of faith and
works ; for Paul plainly teaches the same. But canst thou
yet further depaint* me out that congregation, which thou
callest a kingdom, or commonwealth of Christians : and so
set it out before mine eyes, that it may severally and
plainly be known asunder from each other fellowship of
men?
S. I will prove how well I can do it. Your pleasure is,
master, as I take it, that I point you out some certain con
gregation, that may be seen.
M. That it is indeed ; and so it shall be good for you
to do.
S. That congregation is nothing else but a certain mul
titude of men ; which, wheresoever they are, profess the
pure and upright learning of Christ, and that in such sort
as it is faithfully set forth in the holy testament by the
evangelists and apostles ; which in all points are governed
and ruled by the laws and statutes of their King and High
bishop, Christ, in the bond of charity ; which use his holy
mysteries, that are commonly called sacraments, with such
pureness and simplicity, as touching their nature and sub
stance, as the apostles of Christ used, and left behind in
writing.
The marks therefore of this church are ; first, pure
preaching of the gospel ; then brotherly love, out of which,
as members all out of one body, spring good will of each
to the other : thirdly, upright and uncorrupted use of the
Lord's sacraments, according to the ordinance of the gospel :
last of all, brotherly correction and excommunication, or
banishing those out of the church, that will not amend
their lives. This mark the holy fathers termed discipline.
This is that same church that is grounded upon the assured
rock, Jesus Christ, and upon truth in him. This is that
same church, which Paul calls the pillar and upholding stay
of truth. To this church belong the keys, wherewith
Describe.
Marks of the Church. The Holy Ghott. 69
heaven is locked and unlocked ; for that is done by the
ministration of the word ; whereunto properly appertains
the power to bind and loose ; to hold for guilty, and forgive
sins. So that whosoever believe.th the gospel preached in
this church, he shall be saved ; but whosoever believeth
not, he shall be damned.
M. Now, would I fain hear thy belief of the Holy
Ghost.
S. I confess him to be the third person of the Holy
Trinity. And since he is equal with the Father and the
Son, and of the very same nature, he ought equally to be
worshipped with them both.
M. Why is he called holy ?
8. Not only for his own holiness, but for that by him
are made holy the chosen of God, and members of Christ.
And therefore have the scriptures termed him the Spirit of
sanctification, or making holy.
M. Wherein consisteth this sanctification ?
.S. First, we are newly begotten by his inward motion.
And therefore said Christ, we must be new-born of water,
and of the Spirit. Then by his inspiration are we adopted,
and as it were by choice made the children of God. For
which cause he is not causelessly called the Spirit of adop
tion. By his light, are we enlightened to understand God's
mysteries. By his judgment, are sins pardoned and re
tained. By his power, is the flesh with her lusts kept
down and tamed. By his pleasure, are the manifold gifts
dealt among the holy. Finally, by his means, shall our
mortal bodies be raised again to life. Therefore, in the
Author of so great gifts, we do not without a cause believe,
honour, and call upon him.
M. Well, thou hast now said sufficiently of the Holy
Ghost. But this would I hear of thee, why it immediately
follows, that we believe the holy universal church, and the
communion of saints ?
S. These two things I have always thought to be most
fitly coupled together. Because the fellowships and incor
porations of other men proceed, and are governed by other
means and policies ; but the church, which is an assembly
of men called to everlasting salvation, is both gathered to
gelher, and governed by the Holy Ghost, of whom we even
now made mention. Which thing, since it cannot be per
ceived by bodily sense or light of nature, is, by right and
70 King Edward VI. Short Catechism.
for good reason, here reckoned among things that are
known by belief.
And therefore, this calling together of the faithful is
called universal, because it is bound to no one special place.
For God, throughout all coasts of the world, hath them
that worship him ; which, though they are far scattered
asunder by divers distance of countries and dominions,
yet are they members most nearly joined of that same body,
whereof Christ is the head ; and have one spirit, faith, sa
craments, prayers, forgiveness of sins, and heavenly bliss,
common among them all ; and are so knit with the bond
of love, that they endeavour themselves in nothing more,
than each to help the other, and to build together in Christ.
M. Seeing thou hast already spoken of the knowledge of
God and his members : I would also hear what is the true
service of God ?
S. First, we must consider that the right and true know
ledge of God, is the principal and only foundation of God's
service. The same knowledge, fear doth foster and main
tain, which in scriptures is called, The beginning of wisdom.
Faith and hope are the props and stays, whereupon lean
all the rest that I have rehearsed. Furthermore, charity,
which we call love, is like an everlasting bond, by the strait
knot whereof all other virtues are bound in one together,
and their force increased. These are the inward parts of
God's service ; that is to say, which consist in the mind.
M. What hast thou to say of the sabbath, or the holy
day, which even now thou madest mention of, among the
laws of the first table ?
S. Sabbath is as much to say, as " rest." It was ap
pointed for only honour and service of God, and it is a
figure of that rest and quietness which they have that be
lieve in Christ. For our trust in Christ doth set our minds
at liberty from all slavish fear of the law, sin, death, and
hell ; assuring us in the mean season, that by him we
please God, and that he hath made us his children, and
heirs of his kingdom ; whereby there groweth in our hearts
peace and true quietness of mind ; which is a certain fore
taste of the most blessed quiet, which we shall have in his
kingdom.
As for those things that are used to be done on the
sabbath day, as ceremonies and exercises in the service of
God, they are tokens and witnesses of this assured trust.
The Sabbath. Outward service of God. 71
And meet it is, that faithful Christians, on such days as are
appointed out for holy things, should lay aside unholy
works, and give themselves earnestly to religion and serving
of God.
M. What are the parts of that outward serving God,
which thou saidst even now did stand in certain bodily
exercises ; which are also tokens of the inward serving him ?
S. First, to teach and hear the learning of the gospel ;
then, the pure and natural use of the ceremonies and sa
craments ; last of all, prayer made unto God by Christ, and
in the name of Christ, which without fail obtaineth the
Holy Ghost, the most assured author of all true serving of
God, and upright religion.
M. Tell me what thou callest sacraments ?
S. They are certain customary, reverent doings and ce
remonies, ordained by Christ, that by them he might put
us in remembrance of his benefits, and we might declare
our profession, that we be of the number of them which
are partakers of the same benefits, and which fasten all
their affiance in him : that we are not ashamed of the name
of Christ, or to be termed Christ's scholars.
M. Tell me, my son, how these two sacraments are
ministered ; baptism, and that which Paul calleth the sup
per of the Lord ?
<S. Him that believeth in Christ, professeth the articles
of the Christian religion, and mindeth to be baptized, (I
speak now of them that be grown to ripe years of discre
tion, since for the young babes their parents' or the church's
profession sufficeth,) the minister dippeth in, or washeth
with pure and clean water only, in the name of the Father,
and of the Son, and of the Holy Ghost : and then com-
mendeth him by prayer to God, into whose church he is
now openly, as it were, enrolled, that it may please God to
grant him his grace, whereby he may answer in belief and
life agreeably to his profession.
M. What is the use of the Lord's supper?
S. Even the very same that was ordained by the Lord
himself, Jesus Christ. Who, as St. Paul saith, the same
night that he was betrayed, took bread : and when he had
given thanks, brake it, and said ; This is my body, which
is broken for you ; do this in remembrance of me. In like
manner, -when supper was ended, he gave them the cup,
saying, This cup is the new testament in my blood. Do
this, as oft as ye shall drink thereof, in the remembrance of
72 K' tn $ Ldward VI. Short Catechism.
me. This was the manner and order of the Lord's supper,
which we ought to hold and keep; that the remembrance
of so great a benefit, the passion and death of Christ, be
always kept in mind : that after that the world is ended,
he may come and make us to sit with him at his own
board.
M. What does baptism represent and set before our eyes ?
S. That we are by the Spirit of Christ new born, and
cleansed from sin ; that we are members and parts of his
church, received into the communion of saints. For water
signifieth the Spirit. Baptism is also a figure of our burial
in Christ, and that we shall be raised up again with him in
anew life, as I have before declared in Christ's resurrection.
M. What declares and betokens the supper unto us ;
which we solemnly use in the remembrance of the Lord ?
S. The supper, as I have showed a little before, is a
certain thankful remembrance of the death of Christ; for
asmuch as the bread represents his body, betrayed to be
crucified for us ; the wine stands in stead and place of his
blood, plenteously shed for us. And even as by bread and
wine our natural bodies are sustained and nourished ; so
by the body, that is, the flesh and blood of Christ, the soul
is fed through faith, and quickened to the heavenly and
godly life.
M. How come these things to pass ?
S. These things come to pass by a certain secret mean
and lively working of the Spirit; when we believe that
Christ hath, once for all, given up his body and blood for
us, to make a sacrifice and most pleasant offering to his
heavenly Father ; and also when we confess and acknow
ledge him our Saviour, High bishop, Mediator, and Re
deemer, to whom is due all honour and glory.
M. All this thou dost well understand. For nit-thinks
thy meaning is, that faith is the mouth of the soul ; where
by we receive this heavenly meat, full both of salvation and
immortality, dealt among us by the means of the Holy
Ghost. Now, since we have treated of the sacraments, pass
forward to the other parts of God's service.
S. I will do your commandment. There remain two
things belonging to the perfection of God's service. First,
our Lord Jesus Christ's will was, that there should be
teachers and evangelists ; that is to say, preachers of the
gospel, to this intent, that his voice might continually be
heard to sound in his church. He that covets as all ought
The Lord's Prayer. 73
tt covet, to bear the name of a Christian, may have no
doubt that he ought, with most earnest affection and fervent
desire, endeavour himself to hear and soak* into his mind
the word of the Lord : not like the words of any man, but
like, as it is indeed, tht word of almighty God.
Secondly. Because all that is good, and that ought of a
Christian to be desired, corneth unto us from God, and is
by him granted ; therefore of him we ought to require all
things : and by thanksgiving acknowledge them all received
of him. Which he so well liketh, that he esteemeth it in
stead of a passing pleasant sacrifice ; as it is most evident
by the witness of the prophets and apostles.
M. Hast them any certain and appointed manner 01
praying ?
S. Yea, forsooth ; even the very same that our Lord
taught his disciples, and in them all other Christians. Who
being on a time required to teach them some sort of prayer,
taught them this. When ye pray, said he, say, Our Father
which art in heaven, hallowed be thy name. Thy kingdom
come. Thy will be done in earth, as it is in heaven. Give
us this day our daily bread, and tbrgive us our trespasses,
as we forgive them that trespass against us. And lead us
not into temptation. But deliver us from evil : for thine is
the kingdom, power, and glory, for ever. Amen.
M. How thinkest thou, Is it lawful for us, to use any
other words of prayer ?
S. Although in this short abridgement are sufficiently
contained all things that every Christian ought to pray for ;
yet hath not Christ in this prayer tied us up so short, as
that it were not lawful for us to use other words and man
ner of prayer. But he hath set out in this prayer certain
principal points, whereunto all our prayers should be re
ferred. But, let each man ask of God. as his present need
rt-quireth. Whatsoever ye ask the Father in my name,
saith Christ, he shall give it you.
M. Forasmuch as there is in all this prayer nothing-
doubtful, or beside the purpose : 1 would hear thy mind
of it.
6*. I do well perceive what the words do signify.
M. Thinkest thou then, that there is in it nothing dark,
nothing hid, nothing hard to understand ?
S. Nothing at all. For neither was it Christ's pleasure
lhat there should be any thing in it dark, or far from our
* Imbibe.
KDWARD SIXTH.
*4 King Edward VI. Short Catechism.
capacity, especially since it belongs equally to all, and it it
as necessary for the simple as the learned.
M. Therefore declare unto me in few words each part
by itself?
S. When I say, Onr Father which art in heaven : this
do I think with myself, that it cannot be, but that he must
bear me, and be pleased with my prayers. For I am his
son, although unprofitable and disobedient, and he on the
other side is my most bountiful Father, most ready to take
pity and pardon me.
M. Why dost thou say, he is in heaven ? Is he in some
one certain and limited place in heaven ? What means
that, which he saith of himself, I fill both heaven and earth ?
again, The heaven is my seat and the earth my foot
stool ?
S. Hereof have I spoken somewhat before, whereunto
I will join this that follows. First of all, as oft as we do
say, Which art in heaven, it is as much to say as, hea
venly and divine ; for we ought to think much higher of
our heavenly Father than of our earthly.
He is also said to be in heaven for this cause, that in that
high and heavenly place, the notable and wonderful works
of God do the more clearly and gloriously show themselves ;
and he is now declared to be in everlasting and full felicity ;
whereas we abide, yet banished in earth full wretchedly.
Moreover, as the heaven, by unmeasurable wideness of
compass, contains all places, the earth, and the sea ; and no
place is there that may be hid from the large reach of
heaven, since it is at every instant of time to every thing
present ; so, hereby may we understand, that God is like
wise present to each thing and in each place. He seeth,
heareth, and governeth all things, he being himself a Spirit
and most far from all earthly and mortal state. Witness
whereof Jeremiah the prophet. Am not I, saith the Lord,
a God near unto you? And am not I a God far off? Shall
any man be able to shroud himself in such a corner, that I
cannot espy him ?
This is a pithy sentence to drive fear into us, that we
offend not that Lord of so large a dominion ; whereby also
we are persuaded assuredly to believe, that God will hear,
whensoever we shall stand in need. For he is at all times,
and in all places present. This foundation then laid, and
BO sweet and pleasant entrance prepared, there follow? the
first part of the Lord's prayer ; wherein we require, 'that
Explanation of the Lord's Prayer. 75
not only we, but also all others whosoever, may in holiness
honour, reverence, and worship his name.
M. How is that to he done ?
S. I shall show you. Then we do that, when leaving
all those that have the name of gods, be they in heaven or
in earth, or worshipped in temples, in divers shapes and
images ; we acknowledge him alone, our Father ; pray to
the true God, and Jesus Christ, his only Son, whom he
hath sent; and by pure unfeigned prayer call upon him
alone with uprightness of life and innocency.
M. Thou hast said very well. Proceed.
S. In the second part we require, that his kingdom come.
For we see not yet all things in subjection to Christ. We
see not the stone hewn off from the mountain without work
of man, which altogether bruised and brought to nought
the image, which Daniel describes ; that the only rock,
Christ, may obtain and possess the dominion of the whole
world, granted him of his Father.
Antichrist is not yet slain. For this cause do we long
for and pray, that it may at length come to pass and be
fulfilled, that Christ may reign with his saints, according to
God's promises. That he may live and be Lord in the
world, according to the decrees of the holy gospel ; not after
the traditions and laws of men, or pleasure of worldly tyrants.
M. God grant his kingdom may come, and that speedily.
S. Moreover, since it is the children's duty to frame
their life to their father's will, and not the father's to bow to
the children's pleasure ; forasmuch as our will is commonly
by exciting of affections, and stirring of lusts, drawn to do
those things that God is displeased with ; it is reason, that
we hang wholly upon the beck of our heavenly Father 1 , and
wholly submit ourselves to his heavenly government.
Wherefore, tor this cause, we mortal men do pray, that we
may in like case be obedient to his commandment, as are
the sun and moon, and other stars in heaven, which by
ordinary courses, and by enlightening the earth with inces
sant beams, execute the Lord's will continually. Or that
we, as the angels and other divine spirits, in all points obey
him ; who bestow all their travail diligently, to accomplish
his godly commandments.
Next after that, he teacheth us to ask of our heavenly
Father our bread : whereby he meaneth not meat only, but
also all things else, needful for maintenance and preserving
of life : that we may learn, that God alone is author of all
i
76 King Edward VI. Short Catechi<rm.
things ; who maketh the fruits of the earth both to grow
and increase to plenty. Wherefore, it is meet that we call
upon him alone in prayer; who, as David sailh, alone
feedeth and maintaineth all things.
M. Some suppose this place to mean that bread which
Christ maketh mention of in the sixth of John. That is,
of the true knowledge and taste of Christ, who was born
-nd died for us ; wherewith the faithful soul is fed. The
reason whereupon they gather this, is the Greek word,
(EPIOUSION,) whereby they understand, supernatural, spiri
tual, heavenly, and divine. This meaning I refuse not, for
both these expositions may fitly agree with this place ; but
why calleth he it daily bread, which is also signified by this
word ?
5. We ask daily bread, that might be always present
and accompany us continually ; to slake and satisfy our
thirsty desire, and unsatiate stomach ; lest otherwise we
should be, as Christ saith, careful for to-rnorrow ; because
the morrow shall care for itself. For it shall not come
without its own discommodity and care ; wherefore, it is
not reason, that one day should increase the evil of another.
It shall be sufficient for us daily to ask, that which our most
bountiful Father is ready daily to give.
Now follows the fifth request, wherein we beseech the
Father to forgive us our trespasses and faults, that we have
committed. This request, doubtless, is very necessary, since
there is no man living free from sin. Here, therefore, must
we cast away all trust of ourselves. Here, must we pluck
down our courage. Here, must we pray our most merciful
Father, for the love of Jesus Christ, his most dear and
obedient Son, to pardon, forgive, and utterly blot out of his
book, our innumerable offences.
Here, ought we, in the mean season, to be mindful of
the covenant we make with God. That it may please God
so to forgive us our trespasses, as we ourselves forgive
them that trespass against us. Therefore, it is necessary
t hat we forgive and pardon all men all their offences, of
what sort or condition soever they are. If we forgive men
their faults, our heavenly Father shall forgive us ours.
M. Were these things, my son, thus used, there should
not at this day thus violently reign so many brawls, so many
contentions, so many and such heinous disagreements.
enmities, and hatreds of one man to another. But now,
vt hereas each man so standeth in his own conceit, that he
Faith in Prayer. 7/
will not lose an inch of his right, either in honour or wealth ;
it oft befalls, that they lose both their wealth, their honour,
and their life itself withal. Yea, they put from themselves,
and turn away, the favour of God and everlasting glory.
But thou, my son, must not be ignorant of Christ's com
mandment ; nor of that which Paul teaches, that thou
suffer not thyself to be overcome of evil, that is, suffer not
thyself so to be seduced by any other man's offence, as to
repay evil for evil, but rather overcome evil with good. I
tnean by doing him good, that hath done thee evil ; by
using him friendly, that hath showed himself thy most cruel
foe. Now, go forward to the sixth request.
S. I will, with a good will, as you command me. For
asmuch as we are feeble, weak, subject to a thousand perils,
a thousand temptations, easy to be overcome, ready to yield
to every light occasion, either to men fraught with malice,
or to our Own lusts and appetites, or finally, to the crafty
malicious serpent, the devil ; therefore, we beseech our
Father, that he bring us into no temptation, no such hard
escaj.e and peril ; nor leave us in the very plunge of danger ;
but, if it come to that point, that he rather take us away
from the present mischief and engines of the devil, the
author and principal cause of all evil, than suffer us to run
headlong into destruction. Now, have you, good master,
in few words all that you have taught me, unless peradven-
ture, somewhat be overslipped in the rehearsal.
M. Because thine is the kingdom, power, and glory, for
ever. Amen. Why was it Christ's pleasure to knit up
our prayer with this clause in the end ?
S. Partly, that we should declare our assured trust to
obtain all things, that we have before required. For there
is nothing which, if it be asked with faith, he is not able or
not willing to give, who ruleth and governeth all things, who
is able to do all things, who is garnished with endless glory.
These things, when we rehearse of God, our Father,
there remaineth no cause to doubt, or suspect that we shall
receive denial. Partly, by so saying, we teach ourselves
how meet it is to make our suit to God, since beside him
none glistereth with such shining glory, none hath domi
nion so large, or force so ireat, to be able to stay him from
giving that he hath appointed, according to his pleasure ;
or to take away that which he hath already given us. And
liiere is no evil of ours so great, that may not be put awsiy
by his exceeding great power, glory, and wisdom.
73 King Edward VI. Short Catechism.
M. I like well, my son, this thy short declaration ; and
I see nothing left out, that ought to have been spoken.
8. But yet this one thing will I add thereto. The
chief and principal thing required in prayer is, that with
out all doubting we stedfastly believe, that God, our Father,
will grant what we do ask : so, that it be neither unprofit
able tor us to receive, nor unfit for him to give. For he
that is not assured, but doubtful, let him not think, as
James saith, to get anything at the hands of God.
M. I see now, my dear son, how diligently and heedfully
thou hast- applied thy mind to those things that I have
taught thee ; how godly and upright a judgment thou hast
of God's true service ; and of the duties of neighbours one
to another. This remains, that from henceforth thou so
frame thy life, that this heavenly and godly knowledge de
cay not in thee, nor lie soul-less and dead, as it were in a
tomb of the flesh. But rather see that thou wholly give thy
self, continually and earnestly, to these godly studies. So,
thou shall live, not only in this present life, but also in the
life to come, which is much better and more blessed than
this life present. For godliness, as Paul saith, hath a
promise, not in this life only, but in the other. It is con
venient, therefore, that we earnestly follow godliness, which
plainly openeth the way to heaven, if we will seek to attain
thereto.
And the principal point of godliness is, as thou hast de
clared even now very well, to know God only ; to covet
him only as the chief felicity ; to fear him, as our Lord ;
to love and reverence him, as our Father, with his Son,
our Saviour Jesus Christ. This is he, who hath begotten
and regenerated us. This is he, who at the beginning
gave us life and soul : who maintaineth, who blesseth us
with life of everlasting continuance. To this godliness is
directly contrary godlessness. As for superstition and hy
pocrisy, they counterfeit indeed, and resemble it: \\hereas,
nevertheless they are most far different from all true godli
ness ; and therefore we ought to avoid them, as a pestilence,
as the venom, and most contagious enemies of our soul
and salvation.
The next point of godliness is, to love each man as our
brother. For it' God did at the beginning create us all ; if
he doth feed and govern us; finally, if he be the cause and
author of our dwelling in this wide frame of the world,
the name of brother must needs most fitly agree with us.
The principal points of Godliness. 79
And with so much straiter bond shall we be bound together,
as we approach nearer to Christ, who is our brother, the
first begotten and eldest ; whom he that knoweth not, he
that hath no hold of, is unrighteous indeed, and hath no
place among the people of God. For Christ is the root
and foundation of all right and justice, and he hath poured
into our hearts certain natural lessons ; as, Do that, saith
he to another, that thou wouldst have done unto thyself.
Beware therefore, thou do nothing to any man, that
thou thyself wouldest not willingly suffer. Measure always
another by thine own mind, and as thou feelest in thyself.
If it grieve thee to suffer injury, if thou think it wrong
that another man doth to thee ; judge likewise the same in
the person of thy neighbour, that thou feelest in thyself;
and thou shah perceive, that thou dost no less wrongfully
in hurting another, than others do in hurting thee.
Here, if we would stedfastly fasten our feet; hereunto
if we would earnestly travail ; we should attain to the very
highest top of innocency. For the first degree thereof is,
to otfend no man. The next, to help all men as much as
in us lieth ; at least to will and wish well to all. The third,
which is accounted the chief and most perfect, is to do
good, even to our enemies that wrong us.
Let us, therefore, know ourselves, pluck out the faults
that are in us, and in their place plant virtues ; like unto
the husbandmen, that first use to stub and root out the
thorns, brambles, and weeds, out of their fallow land and
unlooked to ; and then each where therein scatter and throw
in to the earth good and fruitful seeds, to bring forth good
fruit in their due season. Likewise let us do. For first,
let us labour to root out froward and corrupt lusts ; and
afterwards plant holy and fit conditions for Christian hearts.
Which, if they are watered, and fattened with the dew of
God's word, and nourished with warmth of the Holy Ghost,
they shall bring forth, doubtless, the most plentiful fruit of
immortality and blessed life ; which God hath by Christ
prepared for his chosen, before the foundations of the world
were laid. To whom be all honour and glory. Amen.
Bishop Randolph observes, " This Catechism, published in the timt
of king Edward VI., was the last work of the reformers of that reigu ,
whence it may fairly be understood to contain, as far as it goes, theit
ultimate decision, and to represent the sense of the church of England
Uf then established."
THE PRIMER
OF
KING EDWARD VI.
PRIMERS are books intended to assist pnvate devotion; also de
signed for the instruction of children and young 1 persons, and for
family use. Such compilations were common in the church of Rome
previously to the reformation and during- its progress. They were,
however, almost entirely in Latin, so as to he intelligible only to
those acquainted with that lan?ua^e. If others learned prayers
from their contents, it was merely to repeat, them by rote in a
lang-uag-e they understood not. While popery prevailed in Eng
land, Primers in the vulgar long-lie were not allowed. In the year
1519, six men and a woman were burned at Coventry, the accu
sation ag-ainst whom was having- taug-ht their children to repeat
the lord's prayer and the commandments in English ; while the
children were admonished by the persecutors not to meddle again
with the Lord's prayer, the belief, or the commandments in Eng--
lish, if they wished to escape a similar fate ! (See the narrativt
orwrf authorities in Fox's Acts and Monuments.)
The reformers were not indifferent to the important subject of
education and popular instruction. As early as 1529, an elemen
tary book of this description had been published in Eng-lish, as
appears from its being- prohibited with other protestant works, in a
proclamation issued that year. But when the reformation had
proceeded further, the subject was revived, and in 1535, an Eng
lish Primer was set forth by authority. From the size and con
tents of this work it evidently was designed for g-eneral use, as a
complete manual of devotion, and not merely for elementary in
struction this was the more important as the public services were
still continued according- to the church of Rome. It was edited
by Dr. Marshal, archdeacon of Nottingham, but Cranmer doubt
less assisted in the work. Strype (Memorials, I. i. ch. xxxi.)
has given a very particular account of this book and its contents,
which were desig-ned, as he states, " to make the common people
understand their prayers and divine worship, and to cure some
gross errors in religion, that were, then by popish craft generally
entertained by the vulg-ar, by putting- superstitious books into
their hands the g-ood desig-n therefore was, that the laity might
be furnished with a better direction for prayers and devotions than
they usually had before." This Primer was chiefly a collection of
small tracts containing- admonitions and instructions as well as de
votions for ordinary christiaus, and whatever may be thoug-ht con
cerning- the utility of such works in times of greater light and
knowledge, they were then doubtless of much use to many. The
best proof of this was the offence taken by the papists, who
when they reg-ained a portion of their influence some years after,
caused several of these pieces to be prohibited, although as a
whole the work was tar Irom being free from Koinish errors. It
King Edward VI. Primer. 81
contained, however, cautions against the worship of the virgin
and other superstitious practices.
A smaller Primer in English was soon afterwards published br
Hilsey, bishop of Rochester, but this, and others which were printed
later in the reign of Henry VIII., were not wholly freed from
Romish doctrines. The best is that which was printed in 1546,
the last year of Henry. It has been reprinted, and is not uncom
mon. The Latin Romish Primers were also from time to time
reprinted ; the most popular in England seems to have been the
one " according to Salisbury use." An edition of this, printed
in the last year of queen Mary, is in Latin and English in parallel
columns. So far the papists conceded to the popular desire for
instruction, but it contains the grossest errors of popery.
During the reign of Edward VI. the primers were printed in
English, and in the successive editions, alterations may be found
marking the progress of religious knowledge. The most com
plete was set forth immediately after the publication of the revised
and improved edition of the Common Prayer. An exclusive pri
vilege was given to William Seres, dated 4th of March, 1552,
(1553,) to print all books of private prayers, called Primers.
In the prayers for the general use of more than one person,
this edition was conformed to the Common Prayer ; and various
improvements and additions were introduced into those intended
for the use of single individuals.
The subsequent history of the prot:stant English Primer is very
brief, and the causes of its disuse are not difficult to ascertain. In
the reformation under Elizabeth a greater degree of uniformity as to
public and social formularies of devotion was required, than ever
had been deemed requisite by the earlier reformers, and, indeed,
more than has been enforced by the church of Rome, which, in social
worship, allows almost unbounded liberty. Thus the Primer was
neglected by the more strict adherents to the public formularies
uf that day, and of course was not used by those who opposed
uuch uniformity. The more general diffusion of religious know
ledge, and the variety of devotional works xssued from the press,
also rendered the Primer less requisite for families, while being
rather a book of devotion than of elementary instruction, it became
less important in religious education, for which other assistance
w;is provided.
Although there may not be at the present day any necessity for
urging the use of the Primer, according to the original design of
the compilers, yet the excellent private prayers it contains will
be acceptable and useful to many ; they certainly are valuable
remains of the British reformers, and in the last edition of king
Edward's reign, from which the following pages are reprinted,
they exhibit the principles which those who were then in authority
desired to convey into every house, and to inculcate on every heart,
throughout the land. They manifestly prove the importance which
the reformers attached to personal religion, and show that it
was not forgotten or neglected amidst their more public labour*.
K 3
EXTRACTS FROM
THE PRIMER:
BOOK OF PRIVATE PRAYER, NEEDFUL TO
BE USED OF ALL CHRISTIANS.
AUTHORIZED AND SET FORTH BY ORDER OF KINO EDWARD VI.,
TO BE TAUGHT, LEARNED, READ, AND USED.
OF ALL HIS SUBJECTS.
Printed A. D. 1553.
GRACES TO BE SAID BEFORE DINNER AND SUPPER.
GRACE BEFORE DINNER.
THE eyes of all look up and trust in thee, O Lord,
thou givest them meat in due season. Thou openest thine
hand, and fillest with thyb'essing every living 1 thing. Good
Lord, bless us, and all thy gifts which we receive of thy
bounteous liberality, through Christ our Lord. Amen.
The King of eternal glory make us partakers of his
heavenly table. Amen.
God is charity ;* and he (hat dwelleth in charity* dwell-
eth in God, and God in him. God grant us all to dwell
in him. Amen.
GRACE AFTER DINNER.
The God of peace and love vouchsafe always to dwell
with us ; and thou, Lord, have mercy upon us. Glory,
honour, and praise be to thee, O God, who hast fed us
from our tender age, and givest sustenance to every living
thing ; replenish our hearts with joy and gladness, that we,
always having sufficient, may be rich and plentiful in all
good works, through our Lord Jesus Christ. Amen.
GRACE BEFORE SUPPER.
. O Lord Jesus Christ, without whom nothing is good,
nothing is holy ; we beseech thee to bless us and our sup
per ; and w ith thy blessed presence to cheer our hearts ;
that in all our meats and drinks, we may taste or savour
of thee, to thy honour ami glory. Amen.
Ix.vo.
Graces and Prayers. SH
GRACE AFTER SUPPER.
Blessed is God in all his gifts ; and holy in all his
rerks. Our help is in the name of the Lord, who hath
made both heaven and earth. Blessed be the name of our
Lord, from henceforth, world without end.
Most mighty Lord and merciful Father, we yield thee
hearty thanks for our bodily sustenance, requiring also,
most entirely, thy gracious goodness, so to feed us with the
food of thy heavenly grace, that we may worthily glorify
thy holy name in this life, and afterwards be made parta
kers of the life everlasting, through our Lord Jesus Christ.
Amen. Lord save thy church, our king and realm ; and
send us peace in Christ. Amen.
GRACE BEFORE SUPPER.
Christ, who at his last supper, promised his body to be
crucified, and his precious blood to be shed for our sins,
bless us and our supper. Amen.
THANKS AFTER DINNER OR SUPPER.
All ye whom God hath here refreshed with this suffi
cient repast, remember your poor and needy brethren ; of
whom some lie in the streets, sore, sick, naked, and cold :
some are hungry and so dry, that they would be glad of
the least draught of your drink, and of the smallest paring
of your bread. They are your own flesh, and brethren in
Christ ; bought as dearly with his precious blood as you
were ; but yet our Lord has dealt more easily with you
than with them, and more austerely with them than with
you ; relieve them therefore according to your power ; and
give to God all glory, honour and praise, for ever and
ever. Amen.
BEFORE THOU PRAY.
First ; Examine thine own conscience with what kind
of temptation or sin thou art most encumbered withal ;
and pray earnestly to God for remedies thereto. Asking of
him all things needful both for soul arid body ; privately
for thine own self and thy family, and generally for all the
Christian congregation. If any of you lack wisdom (that
is, any gift of grace) let him ask of God who giveth to all
men indifferently, and casteth no man in the teeth,* and it
shall be given him.
* Giveth to all men liberally, and upbraideth not.
84 King Edward VI. Primer.
Secondly ; Upon consideration of thine own lack, and
the common lack* of the congregation, remember that God
commandeth thee by prayer to call upon him for remedy,
aid, and help, saying: "Ask, seek, knock ; watch and
pray ;" call upon me, saith God, " in the day of tribulation."
Thirdly ; Consider that God doth not only command
thee to pray, but also promiseth graciously to hear and
grant all thine honest, lawful, and godly requests and peti
tions ; saying, ' Ask, and ye shall have ; knock, and it
shall be opened unto you ; every one that asketh, hath,
&c. " Call upon me," saith God, " in the day of trouble, and
I will deliver thee."
Fourthly ; Thou must stedfastly believe God's promises ;
and trust undoubtedly, both that he can and will perform
them. " Ask in faith," saith St. James, " nothing doubting ;''
tor why shouldest thou doubt, seeing that the holy scrip
ture testifies of God, that he is faithful, just, and true, in all
his words and promises ; saying, " The Lord is faithful in
all his words. He will ever be mindful of his covenant.
The truth of the Lord endureth for ever."
Fifthly ; Thou must ask of God all thy petitions and
requests, for his mercy and truth sake; lor Christ Jesus'
ake, and in his blessed and holy name " Save me, O God,"
saith David, " for thy name's sake." " No mancometh unto
the Father, but by me," saith Christ. " Verily, verily, I say
unto you, whatsoever you ask of the Father in my name,
he will give it you." Mark, that he saith, " In my name.''
Sixthly ; Thou must never ask for worldly and corrupti
ble things, pertaining to this transitory life, such as bodily
health, wealth, or strength, without employing in thy prayer
such conditions as these, " If it be thy will, O Lord ; if
it stand with thine honour and glory ; if it be for my soul's
health, profit, and advantage; if not, thy will be done and
not mine." AH these things your heavenly Father knowetii
that ye have need of, before ye ask of him. With this con
dition prayed Christ, saying, "Father, if it be possible, let
this cup pass from me ; nevertheless, not as 1 will, but a*
thou wilt." With this condition prayed David for his re
turn in his exile.
Seventhly ; Thou must not appoint any certain time o
God for granting thy requests ; but utterly commit that to
his godly will and pleasure, who knows best what time of
granting thy requests is most commodious and profitable
for thee.
General Deed.
Melh-jd for prayer. 85
Finally ; Thou must in any wise take heed, when them
prayest, that thou art in love and chanty with all men ; or
else, all these aforesaid things profit nothing at all. For,
like as a surgeon, can not heal a wound perfectly, so long as
any iron remains in it, even so, prayer cannot profit, so
long as the mind is cankered and defiled with guile, fraud,
deceit, rancour, hatred, malice, and such other like wretch
edness ; for brotherly reconciliation must needs go before
prayer. As Christ saith, " If thou offerest thy gift at the
altar, and there rememberest that thy brother hath aught
against thee, leave there thine offering before the altar, and
go thy way ; first be reconciled to thy brother, and then
come, and otter thy gift."
Prepare thyself therefore to prayer with the eight afore
said considerations ; and, being adorned and garnished with
faith, hope, charity, meekness, soberness, equity, pity, and
godliness, go in Christ's name, and pray unto God with
all diligence. And that thy prayer may be more effectual,
let it be joined always with temperate fasting, and charita
ble alms to thy needy neighbour.
And in thy faithful prayers remember that thou pray for
our sovereign.
THE SUM.
Pray because
1. Thou hast need.
'2. God commands thee.
3. Of God's promises.
4. Pray in faith of God's promise.
5. Ask all things in Christ's name.
6. Ask worldly and temporal things conditionally.
7. Appoint God no time ; but abide his pleasure.
8. In any wise pray in charity.
9. Ask things pertaining to thy salvation, remission of
sin, and life everlasting, without condition. For these hath
God certainly promised to all them that with a true, faith
ful, and obedient heart, do come unto him in earnest and
continual prayer.
A PRAYER
CONTAINING IN IT ALL THE AFORESAID PREPARATIONS UNTO
PRAYER.
O gracious Lord, and most merciful Father, who hast,
from the beginning of mine age, hitherto delivered me fvona
86 King Edward FT. Primer.
innumerable perils and dangers, both of soul and body ; I
most heartily thank thee. And yet, forasmuch as I feel in
myself so many faults and imperfections, such readiness to
evil, and such frowardness and slackness to do good, I
quake and tremble for fear of thy fierce wrath, and strict
judgment. But when I consider with myself, that thou
commandest me by prayer to crave of thee all things ne
cessary fur soul and body, I conceive a little hope of re
covery of that which I stand in need of. And it fully
comforteth me, and maketh me not a little joyful, when I
remember, that thou, O Father, not only commandest me
to pray, but also, of thine exceeding great mercy, promisest
graciously to hear my lamentable suit ; and mercifully to
grant to me my lawful and needful requests. And my
faith, confidence, and sure trust is, that thou art true and
just in all thy words and picatiises, and both canst and wilt
perform them, and grant me mine honest petitions. How-
beit, for all that, I will not presume to ask them in mine
own name, neither for mine own merit nor deserving ; but
for Christ Jesus' sake ; and in his blessed and holy name ;
and for thy mercy and truth's sake. But, touching all those
things that pertain to this my corruptible^ body and transi
tory life, I humbly beseech thy fatherly goodness to grant
me them, so far as they agree unto thy holy will, pleasure,
honour, and glory, and may be best suited to my improve
ment, profit, and advantage. Nevertheless, I beseech thee,
good Lord, grant me them, not at such time as I fancy to
be best ; but at such time, as shall appear most meet to
thy godly Majesty, unto whose protection I fully and wholly
commit both me and all mine. Moreover, seeing that thou
regardest no prayer, unless it be made in love and charity,
I humbly beseech thy gracious goodness, that I may alway
pray in charity, make my petitions and requests in charity,
use thy gracious gifts and benefits in charity, and lead all
my whole life and conversation in charity. And, finally,
I heartily pray thee, that I may daily, through the assist
ance of thy Holy Spirit, more and more mortify all my
carnal desires and sinful affections. And vouchsafe to
prosper both me and mine, and all the Christian congrega
tion, in all our honest and godly affairs : increase also thy
gracious gifts in us ; and confirm us and establish us so in
grace, that we may go forward in all goodness ; grant this
most merciful Father for Jesus Christ's sake, our only Me
diator and Advocate. So be it.
Confession of sins. 87
THE BEGINNING OF PRAYER.
At the beginning of morning and evening private
prayer, thou shall daily read, meditate, weigh, and deeply
consider out of these sentences of holy scripture that iol-
low. And then from the bottom of thine heart add the
confession of thy sins, and the prayer following.
SENTENCES OF HOLY SCRIPTURE.
Ezek. xviii. 21 23. Ezek. xviii. 30. Zech. i. 3!
Luke xiii. 3. Luke xv. 10. Matt. iii. 2. Psalm li. 17.
Isaiah Iv. 7. Joel ii. 12, 13. Psalm Ixxxv. 4. Jer. xxxi.
18. 1 John i. 9.
A CONFESSION OF SINS.
Almighty and most merciful Father, I hare erred and
strayed from thy ways like a lost sheep. I have followed
too much the devices and desires of my own heart. I have
offended against thy holy laws. I have left undone those
things which I ought to have done ; and I have done those
things which I ought not to have done ; and there is no
health in me. But thou, O Lord, have mercy upon me a
miserable offender. Spare thou me, O God, which con-
less my faults ; restore thou me, that am penitent ; accord
ing to thy promises, declared unto mankind in Christ Jesu
our Lord. And grant, O most merciful Father, for his
sake, that I may hereafter live a godly, righteous, and sober
life, to the glory of thy holy name. Amen.
ADD TO THIS CONFESSION THIS PRAYER.
Almighty God, the Father of our Lord Jesus Christ,
which desirest not the death of a sinner, but rather that he
may turn from his wickedness, and live ; and hast given
power and commandment to thy ministers, to declare and
pronounce to thy people, being penitent, the absolution
and remission of their sins ; and pardonest and absolvest
all them which truly repent, and unfeiguedly believe thy
holy gospel ; I beseech thee to grant me true repentance
and thy Holy Spirit , that those things may please thee
which I do at this ; present, and that the rest of my life
hereafter may be pure and holy ; so that at the last I may come
to thy eternal joy through Jesus Christ our Lord. Arnen.*
On reference U> the decree of the council of Trent, De Pccniten-
tia, the reader will perceive that this prayer shows how decidedly the
British reformers were opposed to the church of Koine respecting iL
King Edward VI. Primer.
The following Prayers are from a subsequent part of the
Primer, entitled, SUNDRY GODLY PRAYERS FOR DIVERSE
PURPOSES.
FOR GENTLEMEN.
Albeit whatsoever is born of flesh is flesh, and all that
we receive of our natural parents is earth, dust, ashes, and
corruption ; so that no child of Adam hath any cause to
boast himself of his birth and blood, begotten in sin, con
ceived in uncleanness, and born by nature the children of
wrath ; yet, forasmuch as some for wisdom, godliness,
virtue., valour, eloquence, learning, and policy, are advanced
above the common sort of people, unto dignities and tem
poral promotions, as men worthy to have the superiority in
a Christian commonwealth ; and, by this means, have ob
tained among the people a more noble and worthy name :
we most entirely beseech thee, from whom cometh the true
nobility to so many as are born of thee, and are made thy
sons through faith, whether they are rich or poor, noble or
simple, to give a good spirit to our superiors ; that, as they
are called gentlemen in name, so they may show themselves
in all their doing's, gentle, courteous, loving, merciful, and
ministration of what, the latter calls the sacrament of penance, and abso
lution. The ninth, tenth, and fifteenth canons of that decree are as fol
lows : "IX. If nay one say, that the sacramental absolution of the priest
is not a judicial act, hut merely a ministration of pronouncing and de
claring the remission of sins to him that confesses his offences, provided
be do but believe he is forgiven ; or it' the priest absolve him not seri
ously (with intention) ; or that the confession of the penitent is not
required that the priest may absolve him let him be accursed!" " X.
If any one say, that priestswho are in mortal sin, have not the power of
binding and loosing ; or that priests are not the only ministers of ab-
oiution, but that it is said to all the faithful in Christ, Whatsoever
thou shall bind on earth shall be bound in heaven ; and whatsoever
thou shalt loose on earth, shall be loosed in heaven ;' also, ' Whoseso
ever sins ye remit, they are remitted unto th^m : and whosesoever sins
ye retain, thoy are retained' so that by the power of these words,
the open sins of any, may be absolved by any one, through rebuke
lone, if the offender submit when rebuked, and in like manner secret
ins may be absolved upon voluntary confession let him be accursed !"
" XV. If any one say, that the keys [powerj were given to the church
only for absolving [loosing], and not for binding [or still holding a
inner to be guilty] . and therefore that priests when they impose
penances [or punishments] upon those who confess, act beyond the
bounds of tfieir authority, ana contrary to the institution of Christ ;
also, that it is a fiction that when eternal punishment is taken away
by the power of the keys, there does not, for the most part, still re
main a temporal penalty to be expiated let him be accursed ! '*
Prayers for diverse conditions of men. 89
liberal unto their inferiors, living among them as natural
fathers among their children ; not oppressing them, but
favouring, helping, and cherishing them : not destroyers,
but fathers of the commonalty; not enemies to the poor,
but aiders, helpers, and comforters of them that when
thou shalt call them from this vale of wretchedness, they,
having first shown gentleness to the common people, may
receive gentleness again at thy merciful hand, even evtr-
lasting life ; through Jesus Christ our Lord. Amen.
FOR LANDLORDS.
The earth is thine, O Lord, and all that is contained
therein ; notwithstanding, thou hast given the possession
thereof to the children of men, to pass over the time of their
short pilgrimage in this vale of misery. We heartily pray
thee, to send thy Holy Spirit into the hearts of them that
possess the grounds, pastures, and dwelling places of the
earth ; that they, remembering themselves to be thy tenants,
may not rack, and stretch out the rents of their houses and
lands ; nor yet take unreasonable fines and incomes, after
the manner of covetous worldlings ; but so let them exit to
others, that the inhabitants thereof may be able both to pay
the rents, and also honestly to live, to nourish their families,
and to relieve the poor. Give them grace also to consider
that they are but strangers and pilgrims in this world,
having here no dwelling-place, but seeking one to come ;
that they, remembering the short continuance of their life,
may be content with that is sufficient, and not join house
to house, nor couple land to land, to the impoverishment
of others, but so behave themselves in letting out their
tenements, lands, and pastures, that after this life they may
be received into everlasting dwelling-places ; through
Jesus Christ our Lord. Amen.
FOR LABOURERS, AND MEN OF OCCUPATIONS.
As the bird is born to fly, so is man born to labour ; for
thou, O Lord, hast commanded in thy holy word, that man
shall eat his bread in the labour of his hands, and in the
sweat of his face : yea, thou hast given commandment,
that if any man will not labour, the same should not eat ;
thou requirest of us, also, that we withdraw ourselves from
every brother that walkeih inordinately,* and giveth not
his mind unto labour ; so that thy godly pleasure is that
* Disorderly .
90 Kins Edward VI. Primer.
no man be idle, but every man labour according to his vo-
caHon and calling. We most humbly beseech thee to en
grave in the hearts of labourers and workmen a willing
disposition to travail for their living, according to thy word ;
and to bless the labourer's pains, and travails of all such as
either till the earth, or exercise any other handicraft; that
they, studying to be quiet, and to meddle with their own
business, and to work with their own hands, and through
thy blessing enjoying the fruits of their labours, may ac
knowledge thee, the giver of all good things, and glorify
thy holy name. Amen.
FOR RICH MEN.
Albeit, Lord, thou art. the giver of all good things, and
through thy blessing men become rich, that are godly and
justly rich ; yet we are taught in thy divine scriptures, that
riches, and the cares of worldly things smother and choke
up thy holy word ; and that it is more easy for a camel to
go through the eye of a needle, than for a rich man to enter
into the kingdom of heaven. Again, that they which will
be rich, fall into temptations and snares, and into many
foolish and noisome lusts, which whelm men into perdition
and destruction, (for covetousness is the root of all evil,)
we, therefore, perceiving by thy blessed word so many in-
commodities, yea pestilences of man's salvation to accom
pany riches, most entirely beseech thee to bless such as
thou hast made rich, with a good, humble, loving, and free
mind ; that they, remembering themselves to be thy dis
pensers and stewards, may not set their minds upon the
deceitful treasures of this world, which are more brittle
than glass, and more vain than smoke, nor yet heap up
thick clay against themselves ; but liberally and cheerfully
bestow part of such goods, as thou hast committed unto
them, upon their poor neighbours; make for themselves
friends of this wicked mammon ; be merciful to the needy ;
be rich in good works ; and ready to give and to distribute
to the necessity of the saints, laying up in store for them
selves a good foundation, against the time to come ; that
they may obtain everlasting life, through Jesus Christ, thy
Son, our Lord. Amen.
FOR POOR PEOPLE
As riches, so likewise poverty is thy gift, O Lord; and
as thou hast made some rich to despise the worldly goods,
Prayers for diverse conditions oj men. 91.
BO hast thou appointed some to be poor, that they may receive
thy benefits at the rich man's hands. And as the godly
rirh are v\ell beloved of thee, so in like manner are the
poor, that bear the cross of poverty patiently and thank
fully ; for good and evil, life and death, poverty and riches,
are of thee, O Lord ; we therefore most humbly pray thee,
to give a good spirit to all such as it hath pleased thee to
burden with the yoke of poverty ; that they may, with a pa
tient and thankful heart, walk in their state, like to that
poor Lazarus of whom we read in the gospel of thy well-
beloved Sou, who chose rather patiently and godly to die,
than unjustly or by force to get any man's goods, and by no
means envy, murmur, or grudge against such as it hath
pleased thee to endue with more abundance of worldly
goods : but knowing their state, although ever so humble
and base, to be of thee their Lord God, and that thou wilt
not forsake them in this their great need, but send them
things necessary for their poor life, may continually praise
thee, and hope for better things in the world to come;
through Jesus Christ our Lord. Amen.
THE PRAYER OF A TRUE SUBJECT.
As it is thy godly appointment, O Lord God, that some
should bear rule in this world to see thy glory set forth,
and the common peace kept ; so it is thy pleasure again,
that some should be subjects and inferior to others in their
vocation ; although before thee there is no respect of per
sons. And, forasmuch as it is thy godly will and pleasure
lo appoint and set me in the number of subjects, I beseech
thee to give me a faithful heart unto the high powers;
that there may be found in me no disobedience, no un
faithfulness, no treason, no falsehood, no dissimulation,
no insurrection, no commotion, no conspiracy, nor any
kind of rebellion in word or in deed, against the civil ma
gistrates; hut all faithfulness, obedience, quietness, sub-
'ection, humility, and whatsoever else beeometh a subject ;
that I, living here in all lowliness of mind, may at the last
day, through thy favour, be lifted up into everlasting glory;
where thou, most merciful Father, with thy Son, and the
Holy Ghost, livest and reignest, very God, for ever and
ever. Amen.
OF ALL CHRISTIANS.
Albeit, O heavenly Father, all we that unfeignedly
92 King Edward VI. Primer.
profess thy holy religion, and faithfully call on thy blessed
name, are thy sons, and heirs of everlasting glory ;
yet, as all the members of a body have not one office,
so likewise we, being many, and making one body,
whereof thy dearly beloved Son is the head, have not all
one girt, neither are we all called to one office, but as it
hath pleased thee to distribute, so receive we. We there
fore most humbly pray thee to send thy Spirit of love and
concord among us ; that, without any disorder or debate,
every one of us may be content with our calling ; quietly
live in the same ; study to do good unto all men, by the
true and diligent exercise thereof, without too much seek
ing of our own private gain; and so order our life, in all
points, according to thy godly will, that by well doing we
may stop the mouths of such foolish and ignorant people
as report us to be evil doers ; and cause them, through our
good works, to glorify thee our Lord God in the day of
visitation. Amen.
A PRAYER SUITABLE FOR ALL MEN ; AND TO BE SAID AT
ALL TIMES.
Most merciful Father, grant me to covet with an ardent
mind those things which may please thee ; to search them
wisely, to know them truly, and to fulfil them perfectly,
to the laud and glory of thy name. Order my living so
that I may do that which thou requirest of me ; and give
me grace that I may know it, and have will and power
to do it ; that I may obtain those things which are most
convenient for my soul. Gracious Lord, make my way
sure and straight to thee, so that I fall not between pros
perity and adversity ; but that in prosperous things I may
give thee thanks, and in adversity be patient ; so that I be
not lift up with the one, nor oppressed with the other.
And that I may rejoice in nothing but that which moveth
me to thee ; nor be sorry for any thing but for those things
which draw me from thee ; desiring to please nobody, nor
learing to please any besides thee. Most loving Father,
let all worldly things be vile unto me, for thee ; and be thou
my most special comfort above all. Let me not be merry
with the joy that is without thee; and let me desire nothing
besides thee ; let all labour delight me which is for thee ;
and let all the rest weary me which is not in thee Make
me to lift up my heart oftentimes to thee ; and when I iall,
make me to think on thee and be sorry, w.th a stedtast
General prayers. 93
purpose of amendment. Loving Lord, make me humble,
without feigning; cheerful, without lightness ; sad, without
mistrust ; sober, without heaviness ; true, without double-
ness ; fearing thee, without desperation ; trusting in thee,
without presumption ; telling my neighbours their faults
meekly, without dissimulation ; teaching them with words
and examples, without any mockings ; obedient without
arguing ; patient without grudging ; and pure without cor
ruption. Give me also, I beseech thee, a watchful spirit,
that no curious thought withdraw me from thee. Let it be
so strong, that no filthy affection draw me backwards ; so
stable, that no tribulation break it. Grant me also to know
thee ; diligent to seek a godly conversation ; to please, and
finally hope to embrace thee, for the precious blood sake of
that immaculate Lamb, our only Saviour Jesus Christ, to
whom, with thee, O Father, and the Holy Ghost, three
Persons and one God, be all honour and glory, world with
out end. Amen.
THE FOLLOWING ARE AMONG
GENERAL PRAYERS
TO BE SAID FOR THE GRACE AND FAVOUR OF GOD.
Whosoever liveth without thy grace and favour, O most
gracious and favourable Lord, although for a time he
walloweth in all kinds of fleshly pleasures, and abound with
too much worldly riches, yet is he nothing else but the
wretched bond-slave of Satan, and a vile heap of sin. All
his pleasure is extreme poison, all his wealth is nothing
else but plain beggary. For what felicity can there be
where thy grace and favour wanteth? But where thy
grace and favour is present, though the devil roar, the
world rage, the flesh assail, there is true blessedness, un
feigned pleasure, and continual wealth. Pour down, there
fore, thy heavenly grace, and fatherly favour upon us :
that we, being assured of thy favourable goodness towards
us, may rejoice and glory in thee, and have cheerful hearts,
whensoever we are most assailed with any kind of adversity ;
be it poverty or sickness, loss of friends, or persecution for
thy name's sake, to whom be glory for ever. Amen.
FOR THE GIFT OP THE HOLY GHOST.
So frail is our nature ; so vilr is our flesh ; so sinful i
94 King Edward VI. Primer.
our heart ; so corrupt are our affections ; so wicked are all
our thoughts, even from our childhood upwards, that of
ourselves we can neither think, breathe, speak, or do any
thing that is praiseworthy in thy sight, O heavenly Father ;
yea, except thou dost assist us with thy merciful goodness,
all things are so far out of frame in us, that we see nothing
present in ourselves but thy heavy displeasure and eternal
condemnation. Vouchsafe, therefore, O loving Father, to
send thy Holy Spirit unto us, which may make us new
creatures ; put away from us all fleshly lusts ; fill our
hearts with new affections and spiritual motions ; and so,
altogether renew us both in body and soul, through his
godly inspiration, that we may die unto the old Adam,
and live unto thee in newness of life, serving thee our
Lord God in holiness and righteousness all the days of our
life. Amen.
FOR THE TRUE KNOWLEDGE OF OURSELVES.
It is written in thy holy gospel, most loving Saviour, that
thou earnest into this world, not to call the righteous, that
is, such as justify themselves, but sinners unto repentance.
Suffer me not, therefore, O Lord, to be in the number of
those, who boasting their own righteousness, their own
works and merits, despise that righteousness which cometh
by faith, which alone is allowable before thee. Give me
grace to acknowledge mine own self as I am, even the
son of wrath by nature, a wretched sinner, and au unpro
fitable servant ; and wholly to depend on thy merciful
goodness with a strong and unshaken faith ; that in this
world thou mayest continually call me unto true repent
ance, seeing I continually sin, and, in the world to come,
bring me unto everlasting glory. Amen.
FOR A PURE AND CLEAN HEART.
The heart of man naturally is corrupt and unsearchable
through the multitude of sins, which lie buried in it, inso
much that no man is able to say, My heart is clean, and I
nm clear from sin. Remove from me, therefore, O hea
venly Father, my corrupt, sinful, stony, stubborn, and un
faithful heart. Create in me a clean heart, free from all
noisome and ungodly thoughts. Breathe into my heart
by thy Holy Spirit, godly and spiritual motions ; that out
of the good treasure of the heart, I may bring forth good
things, unto the praise and glory of thy name. Amen.
G <rt prayers. 95
FOR A QUIET CONSCIENCE.
The wicked are like a raging- sea, which is never in
quiet ; neither is there any peace to the ungodly : but such
as love thy law, O Lord, they have plenty of peace ; they
have quiet minds, and contented consciences, which is the
greatest treasure under the sun ; given of thee to so many
as seek it at thy hand, with true faith and continual prayer.
Give me, O Lord, that joyful jewel, even a quiet mind and
a contented conscience ; that I, being free from the mali
cious accusations of Satan, from the crafty persuasions of
the world, from the subtle enticements of the flesh, from
the heavy curse of the law, and fully persuaded of thy
merciful goodness toward me, through faith in thy Son
Jesus Christ, may quietly serve thee, both bodily and
ghostly, in holiness and righteousness, all the days of my
life. Amen.
FOR FAITH.
Forasmuch as nothing pleaseth thee that is done with
out faith, appear it before the blind world ever so beauti
ful and commendable, but it is counted in thy sight sinful
and worthy of condemnation : yea the self sin and con
demnation. This is most humbly to desire thee, O Father,
for Christ's sake, to breathe into my heart by thy Holy
Spirit, this most precious and singular gift of faith, which
worketh by charity. Whereby also we are justified, and
received into thy favour ; that I, truly believing in thee,
and fully persuaded of the truth of thy holy word, may be
made thy son, and inheritor of everlasting glory, through
Jesus Christ our Lord. Amen.
FOR CHARITY.
Thy cognizance and badge whereby thy disciples are
known, O Lord and Saviour Jesu Christ, is charity or
love, which cometh out of a pure heart, a good conscience,
and of faith unfeigned. I pray thee, therefore, give me
this Christian love and perfect charity, that I may love thee
my Lord God, with all my heart, with all my mind, with
all my soul, and with all my strength ; doing always of
very love that only which is pleasant in thy sight. Again,
that I may love my neighbour and Christian brother as
myself; wishing as well to him as to myself; and ready at
all times to do for him whatsoever lieth in my power, that
96 King Edward VI. Primer.
wr.en we shall all stand before thy dreadful judging place,
I, being known by thy badge, may be numbered among
thy disciples, and so, through thy mercy, receive the reward
ot eternal glory. Amen.
FOR PATIENCE.
When thou livedst in this world, O Lord Christ, thou
howedst thyself a true mirror of perfect patience, suffering
quietly, not only the venomous words, but also cruel deeds
of thy most cruel enemies ; forgiving them, and praying
for them which most despiteful ly handled thee. Give me
grace, O most meek and loving Lamb of God, to follow
this thy patience ; quietly to bear the slanderous words of
mine adversaries ; patiently to suffer the cruel deeds of
mine enemies ; to forgive them ; to pray for them ; yea, to
do good to them ; and by no means to go about once to
avenge myself, but rather to give place unto wrath, seeing
that vengeance is thine, and thou wilt reward : seeing also,
that thou helpest them to their right that suffer wrong ;
that I, thus patiently suffering all evils, may afterward*
dwell with thee in glory. Amen.
FOR HUMILITY.
What have we, O heavenly Father, that we have not
received ? Every good gift, and every perfect gift, is from
above, and cometh down from thee, which art the Father
of lights. Seeing then all that we have is thine, whether
it pertain to the body or the soul, how can we be proud,
and boast ourselves of that which is none of our own ?
Seeing also, that as to give, so to take away, thou art able ;
and wilt whensoever thy gifts are abused, and thou not ac
knowledged to be the Giver of them. Take, therefore,
away from me all pride and haughtiness of mind ; graft in
me true humility, that I may acknowledge thee the Giver
of all good things, be thankful unto thee for them, and use
them unto thy glory, and the profit of my neighbour.
Grant also, that all my glory and rejoicing may be in no
earthly creatures, but in thee alone, which doest mercy,
equity, and righteousness upon earth. To thee alone be
all glory. Amen.
FOR MERCIFULNESS.
Thy dearly beloved Son in his holy gospel exhorteth us
to be merciful, even as thou our heavenly Father, art
General Prayers. 97
merciful, and promisest that if we be merciful to other, we
shall obtain mercy of thee, who art the Father of mercies
and God of all consolation. Grant, therefore, that foras
much as thou art our Father, and we thy children, we
may resemble thee in all our life and conversation ; and
that, as thou art beneficial and liberal, not only to the
good, but also to the evil, so we likewise may show our
selves merciful, gentle, and liberal to so many as have need
of our help ; that at the dreadful day of doom we may be
found in the number of those merciful, whom thou shall
appoint by thy only begotten Son to go into everlasting
life; to whom with thee and the Holy Ghost be all honour
and praise. Amen.
FOR TRUE GODLINESS.
In thy law, O thou Maker of heaven and earth, thou
hast appointed us a way to walk in, and hast commanded
that we should turn neither on the right hand nor on the
left, but do according to thy good will and pleasure, with
out adding of our own good intents and fleshly imagina
tions. As thou hast commanded, so give me grace, good
Lord, to do. Let me neither follow my own will, nor the
fancies of other men, neither let me be beguiled with the
mask of old customs, long usages, fathers decrees, ancient
laws, nor anything that fighteth with thy holy ordinances
and blessed commandment ; but faithfully believe, and
stedfastly confess that to be the true godliness, which is
learned in thy holy Bible : and according unto that, to
order my life unto the praise of thy holy name. Amen.
FOR THE TRUE UNDERSTANDING OF GOD's WORD.
O Lord, as thou alone art the Author of the holy scrip
tures, so likewise can no man, although he be ever so wise,
politic, and learned, understand them, except he be taught
by thy Holy Spirit, who alone is the schoolmaster to lead
the faithful unto all truth. Vouchsafe, therefore, I most
humbly beseech thee, to breathe into my heart thy blessed
Spirit, who may renew the senses of my mind, open my
wits,* reveal unto me the true understanding of thy holy
mysteries, and plant in me such a certain and infallible
knowledge of thy truth, that no subtle persuasion of man's
wisdom may pluck me from thy truth ; but that as I have
learned the true understanding of thy blessed will, so I
* Mind.
F.DWARD SIXTH. f
08 King Edward VI. Primer.
may remain in the same continually, come life, come death ;
unto the glory of thy blessed name. Amen.
FOR A LIFE AGREEABLE TO OUR KNOWLEDGE.
As I have prayed unto thee, O heavenly Father, to be
taught the true understanding of thy blessed word, by thy
Holy Spirit, so I most entirely beseech thee, to give me
grace to lead a life agreeable to my knowledge. Suffer me
not to be of the number of those, who profess that they
know God with their mouth, but deny him with their deeds.
Let me not be like unto that son who said unto his father
that he would labour in his vineyard, and yet laboured
nothing at all, but went abroad loitering idly. Make me
rather like unto that good and fruitful land, which yieldeth
again her seed with great increase ; that men seeing my
good works, may glorify thee, my heavenly Father. Amen.
FOR A GOOD NAME.
Nothing becometh the professor of thy name better, O
heavenly Father, than so to behave himself according to
his profession, that he may be well reported of them that
are of the household of faith. Yea, such sincerity and
pureness of life ought to be in those who profess thy holy
name, that the very adversaries of thy truth should be
ashamed once to mutter against them.
Give me grace, therefore, I most entirely desire thee, so
to frame my life according to the rule of thy blessed word,
that I may give no occasion to speak evil of me ; but
rather so live in my vocation, that I may be an example
to others to live godly and virtuously, unto the honour and
praise of thy glorious name. Amen.
FOR A COMPETENT LIVING.
Although I doubt not of thy fatherly provision for this
my poor and needy life, yet forasmuch as thou hast both
commanded and taught me by thy dear Son to pray unto
thee for things necessary for this my life ; I am bold at this
present to come unto thy divine Majesty, most humbly be
seeching thee, that as thou hast given me life, so thou wilt
give me meat and drink to sustain the same : Again, as
thou hast given me a body, so thou wilt give clothes to
cover it; that I, having sufficient for my living, may the
more freely, and with the quieter mind, apply myself unto
thy service and honour. Amen.
General Prayers. 99
FOR A PATIENT AND THANKFUL HEART IN SICKNESS.
Whom thou lovest, O Lord, him dost thou chasten, yea
every son that thou receivest, thou scourgest, and in so
doing thou offerest thyself unto him, as a father unto his
son. For what son is he whom the father chasteneth not ?
Grant, therefore, I most heartily pray thee, that whensoever
thou layest thy cross on me, and visitest me with thy loving
scourge of sickness, I may by no means strive against thy
fatherly pleasure ; but patiently and thankfully abide thy
chastisement, ever being persuaded, that it is for the health
both of my body and soul ; and that by this means thou
workest my salvation ; subduest the flesh unto the spirit ;
and makest me a new creature ; that I may, hereafter,
serve thee more freely, and continue in thy fear unto my
life's end. Amen.
FOR STRENGTH AGAINST THE DEVIL, THE WORLD, AND THE
FLESH.
O Lord God, the devil goeth about like a roaring lion,
seeking whom he may devour ; the flesh lusteth against
the spirit ; the world persuadeth unto vanities ; that we
may forget thee, our Lord God, and so be condemned for
ever. Thus are we miserably on every side besieged of
cruel and restless enemies, and likely at every moment to
perish, if we be not defended with thy godly power against
their tyranny. I, therefore, poor and wretched sinner, de
spairing of my own strength, which indeed is none, most
heartily pray thee to endue me with strength from above,
that I may be able, through thy help, with strong faith to
resist Satan ; with fervent prayer to mortify the raging
lusts of the flesh ; with continual meditation of thy holy
law, to avoid the foolish vanities and transitory pleasures
of this wicked world ; that I, through thy grace, being
set at liberty from the power of mine enemies, may live and
serve thee in holiness and righteousness all the days of my
life. Amen.
FOR THE GLORY IN HEAVEN.
The joys, O Lord, which thou hast prepared for them
that love thee, no eye hath seen, no ear hath heard, neither
is any heart able to think. But as the joys are great and
unspeakable, so are there few that do enjoy them. For
strait is the gate and narrow is the way that leadeth unto
y 2
1M Ring Edward VI. Primer.
life, and few there be that find it. Notwithstanding, O
heavenly Father, thou hast a little flock, to whom it is thy
pleasure to give the glorious kingdom of heaven. There
is a certain number of sheep, that hear thy voice, whom no
man is able to pluck out of thy hand, who shall never
perish, to whom also thou shalt give eternal life. Make
me, therefore, O Lord, of that number, whom thou from
everlasting hast predestinate to be saved ; whose names
also are written in the book of life. Pluck me out of the
company of the goats which shall stand on thy left hand,
and go into damnation ; and place me among those thy
sheep which shall stand on thy right hand and be saved.
Grant me this, O merciful Father, for thy dear Son's sake,
Jesus Christ our Lord. So shall I, enjoying this singular
benefit at thy hand, and being placed in thy glorious king
dom, sing perpetual praises to thy godly Majesty, who
livest and reignest with thy dearly beloved Son, and the
Holy Ghost, one true and everlasting God, world without
end. Amen.
A THANKSGIVING UNTO GOD FOR ALL HIS BENEFITS.
Thy benefits toward me, O most loving Father, are so
great and infinite, whether I have respect unto my body or
unto my soul, that I find not in myself how to recompense
any part of thine unspeakable goodness towards me. But
thou who needcst none of my goods, knowing our poverty,
yea our nothingness, requirestof us for a recompense of thy
kindness, only the sacrifice of praise and thanksgiving.
O Lord and merciful Father, what worthy thanks am I f
poor and wretched sinner, able to ive thee ? Notwith
standing, trusting on thy mercy and favourable kindness-, I
offer unto thee, in the name of Christ, the sacrifice of
praise, ever thanking thee most heartily for all thy benefits
which thou hast bestowed upon me, thy most unprofitable
servant, from the beginning of my life unto this present
hour ; most humbly beseeching thee to continue thy loving-
kindness towards me ; and to give me grace so to walk,
worthy of this thy fatherly goodness, that when thou shalt
call me out of this careful life, I may enjoy that thy most
singular and last benefit, which is everlasting glory, through
Jesus Christ our Lord, to whom, with thee and the Holy
Ghost, be all honour and praise for ever and ever Amen.
General Prayers. 101
A PRAYER NECESSARY TO BE SAID AT ALL TIMES.
O bountiful Jesu, O sweet Saviour, () Christ the Son of
God, have pity upon me, mercifully hear me, and despise
not my prayers. Thou hast created me of nothing ; thou
hast redeemed me from the bondage of sin, death, and hel!,
neither with gold nor silver, but with thy most precious body
once offered upon the cross, and thine own blood shed
once for all, for my ransom ; therefore cast me not away,
whom thou by thy great wisdom hast made ; despise me
not whom thou hast redeemed with such a precious trea
sure : nor let my wickedness destroy that which thy good
ness hath builded. Now whilst I live, O Jesu, have mercy
on me, for if I die out of thy favour, it will be too late
afterward to call for thy mercy ; whilst I have time to re
pent, look upon me with thy merciful eyes, as thou didst
vouchsafe to look upon Peter thine apostle ; that I may
bewail my sinful life, and obtain thy favour, and die therein.
I acknowledge that if thou shouldest deal with me accord
ing to strict justice, I have deserved everlasting death.
Therefore I appeal to thy high throne of mercy, trusting
to obtain God's favour, not for my merits, but for thy
merits, O Jesu, who hast given thyself an acceptable sacri
fice to thy Father ; to appease his wrath, and to bring all
sinners truly repenting, and amending their evil life, into
his favour again. Accept me, O Lord, among the number
of them that shall be saved ; forgive my sins ; give me
grace to lead a godly and innocent life ; grant me thy
heavenly wisdom, inspire my heart with faith, hope, and
charity ; give me grace to be humble in prosperity, patient
in adversity, obedient unto my rulers, faithful unto them
that trust me, dealing truly with all men ; to live chastely,
to abhor adultery, fornication, and all uncleanness ; to do
good after my power unto all men ; to hurt no man ; that
thy name may be glorified in me, during this present life,
and that I afterward may obtain everlasting life, through
thy mercy and the merits of thy passion. Amen.
A PRAYER. IN PROSPERITY.
Most merciful father, which hast of thy gracious mercy,
without my deserving, endued me abundantly with many
gracious gifts, both spiritually and bodily ; and hast hitherto
preserved me from innumerable perils and dangers, both of
102 King Edward VI. Primer.
soul and body ; and hast, at this present, oestowed upon me
bodily health, wealth, and abundance of worldly substance ,
I most heartily thank thee ; beseeching thee most humbly
so to illuminate my mind, that I may in all things be thank
ful unto thee for thy great benefits ; and also, during my
life, may freely bestow thy gracious gifts, to the glorifying
of thy holy name, the advancement of thy honour, and
profit of my neighbour. Grant this, most merciful Father,
for thy Son Jesus Christ's sake, our only Saviour and
Mediator. Amen.
A PRAYER IN ADVERSITY.
Almighty God, who for mine ingratitude and sinful life
hast worthily punished me with much affliction and adver
sity, I most humbly beseech thee to give me grace utterly
to detest and abhor my former wretched and sinful life ;
and to study daily for the amendment of the same ; and
that I may fully be persuaded that this affliction hath not
chanced to me by casualty or misfortune, but by thy fore
knowledge, counsel, permission, and determinate pleasure ;
and that thou beatest me with this thy rod of fatherly cor
rection, not to the intent to cast me clean out of thy favour;
but because thou wouldest thereby nurture me and reclaim
me, to unfeigned repentance for my former life ; to be more
circumspect of godly life hereafter ; to exercise my faith in
thy godly promises ; to try me, whether I will be patient
and constant in adversity ; to make me abhor the vain
pleasures of this life ; and, finally, with fervent and con
tinual desire to long for the life everlasting. Wherefore,
I most heartily pray thee, vouchsafe to increase and
strengthen my faith, hope, charity, and meekness, and that
I may, without murmur or grudge, patiently bear this thy
fatherly chastisement ; especially grant me, that I may
daily increase more and more in fervent love towards thee :
for thy holy word saith, that to them that love God, all
things shall happen for the best ; whether it be prosperity
or adversity, health or sickness, life or death. In consider
ation whereof, I submit me wholly to thee ; and fully sur
render and resign all my will to thy most godly will and
pleasure ; which I nothing doubt shall end this my afflic
tion so as shall be meetest and most agreeable to thy
honour and glory, and to my most perfect wealth and ever
lasting salvation ; through Jesus Christ our only Saviour,
Redeemer, Advocate, and Mediator. Amen.
General Prayers. 103
A PRAYER TO BE SAID WHEN THE SICK PERSON IS JOYFUL
AND GLAD TO DIE.
O Lord Jesu Christ, I beseech thy mercy and goodness,
that thou wilt strengthen and conduct my soul in the great
journey which approacheth unto me. I believe thou for
my sake didst die, and rise again ; and that thou, through
thy mercy, shalt forgive me all my sins ; and that thou
hast promised me everlasting life. Of this my belief, O
Lord, shalt thou be witness with all thine elect. This shall
also be my last will ; in this faith, O Lord, do I die upon
thine incomparable mercy. And if through pain and
smart, impatience, or other temptation, I should or would
shrink from this faith, O Lord, I beseech thee, let me not
stick in such unbelief and blasphemy ; but strengthen and
increase my faith, to the intent that sin, hell, and the devil
may not hurt me. For thou art stronger and mightier
than all they. To this do I stedfastly trust ; Lord, let me
not be confounded. Amen.
A PRAYER.
Laud, honour, and thanks be unto thee, most merciful
Lord Jesu Christ, for thy holy incarnation, for thy pains
and bitter passion, through the which I know that thou art
my Redeemer and Saviour ; and believe that thou hast
overcome sin, hell, and the devil ; so that they cannot hurt
me. To this do I only trust ; upon this do I build ; upon
this standeth all my hope ; in this trust and confidence
will I be found. Only, O Lord, be propitious and merci
ful unto me, even as I, according to thy faithful promises,
do nothing doubt. O Lord, leave me not in this great
distress, but deliver me from evil. Amen.
A PRAYER FOR THEM THAT LIE IN EXTREME PANGS OF
DEATH
O pitiful Physician, and Healer both of body and soul,
Christ Jesu ! Vouchsafe to cast thy merciful eyes upon thy
poor and sinful creature, who lieth here captive, and bound
with sickness, turning his weakness to thy glory, and to
his health. And vouchsafe, good Lord, to send him patience
and endurance, that he may stedfastly continue to the end :
And that he may, with a true and perfect faith, fight man
fully against all temptations of the devil, when he may no
longer continue. So be it.
104 King Edward VI. Primer.
[Instead of tne Dirige, a service for the .lead highly
esteemed in the church of Rome, and strongly imbued
with its doctrinal errors, the Primer contains under the same
title, a selection from the Psalms, and other appropriate
parts of scripture, with the following prayers intended for
use in the house of mourning.]
O merciful God, the Father of our Lord Jesus Christ, who
is the resurrection and the life ; in whom whosoever be-
lieveth shall live, though he die ; and whosoever liveth and
believeth in him, shall not die eternally : Who also hath
taught us, by his holy apostle Paul, not to be sorry as men
without hope, for them that sleep in him ; we meekly be
seech thee, O Father, to raise us from the death of sin unto
the life of righteousness, that when we shall depart this
life, we may sleep in him, and, at the general resurrection
in the last day, receiving again our bodies, and rising again
in thy most gracious favour, we may, with all thine elect
saints, obtain eternal joy. Grant this, O Lord God, by the
means of our Advocate, Jesus Christ ; who, with Ihee
and the Holy Ghost, liveth and reigneth one God for ever.
Amen.
Almighty God, we give thee hearty thanks for those thy
servants, whom thou hast delivered from the miseries of
this wretched world, from the body of death, and all temp
tation ; and hast brought tneir souls, which they committed
into thy holy hands, into sure consolation and rest : Grant,
we beseech thee, that at the day of judgment, we, with all
thy elect departed out of this life, may fully receive thy
promises, and be made perfect altogether, through the.
glorious resurrection of thy Son, Jesus Christ, our Lord.
Amen.*
* King Edward the Sixth's Primer is accessible to any person who
wishes to see the whole of its contents ; two editions having been
recently printed.
THE
TROUBLED MAN'S MEDICINE,
IN TWO BOOKS, THE ONE COMFORTING A MAN BEING IN
TROUBLE, ADVERSITY, OR SICKNESS ; THE OTHER
TO TEACH A MAN TO DIE BOTH
PATIENTLY AND GLADLY.
VEPY PROFITABLE TO BE READ OF ALL MEN, WHEREIN THEY
MAY LEARN PATIKNTLY TO SUFFER ALL
KINDS OF ADVERSITY.
HADE AND WRITTEN
BY WILLIAM HUGH
TO A FRIEND OF BIS.
First printed, 1546.
HUGH.
WILLIAM HUGH was a native of Yorkshire. He was educated at
Corpus Christ! college, Oxford. In 1543, he took the degree of master
of arts. At that time he was almost wholly occupied as tutor. After
wards falling under the notice of lady Denny, he was appointed her
chaplain, and enabled to pursue his studies with less interruption through
her assistance. He was the author of a small work, entitled, " The
Troubled Man's Medicine," which went through several editions in the
sixteenth century. He also translated into English, " The Book of Ber
tram, the priest, intreating of the body and blood of Christ." This able
and ancient argument against transubstautiation was of considerable
use in removing the errors of popery in England. Another work, in
which he combated the popish error that infants dying unbaptized
would not be saved, he dedicated to queen Catharine Parr. Hugh
died at Oxford in 1549, from breaking a blood vessel.
The Troubled Man's Medicine is inserted in the present collection,
having been a popular work during the reformation. It also presents
a specimen of a species of writing different from other reformers of that
day, although it afterwards prevailed to a considerable extent, namely,
attempting to illustrate scriptural arguments by reference to facts of
ancient history. Although inferior in force to more simple scriptural
argumentation, it was preferable to the scholastic reasonings so com
monly brought forward by the Romish divines. 'It marks a change in
the writings of theologians, and, under the divine blessing, would have
considerable effect upon many nobility and gentry of that day who
had entered upon literary studies. It appeared desirable to include one
piece of this description in the present collection, and we cannot but
remark the clearness with which the author states the scripture doctrine
of justification by faith only, when he returns to the bible from his
quotations out of human literature. The whole is here reprinted, ex
cepting a few expressions which would now be obsolete.
THE
TROUBLED MAN'S MEDICINE
BOOK I.
TO COMFORT A MAN BEING IN TROUBLE, ADVERSITY, OR
SICKNESS.
PART THE FIRST.
The, results of abundance and wealth, and those of poverty
and adverse fortune, should cause us to endure the latter
with thanksgiving.
MOST gentle friend Urban, I plainly perceive, not so much
by your letters as by the report of other men, that you are
not joyful, neither of a quiet mind, but rather unquieted,
sad, and pensive, in that fortune, which in her inconstancy,
as you say, only is constant, doth not, according to her old
tenure, favour you, in that the world, which for the most
part is not theirs that are of God, good, and virtuous, does
not, as it has done, smile upon you.
As all things are common among them which are
trusty and faithful friends, so, doubtless, are the very affec
tions of the mind, which at length is well known of me,
not by hearing but by proof, not by reading but by ex
perience. For as your joyful and prosperous state made
me to rejoice, so your adverse fortune and sadness causes
me likewise to be sad. Wherefore it shall be expedient, and
my part, to find some way or means whereby this heaviness,
wherewith both our minds as yet are equally occupied, may
be set aside, or at the least restrained. To increase your
substance with cattle, gold, or silver, my mind is willing,
but my power is impotent. To teach you how these things
may be procured I have not learned.
But that medicine only which learned men have counted
most present to a sick and sorrowful heart, I will en
deavour, though peradventure not skilfully, yet friendly to
minister.
The medicine is brotherly counsel and friendly commu
nication.
This, saith Plutarch, writing to Apollonius, is to a sick
mind the best physician. A^rds and voices, saith Horace
4 Hugh.
in his epistles, do mitigate grief and put away the greatest
part of sorrow.
Surely I think that as the diseases of the body are
healed by confections made of herbs and other things
proceeding out of the apothecary's shop; so the diseases
of the mind are only to be cured with comfortable and un
feigned words, flowing out of a friendly and faithful heart.
Isocrates, in his Oration of Peace, saith, " I would ye
should chiefly know, that whereas many sundry remedies
are found of the physicians against the sickness and mala
dies of the body ; against the disease of the mind there is
none, saving friendly words." Wherefore Apollo, accounted
chief, and of the physicians in manner the god, in Ovid,
complains grievously, that the disease of his mind could
be cured with no herbs, and that the arts which did profit
every man could not refrain his troublous affection.
I would wish the muses were so favourable unto me that
I might gather such herbs in their gardens, that would
well purge your mind of this heaviness ; as it is not to be
approved in any man, who is partaker of reason, but
especially in a man of Christ's religion ; howbeit, alas, so
great is the blindness of our foolish nature, we think thos*-
things which are not lamentable, are to be lamented ; and
those which are not horrible in reality, are greatly to be
feared.
In this point I may compare us to unwise children,
which vehemently fear them that use evil-favoured visors,
thinking that they are spirits, devils, and enemies of their
health ; whereas if they had the wit boldly to pull off the
visors, they should see hidden under them gentle counte
nances, and faces of their friends, kinsmen, or, peradventure,
most loving fathers.
Or else we may be justly likened unto raging Ajax, who
in his fury and madness used the hogs which God had pre
pared for his sustenance and wholesome nourishment, as
though they had been his deadly enemies, and ordained to
his utter destruction.
What childishness or worse than madness is it, to bewail,
and not to take in good worth, adversity, misfortune, or
poverty, which happen to us, not by chance, but by the
providence and will of our heavenly Father, who worketh
every thing for the best towards them that love him, as St.
Paul suith to the Romans, ch. viii. who formeth and
fashioneth u* according to his own will who maketh us
The Troubled Man's Medicine. 5
rich and poor, sick and whole, fortunate and miserable, at
his pleasure, and all for our good, profit, and advantage.
Lest thou be deceived, I would not have thee imitate the
common sort, ascribing worldly miseries to the stars, to
fate and fortune ; playing therein the part of the dog, which
bites the stone that is hurled at him, not blaming the hurler
thereof; but rather imitate the example of David, who
blamed not Shimei railing at him outrageously, but im
puted his despites unto the Lord, by whom he was thought
to be sent, and attributed them, with thanks, to God, of
whom, by the testimony of scripture, cometh both death anil
life, riches and poverty, good and evil. This witnesseth
the Psalmist, saying, The Lord doth advance and sup
press, the Lord maketh the rich and eke the poor.
But thou wilt say, peradventure, If we were certain
that our misfortunes and miseries were sent unto Christian
men by God, they would be much more tolerable ; but
when we see our cattle die by stinging of serpents, or
by contagion, from which they might have been safe if
they had been diligently observed ; or when we fall into
diseases, whereof we might have been clear, if unwhole
some meats and diet, infected places or persons had been
avoided; or when we are robbed or suiter other losses by
negligence of our servants, or evil will of our neighbours ;
or where we see that we might have been in good case if
this chance or that chance had been escaped, if this thing
or that thing had not been done finally, when we see
ourselves, by such or like chances as I have spoken of,
come to misery, we think it rather to be imputed to evil
fortune, than to the hand of God, by the same mean
seeking or working our welfare.
Truly, whosoever is of this opinion, in my judgment,
seems to be ignorant that God is provident and careful for
men. Also to lack the knowledge of his most holy and
wholesome scriptures. In Matthew x. it is written, that a
sparrow, which is a bird of small estimation, cannot fall to
the ground, without our heavenly Father, neither a hair of
a man's head. And shall we, which are the sheep of his
pasture, his people, and his sons, whom he regardeth a
thousand times more than the sparrows, think that the loss
of those things which we have enjoyed, be they riches,
health, or any other worldly things, either the miss of
them which we have desired, can chance withou*. his wi'.
and godly providence ?
6 Hugh.
Who so foolish as to think that while God regards the
hairs of our heads, which are neither greatly profitable nor
necessary, he will contemn and neglect things which per
tain to the sustaining and necessity of the whole body.
Who knows not that Job's substance decayed by divers
chances, as by tempests and thunders, by thieves and rob
bers, his children destroyed by the falling of a house?
which things to the infidel would have seemed bare chance,
and not afflicted by any godly power, yet in deed, as it is
manifest in the history, these were nothing else but means-
or instruments which the Lord used to the performance of
his will.
Holy Job, of all Christian men much to be followed, after
he had lost all, and was brought to extreme misery, did
not accuse his carpenters for building of a ruinous house,
neither did he cry out upon fortune as the unfaithful do,
nor yet found fault at his herdmen, in that they drove not
his cattle diligently into the safe stables, but, considering the
true cause of his calamities and wretchedness, said, Naked
I came from my mother's womb, and naked I shall go
hence. The Lord did give me wealth, and the Lord hath
taken it away ; as it pleased the Lord, so it is done ; his
name be blessed.
David, in his Psalms, evidently shows that our calami
ties come none otherwise but by the will and permission
of God, which trieth us as the gold is tried in the fiery
furnace, being never the worse therefore, but better and
purer. Thou, saith he, O Lord, hast prored us, and as
silver is wont with fire, thou hast examined us ; thou hast
brought us into snares, and laid tribulations upon our
backs. Thou hast made men our enemies, and set them
in our necks ; we have passed by fire and water. Jeremiah,
in ch. iii. of his Lamentations, confirms this, pronouncing
such words, Who saith that it should be done, the Lord
not commanding? Do not good and evil proceed from
the mouth of the Highest? The Gentiles, as blind as they
were, of this thing were not altogether ignorant.
The Greek poet, Hesiod, asks what is the cause that
some men are vile, some noble, some rich, other some
poor? he maketh answer himself, and saith, The will of the
mighty God which saying I would wish to be as well
believed of Christian men, as it was truly spoken by a
blind heathen.
Seeing therefore that misfortunes, lack or loss of riches,
The Troubled Man's Medicine. 7
health, and such things, come not rashly, but by the provi-
dence of our celestial Father ; why should we not take them
well, and, after the example of Job, blessing his name, and
giving him thanks for them? Specially considering that
adversities chancing to them which love the Lord, are not
tokens of his anger, neither arguments that he casteth us off,
but of a fatherly love rather, and a friendly care. Thou
shalt perceive, if thou read diligently the holy histories,
that the more part of those whom God hath chosen to be
of his little flock, have been wretched in the respect of the
world, and miserable, tossed, and turmoiled with manifold
misfortunes, distracted and unquieted with continual sorrows.
Let Elijah the prophet be for an example, whom God
loved so well that he vouchsafed to communicate his
counsel and mysteries unto him.
What quietness, I pray you, or wealth, what riches or
surety had he, for all the friendship that was betwixt God
and him ? Truly so much wealth, that he had never a
house to put his head in. Such plenty of meat and drink,
that if the ravens and the angel had not fed him, he had
perished with hunger. Such quietness, that he could not
tell which way to turn him, nor whither to flee from
the persecution of Ahab, Baal's priests, and cruel Jeze
bel. Such joy in this world, that he desired oft to die
before he died. What should I speak of Elisha, Jeremiah,
and, in short, of the greatest part of God's prophets, which
were ever wrapped in woe and deadly anguish, the world
seldom or never ministering any cause of gladness, com
fort, or solace ? I will not speak of the apostles, who, be
sides that they were poor, and beggarly all the days of
their life, for God's word were troubled, threatened, mocked,
scourged, and at the last, to the sight of men, miserably died.
Our master Christ, the Son of God, would be an abject
among the people, and subject to afflictions innumerable ;
showing thereby that neither his kingdom, nor the king
dom of those who are of his household, is in this world.
He saith to his apostles, Because ye are not of the world
the world doth hate you, John xv. which doubtless loves
and chiefly favours them that are her own children, and
children of darkness, regarding more this temporal life,
than the life which is promised to them that cleave wholly
to the Lord our God.
Scripture, not dissembling with us, but telling plainly
whereto we should cleave, teaches that they which are of
8 Hugh.
God shall, as in the stead of a recognizance,* suffer afflic
tions, adversities, and troubles. All they that will live
virtuously in Christ shall be afflicted, 2 Tim. iii. Jere
miah, speaking in the person of God, ch. xxv. saith, In
the city wherein my name is invocated I will begin to
punish ; as for you, (meaning the wicked,) ye shall be as in
nocents, and not touched. And, The time is, that judgment
must begin at the house of God, I Peter iv. Christ suffered
for us, leaving us an example that we should follow his
footsteps.
O that we might have seen the kind heart of Christ,
when he was punished, hanged, and crucified, not for his
own cause, but for ours, how willingly he suffered, giving us
an example, that we might follow his footsteps ; doubtless
we should, with more courage and fortitude, foe our own
sakes, suffer troubles than we do. Lo, we that live are morti
fied for Christ, that the life of Christ may appear in our carnal
bodies, 2 Cor. iv. If any man, saith Christ, will come
after me, let him forsake himself, take his cross on his
back and follow me ; for otherwise he is not meet for
me. Every member, doubt ye not, of Christ's body
shall have the cross, either of poverty or persecution, sick
ness or imprisonment, injuries or of slanders, or of like
things.
Happy is he that followeth Christ manfully and faileth
not, for he at length shall be eased of his heavy burden ;
he at length shall find perpetual rest and eternal quietness.
We must be here, not as inhabitants and home-dwellers,
but, as Paul saith, as strangers. Not as strangers only,
but, after the mind of Job, as painful soldiers, appointed of
our captain, Christ, to fight against the devil, the world,
Hesh, and sin. In the which fight, except we behave
ourselves lawfully and strongly, by the sentence of scrip
ture, we shall not be crowned. Let us, therefore, arm our
selves with the weapons prescribed by St. Paul unto the
Kphesians, and other places of scripture, to Christ's sol
diers, ami with a bold courage contemn the darts of the
devil and worldly miseries, endeavouring to overthrow our
minds, and weaken our faith toward God. For our
Captain with a glorious victory shall gloriously deliver us.
In worldly wars there are and have been many of
courage, not unlike to Jason, Hercules, and Theseus, who
* A badge or mark of distinction worn by the followers of noble
men.
The Troubled Man's Medicine. 9
covet to enterprise upon dangerous places, and perilous
enemies, whereby they may have, by their manful conflict,
praise or a garland of bay boughs, honour or temporal
promotions.
And shall we, whose reward shall be not a garland made
of green boughs that lightly withereth, but a crown of
glory that ever shall flourish ; not temporal preferments
which endure not, but inheritance in heaven that shall be
continual, shall we be loth stoutly to withstand the world ?
It chances oft that the presence of one whom a man
lightly loves shall move him to contend and fight fiercely
with his adversary, little or nothing regarding his life, but
rather careful, lest with shame he take a foil in her pre
sence whom he loves ; and shall the presence of our
spouse Christ, whose eyes continually look on the hearts
and minds, nothing move us ? For a man to have taken
a foil before his earthly love had been no loss of body nor
soul, but a little shame, and that not durable. But to take
a foil of poverty, miseries, sickness, losses, lack, or other
misfortunes, and not to keep our minds still above them,
with contempt of their assaults, besides that the presence
of God shall shame us, not the body, but the soul (except
the grace of God after raise us) shall utterly perish.
Look therefore that we fight merrily and boldly, despising'
all misfortunes that hurt or threaten hurt to our mortal
bodies.
But either I am deceived, or I hear you saying, Sir, it is
quickly spoken, but it is not so lightly done. It is hard,
and by the sentence of philosophers, against nature, for
men to be content with those things which hurt and
damage their bodies, and as you require us with contempt
to fight against them, doubtless it is very hard, and for
our strength and power a thing impossible.
What then ! shall we play the part of Demosthenes, cast
away our weapons and despair ? No, not so. but, mistrust
ing our own power, let us flee to God, as unto a holy
anchor, and safe refuge, desiring help of him, who, by
promise made, shall aid, assist, and defend us. Call on
me, saith he, in the day of trouble, and I will deliver thee.
The Lord is nigh to all them that are of a troubled heart,
and fear him. In thine infirmity despise not the Lord,
but pray unto him, and he shall heal thee, as it is written
in the book of Ecclesiasticus. There is no doubt, there
fore, but we shall have his help, if we faithfully call fur it.
10 Tlugh
And in him that comforteth, if the words of Paul are true,
we shall be able to do all things ; and nothing shall be
impossible for us, being faithful. Therefore, let us say with
Hezekiah, 2 Chron. xxxii. Play we the men, and comfort
jurselves, for the Lord is with us, our helper, and fighteth
for us. The Lord (as he saith in 2 Sam. xxii.) is our rock
and our strength, our saviour and refuge, our buckler, our
advancer, and the horn of our health.
Let us then not fear, nor cease constantly to withstand
the cruel enforcements of adversity, ever keeping our minds
and faith toward God unwounded, unharmed, and not dis
couraged by them, thinking still that they are sent of God;
who by infirmity worketh strength, by ignominy glory,
by poverty perpetual riches, by death life ; who doth
wound and heal, striketh and maketh whole, as it is in the
Psalms. And for none other end, but as they were sent
to Job, to exercise and prove us, that his glory may appear
in us, and that we may avoid the greater evils, sin and
thraldom to the devil and hell.
The afflictions, believe me, that we count evils, encum
bering our flesh, are nothing in respect of those evils
wherewith the ungodly are cumbered, living in infidelity
and sin, under the ire of God, under the power of the
devil, being servants to iniquity, to whom, saith the Lord,
is no peace ; whose minds and conscience, as Isaiah writes,
are ever like to a fervent sea that cannot rest, whose floods
redound to conculcation* and mourning. That these
greater, I say, and more heinous evils may be avoided,
these little, or rather not at all to be esteemed evils, are in
flicted of God ; also that we may at length, after all our
strife, with our Captain, Christ, royally triumph.
If we would well consider for what purpose God hath
created us, we should bear with afflictions and adverse
fortune much more than we do.
All things in this world are made to serve man. The
sheep to clothe him, the ox to feed him, the horse to
carry him, the herbs and trees, some to nourish him, some
to cure him being diseased, some to deliver him, the sun
and moon to give him light, so, in conclusion, all other
things under heaven, in one duty or other, serve man ; and
as all these things were made to serve man, so man was
made to serve God in holiness and pureness of life, and
to this end, doubtless, poverty with other afflictions doth
* Laving waste.
The Troubled Man's Medicine 1 1
muijh more conduce than wealth or carnal quietness. In
this resptct we ought to wish, and thank God for ad
versity rather than for wealth.
The one causes us to forget him, the other to remember
him ; the one to despise him, the other to call upon him
and worship him ; the one provokes to incontinency and
naughtiness, the other to temperance and soberness ; the
one calleth us to all kinds of vice, the other to virtue and
pureness of life. What, I pray you, made David an adul
terer and cruel murderer, but wealth and quietness? Jero
boam, brought to wealth and prosperous state, became a
wicked and a shameful idolater. Oh perilous abundance
of goods and satiety of meats and quietness, which de
stroyed with so many souls those goodly cities Sodom and
Gomorrah. Nothing else made Uzziah proud, and, by
reason thereof, to be stricken with leprosy, but the before-
named.
What made the young man covetous and loth to follow
Christ when he was bid, but worldly wealth, which he then
enjoyed ?
You see in the gospel how the men that were bidden to
the king's supper could not come, worldly riches and bu
siness keeping them back. They which came and filled
up the places at the feast were wretched, sick, and lame
beggars.
Christ bewailed Jerusalem because that by her wealthi-
ness and abundance of things she forgot his visitation.
What else brought the rich glutton to forget God, him
self, and his mortality, to incontinency, drunkenness, glut
tony, and at the last to the place where is mourning and
gnashing of teeth, but wealth, prosperity, and worldly
quietness ? Thus you see that the effects of riches and
wealth are nothing else, for the most part, but murder, adul
tery, drunkenness, idolatry, covetousness, gluttony, contempt
of God, pride, and incontinency. What Christian man will
not fear, chiefly considering the fragility of our nature,
which, as it is written in Genesis, even from our young age
is ever inclined to the worst, to possess much riches, or to
enjoy worldly wealth, seeing that they draw men so entirely
from God, so far into vice and mischief.
If we are sick in body, having our wits, we will not
touch those meats which we think may move or increase
our disease, though they are ever so dainty or precious.
And shall we not fear to wallow in worldly wealth, which
12
to our souls ie so dangerous that nothing can be more per
nicious ?
We read of some heathen philosophers, of which sort
was Bias, who gave and cast away their goods, whereby
they might more quietly study for the knowledge of things.
Crates was glad of his shipwreck and poverty, Anaxa-
goras of his imprisonment, Plato of his exile from the
king's court, because their minds were more quiet thereby
and fitted for the study of philosophy.
And shall we that are Christian men think the lack or
loss of worldly things is to be lamented, which are, or may
be, the cause of quietness of conscience, and of a mind more
fitted for the serving of God, whereto we were created ?
But you will say, peradventure, What, sir ! you speak as
though men might not both be wealthy and virtuous.
Know you not that St. Paul said, Phil. iv. that he
might suffer penury, or lawfully have abundance ? More
over that he will have the rich men commanded, 1 Tim.
vi. not to cast away their riches, neither to cease honestly
to procure them ; but that they put no trust in them.
Have you not also learned by the Old Testament, that
Abraham, Isaac, Joseph, with divers others, had the world
at will, and yet were godly, and, as far as we can judge,
are now in the hand of God, where the souls of just men
are ? Indeed, I grant that men may lawfully procure riches
and enjoy the same, so that they do it it not at the impulse
of avarice or ambition, nor putting any trust in them.
I confess also that some men have been, are, and
shall be both wealthy and virtuous, else God forbid, but in
my judgment it is but one amongst many. It is a very
rare thing, and wonderful hard, yea so hard, that Christ,
who cannot lie, saith, Easier it is for a camel to enter
through a needle's eye than for a rich man to enter into the
kingdom of heaven. We must, saith scripture, enter into the
kingdom of God by many tribulations, of which how void
the wealthy man is, at least of such as seem to be sent vf
God, who seeth not ? The way to heaven is strait, sharp,
and painful, Matt. vii. The way of the wealthy man is
large, soft, and pleasant. I think that St. James, speaking
the words, James v. which I will repeat, thought the
more part of rich and wealthy men to be children of
the world, and carnal. Go to, you rich men, saith he, weep
and howl like dogs, in the wretchedness that shall come
upon you. Your riches are putrefied, and your proi-inus
The Troubled Man's Medicine. 13
garments eaten of the moths, your gold and silver is rusty,
and the rust of it shall be a witness against you, and shall
eat your flesh like as it were fire. You have laid up
wrath for yourselves against the last days. You have
eaten and drunk upon the earth, and nourished your hearts
with pleasures.
1 dare to say, having respect to the divine wisdom of St.
James, to the histories of old time, and to the rich men that
are in our time, whose lives commonly, if a wise man apply
to the rule of the gospel, shall seem so little to agree unto
it, that St. James thought very few rich men should escape,
whom this saying shall not touch.
St. Paul, knowing the nature of wealth and riches, will-
eth us, having nourishment and wherewith we may be
clothed, to be content, for they that will be made rich fall
into temptation, into the snare of the devil, into many de
sires, noisome and unprofitable, which drown men in the
sea of death and perdition, 1 Tim. vi.
Seeing therefore it is a hard thing for the rich, worldly-
quiet, and wealthy men to be saved, and that but few of
them, as it should seem, do enter into God's kingdom,
methinks we Christians have no great cause to be sorry for
any temporal things lost, nor to covet those which we have
not yet possessed. But, saying with the psalmist, It is
good for me, O Lord, that thou hast humbled me, set
nought by them, which rather entice us into sin and perdi
tion.
If Hercules had feared that he should have been cast
away with a shirt made by woman's hand, he would never
have worn shirt so long as he had lived. And shall not we
fear to be wrapt in worldly wealth, which in manner is no
less dangerous for our souls than was Dejanira's shirt for
Hercules's body ?
As we have partly considered the abundance of things and
wealth, so we will consider poverty also and adverse fortune,
whose works and effects, if they are conferred together,
shall be found the contrary. For, as is said before, that
worldly success draws men from God, and allures them to
vice, the devil, and sin ; so adverse fortune, retaining us
commonly in honest behaviour, and in the favour of God,
stops up the windows and doors which lead men unto
wickedness and God's displeasure. It stops up the win
dows to adultery, to the contempt of God, and pride.
14 Hugh.
Finally, in a manner, to all those vices whereunto they were
set wide open by wealth.
If ye desire to have a proof, read scripture, mark well
the manner of David's life, who, so long as he was poor,
tossed with afflictions, troubled with the persecutions of
Saul, beset on every side with dangers, driven from place
to place, from post to pillar, sustaining hunger and cold,
having few or no friends, lodging, or substance, lived in
the fear of God, loving him, calling upon him night and
day, trusting him, and void of all vices.
Jeroboam, so long as he was but a poor man, nor yet
advanced to his kingdom, lived in the laws of God without
reprehension. But upon what vices these two stumbled
after they came to wealth you heard before. Thus you see
how wealth layeth blocks in the way that leadeth to heaven ;
adversity in the way that leadeth to fearful damnation.
Wherefore our loving Father, ever correcting the children
whom he loveth, giveth adversity as the better of these two,
for the most part to his elect, as a medicine to them which
have offended, lest they fall again ; to them which have not
greatly trespassed, (howbeit every man is a sinner and de-
serveth evil,) as a medicine preservative, lest they should
slide. Which medicine, though it seem to us at the first
more bitter than gall, yet if we flavour it with the sweetness
of his commandments and pleasant promises, we shall find
it more delicious than the honeycomb.
It is written, Proverbs iii. My dear son, thou shalt not
neglect the correction of the Lord, neither shalt thou be
discouraged when thou art reproved ; whom the Lord
loveth he correcteth ; the child which he receiveth he
scourgeth. If ye suffer chastisement, God doth offer him
self to you, as unto his children. What child is there but
his father chastiseth him ? By this scripture you may see
that our adversities and afflictions are not tokens of God's
displeasure towards us, but of his good will and love.
Wherefore, they ought not to discourage, but rather encou
rage us ; not to make us sad, but merry ; not sorrowful,
but joyful ; in that he of goodness will vouchsafe to take
us as his children, to subdue our flesh, to strengthen our
souls.
By troubles, as Saint Paul saith, he was strengthened to
vanquish our enemies, 2 Cor. xii.
Whereby we shall be meet at the last to have with him
the quietness which his Son Jesus Christ with the effusion
The Troubled Man's Medicine. 15
of his blood bought for us, where shall be no death, no
wailing, no weariness, no sickness, no hunger, no thirst, no
chafing, no corruption, no necessity, no sorrows.
Let us therefore suffer willingly and gladly, the correction
of our heavenly Father, and afflictions, even as his only Son
did, whom he spared not, but permitted to be scourged, to
abide hunger and cold, to be in worse case for lodging
than the foxes in the field, or the birds of the air, and at
the length to suffer a most ignominious death. Let us, in
all our afflictions, comfort ourselves with the example of
him, remembering that the disciple is not above the master,
nor the servant above his lord, neither yet the inferior
members above their head.
Our head is Christ, in that he hath not abhorred afflic
tions, they may not be in any case disdained of us.
I marvel that we disdain them, that we should have great
pleasure and delight in. We would be wonderfully well
content to handle the table at the which Christ did sit, the
garments or vestures he used, or other like relics, as being
consecrated with his holy touching, much better methinks
we ought to be apayed* to handle afflictions as relics ; which,
besides that they were oft hallowed by His most holy touch
ing, he also commanded to be fingered of us, specially
seeing that more rewards and merits come by the handling
of them than by the aforenamed.
Do we not disdain them, I say, but rather, as Paul
vvilleth, let us glory in our troubles, for trouble worketh
patience, patience worketh proof, proof worketh hope, which
shall not confound us, Rom. v.
I will not yet cease to speak more of the precepts of
God, as touching this point. Son, thou coming to the
service of God, prepare thyself to tentation, sustain the
sustentations of the Lord, and be joined unto him. Sustain,
whereby at the last thy life may be increased, Eccl. vii.
Thus ye see that the children of God are commanded
still to bend themselves to tentation and adversity, which fol
lows them no otherwise than the shadow followeth the body.
Now mark the end that is promised to our afflictions,
if we bear them as we ought to do. Truly I say unto you,
saith Christ to his friends, you shall weep and lament ; they
which are of the world shall joy, you shall be sorry ; but
this sorrow of yours shall be turned into solace, John xvi.
I do think that the afflictions which we suffer here are
* Kewarded.
16 Hugh.
nothing in comparison of the glory we shall have in the
world to come, Rom. viii. Our exceeding tribulation,
which is for a moment and light, preparcth an exceeding
and an eternal weight of glory unto us, while we look not
on the things which are seen, but on the things which
are not seen ; for things which are seen, are temporal ; but
things which are not seen, are eternal, 1 Cor. iv. Although
the earthly house of this our habitation, Paul meaneth the
body, be corrupted, we know that we shall have a building
of God, a house not made with man's hand, but everlast
ing in heaven, 2 Cor. v. Who, hearing these promises,
is so stony hearted, that he will not take in good part
whatsoever shall befall, be it ever so heinous, horrible, and
perilous to his mortal members ?
Few men will refuse to suffer for the space of a whole
year the physician's tortures, now his veins to be cut, now
painfully to be bathed, now to take most bitter medicine,
otherwise to fast, and to be punished many other ways,
that his body which is mortal, after these sorrows being
delivered of his sickness, may joy for a time.
Much less a Christian heart should be loth to sustain
troubles, misfortune, and miseries here for a while, that the
soul which is immortal may after joy for ever, with joys,
not such as the poet Pindar attributes unto happy souls,
piping, playing, or singing, pleasant gardens, gorgeous
houses, and goodly spectacles, playing at dice, tennis, or
tables, or other like ; but such as neither ear hath heard,
as St. Paul witnesses, nor eye hath seen, with such joys
as faith taketh not, hope toucheth not, charity appre-
hendeth not ; they pass all desires and wishes ; gotten they
may be, rightly esteemed they cannot be.
Blessed is that man, saith St. James, who suffereth
temptation and trouble, for after his proof he shall re
ceive the crown which God hath promised to them which
love him. Every castigation seemelh to have no pleasure,
but rather grief, howbeit, at the last it shall give a quiet
fruit of righteousness to them which have been troubled
by it, Heb. xii.
Who, I say, hearing these comfortable promises, will
not joyfully say with St. Paul, What thing in the world
shall separate us from the love of God ? Shall trouble or
persecution? Shall nakedness or dangers? Shall the
sword or hunger? as who say, None of all these, neither
death nor lite angels nor princes things that are present,
The Troubl d Man's Medicine. 17
neither that are to come, height, strength, nor depth shall
separate us from the love of God which is in Jesus Christ
our Lord, Rom. viii.
But, to conclude, seeing that poverty, troubles, miseries,
and afflictions are vanquishers of vice, and maintainers of
virtue ; seeing that they are appointed of God our Father
to them that love him, and not as tyrannical torment,
but as fatherly corrections and friendly medicines; also
that God hath promised to those who patiently bear them,
perpetual quietness, joy, and endless solace ; why should
we not with thanksgiving be very glad of them ? If we are
otherwise affected, let us not think the contrary ; but we
are disposed much like unto those who labour of violent
agues, whose true taste being taken from them by the
reason of their disease, they cannot endure with such
meats as are most wholesome, and conducible to their
health, but desire those which make most against them,
and increase their sickness.
Wherefore if we chance so to feel ourselves, cease we
not to solicit the Lord with prayers, that he will vouchsafe
to take this spiritual ague from us, whereby we may with
judgment reject the sweet but poisonous baits and dain
ties of the devil, and the world ; and taste those meats
which are most wholesome and profitable for our souls.
PART THE SECOND.
How the Gentiles were moved to endure adversities, and how
much more readily Christian men should suffer them.
It is to be wondered, friend Urban, if these things
oannot move Christian men to suffer adversities, and de
spise worldly success as a very vain vanity, seeing that the
unfaithful Gentiles were moved to endure adversities by
things of much less importance.
Some of them, as Socrates and Diogenes, considering
that worldly wealth could not cause a quiet and joyful
mind, and that it was a thing of no worth, neglected it
as a thing of no price, and set it at nought.
Whose consideration, Plutarch, as it appears by his simi
litude, approved as not untrue. " Likewise," saith he,
" as a man going to the sea, and first carried toward the
great ship in a little boat, there beginning to feel sickness,
desires much to be at the greater vessel, supposing to find
ease therein ; where lie is worse troubled with the same
HUGH. c
18 Hugh.
grief than he was before: even so a man, being in a vil
state and poor case, and not well content therewith, covets
advancement to higher condition, his goods also to be
increased. To the which things if he attain, he shall be
more unquiet than he was before in his former misery."
If you require examples, look to Alexander the Great,
king of Macedonia, who, possessing in a manner all the
kingdoms, riches, and wealth in the world, for all that was
so little quiet, that when he heard Democritus speaking of
many other worlds, wept bitterly, that he had not yet
wholly conquered one of them. Of the other part, poor
Diogenes, glad to use, instead of a house, a tun to lie in,
and compelled by poverty to live with cold herbs and
water, his mind being instructed with learning and virtues,
was never unquiet, never filled with care ; no, he thought
himself richer than Alexander, to whom he was bold to
say, at such time as he offered to give him what he would
desire, that he was in better case, and had less need than
he, for as for him his lot pleased him, but as for Alexander,
he could not be satisfied with the kingdom of Macedonia,
no not with the kingdoms of the whole earth.
Alexander, marvelling at the security and quietness of
his mind, said, " And if I were not Alexander himself,
I would wish to be none other, but even Diogenes." I
think truly, if he were alive and here again, knowing so
much as he knoweth now, that he would no more wish to
be Alexander still, but Diogenes, crying out against the vain
desires of the world, with this or some other like oration .
" Whither is the blind error of men ravished ? at things
which are substantial, true, and profitable, no man doth
marvel ; things that are hurtful, trifling, and uncertain,
every man with great labour seeks after. Why do men
importunately desire empires, preferments, riches, or other
worldly things ? Let all men learn by me, that as these
things are vain and transitory, so they make men never the
better, but rather worse ; never the quieter, but rather
more unquiet. I was once, of all emperors and rulers the
richest, subduing valiantly barbarous nations, and people
innumerable, yet these things so little made me quiet, that
by the reason of them, my mind was troubled with all kinds
of unquietness. Now ambition and insatiable desire of
more regions, rule, and empires, occupied my mind pain-
fiilly ; now mad rage and ire provoked by drunkenness,
which by the reason of abundance of goods I was addicted
The Troubled Man's Medicine. 19
to, punished me, and with violence sometime moved me to
the murder of my friends. Now unlawful lusts, now
envy vexed me, otherwise the hellish furies fleeing about
my conscience, and not suffering the memory of my mur
der, or other evil facts, to be obliterated, so sorely grieved
me, that I would now and then have pierced my heart with
a sword, or have pined myself to death, if I had not been
hindered. Once, as a fool, I preferred the state of Alexan
der before the condition of poor Diogenes, but then I
judged like unwise Midas, then I knew not that the vir
tues of the mind alone cause true quietness, worldly suc
cess nothing profiting, but greatly diminishing the same."
What can be more true than such an oration ? Whom
would it not move, if it were spoken by the mouth of
Alexander, as he would speak it doubtless if he might re -
turn to us, to esteem the world according to this worthiness? .
Moreover you may see by the example of Agamemnon,
how little quietness worldly wealth brings. He was so
much disquieted with his high state, that he lamented his
chance in that he was king, and ruler over so many people.
Laertes, who to the sight of the world lived wealthily
and wondrous quiet, yet was not quiet indeed, as Plutarch
witnesses.
On the other side, Metrocles, vile and beggarly, in winter
covering his body with a tub for lack of house, and in sum
mer taking up his lodging in the porches of temples, faring
not so well as the dogs of the city, yet was of so quiet a
mind, that his quietness among writers shall be had in per-
netual memory. Dettus, about to be burned, such was the
virtue of his mind, was said not to be unquieted at all.
Thus I say, some of the wise Gentiles, considering and
seeing that true quietness proceedeth only of virtue, es
teemed worldly wealth not of a straw.
Yet we Christian men, such is our lack of true wisdom,
who know or ought to know, if we remember as I have
spoken before, that there is no quietness to them which are
of God, but quietness of mind and conscience ; which is
procured only by virtue, pureness of life, and by hope spe
cially. Which as St. Paul saith, cometh of proof, proof of
patience, patience of troubles, and so consequently, our
quietness must come by troubles what do we not attempt,
to obtain worldly vanities, running by sea and by land, by
rocks and sands, by Scilla and Syrtes, by fire and sword,
as saith the poet, fearing no dangers, nor perils, like men
p 9
20 Hu$ti.
:>ut of our wits, seeking fire in the sea, and requiring
water of the dry pumice stone ?
Oh blindness ! what, I pray you, have we gotten when we
have procured riches or worldly preferments, whose pur
chasing commonly is painful, the keeping full of busy fear,
the use dangerous, the loss deadly ?
What, I say, have we got? tranquillity of mind? no,
truly, but access of unquietness ; for the more our goods
grow, the more groweth care.
Miserable, saith the poet, is the keeping of much money.
In the which respect, Horace desired his friend, after he
had made him rich, to take his goods from him again.
What then ; hast them satisfied thy appetite that thou
hadst to worldly things ? nothing less. For as he which
hath the dropsy, the more he drinks, the more he thirsts;
so the worldly man, the more he hath, the more he covets.
Hast thou increase of virtues ? no, rather an expulsion of
them all. What then hast thou ? truly a bait to all vice
and mischief. And if thou take not very good heed, an
instrument to work thine own confusion.
Oh perilous and most pestilent harlot, I mean the world,
which is transfigured in pleasures, and abundance of riches
of the earth, in pleasures and voluptuousness. And I call
her not only a harlot, but the most filthy and most dirty
quean, whose face is foul, horrible, sharp, bitter, and cruel.
And in this most, wherein all they are counted without
forgiveness whom she deceiveth. And although her coun
tenance be so filthy and so wild, so barbarous and so cruel ;
yet many are snared by her, and when they see all things
in her body full of peril, full of death, full of mischief;
yet she is desired of them, and counted to be loved and
coveted. Notwithstanding that she maketh no man better,
wiser, or more temperate, no man more favourable, gentle,
or prudent.
Finally, she changeth no angry person into a man
meek of behaviour, neither teaches the voluptuous man
sobriety, nor the impudent shamefacedness, neither at any
time by her is gotten any kind of virtue to the soul. No,
rather like Circe, who, as Homer writes, changed by en
chantments Ulysses' men into hogs, dogs, and other brute
beasts, she makes them which are virtuous to be vicious ;
and of reasonable men, beasts unreasonable. Whereunto
may we impute the fault, that some which have been meek
and gentle, as it often befalls, by reason of ire and furious-
lite touona Man* wtficine. 21
ness are changed from men, as though it were into
raging lions, but to the enchanting Circe, the world ?
What makes them which have been modest, sober, and
temperate, as we have many examples, lor their drunken
ness and beastly intemperance, most like unto the unclean
and filthy hogs ? that enchanting Circe, the world !
What takes our understandings from us, by reason of
pride, and causes us shamefully to forget ourselves and
our mortal state ? That enchanting Circe, the world !
To be short, this same enchanting Circe, the world,
changes even ibr the most part of them that have to do
with her vile ornaments, except it be some spiritual Ulysses ;
into mere brutes, if ye have respect to heavenly wisdom.
Horace, considering her enticing charms, calls her riches
and ornaments matter of great evil, and counsels them
which are loth to be wicked, to hurl them into the sea.
Let us therefore not sorrow for the lack or loss of riches,
or other worldly things that are so perilous, but rather
prepare ourselves, partly to follow the counsel of Horace,
though he were a heathen, not in casting away of our
goods if we have them, but living as though we had them
not, and giving them away, rather than that our souls,
which God hath dearly bought, should take hurt by them.
Remembering that Christ saith, Matt. v. It is better to
go to heaven having but one eye or one arm, than to ibe
fire of hell with two eyes or two arms.
It is better with poverty and affliction to be favoured of
God, than with wealth and prosperity to have his dis
pleasure. Let the children of the world and the devil,
who is the prince of the world, seek their wealth ; it is
proper unto them, and let them enjoy it. Let us which
are of Christ, seek and inquire for heavenly wealth, which
by God's promise shall be peculiar to us.
Let the C'retians, Epicureans, Boeotians, with such other
barbarous and carnal people, care for things that are
pleasant for the body, and pertain to this present transitory
life ; let us which are (or ought to be) spiritual, care lot
things that pertain to the spirit, and life to come. But I
will return again to the Gentiles, for I began to declare
with what things they were moved to the contempt of the
world. There were others of them, of the which sort I
have named two or three before, whom the desire of know
ledge moved to despise worldly things utterly; perceiving
that it was hard, and unfit for them, having the use and
22 Hugh.
abundance of temporal goods, attentively to apply to their
studies.
In this point who does not see them to be commended
above the more part of us Christians ? who, although our
religion requires minds more alienated from the world,
and addicted to the contemplation of spiritual things, yet
our whole minds and strength are wholly intent to things
that are vain and earthly, scarcely believing the saying
of Christ, No man can serve two masters, God and the
world, Matt. vi. Neither regarding the saying of St.
Paul, No man serving in the ways of God entangleth
himself with worldly business, 2 Tim. ii. that is to say,
in my judgment, no man is chiefly and wholly given to the
purchasing and disposing of carnal and earthly things,
and also to the commandments, wherein God requires our
love with all our hearts, minds, and souls, not bestowing
any part of it on these temporal clouds and vain shadows,
Matt. xix. It is a shame that the mere knowledge of
natural and vile things, should obtain of the Gentiles, what
neither the knowledge of heavenly things, neither the
care of our souls, nor the commandments nor the promises
of God, can obtain of us that are Christian men.
Others of the Gentiles, in whose number was Aristides,
who were moved with no hope of good things, that should
befall after this life, yet they, even for very virtue's sake
only, fancied not, but neglected, worldly wealth. Chiefly
seeing it for the most part came to the worst and naughty
fellows, while to the best and most virtuous came miseries
and troubles.
The thing is partly declared by the answers of poverty
and riches in Aristotle's problem. It was asked of Riches
why he used to dwell with the worst, holding the best as
though they were disdained? He answered, that his mind
was once to have tarried ever with them that were good ;
but Jupiter, envying this his purpose, put out his eyes, and
since he lost his sight, it was ever his lot lightly to happen
on the worst. It was also asked of Poverty, why she
did still visit the good men, and pass by them that were
wicked and naughty ? She answered that good men
could tell how to entreat her.
You shall read that such murderers as Tantalus, am
bitious as Crojsus, covetous persons as Crassus, sycophants
as Cillicon, had great abundance of wealth.
On the other par* Kiifh just and good men as Aristides,
The Troubled Man's Medicine. 23
Cato Uticensis, Fabius Maximus, Anaxagoras, and Plato,
were ever in great need and troubles, indigence and afflic
tions. Truly, though scripture doth not provoke me, yet cha
rity partly moveth me, to think that God had his elect even
among the Gentiles, and that he would have them afflicted
like as those which openly profess him.* Many naughty
fellows, saith the Greek poet Callimachus, are rich and
wealthy ; the good miserable and poor. But with these
things we must not be moved. The consideration of the
thing was sufficient to set the mind of Aristides at utter
defiance with the world and his ornaments.
Yet we, knowing by God's word, as by the 21st chapter
of Job, by the 30th Psalm, by the 22d chapter of Jeremiah,
that, evil men do live wealthy, advanced and comforted with
all kinds of dainties, extolled as the cedars of Libanus,
that all things do prosper with them, and their seed after
them, on the other side, that good men are afflicted,
punished, and vexed, yet had we rather be numbered
among the wealthy and wicked, and to be imitators of their
sect, than among the godly, who by their patience and
sorrows shall penetrate the heavens. We had rather with
wealthy Nabal and his temporal pleasures, descend to the
devil ; than with poor Christ and his temporal troubles,
ascend into the kingdom of God his Father.
But it is said in scripture, Proverbs xiv. The extremity
of joy is occupied with mourning.
Once H shall repent us sorely, not without the singing of
Lysimachus's song. King Lysimachus, by chanct of wars,
being taken of the Scythians, in his captivity was so sore
pressed with thirst that he was glad to sell his kingdom
for a draught of drink. Afterwards, remembering for how
short a pleasure he had sold a thing most precious, he
cried out and wept, saying, " Alas, how mad was I, to sell a
noble empire lor the satisfying of my affection, and greedy
belly !" I fear it will be some of our end at the last, who
have the world in such estimation, to sing likewise this
sorrowful song.
Oh we miserable and brainless fools, which would for
rain pleasures and transitory wealth lose the royal
*This was the opinion of Zuinglius, but the study of the scriptures,
when our minds are not absorbed by classical pursuits, shows us the
deficiencies of even the best among the heathens, when tried by gospel
principles and practice. When Hugh speaks of Aristides and others
as just and good, he means in the common acceptation of the words,
not in the scriptural sense
24 Hugh.
kingdom of God, with the eternal pleasures which he hath
prepared for them that love him and renounce the world.
Than which world, alas, what is more vain ? Man, the best
part of it, is compared of scripture to the flower of grass ;
the grass shall be withered, and the flower shall fall down.
O happy souls, which in all your afflictions have been faith
ful and constant ; to you the spring of the Lord shall ever
be flourishing and green. Woe be unto these false illu
sions of the world, baits of perdition, hooks of the devil ;
which have so shamefully deceived us, and seduced us from
the right path of the Lord, into the by-ways of confusion,
and briers of perpetual punishment, where our weeping
shall never cease, nor the furies of our conscience shall ever
wax old.
At the last, friend Urban, seeing that as wealth and riches
cause unquietness of mind ; so adverse fortune and poverty
to a Christian man's heart inferreth deep quietness seeing
that as wealth stayeth and hindereth us from the contem
plation of heavenly and spiritual things, so adversity taketh
the stay and the hinderance away ; seeing that as the
nature of worldly success is to make us to be numbered
among the unjust, so is the nature of afflictions to induce us
to the number of them that are good, godly, and virtuous
let us love poverty, and embrace afflictions, as things most
expedient and necessary for us ; let us fear and beware of
wealth, as a thing, except we have grace to use it, most
deadly, devilish, and dangerous.
PART THE THIRD
An Exhortation to fee to God in troubles, and the comfort
to be found in his word.
But thou wilt say, perchance, Sir, if ye were in my case,
your mind would be troubled no less than mine; I have
wife and children, a family, which the law of nature and
honesty binds me to nourish. I have neither money nor
other goods to defend them. Besides that my body hath
no such health, as is necessary for a needy and poor man.
I am chafed also with slanders and injuries, as though
these things before were nothing. Whom, I pray you,
would not these things discourage, and in manner make
as a man desperate ?
If the case be as thou sayest, beware well, and take
diligent heed, lest the devil use thee, as he doth his, and
The Troubled Man's Medicine. 25
the children of damnation, being; in like anguish. Beware
he bring thee not to damnable mistrust. Neither let him
lead thee to any unhonest crafts, as theft, perjury, adultery,
murder, deceit, or such like, lor the unlawful augmenting
of thy substance, so making that which God hath offered
thee as a mean whereby thou mightest the rather approach
unto him, a mean to perdition and hell fire. But if thou
art in these miseries, remember that they come not rashly,
but even of the Lord. There is no evil, saith scripture, befalls
to thee or any other in the city, which the Lord hath not
wrought, Amos iii. Of the Lord, I say, who, as it is writ
ten in the third chapter of the Apocalypse, chastiseth all the
children that he loveth, whereby he may with a fatherly
affection correct them. While we are judged of the Lord,
we are corrected, lest we be condemned with them of this
world, 1 Cor. xi. Remembering these things, let us in all
our miseries comfort our hearts, and say unto our hea
venly Father as did Crates to Fortune after his shipwreck.
Crates after he had lost by shipwreck all that he had, said
this with a merry cheer : Go to, Fortune, I know what
thou meanest. I am sure thou dost intend none other,
but to call me to philosophy. Go to, I am well content
to come thither as thou callest me.
Even so say we to our heavenly Father when we are
afflicted, Go to, most bountiful Father, I know what thou
meanest, I know thou dost none other but call me to
repentance. Lo, I come willingly thither as thou dost
call me.
Permit not the devil, I say, thine enemy, to bring thee,
being needy and poor, to desperation ; but flee from him
lightly to God's word, as to a most strong fortress. For
there, by reading or hearing the promises of God, thou
shall be sufficiently armed against him.
Read the sixth chapter of Matthew, where Christ himself
pronounceth these words to them which are his faithful, I
say unto you, be not careful for your lives what you shall
eat, or what you shall drink ; nor yet for your bodies
what you shall put on. Is not the life more worth than
meat, and the body more of value than raiment? Behold
the fowls of the air, for they sow not, neither reap, nor yet
carry into their barns, yet your heavenly Father feedeth
them.
Which of you, though he took thought therefore, could
put one cubit to his stature? Why care ye then for
c 9
26
raiment ? Consider the lilies of the field, how they do grow ;
they labour not, neither spin, and yet for all that, I say
unto you, that even Solomon in all his royalty was not
arrayed like unto one of these. Wherefore, if God so clothe
the grass which is to day in the field, and to-morrow shall
be cast into the furnace, shall not he much more do the
same for you, O ye of little faith? Therefore take no
thought, saying, What shall we eat, or what shall we drink,
or wherewith shall we be clothed ? After all these things
seek the Gentiles, for your heavenly Father knoweth that
ye have need of all these things. But rather seek first the
kingdom of God and the righteousness thereof, and all
these shall be ministered unto you. Thus, by promise
made by the mouth of Christ, wherein never was found
deceit, nor guile, we shall lack nothing, if we are faithful,
that is necessary for us. I have been young, saith the
prophet, and I have waxed old, yet I never saw the just
left, nor his seed begging their bread, Ps. xxxvii. Cast thy
cogitations on the Lord, and he shall nourish thee, Ps. Iv.
Be you careful for no worldly thing, but with prayer
and obsecration* let your petitions be known of God,
Phil. iv.
He that giveth seed to the sower shall give us both meat
and drink, 2 Cor. ix. Comfort we ourselves therefore,
believing these promises, and never despairing utterly.
But, because we believe those things the better whereof
we have proof, I will bring examples whereby ye shall see
that God both will, and is able to perform so much for his
faithful, as he hath promised.
Samson, almost lost for thirst, after the conflict that he
had with the Philistines, prayed to God and found drink
in an ass's jaws. Hagar in the wilderness, despairing
of her own life and her child's for lack of victuals, and
with many salt tears laying the child fur from her lest her
motherly eyes should see it die, was fed of Uod, and com
forted beyond her expectation. The poor woman of
Sarepta, looking to die with her child, the day atler the
prophet came to her house, had her oil and meal so aug
mented, that she lacked not till the time of plenty returned.
Therefore wheresoever any lack happeneth, be it of corn, or
$uch other necessaries, despair we not; calling to remem
brance this example, let us think with ourselves that God is
able at all times to increase our corn, lying in the >arn, grow-
* Supplication,
The Ijvit6trd Man s Medicine. 27
mg in the field, being bread in the oven, yea, or in thy mouth,
at his pleasure, as well as he did the oil or meal of the woman
of Sarepta, or the oil of the debtor's wife by his prophet
Elisha. But if it so befall, that no hope be left of our tem
poral nourishment, yet have we no just cause to despair,
remembering that scripture saith, Man doth not only live
in bread, but in every word that proceedeth from the
mouth of God. The omnipotent God did use armour and
weapons, yet not necessarily as instruments, by the which
he gave to his people Israel many victories, yet his power
alone was the chiefest author of the same.
So though he use meats and drinks as means whereby
he nourishes us, yet the principal cause of our sustentat ion
is his virtue and godly power ; and as he often gave vic
tories to the Israelites, their hands and weapons not moved
at all, so hath he also fed, and can do so again, his faith
ful, though worldly meat and drink are not utterly minis
tered. A better proof needs not than the example of
Moses and Elijah, whom he sustained with his heavenly
power the space of forty days, without the ministration of
any worldly feeding. Therefore, as David said, My sword
shall not save me, neither yet will I trust, in my bow. So
say we, Our meats and drinks shall not save us, neither
will we trust in worldly things ; for the power of God sus-
taineth us, and in him will we trust, by whom all things
do consist, Col. i. Who sustaineth all things with the word
of his power, Heb. i. Who openeth his hand, and filleth
every beast with his blessing, Ps. cxlv. whose hand being-
open, all things are filled with goodness ; whose face being
turned away, all things are troubled ; whose Spirit being
withdrawn, all things shall fail and be brought into dust,
Ps. civ. Who saveth man and beast, Ps. xxxvi. Who
covereth the heavens with clouds, prepareth rain for the
ground, and bringeth forth grass in the mountains ; who
giveth to beasts their meat, and to the young of the ravens
calling upon him, Ps. cxlvii. In him, to whom all these
things are justly ascribed, do we live, move, and be,
Acts xvii. In whom, of whom, and by whom, all things
are, to whom be glory for ever, Rom. xi.
If ye have respect to the foregoing examples, ye shall
perceive that the Lord, after he hath brought us even to
the extremity, as the Psalmist saith, can and will, if it be
expedient, deliver us; not only from hunger and thirst,
but from all other miseries, harms, and adversities, from
28 /.
persecution and drowning, from fire and our enemies, fro.-n
sickness, slanders, and death.
Who delivered David, so often unjustly persecuted, from
the bloody hands of Saul ? Or the three children, thrust
into the hot furnace, from burning? Noah from drown
ing? Lot from the vengeance that lighted on Sodom and
Gomorrah ? Daniel from the hungry mouths of the lions ?
The Israelites from the Egyptians their enemies, from ser
vitude, and intolerable bondage ? Joseph from slanders ?
Peter from his bands and imprisonment?
Who restored so many lepers to cleanness amongst the
Jews? Peter's mother-in-law from her ague to health? So
many lame to their limbs, so many blind to their sight?
Was it not the mighty hand of God which is not yet
shortened, neither weakened, but as strong as ever it was?
And though it please him to defer our deliverance, as it
befell to Joseph and to Israel when oppressed with the
Egyptians, whereby his glor-y may be more clearly shown ;
yet let us think none other but he hath both power and
will to help and save us from all miseries whatsoever they
are, if it stand with our souls' health and his glory.
If it do not, he will not if he love us. If he will not, let
us take it in good worth, and conform our wills to his.
Playing the part of a wise patient, who would be glad to
have his disease, and the cause thereof, expelled by keeping
a hard diet, and receiving of bitter medicines for a month,
and no longer if it might be ; but in case his sickness
cannot be healed, except he use those bitter medicines and
hard diet a whole year, he will rather do so in hope of
health afterward, than by refusing them be sick all the
days of his life.
Even so, if our souls cannot be clear of such diseases and
botches as shall displease the eyes of God, except we use
adversities so long as we live, as spiritual medicines
ministered to us by God ; let us be well contented in hope
that we shall, after this life, which is but a year, or rather
but a minute of an hour in comparison of the time tiiat is
to come, have health everlasting, no more in danger of any
maladies.
Therefore, in such prayers as we make in our afflictions,
let us follow the example of David, who in his most trou
ble said, If it please the Lord, he will deliver me, but if
he say, Thou dost not please me, I am ready and willing.
Follow we the example of our master Christ, who said in
The Troubled Man's Medicine. 29
his prayer that he made a little before his death, Father,
if it be possible that I may escape this passion, howbeit,
not as I will, but as thou wilt.
Let us behave ourselves in our afflictions, as did the
three children threatened of Nebuchadnezzar. The Lord,
say they, that we worship, can deliver us from the fire, if
it please him ; but if it please him not, be it known to
thee, O king, that we will not worship thy gods, neither
thy image made of gold.
Learn we also the lesson taught us in the Lord's prayer,
O Father, thy will be fulfilled. And if our carnal affet>
tions, at any time will rise against us, stirred up of the
flesh and the devil our enemies, upbraiding us, and endea
vouring to shame us with our afflictions, to make us blas
pheme God, as though he had forgotten us, make we
answer to them, as Aristides did to his countrymen, when
they upbraided him with poverty, Cease to object my
poverty and afflictions against me, which are uncomely
and unpleasant only for them unto whom they befall
against their wills. I, counting myself no better than my
master Christ, am well content and pleased with them.
Or, if the same pricks and goads of the devil, affections I
mean, will at any time move us to that which is not godly
nor honest, for advantage or money sake, for preferment,
health of the body, or any other commodity or comfort,
whereof we seem to have need ; let us make answer to them
as did Marcus Curius to the Samnites offering him money.
Marcus Curius was once a man of much nobility,
riches, and renown among the Romans, howbeit at the
length (as it fortuned) he became a very poor man, inso
much that his meat for the most part was only roots, cold
herbs, and worts.
It chanced that the ambassadors of the Samnites, then
being at Rome, and hearing of his poverty whom they had
known once to be famous and wealthy, came to his house
to visit him, where they found him in a poor chamber,
poorly arrayed, and sect hing coleworts for his dinner. They,
after much communication, about to depart, gently
offered to give him money, the which he refused disdain
fully with these words, " Keep your money to yourselves,
you Samnites, for he that can be content with such apparel,
and such fare, hath no need of it." Even so say we to our
affections, ambassadors of the devil and the world. Let
the world keep his goods and his prosperous things
30 Hugh.
himself, for he that can be content to live as did his master
Christ hath no need of them. But what need these profane
examples seeing that we have better in holy scripture. Let
us answer them as Job did his friends, Although the
Lord kill me, yet I will hope in him still.
Though it please God so extremely to punish us, even to
the end of our lives, as he did Lazarus, with hunger, cold,
and lack of lodging, boils, blotches, and grievous sickness,
yet we are not discouraged, calling to remembrance this his
promise, " He that will persevere even to the end shall
be saved." I am sure if Lazarus were here again, knowing
BO much as he knoweth, though a hundred times as many
evils should vex his body as did once, yet he would not be
grieved therewith.
Let our strength be, as Isaiah saith, in hope and silence.
Whatsoever chance, be we quiet and keep silence, even as
our Master did, being as a sheep before the shearer, or led
toward the slaughterhouse, when the Jews buffeted him
and spat in his face.
He that committeth himself to God, saith scripture,
keepeth silence ; him that keepeth silence doth God so
beat, that he may amend him ; so cast him down that he
may raise him ; so slayeth him that he may make him
alive. Let us therefore be cheerful, looking for the Lord,
whose coming doubtless shall come and will not tarry. But
what should I say " will come," who hath promised to be
with us still, even to the end of the world, who as scrip
ture witnesseth, when all our friends, father, and mother,
forsake us, he receiveth us, neither will ever leave us fa
therless and motherless, for such is his promise, but be
with us continually, in all our troubles, and at the last, as
he did Lazarus, with others of his sort, clearly deliver us ; in
the mean space do we feed ourselves joyfully with hope.
The proverb saith, meaning of worldly things, Hope
nourisheth outlaws ; much more should the hope of Christ's
promises nourish us, for the hope of worldly things is falli
ble. But the hope of God's promises cannot be deceived,
neither shall it ever shame us. I have hoped in thee, O
Lord, saith David, and I shall never be confounded. More
over, let us comfort ourselves, considering that the man
itself is the immortal soul. The body is but a case, after
the mind of Socrates, a house, or a prison rather, as Paul
nameth it ; and the man itself is no better for corporeal
commodities, neither the worse for corporeal incommodities.
The Troubled Man's Medicine. 31
But, by the judgment of holy Chrysostom, like as a
horse is nothing the better for his golden bridle, silver
saddle, precious trappings, or other ornaments, but for
his swiftness, pace, and strength ; no more is our inte
rior man for riches, wealth, health of the body, liberty, or
other like, but for the virtue of the mind, and grace of God.
Wherefore, if we be never the better for riches, let us not
fear poverty ; nor for health, let us not fear sickness ; nor
for good name, let us not fear slanders ; nor for liberty, let
us not fear bondage ; nor for thfe common life, let us not
fear death. " We are better," saith Chrysostom, " for the
virtue of the mind, which is to think uprightly of God, and
to live justly among men." All the other exterior things
may be plucked away from us ; this cannot, no not by the
devil, except we ourselves willingly consent.
The devil, although he took from Job all his goods,
whereby he might provoke him to blaspheme God; al
though he took his health to slake the constancy of his
mind ; his children to make him speak evil of the God
head ; yet could he never take this lirom him. But in
withdrawing all worldly things, he heaped up the great
riches of virtue, of the love and favour of God, through pa
tience. Job was hurt of the devil, and of his afflictions, as
one Prometheus was of his enemy.
Prometheus was a man that had a great swelling in his
back, deforming his person very much. It befell that his
enemy falling out with him, thrust a dagger into the same
deformed place ; that done, he departed, thinking that he
had slain him. Howbeit, Prometheus had so little harm
by his wound, that whereas his back could be cured before
with no physic or surgery, then it was made whole. So he
received commodity and health of him that intended his
destruction and death. Likewise truly it befell to Job, if
the thing be advisedly pondered.
Suffer me, I pray you, to speak this by the way, seeing
that Job for all these cruel torments of the devil, for all
these misfortunes and punishments, was never much the
worse, who had not yet received the law, neither the re
demption of Christ, nor the grace of his resurrection,* much
less should we, who are weaponed with all these things,
with like evils be harmed.
What were the apostles worse for their hunger, thirst,
* Only seein:; them as alar off, Christ not having then suffered,
Job xix. 2;>, 26.
J2 Hugh.
and nakedness? Lazarus for his botches, poverty, and sick*
ness? Joseph for his slanders? Abel for the cruel death he
suffered ? Were they not more noble and excellent for these
among men, and prepared they not for themselves, through
these, crowns of glory with God ? Therefore, let us ever be
joyful in Christ, and care for no worldly miseries, for lack
or loss of goods, for slanders or imprisonment, for sick
ness, banishment, or death.
But if it befall that all our goods are taken from us, let
us say with Job, and without sorrow, Naked we came into
the world, and naked we shall go hence.
If we are slandered, put we the saying of the Lord be
fore our eyes, Cursed are you when men speak well by
you ; be you glad and rejoice when they reject your name.
If we are banished, remember that we have no dwelling
place here, but look for one that is to come. If we fall into
great sickness, use that saying of .the apostle, Though this our
exterior man be corrupted, yet the interior is daily renewed.
Art thou shut in prison ? and hangeth cruel death over thy
head ? set before thee John beheaded, and so great a pro
phet's head given in reward of pleasure, to a dancing wench.
Hast thou notably offended, and therefore in thy con
science art thou troubled with the despair of God's mercy ?
For the avoiding of this spiritual trouble, think with thyself
ihat thy heavenly Father doth sweetly expostulate with thee
tfter this sort :
" What now, my dear child ? why ceaseth not thy spirit at
the last to be afflicted ? why dost thou unwisely derogate
from the multitude of my mercies? Whom dost thou
think that I am ? Phalaris the tyrant ? Manlius? Seleucus?
or some cruel Scythian ? Or else of mercies the Father,
and of all consolation the God, long suffering and of much
mercy?
" Art thou not taught by my Son Jesus to call me thy
Father? Have not I promised that I would be thy Father
by my prophet Jeremiah, and that thou shouldest be my
son? Why dost thou not therefore ask me forgiveness,
well hoping for pardon ? Who is it of you, although ye are
evil, who will not forgive his son, acknowledging his faults,
being suppliant, desiring pardon, and promising amend
ment, notwithstanding he hath provoked him to ire a hun
dred times ? And thinkest thou that I, which am the Father
of mercies, of whom all tatherliness in heaven and earth is
The Troubled Maws Medicine. 33
named, Eph. iii. who possess the riches of goodness, pa
tience, and long suffering, not to be ready to forgive my
children truly repenting? Be of good comfort, my child,
be of good comfort, mistrusting not my mercy, which sur
passes not only man's mercy, how great soever it be, but all
mine own works.
" Also judgment without mercy shall they feel whose
hearts are obdurate, hardened, and will not repent ; who
delight still iu their sins and will never leave their wicked
ness ; who contemn my words and trust me not. From
them indeed health* must needs be far away, Psa. cxix.
" But as for thee, repent, and the kingdom of heaven
shall draw nigh. Matt. iii. Trust, and thy faith shall save
thee. Matt. ix. I would have all men to be saved, and no
man to perish, 1 Tim. ii. My fashion is ever to recreate,
thinking lest he perish utterly which is abject or cast down.
"It is not my will, believe me, that one of these my little
ones be cast away, Matt, xviii. whom I ever loved so well,
that I would vouchsafe to give my only Son for them.
John iii. But thy trespasses are great, wherefore thou art
not lightly persuaded to trust in my mercy.
" Christ Jesus came into the world to save sinners.
1 Tim. i. He came to call sinners, and not the just, and
to save that which was lost. Matt. ix.
" I know that thou an offender shouldest offend, and as a
transgressor, I called thee from thy mother's womb ; yet for
my name's sake will I make my fury afar off. Isa. xliii. Thy
good works can be of no such perfection that they may be
able to save thee ; nor can thy evil works, so that you repent
with a full purpose to renew thy life, hurl thee into the
hell fire. For I am, I am which put away thine iniquities
for mine own sake, and thy sins will not I remember.
Isa. xliii. I am, dear son, I am which put away thy sins
for myself, for myself, and will give my glory to none other.
Is. xlviii. Suppose thy sins to be as red as scarlet, they
shall be made as white as snow, Isa. i. which I have scat
tered as clouds, and as a mist have I dispersed them.
" Turn to me, I say, for I have redeemed thee. I have
redeemed thee which have pity upon all men, and for re
pentance behold not men's sins. I would thou shouldest
know that I thy Lord am meek and gentle. Neither can
I turn my face from thee, so that thou wilt return to me.
It is commonly said, that if a man dismiss his wife, and
* Salvation.
34
she departing marries another husband, shall he leturn t
her any more? Shall not she be as a polluted and a defilei
woman? Thou hast sinned with many lovers, Jer. iii.
yet for all that, am I ready to return to thee, so that thoo
wilt return to me. Such is my facility,* so gentle I am
such is my benignity, so great is my mercy, which thy mos*.
loving Brother and Advocate Christ, that washed thee from
thy sins in his blood, nath purchased, continually praying
for thee. Hast thou not heard how merciful I showed
myself to David, to the Ninevites, and to Ahab ? To Mag
dalen, to the thief, to the publican and others innumerable ?
Why dost thou not open the examples of them, as a table
or glass wherein thou mayest well learn how exorablet I
am; how ready and willing to forgive? Consider with
thyself how heinous faults I have pardoned them. Go to,
therefore, be of good cheer, lift up thine eyes, mistrust me
no longer, turn to me and thou shalt be saved, commend
thy spirit into my hands, and the prince of this world shall
have nothing to do with thee, for by me, the God of truth,
thou art truly redeemed, Isa. xlv."
Whensoever deadly despair shall trouble thy conscience,
set this oration before thine eyes, which is nothing else in
deed but God's own word, written by his most holy pro-
phets and apostles.
Finally, thou art so tossed and troubled that it should
seem that God had wholly forgotten thee. Read the forty-
ninth of Isaiah, where thou shalt find these words ; Sion
said, (he meaneth God's elect,) the Lord hath left me, and
the Lord hath also forgotten me. Can the mother forget
her infant, and not pity the child she hath brought forth ?
but whether she can or no, I cannot, O Sion, forget thee.
Alas, how should he forget them that believe in him, with
whom, as it seemeth by his own words, he suffereth ?
Whatsoever is done to one of these little ones which believe
in me, the same is done unto me, Matt. xxv. He that
toucheth you, toucheth the very hall of mine eye. Zech. ii.
And this should be no little consolation for the faithful,
seeing that they have God himself as companion and par
taker of their sorrows. For all our afflictions and griefs of
the mind, let us require remedies of God's word, which
without fail can mitigate all pains that occupy the hearts of
them which believe in him.
* Raadiaesa easiness to be entreated
The Troubled Man't Medicine. 35
Wherefore it is not vain that Christ saith in the gospel,
Tome unto me all ye that labour and are laden, and i shall
tfresh you. Neither without a cause, that David who had
oft experience of the comfort received of God's word, said
this, How sweet are thy words, O Lord, to my mouth, more
delighting my taste than the honeycomb ! Psa. xix.
Whatsoever is written, it is written ibr our learning, that
by patience and comfort of the scriptures, we may have hope,
Rom. xv. By this you may gather that our comfort is to be
required of scripture. Believe me, though the most heinous
waves and tempests of this sea, the world, are raised up,
threatening drowning to Peter's ship, yet if it be fastened
with the anchor of God's word, well they may move it, but
overwhelm it they cannot.
And among all other things let us have in mind those
scriptures wherein we are ascertained, that our bodies after
this common death shall rise again, wonderfully glorified by
the same power that formed them first. Those also wherein
is promised the eternal felicity that shall be given to all
them, who, after the example of Christ, suffer adversities, and
overcome the devil and the world with theirs, for they shall
abundantly comfort the believing people. Lo, saith the
Lord, mentioning the resurrection and renewing of our
bodies, I will put breath into you, and you shall be quick
ened. I will give you sinews, and cover you with flesh and
skin ; I will put into you a spirit, and you shall live and
know that I am the Lord, Ezek. xxxvii.
We look for Jesus Christ our Saviour, who shall trans
figure our vile bodies, and conform them to his glorious
body, by the same virtue, wherewith he is able to subdue
all things, Phil. iii. Doubtless, like as a grain of wheat sown
in the ground is first putrefied and brought as into a thing
of nought, yet after that springeth up freshly with a good
lier form than it had before so man's body, sown in the
ground after this temporal life, is first corrupted, and in
manner brought to nothing, yet at the last by his power,
which did create all things of nothing, it shall rise again
with a form of much more excellency than ever was the
first. Though this thing be wonderful, yet incredible it is
not ; for he that was able to make all the world, with his
creatures, of nothing, must needs be able to make our
bodies again of something. For the matter of our bodies
shall ever remain in grass, worms, dust, stones, or some
other form, even to the last day. And then surely, even as
36 tt , s /i.
Lazarus and Christ, of whom we are members, and there
fore must needs at the last rise with him, being our Head,
were resuscitated from their sleep so I may call this corpo
ral death in like case shall the bodies of all men arise, some
into the resurrection of judgment, some of life.
But this word " sleep," friend Urban, brings me in re
membrance of a question which you moved to me at our
last being together, and forasmuch as I could not then ibr
lack of opportunity conveniently give you an answer, by
these letters you shall know my mind, howbeit very briefly,
for I purpose to defer the reasoning of the matter to our
next meeting.
Your question was, whether that the soul of man, after
this temporal death, sleepeth, as doth the body, void both of
pain and pleasure, unto the day of judgment or no? I an
swer, that it is as much against the nature of the soul to
sleep, as it is against the nature of the sun to be a dark
body, or the fire to be without heat.
The soul of man, being a heavenly spirit, is so lively
and constant, so strong and vigilant a substance, that
naturally it cannot but perpetually persevere in operation.
For of its own nature it is a very operation and motion it
self, which never ceaseth, but like as the sun, which way
soever he is moved, shineth and inflameth, so the soul of
man, whithersoever it is brought, liveth and moveth conti
nually. Yea, and though the body, which of nature is
gross and drowsy, is oppressed with sleep, yet the soul is
still occupied in the memory, in the understanding, or in
other of the more excellent powers, as by dreams every man
may see. Much less can it sleep, when it is wholly delivered
l*>m the sluggish body. Therefore, as the body sleepeth, so
thtsoul cannot; forasmuch as it is a substance a ceo mm o-
d at M to continual moving, and cannot be weary.
Tr \y the error of those is great who persuade them
selves v, a t t ne S onl, separate from the body, shall sleep
unto thti as t ( j av . am i ^is error j s old, and was confuted
by Ongen HU( i others of his time. Neither was it ever since
received im ( h e church, unto such time as a pestilent kind
of men, who; madness is execrable, brought it of late days
into the wor '"igain. But as all others of their opinions
are perverse, ^horrent from the truth, and devilish, so is
this. Decbrij. j ts patrons not to be taught in Christ's
school, but inj a ] en ' s rat her, who affirmed the death of the
oul necessur^ to f o || ow t j, e ( i cut |, o f the body.
The Troubled Man's Medicine, 37
But leaving these vain fantasies, let us give ear to God's
word.
It is written, Eccl. xii. The dust shall return to his earth,
from whence it came, and the spirit to God which gave it.
Where I hope it shall be so far from death and sleep,
that it shall live delighted with joys unspeakable.
He that heareth my word, saith Christ, and believeth in
him which sent me, hath life everlasting, and he shall not
come into condemnation, but he shall pass from death to
life, John v. Mark that he saith not, from death to sleep,
but from death to life.
The parable in the 16th chapter of Luke doth well prove
their false opinion. Where it is written, that Lazarus after
his death used joy and gladness ; on the other part, that
the rich glutton was grieved and tormented. If the souls
of men should sleep, neither should any joy have been at
tributed to Lazarus, nor punishment to the glutton.
What will they say to these words which Christ spoke to
the thief, This day thou shalt be with me in paradise ?
Will they make us believe that paradise is a dormitory or a
place to sleep in ? In case it be, a man would think that
Christ is or was once asleep therein. For he saith, Thou
shalt be with me in paradise. St. Paul was rapt, 2 Cor. xii.
into paradise, and there heard words which a man may not
lawfully speak. These words he heard not with the ears of
his body ; for it lay prostrate on the ground, Acts ix. but
of the soul, which part of Paul was ravished into paradise,
where he did hear and see mysteries. Therefore, I cannot
believe that paradise is a sleeping place ; seeing that Paul
was so occupied there in hearing of secret things. More
over, whereas St. Paul desired to die, and to be with Christ,
methinks he should rather have wished for the prolongation
of his life, if the soul should continually sleep to the last
day. For in this world, after a sort, we have the fruition
of God, as though it were by a jj-lass, as St. Paul himself
teaches. But after this life, if these opinions be true, we
shall have no fruition of God at all, except it be through
dreams, unto the day of judgment. Therefore, St. Paul's
wish, if we credit these antichrists, must seem to be foolish.
The Lord saith that he is the God of Abraham, the God
of Isaac, the God of Jacob, not the God of the dead, but
of the living. Betwixi the dead and these men's sleepers,
I see no difference.
If Saul had been tau^'it by any of the old prophets,
38 Hvgh.
that the souls of men should sleep, he would not have
gone about so busily to have raised up Samuel.*
Therefore, I say, believe not these false deceivers, who
ndeavour not only to persuade the sleep of souls, but also
to make vain the resurrection of the dead, and so to abolish
an article of our faith, and to make our religion vain.
And hereafter when you shall read or hear any such
scriptures as is a part of 1 Thess. iv. where is mentioned
the sleep of the dead, ascribe it to the bodies, which indeed
shall sleep to the day of judgment, and then shall arise
again, the souls joined to them, and awake from their
sleep undoubtedly. Therefore saith Job, I know that my
Redeemer doth live, and in the last day I shall rise from
the earth, and in my flesh shall see my Saviour, Job xix.
Oh that happy and joyful last day, at the least, to the
faithful, when Christ by his covenant, shall grant unto them
which shall overcome and keep his works even to the end,
that they may ascend and sit in seats with him, as he hath
ascended, and sitteth in the throne with his Father, Rev.
ii. iii. where sorrow shall be turned into gladness that no
man shall take from them. Then, as Isaiah writeth, They
which are redeemed, shall return and come unto Sion,
praising the Lord, and eternal joy shall be over their heads ;
they shall obtain mirth and solace, sorrow and wailing
shall be utterly vanquished. Then, the sun shall no more
give them light, nor the moon disperse the darkness for
them ; but the Lord our God shall be their light and
comfort continually. Then doubt ye not, if we are only
constant here in the love and faith of God, we shall have
for earthly poverty, heavenly riches ; for hunger and thirst,
satiety of the pleasant presence of God ; for bondage,
liberty ; for sickness, health ; for death, life everlasting.
For this time, friend Urban, I shall Hesire you to take this
poor letter, howsoever it be, in good worth, and hereafter
if it shall please God to call me to a more quiet living, as
ye know I am yet compelled necessarily to bestow in man
ner all my time and study in teaching of young scholars,
I will write to you more largely of this argument, and
peradventure, God, . the author of all good things, giving
me grace, more learnedly. Then fare you well. At Oxford,
the 15th day of March.
* The author quotes 1 Peter iii. in the sense in which it was then
commonly, but erroneously understood.
The Troubled Man'* Medicine. 39
BOOK II.
TO TEACH A MAN GLADLY TO DIE.
Extract from the Dedication.
IN the dedication to lady Denny the author says, " I was
bold to dedicate this little book unto your gentleness,
which book for that purpose I have written, that men might
learn to die patiently, to leave the world willingly, and to
go unto Christ gladly. How necessary such a thing is
among the people, albeit I would wish that one or other
should take the matter in hand, that can handle it more
wisely and learnedly than I have here done, they which
have been at the point of death, or they that have searched
the consciences of men being about to die, can best ex
press. The devil, doubtless, which at all times is busied
and earnestly occupied in seeking the destruction of man's
soul, in the day of death showeth his diligence most, now
bringing a man in love with the world and his com
modities, provoking him to hate death, and to resist, as
much as lieth in him, the will of God ; now leading him to
despair, to the mistrust of God's promises, and impa
tience.
" Is it not needful then to have something written and
ready, especially among the unlearned, whereby they may
learn to despise death, to contemn the world, to obey the
will of God ? whereby they may be reduced from murmur
ing to patience, from despair and mistrust to a firm and
constant faith in the promises of God ?
" Whether this book shall perform so much or no, I cannot
tell ; yet thus much I dare say, that he which heareth or
readeth it, with a mind and purpose to learn the said things,
shall not utterly lose his labour.
The occasion why I write this book declamation-wise is
this : It happened to me not long ago to visit a friend
lying on his death bed, whom, after my poor knowledge and
learning, I exhorted to die christianly. His friends that
then were present, in a while after, earnestly required me to
write the same exhortation, even as I had pronounced it
40 Hugh.
unto the sick ; declaring that so it should most move the
readers, hearers, and such as should need like consolation.
I, thinking no less with myself, was content herein to
satisfy their requests. The thing written I determined to
give to your ladyship, not for that I thought so slender
and simple a thing worthy of your worship, but that I
might, as I said before, show some argument of a thank
ful mind. This I beseech your ladyship, howsoever it be,
take in good worth, not looking so much to the smallness
of the gift, as unto the mind of the giver thereof."
ADDRESS TO ONE WHOSE SICKNESS IS THOUGHT TO BE
UNTO DEATH.
By certain arguments a man may easily conjecture,
dearly beloved, that the last sleep, which to a true Christian
of all sleeps ought to be most pleasant, by little and little
creepeth upon your mortal limbs. If my judgment deceive
me not, you, ere it be long, shall walk the same way,
which for the crimes of our first father Adam, needs must
be trodden of all his posterity. Of all, I say ; the escape or
evasion of death being granted to no man ; wherefore you
ought the less to be grieved.
Scripture saith, All we shall die, and as water shall
slide into the ground, 2 Sam. xiv. Like as there is one
entrance for every man into this present life, so one passage
and departure.
Therefore we are admonished in the Book of Wisdom
not to fear the judgment of death, but rather to remember
things that have happened before our time, and those
which shall succeed. That is to say, that none of our
progenitors could ever escape the blow of death, neither
shall any of our posterity. In Gen. iii. we are admonished
that we are dust, and into dust we shall return, by reason
of death, which for the fault and disobedience of our first
formed parent, with his inevitable dart, striketh and deadly
woundeth all men. He \\oundeth mortally, not the
wretched only, the needy and miserable, but the fortunate
also, the wealthy, and the noble, Horn. v. Yea, kings,
rulers, and the richest emperors, which in power and dig
nity, riches, renown, and glory, excel, and in their time
rule the world according as they list. Not the unlearned
The Troubled Man's Medicine. 4 1
only, the rude and barbarous, but those also who in learn
ing: and manners are most instructed. Not the overcome
and careful captives, but also the puissant conquerors them
selves.
Alexander, a king most victorious, by whose power and
furious wars Asia with Europe was manfully subdued, no
man being able to resist him, could find no weapon to con
quer death. The notable wisdom of Solomon, the deep
learning of Aristotle or of Galen, could not by any means
avoid death. Tully's eloquence could not move him. The
riches of Crassus could not corrupt him. He favoured not
the beauty of fair Absalom, neither spared he the strength
of strong ^imson.
One night, saith the poet, tarrieth for every body, and
the way of death must once be trodden of all men. Like
all the stars that come from the east, though they
are ever so goodly and bright, yet at the last they go to the
west, and there, according to the diversity of their circles,
some slowly, some speedily, withdraw themselves out of our
sight, even so all men which come from the east, that is to
say their nativity, are born into the world ; although they
glister and shine here for a season, yet at the last they
must needs, some sooner, some later, according to the dura
tion which they have received of God, fall in the west of
death, depart and withdraw themselves from the sight of
men. Therefore, the wise man Simonides, at such time as
Pausanias, a noble captain, desired to learn some good and
fruitful lesson, bade him remember that he was mortal.
Therefore also, Philip the king of Macedonia, wallowing in
worldly wealth and prosperity, commanded his chamber
lain that he should every day, at his uprising, sadly* repeat
these words, " Remember, king Philip, and forget not that
thou art a man to mortality subject." All flesh is grass,
and every man is the flower of grass ; the grass shall be
withered, and the flower shall be dried away, Isa. xl. The
man, saith Job, that is born of a woman liveth but a short
time, replenished with many miseries, fadeth as a flower,
and is worn away, vanishing as a shadow.
Wherefore, not without a cause the life of man is com
pared of Lucian to a bubble in the water ; of Pindar to
the shadow of a dream ; of Eschylus to the shadow of vain
smoke. Truly, if death should chance but to a few, and to
the unluckiest, we should seem to have a just cause heavily
* Seriously
HUGH. D
42 Hugh.
to take death, as I think you partly do. But seeing that
he doth as well knock at the rich man's door as at the poor,
at the happy man's door as at the unhappy ; at the strong
man's door, as at the weak ; at the king's towers, as at the
shepherd's cots ; why should we not take well a thing im
porting such necessity ?
How unreasonable is it for a man to take heavily his
death more than his birth ; considering that the one is
appointed for man as well as the other, the one as common
as the other, the one as necessary as the other, and of them
both death is the better ! In being sorry to die, we shall
seem to lament in that our lot is mortal, and that we are
not angels or equal with God, which is a great point of
foolishness, mixed with impiety.
If we are troubled with such as are calamities indeed,
to have two or three companions we count in a manner a
comfort sufficient. Much more we should be comforted as
touching death, seeing that we have not two or three, but
all men, of what estate or degree soever they are of, as
companions and partakers of the same ; yea even the very
saints themselves, and those that were highly favoured
of God.
Moses, who was admitted to the secrets and mysteries of
God, died. David, whom God pronounced to be a man
after his heart's desire, died. John the evangelist, most
tenderly beloved of his Master, died. John Baptist, than
whom, by the sentence of Christ, none greater hath risen
among the children of men, died. And not saints only,
but the dearly beloved Son of God, Christ, being both God
and man, a Lamb most innocent, and without spot, that he
might pay our ransom, deliver sinful wretches from thral
dom, and pacify his Father's wrath, was content to die the
most ignominious death of the cross.
And shall we sinners that were begotten in sin, born in
sin, and have lived in sin all the days of our lives, be
aggrieved to put off these our vile and sinful bodies ?
Christ, when he was in the shape of God, and thought
it no robbery to be equal with God, made himself of no
reputation, taking upon him the shape of a servant, anc
became like another man, and in apparel was found as
man, humbled himself, and became obedient unto dealt
that he might advance us to the kingdom of his Father;
and shall we, being but worms, dust and clay, be loth
die, whereby we may enjoy the same advancement.
The Troubled Man's Medicine. 43
Sisigambis, the mother of Darius, king of Persia, for
the very love she bare toward Alexander, forasmuch as he
used her somewhat gently in her captivity, was wondrous
willing by death to follow him after his decease. And
shall we Christians be sorry to follow Christ, who in
captivity hath reteined us well and not evil,* but bursting
utterly all his bands, hath clearly delivered us ? Sisigambis
vehemently desired to follow Alexander, who was her
enemy indeed more than her friend; and shall we be
unwilling to follow Christ, who is our friend most faith
ful and assured ? She desired to follow him which made
her poor, and shall not we covet to follow Christ, who hath
impoverished himself to make us rich? She was content
to follow him that made her of a free woman and a queen
a bond handmaid, and shall we by our wills refuse to
follow Christ, who hath made us of vile slaves and beg
garly captives free men and kings ? She would needs
follow Alexander, although she could not tell where to find
him, nor in his presence how to be entreated ; and shall
we be loth to follow Christ, whom we know certainly to
be at the right hand of his Father ? Where we shall be
sure, if we die faithful, to find him, and for ever to dwell
with him, with most gentle entertainment.
She would follow him that did not look, call, nor send
for her ; and shall not we willingly follow Christ, when his
pleasure shall be to call for us ?
Christ, I say, our Lord and our, God, our life, as it is
written, and the length of our days, calleth us, and foras
much as the days of men are determined of God, as Job
saith, Job xiv. we may not ascribe our death to the stars
or destiny, but unto the calling of God, in whom we live,
move, and be ; of whom cometh both death and life ; who
hath appointed our terms that we cannot pass ; with
whom is the number of our months ; without whom a
hair cannot fall on the ground from our heads, much less
the whole bodies, Matt. x. For he that worketh all
things for himself, hath power both of death and life.
I can much commend the common people, forasmuch as
they seem to imitate St. Cyprian, in using this phrase, When
it shall please God to call me to his mercy, and such like.
Wherein they declare themselves not to be of their opinion,
who think that men are riot cared for, nor governed of
God ; but that all things do chance even by very fortune,
* Hath remembered us for good.
D 2
44 Hugh.
Which opinion, if it were true, God should either be
ignorant of many things, or else abhorrent from his
creatures. And therefore should he seem either not true
or not good.
But, this matter being left, I will return to my purpose.
Seeing that it is appointed for all men to die when it shall
please God to call them, let us be content joyfully to depart
thither, and when our heavenly and most bountiful Father
shall call us, remembering ever that we ought to work, not
our own wills, but the will of God, according to the prayer
that we customably use, by the command of Christ.
How preposterous and perverse is it to desire, that the
will of God may be fulfilled in heaven and in earth, and
yet, when he willeth us to depart from this world, that we
should, by our wills, resist him ; and, like untoward and
stubborn servants, are rather drawn with the bands of
necessity, than with love or obedience, due to the will of
God.
There are none of us but we will wish deliverance from
this Egypt, with its captivity and troubles ; and to dwell
with God in the land of promise, where is all joy and
quietness. Yet after that God hath brought us even to
the gate of the said land for as the course of our life is a
race toward death, so death is the gate of everlasting life
we are loth to enter in by it ; we would gladly be
honoured with heavenly rewards, but we are unwilling to
go where they are.
What should we pray so oft, Let the kingdom of heaven
come, if we are so much delighted with earthly bondage ?
why do we pray that the day of the kingdom may be hast
ened, if we are more desirous here to serve the devil, than
to reign in heaven with Christ? But let us break our own
wayward wills, conforming them to the will of God, showing
ourselves willing at all times to pay that we owe.
What other thing is it to die, than to pay such things as
were for a time liberally lent us ? what honest heart will
not, and that willingly, at the least if ability fail not,
pay again money to him who gently did lend it at his
need, whensoever it shall be required ?
And shall we hesitate to pay to the earth, the mother of
us all, our bodies of whom we borrowed them, and our
souls to God our Father, who bountifully did lend them?
God forbid. No, we ought to be much more ready to pay
our souls to God, than the debtor to pay his money. For
The Troubled Man's Medicine, 45
of the payment of the money few or no commodities
ensue, but after the paying of our souls to God, innume
rable pleasures and infinite commodities succeed. For
then at the length they are happily brought from dark
ness to light, from fear to security, from travail to quiet
ness, from a thousand dangerous rocks and waves into a
sure haven ; from the use of vain, vile, filthy, and tran
sitory things, to the fruition of the eternal Deity of God.
What Christian man will not be glad of such an ex
change ? what loving child will not heartily covet deliver
ance from the misery, bondage, and tyranny of this world,
and to dwell with his most merciful Father in heaven ? Oh
blindness ! what cause have we, I pray you, to hate death,
by whose means we are made of bondmen free, of strangers
home dwellers, of beasts like unto angels ?
If that a great ruler happen to call any of us to a king's
or emperor's court, promising to do for us, to set us out
with temporal riches, to endue us with worldly possessions ;
we think ourselves very fortunate. And when God, the
ruler of all rulers, and king of all kings, shall call us to
his court, and give us inheritance and possessions, not in
earth, but in heaven, which are constant, and shall never
be taken from us, by storms or tempests, by craft or subtilty
Of the law, by oppression or tyranny, by death, the devil,
or sin, shall we think ourselves unfortunate ? No, truly,
if we are well in -our senses, but rather count that time,
whensoever it shall come, of all times to be the most happy,
forasmuch as then, the kingdom of GTod, the reward of life,
the joy of eternal health, perpetual gladness, possession of
paradise, that was once lost, are even at hand. Then, for
earthly things, heavenly ; for little things, great ; for tran
sitory things, eternal, shall take place.
Who then, I pray you, will fear death, but he that hath
no faith, that lacketh hope ; that would not go to Christ ;
and believeth not that he beginneth then to reign with
Christ, when he beginneth to leave this world ?
O that we had a spark of the grace and faith that
Simeon had, who, being a just and faithful man, was
assured by a godly responsion,* that he should not die
before he had seen Christ. Whom after that he had seen
in the temple, and known in spirit, he knew certainly that
he should shortly be called of God, and die. Therefore he,
being marvellous glad, took the child in his arms, and
.Revelation from God.
46 Hugh.
blessing God, cried out and said, Now dismiss thy servant,
O Lord, according to thy word, in peace ; for mine eyes
have seen thy saving health.
Here did Simeon prove and testify, that free tranquillity,
true peace, and firm security, do happen to the servants of
God, when they are drawn from this troublesome world,
and brought to the gate of the everlasting mansion.
Peradventure you will say unto me, Sir, as for Simeon I
cannot blame him, though he was well content to die,
forasmuch as he was a man of a great age, and, as they say
commonly, even at the pit's bank. I am but a young
man. I might have lived yet many years with no small
comfort of my friends ; by the common course my time was
not yet come.
I grant, indeed, you are a man of no great age, but
what day, I pray you, can we appoint for any man's death?
Every day may be a last day if it stand with the pleasure
of God. We see that some die in their birth, some in their
cradles, some in the flower of their age, some in their old
age, some when they are rich, other some when they are
poor ; so that we may plainly understand that God doth
give to every man his life upon that condition that he sur
render it again whensoever it shall please him to require it.
But among all others, saith the Greek poet Menander,
most happy are they, and best beloved of God, that die
when they are young. Which saying, as it is very wise,
so it is very true. And yet a man may easily perceive it, if
he have respect to the spiritual evils and temporal incom-
modities that occupy this life ; for they commonly depart,
not yet infected with so much malice, entangled with so
much vice, corrupted with so much wickedness, as their
elders. Not yet so far separated from God by the reason
of sin, and made members utterly and limbs of the devil.
It befalls for the most, that men, after they come to a
ripe and complete age, are wholly drawn from God, from
virtue, from simplicity and integrity of life, to sin, wicked
ness, and ungodly living. The rich by injurious handling
the poor, by oppression, ingurgitation,* and filthy incon-
tinency. The poor by picking, lying, desperation, and blas
pheming the name of God : I speak of many but not of all.
The worldly wise by craft, deceit, and subtilty. The learned
oft by heresy, ambition, and devilish doctrines. I will not
speak of envy, malice, rancour, and adultery, which at ripe
(iluttony and drunkenness.
The Troubled Man's Medicine. 47
age increase in growing, and, as Scylla and Charybdis. hurl
the greatest part of men into the horrible sea of perdition.
The Holy Ghost teacheth by Solomon, that they which
please God best are quickly and speedily taken from this
world, lest they should be polluted with the wickedness of
the same. He was taken away, saith he, lest malice
should change his understanding, for his soul did please
God, and he hath made haste to bring him from the midst
of iniquity. Enoch pleased God, and he was not found
afterward, for God had taken him away.
Therefore, to please God is to be counted worthy of him ;
to be delivered from this world, and to be brought thither
as the devout soul of the prophet coveted to come, saying,
How dearly beloved are thy habitations, O God of virtues;
my soul desireth, and maketh haste to thy halls, Ps. Ixxxiv.
Those trees are not best that are most durable, but those of
whom doth spring most profitable fruit. Neither are those
songs most commendable that are longest, but that most
delight the ears of men. Even so the longest life is not
chietest, but that which is most virtuous, and least defaced
with vice.
Let us further ponder these temporal displeasures and
incommodities, and then judge whether death, when or in
what age soever it befalls, is better than life, according to
the words of Ezekiel, or not.
Consider of what calamities, chances, miseries, and
perils, men are in danger. No man living is happy on
every part ; no man is utterly content with his lot ; whe
ther that reason or chance, as saith Horace, hath offered it
unto him. Therefore, no man, according to Solon's words,
is happy indeed before he is buried. For this cause So
crates, with others of his sect, desired ever desirously to die ;
esteeming death not to be miserable, but the end of all
miseries ; not troublous, but the end of all troubles.
Better, saith Ezekiel, is death than life, and eternal rest
than continual sorrows ; for every part of this life doubt
less is replenished with unpleasantness, full of sorrow, un-
quieted with cares, troublesome, and vexed with diseases.
What trade of life soever a man shall follow, saith Crates,
he shall be sure to find bitterness therein. In the fields
are labours ; at home, cares ; in a strange country, fear, if
a' man have ought : in the sea, fear with jeopardies ; in
youth, foolishness ; in age, feebleness ; in marriage, unqui-
etness; in lacking a wife, solitariness; if a man havechildren,
48 Hugh.
he hath care ; if he have none, he is half maimed ; so that
one of these two, saith he, is to be wished, either not to be
born, or quickly to die.
The wretchedness of this world hath compelled even the
holiest men, being 1 wearied therewith, to wish for death.
Jonah, in his travail, said, that it was better for him to die
than to live. Elias in his life-time often coveted, and not
unadvisedly, to yield up the ghost.
Neither can I see any cause why all of us, who have
any hope of another life to come, should not wish for the
same thing: seeing that no man liveth who laboureth not
under the want both of spiritual and temporal things.
Though a man have ever so much excellency in honours,
abundance in riches, delight in pleasures, nothing can
satisfy him truly, or bring asleep his desires, appetites, and
insatiable lusts, no more than the daughters of Danaus can
fill their bottomless tubs. Is it not better, therefore, to
change this life, to leave this strange country, and go where
is all excellency of honours, abundance of all good things ;
where perpetual pleasures shall ever be in thy 'right hand
even to the end. Where thy Divinity shall be seen, loved,
and reserved for ever.
Death of itself indeed is somewhat formidable ; and the
way to death, as saith the philosopher, is painful. Yet if
we consider the premises, and that death is nothing else
but a gate, whereby men enter into life, we shall see it to
be amiable, and much to be embraced. I marvel what evil
spirit hath so blinded and bewitched the minds of men, and
made them mad, so shamefully doting, forasmuch as they
can persuade themselves to be best here to live still in these
rotten tents, open to all sharp winds and bitter storms, in
these ruinous houses, in these stinking prisons, I mean
our bodies, and to hate death as it were a venomous and
poisonous serpent, seeing it is so friendly a thing, infer
ring a great sea of commodities and pleasures ; seeing it
is, and only it, the finisher of our filthy and painful impri
sonment, a consummation of our labours and grievous wars,
and arriving at the safe haven and end of our peregrina
tion, a laying away of a heavy burden, a termination of all
sickness, an evasion of all dangers, a return into our
country, an entrance into glory. If we are wise let us be
well content to die, and cheerfully give a farewell to this
miserable world, continually unquieted with troubles, and
troubled with uivquietness ; subject to sundry evils, and the
The Troubled Mans Medicine. 49
false illusions of vain fortune ; for truly it hath much more
l than honey ; much more bitterness than sweetness.
The which is well signified by this fable of Homer r
Jupiter, saith he, sitting in heaven, and having before
him two great tuns, the one of felicity, the other of misery,
against a little spoonful of happiness poureth out a great
ladleml of unhappiness. Meaning thereby that fortune and
misfortune among men do not equally part the stake.
Eschylus, recounting with himself the continual tossing
and turmoiling of men's bodies and minds, crieth out after
this sort: Oh how unjust are those men, how foolish, that
hate death, seeing it is a remedy most present for all evils.
and the chiefest expeller of all anxieties !
Many of the heathen, for this cause, thought death of all
things most to be desired. How much more ought the
same to be embraced of us, which are well assured b) holy
scripture of the immortality of the soul, of a better life to
come, and that death is none other but an entrance into thai
life which is true, permanent, and constant!
Let the wicked Sadducees, which deny the resurrection
of the flesh, take heavily their death ; for they look for none
other life after this. Let us which are sure that our bodies
shall arise again freshly renewed, esteem death as a thing
most pleasant.
Let those which have had no schoolmaster but Aristotle,
who affirms death of all terrible things to be most terrible,
fear death.
Let us, which have learned of St. Paul, that to die is a
gain ; that whether we live or die, we are of the Lord ;
and that Christ hath died, that he might be ruler both
over the quick and the dead, heartily say, with David,
Deliver, O Lord, deliver our souls out of prison, that they
may confess thy name.
Besides a thousand incommodities and displeasures of
this present slippery life, this doth also accede, that our sins
daily renewed, augmented, and increased, we more and more
provoke the Lord to ire. And the innocency of lite, if we
have any, is wholly endangered, rather than the which
should decay St. Paul desired to die ; Better, saith he, it is
for me to die, than any man should make vain my glory.
Therefore let us not love the world, for indeed it will not
love us very much if we are true Christians, neither the
things that are therein, or else the charity of the Father
cannot abide in us ; for all things in the world, which is
D 3
50 Hugh.
wholly set in malice, are either concupiscence of the flesh,
concupiscence of the eyes, or pride of life.
To conclude, if death were only an abolisher of worldly
displeasures, it were a thing not utterly to be abhorred.
But, forasmuch as with worldly miseries it putteth away
those that are spiritual, and further leadeth us to eternal
blessedness, why should we not much wish for it, covet
and desire it ?
Curtius, and the Decii of Rome, affecting the vain glory
of the world, vowed themselves, no man commanding, will
ingly to death. And shall we, Christians, die impatiently,
whereby we may attain to the true and heavenly glory, God
commanding and calling us ? Or shall we, rather, following
the example of St. Paul, wish for the dissolution of our
bodies, and to be with Christ ?
What thing in the world is of such excellency that it
may justly so allure you, being a wise, and, as I take you,
a faithful man, that you should be loth to leave it? Riches?
uncertain, false, and vain, the use whereof is vanity, which
shall not profit you in the day of obduction* and vengeance,
to be short, very smoke. Friends ? untrusty, dissemblers,
fools, in whom is no health, every man is a hypocrite, and
wicked, and every mouth hath spoken foolishness.
Parents ? you shall have a Father in heaven wholoveth and
tendereth you more than these earthly parents. Wife,
brethren, and children ? you shall dwell with your brother
Christ, who loveth and careth for you much more than all
those care, who hath spent, not his money or other external
things for your sake, but his most precious blood. So
much hath he esteemed you, so vehemently hath he loved
you before the beginning of the world ; yea, and loveth you
still. Pleasures? you shall have the presence of God
which so far passeth all other pleasures as the brightness of
the sun excelleth the light of a candle. Honours? vain
and inconstant, for all things here are vanity. Your body?
a corruptible prison, which burdeneth the soul, and de-
presseth the sense, musing on many things. From the
which prison the soul, being the very man itself, for the
body is but a case, desireth more to be delivered than the
prisoners from their imprisonment and chains, and as fer
vently covets access unto God, as the chafed hart, boiling
with heat, desires the sweet flowing water.
Is it your country ? A strange country ; for so long a*
Trouble, overwhelming.
The Troubled Man's Medicine, 51
we live here we are strange from Christ : here we have no
permanent city, but look for one that is to come.
Here we are aliens, as David said, none otherwise than
all our forefathers ; abiding in the reign of the tyrant the
devil, that is to say, in the world beset with a thousand
enemies. First, the tbul, crooked serpent himself afar off
and nigh, by fines and strokes, with all kinds of weapons,
never ceaseth endeavouring to oppugn us.
The world disquiets us, and labours still to subvert
us ; the flesh, as much as lieth in him, cowardly betrays
us, and aids busily the aforesaid enemies. Now poverty,
now riches, and care of things gotten, molest us night and
day. \V ith how many grievous sicknesses are men's bodies
vexed ! What injuries, slanders, despites, usually grieve
us ! Now we must prepare ourselves to fight with avarice
and uncleanness ; now with ire, ambition, and other carnal
vices. To be short, the mind of man is beset with so many
enemies that scantly is he able to resist.
If avarice be prostrate, unlawful lust offers us battle.
If lust be subdued, ambition draws his sword. If ambition
be cast down, ire provokes us ; pride sets in his foot,
drunkenness approaches, envy breaketh concord, emulation
cutteth amity away. I will not speak of desperation, of
the deaf beating of consciences, of the furies of the mind,
with such others, which with horrible enforcements furi
ously assail innumerable, for what should I fight with the
monster hydra ?
Who can number the sands in the sea? or the stars
fixed in the high heavens? which, I think, pass not much
the number of men's enemies.
Seeing, therefore, that man daily suffereth so many
persecutions and dangers, should we desire to stand still in
the midst of our enemies, among so many sharp swords ?
or shall we covet by death quickly to flee to Christ, our
defender and helper ? Specially seeing that Christ himself
instructeth us, and saith, " Truly, truly, I say unto you,
that you shall weep and lament. The world shall rejoice ;
you shall be sorry, but this sorrow of yours shall be turned
into gladness."
Who will not be desirous to want heaviness, and to en
joy perfect gladness? When this sorrow shall be turned
into gladness, he declares, saying, I will see you again, and
your hearts shall be joyful, and this mirth shall no man
62 Hugh.
take from you. Therefore, seeing that to see Christ is to be
glad ; and that we shall not be glad indeed till such time
as we shall see him, what blindness or rather madness is it
here to delight in pain, tears, and pensiveness ; and not
rather to covet to come unto the joy which no man shall
take from us !
Let us play the wise men, and be glad at the vocation of
God, to leave this painful peregrination, to depart from this
labyrinth, and be transferred to our country, and to our
most loving Father's house, where is no sickness, no sor
rows, no weariness, no hunger, no cold, no labour, no
mourning, no jeopardies, no enmity, no care ; to be short,
no adversity at all ; but much tranquillity and pleasure that
shall ever endure, and deep quietness. Where we shall have
for false riches, true inheritance ; for dissembling friends,
Abraham, Isaac, the blessed virgin Mary, Peter, Paul, and
the angels of God, which, as the proverb is, shall ever love.
Whose faithfulness and love shall never be changed from
us. Who, considering these things, will not say with the
prophet, that the day of death is better than the day of
birth ? Who will not confess that he which dieth in the Lord
maketh the change between Glaucus and Diomedes, that is
to say, receiveth for brass, silver ; and for copper, pure beaten
gold?
But peradventure you will say unto me, Sir, as for this
world, howsoever it be, I know it, and of its good things I
am a partaker, but whither I shall go hence as yet I know
not, nor what I shall have after this life ; therefore to leave
a certainty for a thing uncertain, how should I but be sorry?
Hearken then, I pray you, and give ear a little ; and I
shall declare unto you by God's infallible word, both
whither you shall go hence, and what you shall have after
this life. The body, saith Ecclesiastes, shall return to the
earth, from whence it came, and the soul to God which
gave it, Ecc. xii. The souls of just men are in the hands
of God, and the torment of death shall not touch them.
Many mansions, saith Christ, are in the house of my
Father ; if it were otherwise, I would have told you. I go
to prepare a place for you, and if I go to prepare a place
for you, I will come again and take you to myself, that you
may be where I am, John xiv.
Trust therefore, and you shall be sure by this promise to
come thither where Christ is. Every man that heareth the
The Troubled Man's Medicine. 53
word of Christ, and believeth in him that sent him, hath
life everlasting. He cometh not into judgment, but passeth
from death to life, John v.
We know, saith Paul, that if the earthly house of this
our habitation be dissolved, we shall have a building of
God, a house not made with man's hands, but everlasting
in heaven, 2 Cor. v. That dwelling, doubtless, shall happen
to the faithful, which Christ of his great mercy promised to
the thief, with these most comfortable words, This day
thou shalt be with me in paradise.
Therefore seeing it is so, that the souls of just and faith
ful men are in the hand of God, as you are assured by
scripture, where the torment of death shall not touch them ;
seeing Christ hath prepared a place for them, and that they
shall dwell even there as Christ himself dwelleth ; seeing
that we shall have, after the dissolution of these our earthly
bodies, an everlasting mansion in heaven, doubt no more
whither you shall go after this life, but be ready ; repent
and believe, and you shall enter, accompanied of the five
wise virgins, into the joyous marriage mentioned in Matthew.
What the faithful shall have after this life, St. Paul in
the I Cor. ii. sufficiently declares. The eye, saith he, hath
not seen, the ear hath not heard, neither the heart of man
hath thought, the excellency of the good things that God
hath prepared for them that love him.
Again to the Romans ; The passions, troubles and
afflictions we suffer here, are not worthy of the glory which
shall be revealed in us in the time to come. Thus St. Paul,
who was rapt into the third heaven, and saw secrets
which a man may not lawfully speak, hath taught you what
the souls of good men shall enjoy after this life ; that is
glory, and such excellency of pleasures, as the senses and
understanding of man cannot comprehend.
But if St. Paul had spoken nothing of the matter, yet a
reasonable man might partly conceive the great and invisi
ble things that good men shall possess in the other life,
from these present things little and visible. Forasmuch as
our vile and corruptible bodies, by the benignity of God,
receive so many commodities, benefits, and pleasures, of the
heavens, the earth, and the sea ; of the light and darkness,
of heat and cold ; of the rain, winds, and dew ; of birds,
beasts, and fishes ; of herbs, plants, and trees of the earth
to be short, of the ministry of all creatures, serving us suc-
sively in their due times, whereby they may alleviate our
54 Hn ? h.
weariness, what, how great, and innumerable shall those
be which he hath prepared for those that love him, in the
heavenly country, where we shall see him face to face ?
If he do so much and so great things for us, being in
prison, what shall he do for us in the palace ! Seeing that
the works of God are so great and innumerable, wondrous
and delectable, which the good and the evil both receive,
how great shall those be, which the good shall re
ceive being alone ! Seeing that he performeth so much for
his friends, and his enemies, yet being together, what shall
he do for his friends separately ! Seeing that he comforteth
us so much in the day of tears, how much shall he comfort
us in the day of marriage ! Seeing that the prison con-
taineth such things, what manner of things shall our coun
try contain !
The eye, as it is said before, hath not seen, the ear hath
not heard, nor the heart of man can think the excellency
of those things, which God hath prepared for his friends.
According to the great multitude of his magnificence, is
the multitude of his pleasantness, which he hath laid up
for them that fear him. Therefore, let us not doubt whither
we shall go, neither what we shall have, being faithful, in
the other world. Forasmuch as we may certainly know,
not by scripture only, but also by the leading of natural
reason. Ail such doubt put away, desire we most heartily
and fervently access to those things which God hath pre
pared for his friends, musing some such godly meditation
as is this, which St. Augustine hath in his soliloquies:
" The heart desireth not so much, O Lord, the wells of
sweet water, HS my soul desireth to be with thee. My
soul hath sorely thirsted for thee, O Lord, the well of life.
O when shall I come and appear before thy glorious
face ? O well of life, and vein of living waters, when, when
shall I come from the earth, that desert without way, unto
the waters of thy sweetness, that I may see thy virtue, and
satisfy my thirst with the waters of thy mercy ? I am
athirst, O Lord, and thou art the well of life, fill me with
thy waters, I beseech thee. I do thirst for thee, O Lord,
the living God ; when shall I come and appear before thy
face ? Shall I never see that day ? that day, I mean, of
pleasantness and mirth ; that day which the Lord hath
made, that we might be glad and joyful in it? O day most
bright, fair, calm, void of all storms, tempests, and trouble
some winds, having no eventide nor falling down of the
The Troubled Man's Medicine. 55
sun, in the which I shall hear the voice of praise, the voice
of exultation and confession.
, " In the which day I shall here enter into the joy of th
Lord thy God ; where are great, inscrutable, and marvellous
things, whereof there is no number. Enter into joy with
out heaviness, into joy which containeth eternal gladness,
where shall be all good things and no evil, where a man
shall have what he will, and nothing that he will not,
where life shall be sweet and amiable, where shall be no
enemy impugning us, but safe security, sure tranquillity,
quiet jocundity,* pleasant felicity, happy eternity, eternal
blessedness and the blessed Trinity ; of the Trinity the
Unity, of the Unity the Deity, of the Deity, blessed fruition.
O joy above all joys, O joy passing all other, O joy
besides which there is no joy. When shall I enter, that I
may see my Lord that dwelleth in thee, and the great vision ?
What is it that hindereth me so long? alas, how long
shall it be said to me, Where is thy God, and where is thine
expectation? Art not thou, O Lord God? We look for
Jesus Christ, who shall reform the bodies of our humilia
tion, and conform them to his.
" When shall he return from the marriage, that he may
ead us to his marriage ? Come, O Lord, and tarry not.
Come, sweet Jesus, come and visit us in peace ; come and
bring us from prison, that we may be glad before thee with
perfect hearts ; come, Thou which art desired of all nations ;
show thy face, and we shall be saved ; come, my own light,
my Redeemer, and bring my soul from prison, that it may
confess thy name. How long shall I, poor wretch, be tost
in the floods of my mortality, crying to thee, O Lord, and
thou hearest me not? Hear my cry, I beseech thee, from
this troublesome sea, and bring me to the port of felicity.
" Oh happy are they which have passed the dangers of this
jeopardous sea, and have attained to thee, O surest haven.
Happy, thrice happy are they which have passed from the
sea to the banks ; from banishment to their country ; from
prison to the heavenly palace, where they rejoice with con
tinual quietness, that they have sought by many tribula
tions ! O happy, and happy again, which are eased of the
burden of their evils, and, being sure of immarcessiblet
glory, inhabit the kingdom of comeliness ! O everlasting
kingdom ! O kingdom of all worlds, where is light that
never faileth, and the peace of God that passeth all sense;
Joy, pleasant mirth. f Unfading.
56 Hugh.
in the which peace, the souls of saints do rest, where ever
lasting happiness covereth their heads with joy and exulta
tion. Where sorrow and mourning can have no place. .
Oh how glorious is thy kingdom, good Lord, in the which
thy saints do reign, clothed with light as it were with a
garment, having on their heads crowns of precious stones.
" O kingdom of everlasting blessedness, where thou, O
Lord, the hope of saints, and diadem of glory, art looked
upon of thy holy ones, face to face, making them glad on
every side, in thy peace that passeth all sense. There is
joy without end, gladness without sadness, health without
sickness, mirth without sorrow, increase without labour, light
without darkness, life without death, all good things with
out all evil things, where youth never waxeth old, where
life hath no end, where beauty never fadeth, where love is
never cold, where joy doth never decrease, where sorrow is
never felt, where wailing is never heard ; where no evil is
to be feared ; for there the highest felicity is possessed.
That is to say, ever to see thy face, O Lord of powers.
Therefore, happy are they which have already attained
unto such joys. Unhappy are we, forasmuch as we do yet
travel in a strange country as banished men, suspiring* unto
thee, being the port of the sea. O country, O our sweet
country afar off, we look towards thee ; from this unquiet
ocean we do salute thee with tears ; we desire and sue to
come unto thee. O Christ, God of God, the hope of man
kind, our refuge and virtue, whose light afar off among the
dark clouds, over the stormy seas, as the beam of a star of
the sea, doth irradiate our eyes, that we may be directed to
the safe haven govern our ship with thy right hand, and
with the sternf of thy cross, lest we perish in the floods,
lest the tempests of the sea drown us, lest the depth swal
low us up. With the hook of thy cross, draw us unto thee
from this tempestuous sea. O thou, our only comfort, whom
we see afar off, as the Morning Star, and the Sun of just
ice,* with our eyes scant able to weep any longer. Unto
thee, standing upon the bank, and looking for us, we thy
redeemed, we thy banished men, whom thou hast bought
again with thy precious blood, do cry.
" Thou, O Lord of health, art hope of all coasts of the
earth, afar off, and in the sea. We do waver in the trou
blous surges, O most bountiful Lord, behold our jeopardies;
save us, sweet Lord, for thy name's sake ; grant us that we
Desiring fervently. t Helm. $ Righteousness.
The Troubled Man's Medicine. 57
may so keep a mean betwixt Scylla and Charybdis, that we
may eschew both the dangers, and happily come to port,
our ship and our merchandise safe." (Aug. Solil. cap. xxxv.)
Let us, I say, now and then, all hate of death excluded,
muse some such godly meditation, earnestly desiring of
God, not temporally to live, but to die ; not to continue
here in banishment among our enemies, but to be delivered,
and dwell in our country with Christ; not to endure here
in these dangerous wars, but through death to come unto
peace most pleasant.
Yet, peradventure one scruple is left behind that trou-
bleth your conscience, and suffereth not your mind as yet
to be quiet. You will say unto me, " Sir, I remember
that among many things, I heard you say that the souls of
just men are in the hands of God, and the torment of death
shall not touch them. I am not just, no, not so much as a
dream or a shadow of a just man, but rather a sinner most
miserable, who have been accustomed, even from my young
age, to heap vice upon vice, and with detestable transgres
sion continually to exasperate my Lord God. Wherefore,
the judgment of scripture, and not without a cause, trou-
bleth my conscience, causeth it to fear, condemneth it, and
pulleth it in pieces. All offences, says it, shall be gathered
together, and all those that work iniquity, they shall be
sent into the furnace of fire, where shall be mourning
and gnashing of teeth, Matt. xiii. Again, they which have
done well shall go into everlasting life, they that have done
evil into everlasting fire, Matt. xxv. Neither adulterers,
forriicators, robbers, covetous persons, nor worshippers of
images, with such other, shall inherit the kingdom of God,
1 Cor. vi. This is the sentence of God's word, this repelleth
me from his kingdom and from paradise, whereof you made
mention ; this maketh me afraid, and with shame utterly
putteth me back ; this confoundeth me, and chaseth me
clean away."
Doubtless, you do very well, in that you confess your
own uncleanness. For if that any o:' us should say that
we have not offended, we should deceive ourselves, 1 John i.
All men have swerved, and are made unprofitable, neither
is there any that doeth good, no, not one, Rom. iii. We
have wandered, verily, all of us, as it were sheep, every one
after his own way, Isa. liii. being servants unprofitable, and
by nature the children of wrath, neither is any good, God
only excepted, Matt, xix, Wherefore, in his sight no man shall
55 Hugh.
be able to justify himself, nor yet to abide him, if he observe
our iniquities, for in his sight the very stars are not clean ;
but what then ? shall we, being brought to this strait, cow
ardly despair? God forbid. Well, what shall we do?
Whither shall we flee? Where is our refuge ? Let us flee
unto Christ, as unto a sure sanctuary, safe refuge, and
puissant defender. Unto Christ ! How dare we be so
bold, whose precepts we have never obeyed, whose laws
we have seldom, or never kept, whom we have disdained
to love again, notwithstanding that he hath ever been our
lover most faithful and true? He, being full of mercy,
calleth us unto him of his own accord. Come hither to
me, saith he, all you that labour and are laden with sin, and
I shall refresh you, Matt. xi.
Let us be bold therefore to sue to his mercy ; and of his
holy oracles, which are written for our consolation and
learning, let us require comfort. For they, such is the
virtue of them, can easily erect men's minds, and quiet
troubled consciences ; they, as most wholesome medicines,
shall give us present health ; they shall pronounce mercy
to the penitent sinner, and pardon to the captives ; they
shall declare us to be no more under the rigour of the law,
but under grace and mercy ; they shall teach us that God
is pacified, and that our sins are forgiven us for his Son's
sake. You are freely justified, saith Paul, by grace through
the redemption that is in Jesus Christ, whom God hath set
forth to be the obtainer of mercy through faith in his
blood, to declare his righteousness, for the remission of sins
that are gone before, in the sufferance of God, to declare his
righteousness in this time, that he may be righteous, and
the justifier of him which is of the faith of Jesus Christ,
Rom. iii.
By grace, as he saith to the Ephesians, we are saved
through faith, and that not of ourselves, it is the gift of
God, and that not of our own works, lest any man should
glory, Eph. ii. Wherefore, seeing it is so, that we are
freely justified by faith in Christ Jesus, we shall have no
just cause to despair, but rather to be at peace with God,
through Christ, by whom we have entrance into this grace
wherein we do stand ; yea and to glory in the hope of the
sons of God, Rom. v.
Scripture saith not, Happy are those that sin not ; but,
Happy they whose sins <re hidden, and whose iniquities
are forgiven. Yea, and to him which worketh not, yet
The. Troubled Man's Medicine. 59
believeth in Him that justifieth the wicked, faith is imputed
to him for justice, according to the purpose of the grace of
God, Rom. iv.
Doubtless, if our justification should depend on the in-
nocency of our own lives, we should perish, how many soever
we are, Rom. viii. But seeing that God who is rich in
mercy, for the great love that he hath loved us with, when we
were dead by sin, and hath quickened us with Christ, and
that not of our deserving, lest any man should glory, Eph. ii.
but by the mere grace of God, purchased by the blood of
Christ, which is made our redemption, our justice, our pru
dence, and sanctification, 1 Cor. i. why should we not, being
penitent and faithful, laying our sins upon his back, who
hath taken away our diseases, and hath carried with him
our infirmities, Isa. liii. and further putting him in remem
brance of his promise made to sinners, both by his prophets
and his apostles boldly call on his mercy for his Son's
sake ? Especially considering that he is much more prone
of his own nature to forgive, than we are to ask forgiveness,
yea, and because that you do partly mistrust him, methinks
I should hear him, being somewhat angry, sweetly expos
tulate with thee, after this sort :
" What now, my dear child ? Why ceaseth not thy spirit
at the last to be afflicted ? Who dost thou think that I am?
A cruel tyrant, or else of mercies the Father, and of all con
solation ? 2 Cor. i. The God, long suffering, and of much
mercy ? " Art not thou taught by my Son Jesus to call me
thy Father ? Matt. vi. Have not I promised by my prophet
Jeremiah that I would be thy Father, and thou shouldest
be my son ? Why dost thou not therefore ask me forgive
ness, well hoping for pardon? Who is it of you, although
you are evil, that will not forgive his son, lamenting his
faults, being suppliant, desiring pardon, and promising
amendment, notwithstanding that he hath provoked him
to anger a hundred times? And thinkest thou that I,
which am the Father of mercies, of whom all fatherliness
in heaven and in earth is named, which possess the riches
of goodness, patience, and longanimity, am not to be ready
to forgive my children truly repenting? Rom. ii.
" Be of good comfort, my child, be of good comfort, mis
trusting not my mercy, which surpasseth not only man's
mercy, how great soever it be, but my own works also.
Judgment without mercy shall they feel, whose hearts are
obdurate, hardened, and will not repent; which delight
60 Hugh.
still in their sins, and will never leave their wickedness ;
which contemn my word, and trust me not ; from them,
indeed, health must needs be far away. But, as for thee,
repent, and the kingdom of heaven shall draw nigh,
Matt. iii. Trust, and thy faith shall save thee, Matt. ix.
" For as Moses hath exalted the serpent in the desert, so
hath my Son been exalted, that every man, believing in
him, might be saved, and have life everlasting, John iii.
" I would have all men to be saved and no man to perish,
I Tim. ii. my fashion is ever to raise him up, lest he perish
utterly, which is cast down. It is not my will, believe me,
that one of these little ones be cast away, whom I have ever
loved so well that I would vouchsafe to give my only Son
for them, Matt, xviii. But thy trespasses are great, where
fore thou art not persuaded to trust in my mercy.
" Christ Jesus came into the world to save sinners, 1 Tim. i.
He is thine Advocate, and an atonement for thy sins, and
not for thine only, but for the sins of the whole world,
1 John ii. He came to call transgressors, not the just, and
to save that which was lost, Matt. ix.
" I am, dear son, I am he that putteth away thy sins
for myself, and will give my glory to none other. Suppose
thy sins be as red as scarlet, they shall be made as white
as snow ; I have scattered them as clouds, and as mists have
dispersed them. Turn to me, for I have redeemed thee.
Such is my facility, so gentle I am, such is my benignity,
so great is my mercy, which thy most loving brother and
Advocate, Christ, that washed thee from thy sins in his
blood, hath purchased, continually praying for thee. Why
dost thou not open the examples of my word, as a table, or
glass, wherein thou mayest well learn how exorable I am,
how ready and willing to forgive ? Consider with thyself
how heinous faults I have pardoned them, Jer. iii. Go to,
therefore, be of good cheer, lift up thine eyes, mistrust me
no longer, turn to me and thou shalt be saved, Isa. xlv.
Commend thy spirit into my hands, and the prince of this
world shall have nothing to do with thee, for by me, the
Lord of truth, thou art truly redeemed."*
Who, hearing these words of his heavenly Father, as
they are His words indeed, so sweetly alluring him, so
earnestly comforting him, so pleasantly drawing him to
Some other arguments are used which have been already given,
p. 33 and 34.
The Troubled Man's Medicine. 61
himself, will any more doubt of his mercy ? Despair you
not utterly, dear friend, nor yet be you sorrowful for any
thing; but if your false enemy the devil approach, objecting
against you the multitude and grievousness of your sins,
turn to God, and say unto him, Turn away thy face from
my sins, good Lord, and look on the face of thy Christ Jesus.
Thy sins, saith your enemy, in number pass the sands
of the sea. Answer, The mercy of God is much more
plenteous. How canst thou hope for the reward of justice,
being altogether unjust? Christ Jesus is my justice.
Shalt thou, being covered with sins, enter into rest with
Peter and Paul ? Nay, but with the thief, who heard on
the cross, This day thou shalt be with me in Paradise.
How hast thou this trust, who never didst good ? I have
a good Lord, an exorable Judge, and a gracious Advo
cate. Thou shalt be drawn to hell. My head is in heaven
already, and from it the inferior members cannot be se
vered. Thou shalt be damned. Thou art a false accuser,
no judge ; a damned spirit, no condemner. Many legions
of devils do wait for thy soul. I should despair indeed if I
had not a Defender, which hath overcome your tyranny.
God is unjust if he give for evil deeds everlasting life. He
is just and keepeth his promise, and I have already ap
pealed from his justice to his mercy. Thou dost flatter
thyself with vain hope. The truth cannot lie ; to make
false promises belongeth unto thee. What thou leavest
here thou seest, but what thou shalt have thou seest not.
Things which are seen are temporal, but things which are
not seen are eternal. Thou goest hence laden with evil
deeds, and naked of all good works. I shall desire God to
exonerate me of mine evils, and to cover me with his good
ness. God heareth no sinners. Yet he heareth them that
repent, and for sinners he died. Thy repentance is too
late. It was not too late for the thief. The thief had a
stedfast faith, thine is wavering. I desire God, that he
will increase my faith. Thou dost falsely persuade thyself
to find God merciful, which punisheth thee with pains after
this sort. Herein he playeth the part of a gentle physi
cian. Why would he that death should be so bitter? He
is the Lord, he willeth nothing but that which is good.
And why should I, a servant unprofitable, refuse to suffer
that which the Lord of glory hath suffered? It is a misera
ble thing to die. Blessed be the dead that die in the
Lord. But the death of sinners is most wretched. He is
62 Hugh.
no longer a sinner which hath acknowledged his fault,
with repentance and hope of mercy. Thou shall leave this
world. I shall go from painful banishment into my coun
try. Look what a heap of good things thou leavest behind
thee. Yet a great deal more evil. Thou leavest thy
riches. They are the world's, I do carry all that is mine
away with me. What canst thou carry with thee? thou
hast nothing that is good. That is truly mine, mine own,
that Christ hath freely forgiven me. Thou must forsake
thy wife and thy children. They are the Lord's, I do com
mend them to him. It is a hard thing to be drawn from
thy dearly beloved. They shall shortly follow me. Thou
art plucked from thy pleasant friends. I hasten to friends
more pleasant.
Thus thou are taught, not to give place to the devil,
endeavouring to overthrow thee, but boldly to repel every
dart that he can hurl at thee. Neither let the care for thy
friends, wife, and children, trouble thee, mistrusting not
but God shall provide as well for them, and peradventure
better, in thine absence, than he did in thy life-time. For
thou must consider that thine own power hath not all this
while sustained thee or them, and procured things neces
sary, but God, in whom we live, move, and are, hath done
it. God, which feedeth, nourisheth, and saveth both man
and beast, which royally clotheth the grass in the field,
covereth the heavens with clouds, careth for the birds of
the air, and prepareth meat for the very chickens of the
ravens, shall much more regard thy friends, being his
people, confessing his name.
Call to remembrance how mercifully he provided for
the poor widow and her children, spoken of in 2 Kings iv.
By the benignity of God, this poor woman with her children
was much better provided for after the death of her hus
band, though he were a holy man, than she was before.
God is even the same God now that he was then, and can
do as much for Christian men now, in these days, as he
could then for the Jews. And he, doubtless, if thou fear
him, will regard thy wife, children, and friends, no less than
he did the wife and children of this prophet.
Further, call to remembrance how that they, many times,
who are left of their friends rich, and in great honours,
are after brought to poverty, yea, and to the beggar's staff.
On the other side, that they which are left poor and beg
garly of their friends, at the length come to great riches
The Troubled Man's Medicine. 63
authority, and honour. Wherefore I do think, as I oft have
said, not I, but the prophet, that both riches and poverty
come of God. And that men shall have what it shall please
God to give them. Yet I will not blame an honest provision
for men's children. Therefore commit them to God, for they
are his, let them cast their care on the Lord, and he by his
promise shall nourish them.
And to you that are his friends here, to you I speak.
What meaneth this your heaviness? Why do you sorrow
after this sort ; to what purpose do you trouble yourselves
with weepings? why do ye, as it were in a manner draw
into dispute the will of God with your unjust complaints?
Do ye think him to be a meet matter of lamenting, sor
rowing, and wailing, because he is delivered from dangers
to safety, from bondage to liberty, from diseases to immor
tality, from earthly things to heavenly, from men to the
company of God's angels? Wherein hath he offended you,
that you so envy the good which hath befallen him ? If
ye do not envy, what needs all tkese tears ? I am sure if ye
knew to what felicity he is going, you would banquet, and
be joyful, at the least if ye love his welfare.
Christ said to his disciples, when they were sad that he
would depart, If ye loved me you would be glad, forasmuch
as I go to my Father. Wherein he declared, that we ought
not to be sad, but joyful, at the departure of our friends from
hence. What, I pray you, shall you lose by the death of
your friend, but that he shall be out of your sight, and that
but a time? nevertheless you may at all times, in the mean
space, in your minds and memories, see him, talk with
him, and embrace him. Mourn no more for him, for he
offers you no cause of mourning, but if ye will needs
mourn, mourn for yourselves, in that ye are are not so
nigh the port of our sweet country, flowing with milk and
honey, as he is. This mourning is more fit for the Scy
thians, and such other barbarous people who know not the
condition of faithful souls, than for you which know, or
might all this while have learned.
Let them, I pray you, weep and howl like brutes, let them
cut their ears and noses as they were wont to do, at the
death of their friends. Let us be joyful. Let Admetus,
Orpheus, and such other infidels, mourn at the death of
their friends, and require them again of Proserpine. Let
not us require our friends of God again, though we might
64 Hugh.
have them, since it must be with the loss of their wealth
and prosperous being.
Were you not to be counted unreasonable, and to your
friend no friend, if you should require him to dine or
dwell with you, having nothing in your house but horse-
bread,* and stinking water, where he may go to a friend
more faithful than you are, and have at all times all kinds
of dainties ? And will you be counted reasonable, who
would by your wills hinder this your friend, going to the
house of his most faithful friend Christ, where he shall have
heavenly dainties, and meat of the holy angels, in compa
rison of which, your cheer Is worse than horsebread and
stinking water indeed. Mourn no more for him, I say, but
be glad that your friend shall attain to such felicity.
What other thing is it for us Christians to mourn at the
death of our friends, than to give an occasion to the infidels
to reprehend and accuse us, forasmuch as we do deny
the thing in deed, that we do profess with our mouths ? For
in words we say that the soul of man is immortal, and that
there is another life better than this. In our mourning we
seem to show ourselves to be of another opinion.
What profit is it, I pray you, to pronounce virtue in
words, and in deeds to destroy the truth ? St. Paul doth
reprove and blame them which are heavy in the departure
of their friends, saying, I would not have you ignorant, O
brethren, as touching them that sleep, that ye be not
sad, as others that have no hope. It belongeth to them to
weep, and to be sorry at the death of their friends, which
nave no hope of another life to come, and not to us which
believe that our souls are immortal, and that our bodies
shall arise again. Mourn no more for him therefore, but
prepare and make ready yourselves to follow him, living
virtuously, for that ye know not the day or hour.
Now to you again, my friend. See that you are joyful in
God, and let not this short affliction of your body disquiet
your mind. But sauce it rather, and make it pleasant with
the hope of everlasting blessedness, remembering that as
you shall be quickly delivered from this sickness, so you
shall no more hereafter be subject to any sorrows, pains, or
pensiveness. It should never grieve a man to fare evil at
dinner, knowing that he shall have a supper most dainty
* Bread made of beans and other coarse sorts of grain, for the food
of horses.
The, Troubled Man's Medicine. 65
and delicate. When your pangs shall be most urgent, set
this saying of St. Paul before your eyes, Things which
are seen, and that we suffer here, are temporal, and last for
a while, but things which are not seen, and that we shall
have, are eternal. In hope therefore of these eternal
things, willingly compose your body to sleep, for so this
corporeal death is named in scripture. The patriarchs were
ever said to have slept with their fathers, when they died,
and not without a cause, for that our bodies shall arise
again in the last day, as though it were from a sleep indeed.
At the blowing of a trumpet, saith Paul, the dead shall rise
uncorrupt ; and from heaven, saith the same Paul, we look
for our Lord Jesus Christ, which shall transform our vile
bodies, and conform them to his glorious body. If we
believe that Jesus died and rose again, even so those also
which are asleep through Jesus, shall God bring with him,
1 Thess. iv. Oh ! bringing most blessed, goodly, and plea
sant, when the bodies that now are sown in corruption, shall
arise in uncorruption. That now are in dishonour, shall
rise in glory. That now are sown in weakness, shall rise
in power. That now are sown natural bodies, shall rise
spiritual. When these corruptible shall put on incorrup-
tion, and these mortal shall put on immortality ; death is
clearly swallowed up in victory, 1 Cor. xv.
Oh how joyous shall that day be to the faithful ! when
men's bodies, made like to the body of Christ, shall inhabit
the kingdom which God hath prepared for those that fear
him, before the beginning of the world, where they shall
have joy and everlasting gladness, whereas they, being like
to the angels of God, shall shine as the sun in the king
dom of their Father.
At the last, sweet friend, forasmuch as I have declared
unto you that all men must die, and that when it shall
please God. Further, that in dying we do no other, but as
all the saints, yea, and Christ himself, hath done, with
whom we shall rise again. And that death is but a due
repaying of things, that were for a time liberally lent us ;
to the earth our bodies, and our souls to God our most
bountiful Father. That nothing here is of such excellency,
that it should allure a wise man, and him that hopeth for
another life to come, to tarry long with it ; that good men
have ever desired to die, and to be with God, forasmuch
as death is the end of all miseries, the finisher of all sor
rows, and an entrance into perpetual bliss.
HUGH. E
66 Hugh.
Further, in that I have declared unto you whither you
shall go, and what you shall have after this life, and that
God most mercifully hath forgiven you your sins, for that
you are repentant and faithful, and that he will provide for
yours, if they fear him, as well or better than he did in
your days.
Finally, that this body of yours shall rise again from the
earth gloriously in the last day, through his power that
gave its first fashion for that these things are so. I
say, quiet your mind, and prepare yourself, as doth the swan
with song of heart and pleasure, to die, and to the accom
plishment of God's will, all fear of death being excluded.
Think only of immortality, being willing and glad to
depart hence to God that calleth you. Which, as the ser
vants of God should always be ready to do, so at this time
most ready, forasmuch as this miserable world, beset with
the horrible tempests, storms, and troublesome whirlwinds
of all kinds of evil, beginneth to decay.
Moreover, as grievous things have already befallen to
nations, so more grievous things are to be looked for, in
that sin daily increaseth among men more and more, pro
voking the justice of God. Therefore, I cannot but think
it a great gain quickly to depart hence. If the posts of
the house were perished, and the trembling roof should
threaten ruin to be at hand, would you not, being in health,
depart with all speed ? If a troublesome and stormy tem
pest suddenly risen on the sea, should threaten plain
shipwreck, and the drowning of you and your company,
would you not make haste to the port ?
Lo, the world decayeth, and the end of things threateneth
plain falling down ; and shall not you give thanks to God,
and for your own part be glad that you shall be delivered
in time, from such ruins, plagues, and tempests as hang
over the heads of men ?
Think, sweet friend, I beseech you, and think again,
that so long as we are here, we are very strangers ; and
that we ought chiefly to embrace that hour, which shall
appoint every one of us to his own house, and restore us,
delivered from all snares of the world, to paradise, and the
heavenly kingdom.
Who, being in a strange country, will not covet to re
turn to his own country? Who, sailing towards his friends,
will not covet a quick and prosperous wind, that he may
the rather embrace his well beloved ? We count paradise
The Troubled Man's Medicine. 67
our country, the patriarchs to be our parents and friends.
Why then do we not fervently desire speedily to see the
patriarchs at paradise, where a great company of our friends
look for us, and a wonderful number of our parents, bre
thren, and sisters tarry for us ; we being sure of their im
mortality, and wishing that we had the same ? At the sight
and meeting of these, oh how great gladness shall happen
both to us and them ! How great pleasure of the heavenly
kingdom, without fear of death, and with the eternity of
life ! How high and perpetual felicity ! There is the glori
ous company of the apostles ; there is the laudable number
of the glad prophets ; there is the innumerable host of
martyrs crowned, and triumphing with the victory of their
strifes and passions. There are those which have broken
the concupiscency of their flesh, with the strength of con
tinence. There are the merciful enjoying their rewards,
who by feeding the poor, and helping the needy, have
wrought the works of justice ; and keeping the command
ments of God, have transferred their earthly patrimonies
into heavenly treasures : this is the joyous company ; to
this no earthly company is to be compared. To Him which
hath bought you a place in this company with the price of
his blood, I do betake you. Commit yourself to his hands,
for he shall never fail you. Farewell.
PRECIOUS IN THE SIGHT OF THE LORD, IS THE DEATH OF
HIS SAINTS.
The conclusion of this book, teaching all men gladly to die.
I suppose that by this doctrine, every Christian man shall
be contented, and will be instructed in the time of death to
put away from them these aforesaid impediments, so that I
trust in God they shall not hinder him, nor draw him back
from a joyful and glad will to receive this corporeal death,
but shall wait for it patiently, and with a good will, when
soever our dear Father calleth him thereto. For by it, as
it were thorough and entire, he leadeth us unto another life a
thousand fold better, and so delivereth us from all misery
and displeasure, from all dangers, and out of the hands of
all our enemies, being certified by our faith, that all things
which could hurt or hinder us, whether it were sin, death,
devil, or hell, are altogether vanquished and overcome,
being turned to our profit.
68 Hush.
The account is passed, the Judge is appeased, all debts
are pardoned, forgotten quite, satisfied and paid, and there
is nothing found damnable in us, because we are in Jesua
Christ, and in his faith, as it is said sufficiently before.
But it is always to be noted, and this should we keep
well in memory, that we have all these things only by
Jesus Christ, who is our head, and we his members, I mean,
those that are Christians, not all they that bear the name,
for, by a loving faith, we trusted, and do rest in and upon
him, and his blessed word, knowing that he is Lord of lords,
almighty Emperor above all that are in heaven, hell, or
earth who hath given us all these things of his mere
liberality, without any deserving of us, but through his
love and kindness ; and hath obtained it for us of his celes
tial Father, by his precious blood. Because we believe this
is true, and know tiiat it is so, all fear and dread goeth
from us, and by this means God worketh again in us
a ferventness, and such a love toward him, that we turn all
things to his praise and honour who hath showed us such
kindness and love, being of nature his very enemies.
Therefore, let us continually apply ourselves again to
please Him, and to leave all that we know doth displease
him. But because that by reason of the sinful and
filthy flesh, we are daily troubled and inclined to evil,
which doth withdraw and hinder us so to do, therefore,
let us call for his help, and desire with the apostle Paul, as
is said before, that this mortal body may die and be de
stroyed, to the intent that we may serve God, and be obe
dient evermore unto him without any hinderance. And as
long as we have here to travail, bearing this sinful flesh
about with us, let us resist daily, and fight against the evil
inclinations thereof, to the intent that we may hold it under
the bridle, and so continue as valiant captains in and by
our Head, Jesus Christ. The which God our celestia
Father grant eternally.
SOME ACCOUNT
OF
QUEEN CATHERINE PARR,
The last Consort of Henry VIII.
CATHERINE PARR, the sixth and surviving- queen of king
Henry VIII., was born in Westmoreland. She was the daughter
of sir Thomas Parr, of Kendal,* and married first to Edward
Burgh, secondly to John Neville, lord Latimer. After his de
cease, she became the wife of Henry, in July 1543.
She was early instructed in literature ; a plan frequently
adopted with females of rank in the sixteenth century : in England,
it was promoted by the example of the monarch in the education
of his daughters. Udal writes thus in a dedicatory epistle to
queen Catherine herself. " Now, in this gracious and blissful
time of knowledge, in which it hath pleased God almighty to re
veal and show abroad the light of his most holy gospel, what a
number is there of noble women, especially here in this realm of
England ; yea, and how many in the years of tender virginity,
not only as well seen, and as familiarly traded in the Latin and
Greek tongues, as in their own mother language ; but also in all
kinds of literature and arts, made exact, studied, and exercised,
and in the holy scripture and theology so ripe, that they are able
aptly, wisely, and with much grace, either to indite or to translate
into the vulgar tongue, for the public instruction and edifying
of the unlearned multitude ! Neither is it now a strange thing to
hear gentlewomen, instead of most vain communication about the
moon shining in the water, to use grave and substantial talk in
Latin and Greek, with their husbands, of godly matters. It is
now no news in England, for young damsels in noble houses, and
in the courts of princes, instead of cards and other instruments
of idle trifling, to have continually in their hands, either psalms,
homilies, and other devout meditations, or else Paul's epistles, or
some book of holy scripture matters ; and as familiarly to read or
reason thereof, in Greek, Latin, French, or Italian, as in English.
It is now a common thing to see young virgins so nursed and
trained in the study of letters, that they willingly set all other
vain pastimes at nought, for learning's sake. It is now no news
* He left his two daughters ^800 each, but in case their brother
died, and they became co-heiresses of his estates, then the whole of the
ofloXX) was to be paid to the abbey of Clairvaux, to purchase copes
and vestments for performing the Romish ceremonials. Such an
arrangement gives some idea of the pomp of those services, when it
is remembered that the sum is equal to more than ten times the
amount at the present day.
CATHERINE PARR. U
2 Queen Catherine Parr. Life.
at all to see queens and ladies of most high state and progeny,
instead of courtly dalliance, to embrace virtuous exercises of
reading- and writing- , and with most earnest study, both early and
late, to apply themselves to the acquiring- of knowledge, as well
in all other liberal arts and disciplines, as also most especially of
God and his most holy word."
Of the number thus described, was Catherine Parr, also lady
Bacon and her sisters, the daughters of sir Anthony Cook, the
princesses Mary and Elizabeth, lady Jane Grey, and many others.
Nor were these acquirements to be found only amongst persons
of quality. One instance at least is recorded of their being
found in a tradesman's wife. From the monument of Elizabeth
Lucar, daughter of one Paul Withipol, and wife of Emanuel
Lucar, a merchant tailor of London, given by Stow in his
Survey, it appears that she wrote three hands very fairly, that
she understood Latin, Spanish, and Italian, writing and speaking
them with perfect utterance and readiness ; that she sung and
played well upon the viol, lute, and virginals ; besides this she
was not deficient in accomplishments peculiar to her sex, being
excellently skilled in all kinds of needlework. Her moral quali
ties were also most praiseworthy, and above all, to use the simple
expressions of her epitaph, " Reading the scriptures to judge
light from dark, Directing her faith to Christ the only mark."
She died in 1537, aged only twenty-seven. From various records
of that day, it appears that the females who thus acquired learn
ing were not on that account negligent as to the domestic duties
incumbent upon them as daughters, wives, and heads of families.
An anecdote of Catherine Parr related by Strype, would, how
ever, indicate that in early life she did not very willingly enter
into the domestic employments then usually attended to, even by
females of rank. Some astrologer having cast her nativity, told
her she was born to sit in the highest seat of imperial majesty,
having all the eminent stars and planets in her house, which she
took such notice of, that when her mother used sometimes to call
her to work, she would say, " My hands are ordained to touch
crowns and sceptres, not needles and spindles !" Upon the mis
chievous absurdity of such a prognostication it is unnecessary to
remark. Many other females must have been born under the
same siderial aspect who never rose to a throne.
We must not forget that, as is noticed by Udal, the learning ot
that period ever had especial reference to scriptural knowledge,
and the study of the doctrines of truth. Historians of infidel or
latitudinarian principles have treated the literary acquirements of
the higher ranks at that day as contemptible, or at best pedantic ;
but the Christian estimates them more correctly. The writings
of queen Catherine Parr alone, are sufficient to manifest the real
value of those acquirements, and the subsequent part of this
sketch will show the important services she was thereby enabled
to render to the reformation. From her early youth she studied
the scriptures, although a considerable time elapsed, as appears
Her learning. Erasmus's Paraphrase. 3
from her own writings, before she was freed from the mental
bondage of popery.
When elevated to the throne, queen Catherine Parr waa placed
in a dangerous and arduous station. She did not hesitate openly
to manifest her attachment to the doctrines of the gospel, ancl
rendered all the services in her power to the reformers. Udal
states that the translation of the paraphrases of Erasmus on the
New Testament, a copy of which was ordered to be placed in
every parish church in the kingdom, was executed by her means.
Udal was then master of Eton school, the queen engaged him in
this work, well knowing his ability to superintend and take part
in the same. In 1545, previously to the work being printed, he
wrote an epistle dedicatory to the queen, in which he mentions,
that " at her exceeding great costs and charges, she had hired
workmen to labour in the vineyard of Christ's gospel, and pro
cured the whole paraphrase of Erasmus upon all the New Testa
ment to be diligently translated into English, by several men
whom she employed upon this work." He further said, that he
trusted the king would not allow it to remain buried in silence,
but would cause it to be set abroad in print, to the use that she
had designed ; " that is, to the commodity and benefit of good
English people, now a long time sore thirsting and hungering
after the sincere and plain knowledge of God's word."
The translators of this paraphrase were for the most part per
sons of rank and ability ; some portion, Strype concludes, was the
work of queen Catherine herself, the paraphrase on the gospel
by St. John was begun by the princess Mary, but was finished by
mer chaplain, Dr. Malet, " she being cast into sickness partly by
overmuch study in this work ;" upon which it has been observed,
that probably the translation of some Romish legendaries or
ituals might have been more agreeable to her. It is likely, how-
jver, that she undertook this paraphrase desiring to please her
Father, who at that time was disposed to favour such works. A
letter written by the queen to the princess respecting this trans
lation, shows the interest she took therein.
Th5 queen evinced considerable judgment in selecting this
rk of Erasmus to be put forth by authority. It was written
ty him in his best days, and very fully comprised the opinions of
he best early divines on doctrinal subjects ; it also exposed the
irrors and superstitious abuses of popery, and being the work of
Srasmus, carried with it an authority to all, except the most
riffoted of the papists, which any production exclusively written
y the English Reformers would not have possessed, even had
ere been time, which there was not, to prepare such a work
ile its passing through the hands of men well affected to
gospel truth, was an assurance to the protestants that its contents
r ere not at variance with the scriptures the paraphrase on the
levelation was not the work of Erasmus, but of Leo Jude. Queen
Catherine also doubtless had reason to judge that this work wag
"lost likely to be acceptable to the king.
B 3
4 Queen Catherine Parr. Life.
The papists were not indifferent to the exertions of queen
Catherine Parr in promoting the reformation. She had many
around her at court of the same principles as herself, and early
in the year 1546, when for a time bishop Gardiner, the duke of
Norfolk, the lord chancellor Wriothesley, and other romanists had
gained a portion of influence at court, that party made a vigorous
effort for her destruction. To this persecution, Ann Askew fell
a victim ; the narrow escape of the queen is best given in the
words of Fox, which includes many interesting historical parti
culars. He says,
" About the year 1546, after the king returned from Boulogne,
he was informed that queen Catherine Parr, at that time his wife,
was very much given to the reading and study of the holy scrip
tures ; and that she for that purpose had retained divers well
learned and godly persons, to instruct her thoroughly in the same,
with whom she used to have private conference touching spiritual
matters. Commonly, but especially in Lent, every day in the
afternoon, for the space of an hour, one of her chaplains made
some collation to her and to her ladies, and gentlewomen of her
chamber, or others that were disposed to hear ; in which sermons
they oftimes touched such abuses as in the church then were
rife. Which things as they were not secretly done, so neither
were their preachings unknown unto the king. Whereof at the
first, and for a great time, he seemed very well to like. Which
made, her the more bold, being indeed become very zealous toward
the gospel, and the professors thereof, frankly to debate with the
king, touching religion, and therein flatly to discover herself;
oftentimes wishing, exhorting, and persuading the king, that as
he had, to the glory of God and his eternal fame, begun a
good and a godly work in banishing that mongtrous idol of Rome,
so he would thoroughly perfect and finish the same, cleansing his
church of England clean from the dregs thereof, wherein as yet
remained great superstition.
" And albeit the king grew towards his latter end very stern
and opinionate, so that of few he could be content to be taught,
but worst of all to be contended withal by argument ; notwith
standing, toward her he refrained his accustomed manner, as ap
peared by great respects, either for the reverence of the cause,
whereunto of himself he seemed well inclined, if some others
could have ceased from seeking to pervert him, or else for the
singular affection which until a very small time before his death,
he always bore unto her. For never handmaid sought with more
careful diligence to please her mistress, than she did with all
painful endeavour apply herself, by all virtuous means, in all
things to please his humour.
" Moreover, besides the virtues of the mind, she was endued
with very rare gifts of nature, as singular beauty, favour, and
comely personage, being things wherein the king was greatly
delighted ; and so enjoyed for the king's favour, to the great like
lihood of the setting at large of the gospel within this realm at
Her earnest endeavours to promote the Reformation. 5
that time, had not the malicious practice of certain enemies pro
fessed against the truth, which at that time also were very great,
prevented the same, to the utter alienating of the king's mind
from religion, and almost to the extreme ruin of the queen and
certain others with her, if God had not marvellously succoured
her in that distress.
" The king's majesty, as you have heard, mislikcd to be con
tended withal in any kind of argument. This humour of his,
although not in smaller matters, yet in causes of religion as
occasion served, the queen would not stick now and then to
oppose in reverent terms and humble talk, entering with him into
discourse, with sound reasons of scripture. The which the king
was so well accustomed unto in those matters, that at her hands he
took all in good part, or at the least never showed countenance of
offence thereat ; which did not a little appal her adversaries to
hear and see. During which time, perceiving her so thoroughly
grounded in the king's favour, they durst not for their lives once
open their lips unto the king in any respect to touch her, either
in her presence, or behind her back : and so long she continued
this her accustomed usage, not only of hearing private sermons,
as is said, but also of her free conference with the king in matters
of religion, without all peril, until at the last, by reason of his
sore leg, the anguish whereof began more and more to increase,
he waxed sickly, and therewithal froward, and difficult to be
pleased.
" In the time of this his sickness, he had left his accustomed
manner of coming and visiting of the queen : and therefore she,
according as she understood him by such assured intelligence as
she had about him, to be disposed to have her company, some
times being sent for, other sometimes of herself would come to
visit him, either at after dinner or after supper, as was most fit
for her purpose. At which times she would not fail to use all
occasions to move him, according to her manner, zealously to
proceed in the reformation of the church. The sharpness of the
disease had sharpened the king's accustomed patience, so that, he
began to show some tokens of misliking ; and contrary unto his
manner, upon a day, breaking off that matter, he took occasion
to enter into other talk, which somewhat amazed the queen. To
whom, notwithstanding, in her presence, he gave neither evil
word nor countenance, but knit up all arguments with gentle
words and loving countenance ; and after other pleasant talk, she
for that time took her leave of his majesty. Who after his manner,
bidding her ' Farewell, sweet heart,' for that was his usual term to
the queen, licensed her to depart.
" At this visitation, the bishop of Winchester, Gardiner, was
present, as also at the queen's taking her leave, and he had very
well printed in his memory the king's sudden interrupting of the
queen in her tale, and falling into other matter, and thought that
if the iron were beaten whilst it was hot, and that the king's
humour were holpen, such misliking might follow toward* the
6 Queen Catherine Parr. Life.
queen, as might both overthrow her and all her endeavours ; and
he only awaited ?ome occasion to renew into the king's memory the
former misliked argument. His expectation in that behalf did
not fail ; for the king at that time showed himself no less prompt
and ready to receive any information, than the bishop was ma4i-
ciously bent to stir up the king's indignation against her. The
king, immediately upon her departure from him, used these or
like "words ; ' A good hearing it is when women become such
clerks ; and a tiling much to my comfort, to come in mine old
days to be taught by my wife !'
" The bishop hearing this, seemed to mislike that the queen
should so much forget herself, as to take upon her to stand in
any argument with his majesty, whom he to his face extolled for his
rare virtues, and specially for his learned judgment in matters of
religion, above not only princes of that and other ages, but also
above doctors professed in divinity ; and said that it was an un
seemly thing for any of his majesty's subjects to reason and argue
with him so malapertly, and grievous to him for his part and
other of his majesty's counsellors and servants, to hear the same ;
and that they all, by proof, knew his wisdom to be such, that it
was not needful for any to put him in mind of any such matters.
He inferred, moreover, how dangerous and perilous a matter it
is, and ever hath been, for a prince to suffer such insolent words
at his subjects' hands ; who as they take boldness to contrary
their sovereign in words, so want they no will, but only power
and strength, to overthrow them in deeds.
" Besides this, he said, that the religion by the queen so stiffly
maintained, did not only disallow and dissolve the policy and
politic government of princes, but also taught the people that all
things ought to be in common, so that what colour soever they
pretended, their opinions were indeed so odious, and for the
prince's estate so perilous, that, saving the reverence they bare
unto her for his majesty's sake, they durst be bold to affirm that
the greatest subject in this land, speaking those words that she
did speak, and defending those arguments that she did defend,
had with impartial justice, by law, deserved death.
" Howbeit, for his part he would not, and durst not, without
good warrant from his majesty, speak his knowledge in the
queen's case, although very apparent reasons made for him, and
such as his dutiful affection towards his majesty, and the zeal and
preservation of his estate, would scarcely give him leave to con
ceal, though the uttering thereof might, through her and her
faction, be the utter destruction of him, and of such as indeed
did chiefly tender the prince's safety, without his majesty would
take upon him to be their protector, and as it were their buckler.
Which, if he would do, as in respect of his own safety he ought
not to refuse, he, with others of his faithful counsellors, could
writhin a short time disclose such treason, cloaked with this cloak
of heresy, that his majesty should easily perceive, how perilous a
matter it is to cherish a serpent within his own bosom. Howbeit,
The king's displeasure at her regard to religion. 7
he would not for his part willingly deal in the matter, both
for reverent respect aforesaid, and also for fear lest the faction
was grown already too great there, with the prince's safety to dis
cover the same. And therewithal, with heavy countenance and
whispering together with them of that sect there present, he
held his peace.
" These and such other kinds of Winchester's flattering
phrases, marvellously whetted the king both to anger and dis
pleasure towards the queen, and also to be jealous and mistrust
ful of his own estate, for the assurance whereof princes use not
to be scrupulous to do any thing. Thus then Winchester, with
his flattering words seeking to frame the king's disposition after
his own pleasure, so far crept into the king at that time, and
with doubtful fears he with other his fellows so filled the king's
mistrustful mind, that before they departed the place, the king,
to see belike what they would do, had given commandment, with
warrant, to certain of them for that purpose, to consult together
about the drawing of certain articles against the queen, wherein
her life might be touched ; which the king by their persuasions
pretended to be fully resolved not to spare, provided there should
be any rigour or colour of law to countenance the matter. With
this commission they departed for that time from the king, resolved
to put their pernicious practice to as mischievous an execution.
" During the time of deliberation about this matter, they
failed not to use all kind of policies, and mischievous practices,
as well to suborn accusers, -as otherwise to betray her, in seeking
to understand what books, by law forbidden, she had in her closet.
And the better to bring their purpose to pass, because they would
not upon the sudden, but by means deal with her, they thought it
best, at the first, to begin with some of those ladies whom they
knew to be great with her, and of her blood. The chiefest where
of, as most of estimation, and privy to all her doings, were these :
the lady Herbert, afterward countess of Pembroke, and sister to
the queen, and chief of her privy chamber ; the lady Lane, being
of her privy chamber, and also her cousin german; the lady
Tvrwhit of her privy chamber, and, for her virtuous disposition,
in very great favour and credit with her.
" It was devised that these three above named, should first of
all have been accused and brought to answer unto the six articles,
and upon their apprehension in the court, their closet and coffers
should have been searched, that somewhat might have been
found, whereby the queen might be charged ; which being found,
the queen herself presently should have been taken, and likewise
carried by barge by night unto the Tower. This platform thus
devised, the king was forthwith made privy unto the device by
Winchester and Wriothesley, and his consent thereunto demanded.
Who, belike to prove the bishop's malice, how far it would pre
sume, like a wise politic prince, was contented to give his con
sent, and to allow of every circumstance, knowing notwithstand
ing in the end what he would do. And thus the day, the time,
3 Queen Catherine Parr. Life.
and the place of these apprehensions aforesaid were appointed ;
which device yet after was changed.
" The king at that time lay at Whitehall, and used very seldom,
being not well at ease, to stir out of his chamber or privy gallery ;
and few of his council, but by especial commandment, resorted
unto him, these only excepted; who by reason of this practice,
used oftener than of ordinary to repair unto him. This purpose
was handled so secretly, that it grew now within few days of the
time appointed for the execution of the matter, and the poor queen
knew not nor suspected any thing at all ; and therefore used after
her accustomed manner, when she came to visit the king, still to
deal with him touching religion, as she did before.
" The king all this while gave her leave to utter her mind at
the full without contradiction ; not upon any evil mind or mis-
liking, to have her speedy despatch, but rather to try out the
uttermost of Winchester's fetches. Thus, after her accustomed
conference with the king, when she had taken her leave of him,
the time and day of Winchester's final day approaching fast upon,
it chanced that the king of himself, upon a certain night after her
being with him, and her leave taken of him, in misliking her reli
gion, did break the whole practice unto one of his physicians, either
doctor Wendy, or else Owen, but rather Wendy as is supposed ;
pretending unto him, as though he intended not any longer t6 be
troubled with such a doctress as she was, and also declaring what
trouble was in working against her by certain of her enemies,
but yet charging him withal, upon peril of his life, not to utter it
to any creature living ; and thereupon declared unto him the par
ties above named with all circumstances, and when and what the
final resolution of the matter should be.
" The queen all this while compassed about with enemies and
persecutors, perceived nothing of all this, nor what was working
against her, and what traps were laid for her by Winchester and
his fellows ; so closely was the matter conceived. But see what
the Lord God, who from his eternal throne of wisdom seeth and
despatcheth all the inventions of Ahitophel, and comprehendeth
how the wily beguile themselves, did for his poor handmaid, in
rescuing her from the pit of ruin, whereinto she was ready to fall
unawares.
" For as the Lord would, so came it to pass, that the bill of
articles drawn against the queen, and subscribed with the king's
own hand, falling from the bosom of one of the aforesaid conn
sellors, was found and taken up of some godly person, and brought
immediately unto the queen. Who reading there the articles
comprised against her, and perceiving the king's own hand unto
the same, for the sudden fear thereof, fell instantly into a great
melancholy and agony, bewailing and taking on in such sort, as
was lamentable to see, as certain of her ladies and gentlewomen
vet ali''e, who were then present about her, can testify.
The king hearing what perplexity she was in, almost to the
peril and danger of her life, sent hw physicians unto her, Who
Her danger ~by the, c. afly devices of Gardiner. &
seeing 1 what extremity she was in, did what they could for her
recovery. Then Wendy, who knew the cause better than the
other, and perceiving 1 by her words what the matter was, accord
ing- to that the king before had told him ; for the comforting of
her heavy mind, began to break with her in secret manner touch
ing the said articles devised against her, which he himself, he
said, knew right well to be true ; although he stood in danger of
his life, if ever he were known to utter the same to any living
creature. Nevertheless, partly for the safety of her life, and
partly for the discharge ot his own conscience, having remorse to
consent to the shedding of innocent blood, he could not but give
her warning of that mischief that hanged over her head, beseech
ing her most instantly to use all secrecy in that behalf, and ex
horted her somewhat to frame and conform herself unto the king's
mind, saying he did not doubt, but if she would so do, and show
her humble submission unto him, she should rind him gracious
and favourable unto her.
" It was not long after this, but the king hearing of the dan
gerous state wherein she yet still remained, came unto her him
self. Unto whom after that she had uttered her grief, fearing
lest his majesty, she said, had taken displeasure with her, and
had utterly forsaken her ; he like a loving husband, with sweet
and comfortable words, so refreshed and appeased her careful
mind, that she upon the same began somewhat to recover, and so
the king after he had tarried there about the space of an hour,
departed.
" After this, the queen remembering with herself the words
that master Wendy had said unto her, devised how by some good
opportunity she might repair to the king's presence. And
so first commanding her ladies to convey away their books, which
were against the law, the next night following, after supper, she,
waited upon only by the lady Herbert, her sister, and the lady
Lane, who carried the candle before her, went unto the king's
bedchamber, whom she found sitting and talking with certain
gentlemen of his chamber. Whom when the king did behold,
very courteously he welcomed her, anrl breaking off the talk,
which before her coming he had with the gentlemen aforesaid,
began of himself, contrary to his manner before accustomed, to
enter into talk of religion, seeming, as it were, desirous to be re
solved by the queen ot certain doubts which he propounded.
" The queen perceiving to what purpose this talk did tend,
not being unprovided in what sort to behave herself towards the
king, with such answers resolved his questions as the time and
opportunity present did require, mildly and with a reverent coun
tenance answering again after this manner.
" ' Your majesty, doth right well know, neither I myself am
ignorant, what great imperfection and weakness by our first
creation, is allotted unto us women, to be ordained and appointed
as inferior and subject unto man as our head, from which head
all our direction ought to proceed, and that as God made man to
BS
10 Queen Cathen Life.
his own shape and likeness, whereby he being 1 endued with more
pecial gifts of perfection, might rather be stirred to the contem
plation of heavenly things, and to the earnest endeavour to obey
his commandments ; even so also made he woman of man, of
whom and by whom she is to be governed, commanded, and
directed. Whose womanly weakness and natural imperfection,
ought to be tolerated, aided, and borne withal, so that by his
wisdom such things as are lacking in her, ought to be supplied.
" ' Since therefore God hath appointed such a natural difference
between man and woman, and your majesty being so excellent in
gifts and ornaments of wisdom, and I, a seely, poor woman, so much
inferior in all respects of nature unto von ; how then comes it
now to pass, that your majesty in such diffuse causes of religion,
will seem to require my judgment? Which when I have uttered
and said what I can, yet must I, and will I, refer my judgment
in this and all other cases to your majesty's wisdom, as my only
anchor, supreme head and governor here in earth next under
God, to lean unto.'
" ' Not so, by St. Mary,' quoth the king ; ' you are become a
doctor, Kate, to instruct us, no ~vt take it, and not to be in
structed, or directed by .'
" ' If your majesty take it o,' quoth the queen, ' then hath your
majesty very much mistaken me, who hath ever been of the
opinion to think it very unseemly and preposterous for the
woman to take upon her the office of an instructor or teacher to
her lord and husband, but rather to learn of her husband, and to
be taught by him. And where I have with your majesty's leave
heretofore been bold to hold talk with your majesty, wherein
sometimes in opinions there hath seemed some difference, I have
not done it so much to maintain opinion, as I did it rather to
minister talk, not only to the end your majesty might with lesi
grief pass over this painful time of your infirmity, being inten-
tive to our talk, and hoping that your majesty should reap some
ease thereby; but also that I, hearing your majesty's learned
discourse, might receive to myself some profit thereof. Wherein
I assure your majesty I have not missed any part of my desire in
that behalf, always referring myself in all such matters unto your
majesty, as by ordinance or nature it is convenient for me to do.'
" ' And is it even so, sweet heart ?' quoth the king. ' And tended
your arguments to no worse end ? Then perfect friends we are
now again, as ever at any time heretofore ;' and kissing her, he
added this saying, that it did him more good at that time to
hear those words of her own mouth, than if he had heard pre
sent news of a hundred thousand pounds in money fallen unto
him. And with great signs and tokens of marvellous joy and
likinsr, with promises and assurances, never again in any sort
more to mistake her, entering into other very pleasant discourses
with the queen and the lords, and gentlemen standing by, in the
end, being very far in the night, he gave her leave to depart.
Whom in her absence, to the slanders by, he gave as singular and
Her reconciliation with the king. 1 1
as effectuous commendations, as before time to the bishop and the
chancellor, who then were neither of them present, he seemed to
inislike of her.
" Now then, the king's mind was clean altered, and he de
tested in his heart, as afterwards he plainly showed, this tragical
practice of those cruel Caiphases ; who nothing- understanding of
the king's well reformed mind, and good disposition toward the
queen, were busily occupied about thinking and providing for
their next day's labour, which was the day determined to have
carried the queen to the Tower.
" The day, and almost the hour appointed being come, the
king being disposed in the afternoon to take the ftir, waited upon
with two gentlemen only of his bedchamber, went into the
garden, whither the queen also came, being sent for by the king
himself, the three ladies above named alone waiting upon her.
With whom the king at that time disposed himself to be as
pleasant as ever he was in all his life before. When suddenly,
in the midst of their mirth, the hour determined being come, in
comes the lord chancellor into the garden with forty of the king's
guard at his heels, with purpose indeed to have taken the queen,
together with the three ladies aforesaid, whom they had before
purposed to apprehend alone, even then unto the Tower.*
Whom then the king sternly beholding, breaking off his mirth
with the queen, stepping a little aside, he called the chancellor
unto him. Who upon his knees spake certain words unto the
king, but what they were, for that they were softly spoken, and
the king- a good distance from the queen, it is not well known,
but it is most certain that the king's replying unto him was,
knave, for his answer ; yea, arrant knave, beast, and fool ; and
with that the king commanded him presently to avaunt out of
his presence. Which words, although they were uttered some
what low, yet were they so vehemently whispered out by the
king, that the queen with her ladies did easily overhear them ;
which had been not a little to her comfort, if she had known at
that time the whole cause of his coming so perfectly as after
she knew it. Thus departed the lord chancellor out of the king's
presence as he came, with all his train, the whole mould of all
his device being utterly broken.
" The king, after his departure, immediately returned to the
queen. Whom she perceiving to be very much chafed, albeit
coming towards her he enforced himself to put on a merry coun
tenance, with as sweet words as she could utter, endeavoured to
qualify the king's displeasure, with request unto his majesty in
the behalf of the lord chancellor, whom he seemed to be offended
withal ; saying, for his excuse, that albeit she knew not what just
* Fuller says, " Whither had she been sent, vestigia nulla retrortttm,
(alluding to Esop's fable of no footsteps being found pointing back
wards from the lion's den,) without doubt ihe had followed the way of
his forme* wives in that place."
12 Queen Catherine Parr. Life
cause his majesty had at that time to be offended with him, yet
she thought that ignorance, not will, was the cause of his error,
and so besought his majesty, if the cause were not very heinous,
at her humble suit to take it.
" ' Ah ! poor soul,' quoth he, ' thou little knowest how evil he
deserveth this grace at thy hands. Of my word, sweet heart, he
hath been towards thee an arrant knave, and so let him go.' To
this the queen in charitable manner replying 1 in few words, ended
that talk ; having 1 also by God's only blessing-, happily for that
time and ever, escaped the dang-erous snares of her bloody and
cruel enemies for the gospel's sake."
This attempt of Gardiner's, with some other practices of his
about this period, in favour of popery, caused the king to order
his name to be erased from the list of his executors, and to take
some other steps which facilitated the progress of the reformation
at the commencement of the reign of Edward VI.
Among other services Catherine Parr at this time rendered to
the cause of learning and truth, was the preventing the confisca
tion of the colleges at Cambridge by her intercession, which were
placed at the king's disposal by a recent act, while many about
the court were anxious to obtain their revenues.
There can be no doubt that by the example and efforts of queen
Catherine, much outward decorum, at least, was introduced into
the court while she presided ; and in many instances more than
an external profession of religion. Her own constant attention
to the observances of religion, appears not only from the fore
going narrative of Fox, but also from the little devotional works
compiled by her, especially her prayers and meditations, several
editions of which were printed in 1545 and the two following
years, in a form particularly well suited to be a convenient
manual for constant use.* fiallard has remarked, that the dread
ful alarm she must have felt at the attempt of Gardiner for her
destruction, seems to have awakened all the divine faculties of
her soul, and to have made her more earnest in preparation for
eternity.
Fuller observes of queen Catherine, that she was " one of
great piety, beauty, and discretion. Next to the bible she
studied the king's disposition, observing him to her utmost. And
need she had of a nimble soul to attend at all times on his
humour, whose fury had now got the addition of frowardness
thereunto. She was rather nurse than wife unto him, who was
more decayed by sickness and intemperance than old age."
The history of queen Catherine Parr, after the decease of
Heniy, is short and melancholy. The provision he made for her,
though a mark of his affection and esteem, was but a slender pro
vision for one of her rank.t Thus left an unprotected female in
* These are published by the Religious Tract Society,
f Four thousand pounds in addition to her jointure.
Her marriage with the lord admiral, and death. 13
troublous times, it is not surprising 1 that she should listen to the
addresses of a man of rank and power, earlier than modern ideas
of propriety would countenance. She married in the same year
Sir Thomas Seymour, lord admiral of England, uncle to kin?
Edward and brother to the protector, the duke of Somerset. It
appears that she was the more inclined to this union by the re
vival of an early affection for that able, but ambitious and unprin
cipled individual. Ambition, indeed, appears to have been his
chief inducement to this alliance, which was disapproved by his
brother, though the young' king 1 wrote a congratulatory letter to
the queen, assuring 1 her that suitable provision should be made
for them if at any time need required.
With the lord admiral she lived but a short time, and that very
unhappily. He was a scorner of the truth, and thoug-h he did
not prevent her continuing openly to manifest her regard for the
gospel, he did not hesitate. to show his own indifference, by con
tinually absenting himself from the public services she instituted
for the benefit of their family. Latimer openly spoke of this in
one of his sermons before king Edward. (See Latimer, p. 62.)
This pious female was soon released from her trials. She died
in September, 1548, soon after giving birth to a daughter; not
without strong suspicions that she was poisoned by her husband,
who was desirous of marrying the princess Elizabeth. His am
bitious and cruel practices, however, soon met with a just reward.
To use the words of Latimer, "he died very dangerously, irk
somely, horribly." He had been in practice, if not in profession,
an open infidel. Some lines, however, written by him a short
time before his execution, evince a mind aware of the cause of his
situation; he says, " Forgetting God to love a- king, hath been
my rod." Her daughter, thus left an orphan, died at an early age.
Her writings consist of a small manual of Prayers or Medita
tions, which is reprinted in the following pages. There is also a
compilation, chiefly from scripture, entitled Psalms. These are
fifteen in number, and are reflections on various subjects con
nected with Christian life. But the most valuable of her writings
was, " Queen Catherine Parr's Lamentation of a Sinner, bewail
ing the ignorance of her blind life." This was published after
her decease by lord Burleigh, who found it among her papers,
and it is reprinted in the present collection. Some letters written
by her will be found in Strype and Haynes. She also translated
an exposition of the fifty-first Psalm made by Jerome of Ferraria.
The part she took in the translation of the Paraphrase of Erasmus
has been already noticed.
Such was Catherine Parr, one of those queens whom God has
been pleased to constitute nursing mothers to his church a
main instrument in protecting and advancing the English refor
mation at a most critical period ; one who, it cannot be doubted,
was a real follower of Christ.
14 Queen Catherine Parr. Life.
The following consolatory letter, written by Catherine Parr, shows hr
piety, and her attention to th precepts of the gospel, for it was ad
dressed to the wife of one of her bitter opponents.
Letter of Queen Catherine Parr to Lady Wriothesley,
comforting her for the loss of her only son.
GOOD my lady Wriothesley, understanding it hath pleased God
of late to disinherit your son of this world, of intent he should
become partner and chosen heir of the everlasting 1 inheritance,
for which calling and happy vocation ye may rejoice, yet when
I consider you are a mother by flesh and nature, doubting' how
you can give place quietly to the tame ; inasmuch as Christ's
mother, endued with all godly virtues, did utter a sorrowful na
tural passion of her Son's death, whereby we have all obtained
everlastingly to live therefore amongst other discreet and godly
consolations given unto you, as well by my lord your husband, as
other your wise friends, I have thought with mine own hand to
recommend unto you my simple counsel and advice ; desiring you
not so to utter your natural affection by inordinate sorrow, that
God have cause to take you as a murmurer against his appoint
ments and ordinances. For what is excessive sorrow but a plain
jvidence against you, that your inward mind doth repine against
God's doings, and a declaration that you are not contented, that
God hath put your son by nature, but his by adoption, in posses
sion of the heavenly kingdom ? Such as have doubted of the
everlasting life to come, do sorrow and bewail the departure hence,
but those which are persuaded that to die here is life again, do
rather hunger for death, and count it a felicity, than to bewail it
as an utter destruction.
How much, madam, are you to be counted godly wise, that
will andean prevent, through your godly wisdom, knowledge, and
humble submission, that thing which time would at length finish.
If you lament your son's death, you do him great wrong, and
show yourself to sorrow for the happiest thing that ever came to
him, being in the hands of his best Father. If you are sorry for
your own commodity, you show yourself to live to yourself. And
as of his towardness you could but only hope, his years were so
young which could perform nothing, it seemeth that he was now
a meet and pleasant sacrifice for Christ.
Wherefore, good my lady Wriothesley, put away all immode
rate and unjust heaviness, requiring you with thanksgiving to
frame your heart, that the Father in heaven may think you are
most glad and best contented to make him a present of his spiri
tual, and your only natural son ; glorifying him more in that it
hath pleased his majesty to accept and able him to his kingdom,
than that it first pleased him to comfort you with such a gift ;
who can at his pleasure recompense your loss with such a like
jewel, if gladly and quietly you submit, and refer all to his pleasure.
PRAYERS,
OR
MEDITATIONS;
r HKRKIN THE MIND IS STIRRED PATIENTLY TO SUPPER ALL AFFLICTION!
HERE, TO SET AT NOUGHT THE VAIN PROSPERITY OF THIS
WOHLD, AND ALWAYS TO LONG FOR THE EVERLASTING
FELICITY. COLLECTED OUT OF CERTAIN HOLY
WORKS, BY THE MOST VIRTUOUS AND
GRACIOUS PRINCESS CATHERINE,
QUEEN OF ENGLAND, FRANCS,
AND IRELAND.
A. D. 1546.
" If ye be risen again with Christ, seek the things which are above,
where Christ sitteth on the right hand of God. Set your affection on
things that are above, and not on things which are on the earth," Col. iii.
MOST benign Lord Jesus, grant me thy grace, that it
may alway work in me, and persevere with me unto the end.
Grant me that I may ever desire and will that which is
most pleasant and most acceptable to thee.
Thy will he my will, and my will be to follow alway
thy will.
Let there he alway in me one will, and one desire with
thee ; and that I have no desire to will or not to will, but
as thou wilt
Lord, thou knowest what thing is most profitable and
most expedient for me.
Give, therefore, what thou wilt, as much as thou wilt,
and when thou wilt.
Do with me what thou wilt, as it shall please thee, and
shall be most to thine honour.
Put me where thou wilt, and freely do with me in all
things after thy will.
16 Catherine Parr.
Thy creature I am, and in thy hands, lead and turn me
where thou wilt.
Lo, I am thy servant, ready to do all things that thou
commandest ; for I desire not to live to myself, but to thee.
Lord Jesus, I pray thee, grant me grace, that I may
never set my heart on the things of this world, but that
all worldly and carnal affections may utterly die and be
mortified in me.
Grant me above all things that I may rest in thee, and
finally quiet and pacify my heart in thee.
For thou, Lord, art the very true peace of heart, and the
perfect rest of the soul, and without thee all things are
grievous and unquiet.
My Lord Jesus, I beseech thee, be with me in every
place, and at all times ; and let it be to me a special solace,
.gladly, for thy love, to lack all worldly solace.
And if thou withdraw thy comfort from me at any time,
keep me, O Lord, from desperation, and make me patiently
to abide thy will and ordinance.
O Lord Jesus, thy judgments are righteous, and thy
providence is much better for me than all that I can ima
gine or devise.
Wherefore, do with me in all things as it shall please
thee, for it may not but be well, all that thou doest.
If thou wilt that I be in light, be thou blessed ; if thou
wilt that I be in darkness, be thou also blessed.
If thou vouchsafe to comfort me, be thou highly blessed ;
if thou wilt I live in trouble and without comfort, be thou
likewise ever blessed.
Lord, give me grace gladly to suffer whatsoever thou
wilt shall fall upon me, and patiently to take at thy hand
good and bad, bitter and sweet, joy and sorrow ; and for .
all things that shall befall unto me, heartily to thank thee.
Keep me, Lord, from sin, and I shall dread neither
death nor hell.
Oh what thanks ought I to give unto thee, who hast suf
fered the grievous death of the cross, to deliver me from
my sins, and to obtain everlasting life for me.
Thou gavest us most perfect example of patience, ful
filling and obeying the will of thy Father, even unto the
death.
Make me, wretched sinner, obediently to use' myself
after thy will in all things, and patiently to bear the burden
of this corruptible life. For though this life be tedious,
Prayers or Meditation 1 7
and as a heavy burden for my soul, yet, nevertheless,
through thy grace, and by example of thee, it is now made
much more easy and comfortable, than it was before thy
incarnation and passion.
Thy holy life is our way to thee, and by following of thee
we walk to thee who art our Head and Saviour. And yet,
except thou hadst gone before, and showed us the way to
everlasting life, who would endeavour to follow thee ?
seeing we are yet so slow and dull, having the light of thy
blessed example and holy doctrine to lead and direct us.
O Lord Jesus, make that possible, by grace, which is
impossible to me, by nature.
Thou knowest well that I may little suffer, and that I
am anon caSt down and overthrown with a little adversity ;
wherefore, I beseech thee, O Lord, to strengthen me with
thy Spirit, that I may willingly suffer for thy sake all
manner of trouble and affliction.
Lord, I will acknowledge unto thee all mine unrigh
teousness, and I will confess unto thee all the unstableness
of my heart.
Oftentimes a very little thing troubleth me sore, and
maketh me dull and slow to serve thee.
And sometimes I purpose to stand strongly, but when a
little trouble cometh, it is to me great anguish and grief,
and of a very little thing riseth a grievous temptation to me
Yea, when I think myself to be sure and strong, and
that, as it seemeth, I have the upper hand, suddenly I feel
myself ready to fall with a little blast of temptation.
Behold, therefore, good Lord, my weakness, and con
sider rny frailness, best known to thee.
Have mercy on me, and deliver me from all iniquity
and sin, that I be not entangled therewith.
Oftentimes it grieveth me sore, and in a manner con-
foundeth me, that I am so unstable, so weak, and so frail,
in resisting sinful motions.
Which, although they draw me not always to consent, yet
nevertheless, their assaults are very grievous unto me.
And it is tedious to me to live in such battle, albeit, I
perceive that such battle is not unprofitable unto me. For
thereby I the better know myself, and mine own infirmi
ties, and that I must seek help only at thy hands.
O Lord God of Israel, the lover of all faithful souls,
vouchsafe to behold the labour and sorrow of me, thy poor
creature.
18 Catherine Parr.
Assist me in all things with thy grace, and so strengthen
me with heavenly strength, that neither my cruel enemy,
the fiend, neither my wretched flesh, which is not yet subject
to the spirit, have victory or dominion over me.
Oh what a life may this be called where no trouble nor
misery lacketh! where every place is full of snares of
mortal enemies !
For one trouble or temptation overpast, another cometh
speedily ; and the first conflict enduring, a new battle
suddenly ariseth.
Wherefore, Lord Jesus, I pray thee, give me grace to
rest in thee above all things, and to quiet me in thee above
all creatures ; above all glory and honour, above all dignity
and power, above all cunning and policy, above all health
and beauty, above all riches and treasure, above all joy and
pleasure, above all fame and praise, above all mirth and
consolation, that man's heart may take or feel besides thee.
For thou, Lord God, art best, most wise, most high,
most mighty, most sufficient, and most full of all goodness,
most sweet, and most comfortable, most fair, most loving,
most noble, most glorious ; in whom all goodness most
perfectly is. And therefore, whatsoever I have besides thee,
it is nothing to me ; for my heart may not rest nor fully be
pacified but only in thee.
O Lord Jesus, most loving spouse, who shall give me
wings of perfect love, that I may fly up from these worldly
miseries, and rest in thee ? O when shall I ascend to thee,
and see and feel how sweet thou art? When shall I wholly
gather myself in thee, so perfectly that I shall not, for thy
love, feel myself, but thee only, above myself, and above
all worldly things ; that thou mayest vouchsafe to visit me
in such wise as thou dost visit thy most faithful lovers.
Now, I often mourn and complain of the miseries of this
life, and with sorrow and great heaviness suffer them. For
many things happen daily to me which oftentimes trouble
me, make me heavy, and darken mine understanding. They
hinder me greatly, and put my mind from thee, and so en
cumber me many ways, that I cannot freely and clearly
desire thee, nor have thy sweet consolations, which with
thy blessed saints are always present. I beseech thee,
Lord Jesus, that the sighings and inward desires of my
heart may move and incline thee to hear me.
O Jesus, King of everlasting glory, the joy and comfort
of all Christian people that are wandering as pilgrims in
Prayers or Meditations. 19
the wilderness of this world, my heart crieth to thee by
slill desires, and my silence speaketh unto thee, and saith.
How long tarrieth my Lord God to come to me !
Come, O Lord, and visit me ; for without thee I have
no true joy ; without thee my soul is heavy and sad.
I am in prison, and bound with fetters of sorrow, till
thou, O Lord, with thy gracious presence, vouchsafe to
visit me, and to bring me again to liberty and joy of spirit,
and to show thy favourable countenance unto me.
Open my heart, Lord, that I may behold thy laws, and
teach me to walk in thy commandments.
Make me to know and follow thy will, and to have
always in my remembrance thy manifold benefits, that I
may yield due thanks to thee for them.
But I acknowledge and confess for truth, that I am not
able to give thee worthy thanks for the least benefit that
thou hast given me.
O Lord, all gifts and virtues that any man hath in body
or soul, natural or supernatural, are thy gifts and come ot
thee, and not of ourselves, and they declare the great riches
of thy mercy and goodness unto us.
And though some have more gifts than others, yet they
all proceed from thee, and without thee the least cannot
be had.
O Lord, I account it for a great benefit, not to have
many worldly gifts, whereby the laud and praise of men
might blind my soul, and deceive me.
Lord, I know that no man ought to be abashed or mis-
content that he is in a low estate in this world, and lacketh
the pleasure of this life, but rather to be glad and rejoice
thereat. For so much as thou hast chosen the poor and
meek persons, and such as are despised in the world, to be
thy servants and familiar friends.
Witness thy blessed apostles, whom thou madest chief
pastors and spiritual governors of thy flock, who departed
from the council of the Jews, rejoicing that they were
counted worthy to suffer rebuke for thy name.
Even so, O Lord, grant that I, thy servant, may be as
well content to be taken as the least, as others are to be
greatest ; and that I be as well pleased to be in the lowest
place as in the highest ; and as glad to be of no reputation
in the world, for thy sake, as others are to be noble and
famous.
20 Catherine varr
Lord, it is the work of a perfect man never to sequester
his mind from thee, and among many worldly cares to go
without care ; not after the manner of an idle or dissolute
person, but by the prerogative of a free mind, alway mind
ing heavenly things, and not cleaving by inordinate affec~
tion to any creature.
I beseech thee, therefore, my Lord Jesus, keep me from
the superfluous care of this world, that I be not disquieted
with bodily necessities, and that I be not taken with the
voluptuous pleasures of the world, or of the flesh.
Preserve me from all things which hinder my soul's
health, that I be not overthrown with them.
O Lord God, who art sweetness unspeakable, turn into
bitterness to me all worldly and fleshly delights, which
might draw me from the love of eternal things, to the love
of short and vile pleasure.
Let not flesh and blood overcome me, nor yet the world
with his vain glory deceive me, nor the fiend with his ma
nifold crafts supplant me ; but give me spiritual strength
in resisting them, patience in suffering them, and constancy
in persevering to the end.
Give me, for all worldly delectations, the most sweet
consolation of thy Holy Spirit ; and, for all fleshly love,
endue my soul with fervent love of thee.
Make me strong inwardly in my soul, and cast out
thereof all unprofitable cares of this world, that I be not
led by unstable desires of earthly things, but that I may
repute all things in this world, as they are, transitory, and
soon vanishing away, and myself also with them drawing
towards an end.
For nothing under the sun may long abide, but all is
vanity and affliction of spirit.
Give me, Lord, therefore, heavenly wisdom, that I may
learn to seek and find thee, and above all things to love thee.
Give me grace to withdraw me from them that flatter
me, and patiently to suffer them that unjustly griere me.
Lord, when temptation or tribulation cometh, vouchsafe
to succour me, that all may turn to my spiritual comfort,
and patiently to suffer, and alway to say, Thy name be
blessed.
Lord, trouble is now at hand, I am not well, but I am
greatly vexed with this present affliction. O most glorious
Father, what shall I do ? Anguish and trouble are on every
Prayers and Meditations. 21
side ; help now, I beseech thee, in this hour, thou shalt
be lauded and praised when I am perfectly made meek
before thee.
The Lord is strong enough to take this trouble from me
and to assuage the cruel assaults thereof, that 1 be not
overcome with them, as thou hast oftentimes done before
this time; that when I am clearly delivered by thee, I may
with gladness say, The right hand of Him that is highest
hath made this change.
Lord, grant me thine especial grace, that I may come
thither where no creature shall hinder me, nor keep me
from the perfect beholding of thee.
For as long as any transitory thing keepeth me back, or
hath rule in me, I may not truly ascend to thee.
O Lord, without thee nothing may long delight or please.
For if any thing should be liking and savoury, it must be
through help of thy grace, seasoned with the Spirit of thy
wisdom.
O everlasting Light, far passing all things, send down
the beams of thy brightness from above, and purify and
lighten the inward parts of my heart.
Quicken my soul and all the powers thereof, that it may
cleave fast, and be joined to thee, in joyful gladness of
spiritual desires.
O when shall that blessed hour come, that thou shall
visit me and gladden me with thy blessed presence ; when
shalt thou be to me all in all ? Verily, until that time come,
there can be no true joy in me.
But alas, the old man, that is my carnal affections, live
still in me, and are not crucified nor perfectly dead.
For yet striveth the flesh against the spirit, and moveth
great battle inwardly against me, and suffereth not thv
kingdom of my soul to live in peace.
But thou, good Lord, who hast the lordship over all,
and power of the sea, to assuage the rages and surges of
the same, arise and help me, destroy the power of mine
enemies, which always make battle against me. Show
forth the greatness of thy goodness, and let the power of
thy right hand be glorified in me ; for there is to me none
other hope nor refuge, but in thee only, my Lord, my God ;
to thee be honour and glory everlasting.
O Lord, grant me that I may wholly resign myself to
thee, and in all things to forsake myself, and patiently to
bear my cross and to follow thee.
CATHERINE PARR. C
22 Catherine Parr.
O Lord, what is man, that thou vouchsaiest to have
mind of him, and to visit him ?
Thou art alway one, alway good, alway righteous ; and
holily, justly, and blessedly disposing all things after thy
wisdom.
But I am a wretch, and of myself alway ready and prone
to evil, and do never abide in one state, but many times do
vary and change.
Nevertheless, it shall be better with me, when it shall
please thee; for thou, O Lord, only, art he that mayest
help me, and thou mayest so confirm and stablish me, that
my heart shall not be changed from thee, but be surely
fixed, and finally rest and be quieted in thee.
I arn nothing else, of myself, but vanity before thee ; an
unconstant creature arid a feeble ; and therefore, whereof
may I rightfully glory, or why should I look to be mag
nified ?
Whoso pleaseth himself without thee, displeaseth thee ;
and he that delighteth in men's praisings, loseth the true
Braise before thee. The true praise is to be praised of thee ;
and the true joy is to rejoice in thee.
Wherefore, thy name, O Lord, be praised, and not mine.
Thy works be magnified, and not mine, and thy goodness
be always lauded and blessed.
Thou art my glory, and the joy of my heart ; in thee
shall I glory, and joy in thee, and not in myself, nor in any
worldly honour or dignity, which compared to thy eternal
glory is but a shadow and very vanity.
O Lord, we live here in great darkness, and are soon
deceived with the vanities of this world ; and are soon
grieved with a little trouble ; yet, if I could behold myself
well, I should plainly see that what trouble soever I have
suffered, it hath justly come upon me, because I have
sinned, and grievously offended thee. To me, therefore,
confusion and despite is due ; but to thee laud, honour,
and glory.
Lord, send me help in my troubles, for man's help is
little worth.
How often have I been disappointed, where I thought I
should have found friendship ! And how often have I found
it where I least thought !
Wherefore it is a vain thing to trust in man, for the true
trust and health of man is only in thee.
Blessed be thou, Lord, therefore, in all things that
Prayers and Meditations. 23
happen unto us, for we are weak and unstable, soon de
ceived, and soon changed from one thing to another.
O Lord God, most righteous Judge, strong and patient,
who knowest the frailty and malice of man ; be thou my
whole strength and comfort in all necessities, for mine own
conscience, Lord, sufficeth not.
Wherefore, to thy mercy I do appeal, seeing no man may
be justified, nor appear righteous in thy sight, if thou ex
amine him after thy justice.
Oh blessed mansion of thy heavenly city ! oh most clear
day of eternity which the night may never darken ! This is
the day, alway clear and joyful ; always sure, and never
changing its state.
Would to God this day might shortly appear and shine
upon us, and that these worldly fantasies were at an end.
This day shineth clearly to thy saints in heaven, with
everlasting brightness ; but to us pilgrims on earth it shineth
obscurely, and as through a mirror or glass.
The heavenly citizens know how joyous this day is ; but
we outlaws, the children of Eve, weep and wail the bitter
tediousness of our day, that is, of this present life, short
and evil, full of sorrow and anguish ; where man is
oftentimes denied with sin, encumbered with affliction, dis
quieted with troubles, wrapped in cares, busied with vani
ties, blinded with errors, overcharged with labours, vexed
with temptations, overcome with vain delights and plea
sures of the world, and grievously tormented with penury
and want.
O when shall the end come of all these miseries ? When
shall I be clearly delivered from the bondage of sin?
When shall I, Lord, have only mind on thee, and fully
be glad and joyful in thee ?
When shall I be free without hinderance, and be in pet-
feet liberty, without grief of body and soul ?
When shall I have peace without trouble ? peace within
and without, and on every side stedfast and sure ?
Lord Jesus, when shall I stand and behold thee, and
have full sight and contemplation of thy glory ?
When shalt thou be to me all in all, and when shall I
be with thee in thy kingdom that thou hast ordained for
thine elect people from the beginning ?
1 am left here poor, and as an outlaw, in the land oi
mine enemies, where daily are battles and great misfortunes.
Comfort mine exile, assuage my sorrow, for ali my desire
c2
24 Catherine Parr.
is to be with thee. It is to me an unpleasant burden, what
pleasure soever the world offereth me here.
I desire to have inward fruition in thee, but I cannot
attain thereto.
I covet to cleave fast to heavenly things, but worldly
affections pluck my mind downward.
I would subdue all evil affections, but they daily rebel
and rise against me, and will not be subject unto my spirit
Thus I, wretched creature, fight in myself, and am griev
ous to myself, while my spirit desireth to be upward, and
contrary, my flesh draweth me downward.
Oh what suffer I inwardly ! I go about to mind heavenly
things, and straight a great rabble of worldly thoughts
rush into my soul.
Therefore, Lord, be not long away, nor depart in thy
wrath from me. Send me the light of thy grace, destroy
in me all carnal desires.
Send forth the hot flames of thy love to burn and con
sume the hot fantasies of my mind.
Gather, O Lord, my senses and the powers of my soul
together in thee, and make me to despise all worldly things,
and by thy grace strongly to resist and overcome all
motions and occasions of sin. Help me, thou everlasting
truth, that no worldly guile nor vanity hereafter have power
to deceive me. Come also, thou heavenly sweetness, and
let all bitterness of sin flee far from me.
Pardon me and forgive me as oft as in my prayer my
mind is not surely fixed on thee.
For many times I am not there where I stand or sit, but
rather there whither my thoughts carry me.
For there I am where my thought is, and there as cus-
tomably is my thought, there is that I love.
And that oftentimes cometh into my mind which by cus
tom pleaseth me best, and delighteth me most to think
upon ; accordingly as thou dost say in thy gospel, Where a
man's treasure is, there is his heart.
Wherefore, if I love heaven I speak gladly thereof, and
of such things as are of God, and of that which appertained
to his honour, and to the glorifying of his holy name.
And if I love the world, I love to talk of worldly things,
and I joy anon in worldly felicity, and sorrow and lament
soon for worldly adversity.
If I love the flesh, I imagine oftentimes that which
pleaseth the flesh.
Prayers and Meditations. 25
If I love my soul, I delight much to speak and to hear
of things that are for my soul's health.
And whatsoever I love, of that I gladly hear and speak,
and bear the images of them still in my mind.
Blessed is that man, who for the love of the Lord setteth
not by the pleasures of this world, and learneth truly to
overcome himself, and with the fervour of spirit crucifieth
his flesh, so that in a clean and a pure conscience he may
offer his prayers to thee, and be accepted to have company
of thy blessed angels; all earthly things being excluded
from his heart.
Lord, and holy Father, be thou blessed now and ever ; for
as thou wilt, so is it done, and that thou dost is alway best.
Let me, thy humble and unworthy servant, joy only in
thee, and not in myself, nor in any thing else beside thee.
For thou, Lord, art rny gladness, my hope, my crown,
and all mine honour.
What hath thy servant but that he hath of thee, and
that without his desert. All things are thine, thou hast
created and made them.
I am poor, and have been in trouble and pain ever from
my youth, and my soul hath been in great heaviness
through manifold passions that come of the world and of
the flesh ; wherefore, Lord, I desire that I may have of thee
the joy of inward peace.
I ask of thee, to come to that rest which is ordained for
thy chosen children, that are fed and nourished with the
light of heavenly comforts, for without thy help I cannot
come to thee.
Lord, give me peace, give me inward joy, and then my
soul shall be full of heavenly melody, and devout and fer
vent in lauding and praising thee.
But if thou withdraw thyself from me, as thou hast
sometime done; then may not thy servant run the way of
thy commandments as I did before.
For it is not with me as it was when the lantern of thy
spiritual presence did shine upon my head, and I was
defended under the shadow of thy wings from all perils
and dangers.
O merciful Lord Jesus, ever to be praised, the time is
come that thou wilt prove thy servant, and rightful it is
that I shall now suffer somewhat for thee.
Now is the hour come that thou hast known from the
26 . Catherine Parr.
beginning, that thy servant for a time should outwardly be
set at naught, and inwardly to lean to thee; and that he
should be despised in the sight of the world, and be broken
with affliction, that he may after arise with thee in a new
light, and be clarified and made glorious in thy kingdom
of heaven.
holy Father, thou hast ordained it so to be, arid
it is done as thou hast commanded.
This is thy grace, O Lord, to thy friend, to suffer him
to be troubled in this world for thy love, how often soever
it be, and of what person soever it be, and in what manner
soever thou wilt suffer it to fall unto him. For without thy
will or bufferance what thing is done upon earth?
It is good to me, O Lord, that thou hast meekened me,
that I may thereby learn to know thy righteous judgments,
and to put from me all manner of presumption and stateli-
ness of heart. It is very profitable for me that confusion
hath covered my face, that I may learn thereby rather to
seek to thee for help and succour, than to man.
1 have thereby learned to dread thy secret and terrible
judgments, who scourgest the righteous with the sinner,
but not without equity and justice.
Lord, I yield thanks to thee that thou hast not spared
my sins, but hast punished me with scourges of love, and
hast sent me affliction and anguish, within and without
No creature under heaven may comfort me but thon,
Lord God, the heavenly physician of man's soul, who
strikest and healest. who bringest a man nigh to death,
and afterward restorest him to life again, that he may
thereby learn to know his own weakness and imbecility
and the more fully to trust in thee, O Lord.
Thy'discipline is laid upon me, and thy rod of correction
hath taught me, and under that rod I wholly submit me.
Strike my back and my bones as it shall please thee, and
make me to bow my crooked will unto thy will.
Make me a meek and a humble disciple, as thou hast
sometime done with me, that I may walk after thy will
To thee I commit myself to be corrected ; for better it is
to be corrected by thee here than in time to come.
Thou knowest all things, and nothing is hid from thee
that is in man's conscience.
Thou knowest all things to come before they befall ; and
it is not needful that any man teach thee, or warn thee of
any thing that is done upon the earth.
Prayers and Meditations. 27
Thou knowest what is profitable for me, and how much
tribulations help to do away the rust of sin in me.
Do with me after thy pleasure ; I am a sinful wretch, to
none so well known as to thee.
Grant me, Lord, to know that which is necessary to be
known ; to love that which is to be loved ; to desire that
which pleaseth thee ; to regard that which is precious in
thy sight ; and to refuse that which is vile before thee.
Suffer me not to judge thy mysteries after my outward
senses, nor to give sentence after the hearing of the ig
norant, but by true judgment to discern things spiritual ;
and above all things alway to search and follow thy will
and pleasure.
Lord Jesus, thou art all my riches, and all that I
have, I have it of thee.
But what am I, Lord, that I dare speak to thee ? I am
thy poor creature, and a worm most abject.
Behold, Lord, I have naught, and of myself I am
naught worth ; thou art only God, righteous and holy ;
thou orderest all things, thou givest all things, and thou
fulfillest all things with goodness.
1 am a sinner, barren and void of all godly virtue. Re
member thy mercies, and fill my heart with plenty of thy
jgrace, for thou wilt not that thy works in me should be
made in vain.
How may I bear the misery of this life except thy grace
and mercy do comfort me ?
Turn not thy face from me, defer not the visiting of me,
withdraw not thy comforts, lest haply my soul be made as
dry earth, without the water of grace.
Teach me, Lord, to fulfil thy will, to live meekly and
worthily before thee, for thou art all my wisdom and know
ledge, thou art he that knowest me as I am, that knewest
me before the world was made, and before I was born or
brought into this life. To thee, O Lord, be honour, glory,
and praise, for ever and ever. Amen.
PRAISE BE TO THE GOD ETERNAL. AMEN.
A Prayer for the King and Queen's Majesties.
O LORD Jesu Christ, most high, most mighty, King of
kings, Lord of lords, the only Ruler of princes, the very
Son of God, on whose right hand sitting, dost from thy
2S Catherine Parr.
throne behold all the dwellers upon earth : with most lowly
hearts we beseech thee, vouchsafe with favourable regard
to behold our most gracious sovereigns, the king and queen's
majesties, and so replenish them with the grace of thy
Holy Spirit, that they alway incline to thy will and walk
in thy way : keep them far from ignorance, and through
thy gift let prudence and knowledge alway abound in their
royal hearts. So instruct them, O Lord Jesu, reigning
upon us in earth, that their majesties alway obey thy
Divine Majesty in fear and dread. Endue them plentifully
with heavenly gifts. Grant them in health and wealth long
to live. Heap glory and honour upon them. Gladden
them with the joy of thy countenance. So strengthen
them that they may vanquish and overcome all their and
our foes, and be dreaded and feared of all the enemies of
their realms.
THE
LAMENTATION OR COMPLAINT
F
A SINNER,
HADE BY THE HOST VIRTUOUS AND RIGHT GRACIOUS LADY
QUEEN CATHERINE, (PARR,)
BEWAILING THE IGNORANCE OF HER BLIND LIFE,
LED IN SUPERSTITION.
VERY PROFITABLE TO THE AMENDMENT OF OUR LIVES.
Set forth and put in print at the instant desire of the right gracious
lady, Catherine, duchess of Suffolk, and the earnest request of the right
honourable lord William Parr, marquess of Northampton.
First printed 1548.
TO THE READER.
William Cecil having taken much profit by the reading of this
treatise following 1 , wisheth unto every Christian by the reading
thereof, like profit, with increase from God.
Most gentle and Christian reader, if matters should be rather
confirmed by their reporters, than the reports warranted by the
matters, I might justly bewail our time, wherein evil deeds are
well worded, and good deeds called evil. But sincere truth is,
that things are not good for their praises, but are praised for their
goodness. I do not move thee to like this Christian treatise, be
cause I have mind to praise it ; but I exhort thee to mind it ;
and, for the goodness, thou shalt allow it ; for whose liking I
labour not to obtain, only, moved by mine example, their judg
ment I regard, chiefly confirmed by the matter. Truly, our time
is so disposed to grant good names to evil fruits, and excellent
tenns to mean works, that neither can good deeds enjoy their due
names, being defrauded by the evil ; neither excellent works can
possess their worthy terms, being forestalled by the mean ; inso
much that men seek, rather, how much they can, than how much
they ought to say ; inclining- more to their pleasure, than to their
judgment, and to show themselves rather eloquent, than the
matter good ; so that neither the goodness of the cause can move
them to say more, neither the evilness less. For, if the excellency
of this Christian contemplation, either for the goodness appearing
herein to marvel, either for the profit ensuing 1 hereupon to the
c 3
30 Catherine Parr.
reader, should he with due commendation followed ; I, of ne
cessity, should either travail to find out new words, the old being 1
anticipated by evil matters, or wish that the common speech of
praising- were spared, until convenient matters were found to
spend it ; such is the plenty of praising 1 and scarceness of de
serving 1 .
Wherefore, lacking 1 the manner in words, and not the matter
in deed of high commendation, I am compelled to keep in my
judgment with silence, trusting 1 that whom my report could not
nave moved to like this present treatise, the worthiness of the
matter shall compel to give it honour.
Any earthly man would soon be stirred to see some mystery of
magic, or practice of alchymy, or, perchance, some enchantment
of elements ; but thou, who art christened, hast here a wonder
ful mystery of the mercy of God, a heavenly practice of regene
ration, a spiritual enchantment of the grace of God. If joy and
triumph be showed, when a king-'s child is born into the world,
what joy is sufficient, when God's child is regenerated from
.heaven. The one is flesh, which is born of flesh ; the other is
spirit, which is born of Spirit. The one, also, shall wither like
the grass of the earth in short time ; the other shall live in
heaven beyond all time. If the finding of one lost sheep be
more joyful than the having 1 of ninety and nine ; what, joy is it,
to consider the return of a strav child of almighty God, whose
return teacheth the ninety and nine to come to their fold ! Even
such cause of joy is this, that the angels in heaven take comfort
herein. Be thou, therefore, joyful, when a noble child is newly
born ; show thyself glad when the lost sheep hath won* the whole
flock ; be thou not sad where angels rejoice.
Here mayest thou see one, if the kind may move thee, a
woman ; if degree may provoke thee, a woman of high estate ;
by birth made noble, by marriag-e most noble, by wisdom godly,
by a mighty kingf, an excellent queen ; by a famous Henry, a
renowned Catherine ; a wife to him that was a king 1 to realms ;
refusing 1 the world wherein she was lost, to obtain heaven, wherein
she may be saved ; abhorring sin, which made her bound, to re
ceive grace, whereby she may be free ; despising- flesh, the cause
of corruption, to put on the Spirit, the cause of sanctification ;
forsaking 1 ignorance, wherein she was blind, to come to know
ledge, whereby she may see ; removing 1 superstition, wherewith
she was smothered, to embrace true religion, wherewith she may
revive.
The fruit of this treatise, good reader, is thine amendment ;
this only had, the writer is satisfied. This gixxl lady thought no
shame to detest her sin to obtain remission ; no vileness to be
come nothing, to be a member of Him who is all things in all ;
no folly to forget the wisdom of the world, to learn the simplicity
of the gospel at the last ; no displeasantness to submit herself tu
* Rtturned to.
Tfie Lamentation of a Sinner. 31
the school of the cross, the learning of the crucifix, the book of
our redemption the very absolute library of God's mercy and
wisdom. This way, thought she, her honour increased, and her
state permanent, to make her earthly honour heavenly, and neg
lect the transitory for the everlasting.
Of this I would have thee warned, that the profit may ensue.
These great mysteries and graces are not well perceived, except
they are surely studied ; neither are they perfectly studied, ex
cept they are diligently practised ; neither profitably practised
without amendment. See and learn hereby what she hath done,
then mayest thou practise and amend that thou canst do ; so shalt
thou practise with ease, having a guide, and amend with profit,
having a zeal. It is easier to see these, than to learn ; begin at
the easiest to come to the harder ; see thou her confession, that
thou mayest learn her repentance ; practise her perseverance,
that thou mayest have like amendment; despise thyself in es
chewing vice, that thou mayest please God in asking grace ; let
not shame hinder the confession, which hindered not the offence.
Be thou sure, " if we acknowledge our sins, God is faithful to
forgive us, and to cleanse us from all unrighteousness." Obey
the prophets saying, " Declare thy ways to the Lord."
Thus far thou mayest learn to know thyself : next this, be
thou as diligent to relieve thyself in God's mercy, as thou hast
been to relieve thyself in thine own repentance. For God hath
concluded all things under sin, because he would have mercy
upon all ; who hath also borne our sins in his body upon the
tree, that we should be delivered from sin, and should live unto
righteousness, by whose stripes we are healed. Here is our
anchor ; here is our shepherd ; here we are made whole ; here is
our life, our redemption, our salvation, and our bliss ; let us,
therefore, now feed, by this gracious queen's example, and be not
ashamed to become in confession publicans, since this noble lady
will be no pharisee.
And, to all ladies of estate, I wish as earnest mind, to follow
our queen in virtue as in honour, that they might once appear to
prefer God before the world, and be honourable in religion, who
now are honourable in vanities ; so shall they, as in some virtu
ous ladies of right high estate it is with great comfort seen,
taste of this freedom of remission of the everlasting bliss, which
exceeds all thoughts and understandings, and is prepared for the
holy in spirit, ^or the which, let us, with our intercession, iu
holiness and pureness of life, offer ourselves to the heavenly
Father, an undefiled host.* To whom be eternal praise and glory,
throughout the earth, without end. Amen.t
* Sacrifice, victim. Romans xii. 1.
t Sir William Cecil, the author of this preface, was the great lord
Burleigh, he owed his first introduction to Henry VIII. to the success
ful disputation with two Romish priests. During a long and acliv#
life he constantly laboured to promote the reformation.
THE
LAMENTATION OF A SINNER.
THE FIRST CHAPTER.
Of an humble confession of sins to the glory nf God.
WHEN I consider, in the bethinking of mine evil and
wretched former life, mine obstinate, stony, and untractable
heart, to have so much exceeded in evilness, that it hath
not only neglected, yea contemned, and despised God's
holy precepts and commandments ; but, also, embraced,
received, and esteemed, vain, foolish, and feigned trifles, I
am partly, by the hate I owe to sin, which hath reigned in
me, and partly, by the love I owe to all Christians, whom I
am content to edify ; even, with the example of mine own
shame, forced, and constrained, with my heart and words,
to confess and declare to the world, how ingrate, negligent,
unkind, and stubborn, I have been to God my Creator,
and how beneficial, merciful, and gentle, he hath been
always to me his creature, being such a miserable and
wretched sinner.
Truly, I have taken no little small thing upon me.
First, to set forth my whole stubbornness and contempt in
words ; the which is incomprehensible in thought, as it is
in the nineteenth Psalm,Who understandeth his faults ? Next
this, to declare the excellent beneficence, mercy, and good
ness of God, which is infinite, and immeasurable. Neither
can all the words of angels and men make relation thereof,
as appertaineth to his most high goodness. Who is he,
that is not forced to confess the same, if he consider what
he hath received of God, and doth daily receive ? Yea, if
men would not acknowledge and confess the same, the
stones would cry it out. Truly, I am constrained and
forced to speak, and write thereof, to mine own confusion
and shame, but to the glory and praise of God. For he,
as a loving Father, of most abundant and high goodness,
hath heaped upon me innumerable benefits ; and I,
The Lamentation of a Sinner. 35
contrary, have heaped manifold sins, despising that which
was good, holy, pleasant, and acceptable in his sight, and
choosing that which was delicious, pleasant, and acceptable,
in my sight.
And no marvel it was that I so did, for I would not
learn to know the Lord, and his ways r but loved darkness
better than light, yea, darkness seemed to me light. I
embraced ignorance, as perfect knowledge, and knowledge
seemed to me superfluous and vain. I regarded little God's
word, but gave myself to vanities, and shadows of the
world. I forsook him, in whom all truth is and followed,
the vain, foolish imaginations of my heart. I would have
covered my sins with the pretence of holiness ; I called
superstition godly meaning, and true holiness error. The
Lord did speak many pleasant and sweet words unto me,
and I would not hear ; he called me diversely, but through
frowardness, I would not answer.
Mine evils and miseries are so many, and so great, that
they can accuse me even to my face. Oh, how miserably
and wretchedly am I confounded, when, for the multitude
and greatness of my sins, I am compelled to accuse myself!
Was it not a marvellous unkindness, when God did speak
to me, and also call to me, that I would not answer him ?
What man, so called, would not have heard? Or what
man, hearing, would not have answered ? If an earthly
prince had spoken, or called, I suppose there are none, but
would willingly have done both. Now, therefore, what a
wretch and caitiff am I, that, when the Prince of princes,
the King of kings, did speak many pleasant and gentle
words unto nae, and also called me so many and sundry
times, that they cannot be numbered ; and yet, notwith
standing these great signs and tokens of love, I would not
come unto him, but hid myself out of his sight, seeking
many crooked and by-ways, wherein I walked so long, that
I had wholly lost his sight. And no marvel, or wonder,
for I had a blind guide, called Ignorance, who dimmed so
mine eyes, that I could never perfectly get any sight of the
fair, goodly, straight, and right ways of his doctrine ; but
continually travelled, uncomfortably, in foul, wicked
crooked, and perverse ways ; yea, and because they were
so much haunted of many, I could not think, but that I
walked in the perfect and right way, having more regard
to the number of the walkers, than to the order of the
walking ; believing also, most assuredly, with company, to
&4 Catherine Parr
have walked to heaven, whereas, I am most suie, they
would have brought me down to hell.
I forsook the spiritual honouring of the true living God,
and worshipped visible idols, and images made of men's
hands, believing, by them, to have gotten heaven ; yea, to
say the truth, I made a great idol of myself, for I loved
myself better than God. And, certainly, look, how many
things are loved, or preferred, in our hearts, before God, so
many are taken and esteemed for idols, and false gods.
Alas ! how have I violated this holy, pure, and most high
precept and commandment of the love of God ! Which
precept bindeth me to love him with my whole heart, mind,
force, strength, and understanding : and I, like unto an
evil, wicked, and disobedient child, have given my will,
power, and senses, to the contrary, making, almost, of
every earthly and carnal thing, a god !
Furthermore, the blood of Christ was not reputed by
me sufficient for to wash me from the filth of my sins;
neither such ways, as he had appointed by his word ; but
I sought for such riffraff as the bishop of Rome hath
planted in his tyranny and kingdom, trusting, with great
confidence, by the virtue and holiness of them, to receive
full remission of my sins. And so I did, as much as was
in me, obfuscate* and darken the great benefit of Christ's
passion, than the which, no thought can conceive anything
of more value. There cannot be done so great an injury
and displeasure to almighty God, our Father, as to tread
under foot Christ, his only begotten and well beloved Son.
All other sins in the world, gathered together in one, are
not so heinous and detestable in the sight of God. And
no wonder, for, in Christ crucified, God doth show himself
most noble and glorious, even an almighty God, and most
loving Father, in his only dear and chosen blessed Son.
And, therefore, I count myself one of the most wicked
and miserable sinners in the world, because I have been so
much contrary to Christ my Saviour. St. Paul desired to
know nothing, but Christ crucified ; after he had been rapt
into the third heaven, where he heard such secrets, as were
not convenient and meet to utter to men, but counted all
his works and doings as nothing to win Christ. And I,
most presumptuously thinking nothing of Christ crucified,
went about to set forth mine own righteousness, saying,
with the proud pharisee, " Good Lord, I thank thee, I am
* Obscure.
The. Lamentation of a Sinner. 35
not like other men : I am none adulterer, nor fornicator,
and so forth ;" with such like words of vain glory, extolling
myself, and despising others ; working as an hired servant
for wages, or else for reward ; and not, as a loving child,
only for very love, without respect of wages or reward, as
I ought to have done. Neither did I consider how benefi
cial a Father I had, who did show me his charity and
mercy, of his own mere grace and goodness, that, when
I was most his enemy, he sent his only begotten and well-
beloved Son into this worfd of wretchedness and misery, to
suffer most cruel and sharp death for my redemption. But
my heart was so stony and hard, that this great benefit was
never truly and lively printed in my heart, although, with
my words it was oft rehearsed, thinking myself to be
sufficiently instructed in the same, and being, indeed, in
blind ignorance ; and yet I stood so well in mine own
judgment and opinion, that I thought it vain to seek the
increase of my knowledge therein.
Paul calleth Christ the wisdom of God ; and, even the
same Christ, was, to me foolishness. My pride and blind
ness deceived me, and the hardness of my heart withstood
the growing of truth within it. Such were the fruits of my
carnal and human reason to have rotten ignorance in
price for ripe and seasonable knowledge ; such, also, is the
malice and wickedness that possesseth the hearts of men ;
such is the wisdom and pleasing of the flesh. I professed
Christ in my baptism, when I began to live, but I swerved
from him after baptism, in continuance of my living, even
as the heathen, which never had begun.
Christ was innocent, and void of all sin ; and I wallowed
in filthy sin, and was free from no sin. Christ was obedient
unto his Father, even to the death of the cross ; and I dis
obedient, and most stubborn, even to the confusion of truth.
Christ was meek and humble in heart, and I most proud
and vain-glorious. Christ despised the world, with all the
vanities thereof, and I made it my god, because of the
vanities. Christ came to serve his brethren, and I coveted
to rule over them. Christ despised worldly honour, and I
much delighted to attain the same. Christ loved the base
and simple things of the world, and I esteemed the most
fair anil pleasant things. Christ loved poverty, and I wealth.
Christ was gentle and merciful to the poor, and I hard
hearted and ungentle. Christ prayed for his enemies, and
I hated mine. Christ rejoiced in the conversion of sinners,
36 Catherine Parr.
and I was not grieved to see their reversion* to sin. By
this declaration, all creatures may perceive how far I was
from Christ, and without Christ ; yea, how contrary to
Christ, although I bare the name of a Christian : insomuch
that, if any man had said, I had been without Christ, I
would have stiffly denied and withstood the same ; and
yet, indeed, I neither knew Christ, nor wherefore he came.
As concerning the effect and purpose of his coming, I
had a certain vain and blind knowledge, both cold and
dead, which may be had with all sin ; as doth plainly ap
pear by this my confession and open declaration.
THE SECOND CHAPTER.
A Lamentation of a Sinner, with a hearty repentance in
Faith, to obtain absolution and remission, through the
merits of Christ.
WHAT cause now have I to lament, sigh, and weep, for
my life and time so evil spent ! With how much humility
and lowliness ought I to come, and acknowledge my sins
to God, giving him thanks, that it hath pleased him, of his
abundant goodness, to give me time of repentance ! For I
know my srns, in the consideration of them, to be so
grievous, and, in the number, so exceeding, that I have de
served, very often, eternal damnation. And for the defer
ring of God's wrath, so manifoldly due, I must incessantly
give thanks to the mercy of God ; beseeching also, that
the same delay of punishment cause not his plague to be
the sorer, since mine own conscience condemns my former
doings. But his mercy exceedeth all iniquity. And if I
should not thus hope, alas, what should I seek for refuge
and comfort? No mortal man is of power to help me;
and, for the multitude of my sins, I dare not lift up mine
eyes to heaven, where the seat of judgment is, I have so
much offended my God. What ! shall I fall in desperation ?
Nay, I will call upon Christ, the Light of the world, the
Fountain of life, the Relief of all careful consciences, the
Peacemaker between God and man, and the only health
and comfort of all true repentant sinners.
He can, by his almighty power, save me, and deliver me
out of this miserable state, and hath will, by his mercy, to
save even the whole sin of the world. I have no hope nor
* Turning agaiu
The Lamentation of a Sinner. 37
confidence in any creature, neither in heaven nor earth, but
in Christ, my whole and only Saviour. . He came into the
world to save sinners, and to heal them that are sick ; tor
he said, The whole have no need of the physician. Behold,
Lord, how I come to thee, a sinner sick, and grievously
wounded ; I ask not bread, but the crumbs that fall from the
children's table. Cast me not out of thy sight, although
I have deserved to be cast into hell fire.
If I should look upon my sin, and not upon thy mercy,
I should despair ; for, in myself, I find nothing to save
me, but a dunghill of wickedness to condemn me. If I
should hope, by mine own strength and power, to come out
of this maze of iniquity and wickedness, wherein I have
walked so long, I should be deceived. For I am so
ignorant, blind, weak, and feeble, that I cannot bring
myself out of this entangled and wayward maze ; but, the
more I seek means and ways to wind myself out, the more
I am wrapped and tangled therein.
So that I perceive my striving therein to be hinderance,
my travail to be labour spent in going back. It is the
hand of the Lord that can, and will, bring me out of the
endless maze of death. For, without I be prevented by
the grace of the Lord, I cannot ask forgiveness, nor be
repentant, or sorry for them. There is no man can avow
that Christ is the only Saviour of the world, but by the
Holy Ghost ; yea, as St. Paul saith, no man can say, The
Lord Jesus, but by the Holy Ghost. The Spirit helpeth
our infirmity, and maketh continual intercession for us,
with such sorrowful groanings as cannot be expressed.
Therefore, I will first require, and pray the Lord, to
give me his Holy Spirit, to teach me to avow, that Christ
is the Saviour of the world, and to utter these words,
" The Lord Jesus ;" and, finally, to help mine infirmities,
and to intercede, or entreat for me. For I am most certain
and sure, that no creature, in heaven or earth, is of power,
or can, by any mean, help me ; but God, who is omnipo
tent, almighty, beneficial, and merciful, wellwilling, and
loving, to all those that call, and put their whole confidence
and trust in him. And, therefore, I will seek none other
means, nor advocate, but Christ's holy spirit ; who is only
the Advocate and Mediator between God and man, to
help and relieve me.
Catherine Parr.
THE THIRD CHAPTER.
What true Faith worketh in the ouJ of a Sinner.
BUT now, what maketh me so boH and hardy, to pre
sume to come to the Lord with such audacity and boldness,
being so great a sinner ? Truly, nothing, but his own
word. For he saith, " Come to me, all ye that labour, and
are burdened, and I shall refresh you." What gentle,
merciful, and comfortable words are these to all sinners !
Were he not a frantic, mad, beastlike, and foolish man, that
would run for aid, help, or refuge to any other creature ?
What a most gracious, comfortable, and gentle saying was
this, with such pleasant and sweet words to allure his very
enemies to come unto him ! Is there any worldly prince,
or magistrate, that would show such clemency and mercy
to their disobedient and rebellious subjects, having offended
them? I suppose they would not wilh such words allure
them, except it were to call those whom they cannot take,
and punish them being taken. But even as Christ is Prince
of princes, and Lord of lords, so his charity and mercy ex-
ceedeth and surmounteth all others. Christ saith, If carnal
fathers do give good gifts to their children when they ask
them, how much more shall your heavenly Father, being in
substance all holy, and most highly good, give good gifts to
all them that ask him.
It is no small nor little gift that I now require, neither
think I myself worthy to receive such a noble gift, being so
ingrate, unkind, and wicked a child. But when I behold
the benignity, liberality, mercy, and goodness of the Lord,
I am encouraged, boldened, and stirred to ask such a noble
gift. The Lord is so bountiful and liberal, that he will
not have us satisfied and contented with one gift, neither to
ask simple and small gifts ; and therefore he promiseth and
bindeth himself by his word, to give good and beneficial gifts
to all them that ask Aim with true faith, without which
nothing can be done acceptable or pleasing to God ; for
faith is the foundation and ground of all other gifts, virtues,
and graces ; and therefore I will pray and say, Lord, in
crease my faith.
For this is the life everlasting, O Lord, that I must be
lieve thee to be the true God, and him whom that thou didst
send, Jesus Christ. By this faith I am assured, and by
The Lamentation of a Sinner. 39
this assurance I feel the remission of my sins. This is it
that maketh me bold, this is it that comfbrteth me, this is it
that quencheth all despair.
I know, O my Lord, thine eyes look upon my faith. St.
Paul saith, We are justified by faith in Christ, and not by
the deeds of the law ; for if righteousness come by the law,
then Christ died in vain. St. Paul meaneth not here a dead,
human, and historical faith, gotten by human industry ; but
a supernatural and lively faith, which worketh by charity,
as he himself plainly expresses. This dignity of faith is no
derogation to good works ; for out of this faith spring all
good works, yet we may not impute to the worthiness of
faith or works our justification before God, but ascribe and
give the worthiness of it wholly to the merits of Christ's
passion, and refer and attribute the knowledge and per
ceiving thereof only to faith ; whose very true and only
property it is to take, apprehend, and hold fast the promises
of God's mercy, which maketh us righteous; and to cause
me continually to hope for the same mercy, and in love to
work all manner of ways allowed in the scripture, that I
may be thankful for the same.
Thus 1 feel myself to come, as it were, in a new garment
before God ; and now by his mercy to be taken as just and
righteous, who, of late, without his mercy, was sinful and
wicked ; and by faith to obtain his mercy, the which the
untaithf'ul cannot enjoy. And although St. John extolleth
charity in his epistle, saying, that God is charity, and he
that dwelleth in charity dwelleth in God. Truly, charity
maketh men live like angels, and of the most furious, un
bridled, and carnal men, maketh meek lambs.
Yea, with how fervent a spirit ought I to call, cry, and
pray to the Lord to make his great charity to burn and
flame my heart, being stony and evil affected, that it never
would conceive nor regard the great, inestimable charity and
love of God, in sending his only begotten and dear beloved
Son into this vale of misery, to suffer the most cruel and
sharp death of the cross for my redemption. Yea, I never
had this unspeakable and most high charity and abundant
love of God printed and fixed in my heart duly, till it
pleased God of his mere grace, mercy, and pity, to open
mine eyes, making me to see and behold with the eye of
lively faith, Christ crucified to be mine only Saviour and
Redeemer. For then I began, and not before, to perceive
und see mine own ignorance and blindness ; the cause
40 Catherine Parr
thereof was that I would not learn to know Christ my
Saviour and Redeemer.
But when God, of his mere goodness, had thus opened
mine eyes, and made me see and behold Christ, the Wisdom
of God, the Light of the world, with a supernatural sight
of faith, all pleasures, vanities, honour, riches, wealth, and
aids of the world, began to wax bitter unto me. Then I
knew it was no illusion of the devil, nor false, nor human
doctrine I had received. When such success came thereof,
that I had in detestation and horror that which I erst so
much loved and esteemed, being of God forbidden that we
should love the world, or the vain pleasures and shadows in
the same, then began I to perceive that Christ was my only
Saviour and Redeemer ; and the same doctrine to be all
divine, holy, heavenly, and infused by grace into the hearts
of the faithful, which never can be attained by human doc
trine, knowledge, or reason, although they should travail and
labour for the same to the end of the world. Then began
I to dwell in God by charity, knowing, by the loving charity
of God in the remission of my sins, that God is charity, as
St. John saith. So that of my faith, whereby I came to
know God, and whereby it pleased God, even because I
trusted in him, to justify me, sprang this excellent charity
in my heart.
I think no less, but many will wonder and marvel at this
my saying, that I never knew Christ for my Saviour and
Redeemer until this time. For many have this opinion,
saying, Who knoweth not there is a Christ? Who, being
a Christian, doth not confess him his Saviour? And thus
believing their dead, human, historical faith and knowledge,
which they have learned in their scholastical books to be
the true infused faith and knowledge of Christ, which may
be had, as I said before, with all sin, they used to say, by
their own experience of themselves, that their faith doth not
justify them. And true it is, except they have this faith,
which I have declared here before, they shall never be
justified.
And yet it is not false that by faith only I am sure to be
justified. Even this is the cause that so many impugn this
office and duty of true faith, tecause so many lack the true
faith. And even as the faithful are forced to allow this true
faith, so the unfaithful can, in nowise probably, entreat
thereof; the one feeling in himself that which he saith, the
other not having in him tor to say.
The Lamentation of a Sinner. 41
I have certainly no curious learning to defend this matter
withal, but a simple zeal and earnest love to the truth in
spired of God, who promiseth to pour his Spirit upon all
flesh ; which I have, by the grace of God, whom I most
humbly honour, felt in myself to be true.
THE FOURTH CHAPTER.
Of the great Love of God towards mankind, and of th*
inward beholding of Christ crucified.
LET us therefore now, I pray you, by faith, behold and
consider the great charity and goodness of God, in sending
his Son to suffer death for our redemption when we were
his mortal enemies ; and after what sort and manner he
sent him.
First, It is to be considered, yea, to be undoubtedly and
with a perfect faith believed, that God sent him to us freely ;
for he did give him, and sold him not. A more noble and
rich gift he could not have given. He sent not a servant
or a friend, but his only Son, so dearly beloved ; not in
delights, riches, and honours, but in crosses, poverties, and
slanders ; not as a Lord, but as a servant, yea, and, in most
vile and painful sufferings, to wash us, not with water, but
with his own precious blood ; not from mire, but from the
puddle and filth of our iniquities. He hath given him not
to make us poor, but to enrich us with his divine virtues,
merits, and graces ; yea, and in him he hath given us all
good things, and finally himself, and with such great charity
as cannot be expressed.
Was it not a most high and abundant charity of God to
send Christ to shed his blood, to lose honour, life, and all
for his enemies ? Even in the time when we had done him
most injury he first showed his charity to us with nch
flames of love, that greater could not be showed. God 'n
Christ hath opened unto us, although we are weak and
blind of ourselves, that we may behold in this miserable estate
the great wisdom, goodness, and truth, with all the other
godly perfections which are in Christ. Therefore inwardly
to behold Christ crucified upon the cross is the best and
goodliest meditation that can be.
We may see also in Christ crucified the beauty of the
soul better than in all the books of the world : for who that
42 Catherine Parr.
with a lively faith seeth and feeleth in spirit that Christ, the
Son of God, is dead for the satisfying and purifying of the
soul, shall see that his soul is appointed for the very taber
nacle and mansion of the inestimable and incomprehensible
majesty and honour of God. We see also in Christ cruci
fied how vain and foolish the world is, and how that Christ,
being most wise, despised the same. We see also how
blind it is, because the same knoweth not Christ, but per-
secuteth him. We see also how unkind the world is, by
the killing of Christ in the time he did show it most favour.
How hard and obstinate was it that would not be mollified
with so many tears, such sweat, and so much bloodshed of
the Son of God, suffering with such great and high charity ?
Therefore he is now very blind that seeth not how vain,
foolish, false, ingrate, cruel, hard, wicked, and evil the
world is. We may also in Christ crucified weigh our sins,
as in a divine balance, how grievous and how weighty they
are, seeing they have crucified Christ ; for they would never
have been counterpoised but with the great and precious
weight of the blood of the Son of God. And therefore
God, of his high goodness, determined that his blessed
Son should rather suffer bloodshed than our sins should
have condemned us. We shall never know our own misery
and wretchedness but with the light of Christ crucified ;
then we shall see our own cruelty, when we feel his mercy ;
our own unrighteousness and iniquity, when we see his
righteousness and holiness. Therefore, to learn to know
truly our own sins is to study in the book of the crucifix,
by continual conversation in faith ; and to have perfect
and plentiful charity is to learn, first by faith, the charity
that is in God towards us.
We may see also in Christ upon the cross how great the
pains of hell, and how blessed the joys of heaven are ; and
what a sharp and painful thing it shall be to them that
shall be deprived of that sweet, happy, and glorious joy,
Christ. Then this crucifix is the book wherein God hath
included all things, and hath most compendiously written
therein all truth profitable and necessary for our salvation.
Therefore let us endeavour ourselves to study this book,
that we, being enlightened with the Spirit of God, may
give him thanks for so great a benefit.
The Lamentation of a Sinner. 43
THE FIFTH CHAPTER.
Of the glorious Victories of Christ over all Enemies.
IF we look further into this book we shall see Christ's
great victory upon the cross, which was so noble and mighty
that there never was other so noble or mighty, that there
never was, neither shall be such. If the victory and glory
of worldly princes were great because they did overcome
great hosts of men, how much was Christ's greater, which
vanquished not only the prince of this world, but all the ene
mies of God ; triumphing over persecution, injuries, vil-
lanies, slanders, yea, death, the world, sin, and the devil,
and brought to confusion all carnal prudence !
The princes of the world never did fight without the
strength of the world : Christ contrarily went to war even
against all the strength of the world. He fought, as David
did with Goliath, unarmed of all human wisdom and
policy, and without all worldly power and strength. Never
theless, he was fully replenished and armed with the whole
armour of the Spirit ; and in this one battle he overcame for
ever all his enemies. There was never so glorious a spoil,
neither a more rich and noble, than Christ was upon the
cross, who delivered all his elect from such a sharp and
miserable captivity. He had in his battle many stripes, yea,
und lost his life, but his victory was so much the greater.
Therefore, when I look upon the Son of God with a super
natural faith and light, so unarmed, naked, given up, and
alone, with humility, patience, liberality, modesty, gentle
ness, and with all other his divine virtues, beating down to
the ground all God's enemies, and making the soul of man
so fair and beautiful ; I am forced to say that his victory
and triumph was marvellous ; and therefore Christ well
deserved to have this noble title, Jesus of Nazareth, King
of the Jews.
But if we will particularly unfold and see his great vic
tories, let us first behold how he overcame sin with his inno-
cency, and confounded pride with his humility ; quenched
all worldly love with his charity, appeased the wrath of his
Father with his meekness, and turned hatred into love with
his so many benefits and godly zeal.
Christ hath not only overcome sin, but rather he hath
killed the same ; inasmuch as he hath satisfied for it him
self with the most holy sacrifice and oblation of his precious
44 Catherine Parr.
Dody in suffering most bitter and cruel death. Also after
another sort, that is, he giveth all those that love him so
much spirit, grace, virtue, and strength, that they may re
sist, impugn, and overcome sin, and not consent, neither
suffer it to reign in them. He hath also vanquished sin.
because he hath taken away the force of the same ; that is,
he hath cancelled the law, which was in evil men the occa
sionofsin. Therefore sin hath no power against them
that are, with the Holy Ghost, united to Christ ; in them
there is nothing worthy of damnation. And although the
dregs of Adam do remain, that is, our concupiscences, which
indeed are sins, nevertheless they are not imputed for sins,
if we be truly planted in Christ. It is true, that Christ
might have taken away all our immoderate affections, but
. he hath left them for the great glory of his Father, and for
his own greater triumph. As for example : when a prince
fights with his enemies, which sometime had the sove
reignty over his people, and subduing them, may kill them
if he will, yet he preserves and saves them ; and whereas
they were lords over his people, he makes them after to
serve whom they before had ruled. Now, in such a case
the prince shows himself a greater conqueror in that he hath
made them which were rulers to obey, and the subjects to
be lords over them to whom they served, than if he had
utterly destroyed them upon the conquest. For now he
leaves continual victory to them whom he redeemed,
whereas otherwise the occasion of victory was taken away
where none were left to be the subjects. Even so, in like
case, Christ hath left in us these concupiscences, to the
intent they should serve us to the exercise of our virtues,
where first they did reign over us to the exercise of our sin.
And it may be plainly seen, that whereas first they were
such impediments to us that we could not move ourselves
towards God, now, by Christ, we have so much slrength,
that notwithstanding the force of them, we may assuredly
walk to heaven. And although the children of God some
time do fall by frailty into some sin, yet, that falling maketh
them to humble themselves, and to acknowledge the good
ness of God, and to come to him for refuge and help.
Likewise Christ, by his death, hath overcome the prince
of devils with all his host, and hath destroyed them all.
For, as Paul saith, it is verified that Christ should break
the serpent's head, prophesied by God. And although the
devil tempt us, yet if by faith we are planted in Christ, we
The Lamentation of a Sinner 45
shall not perish, but rather by his temptation take great
force and might. So it is evident that the triumph, victory,
and glory of Christ is the greater, having in such sort sub
dued the devil ; that whereas he was prince and lord of the
world, holding all creatures in captivity, now Christ useth
him as an instrument to punish the wicked, and to exercise
and make strong the elect of God, in Christian warfare.
Christ likewise hath overcome death in a more glorious
manner, if it be possible, because he hath not taken it
away ; but leaving universally all subject to the same. He
hath given so much virtue and spirit, that whereas afore
we passed thereto with great fear, now we are bold through
the Spirit, for the sure hope of the resurrection, that we
receive it with joy. It is now no more bitter, but sweet ;
no more feared, but desired ; it is no death, but life.
And also it hath pleased God that the infirmities and
adversities do remain to the sight of the world ; but the
children of God are by Christ made so strong, righteous,
whole, and sound, that the troubles of the world are com
forts of the spirit, the passions of the flesh are medicines of
the soul ; for all manner of things work to their commo
dity and profit; for they in spirit feel that God their
Father doth govern them, and disposeth all things for their
benefit ; therefore they feel themselves sure. In persecu
tion, they are quiet and peaceful ; in trouble, they are
without weariness, fears, anxieties, suspicions, miseries; and,
finally, all the good and evil of the world worketh to their
commodity.
Moreover, they see that the triumph of Christ hath been
so great, that not only he hath subdued and vanquished all
our enemies and the power of them, but he hath over
thrown and vanquished them after such a sort, that all
things serve to our health. He might and could have taken
them all away, but where then should have been our vic
tory, palm, and crown ? For we daily have fights in the
flesh, and by the succour of grace have continual victories
over sin ; whereby we have cause to glorify God who, by
his Son, hath weakened our enemy the devil, and by his
Spirit giveth us strength to vanquish his offspring.
So do we acknowledge daily the great triumph of our
Saviour, and rejoice in our own rights ; the which we can
no wise impute to any wisdom of this world, seeing sin to
increase by it ; and where worldly wisdom most governeth,
there most sin ruleth ; for as the world is enemy to God,
CATHERINE PARR. D
46 Catherine Parr.
so also the wisdom thereof is adverse to God, and, there
fore, Christ hath declared, and discovered the same to be
foolishness. And, although he could have taken away all
worldly wisdom, yet he hath left it for his greater glory,
and tne triumph of his chosen vessels. For before, whereas
it was our ruler against God, now, by Christ, we are served
of it for God, as of a slave in worldly things ; albeit, in
supernatural things, the same is not to be understood.
And further, if, at any time men would impugn, and gain
say us with the wisdom of the world, yet we have, by
Christ, so much supernatural light of the truth, that we
make a mock of all those that repugn the truth.
Christ also, upon the cross, hath triumphed over the
world. First, because he hath discovered the same to be
naught; and that, although it was covered with the veil of
hypocrisy, and the vesture of moral virtues. Christ hath
showed, that, in God's sight, the righteousness of the world
is wickedness, and he hath yielded witness, that the works
of men, not regenerated by him in faith, are evil ; and so
Christ hath judged and condemned the world for naught.
Furthermore, he hath given to all his so much light and
spirit, that they know it, and dispraise the same ; yea and
tread it under their feet, with all vain honours-, dignities,
and pleasures ; not taking the fair promises, neither the
offers which it presents, nay, they rather make a scorn of
them. And, as for the threatenings and force of the world,
they nothing fear.
Now, therefore, we may see how great the victory and
triumph of Christ is, who hath delivered all those the
Father gave him from the power of the devil, cancelling
upon the cross the writing of our debts. For he hath
delivered us from the condemnation of sin, from the bond
age of the law, from the fear of death, from the danger of
the world, and from all evils in this life, and in the other
to come. And he hath enriched us, made us noble, and
most highly happy, after such a glorious and triumphant
way, as cannot with tongue be expressed ; and, therefore,
we are forced to say, his triumph is marvellous.
It is also seen and known, that Christ is the true Mes
siah ; for he hath delivered man from all evils, and by him
man hath all goodness, so that he is the true Messiah.
Therefore, all other helpers are but vain and counterfeited
saviours ; seeing that, by this, our Messiah, Christ, wholly
and only, we are delivered from all evils, and by him w
The Lamentation of a Sinner. 47
have all goodness. And that this is true, it is evident and
clear, because the very true Christian is a Christian by Christ.
And the true Christian feeleth inwardly, by Christ, so much
goodness of God, that even troublous life and death are
sweet unto him, and miseries are happiness. ' The true
Christian, by Christ, is disburdened from the servitude of
the law, having the law of grace, graven by the Spirit, in
habiting his heart, and from sin that reigned in him, from
the power of the infernal spirits, from damnation, and from
every evil ; and is made a son of God, a brother of Christ,
heir of heaven, and lord of the world ; so that, in Christ
and by Christ, he possesses all good things.
But let us know that Christ yet fighteth in spirit in his
elect vessels, and shall fight even to the day of judgment ;
at which day shall that great enemy, death, be wholly de
stroyed, and shall be no more. Then shall the children of
God rejoice i-n him, saying, O death, where is thy victory
and sting ? there shall be then no more trouble nor sin ;
nay, rather, none evil, but heaven for the good, and hell
for the wicked. Then shall wholly be discovered the vic
tory and triumph of Christ, who, according to Paul, shall
present unto his Father the kingdom, together with his
chosen saved by him.
It was no little favour towards his children, that Christ
was chosen of God to save us, his elect, so highly by the
way of the cross. Paul calleth it a grace, and a most sin
gular grace. We may well think, that he, having been to
the world so valiant a captain of God, was full of light,
grace, virtue, and spirit ; therefore, he might justly say,
" It is finished." We, seeing then that the triumph and
victory of our Captain Christ is so marvellous, glorious, and
noble, to the which war we are appointed ; let us force our
selves to follow him, with bearing our cross, that we may
have fellowship with him in his kingdom.
THE SIXTH CHAPTER.
That we ought to submit ourselves to the school of the cross,
and still look and learn in the book of the. cross.
TRULY, it may be most justly verified, that to behold
Christ crucified in spirit, is the best meditation that can be.
I certainly never knew mine own miseries and wretched
ness so well by book, admonition, or learning, as I have
D2
48 Catherine Parr
done by looking into the spiritual book of the cross. I
lament much I have passed so many years, not regarding
that divine book ; but I judged, and thought myself to be
well instructed in the same ; whereas now I am of this
opinion, that if God would suffer me to live here a thou
sand years, and I should study continually in the same
divine book, I should not be filled with the contemplation
thereof. Neither hold I myself contented, but always have
a great desire to learn and study more therein. I never
knew mine own wickedness, neither lamented for my sins
truly, until the time God inspired me with his grace, that
I looked in this book ; then I began to see perfectly, that
mine own power and strength could not help me, and that
I was in the Lord's hand, even as the clay is in the potter's
hand ; then I began to cry and to say :
" Alas ! Lord, that ever I have so wickedly offended thee,
being to me, from the beginning, so gracious, and so good
a Father, and, most specially, now thou hast declared and
showed thy goodness unto me, when, in the time, I have
done thee most injury, to call me, and also to make me
know, and take thee for my Saviour and Redeemer."
Such are the wonderful works of God, to call sinners to re
pentance, and to make them to take Christ, his well-beloved
Son, for their Saviour; this is the gift of God, and of all
Christians to be required and desired. For, except this
great benefit of Christ crucified be felt and fixed surely in
man's heart, there can no good work be done acceptable
before God ; for in Christ is all fulness of the Godhead,
and in him are hid all the treasures of wisdom and know
ledge : even he is the water of life, whereof whosoever
-shall drink, he shall never more thirst, but it shall be in
him a well of water, springing up into everlasting life.
St. Paul saith, There is no damnation to them that are in
Christ, which walk not after the flesh, but after the Spirit.
Moreover he saith, If, when we were enemies, we were re
conciled to God, by the death of his Son, much more,
seeing we are reconciled, we shall be preserved by his death.
It is no little or small benefit we have received by Christ,
if we consider what he hath done for us, as I have per
fectly declared heretofore. Wherefore, I pray the Lord,
that this great benefit of Christ crucified may be stedfastly
fixed and printed in all Christians' hearts, that they may be
true lovers of God, and work as children, for love, and not as
servants, compelled with threatenings, or provoked with hire.
The Lamentation of a Sinner 49
The sincere and pure lovers of God do embrace Christ
with such fervency of spirit, that they rejoice in hope, are
bold in danger, sutler in adversity, continue in prayer,
bless their persecutors. Further, they are not wise in
their own opinion, neither high-minded in their prosperity,
neither abashed in their adversity, but humble and gentle .
always to all men. For they know, by their faith, they are
members all of one body, and that they have all possessed
one God, one faith, one baptism, one joy, and one sal
vation. If these pure and sincere lovers of God were
thickly sown, there should not be so much contention and
strife growing on the fields of our religion as there is.
Well, I shall pray to the Lord to take all contention and
strife away,nd that the sowers of sedition may have mind
to (.ease their labour, or to sow it among the stones, and to
have grace to sow gracious virtues, where they may both
take root, and bring forth fruit, with sending also a godly
unity and concord amongst all Christians, that we may
serve the Lord in true holiness of life.
THE SEVENTH CHAPTER.
A chriffianbewailingthe miserable ignorance and blindness
of men.
THE example of good living is required of all Christians ,
but especially in the ecclesiastical pastors and shepherds.
For they are called in scripture, workmen with God, dis-
bursers of God's secrets, the light of the world, the salt of
the earth; at whose hands all others should take comfort in
working, knowledge of God's will, and sight to become
children of light, and to taste of seasonable wisdom. They
have, or should have, the Holy Spirit, abundantly to pro
nounce and set forth the word of God, in verity and truth.
If ignorance and blindness reign amongst us, they should,
with the truth of God's word, instruct and set us in the
truth, and direct us in the way of the Lord.
But thanks be given unto the Lord, that hath now senl
us such a godly and learned king, in these latter days, to
reign over us ; that, with the virtue and force of God's
word, hath taken away the veiis and mists of errors, and
brought us to the knowledge of the truth, by the light of
God's word ; which was so long hid and kept under, that
the people were nigh famished, and hungred, for lack of
bO Catherine Parr.
spiritual food. Such was the charity of the spiritual curates
and shepherds. But our Moses, and most godly wise
governor and king, hath delivered us out of the captivity
and bondage of Pharaoh. I mean by this Moses, king
Henry the eighth, my most sovereign favourable lord and
husband; one, if Moses had figured any more than Christ,
through the excellent grace of God, meet to be another
expressed verity of Moses's conquest over Pharaoh.* And
I mean by this Pharaoh, the bishop of Rome, who hath
been, and is a greater persecutor of all true Christians, than
ever was Pharaoh of the children of Israel ; for he is a
persecutor of the gospel and grace, a setter forth of all
superstition and counterfeit holiness, bringing many souls
to hell with his alchemy and counterfeit money, deceiving
the poor souls under the pretence of holiness ; but so much
*he greater shall be his damnation, because he deceiveth
nnd robbeth under Christ's mantle. The Lord keep and
defend all men from his jugglings and sleights, but especially
the poor, simple, and unlearned souls. And this lesson I
would all men had of him, that, when they began to mis-
like his doing, then only begin they to like God, and cer
tainly not before.
As for the spiritual pastors and shepherds, I think they
will cleave and stick to the word of God, even to the
death ; to vanquish all God's enemies, if need shall require ;
all respects of honour, dignity, riches, wealth, and their
private commodities, laid apart ; following also the exam
ples of Christ, and his chosen apostles, in preaching and
teaching sincere and wholesome doctrine, and such things
as make for peace, with godly lessons, wherewith they may
edify others; that every man may walk after his vocation in
holiness of life, in unity and concord, which unity is to be
desired of all true Christians.
It is much to be lamented, the schisms, varieties, conten
tions, and disputations that have been, and are in the
world about the Christian religion, and no agreement nor
concord of the same among the learned men. Truly, the
devil hath been the sower of the seed of sedition, and shall
be the. maintainer of it, even till God's will be fulfilled.
Although these expressions are too favourable for one who was
such a slave to his appetites and lusts, yet it must not be forgotten
that to Henry the eighth we are indebted, as an instrument, for the
scriptures in our own language, and for the beginning of the reforma
tion. He was a coarse instrument, yet well suited to break the iron
bands of popery.
The Lamentation of a Sinner. 51
There is no war so cruel and evil as (his, for the war with
sword killeth but the bodies, and this slayeth many souls ;
for the poor unlearned persons remain confused, and
almost every one believeth and worketh after his own way ;
and yet there is but one truth of God's word, by the which
we shall be saved. Happy are they that receive it, and
most unhappy are they which neglect and persecute the
same. For it shall be more easy for Sodom and Gomor
rah, at the day of judgment, than for them. And not
without just cause, if we consider the benevolence, good
ness, and mercy of God, who hath declared his charity
towards us, greater, and more inestimable, than ever he
did to the Hebrews. For they lived under shadows and
figures, and were bound to the law. And Christ, we being
his greatest enemies, hath delivered us from the bondage of
the law, and hath fulfilled all that was figured in their law,
and also in their prophecies ; shedding his own precious
blood to make us the children of his Father, and his
brethren, and hath made us free, setting us in a godly
liberty ; I mean not license to sin, as many are glad to
interpret the same, when Christian liberty is godly en
treated of.
Truly, it is no good spirit that moveth men to find fault
at every thing, and when things may be well taken, to per
vert them into an evil sense and meaning. There are in
the world many speakers of holiness and good works, but
very rare and seldom is declared, which are the good and
holy works. The works of the Spirit are almost never
spoken of, and, therefore, very few know what they are.
I am able to show the ignorance of the people to be great,
not in this matter alone, but in many others, the which were
most necessary for Christians to know. Because I have
had just proof of the same, it makes me thus much to say,
with no little sorrow and grief in my heart, for such a
miserable ignorance and blindness amongst the people.
I doubt not but we can all say, " Lord, Lord ;" but I
fear God may say unto us, This people honoureth me
with their lips, but their hearts are far from me. God de-
sireth nothing but the heart, and saith, He will be wor
shipped in spirit and truth. Christ condemned all hypocrisy
and feigned holiness, and taught sincere, pure, and true
godliness ; but we, worse than frantic, or blind, will not
follow Christ's doctrine, but trust to men's doctrines, judg
ments, and sayings, which bedims our eyes, and so the
52 Catherine Parr.
bUnd lead the blind, and both fall into the ditch. Truly,
in my simple and unlearned judgment, no man's doctrine
is to be esteemed, or preferred, like unto Christ and the
apostles ; nor to be taught, as a perfect and true doctrine,
but even as it doth accord and agree with Ihe doctrine of
the gospel.
But yet, those that are called spiritual pastors, (although
they are most carnal, as very evidently and plainly appears
by their fruits,) are so blinded with the love of themselves,
and the world, that they extol men's inventions and doc
trines before the doctrine of the gospel. And when they
are not able to maintain their own inventions and doctrines
with any jot of the scripture, then they most cruelly per
secute them that are contrary to the same. Are such the
lovers of Christ? Nay, nay, they are the lovers of the
wicked mammon, neither regarding God, nor his honour.
For filthy lucre hath made them almost mad, but frantic
they are doubtless. Is not this miserable state of spiritual
men in the world much to be lamented of all good chris-
tians ? But yet I cannot allow, neither praise all kind of
lamentation, but such as may stand with Christian charity.
THE EIGHTH CHAPTER.
Of the fruits and rules of true Christianity for men to follow.
CHARITY suffereth long, and is gentle, envieth not, up-
braideth no man, casteth frowardly no faults in men's teeth,
but referreth all things to God ; being angry without sin,
reforming others without slanders, carrying ever a store
house of mild words to pierce the stony-hearted men. I
would that all Christians, like as they have professed Christ,
would so endeavour themselves to follow him in godly
living. For we have not put on Christ to live any more
to ourselves in the vanities, delights, and pleasures of the
world, and the flesh ; suffering the concupiscence and car
nality of the flesh to have its full swing, for we must walk
after the Spirit, and not after the flesh ; for the spirit is
spiritual, and coveteth spiritual things, and the flesh carnal,
and desireth carnal things. The men, regenerate by Christ,
despise the world and all the vanities and pleasures thereof;
they are no lovers of themselves, for they feel how evil and
infirm they are, not being able to do any good thing without
The Lamentation of a Sinner. 53
the help of God, from whom they acknowledge all goodness
to proceed.
They flatter not themselves with thinking every thing
to be good and holy which shineth to the world ; for they
know all external and outward works, be they ever so glo
rious and fair to the world, may be done of the evil as well
as of the good. And, therefore, they have in very little es
timation the outward show of holiness, because they are all
spiritual, casting up their eyes upon heavenly things ;
neither looking nor regarding the earthly things, for they
are to them vile and abject. They have also the simplicity
of the dove, and the policy of the serpent ; for, by simpli
city, they have a desire to do good to all men, and to hurt
no man, no, though they have occasion given ; and, by
policy, they give not, nor minister any just cause to any
man, whereby their doctrine might be reproved. They
are not, also, as a reed shaken with every wind ; but, when
they are blasted with the tempests and storms of the world,
then remain they most firm, stable, and quiet, feeling in
spirit, that God, as their best Father, doth send, and suffer
all things for their benefit and commodity. Christ is to
them a rule, a line, and example of Christian life ; they are
never offended at any thing, although occasion be ministered
unto them. For, like as Christ, when Peter would have
withdrawn him from death, answered, and said, " Go back
from me, Satan, for thou offendest me ;" that is, As much
as lieth in thee, thou givest me occasion with thy words to
make me withdraw myself from death, although I yield
not thereto ; for this, thy procurement, cannot extinguish
the burning desire I have to shed my blood for my chosen.
Even so the perfect men are never offended at anything ;
for, although the world were full of sin, they would not
withdraw themselves from doing of good, nor wax cold in
the love of the Lord. And much less would they be
moved to do evil, yea rather, they are so much the more
moved to do good.
The regenerated by Christ are never offended at the
works 01 God, because they know, by faith, that God doth
all things well ; and that he cannot err, either for want of
power, or by ignorance, or malice ; for they know him to
be almighty, and that he seeth all things, and is most
abundantly good. They see, and feel in spirit that of the
will most highly perfect, cannot but proceed most perfect
works. Likewise, they are not offended at the works of
u 3
54 Catherine Parr.
men ; for, if they are good, they are moved by them to
take occasion to follow them, and to acknowledge the
goodness of God, with giving of thanks, and praising his
name daily the more. But if they are indifferent, and
such as may be done with good and evil intents, they judge
the best part, thinking they may be done to a good purpose,
and so they are edified. But, if they are so evil, that they
cannot be taken in good part by any means, yet they are
not offended, although occasion be given ; nay, rather, they
are edified, inasmuch as they take occasion to be better,
though the contrary be ministered to them.
Then begin they to think and say thus ; If God had not
preserved me with his grace, I should have committed this
sin and worse. Oh how much am I bound to confess and
acknowledge the goodness of God ! They go also thinking
and saying further; He that hath sinned, may be one
of God's elect ; peradventure the Lord hath suffered him
to fall, to the intent he may the better know himself. I
know he is one of them that Christ hath shed his blood
for, and one of my Christian brethren ; truly, I will ad
monish and rebuke him, and, in case I find him in despair,
I will comfort him, and show him the great goodness and
mercy of God in Christ ; and, with godly consolations, I
will see if I can lift him up. And thus ye may see how
the men, regenerated by Christ, of every thing, win and
receive fruit.
THE NINTH CHAPTER.
Of the fruits of infidelity, and offence of weaklings
AND contrariwise, the younglings, and imperfect, are
offended at small trifles, taking every thing in evil part,
grudging and murmuring against their neighbour; and
so much the more, as they show themselves fervent in their
so doing, they are judged of the blind world, and of them
selves, great zeal-bearers to God. If this were the greatest
evil of these younglings, it were not the most evil ; but I
fear they are so blind and ignorant, that they are offended
also at good things, and judge nothing good, but such as
they embrace and esteem to be good, with murmuring
against all such as follow not their ways. If there are any
of this sort, the Lord give them the light of his truth, that
they may increase and grow in godly strength. I suppose.
The Lamentation of a Sinner. 55
if such younglings and imperfect had seen Christ and hi*
disciples, eat meat with unwashen hands, or not to have
fasted with the pharisees, they would have been offended,
seeing him to be a breaker of men's traditions. Their
affections dispose their eyes to see through other men, and
they see nothing in themselves ; where charity, although it
be most full of eyes, to see the faults of others, whom it
coveteth to amend, thinketh none evil, but discreetly and
rightly interpreteth all things, by the which every thing is
taken more justly and truly.
Now, these superstitious weaklings, if they had been
conversant with Christ, and had seen him lead his life,
sometime with women, sometime with Samaritans, with
publicans, sinners, and with the pharisees, they would have
murmured at him. Also, if they had seen Mary pour
upon Christ the precious ointment, they would have said,
with Judas, This ointment might have been sold, and
given to the poor. If they also had seen Christ, with
whips, drive out of the temple those that bought and sold,
they would forthwith have judged Christ to have been
troubled and moved with anger, and not by zeal of charity.
How would they have been offended, if they had seen him
go to the Jews' feast, heal a sick man upon the sabbath day,
practise with the woman of Samaria, yea, and show unto
her of his most divine doctrine and life ! They would have
taken occasion to have hated and persecuted him, as the
scribes and pharisees did ; and even so should Christ, the
Saviour of the world, have been to them an offence and
ruin.
There are another kind of little ones imperfect, which
are offended after this sort and manner. As when they see
one that is reputed and esteemed holy, to commit sin,
forthwith they learn to do that, and worse, and wax cold in
doing of good, and confirm themselves in evil ; and then
they excuse their wicked life, publishing the same with the
slander of their neighbour. If any man reprove them,
they say, Such a man did this, and worse. So it is evident
that such persons would deny Christ, if they saw other men
do the same. If they went to Rome, and saw the enor
mities of the prelates, which are said to reign there amongst
them, I doubt not, if they saw one of them sin, who was
reputed and taken for holy, their faith would be lost, but
not the faith of Christ, which they never possessed ; but
they should lose that human opinion which they had of
56 Catherine Parr.
tne goodness of the prelates. For, if they had the faith
of Christ, the Holy Ghost should be a witness unto them ;
the which should be mighty in them, that, in case all the
world would deny Christ, yet they would remain firm and
stable in the true faith.
The pharisees also took occasion of the evil of others,
to wax haughty and proud, taking themselves to be men
of greater perfection than any others because of their
virtue ; even as the pharisee did when he saw the publican's
submission. And so they are offended with every little
thing, judging evil, murmuring against their neighbour ;
and, for the same, they are of many reputed, and taken
for the more holy and good, whereas, indeed, they are the
. more wicked. The most wicked persons are offended ever,
at themselves ; for, at their little stability in goodness, and
of their detestable and evil life, they take occasion to de
spair, where they ought the more to commit themselves to
God, asking mercy for their offences ; and, forthwith, to
give thanks, that it hath pleased him of his goodness to
suffer them so long a time.
But what needs it any more to say that evil men are
offended even at the works of God ? They see God suffer
sinners, therefore, think they, sin displeases him not. And,
because they see not the good rewarded with riches, often
times they imagine that God loveth them not. It seemeth
to them God is partial, because he hath elected some, and
some reproved. And therefore they say, that the elected
are sure of salvation ; taking, by that, occasion to do evil
enough, saying, Whatsoever God hath determined, shall
be performed. If also they see the good men oppressed,
and the evil men exalted, they judge God to be unjust,
taking occasion to live evil, saying, Inasmuch as God
favoureth the naughty men, let us do evil enough, to the
intent he do us good. If then the wicked be offended,
even at God, it is no wonder if they are offended at those
that follow and walk in his paths and ways.
THK TENTH CHAPTER.
Of carnal gospellers, by whose evil living, God's truth i
shamefully slandered.
I WILI, now speak with great dolour and heaviness in
my heart, of a sort of people which are in the world, that
The Lamentation of a Sinner. 57
are called professors of the gospel, and, by their words, dc
declare and show they are much affected to the same. But,
I am afraid, some of them do build upon the sand, as
Simon Magus did, making a weak foundation. I mean,
they make not Christ their chief foundation ; professing
his doctrine, of a sincere, pure, and zealous mind ; but
either because they would be called gospellers, to procure
some credit and good opinion of the true and very favourers
of Christ's doctrine ; or to find out some carnal liberty, or
to be contentious disputers, finders, or rebukers of other
men's faults ; or else, finally, to please and flatter the world.
Such gospellers are an offence, and a slander to the word
of God, and make the wicked to rejoice and laugh at them,
saying, Behold, I pray you, their fair fruits. What charity,
what discretion, what godliness, holiness, or purity of life
is among them ? Are not they great avengers, foul gluttons,
slanderers, backbiters, adulterers, fornicators, swearers, and
blasphemers, yea, and wallow and tumble in all sins ? These
are the fruits of their doctrine.
And thus it may be seen how the word of God is evil
spoken of, through licentious and evil living ; and yet the
word of God is all holy, pure, sincere, and godly, being
the doctrine and occasion of all holy and pure living. It is
the wicked that pervert all good things into evil, for an
evil tree cannot bring forth good fruit ; and, when good
seed is sown in a barren and evil ground, it yieldeth no
good corn ; and so it fareth by the word of God. For,
when that is heard, and known of wicked men, it bringeth
no good fruit ; but when it is sown in good ground, I mean
the hearts of good people, it bringeth forth good fruit
abundantly ; so that the want and fault is in men, and not
in the word of God. I pray God, all men and women
may have grace to become meet tillage for the fruits of the
gospel, and to leave only the jangling of it. For, only
speaking of the gospel makes not men good Christians, but
good talkers, except their facts and works agree with the
same ; so then their speech is good, because their hearts
are good. And even as much talk of the word of God,
without practising the same in our living, is evil and detest
able in the sight of God ; so it is a lamentable thing to
hear, how there are many in the world that do not well
digest the reading of scripture, and do commend and
praise ignorance, and say, " That much knowledge of
God's word is the original of all dissension, schisms, and
b8 Catherine Parr.
contention ; and makes men haughty, proud, and pre
sumptuous, by reading of the same."
This manner of saying is no less than a plain blasphemy
against the Holy Ghost. For the Spirit of God is the
author of his word, and so the Holy Ghost is made the
author of evil, which is a most great blasphemy, and, as
the scripture saith, a sin that shall not be forgiven in this
world, neither in the other to come. It were all our parts
and duties to procure and seek all the ways and means
possible, to have more knowledge of God's word set forth
abroad in the world, and not to allow ignorance, and to
discommend knowledge of God's word, stopping the mouths
of the unlearned with subtle and crafty persuasions of
philosophy and sophistry, whereof comes no fruit, but a
great perturbation of the mind to the simple and ignorant,
not knowing which way to turn them. For, is it not
extreme wickedness to charge the holy, sanctified word of
God with the offences of man ? Or, to allege the scriptures
to be perilous learning, because certain readers thereof fall
into heresies ?
These men might be enforced by this kind of argument,
to forsake the use of fire, because fire burneth their neigh
bour's house ; or to abstain from meat and drink, because
they see many are surfeited. Oh blind hate ! They slander
God for man's offence, and excuse the man whom they see
offend, and blame the scripture which they cannot improve.
Yea, I have heard of some who have very well understood
the Latin tongue, that when they have heard learned men
persuade to the credit and belief of certain unwritten veri
ties, as they call them, which are not in scripture expressed,
and yet taught as doctrine apostolic, and necessary to be
believed ; they have been of this opinion, that the learned
men have more epistles written by the apostles of Christ,
than we have abroad in the canon of the Old and New
Testament, or are known of any, but only to them of the
clergy. Which belief I did not a little lament in my heart
to hear, that any creature should have such a blind, ignorant
opinion.
Some kind of simplicity is to be praised ; but this sim
plicity, without the verity, I can neither praise nor allow.
And thus it may be seen, how we, that are unlettered, re
main confused, unless God, of his grace, enlighten our
hearts and minds with a heavenly light and knowledge of
his will ; for we are given, of ourselves, to believe men
The Lamentation of a Sinner. 59
better than God. I pray God to send all learned men
the Spirit of God abundantly, that their doctrine may bring
forth the fruits thereof. I suppose there never was more
need of good doctrine to be set forth in the world, than
now in this age ; for the carnal children of Adam are so
wise in their generation, that, if it were possible, they would
deceive the children of light. The world loveth his own,
and, therefore, their facts and doings are highly esteemed
of the world ; but the children of God are hated, because
they are not of the world ; for their habitation is in heaven,
and they do despise the world as a most vile slave.
The fleshly children of Adam are so politic, subtle,
crafty, and wise, in their kind, that the elect should be de
ceived, if it were possible. For they are clothed with
Christ's garment in outer appearance, with a fair show of
all godliness and holiness in their words ; but they have so
shorn, nopped, and turned Christ's garment, and have so
disguised themselves, that the children of light, beholding
them with a spiritual eye, do account and take them for
men which have sold their master's garment, and have
stolen a piece of every man's garment ; yet, by their subtle
art, and crafty wits, they have so set those patches and
pieces together, that they do make the blind world and
carnal men to believe it is Christ's very mantle
THE ELEVENTH CHAPTER.
Of the virtuous properties of God's children, of whom
every one attendetli his vocation.
BUT the children of light know the contrary ; for they
are led by the Spirit of God to the knowledge of the truth,
and therefore they discern and judge all things right, and
know from whence they come, even from the bishop of
Rome and his members, the headspring of all pride, vain
glory, ambition, hypocrisy, and feigned holiness.
The children of God are not abashed, although the world
hate them ; they believe they are in the grace and favour
of God, and that he, as a best father, doth govern them in
all things, putting away from them all vain confidence and
trust in their own doings ; for they know they can do
nothing but sin, of themselves. They are not so foolish
and childish, as not to give God thanks for their election,
60 Catherine Parr.
which was before the beginning of the world ; for they
believe most surely they are of the chosen ; for the Holy
Ghost doth witness to their spirit, that they are the children
of God, and, therefore, they believe God better than man.
They say, with St. Paul, Who shall separate us from the
love of God ? Shall tribulation, anguish, persecution,
hunger, nakedness, peril, or sword ? As it is written, For
thy sake are we killed all day long, and are accounted as
sheep appointed to be slain ; nevertheless, in all these things
we overcome, through Him that loveth us. For I am
sure, that neither death, nor life, neither angels, nor rule,
neither power, neither things present, neither things to
come, neither quantity or quality, neither any creature,
shall be able to depart us from the love of God, which is in
Christ Jesus our Lord.
They are not, by this godly faith, presumptuously in
flamed ; nor, by the same, become they loose, idle, or slow
in doing of godly works, as carnal men dream of them ; so
much the more fervent they are in doing most holy and
pure works, which God hath commanded them to walk in.
They wander not in men's traditions and inventions, leav
ing the most holy and pure precepts of God undone, which
they know they are bound to observe and keep. Also,
they work not like hirelings, for need, wages, or reward ;
but, as loving children, without respect of lucre, gain, or
hire ; they are in such liberty of spirit, and joy so much
in God, that their inward consolation cannot be expressed
with tongue. All fear of damnation is gone from them,
for they have put their whole hope of salvation in His hands,
who will and can perform it ; neither have they any post or
pillar to lean to, but God, and his smooth, unwrinkled
church ; for he is to them all, in all things, and to him they
lean, as a most sure square pillar, in prosperity and adver
sity ; nothing doubting of his promises and covenants, for
they believe most surely they shall be fulfilled.
Also, the children of God are not curious in searching
the high mysteries of God, which are not meet for them
to know. Neither do they go about with human and car
nal reasons to interpret scripture, persuading men, by
their subtle wits and carnal doctrine, that much knowledge
of scripture maketh men heretics, without they temper it
with human doctrine, sophistry, philosophy, and logic,
wherewith to be seduced, according to the traditions of men,
after the ordinances of the world, and not after Christ, as
The Lamentation ~>f a Sinner. 61
St. Paul doth most diligently admonish us ; which arts are
not convenient and meet to be made checkmate with scrip
ture ; for the scriptures are so pure and holy, that no per
fection can be added unto them ; for, even as fine gold
doth excel all other metals, so doth the word of God all
men's doctrines. I beseech the Lord to send the learned
and unlearned such abundance of his Holy Spirit, that they
may obey and observe the most sincere and holy word of
God, and show the fruits thereof, which consist chiefly in
charity and godly unity that, as we have professed one
God, one faith, and one baptism, so we may be all of one
mind, and one accord, putting away all biting and gnawing ;
for, in backbiting, slandering, and mis-reporting our Chris
tian brethren, we show not ourselves the disciples of Christ
whom we profess. In Him was most high charity, humi
lity, and patience, suffering most patiently all ignominy,
rebukes, and slanders, praying to his eternal Father for his
enemies with most perfect charity ; and, in all things, he
did remit his will to his Father's, as the scripture doth wit
ness, when he prayed in the mount. A godly example and
lesson for us to follow at all times and seasons, as well in
prosperity as in adversity; to have no will but God's will,
committing and leaving to him all our cares and griefs, and
to abandon all our policies and inventions ; for they are
most vain and foolish, and, indeed, very shadows and
dreams.
But we are yet so carnal and fleshly, that we run head
long, like unbridled colts without snaffle or bridle. If we
had the love of God printed in our hearts, it would keep
us back from running astray. And, until such time as it
please God to send us this bit to hold us in, we shall never
run the right way, although we speak and talk ever so
much of God and his word. The true followers of Christ's
doctrine have always a respect and an eye to their vocation.
If they are called to the ministry of God's word, they
preach and teach it sincerely, to the edifying of others, and
show themselves in their living followers of the same. If
they are married men, having children and family, they
nourish and bring them up, without all bitterness and
fierceness, in the doctrine of the Lord, in all godliness and
virtue ; committing the instruction of others, which apper
tain not to their charge, to the reformation of God, and
his ministers, which chiefly are kings and princes, bearing
the sword even for that purpose to punish evil doers. If
62 Catherine Parr.
they are children, they honour their father and mother,
knowing it to be God's commandment, and that he hath
thereto annexed a promise of long life. If they are ser
vants, they obey and serve their masters with all fear and
reverence, even for the Lord's sake, neither with murmur
ing nor grudging, but with a free heart and mind.
If they are husbands, they love their wives as their own
bodies ; after the example as Christ loved the congrega
tion, and gave himself for it, to make it to him a spouse
without spot or wrinkle. If they are women married, they
learn of St. Paul to be obedient to their husbands, and tc
keep silence in the congregation, and to learn of their hus
bands at home. Also, they wear such apparel as becometh
holiness and comely usage with soberness ; not being ac
cusers or detractors ; not given to much eating or delicate
meats, and drinking of wine ; but they teach honest things,
to make the young women sober-minded, to love their hus
bands, to love their children, to be discreet, chaste, house
wifely, good, and obedient unto their husbands, that the
word of God be not evil spoken of. Verily, if all sorts of
people would look to their own vocation, and ordain the
same, according to Christ's doctrine, we should not have so
many eyes and ears to other men's faults as we have. For
we are so busy and glad to find and espy out other men's
doings, that we forget, and can have no time to weigh and
ponder our own ; which, after the word of God, we ought
first to reform, and then we shall the better help another
to take the straw out of his eyes.
But, alas ! we are so much given to love and to flatter
ourselves, and so blinded with carnal affections, that we
can see and perceive no fault in ourselves ; and, therefore,
it is a thing very requisite and necessary for us, to pray all,
with one heart and mind to God, to give us a heavenly
light and knowledge of our own miseries and calamities;
that we may see them, and acknowledge them truly before
him.
THE TWELFTH CHAPTER.
The conclusion, with a Christian exhortation to the
amendment of Life.
IF any man shall be offended at this my lamenting the
faults of men which are in the world, fantasing with
The Lamentation of a Sinner. 63
themselves, that I do it either of hatred or of malice to
any sort or kind of people, verily, in so doing, they shall
do me great wrong ; for, I thank God, by his grace, I hate
no creature yea, I would say more, to give witness of my
conscience, that neither life, honour, riches, neither what
soever I possess here, which appertaineth to mine own
private commodity, be it ever so dearly beloved of me, but
most willingly and gladly I would leave it to win any man
to Christ, of what degree, or sort soever he were. And
yet is this nothing, in comparison to the charity that God
hath showed me, in sending Christ to die for me. No, if
I had all the charity of angels, and apostles, it should be
but like a spark of fire, compared to a great heap of burn
ing coals.
God knoweth of what intent and mind I have lamented
mine own sins and faults to the world. I trust nobody
will judge that I have done it for praise or thanks of any
creature; since, rather, I might be ashamed, than rejoice
in rehearsal thereof. For, if they knew how little I esteem
and weigh the praise of the world, that opinion were soon
removed and taken away ; for, I thank God, by his grace,
I know the world to be a blind judge, and the praises
thereof to be vain and of little moment ; and, therefore, I
seek not the praises of the same, nor to satisfy it, none
otherwise than I am taught by Christ to do, according to
Christian charity. I would to God we would all, when
occasion doth serve, confess our faults to the world, all
respects of our own commodity laid apart. But, alas '
self-love doth so much reign among us, that, as I have
said before, we cannot espy our own faults. And although,
sometimes we find our own guilt, either we are favourable
to interpret it no sin, or else we are ashamed to confess
ourselves thereof; jea, and we are sorely offended and
grieved to hear our faults charitably and godly told us of
others, putting no difference between charitable warning
and malicious accusing.
Truly, if we sought God's glory, as we should do in all
things, we should not be ashamed to confess ourselves to
digress from God's precepts and ordinances, when it is
manifest we have done, and daily do so. I pray God, our
own faults and deeds condemn us not at the last day, when
every man shall be rewarded according to his doings.
Truly, if we do not redress and amend our living accord
ing to the doctrine of the gospel, we shall receive a terrible
64 Catherine Parr.
sentence of Christ the Son of God, when he shall come to
judge and condemn all transgressors, and breakers of his
precepts and commandments, and to reward all his obedi
ent and loving children. We shall have no man of law to
make our plea for us, neither can we have the day deferred ;
neither will the Judge be corrupted with affection, bribes,
or reward ; neither will he hear any excuse or delay ;
neither shall this saint, or that martyr, help us, be they
ever so holy ; neither shall our ignorance save us from dam
nation ; but yet wilful blindness, and obstinate ignorance,
shall receive greater punishment, and not without just cause.
Then shall it be known who hath walked in the dark ; for
all things shall appear manifest before him ; no man's
deeds shall be hidden, no, nor words nor thoughts. The
poor and simple observers of God's commandments shall
be rewarded with everlasting life, as obedient children to
the heavenly Father ; and the transgressors, adders to, and
diminishersfrom, the law of God, shall receive eternal damna
tion for their just reward. I beseech God we may escape this
fearful sentence, and be found such faithful servants, and
loving children, that we may hear the happy, comfortable,
and most joyful sentence ordained for the children of God,
which is :
Come hither, ye blessed of my Father, and receive the
kingdom of heaven prepared for you before the beginning
of the world.
Now unto the Father, the Son, and the Holy Ghost, be
ail honour and glory, world without end. Anieu.
THE
EXAMINATIONS
OP
ANNE ASKEW,
LATELY MARTYRED IN SMITHFIELD, BY THE ROMISH POPE'S
UPHOLDERS.
Written by herself, and published by John Bale. Some further particu
lars are added from Fox and Strype.)
The verity of the Lord endureth for ever. Fgalm cxvii.
Anne Askew stood fast by this verity of God to the end.
/-UUR IS DECEITFUL, AND BEAUTY IS A VAIN THING. BUT
A WOMAN THAT FEARETH THE LORD IS WORTHY TO BE
PRAISED. SHE OPENETH HER MOUTH TO WISDOM, AND IN
Wf R LANGUAGE IS THE LAW OF GRACE. PrOV. XXSJ,
Printed A. i). 1546.
ANNE ASKEW.
THH. persecution urged forward by bishop Gardiner and his associates
during the latter years of Henry VIII., was aimed at queen Catherine
Parr, and several of her attendants, with others of rank at court. The
narrow escape of the queen has been related ; but one of her attendants,
Mrs. Anne Askew, and a gentleman of the royal household, named
Lascels, were burned.
ANNE ASKEW* was the second daughter of Sir William Askew,
of Kelsey in Lincolnshire. A marriage was planned between the
eldest sister and the heir of a neighbouring gentleman named Kyme,
but she died before the union took place. Sir William, unwilling to
lose an advantageous match, compelled his second daughter to marry
Kyme. The marriage was against her will, but when it had taken
place, she demeaned herself like a Christian wife, and became the mother
of two children. After a time, by the study of the scriptures, she was
convinced of the errors of popery, and became a true follower of Christ.
Her husband, being a bigoted papist, was much enraged at this change,
and after a series of ill treatment, by the advice of his priests, violently
drove her from his house. She came to London, where she attended
upon the queen, and sought a divorce on the ground of her husband's
conduct, considering that his cruel usage had released her obligations,
according to the principle laid down by St. Paul, 1 Cor. vii. 15.
Anne Askew's beauty, learning, and piety, procured her much esteem
from the queen's friends, while she was hated by Gardiner and his
party. Her conduct was irreproachable. A strong cestimony in her favour
was borne by a papist, according to the following relation from Strype.
" A great papist of Wickham college, called Wadloe, a cursitor of the
chancery, hot in his religion, and thinking not well of her life, got him
self lodged at the next house to her. For what purpose need not be
opened. But the conclusion was, that instead of speaking evil of her,
he gave her the praise to sir Leonil Throgmorton, for the devoutest and
godliest woman that ever he knew. For, said he, at midnight she be-
ginneth to pray, and ceaseth not for many hours after, when I, and
others are at sleep or at work."
In 1546, she was accused of heresy, and made an undaunted pro
fession of the truth, an account of which being penned by her own
hand, was conveyed to Bale, and printed by him in Germany. Bale
accompanied it with severe reflections upon the conduct of the Roman
ists towards her, which it does not appear necessary to reprint, as the
affecting narrative is a sufficient comment upon the proceedings of her
persecutors.
* Her name is also spelled Ascue and Avscough.
AMONG other most singular offices, diligent reader, which
the Lord hath appointed to be done in the earnest spirit of
Elias, by the forerunners of his latter appearance, this is
one very special to be noted, They shall turn the hearts of
their ancient elders into the children, Mai. iv. and the un
believers of their time to the wisdom of those righteous
fathers, as did John Baptist before his first coming, Luke i.
That is, saith Bede, " The faith and fervent zeal of the
prophets and apostles shall they plant in their hearts,
which shall in those days live, and be among men conver
sant, and then will break forth (saith he, as a very true
prophet) such horrible persecution, as will first of all take
from the world those mighty Elias's, by triumphant martyr
dom, to the terrifying of others in the same faith, of whom
some shall become, through that occasion, most glorious
martyrs unto Christ also ; and some very wicked apostates,
forsaking his lively doctrine." For, by the said Bede's tes
timony in the beginning of the same chapter, two most
certain signs shall we then have that the latter judgment
day is at hand ; the return of Israel's remnant unto their
Lord God, and the horrible persecutions of antichrist.
Confer with this treated scripture and former prophecy
of that virtuous man Bede, the world's alteration now,
with the terrible turmoilings of our time ; and, as in a most
clear mirror, ye shall well perceive them at this present to
be in most quick working. And as concerning the Israel
ites or Jews, I have both seen and known of them in Ger
many, most faithful Christian believers. Neither is it in the
prophecy, Hos. iii. that they should at that day be all con-
verted, any more than they were at John Baptist's preaching,
Luke i. For as Isaiah reporteth, Though the posterity of
Jacob be as the sea sand, innumerable, yet shall but a
remnant of them convert them unto their Lord God, Isa.x.
And though the Lord hath sifted that house of Israel, as
bruised corn in a sieve, among all other nations, Amos ix.
yet shall not that remnant of theirs perish, but at that day
be saved, through the only election of grace, Rom. xi.
Bi
4 Anne Askew.
Now concerning the aforesaid forerunners, in this most
wonderful change of the world before the latter end thereof;
I think within this realm of England, besides other nations
abroad, the spirit of Elias was not all asleep in good
William Tindal, Robert Barnes, and such others more,
whom antichrist's violence hath sent hence in fire to heaven,
as Elias went before in the fiery chariot, 2 Kings ii.
These turned the hearts of the fathers unto the children,
such time as they took from a great number of our nation,
by their godly preachings and writings, the corrupted belief
of the pope and his master workers, which were no fathers
but cruel robbers and destroyers, John x. reducing them
again to the true faith of Abraham and Peter, Gen. xv. and
Matt. xvi. The pure belief in Christ's birth and passion,
which Adam and Noah sucked out of the first promise of
God, Jacob and Moses out of the second, David and the
prophets out of the third, and so forth, the apostles and
fathers out of the other scriptures, so firmly planted they in
the consciences of many, that no cruel kind of death could
avert them from it. As we have for example their constant
disciples, and now strong witnesses of Jesus Christ, John
Lascels and ANNE ASKEW, with their other two compa
nions, very glorious martyrs before God, though they are
not so before the wrong judging eyes of the world, whom
the bloody remnant of antichrist put unto most cruel death
"i Smithfield at London, in the year of our Lord 1546',
in July.
If they only, as was John Baptist, are great before the
Lord, by the holy scriptures' allowance, who are strongly
adorned with the graces of his Spirit, as faith, force, under
standing, wisdom, patience, love, long sufferance and such
like ; I dare boldly affirm these four mighty witnesses also
to be the same, so well as the martyrs of the primitive or
apostles' church. For these had those virtues as strongly as
they, and as boldly objected their bodies to the death, for the
undented Christian belief, against the malignant synagogue of
Satan as ever did they, for no tyranny admitting any created
or corruptible substance for their eternal living God.* If
the blind babes, to prove them unlike, do object against me
the miracles showed at their deaths more than at these, as
that unfaithful generation is ever desirous of wonders,
Matt. xii. I would but know of them what miracles were
showed when John Baptist's head was cut off in the prison ?
* Not believing the sacramental bread to be the real body of Chris*.
John Bale to the Christian readers. &
Mark vi. and when James the apostle was beheaded at
Jerusalem ? Acts xii. These two were excellent before
God, though they were but miserable wretches, light fellows,
seditious heretics, busy knaves, and vile beggars, in the
sight of noble king Herod and his honourable council of
prelates.
If to maintain their purpose, they allege of Stephen,
that he at his death beheld heaven open ; I ask them
again, what they were who saw it more than his own per
son ? Sure I am, that their wicked predecessors there pre
sent saw it not. For they stopped their ears when he told
them thereof, Acts vii. If they yet bring forth the other
histories of apostles and martyrs, I answer them, that all
they are of no such authority as these before spoken of.
The pope's martyrs, indeed, were much fuller of miracles
than ever were Christ's, as himself told us they should be
so, Matt. xxiv. Yet friar Forest, John Fisher, and Thomas
More wrought no miracles, though many are now registered
in their lives and legends by the friars of France, Italy,
Spain, and others. And as for the holy maid of Kent with
doctor Bocking, though they wrought great wonders by
their life, yet none appeared at their deaths. Of his own
chosen martyrs Christ looketh for none other miracle, but
that only they persevere faithful to the end, Matt. x. and
never deny his verity before men, Luke xii. For that worthy
victory of the sinful world, standeth in the invincibleness of
faith, and not in miracles and wonders, as those wavering
understandings suppose, 1 John v.
Right wonderfully will this appear in the two mighty
conflicts hereafter following, which the faithful servant of
Jesus, ANNE ASKEW, a gentlewoman, very young, dainty,
[delicate,] and tender, had with that outraging synagogue
in her two examinations, about the twenty-fifth year of her
age, which she sent abroad by her own hand-writing. The
handlings of her other three companions shall be showed
in other several treatises at leisure. For the glory and
I great power of the Lord, so manifestly appearing in his
elect vessels, may not now perish at all hands, and be un-
thankfully neglected, but be spread the world over, as well
in Latin as English, to the perpetual infamy of such wil
fully cruel and spiteful tyrants. Nothing at all shall it
terrify us, nor yet in any point hinder us of our purpose,
that our books are now in England condemned and burned
[by the bishops and priests, with their frantic affinity, the
ANNE ASKEW. C
6 Anne Askew.
great antichrist's upholders, which seek by all practices
possible to turn over the king's most noble and godly en-
terprize. But it will from henceforth occasion us to set
forth in the Latin also that which before we wrote only in
English, and so make their spiritual wickedness and treason
known much farther off. What availed it Jehoiakim to
burn Jeremiah's prophecy, by the ungracious counsel of his
prelates ? Jer. xxxvi. Or yet Antiochus to set fire on the
other scriptures, as told in the book of Maccabees.
After the apostles were brought before the council, and
straitly commanded to cease from preaching, they preached
much more than before, Acts iv. In most terrible persecu
tion of the primitive church, were the examinations and
answers, torments and deaths, of the constant martyrs
written, and sent abroad all the world over, as Eusebius
testifies in his ecclesiastical history. Their copies abound
yet every where. Great slaughter and burning hath been,
here in England for John WicklifFs books ever since the
year of our Lord 1382, yet have not one of them
thoroughly perished. I have at this hour the titles of one
hundred and forty-four of them, which are many more in
number. For some of them under one title comprehend
two books, some three, some four ; yea, one of them con-
taineth twelve. I think not the contrary, but ere the world
is at a full end, God will so glorify that twenty times con
demned heretic,* execrated, cursed, spitted, and spatled at,
that all your popish writers before his time and after, will
be reckoned but vile swineherds to him, for the good favour
he bare to Christ's holy gospel. A very madness is it to
strive against God, when he will have the long hidden
iniquities known. As the wise man, Gamaliel, said, Acts v.
If this enterprise that is now taken against you be of God,
ye shall never be able with all your tyrannous practices to
dissolve it.
Now concerning that blessed woman, ANNE ASKEW, who
lately suffered the tyranny of this world for righteousness'
sake. In Lincolnshire was she born, of a very ancient and
noble stock ; sir William Askew, a worthy knight, being
her father. But no worthiness in the flesh, nor yet any
worldly nobleness availeth to God-ward, before whom is no
acceptation of person, Acts x. It is only faith, with his true
love and fear, which makes us the accepted, noble, and
worthy children unto God, John i. Whereof, by his gift,
* Wickliff.
John Bale, to the Christian readers. 7
she had wonderful abundance. Such a one was she as was
Lydia, the purple-seller, whose heart the Lord opened, by
the godly preaching of Paul at Thyatira, Acts xvi. For she
gave diligent heed to his word when it was once taught
without superstition, and would no longer be a false wor
shipper or idolater after the wicked school of antichrist ;
but became from thenceforth a true worshipper, worshipping
her Lord God, (which is a Spirit and not bread,) in spirit
and in verity, according to that word of his, John iv. The
gospel of Christ she bare in hei heart, as did the holy
maid Cecilia, and never after ceased from the study thereof,
nor from godly communication and prayer, till she was by
most cruel torments taken from this wretched world.
I do here as to her, dear friends in the Lord, as did the
faithful brethren in France, at the cities of Lyons and
Vienne, by a like faithful young woman called Blandina,
who was there put to death with three mighty companions
among others more, as this was, for her Christian belief,
about the year of our Lord 170, in the primitive spring of
their Christianity.* They wrote unto their brethren in
the lands of Asia and Phrygia, very far off, her mighty
strong sufferings for Christ's faith, which they knew nothing
of before. I write here unto you in England the double
process of this noble woman whereof ye are not ignorant,
forsomuch as it was there so manifestly done among you.
I have coupled these two examples together, because I
find them in so many points agree.. Blandina was
young and tender, so was Anne Askew also. But that
which was frail of nature in them both, Christ made most
strong by his grace. Blandina had three earnest compa
nions in Christ, Maturus, Sanctus, and Attains, fervently
faithful as herself. So had Anne Askew three fire fellows ;
a gentleman called John Lascels, her instructor a priest,
and a tailor called John Adams, men in Christ's verity
most constant unto the end. With Blandina were in
prison to the number of ten, who denied the truth, and
were clearly forsaken of God for it. How many fell from
Christ besides Crome and Shaxton, when Anne Askew
stood fast by him, I am uncertain. f But I counsel them
as St. John counselled the Laodiceans, in the miserable
estate they are now in, to buy them thorough tried gold ot
Christ, lest they perish altogether, Rev. iii. If they had not
See History of the Church of Christ, Vol. I.
+ See Fox, Acts and Monuments.
c 2
8 Anne Askew.
still remained in that channel, whom Christ commanded
John in no wise to measure, Rev. xi. they had never so
shamefully blasphemed, like as Bede also toucheth in his
former prophecy.
Prompt was Blandina, and of most strong courage, in
rendering her life for the liberty of her faith ; no less
lively and quick was Anne Askew in all her imprisonings
and torments. Great was the love Blandina had to Christ ;
no less was the love of Anne Askew. Blandina never
fainted in torment ; no more did Anne Askew in spirit,
when she was so terribly racked of Wriothesly the chan
cellor, and Rich, that the strings of her arms and eyes
were perished. Blandina derided the cruelty of the tyrants ;
so did Anne Askew the madness of the bishops and their
speechmen. Red burning plates of iron and of brass had
Blandina put to her sides ; so had Anne Askew the flaming
brands of fire. Full of God and his verity was Blandina ;
so was Anne Askew to the very end. Christ wonderfully
triumphed in Blandina ; so did he in Anne Askew, when
she made no noise on the rack, and so earnestly afterward
rejoiced in him. Blandina was given forth to wild beasts to
be devoured ; so was Anne Askew to cruel bishops and
priests, whom Christ calleth ravening wolves, devourers, and
thieves, Matt. vii. John x. Blandina upon the scaffold
boldly reprehended the pagan priests for their error ; so
did Anne Askew, when she was fast tied to the stake, with
courage rebuke that blasphemous apostate Shaxton, with
the bishops' and priests' generation, for their manifest
maintenance of idolatry.
Blandina, at the stake, showed a visage unterrified ; so
did Anne Askew, a countenance stout, mighty, and earnest.
Indefatigable was the spirit of Blandina ; so was the spirit
of Anne Askew. The love of Jesus Christ, the gift of the
Holy Ghost, and hope of the crown of martyrdom, greatly
mitigated the pain in Blandina ; so did those three worthy
graces the terror of all torments in Anne Askew. The
strong spirit of Christ gave courage to Blandina ; the same
mighty Spirit, and not the pope's desperate spirit, made
Anne Askew both to rejoice and to sing in the prison. So
bold was Blandina, saith Eusebius, that she communed
with Christ unseen. I suppose Anne Askew's latter exa
mination will show her not to be much less. Gentle was
Blandina to the Christian believers, and terrible to their ad
versaries ; so was Anne Askew, very lowly to true teachers,
John Bale to the Christian readers. 9
but scornful and high stomached to the enemies of truth.
Many were converted by the sufferings of Blandina ; a far
greater number by the burning of Anne Askew. Though
Blandina were young, yet was she called the mother of
martyrs ; many men have supposed Anne Askew, for her
Christian constancy, to be no less. Blandina prayed for her
persecutors ; so did Anne Askew most fervently. The
ashes of Blandina, and of other martyrs, were thrown into
the flood of the Rhone ; what was done with the ashes of
Anne Askew and her companions, I cannot yet tell.
All these former reports of Blandina, and many more be
sides, hath Eusebius in his Ecclesiastical History, and others
also have the same. And, as touching Anne Askew, these
two examinations, with her other known handlings in
England, are sufficient witnesses for her. Thus the fire
hath not taken Anne Askew wholly from the world, but
left her here unto it, more pure, perfect, and precious than
before. So that concerning her it may well be said, as
Paul verifies, 2 Cor. xii. The strength of God is here made
perfect by weakness. When she seemed most feeble, then
was she most strong ; and gladly she rejoiced in that weak
ness, that Christ's power might strongly dwell in her. Thus
the Lord chooseth the foolish of this world to confound
the wise, and the weak to deface the mighty ; yea, things
despised, and thought very vile, to bring things to nought
which the world hath in most high reputation. I think
if this martyr were rightly conferred* with those canonized
martyrs which have had, and yet still have censings and
singings, massings and ringings in the pope's English
church, cause with cause, and reason with reason, as
haply hereafter they shall be, she should be a great blemish
unto them. An example of strong sufferance might this
holy martyr be unto all them that the Lord shall after like
manner put forward in this horrible fury of antichrist, to
the glory of his persecuted church. Amen.
* Compared.
THE FIRST EXAMINATION
OP
MISTRESS ANNE ASKEW,
BEFORE THE INQUISITORS, 1545. WRITTEN BY HERSELF.
To satisfy your expectation, good people, this was my
first examination in the year of our Lord, 1545, and in the
month of March.
First, Christopher Dare examined me at Sadler's hall,
being one of the quest,* and asked if I did not believe
that the sacrament hanging over the altar, was the very
body of Christ really. Then I demanded this question of
him, Wherefore St. Stephen was stoned to death ? and he
said he could not tell. Then I answered, that no more
would I assoilf his vain question.
Secondly, he said that there was a woman which did
testify that I should read, how God was not in temples
made with hands. Then I showed him the seventh and
seventeenth chapters of the Acts of the Apostles, what
Stephen and Paul had said therein. Whereupon he asked
me how I took those sentences ? I answered, that I would
not throw pearls among swine, for acorns were good enough.
Thirdly, he asked me, wherefore. I said that I had rather
read five lines in the bible, than hear five masses in the
temple? I confessed that I said no less, not for the dispraise
of either the epistle or gospel, but because the one did
greatly edify me, and the other nothing at all. As St.
Paul doth witness in the fourteenth chapter of his first
epistle to the Corinthians, where he saith, If the trumpet
giveth an uncertain sound, who will prepare himself to the
battle?
Fourthly, he laid unto my charge that I should say, if
an ill priest ministered, it was the devil and not God.
My answer was, that I never spake such thing. But
this was my saying that whosoever he were that ministered
unto me, his ill conditions could not hurt my faith, but in
spirit I received, nevertheless, the body and blood of Christ.
* Or inquisitors appointed to enforce the act of six articles. See
the life of Cranmer, page 28.
t Explain, reply to.
Her first Examination. 11
Fifth, he asked me what I said concerning 1 confession ? I
answered him my meaning, which was as St. James saith,
that every man ought to acknowledge his faults to other ;
and the one to pray for the other.
Sixthly, he asked me what I said to the king's book ?*
And I answered him, that I could say nothing to it, because
I never saw it.
Seventhly, he asked me if I had the Spirit of God in
me? I answered, If I had not, I was but a reprobate or
cast away. Then he said he had sent for a priest to exa
mine me, who was there at hand. The priest asked me
what I said to the sacrament of the altar, and required
much to know therein my meaning. But I desired him
again to hold me excused concerning that matter. None
other answer would I make him, because I perceived him
to be a papist.
Eighthly, he asked me, if I did not think, that private
masses did help souls departed. I said, it was great
idolatry to believe more in them, than in the death which
Christ died for us.
Then they had me thence unto my lord mayor, and he
examined me, as they had before, and I answered him
directly in all things as I answered the quest before. Be
sides this, my lord mayor laid one thing to my charge,
which was never spoken of me, but of them ; and that
was, whether a mouse eating the host, received God or no.
This question did I never ask, but indeed they asked it of
me, whereunto I made them no answer, but smiled.f
Then the bishop's chancellor rebuked me and said, that
* See Cranmer, p. 33. 86.
{ Strype on Loud's authority, relates this more particularly. " My
lord mayor, sir Martin Bowes, sitting with the council, as most meet for
his wisdom, and seeing her standing upon life and death, said, ' I pray you,
my lords, give me leave to talk with this woman ;' leave was granted.
L. M. Thou foolish woman, sayest thou that the priests cannot make
the body of Christ ? A. A. I say so, my lord ; for I have read that
God made man ; but that man can make God I never yet read, nor
ever shall read it, as I suppose. L. M. No ! Thou foolish woman,
after the words of consecration, is it not the Lord's body ? A. A. No ;
it is but consecrated bread, or sacramental bread. L. M. What if a
mouse eat it after the consecration ? What shall become of the mouse ?
What sayest thou, thou foolish woman ? A. A. What shall become of
her, say you, my lord ? L, M. I say, that mouse is damned. A. A.
Alack poor mouse ! By this time my lords heard enough of my lord
mayor's divinity ; and perceiving that some could not keep in theit
laughing, proceeded to the butchery and slaughter they intended before
they came thither."
12 Anne Askew.
I was much to blame for uttering the scriptures. For St.
Paul, he said, forbade women to speak, or to talk of the
word of God. I answered him, that I knew Paul's meaning
as well as he, which is 1 Cor. xiv. that a woman ought not
to speak in the congregation by the way of teaching. And
then I asked him, how many women he had seen go into
the pulpit and preach ? He said he never saw any. Then
I said, he ought to find no fault in poor women, except they
had offended against the law.
Then the lord mayor commanded me to ward. I asked
him if sureties would not serve me, and he made me short
answer, that he would take none. Then was I had to the
compter, and there remained twelve days, no friend being
admitted to speak with me. But in the mean time there
was a priest sent unto me, who said that he was commanded
of the bishop to examine me, and to give me good counsel,
which he did not. But first he asked me for what cause I
was put in the compter, and I told him, I could not tell.
Then he said, it was great pity that I should be there
without cause, and concluded that he was very sorry for me.
Secondly he said, it was told him that I should deny the
sacrament of the altar. And I answered again, that what
I had said, I had said. Thirdly, he asked me if I were
shriven. I told him No. Then he said he would bring
one to me to shrive me. And I told him so that I
might have one of these, that is to say, Dr. Crome,* sir
William, Whitehead, or Huntington, I was contented, be
cause I knew them to be men of wisdom ; as for jou, or
any other, said I, I will not dispraise, because I know you
not. Then he said, I would not have you think but that
I, or any other that shall be brought you, shall be as honest
as they, for if we were not, you may be sure the king
would not suffer us to preach. Then I answered by the
saying of Solomon ; By communing with the wise, I may
learn wisdom, but by talking with a fool, I shall take scathe, t
* Dr. Crome was a person of some eminence among the reformers.
He was troubled under the act of six articles, and afterwards in queen
Mary's reign ; he escaped by making some explanations and retracta
tions, hut was always suspected by the Romanists. At this time, 1546,
he was called to account by Bonner for a sermon preached at Mercers'
chapel, wherein he had urged that Christ was the only sufficient sacri
fice for the sins of the whole world, and that he had offered himself
once for all. Crome thereby condemned the popish doctrine respecting
the mass.
t Harm, injury.
Her first Examination. 13
Prov. xiii. Fourthly he asked, if the host should fall and a
beast did eat it, whether the beast did receive God or no ?
I answered, seeing you have taken the pains to ask this
question, I desire you also to take so much pains more as to
assoil it yourself, for I will not do it, because I perceive you
come to tempt me. And he said it was against the order
of schools, that he which asked the question, should answer
it. I told him I was but a woman, and knew not the course
of schools. Fifthly, he asked me, if I intended to receive
the sacrament at Easter, or no ? I answered, that else I
were no Christian woman, and that I did rejoice that the
time was so near at hand ; and then he departed thence with
many fair words.
The twenty-third day of March, my cousin Britain came
into the compter unto me, and asked there whether I might
be bailed or no? Then went he immediately unto my lord
mayor, desiring him to be so good unto me, that I might
be bailed. My lord answered him, and said that he would
be glad to do the best that in him lay. Howbeit he could
not bail me without the consent of a spiritual officer re
quiring him to go and speak with the chancellor of London.
For he said, like as he could not commit me to prison
without the consent of a spiritual officer, no more could he
bail me without consent of the same.
So upon that, he went to the chancellor, requiring of
him as he did before of my lord mayor. He answered
him, that the matter was so heinous, that he durst not of
himself do it, without my lord of London were made privy
thereunto. But he said he would speak unto my lord in it,
and bade him repair unto him the next morrow, and he
should well know my lord's pleasure. And upon the mor
row after, he came thither, and spake both with the chan
cellor and with the bishop of London. The bishop declared
unto him that he was very well contented that I should
come forth to a communication, and appointed me to ap
pear before him the next day after, at three of the clock at
afternoon. Moreover, he said unto him, that he would
there should be at the examination such learned men, as I
was affectioned to, that they might see, and also make re
port, that 1 was handled with no rigour. He answered
him, that he knew no man that I had more affection to,
than to another. Then said the bishop, Yes ; as I under
stand, she is affectioned to doctor Crome, sir William, White-
head, and Huntington, that they might hear the matter,
c 3
14 Anne Askew.
for she did know them to be learned and of godly judg
ment. Also he required my cousin Britain, that he should
earnestly persuade me to utter even the very bottom of my
heart, and he sware by his fidelity, that no man should take
any advantage of my words, neither yet would he lay ought
to my charge for any thing that I should there speak :
but if I said any manner of thing amiss, he, with others
more, would be glad to reform me therein, with most godly
counsel.
On the morrow after, the bishop of London sent for me
at one of the clock, his hour being appointed at three, and
as I came before him, he said he was very sorry for my
trouble, and desired to know my opinion in such matters
as were laid against me. He required me also, in anywise,
boldly to utter the secrets of my heart, bidding me not to
fear in any point, for whatsoever I did say within his house,
no man should hurt me for it. I answered, Forsomuch as
your lordship appointed three of the clock, and my friends
will not come till that hour, I desire you to pardon me
giving answer till they come. Then said he, that he
thought it meet to send for those four men which were
aforenamed and appointed. Then I desired him not to
put them to the pains, for it should not need, because the
two gentlemen which were my friends, were able enough to
testify what I should say. Anon after he went into his
gallery with master Spillman, and willed him in anywise
that he should exhort me to utter all that I thought. In
the mean while he commanded his archdeacon to commune
with me, who said unto me, Mistress, wherefore are you
accused ? I answered, Ask my accusers, for I know not as
yet. Then took he my book out of my hand, and said,
Such books as this is, have brought you to the trouble you
are in. Beware, saith he, beware, for he that made it was
burnt in Smithfield. Then I asked him if he were sure
that it was true that he had spoken. And he said he knew
well the book was of John Frith's making. Then I asked
him if he were not ashamed for to judge of the book before
he saw it within, or yet knew the truth thereof. I said
also that such unadvised and hasty judgment, is a token
apparent of a very slender wit. Then I opened the book
and showed it him. He said he thought it had been
another, for he could find no fault therein. Then I desired
him no more to be so swift in judgment, till he thoroughly
knew the truth, and so he departed. Immediately afu-i
Her first Examination. 15
came my cousin Britain in with divers others, as master
Hall of Gray's Inn, and such others like. Then my lord
of London persuaded my cousin Britain as he had done oft
before, which was that I should utter the bottom of my
heart in anywise. My lord said after that unto me, that he
would I should credit the counsel of my friends in his be
half, which was, that I should utter all things that burdened
my conscience ; for he ensured me that I should not need
to stand in doubt to say anything. For like as he promised
them, he said, he promised me, and would perform it;
which was, that neither he, nor any man for him, should
take me at advantage of any word I should speak ; and
therefore he bade me say my mind without fear. I answered
him, that I had nought to say ; for my conscience, I thanked
God, was burdened with nothing.
Then brought he forth this unsavoury similitude, that if a
man had a wound, no wise surgeon would minister help
unto it, before he had seen it uncovered. In like case, said
he, can I give you no good counsel, unless I know where
with your conscience is burdened. I answered, that my
conscience was clear in all things ; and for to lay a plaster
unto the whole skin, it might appear much folly.
Then you drive me, said he, to lay to your charge your
own report, which is this ; you did say, He that doth re
ceive the sacrament by the hands of an ill priest, or a
sinner, receiveth the devil and not God. To that I an
swered, that I never spake such words. But as I said be
fore, both to the quest and to my lord mayor, so say I now
again, that the wickedness of the priest should not hurt
me, but in spirit and faith I receive no less the body and
blood of Christ. Then said the bishop unto me, What a
saying is this, In spirit ? I will not take you at advantage.
Then I answered, My lord, without faith and spirit I cannot
receive him worthily.
Then he laid unto me, that I should say that the sacra
ment remaining in the pix was but bread. I answered that
I never said so, but indeed the quest asked me such a ques
tion, whereunto I would not answer, I said, till such time
as they had answered me this question of mine, wherefore
Stephen was stoned to death ? They said they knew not.
Then said I again, no more would I tell them what it was.
Then my lord laid it unto me, that I had alleged a cer
tain text of the scripture. I answered, that I alleged none
other but St. Paul's own saying t^ the Athenians, in the
16 Anne Askew.
seventeenth chapter in the Acts of the Apostles, that God
dwelleth not in temples made with hands. Then asked he
me what my faith and belief was in that matter? I answered
him, I believe as the scripture doth teach me.
Then inquired he of me, What if the scripture doth say
that it is the body of Christ ? I believe, said I, as the scrip
ture doth teach me. Then asked he again, What if the
scripture doth say that it is not the body of Christ ? My an
swer was still, I believe as the scripture informeth me.
And upon this argument he tarried a great while, to have
driven me to make him an answer to his mind. Howbeit
I would not, but concluded this with him, that I believe
therein and in all other things, as Christ and his holy
apostles did leave them. Then he asked me why I had so
few words ? And I answered, God hath given me the gift
of knowledge, but not of utterance ; and Solomon saith,
That a woman of few words is a gift of God, Prov. xix.
Thirdly, my lord laid unto my charge, that I should say
that the mass was idolatry. I answered him, No ; I said
not so. Howbeit the quest did ask me, whether private
masses relieved souls departed or no ? Unto whom then I
answered, What idolatry is this, that we should rather believe
in private masses than in the healthsome death of the dear
Son of God ! Then said my lord again, What an answer
is that ! Though it were but mean, said I, yet it was good
enough for the question.
Then I told my lord that there was a priest which heard
what I said there, before my lord mayor and them. With
that the chancellor answered, who was the same priest So
she spake it in very deed before my lord mayor and me.
Then were there certain priests, as doctor Standish and
others, which tempted me much to know my mind. And
I answered them always thus : That I have said to my
lord of London, I have said. Then doctor Standish de-
sire^ my lord to bid me say my mind concerning the same
text of St. Paul. I answered, that it was against St. Paul's
learning that I, being a woman, should interpret the scrip
tures, especially where so many wise learned men were.
Then my lord of London said he was informed, that one
should nsk of me if I would receive the sacrament at
Easter, \5ad I made a mock of it. Then I desired that
mine acor or might come foith, which my Lord would not.
But he said again unto me, I sent one to give you good
counsel, and at the first word you called him papist. That
Her first Examination 17
I denied not, for I perceived he was no less ; yet made 1
none answer unto it.
Then he rebuked me, and said, that I should report, that
there were bent against me threescore priests at Lincoln.
Indeed, quoth I, I said so. For my friends told me, if I
came to Lincoln, the priests would assault me and put me
to great trouble, as thereof they had made their boast ;
and when I heard it, I went thither indeed, not being
afraid, because I knew my matter to be good. Moreover,
I remained there six days, to see what would be said unto
me. And as I was in the minster reading in the bible,
they resorted unto me by two and by two, by five and by
six, minding to have spoken unto me, yet went they their
ways again without words speaking.
Then my lord asked if there were not one that did speak
unto me. I told him yes, that there was one of them at
the last which did speak to me indeed. And my lord then
asked me what he said. And I told him his words were
of small effect, so that I did not now remember them.
Then said my lord, There are many that read and know the
scripture, and yet do not follow it, nor live thereafter. I
said again, My lord, I would wish that all men knew my
conversation and living in all points, for I am so sure, my
self, this hour, that there are none able to prove any dis
honesty by me. If you know any that can do it, I pray
you bring them forth. Then my lord went away, and
said, he would entitle somewhat of my meaning, and so he
wrote a great circumstance. But what it was, I have not
all in memory, for he would not suffer me to have the copy
thereof. Only I remember this small portion of it.
Be it known, saith he, to all men, that I Anne Askew do
confess this to be my faith and belief, notwithstanding my
reports made before to the contrary. I believe that they
which are houseled* at the hands of a priest, whether his
conversation be good or not, do receive the body and blood
of Christ in substance really. Also I do believe, that after
the consecration, whether it be received or reserved, it is no
less than the very body and blood of Christ in substance.
Finally, I do believe in this, and in all other sacraments of
holy church, in all points, according to the old catholic faith
of the same. In witness whereof, I, the said Anne, have
subscribed my name.
There was somewhat more in it, which because I had
* Those who receive the sacrament of the altar.
18 Anne Askew.
not the copy, I cannot now remember. Then he read it to
me, and asked me if I did agree to it. And I said again,
I believe so much thereof, as the holy scripture doth agree
unto ; wherefore I desire you, that you will add that there
unto. Then he answered, that I should not teach him
what he should write. With that, he went forth into his
great chamber and read the same bill before the audience,
which inveigled and willed me to set to my hand, saying
also, that I had favour shown me. Then said the bishop,
I might thank others, and not myself for the favour that I
found at his hand. For he considered, he said, that I had
good friends, and also that I was come of a worshipful
stock.
Then answered one Christopher, a servant unto master
Denny, Rather ought you, my lord, to have done it in such
case for God's sake than for man's. Then my lord sat down,
and took me the writing, to set thereto mj hand, and I
wrote after this manner; I Anne Askew do believe all
manner of things contained in the faith of the catholic
church.
[And forasmuch as mention here is made of the writing
of Bonner, which this godly woman said before she had
not in memory, therefore I thought in this place to infer
the same, both with the whole circumstance of Bonner, and
with the title thereunto prefixed by the register, and also
with her own subscription ; to the intent the reader seeing
the same subscription neither to agree with the time of the
title above prefixed, nor with the subscription after the writing
annexed, might the better understand thereby what credit is
to be given hereafter to such bishops, and to such registers.
The tenour of Bonner's writing proceeds thus :*
" The true copy of the confession, and belief of Anne
Askew, otherwise called Anne Kyme, made before the bishop
of London, the twentieth day of March, in the year of our
Lord God, after the computation of the church of England,
1545, and subscribed with her own hand, in the presence
of the said bishop and others, whose names hereafter are
recited, set forth, and published at this present, to the intent
the world may see what credence is now to be given unto the
same woman, who in so short a time hath most damnably
altered and changed her opinion and belief, and therefore
rightly in open court arraigned and condemned. (Ex
Regist.)
* This, and some subsequent particulars, were added by Fox.
* Her first Examination. 19
" Be it known to all faithful people, that as touching the
blessed sacrament of the altar, I do firmly and undoubtedly
believe, that after the words of consecration be spoken by
the priest according to the common usage of this church or
England, there is present really the body and blood of our
Saviour Jesus Christ, whether the minister which doth
consecrate, be a good man or a bad man, and that also,
whensoever the said sacrament is received, whether the re
ceiver be a good man or a bad man, he doth receive it
really and corporeally. And moreover, I do believe, that
whether the said sacrament be then received of the minister,
or else reserved to be put into the pix, or to be brought to
any person that is impotent or sick, yet there is the very
body and blood of our said Saviour ; so that whether the
minister or the receiver be good or bad, yea, whether the
sacrament be received or reserved, always there is the
blessed body of Christ really.
''And this thing with all other things touching the sacra
ment, and other sacraments of the church, and all things
else touching the Christian belief, which are taught and de
clared in the king's majesty's book, lately set forth for the
erudition of the Christian people, I Anne Askew, otherwise
called Anne Kyme, do truly and perfectly believe, and so
here presently confess and acknowledge. And here I do
promise, that henceforth I shall never say or do anything
against the premises, or against any of them. In witness
whereof, I, the said Anne, have subscribed my name unto
these presents. Written the twentieth day of March, in
the year of our Lord God, 1545. (Ex Regist.)
" By me Anne Askew, otherwise called Anne Kyme.
" Witnesses. Edmund, bishop of London. John, bishop
ot Bath. Owen Oglethorp, doctor of divinity. Richard
Smith, doctor of divinity. John Rndde, batchelor of divi
nity. William Pie, batchelor of divinity. John Wymsley,
archdeacon of London. John Cook, Robert John, Francis
Spillman, Edward Hall, Alexander Brett, Edmund Buts,
with divers other more being then present."
Here mayest thou note, gentle reader, in this confession,
both in the bishop and his register, a double sleight of false
conveyance. For although the confession purporteth the
words of the bishop's writing, whereunto she set her hand,
yet by the title prefixed before, mayest thou see that both
20 A line Askew.
she was arraigned and condemned before this was regis
tered, and also that she is falsely reported to have put to her
hand ; which indeed by this her own book appears not so to
be, but after this manner and condition I Anne Askew do
believe all manner of things contained in the faith of the
catholic church, and not otherwise. It followeth more in
the story.]
Then because I added unto it the catholic church, he
flung into his chamber in a great fury. With that my
cousin Britain followed him, desiring him for God's sake
to be a good lord unto me. He answered, that I was a
woman, and that he was nothing deceived in me. Then
my cousin Britain desired him to take me as a woman, and
not to set my weak womanish wit to his lordship's great
wisdom.
Then went in unto him Dr. Weston, and said, that the
cause why I did write there the catholic church, was, that
I understood not the church was written before. So with
much ado, they persuaded my lord to come out again, and
to take my name with the names of my sureties, which
were my cousin Britain, and master Spillman of Gray's
Inn.
This being done, we thought that I should have been
put to bail immediately according to the order of the law.
Howbeit, he would not suffer it, but committed me from
thence to prison again, until the next morrow, and then he
willed me to appear in the Guildhall, and so I did. Not
withstanding, they would not put me to bail there neither,
but read the bishop's writing unto me as before, and so
commanded me again to prison. Then were my sureties
appointed to come before them on the next morrow in Paul's
church, which did so indeed. Notwithstanding, they would
once again have broken off with them, because they would
not be bound also for another woman at their pleasure,
whom they knew not, nor yet what matter was laid unto
her charge. Notwithstanding, at the last, after much ado
and reasoning to and fro, they took a bond of them of re
cognisance for my forthcoming. And thus I was at last
delivered.
Written by me ANNE ASKEW.
THK
LATTER APPREHENSION AND EXAMINATION
OP THK WORTHY MARTYR OF GOD,
MISTRESS ANNE ASKEW,
WRITTEN BY HERSELF, A. D. 1546. PRINTED A. D. 1547.
I will pour out my spirit upon all flesh, (saith God,) your sons and
your daughters shall prophesy. And whosoever call on the name of
the Lord shall be saved. Joel ii.
I DO perceive, dear friend in the Lord, that thou art not
yet persuaded throughly in the truth concerning the Lord's
supper, because Christ said unto his apostles ; Take, eat,
this is my body which is given for you.
In giving forth the bread as an outward sign or token to
be received with the mouth, he minded them, in a perfect
belief to receive that body of his which should die for the
people, or to think the death thereof to be the only health
and salvation of their souls. The bread and the wine were
left us for a sacramental communion, or a mutual partici
pation of the inestimable benefits of his most precious
death and bloodshedding, and that we -should in the end
thereof be thankful together for that most necessary grace
of our redemption. For, in the closing thereof, he said
thus ; This do ye in remembrance of me. Yea, so oft as
ye shall eat it, or drink it. Luke xxii. and 1 Cor. xi. Else
should we have been forgetful of that we ought to have in
daily remembrance, and also have been altogether unthankful
for it ; therefore it is meet -that in our prayers we call unto
God, to graft in our foreheads the true meaning of the Holy
Ghost concerning this communion. For St. Paul saith,
The letter slayeth ; the Spirit is it only that giveth life,
2 Cor. iii. Mark well John vi. where all is applied unto
faith, note also the 2 Cor. iy. and in the end thereof ye shall
find plainly that the things which are seen are temporal,
but they that are not seen are everlasting. Yea, look in
Hebrews iii. and ye shall find that Christ, as a son, and no
servant, ruleth over his house, whose house are we, and
not the dead temple, if we hold fast the confidence and
rejoicing of that hope to the end. Wherefore, as saith the
Holy Ghost, To day if ye shall hear his voice, harden not
your hearts, &c. Ps. xcv.
22 Anne Askew.
The sum of my examination before the king's council at
Greenwich.
Your request as concerning my prison fellows, I am not
able to satisfy, because I heard not their examinations ; but
the effect of mine was this : I, being before the council,
was asked of M. Kyme. I answered that my lord chan
cellor knew already my mind in that matter. They with
that answer were not contented, but said, it was the king's
pleasure that I should open the matter unto them. I an
swered them plainly that I would not so do. But if it were
the king's pleasure to hear me, I would show him the truth.
Then they said, it was not meet for the king to be troubled
with me. I answered, that Solomon was reckoned the
wisest king that ever lived, yet misliked he not to hear two
poor common women, much more his grace, a simple
woman, and his faithful subject. So in conclusion I made
them no other answer in that matter. Then my lord chan
cellor asked me of my opinion in the sacrament. My an
swer was this, I believe that so oft as I, in a Christian con
gregation, do receive the bread iu remembrance of Christ's
death, and with thanksgiving, according to his holy insti
tution, I receive therewith the fruits also of his most glo
rious passion. The bishop of Winchester bade me make a
direct answer. I said I would not sing a new song of the
Lord in a strange land. Then the bishop said, I spake in
parables. I answered, it was best for him, for if I show
the open truth, said I, ye will not accept it. Then he said,
I was a parrot. I told him again I was ready to suffer all
things at his hands, not only his rebukes, but all that should
follow besides, yea and that gladly.
Then had I divers rebukes of the council, because I
would not express my mind in all things as they would
have me. But they were not in the mean time unanswered,
which now to rehearse were too much, for I was with them
there about five hours. Then the clerk of the council con
veyed me from thence to my lady Garnish.*
The next day I was brought again before the council.
Then would they needs know of me what I said to the
sacrament. I answered, that I already had said what 1
could say. Then after divers words they bade me go by.
Then came my lord Lisle, my lord of Essex, and the bishop
of Winchester, requiring me earnestly that I should confer
* Prison.
Her latter Apprehension and Examination. 23
the sacrament to be flesh, blood, and bone. Then said I
to my lord Parr and my lord Lisle, that it was great shame
for them to counsel contrary to their knowledge. Where-
unto in few words they said, that they would gladly all
things were well.
Then the bishop said, he would speak with me familiarly.
I said, so did Judas, when he unfriendly betrayed Christ.
Then desired the bishop to speak with me alone. But that
I refused. . He asked me why? I said, that in the mouth
of two or three witnesses, every matter should stand accord
ing to Christ's and Paul's doctrine, Matt, xviii. 2 Cor. xiii.
Then my lord chancellor began to examine me again of
the sacrament. Then I asked him how long he would halt
on both sides ? Then would he needs know where I found
that. I said in the scripture, I Kings xviii. Then he went
his way. Then the bishop said, I should be burnt. I an
swered, that I had searched all the scriptures, yet could I
never find there, that either Christ or his apostles put any
creature to death. Well, well, said I, God will laugh your
threatenings to scorn, Psalm ii. Then was I commanded to
stand aside. [Then came M. Paget to me with many glo
rious words, and desired me to speak my mind to him. I
might, he said, deny it again if need were. I said that I
would not deny the truth. He asked me how I could avoid*
the very words of Christ; Take, eat, this is my body,
which shall be broken for you. I answered, that Christ's
meaning was there as in these other places of the scripture ;
I am the door, John x. I am the vine, John xv. Behold
the Lamb of God, John i. The rock stone was Christ,
1 Cor. x. and such other. Ye may not here, said I, take
Christ for the material thing that he is signified by ; for
then ye will make him a very door, a vine, a lamb, and a
stone, clean contrary to the Holy Ghost's meaning. All
these indeed do signify Christ, like as the bread doth his
body in that place. And though he did say there, Take,
eat this in remembrance of me, yet did he not bid them
hang up that bread in a box, and make it a god, or bow to
it.]t Then came to me doctor Cox and doctor Robinson.
In conclusion we could not agree.
Then they made me a bill about the sacrament, willing
* Make of no effect.
f This statement respecting Paget is omitted in Fox. He was one
of the principal ministers of state at that period, but a worldly time
serving character, and having joined himself to queen Mary, was laid
aside on queen Elizabeth's accession.
24 Anne Askew.
me to set my hand thereunto, but I would not. Then on
the Sunday I was sore sick, thinking no less than to die.
Therefore I desired to speak with master Latimer, but it
would not be. Then was I sent to Newgate in my extre
mity of sickness ; for in all my life before was I never in
such pain. Thus the Lord strengthen you in the truth.
Pray, pray, pray.
The confession of me, Anne Askew, for the time I was in
Newgate, concerning my belief.
I find in the scripture, that Christ took the bread and
gave it to his disciples, saying, Take, eat, this is my body
which shall be broken for you, meaning in substance, his
own very body, the bread being thereof only a sign or sa
crament. For, after like manner of speaking, he said he
would break down the temple, and in three days build it
up again, signifying his own body by the temple, as St.
John declares, John ii. and not the stony temple itself. So
that the bread is but a -remembrance of his death, or a sa
crament of thanksgiving for it, whereby we are knit unto
him by a communion of Christian love, although there are
many that cannot perceive the true meaning thereof, for the
veil that Moses put over his face before the children of
Israel, that they should not see the clearness thereof,
Exod. xxxiv. and 2 Cor. iii. I perceive the same veil remain-
eth to this day. But when God shall take it away, then
shall these blind men see. For it is plainly expressed in
the history of Bel in the bible, that God dwelleth in no
thing material. O king, saith Daniel, be not deceived, for
God will be in nothing that is made with hands of men,
Dan. xiv.* Oh, what stiff-necked people are these, that will
always resist the Holy Ghost ! But as their fathers have
done, so do they, because they have stony hearts.
Written by me, ANNE ASKEW, that neither wish death,
nor fear his might, and as merry as one that is bound
towards heaven.
Truth is laid in prison, Luke xxi. The law is turned to
wormwood, Amos vi. And there can no right judgment go
forth, Isa. lix.
* The reader will remember that this is one of the apocryphal addi
tions to Daniel.
Her latter Apprehension and Examination. 25
O forgive us all our sins, and receive us graciously. As
for the works of our hands, we will no more call upon them.
For it is thou Lord that art our God. Thou showest ever
mercy unto the fatherless.
O, if they would do this, saith the Lord, 1 shoald heal
their sores, yea with all my heart would I love them.
O Ephraim, what have I to do with idols any more ?
whoso is wise shall understand this. And he that is rightly
instructed will regard it ; for the ways of the Lord are
righteous. Such as are godly will walk in them, and as
for the wicked, they will stumble at them, Hosea xiv.
Solomon, saith St. Stephen, builded an house for the
God of Jacob. Howbeit, the Highest of all dwelleth not
in temples made with hands ; as saith the prophet, Heaven
is my seat, and the earth is my footstool. What house will
ye build for me ? saith the Lord ; or what place is it that I
shall rest in ? Hath not my hand made all things ? Acts vii.
Woman, believe me, saith Christ to the Samaritan, the
time is at hand, that ye shall neither in this mountain, nor
yet at Jerusalem, worship the Father. Ye worship ye wot
not what, but we know what we worship. For salvation
cometh of the Jews. But the hour cometh, and is now,
wherein the true worshippers shall worship the Father in
spirit and verity, John iv.
Labour not, saith Christ, for the meat that perisheth ; but
for that which endureth unto life everlasting, which the Son
of man shall give you ; for him God the Father hath sealed,
John vi.
The sum of the condemnation of me, Anne. Askew, at the
Guildhall.
They said to me there that I was a heretic, and con
demned by the law, if I would stand in mine opinion. I
answered that I was no heretic, neither yet deserved I any
death by the law of God. But, as concerning the faith
which I uttered and wrote to the council, I would not, I
said, deny it, because I knew it true. Then would they
needs know, if I would deny the sacrament to be Christ's
body and blood. I said, Yea ; for the same Son of God
that was born of the virgin Mary, is now glorious in heaven,
and will come again from thence at the latter day, like as
he went up, Acts i. And as for that ye call your God, it is
26 Anne Askew.
but a piece of bread. For a more proof thereof, mark it
when you list, let it lie in the box but three months, and it
will be mouldy, and so turn to nothing that is good.
Whereupon I am persuaded that it cannot be God.
After that, they willed me to have a priest ; and then I
smiled. Then they asked me if it were not good. I said,
I would confess my faults unto God, for I was sure that he
would hear me with favour, and so we were condemned
without a quest.*
My belief which I wrote to the council was this That
the sacramental bread was left us to be received with thanks
giving, in remembrance of Christ's death, the only remedy of
our soul's recovery ; and that thereby we also receive the
whole benefits and fruits of his most glorious passion.
Then would they needs know whether the bread in the box
were God or no. I said, God is a Spirit, and will be wor
shipped in spirit and truth, John iv. Then they demanded,
Will you plainly deny Christ to be in the sacrament ? I an
swered, that I believed faithfully the eternal Son of God
not to dwell there. In witness whereof, I recited again the
history of Bel, Dan. xiv. Acts vii. and xvii. and Matt. xxiv.
concluding thus, I neither wish death, nor yet fear his
might ; God have the praise thereof with thanks.
My letter sent to the lord chancellor.
The Lord God, by whom all creatures have their being,
bless you with the light of his knowledge. Amen.
My duty to your lordship remembered, &c. It might
please you to accept this my bold suit, as the suit of one,
which upon due consideration is moved to the same, and
hopeth to obtain. My request to your lordship is only that
it may please the same to be a mean for me to the king's
majesty, that his grace may be certified of these few lines
which I have written concerning my belief. Which when
it shall be truly conferred with the hard judgment given me
for the same, I think his grace shall well perceive me to be
weighed in an uneven pair of balances. But I remit my
matter and cause to almighty God, who rightly judgeth
all secrets. And thus I commend your lordship to the
governance of him, and fellowship of all saints. Amen.
By your handmaid, ANNE ASKEW.
* Without a jury ; persons accused under the act of six articles were
entitle d to a trial by jury.
Her latter Apprehension and Examination. 27
My faith briefly written to the king's grace.
I Anne Askew, of good memory, although God hath
given me the bread of adversity, and the water of trouble,
yet not so much as my sins have deserved, desire this to be
known unto your grace. That forasmuch as I am by the law
condemned for an evil doer, here I take heaven and earth
to record, that I shall die in my innocency. And according
to that I have said first, and will say last, I utterly abhor
and detest all heresies. And as concerning the supper of
the Lord, I believe so much as Christ hath said therein,
which he confirmed with his most blessed blood. I believe
also so much as he willed me to follow and believe, yea so
much as the catholic church of him doth teach. For I will
not forsake the commandment of his holy lips. But, look,
what God hath charged me with his mouth, that have I shut
up in my heart ; and thus briefly I end for lack of learning.
ANNE ASKEW
The effect of my examination and handling, since my
departure from Newgate.
On Tuesday I was sent from Newgate to the sign of the
Crown, where master Rich and the bishop of London,
with all their power and flattering words, went about to
persuade me from God, but I did not esteem their glosing
pretences. Then came there to me Nicholas Shaxton, and
counselled me to recant as he had done. I said to him,
that it had been good for him never to have been born,
with many other like words. Then master Rich sent me to
the Tower, where I remained till three of the clock. Then
came Rich and one of the council, charging me upon my
obedience to show unto them if I knew man or woman of
my sect. My answer was, that I knew none. Then they
asked me of my lady of Suffolk, my lady of Sussex, my
lady of Hertford, my lady Denny, and my lady Fitzwilliams.
I said, if I should pronounce anything against them, that I
were not able to prove it. Then said they unto me, that
the king was informed that I could name, if I would, a
great number of my sect. I answered, that the king was
as well deceived in that behalf, as dissembled with in other
matters.
Then commanded they me to show how I was main*
tained in the compter ; and who willed me to stick by my
28 Anne Askew.
opinion. I said that there was no creature that therein did
strengthen me. And as for the help that I had in the
compter, it was by the means of my maid. For, as she
went abroad in the streets, she made her moan to the pren
tices, and they by her did send me money, but who they
were I never knew. Then they said, that there were divers
gentlewomen that gave me money but I knew not their
names. Then they said, that there were divers ladies that
had sent me money. I answered, that there was a man in
a blue coat which delivered me ten shillings, and said that
my lady of Hertford sent it me. And another in a violet
coat, gave me eight shillings, and said my lady Denny
sent it me. Whether it were true or no, I cannot tell.
For I am not sure who sent it me, but as the men did say.
Then they said there were of the council that did maintain
me. And I said, No.
Then they did put me on the rack, because I confessed
no ladies or gentlewomen to be of my opinion,* and thereon
they kept me a long time. And because I lay still and did
not cry, my lord chancellor and master Richf took pains to
rack me with their own hands till I was nigh dead.
Then the lieutenant caused me to be loosed from the
rack. Straightway I swooned, and then they recovered me
again. After that I sat two long hours reasoning with my
lord chancellor upon the bare floor, where he with many
flattering words, persuaded me to leave my opinion. But,
my Lord God, I thank his everlasting goodness, gave me
grace to persevere, and will do, I hope, to the very end.
Then was I brought to a house, and laid in a bed, with as
weary and painful bones as ever had patient Job, I thank my
Lord God therefore. Then my lord chancellor sent me word,
if I would leave my opinion, I should want nothing, if I
would not, I should forth to Newgate and so be burned.
I sent him again word, that I would rather die, than to
break my faith.
Thus the Lord open the eyes of their blind hearts, that
the truth may take place. Farewell, dear friend, and pray,
pray, pray.
Fox adds, Touching the order of her racking in the
Tower, thus it was. First, she was led down into a dun
geon, where sir Anthony Knevet the lieutenant, commanded
* See life of queen Catherine Parr,
f Fox says, it was sir John Baker.
Her latter Apprehension and Examination. 29
his gaoler to pinch her with the rack. Which being- done
so much as he thought sufficient, he went about to take her
down, supposing he had done enough. But Wriothesly
the chancellor, not contented that she was loosed so soon
confessing nothing, commanded the lieutenant to strain her
on the rack again. Which because he denied to do, ten
dering the Weakness of the woman, he was threatened
therefore grievously of the said Wriothesly, saying, that
he would signify his disobedience unto the king ; and so
consequently upon the same, he and master Rich throwing
off their gowns, would needs play the tormentors them
selves, first asking her if she were with child. To whom
she answering again, said, Ye shall not need to spare for
that, but do your will upon me ; and so quietly and pa
tiently praying unto the Lord, she abode their tyranny, till
her bones and joints were almost plucked asunder, in such
sort, that she was carried away in a chair. When the
racking was past, Wriothesly and his fellow took their
horses toward the court.
In the mean time, while they were making their way by
land, the good lieutenant taking boat, sped in all haste to
the court, to speak with the king before the other, and so
did. Who there making his humble suit to the king, de
sired his pardon, and showed him the whole matter as it
stood, and of the racking of mistress Askew, and how he
was threatened by the lord chancellor, because at his com
mandment, not knowing his highness' pleasure, he refused
to rack her, which he for compassion could not find in his
heart to do, and therefore humbly craved his highness' par
don. Which when the king had understood, he seemed
not very well to like their so extreme handling of the
woman, and also granted to the lieutenant his pardon, will
ing him to return and see to his charge. Great expecta
tion was in the mean season among the warders and other
officers of the Tower, waiting for his return, whom when
they saw come so cheerfully, declaring unto them how he
had sped with the king, they were not a little joyous, and
gave thanks to God therefore.
Anne Askew's answer unto John Lascd's letter.
O friend most dearly beloved in God ; I marvel not a
little what should move you to judge in me so slender a
ANNE ASKEW I)
30 Anns Askew.
faith as to fear death, which is the end of all misery. In
the Lord I desire you not to believe of me such wickedness.
For I doubt it not, but God will perform his work in me,
like as he hath begun. I understand the council is not a
little displeased that it should be reported abroad, that 1
was racked in the Tower. They say now, what they did
there, was but to fear me ; whereby I perceive they are
ashamed of their uncomely doings, and fear much, lest
the king's majesty should have information thereof. Where
fore they would no man to noise it. Well, their cruelty
God forgive them.
Your heart in Christ Jesus. Farewell, and pray.
The answer of Anne Askew against the false surmises of
her recantation.
I have read the process, which is reported of them that
know not the truth, to be my recantation. But as sure as
the Lord liveth, I never meant thing less than to recant.
Notwithstanding this, I confess, that in my first troubles I
was examined of the bishop of London about the sacra
ment. Yet had they no grant of my mouth, but this, that
I believed therein as the word of God did bind me to be
lieve ; more had they never of me. Then he made a copy
which is now in print, and required me to set thereunto my
hand : but I refused it. Then my two sureties did will
me in no wise to stick thereat, for it was no great matter,
they said.
Then with much ado, at the last I wrote thus : I A line
Askew do believe this, if God's word do agree to the same,
and the true catholic church. Then the bishop being in
great displeasure with me, because I made doubts in my
writing, commanded me to prison ; where I was awhile,
but afterwards by the means of friends, I came out again.
Here is the truth of that matter. And as concerning the
thing that ye covet most to know, resort to the sixth of
John, and be ruled always thereby. Thus fare ye well,
quoth Anne Askew.
The. confession of the faith which Anne Askew made in
Newgale before she suffered.
1 Anne Askew, of good memory, although my merciful
Her latter Apprehension and Examination. 31
Father hath given me the bread of adversity, and the water
of trouble ; vet not so much as my sins have deserved
confess myself here, a sinner before the throne of his hea
venly majesty, desiring his eternal mercy. And forsomuch
as 1 am by the law unrighteously condemned for an evil
doer concerning opinions, I take the same most merciful
God of mine, who hath made both heaven and earth, to
record, that I hold no opinions contrary to his most holy
word. And I trust in my merciful Lord, who is the giver
of all grace, that he will graciously assist me against all
evil opinions, which are contrary to his blessed verity. For,
I take him to witness, that I have, and will, unto my life's
end, utterly abhor them to the uttermost of my power.
This is the heresy which they report me to hold that
after the priest hath spoken the words of consecration,
there remaineth bread still. But they both say, and also
teach it for a necessary article of faith, that after those
words are once spoken, there remaineth no bread, but even
the selfsame body that hung upon the cross on Good
Friday, both flesh, blood, and bone ! To this belief of theirs,
say I, Nay : for then were our common creed false, which
saith, that he sitteth on the right hand of God the Father
Almighty, and from thence shall come to judge the quick
and the dead. Lo! this is the heresy that I hold, and for it
must suffer the death. But, as touching the holy and
blessed supper of the Lord, I believe it to be a most neces
sary remembrance of his glorious sufferings and death.
Moreover, I believe as much therein as my eternal and only
Redeemer, Jesus Christ, would I should believe.
Finally, I believe all those scriptures to be true, which
he hath confirmed with his most precious blood. Yea,
and as St. Paul saith, those scriptures are sufficient for our
learning and salvation that Christ hath left here with us ;
so that I believe we need no unwritten verities to rule his
church with. Therefore, look what he hath said unto me
with his own mouth in his holy gospel, that have I with
God's grace closed up in my heart, and my full trust is, as
David saith, that it shalt be a lantern to my footsteps,
Psal. cxix.
There are some do say that I deny the eucharist or sacra
ment of thanksgiving ; but those people do untruly report
of me. For I both say and believe it, that if it were ordered
like as Christ instituted and left it, a most singular comfort
it were unto us all. But, as concerning your mass, as it is
D 2
32 Anne Askew.
now used in our days, T do say and believe it to be the most
abominable idol that is in the world. For my God will not
be eaten with teeth, neither yet dieth he again. And upon
these words that I have now spoken, will I suffer death.
O Lord, I have more enemies now than there are hairs
on my head ; yet, Lord, let them never overcome me with
vain words, but fight thou, Lord, in my stead ; for on thee
cast 1 my care. With all the spite they can imagine, they
fall upon me which am thy poor creature. Yet, sweet Lord,
let me not set by them which are against thee ; for in thee is
my whole delight. And, Lord, I heartily desire of thee,
that thou wilt of thy most merciful goodness forgive them
that violence which they do and have done unto me. Open
also thou their blind hearts, that they may hereafter do
that thing in thy sight which is only acceptable before thee,
and to set forth thy verity aright, without all vain fantasies
of sinful men. So be it, O Lord, so be it.
By me, ANNE ASKEW.
Fox adds, Hitherto we have intreated of this good woman.
Now it remaineth that we touch somewhat as concerning her
end and martyrdom. After that she, being born of such
stock and kindred, that she might have lived in great wealth
and prosperity, if she would rather have followed the world
than Christ, now had been so tormented, that she could
neither live long in so great distress, neither yet by her ad
versaries be suffered to die in secret; the day of her execu
tion being appointed, she was brought into Smithfield in a
chair, because she could not go on her feet, by means of her
great torments from the extremity she suffered upon the
rack. When she was brought unto the stake, she was tied
by the middle with a chain that held up her body. When
all things were thus prepared to the fire, Dr. Shaxton who
was then appointed to preach, began his sermon. Anne
Askew hearing, and answering again unto him, where he
said well, confirmed the same ; where he said amiss, there
she said, He misseth, and speaketh without the book.
The sermon being finished, the martyrs,* standing there
tied at three several stakes ready to their martyrdom, began
their prayers. The multitude ami concourse of the people
was exceeding, the place where they stood being railed
* John Lascels, a gentleman of the king's household ; Nicholas Bele-
uiiiii, a priest ; John Adams, a tailu.' and Anne Askew.
Her latter Apprehension and Examination. 33
about to keep out the press. Upon the bench under
St. Bartholomew's church, sat Wriothesly, chancellor of
England, the old duke of Norfolk, the old earl of Bedford,
the lord mayor, with divers others more. Before the fire
should be set unto them, one of the bench hearing that
they had gunpowder about them, and being afraid lest the
fagots, by strength of the gunpowder, would come flying
about their ears, began to be afraid ; but the earl of Bedford
declared unto him how the gunpowder was not laid under
the fagots, but only about their bodies to rid them out of
their pain, which having vent, there was no danger to them
of the fagots, so he diminished that fear.
Then Wriothesly, lord chancellor, sent to Anne Askew,
letters offering to her the king's pardon, if she would re
cant. Who, refusing once to look upon them, made this
answer again ; that she came not thither to deny her Lord
and Master. Then were the letters likewise offered unto
the others, who in like manner following the constancy of
the woman, denied not only to receive them, but also to
look upon them. Whereupon the lord mayor commanding
fire to be put to them, cried with a loud voice, Fiat juslitia !
Let justice be done !
And thus the good Anne Askew with these blessed mar
tyrs, being troubled so many manner of ways, and having
passed through so many torments, having now ended the
long course of her agonies, being compassed with flames of
fire, as a blessed sacrifice unto God, she slept in the Lord,
A. D. 1546, leaving behind her a singular example of Chris
tian constancy for all men to follow.
The Ballad which Anne Askew made and sang when the
was in Newgate.
Like as the armed knight*
Appointed to the field,
With this world will I fighf,
And faith shall be my shield.
Faith is that weapon strong
Which will not fail at need ;
My foes therefore among
Therewith will I proceed.
Anne Askew.
As it is had in strength
And force of Christ his way.
It will prevail at length
Though all the devils say, Nay,
Faith in the fathers old
Obtained righteousness,
Which makes me very bold
To fear no world's distress.
I now rejoice in heart,
And hope bids me do so,
That Christ will take my part,
And ease me of my woe.
Thou say'st Lord, Whoso knock
To them thou wilt attend ;
Undo therefore the lock,
And thy strong power send.
More enemies now I have,
Than hairs upon my head,
Let them not me deprave,
But fight thou in my stead.
On thee my care I cast,
For all theii cruel spite,
I set not by their haste
For thou art my delight
I am not she that list
My anchor to Jet fall.
For every drizzling mist ,
My ship's substantial.
Not oft use I to write,
In prose, nor yet in rhyme.
Yet will I show one sight,
That I saw in my time.
I saw a royal throne
Where justice should have Bit,
But in her stead was one
Of moody, cruel wit.
Absorpt was righteousness
As of the raging flood;
Satan in fierce excess
Sucked up the guiltless blood.
Her latter Apprehension and Examination. 35
Then thought I, Jesus, Lord,
When thou shall judge us all,
Hard is it to record
On these men what will fall.
Yet Lord, I thee desire,
For that they do to me,
Let them not taste the hire
Of their iniquity.
God hath chosen the weak things of the world, to ccn-
ibund things which are mighty. Yea, and things of no
leputation for to bring to nought things of reputation
that no flesh should presume in his sight, I Cor. i.
Strype has recorded a few additional particulars respect
ing Anne Askew, from the relation of John Loud, a learned
man of some eminence in those days, who being himself
suspected of heresy, narrowly escaped the flames. His
mind having been awakened to a sense of the truth, he re
sorted to those who were imprisoned for religion at that
time. Among them was William Morrice, gentleman
usher to the king, the fathei of archbishop Cranmer's
secretary, who was possessed of considerable property in
Essex.* To him Loud frequently obtained admittance
privately at night, incurring all the discomforts and dangers
of visiting the prison, that he might converse about reli
gion. Loud however escaped, and lived till 1579.
Loud says of Anne Askew, " I must needs confess of
her, now departed to the Lord, that the day before her ex
ecution, and the same day also, she had an angel's counte
nance and a smiling face. For I was with Lascels, sir
George Blage,t and the other (Belenian the priest, then
* It is hardly necessary to say that Cranmer took no part in these
persecutions. lie was at that time himself in considerable danger, but
protested against Gardiner's proceedings.
f The arrest of sir George Blage was one means of stopping this
persecution. He was one of the king's privy chamber, and was appre
hended by the lord chancellor Wriothesly, on the Sunday before Anne
Askew suffered, for an irreverent observation upon the popish conse
crated wafer, made in conversation af't*;r a sermon preached that day by
Dr. Crome. On the Monday, he a.s condemned under the act of six
articles, and ordered to be burned on the Wednesday ! This proceeding
excited much alarm at court, but the king learning the cause from th
eari of Bedford, was much enraged, and ordered a purdon to be issue;
36 Anne Asktw.
burned.) and with me were three of the Throckmortons.
sir Nicholas being one, and Mr. Kellum the other. By the
same token, one unknown to me said, ' Ye are all marked
that come to them, take heed of your lives.' Master Lascels,
a gentleman of a right worshipful house of Gatford, in
Nottinghamshire, mounted up into the window of the little
parlour at Newgate, and there sat, and by him sir George.
Master Lascels was merry and cheerful in the Lord, being
come from hearing the sentence of his condemnation, and
said these words, ' My lord bishop would have me confess
the Roman church to be the catholic church, but that I can
not, for it is not true.'
** When the hour of darkness came, and their execution,
Mrs. Anne Askew had been so racked that she could not
stand, but was holden up between two sergeants, sitting there
in a chair. And after the sermon was ended, they put fire
to the reeds ; the council looking on, and leaning in a win
dow by the hospital, and among them sir Richard South
well, (whose tutor Loud was.) And before God, (he de
clares,) at the first putting to of the fire, there fell a little
dew, or a few pleasant drops upon us that stood by, a
pleasing noise from heaven, God knows whether I may
truly term it a thunder crack, as the people did in the gos
pel, John xii. 29. or an angel, or rather God's own voice.
But to leave every man to his own judgment, methought it
seemed rather, that the angels in heaven rejoiced to receive
their souls into bliss, whose bodies their popish tormentors
cast into the fire."
Bale relates the same circumstance from the narrative of
some Dutch merchants then present. It caused consider
able discussion at the time, and the papists urged that it
was a testimony of the martyrs' damnation ! This opinion
Bale controverts with much ability
immediately. "Ah! my pig!" was ihe familiar exclamation of th*
monarch on seeing his rescued favourite. '' Yea," answered sir George,
on again hearing the appellation usually given him by the king. " if
your majesty had not been better to me than your bishops, your pig had
been roasted ere now !"
THE PRECIOUS REMAINS
CONTAINING SOME ACCOUNT OK HER LIFE, HER LBTTKD5
AND OTHER PIECES.
HIT
LADY JANE GREY.*
LADY JANE GREY was an illustrious personage of the
blood royal of England, by both parents her grandmother
on her father's side, (Henry Grey, marquis of Dorset,) being
queen consort to Edward IV. ; and her grandmother on
her mother's, (lady Frances Brandon,) being daughter to
Henry VII. queen dowager of France, and mother to
Mary queen of Scots. Lady Jane had no brothers, she
was the eldest of three daughters, and was born in 1537, at
Bradgate, her father's seat in Leicestershire. She very early
gave astonishing proofs of her uncommon abilities, inso
much that, upon a comparison with Edward VI., who was
neatly ot the same age, and thought a kind of miracle, the
superiority has been given to her in every respect. Her
genius appeared in the works of her needle, and the beauti
ful character in which she wrote ; besides which she
played admirably on various instruments of music, and
accompanied them with a voice exquisitely sweet in itself,
assisted by all the graces that art could bestow. These,
however, were only the inferior ornaments of her character ;
she was far from priding herself on them, while through
the rigour of her parents in exacting such great attention
to them, they became her grief more than her pleasure.
Her father had himself some taste for letters, and was a
great patron of the learned. He had two chaplains, Hardingt
* There are several biographical sketches of Lady Jane Grey ex
tant, which have supplied the substance of the present account. The
most recent, " Howard's Lady Jane Grey and her times," contains
numerous historical particulars relative to her family and contempo
raries, which the author has collected with considerable industry. To
tne present sketch some letters are added, which have not before been
accessible to the English reader.
t Harding was a learned divine of Oxford. He professed the pro-
testent religion on the accession of Edward VI., and became chaplain
to th duke of Suffolk. When queen Mary came to the throne, he
Her learning and piety. 3
and Aylmer,* both men of distinguished learning, vvliom
he employed as tutors to his daughter ; and under whose
instructions she made such proficiency as surprised
them both. Her own language she spoke and wrote with
peculiar accuracy ; the French, Italian, Latin, and, it is
said, Greek, were as natural to her as her own ; she not
only understood them, but spoke and wrote them with the
greatest freedom : she was versed likewise in Hebrew,
Chaldee, and Arabic, and all this while a mere child. She
had also a sedateness of temper, a quickness of apprehen
sion, and a solidity of judgment, which enabled her not only
to become the mistress of languages, but of sciences ; so
that she thought, spoke, and reasoned, upon subjects of the
greatest importance, in a manner that surprised all. She
was brought up in piety as well as learning. Her early
letters show that she lived in the fear of God, and that
she followed the protestant faith from principle. As Burnet
observes, She read the scriptures much, and acquired great
knowledge in divinity.
With these endowments she had so much mildness, hu
mility, and modesty, that she set no value upon those ac
quisitions ; she was naturally fond of literature, and that
fondness was much heightened as well by the severity of
her parents in the feminine part of her education, as by
the gentleness of her tutor Aylmer in this. When morti
fied and confounded by the unmerited chiding of the
former, she returned with double pleasure to the lessons
of the latter, and sought in Demosthenes and Plato, who
were her favourite authors, the delight that was denied
her in all other scenes of life, in which 1 she mingled but
little, and seldom with any satisfaction. It is true, her al
liance to the crown, as well as the great favour in which
the marquis of Dorset, her father, stood with Henry VIII.
and Edward VI. unavoidably brouirht her sometimes to
court, and she received many marks of Edward's attention,
returned to popery, in consequence of which his former pupil ad
dressed a letter to him written in severe terms, but such as he ('-
served for his apostacy. After the restoration of the protestant faith,
J larding retired to the continent, and engaged in a warm and
lengthened controversy with bishop Jewell.
* Aylmer was an active preacher of the reformation ; he boldly op
posed popery on the accession of queen Mary. He then withdrew to
the continent, where he remained till Elizabeth came to the throne.
in 1576 he was appointed bishop of London. He is noticed in th<*
lit* of Becon.
82
4 Lady Jane Grey.
yet she seems to have continued for the most part in the
country, at Eradiate.
Here she was with her beloved books in 1550, when the
famous Roger Ascham* called on a visit to the family in
August. All the rest being engaged in hunting, he went
to wait upon Lady Jane in her apartment, and found her
reading the " Phaedon" of Plato in the original Greek.
Astonished at this, after the first salutations, he asked her,
why she lost such pastime as there needs must be in the
park, at which smiling, she answered, " I wist all their
sport in the park is but a shadow to that pleasure that I
find in Plato. Alas ! good folk, they never felt what true
pleasure meant."
This naturally leading him to inquire how a lady of her
age had attained to such a depth of pleasure, both in the
language and philosophy of Plato, she made the following
very remarkable reply " I will tell you, and I will tell you
a truth, which perchance you will marvel at. One of the
greatest benefits which ever God gave me is, that he sent
me such sharp aud severe parents, and so gentle a school
master. For when I am in presence either of father or
mother, whether I speak, keep silence, sit, stand, or go,
eat, drink, be merry or sad ; be sewing, playing, dancing,
or doing any thing else, I am so sharply taunted, so cruelly
threatened, yea, presently sometimes with pinches, nips,
and bobs, and other ways, which I will not name for the
honour I bear them, so without measure misordered, that
I think myself in hell, till time come that I must go to M.
Aylmer, who teaches me so gently, so pleasantly, with such
fair allurements to learning, that I think all the time
nothing while I am with him ; and when I am called from
him, I fall to weeping, because whatsoever I do else but
learning, is full of grief, trouble, fear, and wholly misliking
unto me. And thus my book has been so much my
Ascham was an eminent scholar of the university of Cambridge,
and particularly well skilled in Greek. In 1548, he was appointed
tutor to the princess (afterwards queen) Elizabeth ; afterwards h
was Latin secretary to Edward VI. He continued to be a protestant
in the reign of Mary, but was allowed to continue unmolested, and
indeed patronized, on account of his abilities. To his other attain
ments, he added that of writing a most beautiful hand. He wa
re-appointed Latin secretary and tutor to queen Elizabeth. Ascham
died in 1568. His last words were, " I am suffering much pain, I sink
under my disease ; but this is my confession, this is my faith, thii
prayer contains all that I wish for, ' I desire to depart hence, and ta
be with Christ.' "
Ascharns account of her. 5
pleasure, and brings daily to me more and more pleasure ;
in respect of it all other pleasures in very deed are but
trifles and troubles unto me.'' What reader is not affected
with Ascham's account of this interview ? We may also
observe that although lady Jane was treated as a child by
her harsh parents, yet learned and pious men, such as As-
cham, Bucer, and Bullinger, regarded her as far beyond
her years in piety and learning.
At this time Aschatn was going to London to attend sir
Richard Morrison on an embassy to the emperor Charles V.
In a letter written the December following, to the dearest
of his friends, having informed him that he had lately
had the honour and happiness of being admitted to con
verse familiarly with this young lady at court, and that she
had written a very elegant letter to him, he proceeds to
mention this visit at Bradgate, and his surprise thereon,
not without some degree of rapture. Thence he takes oc
casion to observe, that she both spoke and wrote Greek to
admiration; and that she had promised to write him a
letter in that language, upon condition that he would send
her one first from the emperor's court.
This rapture rose much higher while he was penning
a letter addressed to her the following month. In the
letter speaking of these interviews, he assures her, that
among all the agreeable varieties which he had met wilh
in his travels abroad, nothing had occurred to raise his ad
miration like that incident in the preceding summer, when
he found her, a young maiden by birth so noble, in the ab
sence of her tutor, and in the sumptuous house of her most
noble father, at a time, too, when all the rest of the family
both male and female, were amusing themselves with the
pleasures of the chase ; " I found," continues he, " the
divine maid diligently studying the divine Phaedon of the
divine Plato in the original Greek. Happier, certainly, in
this respect, than in being descended, both on the father
and mother's side, from kings and queens."*
John ab Ulmis, writing from Bradgate in June 1551. to
Bullinger, spoke in very high terms of lady Jane. He
says, " From the learned epistle, written to you by the
daughter of this prince, you will easily perceive the respect
and esteem she entertains towards you. Surely there never
lived any one more to be respected than this young female
if her family be considered, more learned if we regard her
Ascbam, Ep. ad. Stunnium, i. 4, iii. 7.
6 Lady Jane Grey.
age, or more excellent if we consider her in both. She
is greatly praised by all the nobility, and they talk of her
being espoused to the king. If that event should take
place, how happy would the union be, and how beneficial
to the church ! But God will direct concerning these
things ; he only causes to prosper, he cares for, remembers,
foresees, and disposes of all things agreeably to his will."
About this time some changes happened in the family;
for her maternal uncles, Henry and Charles Brandon, both
dying at Bugden, the bishop of Lincoln's palace, of the
sweating sickness, her father was created duke of Suffolk,
October 1551. Dudley, earl of Warwick, was also created
duke of Northumberland the same day ; and in November
the duke of Somerset was imprisoned for a conspiracy
against him as privy counsellor. From that time lady
Jane appears to have been occasionally at court. In the
summer of 1552 the king made a reat progress through
some parts of England, during which lady Jane went to pay
her duty to his majesty's sister, the lady Mary, at Newhall
in Essex. During this visit, her piety, and zeal against
popery, prompted her to reprove the lady Ann Wharton, for
making a courtesy to the host, or consecrated wafer, enclosed
in a box, suspended, as was then usual, over the altar.
Lady Jane observing her companion courtesy, asked if the
princess were coming. Her companion replied No, but she
made obeisance to Him that made us all. Why, said lady
Jane, how can that be he that made us all, for ihe baker
made him ? which being carried by some officious person
to the ear of the princess, was retained in her heart, so
that she never loved lady Jane afterwards ; and indeed the
events of the following year were not likely to work a re
conciliation
Another anecdote of her is related by Aylmer. He says,
that having received from the lady Mary goodly apparel of
tinsel cloth of gold and velvet, laid on with parsement lace
of gold, when she saw it she said, " What shall I do \\ith
it ?' Wear it, said a gentlewoman standing by. Nay, an
swered she, it were a shame to follow my lady Mary against
God's word, and leave my lady Elizabeth who followeth
God's word.
The dukes of Suffolk and Northumberland, who were
now, after the fall of Somerset, grown to the height of
their wishes in power, upon the decline of the king's health
in 1553, began to think how to pre>ent that reverse of
Her marriage. 7
fortune, which, as things then stood, they foresaw must hap
pen upon his death. To obtain this end, no other remeny
was judged sufficient, but a change in the succession t/
the crown, and transferring it into their own families.
What other steps were taken preparatory to this bold
attempt, may be seen in the general histories. These ex
cellent and amiable qualities which had rendered lady .lane
dear to all >vno had the happiness to know her, joined to
her near affinity to the king, subjected her to become the
chief tool of an ambition notoriously not her own.
Upon this very account she was married to the lord
Guildlord Dudley, fourth son to the duke of Northumber
land, without beiaig acquainted with the real design of the
match, which was celebrated with great pomp in the latter
end of May, 1553; at the same time her younger sister,
and the sister of her husband, were married to the lords
Herbert and Hastings. These marriages were so much
to the king's satisfaction that he contributed largely to the
expense of them from the royal wardrobe In the mean
time; though the populace were very far from being pleased
with the exorbitant greatness of the duke of Northumber
land, yet they could not help admiring the beauty and in
nocence which appeared in lord Guildford and his bride.
Lady Jane then removed from her father's house to the
residences of the Dudleys Durham house in London, and
Sion house in the country. From her letter to queen
Mary, she seems to have spent some days of this short
period with her mother.
The pomp and splendour attending these nuptials was
the last gleam of joy that shone in the palace of Edward,
who grew so weak in a fevv days after, that Northumber
land thought it high time to curry his project into execu
tion. Accordingly, in the beginning of June, he broke the
matter to the young monarch ; who at length yielded
to overlook his sisters, and to set aside his father's will ;
agreeably to which, a deed of settlement being drawn up
in form of law by the judges, was signed by his majesty
and all the lords of the council. Judge Hales however to
the last refused his assent, and Cranmer was only induced
to comply by the express commands of king Edward, and
the assurance of the law officers of the crown, that such
a proceeding was lawful.
The next step was to concert the most proper method for
carrying this settlement into execution, and, till that was
8 Lady Jane Grey.
done, to keep it as secret as possible. To thi* end Xrr
thumberland directed letters to the lady Mary in her
brother's name, requiring her attendance at Greenwich,
where the court then was ; but she discerned the real ob
ject of this invitation, and two days before the death 01
her brother, she retired to Norfolk, from whence she could
escape by sea if she found it requisite to do so. The king
expired July 6, 1553, but the two dukes, Suffolk and Nor
thumberland, found it necessary to conceal his decease, that
they might have time to gain the city of London, and to
procure the consent of lady Jane, who was so far from
being concerned in this business, that, as yet, she was un
acquainted with the pains that had been taken to procure
her the title of queen.
The Tower and city of London being secured, the coun
cil quitted Greenwich and came to London ; and July 10,
in the forenoon, the two last-mentioned dukes repaired to
Sion house, where the lady Jane resided with her hus
band as part of the Northumberland family. There the
duke of Northumberland, with much solemnity, explained to
his daughter in law the disposition the late king had made
of his crown by letters-patent ; the clear sense the privy-
council had of her right ; the consent of the magistrates and
citizens of London ; and, in conclusion, himself and
other nobles fell on their knees, and paid their homage
to her as queen of England. Lady Jane, somewhat
astonished at their discourse, but not at all moved by their
reasons, or in the least elevated by such unexpected ho
nours, returned them an answer to this effect : That the
la'vs of the kingdom and natural right standing for the
king's sisters, she would beware of burdening her weak,
conscience with a yoke which belonged to them ; that
she understood the infamy of those who had permitted the
violation of right to gain a sceptre ; that it were to mock
God and deride justice to scruple at the stealing of a shil
ling, and not at the usurpation of a crown.
4 Besides," said she, " I am not so young, nor so little
read in the guiles of fortune, to suffer myself to be taken
by them. If she enrich any, it is but to make them the
subject of her spoil ; if she raise others, it is but to pleasure
herself with their ruins ; what she adored but yesterday,
:s to-day her pastime ; and, if I now permit her to adorn
uid crown me, I must, to-morrow, suffer her to crush and
tear me co pieces. Nay, with what crown does she present
Prevailed upon to be queen. 9
.me ! a crown which hath been violently and shamefully
wrested from Catharine of Arragon, made more unfortu
nate by the punishment of Ann Boleyn, and others that
wore it after her ; and why then would you have me add
my blood to theirs, and be the third victim from whom this
fatal crown may be ravished with the head that wears it?
But in case it should not prove fatal unto me, and that all
its venom were consumed, if fortune should give me wa
ranties of her constancy, should I be well advised to takt
upon me these thorns which would lacerate, though not
kill me outright ; to burden myself with a yoke, which
would not fail to torment me, though I were assured not
to be strangled with it? My liberty is better than the chain
you proffer me, with what precious stones soever it he
adorned, or of what gold soever framed. I will not ex
change my peace for honourable and precious jealousies,
for magnificent and glorious fetters ; and, if you love me
sincerely, and in good earnest, you will rather wish me
a secure and quiet fortune, though mean, than an exalted
condition exposed to the wind, and followed by some dis
mal fall." Lady Jane herself described the principal cir
cumstances attending her elevation to the throne in a letter
to queen Mary, see p. 28.
However she was at length prevailed upon by the exhor
tations of her father, the intercession of her mother, the
artful persuasions of Northumberland, and, above all, by the
earnest desires of her husband, whom she tenderly loved, to
yield her assent to what had been done, and what remained
to do. And thus, with a heavy heart, she suffered herself to
be conveyed by water to the Tower, where she entered with
all the state of a queen, attended by the principal nobility,
and, what is very extraordinary, her train was supported by
the duchess of Suffolk, her mother, in whom, if in any of
tliis line, the right of succession remained About six in
the afternoon, she was proclaimed with all due solemnities
in the city ; the same day she also assumed the regal title,
and proceeded afterwards to exercise many acts of sove-
reignts : but, passing over the transactions of her short
reign of fourteen days, which are the subjects of general
history, we may proceed to her behaviour on her fall, which
was occasioned rather by the general apprehensions of
Northumberland's tyranny than by any affection for Mary.
Queen Mary was no sooner proclaimed than the duke of
, who then resided with his daughter in the Tower,
10 Lady Jane Grey.
went to her apartment, and, in the softest terms he could,
acquainted her with the situation of their affairs, and that,
laying aside the state and dignity of a queen, she must
sigain return to that of a private person ; to which, with a
settled and serene countenance, she made this answer : " t
better brook this message than my former advancement to
royalty ; out of obedience to you and my mother, I have
grievously sinned, and offered violence to myself. Now 1
do willingly, and as obeying the motions of my soul, re
linquish the crown, and endeavour to salve those faults
committed by others, if at least so great a fault can be
salved, by a willing relinquishment and ingenuous acknow
ledgment of them."*
Burnet observes, She had a mind wonderfully raised
above the world ; and at the ae wherein others are but
imbibing the notions of philosophy, she had attained to
the practice of the highest precepts of it. She was neither
lifted up with the hope of a crown, nor cast down when
she saw her palace made, afterwards, her prison ; but car
ried herself with an equal temper of mind, in those great
inequalities of fortune which so suddenly exalted and de
pressed her.
Thus ended her reign, but not her misfortunes. She
was separated from her husband by the command of bishop
Gardiner. They were placed separately in confinement,
being stripped of every penny they possessed. She
saw the father of her husband, with all his family, and
many of the nobility and gentry, brought prisoners to the
Tower, for supporting her claim to the crown ; and this
grief must have met with some accession from his being
soon after brought to the block. Before the end of the
month, she had the mortification of seeing her father, the
duke of Suffolk, in the same circumstances with hersdt';
but her mother, the duchess, not only remained exempt from
all punishment, but had such interest with the queen, as
to procure the duke his libeny, on the last day of the
month. Lady Jane and her hushand, being still in con
finement, were, November 3, 1553, carried from the
* The suddenness of this change is shown by the following ciwim-
*tance. Lady Jane had signified her willingness to stand godmothe r
to the son of a gentleman pensioner, named Underbill. She sent lady
Throrkmorton as her proxy, who left the Tow>>r in the afternoon fo
attend the christening, her mistress then being regarded as queen.
O?, her return in the evening, she found the ensigns ol royalty a., re
moved, and her mistress a prisoner !
Sentenced to die. 1 1
Tower to Guildhall, with Cranmer and others, and arraigned
for high treason. They pleaded guilty. Lady Jane mani
fested the utmost coolness and presence of mind upon
this occasion. Neither the pressure of the crowd, th-
clash of arms of the numerous guard, nor the solemn
ceremonies observed in passing sentence, seemed to affect
or overcome her. After her return, she had in fact to
comfort those whose business it was rather to have com
forted her. Judge Morgan, who pronounced sentence of
deatli upon lady Jane, afterwards became raving mad, in
which state he died, incessantly calling out that the lady
Jane should be taken from his sight.
It is not easy to ascertain what were Mary's intentions
towards lady Jane Grey and her husband. She addressed
a letter to queen Mary, applying for mercy, and the author
by whom this letter is printed, states that the queen re
solved to pardon her at that time, but was induced after
wards to order her execution in consequence of the part
taken by her father in Wyatt's insurrection. Several little
indulgences were granted to them, which tended to allevi
ate the severity of their confinement, and which would
imply a design of mercy towards them ; but the conduct
of Mary and her counsellors in other cases, also shows that
this might be done to promote an object she had much at
heart, namely, to induce the prisoners to profess the Ro
mish faith. But lady Jane had counted the cost of follow
ing the truth, promises and threats were both disregarded,
she evidently expected to suffer; she was, however, kept
some months in suspense.
In January, 1554, the proposed marriage of the queen
with Philip of Spain, had excited so much disgust in the
nation, that sir Thomas VVyatt and others took arms with
a view to prevent a union from which they anticipated
many calamities to England. This hasty and ill-concerted
insurrection was soon suppressed. No religious question
was mixed with it, and many of the protestants were most
active in opposing it, but the duke of Suffolk endea
voured to promote these proceedings, and the death of his
daughter and her husband was resolved on. The news made
no great impression upon lady June ; the bitterness of deatii
was passed ; she had expected it, and was so well prepared
to meet her fate, that she was very little discomposed.
Bishop Ponet expressly declares, that several of the
council who had been mo.st active in setting up lady Jane
12 Lady Jane Grey.
against queen Mary, were now active in causing her execu
tion ! The day first fixed for her death was Friday, Febru
ary 9, and she had, in some measure, taken leave of the
world by writing a letter to her unhappy father, who she
heard was more disturbed with the thoughts of being the
author of her death, than with the apprehension of his
own. While she was in this frame of mind, Dr. Fecken-
ham, abbot of Westminster, came to her from the queen,
who was very desirous she should die professing herself a
papist, as her father-in-law had done.* The abbot was
the queen's confessor, and a very fit instrument, if any had
been fit for the purpose, having, with an acute wit, and a
plausible tongue, a great tenderness in his nature.
Lady Jane received him with much civility, and be
haved towards him with so much calmness and sweetness
of temper, that he could not help being overcome with her
distress ; so that, either mistaking, or pretending to mis
take her meaning, he procured a respite of her execution
till the 12th. When he acquainted her with it, and wished
to enter upon a more formal conference, she told him, that
he had entirely misunderstood her sense of her situation ;
that, far from desiring her death might be delayed, she ex
pected and wished for it as the period of her miseries, and
as her entrance into eternal happiness, f
Feckenham went to this conference with great hope & d
exultation. He appears to have thought that it would be
no difficult matter to triumph over a dejected and heart
broken young female. But he found it quite otherwise.
Yet lady Jane was still anxious to decline the proposed
dispute ; telling him that now she had no time to spare
that controversy might be fit for the living, but not for the
dying and, therefore, the truest sign of his having that
compassion for her, of which he made such strong profes
sions, would be to leave her undisturbed in her intercourse
with God.
* The duke of Northumberland was beheaded August 22nd. H
had been confined in a part of the Tower of London, called Beau-
champ's tower. Some years since a curious device and inscription
was discovered on one of the walls of this room, which there is strong
reason to believe had been carved by this unhappy nobleman. The
name of his daughter-in-law " JANE'' had also been cut by him in two
places. He appears to have been willing to do any thing to save
his life.
f Banks, in a letter written at this time, Ep. Heir. Ecc Ref. Ixziz.
tales, that lady Jane had desired a brief interval, " that those entice*
vients which invited her to wish for life, might be repressed, and en
tirely cut dowt by th* sword of the word of God."
Her last honrt. 13
With this humble request the confessor's presumptuous
hopes forbad compliance ; particularly as several indivi
duals had been purposely admitted, before whom he wa*
anxious to display his powers.
The account of this conference states, that Feckenham
had with her a long and tedious disputation ; but, like the
other priests who had preceded him in attempting to bring
her back to popery, he found himself in all holy gifts much
her inferior. He even acknowledged himself fitter to be
her disciple than her teacher ; and he besought her to de
liver to him some brief account of her faith, which he
might hereafter keep, and as a faithful witness publish to
the world. To this she is stated to have willingly conde
scended ; telling him to question her in what points of
religion soever it pleased him, and promised that she
would give answers, such as she would be ever ready tt>
seal with her blood. This catechising argument, for such
it was, took place in the Tower publicly, before an assem
blage of the noble and learned ; during which, lady Jane
bore herself with such a modest humility, yet so honourably
stout in all things, which either concerned her God, or her
religion, that she engaged all the hearts of her auditory,
while Feckenham lost much of that good opinion of his
learning, which for a long time he had enjoyed. On this,
we are told, that finding his own weakness, and his ina
bility to repel her truth with his scholastic fallacies, he lost
his temper, and dared to use to her speeches unsuitable
for his gravity ; an insult, however, which she only an
swered with smiles and patience. Some notes of this
conference were drawn up by lady Jane herself, and will
be found in the following pages.
When Feckenham was about to depart, he said, " Madam,
I am sorry for you and your obstinacy, and now I am as
sured you and I shall never meet again." She replied, " It
is most true, sir, we shall never meet again, except God
turn your heart ; for I stand undoubtedly assured that
unless you repent and turn to God, you are in a sad and
desperate case ; and I pray to God in his mercy to send
you his Holy Spirit, for he hath given you of his great
gift of utterance, if it please him to open your heart to
the tru h."
Between the announcement of the order for her execu
tion, and its fulfilment, the lieutenant of the Tower, sir
John Gage, evidently impressed with love and icspect lor
14 Lady Jane Grey.
the unhappy sufferers, was anxious to procure some me
morial of his illustrious prisoners ; and accordingly he
presented to them a " vellum book of a small thickisti
size,* being the devotions of some English protestaut of
quality, who was cast into prison wrongfully, according to
his own opinion. It was illuminated by some foreigner,
but hath since been abused : and is now imperfect in two
places." Such is the description of the book in the Har-
leian catalogue, to which is added a note ; " I will not
affirm that this manual was written by the direction of
Edward Seymour, duke of Somerset, and protector of
England, upon his first commitment to the Tower of
London, and that the last five prayers were added after
his second commitment, which ended in his execution.
But if this were so, it is easy to apprehend how it might
come into the hands of that noble, but unfortunate lady,
the lady Jane Grey ; but that this book was in the lady
Jane's hands, or possession, and was also looked into by
her husband, appears from three notes, written on the
lower margins."
The probability is, that the book had been borrowed by
the illustrious sufferers ; and other materials not being al
lowed, was made by them the means of communicating
their last wishes and farewells to their friends. The first
note is evidently addressed by lord Guildford to his father-
in-law. " Your loving and obedient son wisheth unto
your grace, long life in this world, with as much joy and
comfort as ever I wished to myself; and in the world to
come joy everlasting. Your most humble son till his
death. G. DUDDELEY."
A few pages farther on, is a note from lady Jane, ad
dressed to the duke of Suffolk : " The Lord comfort your
grace, and that in his word, wherein all his creatures only
are to be comforted. And though it hath pleased God to
take away two of your children, yet think not, I most
humbly beseech your grace, that you have lost them ; but
trust that we, by leaving this mortal life, have won an im
mortal life. And I for my part, as I have honoured your
grace in this life, will pray for you in another life. Your
grace's most humble daughter, JANE DUDDELEY."
Lady Jane also addressed sir John Gage in the follow
ing words: "Forasmuch as you have desired so simple
a woman to write in so worthy a book, good master
It is now m the British Museum, Harl. Coll. No. 2342.
Her courage in the prospect of death. 15
lieutenant, therefore I shall, as a friend, desire you, and as
a Christian require you, to call upon God to incline your
heart to his laws, to quicken you in his way, and not to
take the word of truth utterly out of your mouth. Live
still to die, that by death you may purchase eternal life ;
and remember how the end of Methusael, who, as we read
in the scriptures, was the longest liver that ever was of a
man, died at the last. For, as the preacher saith, there is
a time to be born and a time to die ; and the day of death
is better than the day of our birth. Yours, as the Lord
knoweth, as a friend. JANE DUDDELEY."
On the llth of February she was, for the most part,
occupied in religious exercises and meditations, but in the
course of the evening she took up a new testament in
Greek, " in which after she had read awhile, and closing;
the book, she found at the end of it some leaves of clean
paper unwritten ; which," says the author quoted, " as it
were awakening and exciting her zeal, to some good and
charitable office, she took pen and ink, and on these waste
leaves wrote a most learned and godly exhortation ; which
she had no sooner finished, than she closed up the book,
and delivered it to one of her attendants, mistress Tylney,
or mistress Ellen, desiring her to bear it to her sister, lady
Herbert, as the last token of her love and remembrance."
After finishing this exhortation to her sister, she was
not permitted to remain in peace, but was again assailed
by two bishops and two learned doctors, who held her in
deep conference upwards of two hours, striving with all
their powers of eloquence and persuasion to induce her to
recant, and die in the Romish faith ; in this, however,
they were, as before, totally unsuccessful ; for " her faith
being built upon the rock, Christ, was by no worldly per
suasion or comfort to be either moved or shaken ; so that,
after the expense of time, and the loss of much speech,
they left her, as they said, a lost and forsaken member;
but she, as before, prayed for them, and with a most cha
ritable patience endured their worst censures."
The queen intended that lady Jane and her husband
should suffer together on Tower-hill, but the council, fearful
of the effect, her appearance might have upon the people,
ordered that she should suffer within the walls of the
Tower. In the morning, the lord Guildford earnestly de
sired the officers, that he might take his "last farewell of her ;
which, though they willingly gave permission, yet upon
16 *.ady Jane they.
notice, she advised the contrary, assuring- him that such a
meeting would rather add to his afflictions than increase
the quiet wherewith they had prepared their souls for
the stroke of death ; thai he demanded a lenitive, which
would put fire iuto the wound, and that it was to be feared
her presence would rather weaken than strengthen him ;
that he ought to take courage fronti his reason, and derive
constancy from his own heart ; that if his soul were not
firm and settled, she could not settle it by her eyes, nor
confirm it by her words ; that he should do well to remit
this interview to the other world ; that there, indeed, friend
ships were happy, and unions indissoluble, and that theirs
would be eternal, if their souls carried nothing with them
of terrestrial, which might hinder them from rejoicing. All
she would do was to give him a farewell out of a window,
as he parsed to the place of his dissolution, which he suf
fered on the scaffold on Tower-hill with much Christian
meekness. His body was then carried back to the Tower
in a cart. It is related that lady Jane was then sitting in
her chamber, but on hearing the rumbling of the cart she
arose and went to the window, though entreated by her
attendants not to do so. She beheld his remains, and said,
" O Guildford. Guildford, the anterepast is not so bitter
that you have tasted, and that I shall soon taste, as to
make my flesh tremble ; it is nothing compared to the
feast that you and I shall this day partake of in heaven."
She then sat down and wrote in her tablets three short
sentences. The first was in Greek, and may be thus
translated ; " If his slain body shall give testimony against
me before men, his blessed soul shall render an eternal
proof of my innocence before God." She here adverted
to her not having desired the crown. The second sentence
was in Latin ; " The justice of men took away his body,
but the divine mercy has saved his soul." The third was
in English ; " It my fault deserved punishment, my youth
and my imprudence were worthy of excuse ; God and
posterity will show me favour."
About an hour after she was led to the scaffold within
the Tower. She was attended by Feckenham, but wa
observed not to give much heed to his discourses, keeping
her eyes stedfastly fixed on a book of prayers, which she
had in her hand. After some short recollection, she sa
luted those who were present with a countenance perfectly
composed ; then taking leave of Feckenham, she said,
Her execution. 17
God will abundantly requite you, good sir, for your huma
nity to me, though your discourses gave me more uneasi
ness than all the terrors of my approaching death." She
exhibited a countenance so gravely settled with all modest
and comely resolution, that not the slightest trace of fear
or grief could be observed in her words or actions.
When she mounted upon the scaffold, she said to the
people standing thereabout, " Good people, I am come
hither to die, and by a law I am condemned to the same.
The fact against the queen's highness was unlawful, and
the consenting thereunto by me ; but touching the pro
curement and desire thereof by me, or on my behalf, I do
wash my hands thereof in innocency before God, and the
face of you good Christian people this day ;" and therewith
she wrung her hands wherein she had her book. Then
said she, " I pray you all, good Christian people, to bear
me witness that I die a true Christian woman, and that I
do look to be saved by no other means, but only by the
mercy of God in the blood of his only Son Jesus Christ ;
and I do confess, that when I d'd know the word of God,
I neglected the same, and loved myself and the world ;
and therefore this plague and punishment is happily and
worthily happened unto me for my sins ; and yet I thank
God of his goodness, that he has thus given me a time
and respite to repent. And now, good people, while I am
alive, I pray you assist me with your prayers." Then
kneeling down, she turned to Feckenham, saying, Shall I
say this psalm ? and he said, Yea. Then said she the
fifty-first psalm in English, in most devout manner, to the
end ; and then she stood up and gave her attendant, mis
tress Ellen, her gloves and handkerchief, and her book to
master Brydges (Gage ?) of the Tower, and then she untied
her gown, and the executioner pressed upon her to help her
offwith it, but she desiring him to let her alone, turned to
wards her two gentlewomen, who helped her off therewith,
also her neckerchief, giving her a fair handkerchief to knit
about her eyes.*
Then the executioner kneeled down and asked her for
piveness, whom she forgave most willingly. Then he
willed her to stand upon the straw, which doing she sawr
the block ; then she said, I pray you dispatch me quickly.
Then she kneeled down, saying, Will you take it off before
Her gloves were sent to Bullinger, as a memorial of his beloved
correspondent. See Lit. Helvet. Reform, o. 351.
18 Lady Jane. Grey.
I lay me down ? and the executioner said, No madam.
Then tied she the handkerchief about her eyes, and feeling
for the block, she said, What shall I do ? Where is it ? where
is it ? One of the standers-by guiding her thereunto, she
laid her head upon the block, and then stretched forth her
body, and said, Lord, into thy hands I commend my spirit;
and so finished her life, in the year of our Lord God 1554,
the 12th day of February.
It was long after called black Monday, a? being the
commencement of a week in which forty-seven persons
were executed, and some of them quartered alive, in the
streets of London ! This excessive severity excited gene
ral indignation, and Knox in his bold and courageous
manner observed, " I find that Jezebel, that cursed idola
tress, caused the blood of the prophets to be shed, and
Naboth to be martyred unjustly, for his own vineyard.
But I think she never erected half so many gallows in all
Israel as Mary hath done in London alone." Bishop
Gardiner had publicly advised the queen to proceed rigor
ously, in a sermon he preached before her on the preced
ing Sunday.
Such was the life and death of lady Jane Grey. It
affords a pleasing proof that the doctrines of the gospel
can support in the time of trial, and the hour of death.
These doctrines were set forth in the English reformation.
Although not condemned as a heretic, she was a pro-
testant, a follower of Christ, and a martyr to the cause of
truth. As such, " the precious remains of lady Jane
Grey" claim a place among the writings of the British
Reformers. The principal pieces appeared in a printed
form within a few months of her decease. They were also
inserted by Fox in his Acts and monuments. The letter to
queen Mary is an important document respecting the
British Reformers, as the contents plainly show that the
proceedings which led to lady Jane's brief pageant of
royalty, originated entirely from the political motives of hei
relatives, and that none of the protestant clergy were acti?o
in devising or promoting those measures.
Her communication with Ffckenham 19
The communication had between lady Jane Grey and Dr.
Feckenham, abbot of Westminster.
Feckenham. Madam, I lament your heavy case, and yet
I doubt not but that you bear this sorrow of yours with a
constant and patient mind.
Jane. You are welcome unto me, sir. if your coming be
to give Christian exhortation. And as for my heavy case,
I thank God, I do so little lament it, that rather I account
the same for a more manifest declaration of God's favour
towards me, than ever he showed me at any time before
And therefore there is no cause why either you or others,
who bear me good will, should lament or be grieved with
my case, being a thing so profitable for my soul's health.
F. I am here come to you at this present, sent from the
queen and her council, to instruct you in the true doctrine
of the right faith, although I have so great confidence in
you, that I shall have, I trust, little need to travail with
you much therein.
J. I heartily thank the queen's highness, who is not
unmindful of her humble subject ; and I hope likewise
that you no less will do your duty therein, both truly and
faithfully, according to that you were sent for.
F. What is then required of a Christian ?
J. That he should believe in God the Father, in God
the Son, and in God the Holy Ghost, three persons one God.
F. Is there nothing else to be required or looked for in
a Christian, but to believe in him?
J. Yes; we must also love him with all our heart, with
all our soul, and with all our mind, and our neighbour as
ourself.
F. Why, then faith only justifies not, or saves not.
J. Yes, verily, faith, as Paul saith, only justifieth.
F. Why, St. Paul saith, If I have all faith, without love,
it is nothing.
J. True it is ; for how can I love him whom I trust not ?
or how can I trust him whom I love not? Faith and love
go both together, and that love is comprehended in faith.
F. How shall we love our neighbour ?
J". To love our neighbour is to teed the hungry, to clothe
the naked, and givetirink to the thirsty, and to do to him
as we would be done to.
F. Why, then it is necessary unto salvation to do good
works also ; it is not sufficient only to believe.
f Lady Jane Grey.
J. I deny (hat, and I affirm that faith only savetli ; but
it is meet for a Christian to do good works, in token that
he follows the steps of his Master, Christ, yet may we not
say that they profit to our salvation; for when we have
done all, we are unprofitable servants, and faith only iu
Christ's blood saves us.
F. How many sacraments are there?
J. Two the one, the sacrament of baptism ; and the
other, the sacrament of the Lord's supper.
F. No ; there are seven.
J. By what scripture find you that ?
F. Well, we will talk of that hereafter. But what is
the signification of your two sacraments ?
J. By the sacrament of baptism, I am washed with
water, and regenerated by the Spirit,* and that washing is
a token to me that I am the child of God. The sacrament
of the Lord's supper offered unto me, is a sure seal and tes
timony that I am by the blood of Christ, which he shed for
me on the cross, made partaker of the everlasting kingdom.
F. Why, what do you receive in that sacrament? Do
you not receive the very body and blood of Christ ?
J. No, surely ; I do not so believe. I think that at that
supper I neither receive flesh nor blood, but only bread and
wine, which bread, when it is broken, and the wine, when
it is drunken, puts me in mind how that for my sins the
body of Christ was broken, and his blood shed on the
cross ; and with that bread and wine I receive the benefits
that come by the breaking of his body, and shedding of his
blood on the cross for my sins.
F. Why, does not Christ speak these words, Take, eat,
this is my body ? Require you plainer words ? does he not
say it is his body ?
J. I grant he saith so ; and so he saith, I am the vine,
I am the door ; but he is never the more for that a door
nor a vine. Does not St. Paul say, He calleth those things
that are not, as though they were ? (Rom. iv.) God for
bid that I should say that I eat the very natural body and
blood of Christ ; for then either I should pluck away my
redemption, or else there were two bodies or two Christs,
or twelve bodies, when his disciples did eat his body, and
it suffered not till the next day. So finally one body was
tormented on the cross ; and if they did eat another body,
then had he two bodies ; or, if his body were eaten, then
The latter part of this communication bas been corrected from
tie Hurl. MS. 425 in the British Museum.
Her communication with Feckenkam 21
H was not broken upon the cross. Or, if it were Iroken
upon the cross, it was not eaten of his disciples.
F. Why, is it not as possible that Christ by his power could
make his body both to be eaten and broken, as to be born
of a virgin, as to walk upon the sea, having a body, and
other such-like miracles as he wrought by his power only ?
J. Yes, verily ; if God would have done at his supper
any miracle, he might have done so ; but I say, that he
minded to work no miracle, but only to break his body,
and to shed his blood on the cross, for our sins. But I pray
you answer me to this one question, Where was Christ
when he said, Take, eat, this is my body ? was he not at
the table when he said so ? he was at that time alive, and
suffered not till the next day. What took he but bread?
what brake he but bread ? and what gave he but bread ?
Yea, what he took, that he brake ; and look what he brake,
he gave ; yea, and what he gave, he did eat : and yet all
this while he himself was alive, and at supper before his
disciples, or else they were deceived.
F. You ground your faith upon such authors as say and
unsay, both with a breath, and not upon the church, to whom
you ought to give credit.
J. No, I ground my faith upon God's word, and not
upon the church ; for if the church be a good church, the
faith of the church must be tried by God's word, and not
God's word by the church, nor yet my faith. Shall I be
lieve the church because of antiquity, or shall I give credit
to the church that takes away from me the one half of the
Lord's supper, and will suffer no layman to receive it in both
kinds ? But surely I think if they deny it to us, then deny
they to us part of our salvation. And I say, that it is an
evil church, and not the spouse of Christ, but the spouse
of the devil, that alters the Lord's supper, and both takes
from it, and adds to it. To that church, say I, God will
add plagues, and from that church will he take their part
out of the book of life. Do they learn that of St. Paul,
when he ministered to the Corinthians in both kinds?
Shall I believe this church ? God forbid !
F. That was done for a good intent of the church, to
avoid a heresy that sprung upon it.
/. Why, shall the church alter God's will and ordinance for
good intent ? How did king Saul ? The Lord God forbid.*
The Harl. MS. 425 ends thus "With these and such like he would
bare had me lean to the church, but it would not be. There were man jr
ther things whereof we reasoned, but these are the chief points, &.
22 Lady Jane Grey.
To this M. Feckenham gave me a long, tedious, yet
eloquent reply, using many strong and logical persuasions
to compel me to lean to their church ; but my faith had
armed my resolution to withstand any assault that words
could then use against me. Of many other articles of re
ligion we reasoned, but these formerly rehearsed were the
chief, and most effectual.
JANE DUDLEY.
After this, Feekenham took his leave, saying, that fie
was sorry for her; for I am sure, quoth he, that we two
shall never meet.
True it is, said the lady Jane, that we shall never meet,
except God turn your heart ; for I am assured, unless you
repent, and turn to God, you are in an evil case ; and I
pray God, in the bowels of his mercy, to send you his Holy
Spirit, for he hath given you his great gift of utterance, if
it pleased him also to open the eyes of your heart.
LETTER I.
Jane Grey to Henry Bullinger*
MOST LEARNED SIR, I give you never ceasing thanks,
and will continue to do so while I live. I never can say that
I have done so enough ; for it does not appear that I can
ever return your great kindnesses unless you may per
haps consider me to thank you, while I bear them in mind.
And there is sufficient cause ; for I receive letters from you
most ably and excellently written, which indeed are most ac
ceptable to me, because you, at so great a distance, and in
your advanced age, laying aside more important affairs, have
condescended to write to me who arn unworthy to receive
letters from one so learned ; and also because your writ
ings afford no common pleasure, but teach, warn, and
instruct, in what is pious and holy. Especially they point
out those things which are best suited to my age, sex, and
the rank of our family. In these, as in all the writings
which you have set forth for the especial benefit of the
Written at the age of fourteen. The autographs of this and the
two following letters were preserved in the public library at Zurich.
The two first were printed by Hottinger in his Hist. Eccles. p. IT.
They are all included in the Ep. ab Ecc. Helv. Ref. Tiguri, 1742. 'lb*
originals are in Latin.
Letter to Henry Buttinger. 23
Christian public, not only your learning appears, but also
it is evident that you are a prudent and pious adviser;
who savour only of that which is good, who think of nothing
but what pertains to God, who command nothing- but
what is useful, and produce nothing but what is right, kind,
and worthy of a father so much to be respected.
Happy indeed am I to have such a friend and prudent
adviser, (as Solomon has said, in the multitude of coun
sellors there is safety*) and that I am so intimate, and in
such strict friendship with so pious a divine ; one who is a
valiant contender for the truth. Deeply indeed am I in
debted to God, and especially that since he has bereaved
me of the pious Bucer, t that learned man and holy father,
who always, and by all means, was ready to impart what
ever was needful to direct and form my conduct, who led
me forward in all probity, piety, and sound learning, ex
citing me by the application of his best counsels I am
deeply indebted, I say, that He has given you to me in the
place of Bucer. You will, I trust, continue to urge me for
ward as you have begun, for I am inclined to linger and de
lay. Nothing more to be desired could have befallen me, than
that I should be considered worthy to receive the letters
and salutary counsels of such honoured men, whose virtues
cannot be too highly spoken of, and that the same advan
tage has befallen me as Blesilla, 1'aulla, and Eustachium,
whom St. Jerome taught, as it is said, and led to the know
ledge of divine truths by his discourses ; such also as was
enjoyed by that woman in ancient times, to whom St. John
wrote his hortative and pious epistle ; or such as the mother
of Severus enjoyed, who availed herself of the counsels of
Origen, and followed his admonitions ; none of whom
sought to acquire for themselves praise and advantages
from personal beauty, noble connections, or wealth, but
rather derived glory and happiness from the counsels of
those wise men ; so that persons conspicuous for singular
erudition and exalted piety, did not disdain to lead them,
jis it were by the hand, to whatever is excellent, and to
supply whatever might best promote their eternal salvation,
and the happiness of their lives. Again and again would
1 entreat you to do the same for me, since you are riot
to be accounted the least among them, for learning, ability.
or piety.
Prov. xi. 14. Lady Jane quotes the original Hebrew,
t Bucer died at Cambridge in February, 1551.
24 Lady Jane Grey.
I, who so boldly make this request, must appear to you
too forward, but if you will consider the cause, namely,
that I seek to derive from your kindness supplies which
may avail to form my conduct, and tend to maintain my
faith in Christ my Saviour, your kindness will neither per
mit, nor will your wisdom incline you to consider what I
do as deserving of censure.
I often, as it were, gather sweet flowers in a pleasant
garden, from that work so replete with real and sincere
religion which you lately sent to my father and myself.*
My father also, when his important affairs permit, employs
himself in diligently perusing the contents. We ought in
deed to give continual thanks to you, and to God for you,
that we both derive fruit from thence. We can hardly
think it right that we should receive with unthankful hearts
so many and such great gifts from you, and many others
like you, whom Germany has produced. For we mortals, in
our dealings with fellow-mortals, are accustomed, as is
equitable, to requite kindnesses by kindnesses, and to
prove ourselves mindful of those who bestow benefits upon
us. How much the more then ought we to manifest
our sense of the divine goodness, since we cannot make
any return, but can only receive with gratitude what God
bestows, and express heartfelt thanks for the same.
I now come to notice the praises which your letters con
tain as I cannot consider them my due, so neither ought I
to acknowledge them. Whatever the divine goodness has
bestowed upon me, I would attribute entirely to the real
source, to the great and only Author of all that I possess
which has any appearance of good. Pray to Him in my name
continually, that he may so guide me in all my ways, that I
may not be found acting unworthy of his great kindness.
My father intended to write, that he might thank you
for your noble labours, and the kind manner in which you
have inscribed a decade of your sermons to him, thus
publishing them under his auspices, but he has been called
to a remote part of the country by the king's affairs. He will,
however, write to you as soon as his public occupations
allow. In conclusion, you will still farther increase my
obligations to you, if you will point out to me, as I am now
beginning to learn Hebrew, the method whereby I may
pursue that course of study to the greatest advantage.
Farewell, thou ornament of the Christian church, and
Bulliuger'a Decade*, or Sermon*.
Letter to Henry Bullinger 2i
may God 'ong preserve thee a surviver to us and to his
church.
Your most devoted, JANE GREY.
LETTER II.
Jane Grey to Henry Bullinger.*
I CA.NNOT allow myself, without great ingratitude, to
seem unmindful of my duty, and unworthy of your favours,
most learned sir; but must, on all occasions, return you. my
best thanks for your services, which have been very many.
Yet assuredly I do it with humiliation, because the in
timate friendship which you wish me to share with you,
and so many benefits conferred by you on one wholly un
deserving of them, seem to call for more than thanks ; nor
can I satisfactorily discharge my obligation by so inade
quate a return as words.
It distresses me not a little when I now consider how
unfit I am to indite a letter that is to be presented to so great
a man. For certainly I neither should desire, nor venture
to disturb your seriousness with my weak and childish
trifles, nor to offend your eloquence by such barbarisms,
did I not know that I could no otherwise gratify you, or
had I any doubt of your accustomed and well experienced
kindness towards me.
Now concerning the letter which I received last from you,
accept the following. After that I had read it once and
again, for once reading did not seem sufficient, I seemed
to have derived as much profit from your excellent and
truly pious precepts as I had with difficulty attained from
the daily study of the best authors. You persuade me to
embrace the true and pure faith in Christ my Saviour. I
will strive to satisfy you in this particular, as God shall
enable me ; but I acknowledge it to be the gift of God,
and therefore ought to promise only as the Lord shall im
part. Yet I will not cease to pray, with the apostles,
that He would daily increase this to me by his grace. To
this, God helping me, I will also add, as you enjoin, purity
of life, as far as my, alas ! too feeble strength can attain
thereto. I entreat in the mean time that you, of your Christian
affection, would daily make mention of me in your prayers.
* "Written in her fifteenth -vi-ar
GREY.
26 Lady June Grey.
1 will enter upon the study of the Hebrew language in that
method which you so clearly direct.
Farewell ; and may God protect you in the engagemea';
which you have taken upon you, and eternally prosper
you. 1552.
Yours, most ready to every pious duty,
JANE GREY.
LETTER III.
Jane Grey to Henry Bullinger.*
MOST LEARNED SIR, The late recollection of a duty ought
not to be blamed, if it has not been omitted through
negligence. For I am far distant; opportunities for
sending letters are few ; and it is late before I hear of
them. But now, since I have that messenger, by whose
means my letters are usually delivered to you, and yours
to me, I ought not to be wanting in my duty ; but should
endeavour with the utmost diligence, by writing to you, to
return thanks in the best manner, in words and in deed.
For so great is your reputation with all, such is your
seriousness, as 1 hear, in preaching, and such your up
rightness of life, as they who are acquainted with you
report, that foreign and distant nations, as well as the
country in which you dwell, are excited, not merely by
your words, but also by your example, to lead good and
happy lives. For you are not only, as James hath it, a
diligent herald and preacher of the gospel, and of the
sacred precepts of God, but also a true " doer" and per
former thereof; holding forth in your life those things
which you command and teach ; by no means " deceiving
your own self." Nor are you " like unto those who be
hold their natural face in a glass," and having gone away,
" straightway forget" what was the appearance thereof:
you both preach true and sound doctrine, and by your
manner of life are an example and pattern to others, to
follow that which you teach and perform.
But why do I write these things to jou, when such b my
unskilfulness as to be unable either worthily to commend
your piety, or to speak in adequate terms of your holiness
of life, nor can 1 set forth your doctrines as they ought to
* Written about tbe tima of '> nmrriaua
Letter to Henry Bullinger* 27
be regarded and admired. To speak of you as the truth
demands, I had need of the powers of Demosthenes or
Cicero, for your merits require a space of time, readi
ness of powers, and ability of speech to set them forth,
which a child cannot possess. For as it would appear.
God has looked upon you with such complacency as to fit
you for usefulness in this world, and for a place in his
kingdom hereafter. In the prison of this life you pass
your earthly course as dead to the world, even while you
live. And you not only live first to Christ, without whom
there can be no life, and afterwards to yourself, but you also
live for many others, whom you earnestly endeavour, by
the will of God, to lead on to that irnmortaiity, which you
will attain when departed from this world. [ will not cease
to implore of almighty God, the author and giver of all
good things, that your pious labours may be effectual.
Nor will I cease to plead that you may be long continued
in this life.
These things I have written to you with more boldness
than prudence, but you have rendered me such service, by
kindly writing to me when unknown to you, assisting me
with what was needful to adorn my mind, and to improve
my judgment, that I should be justly chargeable with
neglect, and forgetful of my duty, if I did not, in every
way, show myself mindful of your worth.
Moreover, I hope that you will pardon this my unfemi-
nine boldness, who, though a young girl, thus address a
man, and, although ignorant, presume to write to one so
learned. Forgive also my rashness in thus disturbing you
with my trifles, frivolities, and childish scribbling, while
engaged in matters of importance, which pardon, if I
obtain, I shall consider myself deeply indebted to your
goodness. But if I have offended in this matter, it is to be
ascribed to rny regard for you rather than to that forward
ness which never should be manifested by our sex, or to
that rashness which contends against better judgment.
For when I read your works, or think of you, my perception
is so overcome by your attainments that I do not so much
consider what is suitable to myself as what is due to you.
My mind is indeed involved in many hesitations when
I consider my youth, my sex, and scanty measure of learn
ing, or rather my imbecility, each of which alone, and
much more when considered together, would deter me
from writing. But, on the other hand, when I contemplate
28 Lady Jane Gity.
your virtues, your celebrity, and the kindness you have
shown towards me, the higher consideration yields to the
inferior namely, what is becoming from me towards
you ; and what is due to you, prevails above every other
consideration.
Be pleased to salute in my name that illustrious and
learned man, Bibliander, so much signalized for erudition
and piety, although he is a stranger to me. For I hear in
our country such a report of his learning, and understand
that his name is so noted every where for the singular
gifts bestowed upon him by God, that, although I have
attained but little knowledge, 1 am compelled to admire
the piety and sincerity of this divinely commissioned man.
And I pray that such pillars of the church may long pros
per and be continued. I shall not cease my best wishes
for you, thanking you for the kindness shown to me, and
offering my fervent desires for your welfare so long as my
life shall be spared.
Farewell, learned sir,
Your most devoted, JANE GREY.
LETTER IV.
From Lady Jane Grey to Queen Mary.
(Written in August, 1553.*)
Mv fault is so great, that but for the goodness and
This letter is printed by Pollini, in his " Ecclesiastical history of
the English revolution," written in Italian, and printed at Rome in
1594. He states that the lady Jane was compelled by her relations to
assume the crown, as she explained in a letter written to queen Mary
in August, 1553, a copy of which had come to his hands by means of
a person worthy of credit, who at that time procured a copy of it in
London. He does not mention in what language the letter was written,
but it seems from internal evidence to have been written in Italian,
in which language both lady Jane and queen Mary were well skilled ;
it therefore appears here under the disadvantage of a translation. The
Rev. H. Soames, who has printed the greater part of the letter
in Italian, observes, that " The student of English history is much
obliged to Pollini for the preservation of this interesting letter
which bears every mark of genuineness. In general, however, Polling
work is worthless."
It is a valuable document, the contents are supported by other te
timonies. It is inserted here as a strong proof, if any were wantinj,
that the brief pageant of lady Jane Grey was entirely a politica.
device of Northumberland and his adherents, and that it was not
planned or carried into effect by the real leaders of the Reformation,
Cranmer and his associates, who are not even mentioned by the un
happy victim of ambitio
Lflft. (o Queen Mary. 29
clemency of the queen, I could have no hcfrpe in asking
forgiveness, nor that I should find pardon. For I have
given ear to those who at that time appeared to be wise,
not only to me, but also to a great part of this realm ; but
they have made known the contrary, as at present is seen,
not only to my great hurt and to their own, but by the
common disgrace and blame of all men they having with
such shameful boldness made so dishonourable an attempt
to give to another what was not their own to bestow,
neither did it become me to accept ; rightly and justly then
do I blush and am ashamed, while I ask pardon for such a
crime. Nevertheless I trust in God, that as at this time
I know and confess my lack of wisdom, for which I k _ :-
serve heavy punishment, unless the great mercy of yonr
highness prevent, so likewise, from many tokens I have
hope of your great clemency, knowing that the error
charged upon me was not wholly my own. My crime is
great, and I confess it to be so, nevertheless, I am ac
counted more guilty than in truth I am. For although
I took upon me that of which T was unworthy, yet no one
can say that I ever sought to obtain it for myself, nor ever
solaced myself therein, nor accepted of it willingly.
For when it was publicly reported that there was no
longer any hope of the king's life, as the duchess of Nor
thumberland before had promised that I should remain in
the house with my mother, so having soon after learned
this from her husband who first told it to me, she was no
longer willing that I should leave my house, saying that
if God willed to call the king to his mercy, and there was
at that time no hope of his life, it would be needful for me
to go immediately to the Tower, since his majesty had
made me heir of his kingdom. Which being thus sud
denly told unto me, I was greatly moved ; it disturbed my
mind, and after some time it oppressed me still more.
But notwithstanding, I gave little heed to these words,
and did not delay going from my mother. So that the
duchess of Northumberland was much displeased with me
and with the duchess my mother, saying that if she had re
solved to keep me in the house, she had also kept her son
with whom she thought I would assuredly have gone.
She continued to be much displeased with me. In truth
I remained in her house two or three nights, but at length
obtained leave to go to Chelsea for my recreation. While
there, shortly after, although unwell, I was summoned by
80 Lady Jane Grey.
the council, who pave me to understand that I must go the
same night to Sion, to receive that which had been ordered
respecting me by the king.
The person by whom this news was brought unto me
was the lady Sidney, my sister-in-law, daughter of the
duchess of Northumberland ; she told me with seriousness
more than common, that it was needful I should go with
her, and I did so. When we arrived, we found no one ;
but shortly after, there came the duke of Northumberland,
the marquess of Northampton, the earls of Arundel, Hun
tingdon, and Pembroke, who, with unaccustomed kindness
and condescension, did me such reverence as was not
fitting to my state, for they knelt before me, and in many
other ways made semblance to honour me. They also
acknowledged me as their sovereign mistress, so that they
caused me extreme confusion. After a time they brought
to me the duchess Frances my mother, the duchess of
Northumberland, and the marchioness of Northampton.
The duke of Northumberland, as president of the council,
then made known the death of king Edward, showing
what cause we had to rejoice for his virtuous and praise
worthy life, and also for his joyful departure. He further
more took comfort to himself, and to all present, by
praising much the goodness and wisdom of his late high
ness, for the great care he had manifested in the last hours
of his life touching his kingdom, having prayed to God to
defend it from the popish faith, and to deliver it from the
rule of his evil sisters. He then said that his majesty
had well weighed an act of parliament, wherein it was
formerly enacted* that whosoever should acknowledge the
lady Mary, that is, your highness, or the lady Elizabeth,
and take them for rightful heirs to the crown of England,
should be held for traitors, one of them having formerly
been disobedient to her father Henry the eighth, and to
himself, touching the truth of religion, and declared ene
mies of the word of God ; also that both were illegitimate.
Wherefore in no manner would he that they should be heirs
of his crown, he being able in every way to disinherit
* Northumberland referred to an act passed in 1536, whereby both
Mary and Elizabeth were declared illegitimate, and unable to succeed
to the crown. This act had not been repea ed, although in fact it was
set aside by the act passed just before the death of Henry \ HI., de
claring that the succession shot'ld devolve upon those princesses in
case Edward had no children. The reasons here assigned are in sub
stance contained in the proclamation issued by lady Jane's supporters.
to Qutcn Mary 31
them. He therefore before his death gave charge to his
council, that for the duty they owed unto him, for the love
they bare to the realm, and for the affection they ought to
have for their country, they should obey this his last will.
The duke also said, that I was the heir named by his ma
jesty to succeed to the crown, and that my sisters should
in like manner succeed me, if I died without issue.
Hearing these words, all the lords of the council kneeled
before me, saying that they rendered the honour due to
me, I being heir to the crown, of true and direct lineage;
and that it became them in every way to observe what they
had deliberately promised to the king, to shed their own
blood freely, and to offer their own lives to death in this
cause. The which things I heard with extreme grief of
mind ; how I was carried out of myself, amazed, and
troubled, I leave it to those lords to testify who were pre
sent, and saw me, overcome by sudden and unlooked for
sorrow, fall to the ground weeping very bitterly. I then
declared to them how unable I was ; I deeply lamented the
death of so noble a prince, and turning myself to God, I
humbly prayed and besought him that if what had been
given me was mine by law and right, his divine Majesty
would grant me such grace and spirit that I should govern
to his glory and service, and to the good of this realm.
On the next day, as is known to every one, I was con
ducted to the Tower. Shortly after the lord treasurer, the
marquess of Winchester, presented to me the jewels, with
them he brought the crown, although neither by me nor
by any one in my name had this been asked.* He further
willed me to put the crown upon my head, that it might
be seen whether it became me or not. The which with
many excuses I refused to do, nevertheless he told me
that I should take it to me without fear, and that another
would be made to crown my husband with me. This was
heard by me with a troubled mind, also with much grief
* In the Harleian Coll. No. 611, is an order from queen Mary to
the marquess of Winchester, who was still lord treasurer, dated 20th
September, referring to " certain our jewels and stuff" delivered to
Mm on the 20th July by lady Jane Grey, " which she before had re
ceived of you the 12th of the same month." It appears that some
articles were missing, and he is commanded to use diligence for their
recovery. The list is curious ; among the missing articles are " a little
piece of a broken ring of gold ;" " three French crowns, one of them
broken;" "four old half-pence of silver ;" "sixteen pence, two
farthings, and two half-pence ;" '* a pair of knives ;" "' two shaving
cloths ;" " fourteen pair of gloveu of divers sorts."
fl2 *rty Jane. Grey.
and displeasure of heart. After this nobleman was gone,
when talking of many things with rny husband, he assented
to what had been said, and asked to be made king he
desired to be made by me, by act of parliament.* But
afterwards I called the earls of Arundel and Pembroke,
and said to thtm, that if the crown belonged to me, I
would be content to make rny husband a duke, but I would
never consent to make him king. This my resolution
caused his mother, when it was reported to her, to find
occasion for much wrath and disdain. She became very
anory with me, and was so displeased, that she persuaded
her son not to sleep with me any longer. He did so, de
claring to me moreover that he would not in any way be
made a duke, but king. So that I was constrained to send
to him th earls of Arundel and Pembroke, who nego
tiated with him to come to me, otherwise I knew that the
next morning he would have gone to Sion.
And thus, in truth, was I deceived by the duke and the
council, and ill treated by my husband and his mother.
Moreover, as sir John Gates has confessed, the duke was
the first to persuade the king to make me his heir. As
to the rest, for my part I do not know what the council
may have determined, but I know for certain in this time
poison was twice given to me, the first time in the hous3
of the duke of Northumberland, and since that, here in
the Tower. Of this I have sure and certain testimony, be
sides that the skin has since that time peeled from my body.
All these things I have willed to say in testimony of my
innocence, and for the unburdening of my conscience.
LETTER V.
A letter of the Lady Jane written to her father on the 9th
of February, 1554.
FATHER, although it hath pleased God to hasten my
death by you, by whom my life should rather have been
lengthened ; yet can I so patiently take it, that I yield God
more hearty thanks for shortening my woful days, than it
all the world had been given unto my possessions, with life
lengthened at my own will, and albeit I am very well assured
of your impatient dolours, redoubled many ways, both in
* He actually assumed the title. It appears from MS. Harl. Coll.
No. 523, that " the king" had written to the regent of the Low Coun
tries, dewing her in all his affairs to jtiva full credit to sir Philip Hoby .
Letter to her Father. 33
bewailing your own woe, and especially, as I am informed,
my woful state, yet, my dear father, if I may without offence
rejoice in my own mishap, herein I may account myself
blessed, that, washing my hands with the innocence of my
fact, my guiltless blood may cry before the Lord, Mercy to
the innocent.
And yet though I must needs acknowledge that being
constrained, and, as you know well enough, continually
assayed, yet in taking upon me I seemed to consent, and
therein grievously offended the queen and her laws; yet
do I assuredly trust that this my offence towards God is
so much the less, in that, being in so royal estate as I
was, mine enforced honour blended never with mine inno-_
cent heart. And thus, good father, I have opened unto
you the state wherein I at present stand ; my death at
hand, although to you perhaps it may seem woful, yet to
me there is nothing that can be more welcome than from
this vale of misery to aspire to that heavenly throne of all
joy and pleasure, with Christ our Saviour ; in whose sted-
fast faith, if it may be lawful for the daughter so to write to
the father, the Lord that hitherto hath strengthened you,
so continue to keep you, that at the last we may meet in
heaven with the Father, the Son, and the Holy Ghost.
I am,
Your obedient daughter till death,
JANK DUDLEY.
When the lady Jane's father was flourishing in freedom
and prosperity in the time of king Edward, there belonged
unto him a cert ,in learned man, student and graduate of the
university of Oxford, who then being chaplain to the said
duke, and a sincere preacher, as he appeared, of the
gospel, according to the doctrine of that time set forth and
received, shortly after the state of religion began to alter
by queen Mary, he altered also in his profession with the
time, and of a protestant became a friend and defender of
the pope's proceedings.
At whose sudden mutation and inconstant mutability,
this Christian lady being not a little aggrieved, and most
of all lamenting the dangerous state of his soul in sliding
so away lor fear from the way of truth, wrote her mind
unto him in a sharp and vehement letter, which, as it ap
pears to proceed of an earnest and zealous heart, so would
that it might take such effect with him as to reduce him tc
c 3
34 Lady Jane Grey
repentance,* and to take better hold again for the health and
wealth of his own soul. The copy of the letter is as follows :
LETTER VI.
A letter of the. Lady Jane Grey to master Harding,^ late
chaplain to the duke of Suffolk, her father, and then
fallen from the truth of God's most holy word.
So oft as I call to mind the dreadful and fearful saying
of God, That he which layeth hold upon the plough and
looketh back, is not meet for the kingdom of heaven; and
on the other side, the comfortable words of our Saviour
Christ to all those that, forsaking themselves, do follow
him, I cannot but marvel at thee, and lament thy case,
who seemedst sometime to be the lively member of Christ,
but now the deformed imp of the devil ; sometime the beau
tiful temple of God, but now the stinking and filthy kennel
of Satan ; sometime the unspotted spouse of Christ, but now
the unshamefaced paramour of antichrist ; sometime my
faithful brother, but now a stranger and apostate; sometime
a stout Christian soldier, but now a cowardly runaway. 1
Yea, when I consider these things, I cannot but speak
to thee, and cry out upon thee Thou seed of Satan, and
not of Judah, whom the devil hath deceived, the world
hath beguiled, and the desire of life subverted and made
thee of a Christian an infidel ; wherefore hast thou taken
the testament of the Lord in thy mouth ? wherefore hast
thou preached the law and the will of God to others?
wherefore hast thou instructed others to be strong in Christ,
* Harding was alive when this was printed.
t He was afterwards the opponent of bishop Jewell. See Jewell's
life prefixed to his writings.
J Some persons have supposed this letter was not written by lady
Jane Grey, on account of the strong expressions it contains. But
the usages of those times allowed expressions in the mouths of fe
males of rank, which would now scarcely be heard even amongst the
lowest classes, while the subject was too momentous to allow any
trifling, or to render phraseology of much importance. Nor should
it be forgotten that this letter was printed in 1554, and that Harding
lived many years after, during which time he was engaged in bitter
controversies with the protestants, whom he would doubtless have
accused of falsehood had this letter not been really addressed to
him by his former pupil. Banks transmitted it on the 15th March
1554, to Bullinger, with other pieces written by lady Jane, which he
had collected and translated into Latin for the Swiss reformer.
When Fox inquired of Aylmer for communications respecting
iady Jane, Aylmer told him of her letter to Harding, already in print,
recommending him to insert it in his work, ndding, " You will say it
was piously and prudently written, and perhaps learnedly too."
Letter to Harding. 3-*>
when thou thyself dost now so shamefully shrink, and so
horribly abuse the testament and law of the Lord ?* When
thou thyself preachest, not to steal, yet most abominably
stealest, not from men, but from God ; and committing
most heinous sacrilege, robbest Christ thy Lord of his
right members, thy body and soul ; and choosest rather to
live miserably with shame, to the world, than to die, and
gloriously with honour, to reign with Christ, in whom even
in death is life. Why dost thou now show thyself most
weak, when indeed thou oughtest to be most strong ? The
strength of a fort is unknown before the assault ; but thou
yieldest thy hold before any battery be made.
Oh wretched and unhappy man ! what art thou but dust
and ashes? And wilt thou resist thy Maker that fashioned
thee, and framed thee ? Wilt thou now forsake Him that
called thee from the custom-gathering among the Romish
anti-christians, to be an ambassador and messenger of his
eternal word? He that first framed thee, and since thy
first creation and birth preserved thee, nourished and kept
thee, yea, and inspired thee with the spirit of knowledge,
I cannot say of grace, shall he not now possess thee ?
Darest thou deliver up thyself to another, being not thine
own, but his ? How canst thou, having knowledge, or
how durst thou, neglect the law of the Lord, and follow the
vain traditions of men? and whereas thou hast been a public
professor of his name, become now a defacer of his glory ?
Wilt thou refuse the true God, and worship the inven
tion of man, the golden calf, the harlot of Babylon, the
Romish religion, that abominable idol the most wicked
mass ? Wilt thou torment again, rend and tear the most
precious body of our Saviour Christ with thy bodily and
fleshly teeth ? Wilt thou take upon thee to offer up any
sacriHce unto God for our sins, considering that Christ
offered up himself, as Paul saith, upon the cross, a lively
sacrifice once tor all ? Can neither the punishment of
the Israelites, which for their idolatry they so oft received,
nor the terrible threatenings of the prophets, nor the
curses of God's own mouth, make thee fear to honour any
* This man, a little before ting Edward died, was heard openly in
his sermons in London to exhort the people with great vehemence,
that if trouble came, they should never shrink from the true doctrine
of the gospel which they had received, but should rather take it for a
trial sent of God to prove them, whether they would abide by it or
no. All which to be true they can testify that heard him, and whc
are yet alive ; who, also foreseeing the plague to come, were then much
confirmed by his words. Fox.
So Lady Jane Grey.
other god than Him ? Dost them so regard Him that
spared not his dear and only Son for thee, so diminishing,
yea, utterly extinguishing his glory, that turn wilt attribute
the praise and honour due unto him, to the idols, which
have mouths and speak not, eyes and see not, ears and
hear not, which shall perish with them that made them ?
What saith the prophet Baruch, when he recited the
epistle of Jeremy written to the captive Jews ? Did he
not forewarn them ihat in Babylon they should see gods of
gold, silver, wood, and stone, borne upon men's shoulders,
to cast fear before the heathen ? But be not ye afraid of
them, saith Jeremiah, nor do as others do ; but when you
see others worship them, say you in your hearts, It is thoii,
O Lord, that oughtest only to be worshipped ; for as for
those gods, the carpenter framed them and polished them :
yea, gilded be they, and laid over with silver and vain
things, and cannot speak. He showeth, moreover, the
abuse of their deckings: how the priests took off their or
naments, and apparelled their women withal ; how one
holdeth a sceptre, another a sword in his hand, and yet
can they judge in no matter, nor defend themselves, much
less any other, from either battle or murder ; nor yet from
gnawing of worms, nor any other evil thing. These, arid such
like words, Jeremiah spake unto them, whereby he proved
them to be but vain tilings, and no gods ; and at last he
concluded thus, Confounded be all they that worship them.
They were warned by Jeremiah ; and thou, as Jeremiah,
hast warned others, and art warned thyself, by many scrip
tures in many places; God saith he is a jealous God, who
will have all honour, glory, and worship given to him only;
and Christ saith, in the fourth of Luke, to Satan who
tempted him, even to the same Satan, the same Beelzebub,
the same devil, which hath prevailed against thee, It is
written, Thou shall honour the Lord thy God, and him only
shall thou serve.
These, and such-like, do prohibit thee and all Christians,
to worship any other god than He who was before all worlds,
and laid the foundations both of heaven and earth ; and
wilt thou honour a detestable idol invented by Romish
popes, and the abominable college of crafty cardinals?
Christ offered himself up once for all, and. wilt thou offer
him up again daily at thy pleasure? But thou wilt say,
thou doest it for a good intent ! O sink of sin ' O child
of perdition ! Dost thou dream therein of a good intent
Lftte) to Harding. 37
where thy conscience beareth thee witness of God's threat
ened wrath against thee? How did Saul, who disobeyed
the word of the Lord for a good intent, but was thrown
from his worldly and temporal kingdom ? Shalt thou then,
Jhat dost deface God's honour, and rob him of his right,
inherit the eternal and heavenly kingdom ?
Wilt thou, for a good intent, dishonour God, offend thy
brother, and endanger thy soul wherefor Christ hath shed
his most precious blood ? Wilt thou, for a good intent,
pluck Christ out of heaven, and make his death void, and
deface the triumph of his cross, by offering him up daily?
Wilt thou, either for fear of death, or hope of life, deny and
refuse thy God, who enriched thy poverty, healed thy in
firmity, and yielded to thee his victory, if thou couldest
have kept it? Dost thou not consider that the thread of
thy life hangeth upon Him that made thee, who can, as
his will is, either twine it harder to last the longer, or un
twine it again to break it the sooner ?
Dost thou not, then, remember the saying of David, a
notable king, to teach thee, a miserable wretch, in his hun-
dred-and-fourth psalm, where he saith thus, When thou
takest away thy Spirit, O Lord, from men, they die, and
are turned again to their dust ; but when thou lettest thy
breath go forth, they shall be made, and thou shall renevr
the face of the earth. Remember the saying of Christ in
his gospel, Matt. x. Whosoever seeketh to save his life,
shall lose it ; but whosoever will lose his life for my sake,
shall find it. And in the same place, Whosoever loveth
father or mother above me, is not meet for me ; he that
will follow me, let him forsake himself, and take up his
cross, and follow me. What cross ? The cross of infamy
and shame, of misery and poverty, of affliction and perse
cution, for his name's sake.
Let the often falling of those heavenly showers pierce
thy stony heart; let the two-edged sword of God's holy
word shear asunder the sinews of worldly respects, even to
the very marrow of thy carnal heart, that thou mayest once
again forsake thyself, and embrace Christ ; and like as
good subjects will not refuse to hazard all in the defence
of their earthly and temporal governor; so fly not like a
white-livered milksop from the standing wherein thy chief
Captain, Christ, hath set thee in array of this life. Fight
manfully, come life come death ; the quarrel is God's, and
undoubtedly the victory is ours.
38 Lady Jane Grey.
But thou wilt say, I will not break unity. What ! not the
unity of Satan and his members ! not the unity of darkness,
the agreement of antichrist and his adherents ! Nay,
thou deceivest thyself with the fond imagination of such
a unity as is among the enemies of Christ. Were not
the false prophets in unity ? were not Joseph's brethren
and Jacob's sons in unity ? were not the heathen, as the
Amalekites, the Perizzites, and Jebusites, in unity ? were
not the scribes and pharisees in unity? Doth not
king David testify, They have taken counsel in unity
against the Lord. Yea, thieves, murderers, conspirators,
have their unity. But what unity? Tully saith of amity,
There is no friendship excepting amongst good men. But
mark, my friend, yea, friend, if thou be not God's enemy ;
there is no unity but where Christ knitteth the knot among
such as be his. Yea, be well assured, that where his truth
is resident, there is verified what he himself saith, I am not
come to send peace on the earth, but a sword, &c. but to
set one against another, the son against the father, and
the daughter against the mother-in-law. Deceive not thy
self, therefore, with the glittering and glorious name of
unity ; for antichrist hath his unity, not yet in deed, but
in name.
The agreement of ill men is not unity, but conspiracy.
Thou hast heard some threatenings, some curses, and some
admonitions out of the scriptures, to those that love them
selves above Christ. Thou hast heard also the sharp and biting
words to those that deny him for love of life. Saith he
not. He that denieth me before men, I will deny him be
fore my Father in heaven ? Matt. x. And to the same
effect writeth Paul, Heb. vi. It is impossible that they
which were once lightened, and have tasted of the heavenly
gift, and were partakers of the Holy Ghost, and have
tasted of the good word of God, if they fall and slide away,
crucifying to themselves the Son of God afresh, and mak
ing of him a mocking-stock, should be renewed again by
repentance. And again saith he, If we shall willingly sin
after we have received the knowledge of his truth, there is
no oblation left for sin, but the terrible expectation of
judgment and fire which shall devour the adversaries.
Thus St. Paul wrote, and this thou readest, and dost thou
not quake and tremble ?
Well, if these terrible and thundering threatenings can
not stir thee to cleave unto Christ, and forsake the world.
Letter to Harding. 3&
yet let the sweet consolations and promises of the scrip
tures, let the example of Christ and his apostles, holy
martyrs, and confessors, encourage thee to take fast hold
by Christ. Hearken what he saith, Blessed are you when
men revile you, and persecute you, for my sake ; rejoice,
and be glad, for great is your reward in heaven ; for so
persecuted they the prophets that were before you. Matt. v.
Hear what Isaiah the prophet saith, Fear not the curse of
men, be not afraid of their blasphemies, for worms and
moths shall eat them up like cloth and wool ; but my
righteousness shall endure for ever, and my saving health
from generation to generation. What art thou then that
fearest a mortal man, the child of man, that fadeth away
like a flower, and forgettest the Lord that made thee, that
spread out the heavens, and laid the foundation of the
earth ? I am thy Lord thy God, that make the sea to rage,
and be still, whose name is the Lord of hosts. I shall put
my word in thy mouth, and defend thee with the turning of
an hand. . Isa. li.
And our Saviour Christ saith to his disciples, They shall
accuse you, and bring you before princes and rulers for my
name's sake, and some of you they shall persecute and
kill ; but fear you not, nor care you what you shall say, for
it is the Spirit of your Father that speaketh within you.
Even the very hairs of y< ur head are all numbered. Lay
up treasure for yourselves, where no thief cometh, nor
moth corrupteth. Fear not them that kill the body, but
are not able to kill the soul ; but fear Him that hath power
to destroy both soul and body. If ye were of the world,
the world would love his own ; but because ye are not of
the world, but I have chosen you out of the world, therefore
the world hateth you.
Let these, and such-like consolations, taken out of the
scriptures, strengthen you toward God. Let not also the
examples of holy men and women go out of your mind, as
Daniel and the rest of the prophets ; of the three children
of Eleazarus, that constant father ; of the seven of the
Maccabees' children ; of Peter, Paul, Stephen, and other
apostles and holy martyrs in the beginning of the church ;
as of good Simeon, archbishop of Soloma ; and Zetro-
phone, with many others under Sapor, the king of the
Persians and Indians, who contemned all torments devised
by the tyrants for their Saviour's sake.
Return, return again into Christ's war, and, as becomes
40 Lady Jane (Jrey.
a faithful warrior, put on that armour which St. Paul teaches
to be most necessary tor a Christian man. Eph. vi. And
above all things, take to you the shield of faith, and be you
provoked by Christ's own example to withstand the devil,
to forsake the world, and to become a true and faithful
member of his mystical body, who spared not his own body
for our sins.
Throw down yourself with the fear of his threatened ven
geance for this so great and heinous offence of apostacy,
mid comfort yourself on the other part with the mercy,
blood, and promise of Him that is ready to turn unto you
whensoever you turn unto him. Disdain not to come
again with the lost son, seeing you have so wandered with
him. Be not ashamed to turn again with him from the
swill of strangers to the delicates of your most benign and
loving Father, acknowledging that you have sinned
against heaven and earth ; against heaven, by staining
the glorious name of God, and causing his most sincere
and pure word to be evil spoken of through you ; against
earth, by offending so many of your weak brethren, to
whom you have been a stumbling-block through your
S'idden sliding.
Be not abashed to come home again with Mary, and
weep bitterly with Peter v not only with shedding the tears
of your bodily eyes, but also pouring out the streams of
your heart, to wash away out of the sight of God the filth
and mire of your offensive fall. Be not abashed to say
with the publican, Lord, be merciful to me a sinner. Re
member the horrible history of Julian of old, and the la
mentable case of Spira of late, whose case, methinks,
should be yet so green in your remembrance, that being
a thing of our time you should fear the like inconvenience,
seeing you are fallen into the like offence.*
Last of all, let the lively remembrance ot the last day
be always before your eyes, remembering the terror that
such shall be in at that time, with the runagates and fugi
tives from Christ, who, setting more by the world than by
heaven, more by their life than by Him that gave them
life, did shrink, yea, did clean fall away from Him that
forsook them not ; and contrariwise, the inestimable joys
prepared tor them, who fearing no peril, nor drea<fing
* Francis Spira was an Italian of rank, who having embraced the
doctrines of the reformation, subsequently apostatized from the iaith,
and shortly alter died in the most bitter agonies of despair.
Letter to her Sister. 4 1
death, have manfully fought and victoriously triumphed
over all power of darkness, over hell, death, and damna
tion, through their most redoubted Captain, Christ, who
now stretches out his arms to receive you, ready to faL
upon your neck and kiss you ; and, last of all, to feast you
with the dainties and delicates of his own precious blood,
which undoubtedly, if it might stand with his determinate
purpose, he would shed again, rather than you should be
lost. To whom, with the Father and the Holy Ghost, be
all honour, praise, and glory everlasting. Amen.
Be constant, be constant ; fear not for any pain ;
Christ hath redeemed thee, and heaven is thy gain.
LETTER VII.
A letter written by the Lady Jane, in the end of the
testament, in Greek, the. which she sent unto her sister,
lady Catharine, the night before she suffered.
I HAVE here sent you, good sister Catharine, a book,
which, although it be not outwardly rimmed with gold,
yet inwardly it is more worth than precious stones. It is
the book, dear sister, of the laws of the Lord : it is his
testament and last will, which he bequeathed unto us
wretches, which shall lead you to the path of eternal joy ;
and if you with a good mind read it, and with an earnest
aesire to follow it, shall bring you to an immortal and ever-
iasting life. It will teach you to live, and learn you to
die ; it shall win you more than you should have gained
by the possession of your wotul father's lands. For as if
God had prospered him, you should have inherited his
lands, so if you apply diligently to this book, trying to
direct your life after it, you shall be an inheritor of such
riches, as neither the covetous shall withdraw from you,
neither thief shall steal, neither yet the moth corrupt.
Desire with David, good sister, to understand the law
of the Lord God. Live still to die, that you, by death,
may purchase eternal life, or after your death enjoy the
life purchased you by Christ's death. And trust not that
the tenderness of your age shall lengthen your life ; for as
soon, if God call, the young goeth as the old ; labour al
ways to learn to die. Deny the world, defy the devil,
42 Lady Jane Grey.
and despise the flesh, and delight yourself only in the
Lord. Be penitent for your sins, and yet despair not ; be
steady in faith, and yet presume not ; and desire with
St. Paul to be dissolved, and to be with Christ, with whom,
even in death, there is life. Be like the good servant,
and even at midnight be waking, lest, when death cometh,
and stealeth upon you like a thief in the night, you with
the evil servant be found sleeping, and lest, for lack of oil,
you be found like the five foolish women, and like him
that had not on the wedding garment, and then ye be cast
out from the marriage.
Resist, as I trust you do ; and seeing you have the name
of a Christian, as near as you can, follow the steps of your
Master, Christ, and take up your cross, lay your sins on
his back, and always embrace him. And as touching my
death, rejoice as I do, good sister,-that I shall be delivered
_o. this corruption, and put on incorruption. For I am
assured, that I shall, for losing of a mortal life, find an im
mortal felicity, the which I pray God grant you, and send
you of his grace to live in his fear, and to die in the true
Christian faith, from the which, in God's name, I exhort
you that you never swerve, neither for hope of life, nor for
fear of death ;* for if you will deny his truth for to lengthen
your life, God will deny you, and shorten your days. And
if you will cleave unto him, he will prolong your days to
your comfort and his glory ; to the which glory God bring
me now, and you hereafter, when it pleases him to call you.
Fare you well, good sister, and put your only trust in God,
who only must help you.
Here follows a certain effectual prayer, made by the lady
Jane in the time of her trouble.
O Lord, thou God and Father of my life, hear me, poor
and desolate woman, which flieth unto thee only, in all
troubles and miseries. Thou, O Lord, art the only de
fender and deliverer of those that put their trust in thee ;
and therefore I, being defiled with sin, encumbered with
affliction, unquieted with troubles, wrapped in cares,
* In another copy this sentence appears to be " Pray God erantyou
and send you of his grace to live in nis fear and to die in the love [of
Christ from which 1 exhort you not to swerve, and which shall be]
of joy to you when the hour shall arrive, neither for love of lifts, nor
feur of death.
Her Prayer in time of trouble. 43
overwhelmed with miseries, vexed with temptations, and
grievously tormented with the long 1 imprisonment of this
vile mass of clay, my sinful body, do come unto thee, O
merciful Saviour, craving thy mercy and help, without^
which so little hope of deliverance is left, that I may utterly
despair of any liberty.
Albeit it is expedient, that, seeing our life standeth upon
trying, we should be visited sometime with some adversity,
whereby we might both be tried whether we are of thy
flock, or no ; and also know thee and ourselves the better;
yet thou that saidst thou wouldest not suffer us to be
tempted above our power, be merciful unto me now a mi
serable wretch, I beseech thee, who with Solomon* do cry
unto thee, humbly desiring thee, that I may neither be too
much puffed up with prosperity, neither too much pressecf
down with adversity, lest I, being too full, should deny thee,
my God ; or being too low brought, should despair, and
blaspheme thee, my Lord and Saviour.
O merciful God ! consider my misery which is best
known unto thee, and be thou now unto me a strong tower
of defence, I humbly require thee. Suffer me not to be
tempted above my power ; but either be thou a deliverer
unto me out of this great misery, or else give me grace
patiently to bear thy heavy hand and sharp correction. It __
was thy right hand that delivered the people of Israel out
of the hands of Pharaoh, who, for the space of four hun
dred years, did oppress them, and keep them in bondage.
Let it, therefore, likewise seem good to thy fatherly good-
ress to deliver me, sorrowful wretch, for whom thy Son
Christ shed his precious blood on the cross, out of this mi-,
serable captivity and bondage, wherein I am now. How
long wilt thou be absent ? For ever ? O Lord, hast thou
forgotten to be gracious, and hast thou shut up thy loving
kindness in displeasure ? Wilt thou be no more entreated ?
Is thy mercy clean gone for ever, and thy promise come
utterly to an end for evermore ? Why dost thou make so
long tarrying? Shall I despair of thy mercy, O God?
Far be that from me. I am thy workmanship created in
Christ Jesus ; give me grace, therefore, to tarry thy leisure,
and patiently to bear thy works ; assuredly knowing that
as thou canst, so thou wilt deliver me, when it shall please
th^e ; nothing doubting or mistrusting thy goodness
towards me, for thou knowest better what is good for me
* Or Agur, Prov. xxx.
44 Lady Jane Grey.
, than I do. Therefore, do with me in all things what thou
wilt, and plague me what way thou wilt ; only in the mean
time arm me, I beseech thee, with thy armour, that I may
stand fast, my loins being girded about with verity, having
on the breast-plate of righteousness, and shod with the
shoes prepared by the gospel of peace ; above all things
taking to me the shield of faith, wherewith I may be able
to quench all the fiery darts of the wicked, and taking the
helmet of salvation, and the sword of the Spirit, which is
thy most holy word ; praying always with all manner of
^ prayer and supplication, that I may refer myself wholly to
thy will, abiding thy pleasure, and comforting myself in
those troubles that it shall please thee to send me ; seeing
such troubles are profitable for me ; and seeing I am as
suredly persuaded that it cannot be but well, all that thou
doest. Hear me, O merciful Father, for His sake, whom thou
wouldest should be a sacrifice for my sins ; to whom with
thee, and the Holy Ghost, be all honour and glory. Amen.
John Banks to Henry Bullinger*
MOST EXCELLENT FATHER, You will perhaps wonder
that in these turbulent times I should write to you, who
never before have done so the rather as I never had any
communication with you, and I am now about to write of
matters which would endanger my safety, if these letters
should be intercepted before the bearer leaves England.
But I do not consider this a sufficient cause to delay what
I am about to state, since it is not only right in itself that
these details should be known, but especially by you, on
account of your affection and kindness towards the Greys,
that most noble of our families which indeed it never
hesitated to set forth. Although this family is now ruined,
and almost become extinct, for the blessed name of our
Saviour, and the sake of. the gospel, yet those who are
real Christians, ought not so much to lament the ruin of
that illustrious family, as to rejoice that its last act was a
testimony to the name of Jesus. f The more so, since those
* Ep. Helv. Ref. Ixxx. In another letter of the same date, written
by Banks, intended to be prefixed to a publication, containing the
letters of lady Jane to her sister and Harding, and her conference
with Feckenham, he gives an account of her short reign, and the cruel
proceedings of the papists towards her.
t He refers to the execution of the duke of Suffolk, about tbre
weeks before.
Letter of Banks to Bullinger. 45
who rest with our Lord in the kingdom of the Father, no
longer are occupied in witnessing the lamentable ruin of
our nation. Wretched indeed are we, who daily hear con
tumelies heaped upon the name of the Saviour, and be
hold the dreadful slaughter of those who endeavoured to
promote his glory, and extend his kingdom.
But to return to the Greys, of whom I intended to write
to you, both on account of that great regard towards
them, which is so plainly shown in your works, and for
ray affection towards them when dead, to whom, when
living, I was anxious to show my respect. I send you
some communications relative to Jane, the daughter of the
duke truly precious ;* not so much for her incredible
advances in learning, wherein she excelled other females,
although but in the seventeenth year of her age, as for the
singular courage with which this youthful female surpassed
men in the warfare of Christ, so that she could not be
subdued by any machinations of the papists, nor deceived
by their snares, as may be understood from her conference,
which I send to you.
This communication she had with that distinguished and
crafty papist, Dr. Feckenham, upon certain controverted
points of our religion, her opinion concerning which she ex
plained with learning and ability. It is sufficiently apparent,
from what she declared shortly before her execution, that
she continued stedfast to the end in this confession of faith.
I have joined it to other documents which appear to me
worthy to be generally known.
How her precious mind was illumined by the true
light of the word of God, may also be discerned from
two letters one which she wrote to her sister the lady
Catherine, inciting her to study the sacred writings, the
other to a certain apostate, to call him back to the Lord
Jesus Christ. I have translated all these from our lan
guage into Latin, that you may not consider the labour
to have been wholly lost, by which you endeavoured to
enlighten that family, and excited them to the pursuit of
religion. For I can be a witness, if not the fullest, still an
eye witness, to the especial benefits which the whole family,
particularly Jane, received from your works. She not only
diligently marked all the heads of your second decade, but
even committed them to memory.
* Filia vere gemmea.
46 Lady Jane Cfrey.
The duke himself occupied in the study of religions works,
as much time as he could gain from state affairs, particu
larly those written by you, with the pleasing style of which
he often expressed himself to be much delighted. From
this study he gained considerable advantage, when, during
his imprisonment, some unreasonable men endeavoured to
draw him from the faith and confession of the true Saviour
but they could not move him by any means. To the
last breath he confessed the Lord Christ. Although when
carried to execution, a papistical adviser, one of the swinish
herd, clamoured concerning the catholic church, the mass,
the fathers, and their customs confirmed by ancient usae,
he would not acknowledge any other sacrifice, than that
which is perfected in the death of Christ. By this faith
he sustained himself, and in this faith he ended his life.
I would have written you farther concerning the entire
subversion of religion, and the antichristian madness now
prevalent in England, but those who daily arrive from
England at Zurich, that seat of good literature, can better
inform you the particulars. It therefore only remains for me,
again and again, to beseech you to accept this my expres
sion of duty, and that you would account me among the
number of your friends, and pray to God that our England
may at length be freed from that popish tyranny whereby it
is now oppressed. Farewell, excellent Bullinger, and
whatever you do, continue to enlighten the kingdom of
Christ by your writings. London, 15th March, 1554.
Last hours of the. Duke- of Suffolk.
The last hours of the dukes of Northumberland and
Suffolk present a striking contrast. The duke of Nor
thumberland professed himself a papist, and besought his
life in the most abject terms, intimating that he never had
really approved the protestant doctrines, but had promoted
the reformation only to forward his political designs. The
duke of Suffolk died openly professing his belief in the
doctrines of truth, as appears from the account of his last
hours given by Fox.
" On Friday, the 23rd of February, 15o4, about nine of
the clock in the forenoon, the lord Henry Grey, duke of
Suffolk, was brought forth of the Tower of London, unto
Last hours of the duke of Suffolk. 47
the scaffold on the Tower-hill, with a great company, &c.
and in his coming thither, there accompanied him doctor
Weston, dean of Westminster, as his spiritual father, not
withstanding-, as it should seem, it was against the will of
the said duke. For when the duke went up to the scaffold,
Weston being on his left hand, pressed to go up with him.
The duke with his hand put him down again off the stairs,
and Weston taking hold of the duke, forced him down
likewise. And as they ascended the second time, the duke
again put him down. Then Weston said that it was the
queen's pleasure he should so do. Wherewith the duke
casting his hands abroad, ascended up the scaffold, and
paused "Some time after. And then he said : ' Masters, I
have offended the queen, and her laws, and thereby am
justly condemned to die, and am willing to die, desiring all
men to be obedient ; and I pray God that this my death
may be an example to all men, beseeching you all to bear
me witness, that I die in the faith of Christ, trusting to be
saved by his blood only, (and not by any trumpery,) the
which died for me, and for all them that truly repent, and
stedfastly trust in him. And I do repent, desiring you all
to pray to God for me, that when you see my breath de
part from me, you will pray to God that he may receive
my soul.' And then he desired all men to forgive him,
saying, that the queen had forgiven him.
" Then master Weston declared with a loud voice, that the
queen's majesty had forgiven him. With that, divers of
the standers-by said with audible voices, Such forgiveness
God send thee, meaning doctor Weston. Then the duke
kneeled down upon his knees, and said the psalm Miserere
mei Deus, (Ps. li.) to the end, holding up his hands, and
looking up to heaven. And when he had ended the psalm,
he said, Into thy hands I commend my spirit. Then he
arose and stood up, and delivered his cap and his scarf
unto the executioner.
*' Then the executioner kneeled down and asked the duke's
forgiveness. And the duke said, God forgive thee, and
I do : and when thou doest thine office, I pray thee do it
well, and bring me out of this world quickly, and God
have mercy to thee. Then stood there a man and said,
My lord, how shall I do for the money that you do owe
me ? And the duke said, Alas, good fellow, J pray thee
trouble me not now, but go thy way to my officers. Then
he knitted a handkerchief about his face, and kneeled down
43 Lady Jane Grey.
and said the Lord's prayer unto tne end. And then he
said, Christ have mercy upon me, and laid down his head
on the block, and the executioner took the axe, and at the
first chop struck off his head, and held it up to the people."
Hollinshed observes, " Such was the end of this duke of
Suffolk ; a man of high nobility by birth, and of nature to
his friends gentle and courteous; more easy, indeed, to be
led, than was thought expedient. Of stomach stout and
hard ; hasty aud soon kindled, but pacified strait again, and
sorry, if in his heat anght had passed him otherwise than
reason might seem to bear ; upright and plain in his private
dealings ; no dissembler, nor well able to bear injuries ;
but yet forgiving and forgetting the same, if the party
would seem hut to acknowledge his fault, and to seek re
concilement. Bountiful he was and very liberal ; somewhat
learned hitnseli, and a great favourer of those that were
learned ; so that to many he showed himself a very Mzce-
nas. As free from covetousness as void of pride and dis
dainful haughtiness of mind; more regarding plain-mean
ing men, than claw-back flatterers. And this virtue he
had, that he could patiently heur his faults told him by those
whom he had in credit for their wisdom and faithful mean
ing \owards him. He was a hearty friend unto the jus-
pel, and professed it to the last."
A CERTAIN GODLY SUPPLICATION,
EXHIBITED BY CERTAIN INHABITANTS OF THE COUNTY OF NORFO1 K.
TO THE COMMISSIONERS COME DOWN TO NORFOLK AND
SUFFOLK. APRIL, A. D. 1556.
Fruitful to be read and marked of all men.
THE reader will have seen from the preceding account of lady Jane
Grey, that the opposition to the accession of queen Mary proceeded
from political and party intrigues, and not from the English protestants
at large, although they knew that she was a bigoted Romanist. But it
should be further stated that Mary was chiefly indebted to the protest-
ants for the timely support which placed her upon the throne. Strype
and others relate, that the Suffolk men, when they resorted to queen
IU;iry, promised her their aid and help, so that she would not attempt
the alteration of the religion which her brother king Edward had before
established by laws and orders publicly enacted, and received by the con
sent of the whole realm in that behalf. She agreed unto this condition,
with such promise made unto them that no innovation should be made
of religion, as that no man would or could then have misdoubted her.
It is hardly necessary to add that these promises were not kept by her.
IN most humble and lowly wise, we beseech your honours,
right honourable commissioners, to tender and pity the
humble suit of us poor men, and true, faithful, and obedi
ent subjects ; who as we have ever heretofore, so intend
we, with God's grace, to continue in Christian obedience unto
the end, and, according to the holy word of God, with all
reverend fear of God, to do our bounden duty to all those
superior powers whom God hath appointed over us, doing
as St. Paul saith, " Let every soul be subject to the superior
powers. For there is no power but of God ; but those
powers that are, are ordained of God. Wherefore, whoso
ever resisteth the powers, the same resisteth God, and they
that resist, get themselves judgment," Rom. xiii.
These lessons, right honourable commissioners, we have
learned of the holy word of God, in our mother tongue.
First, that the authority of a king, queen, lord, and other
their officers under them, is no tyrannical usurpation, but a
just, holy, lawful, and necessary estate for man to be
governed by, and that the same is of God, the fountain
and author of righteousness.
Secondly, that to obey the same in all things not against
God. is to obey God ; and to resist them, is to resist God.
GREY. I>
50 The. Supplication
Therefore, as to obey God in his ministers and magistrates
bringeth life ; so to resist God in them, bringeth punish
ment and death. The same lesson have we learned of St.
Peter, saying, " Be ye subject to all human ordinances tor
the Lord's sake, whether it be to the king, as to the most
highest, or to the lieutenants sent from him to the punish
ment of evil doers, but to the praise of such as do well.
For so is the will of God, that with well doing ye should
stop the mouths of foolish and ignorant men ; as free, and
not as having the liberty to be a cloak to malice, but as the
servants of God," 1 Pet. ii.
Wherefore, considering with ourselves, both that the ma
gistrates' power is of God, and that for the Lord's sake we
are bound to Christian obedience unto them, having now a
commandment, as though it were from the queen's majesty ;
with all humble obedience due to the regal power and au
thority ordained of God, which we acknowledge to stand
wholly tnd perfectly in her grace, and with due reverence
unto you her grace's commissioners, we humbly beseech you
with patience and pity to receive this our answer unto that
commandment, given unto us.
First, right honourable commissioners, we have con
sidered ourselves to be, not only English men, but also
Christians, and therefore bound by the holy vow made to
God in our baptism, to prefer God's honour in all things,
and that all obedience, not only of us mortal men, but even
of the very angels and heavenly spirits, is due unto God's
word ; insomuch that no obedience can be true and perfect,
either before God or man, that wholly and fully agreeth
not with God's word.
Then have we weighed the commandment concerning
the restitution of the late abolished Latin service given unto
us, to dissent and disagree from God's word, and to com
mand manifest impiety, and the overthrow of godliness and
true religion, and to import a subversion of the regal power
of this our native country and realm of England, with the
bringing in of the Romish bishop's supremacy, with all
errors, superstitions, and idolatry, wasting of our goods
and bodies, destroying of our souls, bringing with it nothing
but the severe wrath of God, which we already feel, and
fear lest the same shall be more fiercely kindled upon us.
Wherefore, we humbly protest that we cannot be persuaded
that the same wicked commandment should come from the
queen's majesty, but rather from some other, abusing the
of Norfolk and Suffolk. 51
queen's goodness and favour, and studying to work some
teat against the queen, her crown and the realm, to please
with it the Roman bishop, at whose hands the same thinketh
hereafter to be advanced.
[They refer to Haman and others as examples of evil
counsellors, and urge that every Christian man must needs,
if God will so call them, gladly suffer all manner of perse
cution, and lose their lives in the defence of God's word
and truth.]
We humbly beseech the queen's majesty, and you her
honourable commissioners, be not offended with us for con
fessing this truth of God, so straitly given us in charge
of Christ. Neither bring upon us that great sin that never
shall be forgiven, and shall cause our Saviour Jesus Christ
in the great day of judgment, before his heavenly Father
and all his angels, to deny us, and to take from us the
blessed price and ransom of his blood-shedding, wherewith
we are redeemed, Matt. x.
For in that day, neither the queen's highness, neither
you, nor any man, shall be able to excuse us, nor to pur
chase a pardon of Christ for this horrible sin and blas
phemy of casting aside, and condemning his word. We
cannot agree or consent unto this so horrible a sin ; but
we beseech God, for his mercy, to give us and all men grace,
most earnestly to flee from it, and rather, if the will of
God be so, to suffer all extremity and punishment in this
world, than to incur such damnation before God.
[They then refer to the scriptures, which state that the
introduction of idolatry by Jereboam and and Manesseh
brought wrath upon the Jews.]
This most heinous offence is now offered unto us, al
though the same be painted and coloured with the name of
reformation, restoring of religion, ancient faith, with the
name of the catholic church, of unity, catholic truth, and
with the cloak of feigned holiness. These are sheepskins,
u-nder the which, as Christ saith, ravening wolves cover
themselves. But Christ willeth us to look upon their fruits,
whereby we may know them ; and truly that is no good
fruit, to cast aside God's word, and to banish the English
service out of the churches, and in the place of it, to bring
in a Latin tongue unknown unto the people. Which, as it
edifieth no man, so it hath been occasion of all blindness
and error among the people. For before the blessed refor
mation, it is known what blindness and error we were all
D 2
52 The -Supplication
in, when not one man in all this realm, unlearned in the
Latin, could say in English the Lord's prayer, or knew any
one article of his belief, or rehearse anyone of the ten com
mandments. And that ignorance, mother of mischief, was
the very root and wellspring of all idolatry, monkery, licen
tious unchastity of unmarried priests, of all whoredom,
drunkenness, covetousness, swearing, and blasphemy, with
all other wicked, sinful living. These brought in the severe
wrath and vengeance of God, plaguing- sin with famine
and pestilence ; and at last the sword consumed and
avenged all their impiety and wicked living. As it is
greatly to be feared, the same or more grievous plagues
shall now again follow.
We cannot therefore consent nor agree, that the word of
God and prayers in our English tongue, which we under
stand, should be taken away from us, and for it a Latin ser
vice, we wot not what, for none of us understand it, be
again brought in amongst us; especially seeing that Christ
hath said, My sheep hear my voice, and follow me. and I
give to them everlasting lite, John x.
The service in English teaches us, that we are the Lord's
people and the sheep of his pasture, and God commandeth
that we harden not our hearts, as when they provoked the
Lord's wrath in the wilderness, lest he swear unto us, as he
did swear unto them, that they should not enter into his rest.
The service in Latin is a confused noise ; which if it be
good, as they say it is, yet unto us that lack understanding,
what goodness can it bring? St. Paul commandeih, that in
the churches all things should be done to edifying, which
we are sure is God's commandment. But in the Latin
service nothing is done to edifying, but contrarily all to de
stroy those that are already edified, and to drive us Irom
God's word and truth, and from believing of the same, and
so to bring us to believe lies and fables, that tempting and
provoking God, we should be brought into that judgment
which blessed Paul speaketh of, saying, Antichrist shall
come according to the working of Satan, with all manner
of power and signs, and lying wonders in all deceiveable-
ness of unrighteousness in those that perish, because they
have not received the love of the truth, that they might be
saved. And therefore God will bend them strong delusion,
that they should believe lies and be damned, as many as have
not believed the truth, but have approved unrighteousness.
Thus altogether drawn from God, \ve shall fall into his
of Norfolk and Suffolk. 53
wrath through unbelief, till he swear unto us, as to the un-
faithfulJews, that such infidels shall not enter into his rest.
In the administration of the Lord's supper, which we
confessed to be the holy communion, and partaking with
Christ and his holy congregation, we have learned God's
holy commandments, and at the rehearsal of every one of
them to ask God mercy for our most grievous transgressions
against them, and to ask grace of God, to keep them in
time to come, that the same may not only outwardly sound
in our ears, but also inwardly, by the Holy Ghost, be written
in our hearts. We have learned the holy prayer made for the
queen's majesty, wherein we learn that her power and au
thority is of God, therefore we pray to God for her, that
she, and all magistrates under her, may rule according to
God's word, and we her subjects obey according to the same.
Truly, most honourable commissioners, we cannot think
these things evil, but think them most worthy to be retained
in our churches, and we would think ourselves not to have
true subjects' hearts, if we should go about to put away such
godly prayers, as put us perpetually in memory of our
bounden obedience and duty to God and our rulers. For,
as we think, at this present, the unquiet multitude had more
need to have these things more often and earnestly beaten
and driven into them, now given in many places to stir and'
trouble, than to take from them that blessed doctrine, where
by only they may to their salvation be kept in quiet.
[They then urge the superior spiritual advantages of the
sacrament of the Lord's Supper as lately administered in
English, compared to the sacrament of the Latin mass.]
The priests complain that we laymen- love them not, nor
have them in honour ; but it is their own fault. ' For how
should we love them that only seek to keep us in blindness
and ignorance, to damn our souls, to destroy our bodies, to
rob arid spoil our goods and substance under a colour of
pretended holiness ? We know, right honourable commis
sioners, what honour is due to such wolves, and how by the
authority of God's word, such are to be fled, as pestilences
to the Lord's lambs, whom they miserably daily murder.
But we have rather chosen, by this our meek supplica
tion, humbly to desire the queen's majesty, and you her
honourable commissioners, to render God's word again
unto the churches, and to permit us freely to enjoy the same.
For we certainly know, that the whole religion lately set out
by the holy saint of God, our late most dear king Edward,
D 3
54 The Supplication
is Christ's true religion, written in the holy scripture of God,
and by Christ and his apostles taught unto his church
Wherefore, we cannot allow with safe consciences this re
fusal of it, and casting of it out of our churches ; forasmuch
as to refuse, cast off, and to reject it, is to cast off Christ
himself, and to refuse our part in his blessed bod'y broker
for our sins, and his blood shed for our redemption. Whicl
thing, whoso doth the same without repentance can look
for no sacrifice for his sins, but most fearfully waits for the
judgment and for that vehement fire that shall destroy
Christ's adversaries. For if he that despised the law ot
Moses, was without mercy put to death under two or three
witnesses, how much more grievous torments shall he suffer
that treadeth under foot the Son of God, and esteemeth the
blood of the testament, whereby he was sanctified, as a pro-
time thing, and contumeliously useth the Spirit of grace?
Wherefore, we most humbly pray and beseech the queen's
gracious majesty, to have mercy and pity upon us her poor
and faithful subjects, and not to compel us to do that which
is against our consciences, and so incurably wound us
in heart, by bringing into the church the Latin mass and
service that nothing edifieth us, and casting out of Christ's
holy communion and English service, so causing us to sin
ag-ainst our redemption. For such as willingly and wit
tingly against their consciences shall so do, as it is to be
feared many do, they are in a miserable state until the
mercy of God turn them ; which if he do not, we certainly
believe that they shall eternally be damned ; and as in this
world they deny Christ's holy word and communion before
men, so shall Christ deny them before his heavenly Father
and his angels.
And whereas it is very earnestly required, that we should
go in procession, as they call it, at which time the priests
say in Latin such things as we are ignorant of, the same
edifieth nothing at all unto godliness. And we have
learned, that to follow. Christ's cross, is another matter,
namely, to take up our cross, and to follow Christ, in patient
suffering for his love, in tribulations, sickness, poverty,
prison, or any other adversity, whensoever God's holy will
and pleasure is to lay the same upon us. The triumphant
passion and death of Christ, whereby in his own person he
conquered death, sin, hell, and damnation, hath most lively
been preached unto us, and the glory of Christ's cross de
clared by our preachers ; whereby we learned the causes and
of Norfolk and Suffolk. 55
effects of the same more lively in one sermon, than in all
the processions that ever we went, or shall go in.
When we worshipped the divine Trinity kneeling, and in
the litany invocating the Father, the Son, and the Holy
Ghost, asking mercy for our sins, and desiring such peti
tions as the need of our frail estate and this mortal life re
quires, we were edified ; both to know unto whom all Chris
tian prayers should be directed, and also to know that of
God's hand we receive all things, as well to the salvation of
our souls, as to the relief of our mortal necessities. And
we humbly beseech the queen's majesty, that the same most
holy prayers may be continued amongst us, that our
ministers pray in our mother tongue, and we, understanding
their prayers and petitions, may answer, Amen, unto them.
At evening service we understood our ministers' prayers, we
were taught and admonished by the scriptures then read ;
which in the Latin evensong is all gone.
At the ministration of holy baptism, we learned what
league and covenant God had made with us, and what vows
and promises we upon our part had made, namely, to be
lieve in him, to forsake Satan and his works, and to walk
in the way of God's holy word and commandments.
The Christian catechism continually taught and called to
remembrance the same, whereas before no man knew any
thing at all. And many good men of sixty years, that had
been godfathers to thirty children, knew no more of the
godfather's office, than to wash their hands ere they departed
the church, or to fast five Fridays on bread and water.
O merciful God, have pity upon us. Shall we be alto
gether cast from thy presence ? We may well lament our
miserable estate, to receive such a commandment, to reject
and cast out of our churches all these most godly prayers,
instructions, admonitions, and doctrines ; and thus to be
compelled to deny God, and Christ our Saviour, his holy
word, and all his doctrine of our salvation, the candle to our
feet, and the light to our steps, the bread coming down from
heaven, the water that giveth life, which whoso drinketh,
it shall be in him a well-spring streaming unto eternal life ;
whereby we have learned all righteousness, all true religion,
all true obedience towards our governors, all charity one
towards another, all good works that God would have us
to walk in ; what punishment abideth the wicked, and what
heavenly reward God will give to those that reverently walk
in his ways and commandments.
56 The Supplication
Wherefore, right honourable commissioners, we cannot,
without impiety, refuse and cast from us the holy word of
God which we have received, or condemn anything set tbrth
by our most godly late king Edward and his virtuous pro
ceedings, so agreeable to God's word. And our most humble
suit is, that the commandment may be revoked, so that we
be not constrained thereunto. For we protest before God,
we think if the holy word of God had not taken some root
amongst us, we could not in times past have done that poor
duty of ours, which we did, in assisting the queen our most
dear sovereign against her grace's mortal foe, that then
sought her destruction. It was our bounden duty, and we
thank God for that knowledge of his word and grace, that
we then did some part of our bounden service.
And we meekly pray and beseech the queen's majesty,
for the dear passion of Jesus Christ, that the same word be
not taken away out of her churches, nor from us her loving,
faithful, and true subjects ; lest if the like necessity should
hereafter befall, which God for his mercy sake forbid, and
ever save and defend her grace and us all, the want of
knowledge and due remembrance of God's word may be
occasion of great ruin to an infinite number of her grace's
true subjects. And truly, we judge this to be one subtle
part of the devil, that enemy to all godly peace and quiet
ness, that by taking God's word from among us, and plant
ing ignorance, he may make a way to all mischief and wick
edness ; and by banishing the holy gospel of peace, he
may bring upon us the heavy wrath of God, with all manner
of plagues ; as death, strange sickness, pestilence, murrain,
most terrible uproars, commotions, and seditions.
[They then refer to the judgments, Isa. vi. Micah vii.]
The same plagues, we are afraid, will also fall upon us.
For whereas heretofore, with the receiving of Christ's word
and peaceable gospel, we had great benedictions of God,
especially this Christian concord and holy peace, so that all
were at a full and perfect stay in religion, no man offended
with another, but as the sons of peace, each of us with
Christian charity embraced other ; now, alas for pity, the
devil, riding upon the red horse, showed unto St. John in
the Revelation, is come forth, and power is given unto him
to take peace from the earth. For now a man can go to
no place, but malicious busy-bodies curiously search out his
deeds, mark his words, and if he agree not with them in
despising God'-; word, then will they spitefullv and hatefully
of Norfolk and Sitffi;/k. 57
rail against him and it, calling it error and heresy, and the
professors thereof heretics and schismatics, with other
odious and despiteful names, as traitors and not the queen's
friends, not favourers of the queen's proceedings ; as if to
love God's word were heresy, and as though to talk of
Christ, were to be schismatics. As though none could be
true to the queen, that were not false to God. As though
none were the queen's friends, but such as despitefully rail
on her grace's father and brother, and on God's word that
they set forth ; as though none favoured the queen's majesty,
but such as hate all godly knowledge.
They describe the things urged as inventions of popes.]
And we poor subjects, for speaking of that which is truth,
and our bounden allegiance, are daily punished, railed upon,
and noted for seditious, and not the queen's friends.
But God, who is blessed for ever, knoweth that they
slander us, and pull the thorn out of their own foot, and
put it in ours ; for the Searcher of hearts knoweth, that we
bear a faithful and true heart unto her grace, and unto all
her proceedings that are not against God and his holy word
And we daily pray unto the heavenly Father, to lighten her
grace's royal heart with the glorious light of his gospel, that
she may establish and confirm that religion that her grace's
brother, our most dear king, did set out amongst us : and
so governing and ruling this her realm in the fear and true
way of God, she may long live, and with prosperity, peace,
and honour reign over us.
But we cannot think that those men do seek either God's
honour, or her grace's prosperity, or wealth of the realm,
that take God's word from her grace's faithful subjects, which
only is the root of all love and faithful obedience under her
grace, and of all honesty, good life, and virtuous concord
among her commons. And this we fear, lest the root being
taken away, the branches will soon wither and be fruitless.
And when the Philistines have stopped up the well-spring,
the fair streams that should flow, shall soon be dried up.
All our watchmen, our true preachers, have taught us, that
as long as we retained God's word, we should have God
our gracious merciful Father ; but if we refused and cast
off the Lord's yoke of his doctrine, then shall we look for
the Lord's wrath and severe visitation to plague us, as he
did the Jews for the like offences. And Paul saith, God
gave to them the spirit of unquietness and uproar, eyes
wherewith they should nut see, and ears wherewith they
58 The Supplication
should not hear, until this day, Rom. xi. And as David
said, Let their table be made a snare to take themselves
withal, a trap to catch them, and a stumbling block to fall
at. Let their eyes be blinded, that they see not, and bow
thou down their backs always, Ps. Ixix.
O merciful God, all this is now come upon us, and daily
more and more increased, and we fear at last it will so bow
down our backs, that we shall utterly be destroyed. The
troublesome spirit of uproars and unquietness, daily
troubleth men's hearts, and worketh such unquietness in
all places, that no man that loveth quietness, can tell where
to place himself. Men have eyes, and see not how grievous
offence it is, to cast off the yoke of God's doctrine, and to
bear the heavy burden that unfaithful hypocrites lay upon
us. We have ears, and hear not the warning of God's
word, calling us to true repentance, nor his threats against
our impiety. Our most sweet table of Christ's word and
most holy communion is taken away, and turned to a most
perilous snare, through the brawling disputations of men.
And as the idol of abomination betokened final subversion
unto the Jewish nation, so we fear this setting aside ot
the gospel and holy communion of Christ, and the placing
in of Romish religion, betokens desolation to be at hand
of this noble realm of England.
For the plagues of hunger, pestilence, and sword, cannot
long tarry ;* but except we repent, and turn again to the
Lord, our backs shall be so bowed, that the like horrible
plagues were never seen. And no marvel, for the like
offence was never committed, as to reject and cast off Christ
and his word, and in plain English to say, " We will not
have him to reign over us." O Lord how terrible is it that
followeth in the gospel ! " Those mine enemies that would
not have me to reign over them, bring them hither, and slay
them before me." God be merciful unto us, and move the
queen's majesty's heart, and the hearts of her honourable
council, and your hearts, right honourable commissioners,
to weigh these dangers in due time ; and to call God's
word into your council, and then you shall see how it
agreeth with this bishoplike commandment, and be as
wary to avoid the contempt of the eternal God, and dan
gers of the same, as you are prudent and wise in matters
* This anticipation of evils to come was speedily realized. The latter
years of queen Mary's reign were marked by scarcity, pestilential dis
eases prevalent throughout the nation, and disasters in warfare.
of Norfolk and Sujfolk. 59
of this world. Lest, if the Almighty be contemned, he
stretch forth his arm. which no man can turn, and kindle
his wrath, that no man can quench.
We have humbly opened unto you our consciences,
doubtless sore wounded and grieved by this commandment ;
and we meekly pray and beseech the queen's majesty, for
the precious death and bloodshedding of Jesus Christ our
Saviour, to have mercy and pity upon us her gracious poor
commons, faithful and true subjects, members of the same
body politic, whereof her grace is supreme head. All our
bodies, goods, lands, and lives, are ready to do her grace
faithful obedience, and true service, of all commandments that
are not against God and his word ; but in these things that
import a denial of Christ, and refusal of his word and holy
communion, we cannot consent or agree unto it. For we
have bound ourselves in baptism to be Christ's disciples,
and to keep his holy word and ordinances. And if we deny
him before men, he will deny us before his heavenly Father
and his holy angels in the day of judgment, which we trust
her benign grace will not require of us.
And we humbly beseech her majesty, that we be not en
forced unto it ; but as we serve her grace with body and
goods, and due obedience, according to God's command
ment ; so we may be permitted freely to serve God and
I Christ our Saviour, and keep unto him our souls which he
hath with his precious blood redeemed; that so, as Christ
teacheth, we may render to Caesar that which is due to
|Ca3sar, and to God that which is due to God.
For, we think it no true obedience unto the queen's
[highness, or to any other magistrate ordained of God under
her, to obey in things contrary to God's word, although the
[same be ever so straitly charged in her grace's name. The
Ibishop of Winchester hath truly taught in that point, in
jhis book of True Obedience, that true obedience is in the
JLord, and not against the Lord ;* as the apostles answered
Jbefore the council at Jerusalem, commanding them no more
jto preach in the name of the Lord Jesus; " Judge jou,"
Isaid they, " whether it be right in the sight of God, to
Ihear you rather than God." And again they said, " We
Imust obey God rather than man." Wherefore, we learn
(that true obedience is to obey God, King of all kings, and
|Lcrd of all lords ; and for him, in him, and not against
* Gardiner's book, " De vera obedientia," written in the time of king
[Henry VI11. against the poke's supremacy.
60 The Supplication of Norfolk and Suffolk.
him and his word, to obey the princes and magistrates of
this world, who are not truly obeyed when God is disobeyed,
nor yet disobeyed when God is faithfully obeyed.
[They then refer to the examples of Daniel and others.]
Wherefore, we humbly beseech the queen's majesty, with
pity and mercy to tender the lamentable suit of us her poor
subjects, who are by this commandment sorely hurt, and
wounded in our consciences, and driven to many miseries,
and by the malicious attempts of wicked men suffer great
wrongs and injuries, slanders, loss of goods, and bodily
vexations. We think not good by any unlawful stir or
commotion to seek remedy ; but intend by God's grace to
obey her majesty in all things not against God and his
holy word. But nnto such ungodly bishoplike command
ments as are against God, we answer with the apostles,
** God must be obeyed ratherthan man." If persecution
shall ensue, which some threaten us with, we desire the
heavenly Father, according to his promise, to look from
heaven, to hear our cry, to judge between us and our ad
versaries, to give us faith, strength and patience, to continue
faithfully unto the end, and to shorten these evil days for the
sake of his chosen ; and so we faithfully believe he will.
[They then fervently beseech the queen,] to permit the
holy word of God and true religion, set forth by king
Edward, to be restored again unto our churches, to be fre
quented amongst us. So shall we grow and increase in
the knowledge of God and of Christ, in true repentance
and amendment of life. So shall we exhibit true obedience
to our lawful magistrates and all superiors ordained of God,
so shall love and charity, oflate through this commandment
so decayed, be again restored, the honour of her regal
estate the more confirmed and established, and godliness
and virtuous life among her loving subjects increased and
maintained.
And we most heartily pray you, right honourable com
missioners, to be means nnto the queen's highness, and to
her honourable council, that this our humble suit may be
favourably tendered, and graciously heard and granted.
And we shall not cease, day and night, to pray unto the
heavenly Father long to preserve her grace, and all other
magistrates, in his fear and love, and iu prosperous peace
and wealth, with long life and honour. Amen.
Your poor suppliants, the lovers of Christ's true
religion in Norfolk and Suffolk.
PATRICK'S PLACES;
A TREATISE OF THE LAW AND THE GOSPEL.
WRITTEN IN LATIN BY PATRICK HAMILTON; TRANSLATED AND
PUBLISHED WITH A PREFATORY LETTER BY JOHN FRITH.
TO WHICH AEE ADDED,
THE ANNOTATIONS OF JOHN FOX.
LONDON:
THE RELIGIOUS TRACT SOCIETY;
56, PATERNOSTER ROW ; 65, ST. PAUL'S CHURCHYARD ;
AND 164, PICCADILLY:
AND SOLD BY THE BOOKSELLERS.
A
BRIEF ACCOUNT
or
PATRICK HAMILTON,
Abbot of Fearn, in Scotland, and Martyr, 1528.
PATRICK HAMILTON, abbot of Feam, was the first person
burned in Scotland for the doctrines of the Reformation. He
was of noble and royal descent, and not more than twenty-three
years of age. He had travelled in Germany, and visited Luther,
Melancthon, and other reformers, by whom he was instructed
in the knowledge of the truth ; and in the university of Mar
burg, he publicly advanced the conclusions respecting faith and
works, which propositions are set forth in his treatise, called
PATRICK'S PLACES.
Having thus received the truth, he became desirous to im
part it to his countrymen, and returned home. On his arrival,
wherever he came, he exposed the corruptions of the Church
of Rome, and preached the gospel. Many listened to his dis
courses, and were inclined to adopt the doctrines of the Reform
ation. At this the popish clergy were alarmed ; but as Hamil
ton had expressed his views with caution, so as not easily
to afford them a pretext for proceeding against him, they
enticed him to St. Andrews, to confer with archbishop Beaton,
and appointed a Dominican friar, named Campbell, to converse
with him, and draw forth the declaration of his opinions, under
the pretence of desiring instruction. Having succeeded in this
treacherous design, they caused Hamilton to be seized in his
bed at midnight, and carried to the castle.
On the next day, February 28, 1528, he was brought before
the bishops and clergy, accused of maintaining the doctrines
of the Reformation, condemned to be burned, and almost im
mediately after led forth to the stake ; his execution being has
tened lest the king, who was then absent on a pilgrimage to
Ross-shire, should interfere, and prevent the cruel designs of the
popish ecclesiastics. Hamilton suffered with much constancy,
desiring the people " to keep in mind the example of his death ;
for although bitter to the flesh, and fearful in the sight of men,
yet it is the entrance to eternal life, which none can inherit who
deny Christ !" The flame being kindled, he cried with a loud
voice " Lord Jesus, receive my spirit ! How long shall dark
ness overwhelm this realm, and how long wilt thou suffer the
tyranny of men ?" Friar Campbell exhorted him repeatedly to
recant, and call upon the Virgin Mary ; upon which Hamilton
reminded him of what had passed in their private con
ferences, and summoned him 1o answer for his conduct at
the judgment-seat of Christ by a certain time which he named.
The conscience-stricken friar expired in a frenzy of despair
before that period arrived.
BRIEF TREATISE
CALLED
PATRICK'S PLACES.
JOHN FRITH UNTO THE CHRISTIAN READER.*
BLESSED be God, the Father of our Lord Jesus Christ,
who, in these last days and perilous times, hath stirred
up in all .countries witnesses unto his Son, to testify the
truth unto the unfaithful, to save, at the least, some from
the snares of antichrist, which lead to perdition, as you may
here perceive by that excellent and well learned young
man, Patrick Hamilton, born in Scotland, of a noble pro
geny : who sought all means to testify the truth, and took
upon him the priesthood, even as Paul circumcised Timo-
thv. to win the weak Jews, that he might be admitted to
preach the pure word of God. Notwithstanding, as soon
as the chamberlainf and other bishops of Scotland had
perceived that the light began to shine, which disclosed
their falsehoods, which they conveyed in darkness, they
laid hands on him, and because he would not deny his
Saviour Christ, at their instance, they burnt him to ashes.
Nevertheless, God, of his bounteous mercy (to publish to
the whole world, what a man these monsters have
murdered), hath reserved a little treatise, made by this
Patrick, which, if you please, you may call " PATRICK'S
PLACES :'' for it treateth exactly of certain common places,
which being known, you have the pith of all divinity.
This treatise have I turned into the English tongue, for
the profit of my nation : to whom, I beseech God, to give
light, that they may espy the deceitful paths of perdition,
and return to the right way which leadeth to life everlast
ing. Amen.
* John Frith was burned in Smithfield, A.D. 1533.
t Or chancellc ', archbishop Beatou.
Patrick Hamilton.
PATRICK'S PLACES.
THE DOCTRINE OF THE LAW.
The law is a doctrine that biddeth good, and forbiddeth
evil, as the commandments do specify, here following :
The ten commandments of God.
1. Thou shalt worship but one God.
2. Thou shalt make thee no image to worship it
H. Thou shalt not swear by His name in vain.
i. Hold the sabbath-day holy.
5. Honour thy father and thy mother.
6. Thou shalt not kill.
7. Thou shalt not commit adultery.
8. Thou shalt not steal.
9. Thou shalt not bear false witness.
10. Thou shalt not desire aught that belongeth to thy
neighbour.
All these commandments are briefly comprised in these
two, here under ensuing.
" Love thy Lord God with all thine heart, with all thy
soul, and with all thy mind. This is the first and great
commandment. The second is like unto this, that is,
Love thy neighbour as thyself. On these two command
ments hang all the law and the prophets." Matt. xxii.
3740.
Certain general propositions proved by the scripture.
The first proposition.
He that loveth God, loveth his neighbour.
This proposition is proved, 1 John. iv. 20. " If any
man say, I love God, and yet hateth his brother, he is a
liar. He that loveth not his brother, whom he hath seen,
how can he love God, whom he hath not seen ?"
The second proposition.
He that loveth his neighbour as himself, keepeth all the
commandments of God.
This proposition is thus proved : " Whatsoever ye would
that men should do to you, even so do to them. For this
is the law and the prophets." (Mat. vii. 12.)
He that loveth his neighbour, fulfilleth the law. " Thou
shalt not commit adultery: Thou shalt not kill: Thou
Treatise on the law and the gospel. 5
shall not steal : Thou shall not bear false witness : Thou
shalt not desire, &c. And if there be any other com
mandments, all are comprehended in this saying; Love
thy neighbour as thyself." (Rom. xiii. 8, 9.)
" All the law is fulfilled in one word, that is, Love thy
neighbour as thyself." (Gal. v. 14.)
Argument.
" He that loveth his neighbour, keepeth all the com
mandments of God." (Rom. xiii. 8, 9.)
" He that loveth God, loveth his neighbour.'' (1 John,
iv. 20.)
Therefore, he that loveth God, keepeth all the com
mandments of God.
The third proposition.
He that hath faith, loveth God
" My father loveth you, because you love me, and be
lieve that I came of God." (John, xvi. 27.)
Argument.
He that keepeth the commandments of God, hath the
lore of God.
He that hath faith, keepeth the commandments of God.
Therefore, he that hath faith loveth God.
The fourth proposition.
He that keepeth one commandment of God, keepeth
them all.
This proposition is confirmed, Heb. xi. 6. " It is im
possible for a man without faith to please God," that is,
,o keep any one of God's commandments, as he should
do. Then, whosoever keepeth any one commandment,
hath faith.
Argument.
He that hath faith,keepeth all the commandments of God
He that keeps any one commandment of God, hath faith.
Therefore, he that keepeth one commandment, keepeth
them all.
The fifth proposition.
He that keepeth not all the commandments of God,
keepeth not one of them.
Argument.
He that keepeth one commandment of God, keepeth all
C Patrick Hamilton.
Therefore, he that keepeth not all the commandments
of God, keepeth not one of them.
The. sixth proposition.
It is not in our power to keep any one of the command
ments of God.
Argument.
It is impossible to keep any of the commandments of
God, without grace.
It is not in our power to have grace (of ourselves,)
Therefore, it is not in our power to keep any of the
commandments of God.
And even so, may you reason concerning the Holy
Ghost and faith, for neither without them are we able
to keep any of the commandments of God, neither yet are
they in our power to have (of ourselves), " It is not of him
that willeth," &c. (Rom. ix. 16.)
The seventh proposition.
The law was given us to show our sin.
" By the law cometh the knowledge of sin," (Rom. iii.
20.) " I knew not what sin meant, but through the law.
For I had not known what lust had meant, except the law
had said, Thou shalt not lust. Without the law, sin was
dead." That is, It moved me not, neither wist I that it
was sin, which notwithstanding was sin, and forbidden by
the law. (Rom. vii. 7, 8.)
The eighth proposition.
The law biddeth us do that which is impossible for us.
Argument.
The keeping of the commandments is to us impossible.
The law commandeth us to keep the commandments.
Therefore, the law commandeth us that which is impos
sible.
Objection. But thou wilt say, Wherefore doth God bid
us do that which is impossible for us?
Ans. I answer, To make thee know that thou art but
evil, and that there is no remedy to save thee, in thine own
hand : and that thou rnayest seek a remedy at some other,
for the law doth nothing else but command thee.
Treatise, on the law and the gospel.
THE DOCTRINE OF THE GOSPEL.
The gospel, is as much as to say, in our tongue, GOOD
TIDINGS : as these following passages, and others like
them.
Christ is the Saviour of the world. (Luke ii. 11.)
Christ is the Saviour. (John iv. 42.)
Christ died for us. (Rom. v. 8.)
Christ died for our sins. (1 Cor. xv. 3.)
Christ bought us with his blood. (1 Pet. i. 18, 19.)
Christ washed us with his blood. (Rev. i. 5.)
Christ offered himself for us. (Heb. vii. 27.)
Christ bare our sins in his body. (Isa. liii. 4.)
Christ came into this world to save sinners.( iTim.i. 15.)
Christ came into this world to take away our sins.
(1 John, iii. 5.)
Christ was the price that was given for us and for our
sins. (Titus, ii. 14.)
Christ was made debtor for us. (2 Cor. v. 21.)
Christ paid our debt, for he died for us. (Mat. xx. 28.)
Christ made satisfaction for us and for our sins. (1 John,
ii. 2.)
Christ is our righteousness. ~l
Christ is our sanctification. >( 1 Cor. i. 30.)
Christ is our redemption. j
Christ is our peace. (Eph. ii. 14.)
Christ hath pacified the Father of heaven for us. (Rom.
v. 1. Eph. ii. 16.)
Christ is ours and all his. (1 Cor. iii. 21, 22, 23.)
Christ hath delivered us from the law, from the devil,
and from hell. (Col. i. 13.)
The Father of heaven hath forgiven us our sins, for
Christ's sake. (Eph. iv. 32.)
Or any such others like them, which declare unto us
the mercy of God.
THE NATURE AND OFFICE OF THE LAW, AND OF THE
GOSPEL.
The law showeth us our sin. (Rom. iii. 20.)
The gospel showeth us a remedy for it. (John, i. 29.)
The law showeth us our condemnation. (Rom. vii. 9 >
The gospel showeth us our redemption. (Col i. 14.;
The law is the word of wrath. (Rom. iv. 15.)
The gospel is the word of grace. (Acts, xx. 32.)
8 Patrick Hamilton.
The law is the word of despair. (Deut. xxvii. 26.)
The gospel is the word of comfort. (Luke, ii. 14.)
The law is the word of unrest.* (Rom. vii. 13.)
The gospel is the word of peace. (Eph. ii. 17.)
A disputation between the law and the. gospel, where in
showed the difference or contrariety between them both.
The law saith, Pay thy debt.
The gospel saith, Christ hath paid it.
The law saith, Thou art a sinner, despair, and thou
shalt be damned.
The gospel saith, Thy sins are forgiven thee, be of good
comfort, thou shalt be saved.
The law saith, Make amends for thy sins.
The gospel saith, Christ hath made it for thee.
The law saith, The Father of heaven is angry with thee.
The gospel saith, Christ has pacified him with his blood.
The law saith, Where is thy righteousness, goodness,
and satisfaction ?
The gospel saith, Christ is thy righteousness, thy good
ness, and satisfaction.
The law saith. Thou art bound and obliged to me, to
the devil, and to hell.
The gospel saith, Christ has delivered thee from them all.
THE DOCTRINE OF FAITH.
Faith is to believe God, like as Abraham believed God,
and it was imputed unto him for righteousness.
To believe God, is to believe his word, and to account
as true what he saith.
He that believeth not God's word, believeth not God
himself.
He that believeth not God's word, counteth him false
and a liar, and believeth not that he may and will fulfil his
word, and so denieth the might of God, and God hi/nself.
The ninth proposition.
Faith is the gift of God.
Argument.
Every good thing is the gift of God.
Faith is good.
* Anxiety, disquietude.
Treatise on the law and the gospel. 9
Therefore, faith is the gift of God.
The tenth proposition.
Faith is not in our power.
Argument.
The gift of God is not in our power.
Faith is the gift of God.
Therefore, faith is not in our power.
The eleventh proposition.
He that lacketh faith cannot please God.
" Without faith, it is impossible to please God." (Rom.
xiv.) All that corneth not of faith, is sin, for withou
faith can no man please God. (Heb. xi. 6.)
Induction.
He that lacketh faith, trusteth not God : he that trusteth
not God, trusteth not his word : he that trusteth not his
word, holdeth him false and a liar : he that holdeth him
false and a liar, believeth not that he may do what he pro-
miseth; and so he denieth that he is God.
Therefore, it followeth, He that lacketh faith, cannot
please God.
If it were possible for any man to do all the good deeds
that ever were done, either by men or angels : yet being
without faith, it is impossible for him to please God.
The twelfth proposition.
A.11 that is done in faith, plcaseth God.
" Rig-ht is the word of God, and all his works in faith."
D
(Psal. xxxiii. 4.)
" Lord, thine eyes look to faith :" that is as much as to
say, Lord, thou delightest in faith. (Jer. v. 3.)
The thirteenth proposition.
He that hath faith, is just and good.
Argument.
He that is a good tree, bringing forth good fruit, is just
and good.
He that hath faith is a good tree, bringing forth good
fruit.
Therefore, he that hath faith is just and good.
The fourteenth proposition.
He that hath faith, and believeth God, cannot displease
him.
B 3
10 Patrick Hamilton.
Induction.
He that hath faith, believeth God : he that believeth
God, believeth his word : he that believeth his word,
knowelh well that he is true and faithful and may not
lie, knowing that he both may and will fulfil his word.
Therefore, he that hath faith, cannot displease God .
neither can any man do a greater honour to God, than to
count, him true.
Objection. Thou wilt then say, that theft, murder, adul
tery, and all vices, please God.
Ans. Nay verily, for they cannot be done in faith : " for
a good tree beareth good fruit." (Matt, vii.)
The fifteenth proposition.
Faith is a certainty or assuredness.
" Faith is a sure confidence of things which are hoped
for, and a certainty of things which are not seen." (Heb.
xi. I.)
" The same Spirit certifieth our spirit, that we are the
children of God." (Rom. viii. 16.)
Moreover, he that hath faith, well knoweth that God
will fulfil his word.
Whereby it appears, that faith is certainty or assuredness.
A MAN IS JUSTIFIED BY FAITH.
Abraham believed God, and it was imputed unto him
for righteousness." (Rom. iv. 3.)
" We suppose, therefore, that a man is justified by faith
without the deeds of the law." (Rom. iii. 29. Gal. ii. 16.)
" He that worketh not, but believeth on Him that justi-
fieth the wicked, his faith is counted to him for righteous
ness." (Rom. iv. 5.)
" The just man liveth by his faith." (Hab. ii. 4. Rom.
i. 17.)
" We know, that a man is not justified by the deeds of
the law ; but by the faith of Jesus Christ : and we believe
in Jesus Christ, that we may be justified by the faith of
Christ, and not by the deeds of the law." (Gal. ii. 16.)
WHAT IS THE FAITH OF CHRIST?
The faith of Christ is, to believe in him, that is, to be-
Treatise on the law and the gospel. 1 1
lieve his word, and believe that he will help thee in all thy
need, and deliver thee from all evil.
Thou wilt ask me, What word? I answer, The Gospel.
" He that believeth in Christ, shall be saved." (Mark,
xvi. 16.)
" He that believeth on the Son, hath everlasting life."
(John, iii. 36.)
" Verily, I say unto you, He that believeth in me hath
everlasting- life." (John, vi. 47.)
" This I write unto you, that believe on the Son of
God, that ye may know that ye have eternal liie." (1
John, v. 13.)
" Thomas, because thou hast seen me, therefore hast
thou believed ? Happy are they which have not seen, and
yet have believed in me. 1 * (John, xx. 29.)
" All the prophets bare witness to him, that whosoever
believeth in him, shall have remission of their sins."
(Acts, x. 43.)
" What must I do, that I may be saved ?" The apostles
answered: " Believe in the Lord Jesus Christ, and thou
shalt be saved." (Acts, xvl 30, 31 .)
" If thou acknowledge with thy mouth, thai Jesus is the
Lord, and believest with thine heart, that God raised him
from death, thou shalt be safe." (Rom. x. 9.)
" He that believeth not in Christ, shall be condemned."
(Mark, xvi. 16.)
" He that believeth not the Son, shall never see life, but
the wrath of God abideth upon him." (John, iii. 36.)
" The Holy Ghost shall reprove the world of sin, be
cause they believe not in me." (John, xvi. 9.)
" They that believe in Jesus Christ, are the sons of God."
(1 John, v. 1.)
" Ye are all the sons of God, because ye believe in Jesus
Christ." (I John iii. 1.)
He that believeth that Christ is the Son of God, is safe.
" Peter said, Thou art Christ the Son of the living God ;
Jesus answered and said unto him : Happy art thou,
Simon, the son of Jonas, for flesh and blood have not
opened to thee that ; but my Father, which is in heaven."
(Mat. xvi. 16, 17.)
" We have believed, and 'know that thou art Christ, the
Son of the living God." (John, vi. 69.)
" I believe, that thou art Christ the Son of God, which
should come into the world." (John, xi. 27.)
12 Talrick Hamilton.
" These things are written that ye might believe that
Jesus is Christ the Son of God, and that ye, in believing,
might have life." (John, xx. 31.)
" I believe that Jesus is the Son of God." (Acts, viii. 37.)
The sixteetith proposition.
He that believeth the gospel, believeth God.
Argument.
He that believeth God's word, believeth God.
The gospel is God's word.
Therefore, he that believeth the gospel, believeth God.
(See page 7 the doctrine of the gospel.)
The seventeenth proposition.
He that believeth not the gospel, believeth not God.
Argument.
He that believeth not God's word, believeth not God.
The gospel is God's word.
Therefore, he that believeth not the gospel, believeth not
God himself, and consequently, he that believeth not those
things above written, and such others, believeth not God.
The eighteenth proposition.
He that believeth the gospel, shall be saved.
" Go ye into all the world, and preach the gospel unto
every creature : he that believeth and is baptized, shal!
be saved : but he that believeth not, shall be condemned.'
(Mark, xvi. 16.)
A COMPARISON BETWEEN FAITH AND UNBELIE
Faith is the root of all good.
Unbelief is the root of all evil.
Faith maketh God and man good friends.
Unbelief maketh them foes.
Faith bringeth God and man together.
Unbelief sundereth them.
All that faith doth pleases God.
All that unbelief doth displeases God.
Faith only, maketh a man good and righteous.
Unbelief only, maketh him unjust and evil
Faith maketh a man a member of Christ.
Unbelief maketh him a member of the devil.
Treatise on the law and the gospel. 13
Faith maketh a man the inheritor of heaven.
Unbelief maketh him inheritor of hell.
Faith maketh a man the servant of God.
Unbelief maketh him the servant of the devil
Faith shovveth us that God is a sweet Father
Unbelief showeth him as a terrible Judge.
Faith holdeth firm by the word of God.
Unbelief wavers here and there.
Faith counteth and holdeth God to be true.
Unbelief holdeth him false and a liar
Faith knoweth God.
Unbelief knoweth him not.
Faith loveth both God and his neighbour.
Unbelief loveth neither of them.
Faith only, saveth us.
Unbelief only, condemneth us.
Faith extolleth God and his deeds.
Unbelief extolleth herself and her own deeds.
OF HOPE.
Hope is a trusty (confident) looking after that which is
promised us to come : as we hope after the everlasting joy,
which Christ hath promised unto all that believe in him.
We should put our hope and trust in God alone, and in
no other thing.
" It is good to trust in God, and not in man." (Psal.
cxviii. 8.)
" He that trusteth in his own heart, is a fool." (Prov.
xxviii. 26.)
" It is good to trust in God, and not in princes." (Psal.
cxviii. 9.)
" They shall be like unto the images which they make,
tmd all that trust in them." (Psal. cxv. 8.)
" He that trusteth in his own thoughts, doth that which
is ungodly." (Prov. xii. 5.)
" Cursed be he that trusteth in man." (Jer. xvii. 5.)
" Bid the rich men of this world, that they trust not in
their unstable riches, but that they trust in the living God."
(1 Tim. vi. 17.)
" It is hard for them that trust in money, to enter into
the kingdom of heaven." (Luke, xviii. 24.)
Moreover, we should trust in him only, that may help
14 Patrick Hamilton.
us : God only can help us ; therefore we should trust in
him only.
Well are they that trust in God : and woe to them that
tnist not in Him.
" Well is that man that trnsteth in God, for God shall
be his trust." (Jer. xvii. 7.)
He that trusteth in him, shall understand the verity.
" They shall all rejoice that trust in thee : they shall ever
be glad, and thou wilt defend them." (Psal. v. 11.)
OF CHARITY
Charity is the love of thy neighbour. The rule of
charity is this, do as thou wouldest be done unto : for
Christ holdeth all alike, the rich, the poor, the friend and
(he foe, the thankful and unthankful, the kinsman and
stranger.
A COMPARISON BETWEEN FAITH, HOPE, AND CHARITY.
Faith eometh of the word of God : Hope cometh of
faith : and Charity springeth of them both.
Faith believes the word. Hope trusteth in that which
is promised by the word. Charity doth good unto her
neighbour, through the love that she hath to God, and the
gladness that is within herself.
Faith looketh to God and his word. Hope looketh
unto his gift and reward. Charity looketh on her neigh-
bour's profit.
Faith receives God. Hope receives his reward. Cha
rity loves her neighbour with a glad heart, and that with
out any respect of reward.
Faith pertaineth to God only. Hope to his reward ; and
Charity to her neighbour.
THE DOCTRINE OF WORKS.
No manner of Works make ?/ righteous.
We believe that a man shall be justified without works.
(Rom. Hi. 28.)
No man is justified by the deeds of the law, but by the
faith of Jesus Christ, and we believe in Jesus Christ that
we may be justified by the faith of Christ, and not by the
Treatise on the law and the gospel. 15
deeds of the law for if righteousness come by the law,
then Christ died in vain. (Gal. ii. 16, 21.)
That no man is justified by the law, is manifest ; for a
righteous man liveth by his faith, but the law is not of faith.
Moreover, since Christ, the Maker of heaven and earth,
and all that is therein, behoved to die for us ; we are com
pelled to grant, that we were so far drowned and sunk
ir: sin, that neither our deeds nor all the treasures, that
ever God made or might make, could have holpen us out of
them : therefore no deeds, nor works make us righteous.
No Works make us unrighteous.
If any evil works make us unrighteous, then the con
trary works should make us rightwise.* But it is proved
that no works can make us rightwise : therefore no works
make us unrightwise.
Works make us neither good nor evil.
it is proved, that works neither make us rightwise nor
unrightwise : therefore no works make us either good or
evil ; for rightwise and good are one thing, and unright
wise and evil likewise one.
Good works make not a good man, nor evil works an
evil man ; but a good man bringeth forth good works, and
an evil man evil works.
Good fruit maketh not the tree good, nor evil fruit the
tree evil ; but a good tree beareth good fruit, and an evil
tree evil fruit.
A good man cannot do evil works, nor an evil man good
works ; for a good tree cannot bear evil fruit, nor an evil
tree good fruit.
A man is good before he do good works, and evil before
he do evil works ; for the tree is good before it bears good
fruit, and evil before it bears evil fruit.
Every Man, and the Works of Man, are either good or evil.
Every tree, and the fruits thereof, are either good or
evil : either make ye the tree good, and the fruit good
also, or else make the tree evil, and the fruit of it likewise
evil. (Mat. xii. 33.)
A good man is known by his works ; for a good man
doth good works, and an evil man, evil works. Ye shall
know them by their fruits ; for a good tree beareth good
* Justify us.
16 Patrick Hamilton
fruit, and an evil tree, evil fruit. A man is likened to the
tree, and his works to the fruit of the tree.
Beware of false prophets, which come to you in sheep's
clothing, but inwardly they are ravening wolves : ye shall
know them by their fruits. (Matt. vii. 15, 16.)
None of our Works either save us, or condemn us.
If works make us neither righteous, or unrighteous,
then thou wilt say, it maketh no matter what we do. I
answer, If thou do evil, it is a sure argument that thou art
evil, and Wantest faith. If thou do good, it is an argument
that thou art good, and hast faith ; for a good tree beareth
good fruit, and an evil tree, evil fruit. Yet good fruit
maketh not the tree good, nor evil fruit the tree evil : so
that a man is good, ere he do good deeds ; and evil, ere
he do evil deeds.
The Man is the Tree, his Works are the Fruit.
Faith maketh the good tree, and unbelief the evil tree :
as the tree, so is the fruit ; as is a man, such are his
works. For all things that are done in faith please God,
and are good works : and all that are done without faith
displease God, and are evil works.
Whosoever believeth, or thinketh to be saved by his
works, denieth that Christ is his Saviour, that Christ
died for him, and that all things pertain to Christ. For
how is he thy Saviour, if thou mightest save thyself by thy
works, or whereto should he die for thee, if any of thy
works might have saved thee ?
What is it to say, Christ died for thee ? Verily, it is
that thou shouldest have died perpetually, and that Christ,
to deliver thee from death, died for thee, and changed thy
perpetual death into his own death. For thou madest the
fault, and he suffered the pain, and that for the love he
had unto thee, before thou wast born, when thou hadst
done neither good nor evil.
Now, seeing he hath paid thy debt, thou needest not,
neither canst thou pay it, but thou shouldest be damned,
if his blood were not shed. But since he was punished
for thee, thou shalt not be punished.
Finally, he has delivered thee from thy condemnation
and all evil, and desires nought of thee, but that thou wilt
acknowledge what he has done for thee, and bear it in
mind : and that thou wouldest help others for his sake, both
Treatise on the. law and the gospel. 17
HI word and deed, even as he has helped thee for nought,
and without reward.
O how ready should we be to help others, if we knew
his goodness and gentleness towards us ! He is a good and
gentle Lord, for he does all for nought. Let us beseech
you, therefore, follow his footsteps, whom all the world
ought to praise and worship. Amen.
He that thinketh to be saved by his Works, calleth himself
Christ.
For he calleth himself the Saviour, which name per-
taineth to Christ only.
What is a Saviour, but he that saveth? and he saith,
" I saved myself," which is as much as to say, " I am
Christ ;" for Christ only is the Saviour of the world.
We should not do good Works for the intent to get the
inheritance of Heaven, or remission of Sin.
For whosoever believeth to get the inheritance of hea
ven, or remission of sin, through works, he believeth not
to get the same for Christ's sake. And they that believe
not that their sins are forgiven them, and that they shall
be saved, for Christ's sake, they believe not the gospel.
For the gospel saith, You shall be saved for Christ's sake ;
youi sins are forgiven for Christ's sake.
He that believeth not the gospel, believelh not God.
So it follows, that, they which believe to be saved by their
works, or to get remission of their sins by their own deeds,
believe not God, but account him a liar, and so utterly
deny him to be God.
Object. Thou wilt say, " Shall we then do no good deeds ?"
Am. I say not so, but I say, we should do no good works
for the intent to get the inheritance of heaven, or remis
sion of sin. For if we believe to get the inheritance of
heaven, through good works, then we believe not to get it
through the promise of God. Or, if we think to get re
mission of our sins, by our deeds, then we believe not that
they are forgiven us, and so we account God a liar. For
God saith, Thou shall have the inheritance of heaven for
my Son's sake : thy sins are forgiven thee for my Son's
sake : and you say, It is not so, but I will win it through
my works. Thus you see, I condemn not good deeds,
but I condemn the false trust in any works ; for all the
works wherein a man putteth any confidence, are therefore
poisoned and become evil.
18 Patrick Hamilton.
Wherefore, thou must do good works ; but beware that
hou do them not to deserve any good through them. For
if thou do so, thou receivest the good, not as the gift of
God, but as a debt due to thee, and makest thyself fellow
with God, because thou wilt take nothing of him for
nought. And what needeth he any thing of thine, who
giveth all things, and is not the poorer ?
Therefore, do nothing to him, but take of him ; for he
is a gentle Lord, and with more glad will gives us all
that we need, than we can take it of him. Then if we
want aught, let us thank ourselves.
Press not therefore to the inheritance of heaven, through
presumption of thy good works, for if thou do, thou
countest thyself holy and equal to God, because thou wilt
take nothing of him for nought; and so shalt thou fall, as
Lucifer fell for his pride.
Certain brief Notes or Declarations upon THE PLACES OF
PATRICK HAMILTON, by John Fox.
This little treatise of Master Patrick's Places, albeit, in quantity
it is short, yet in effect, it comprehends matter, able to fill large
volumes, declaring to us the true doctrine of the law, of the gospel,
of faith, and of works ; with the nature, and properties, and also
the difference of the same. Which difference is thus to be under
stood that in the cause of salvation, and in the office of justifying,
these are to be removed and separated asunder ; the law from the
gospel, and faith from works : otherwise, in the person that is jus
tified, and also in order of doctrine, they ought commonly to go
necessarily together.
Therefore, wheresoever any Question or doubt arises respecting
salvation, or our justification before God, there the law and all good
works must be utterly excluded and stand apart, that grace may
appear free, the promise simple, and that faith may stand alone.
Wnich faith alone, without law or works, worketh to every man
particularly* his salvation, through the mere promise, and the free
grace of God. This word, particularly, I add, for the particular
certifying of every man's heart privately and peculiarly, who be
lieves in Christ. For as the body of Christ is the efficient cause of
the redemption of the whole world in general : so is faith the in-
strumi-ntal cause, by which every man applies the said body of
Christ particularly to his own salvation. So that in the action and
office of justification, both law and works are utterly secluded and
exemptedjt as things having nothing to do iu this behalf. The rea
son is this : seeing that all our redemption universally springeth
only from the body of the Son of God crucified ; then there is
nothing, that can stand us in stead, but that only, wherewith this
body of Christ is apprehended. Now,forsomuch as neither the law
nor works, but faith only, is that which apprehendeth the body and
* Or individually. f Put out of question.
fox's Remarks. J9
death of Christ, therefore faith only is that matter which justifies
every soul before God, through the strength of that object which it
doth apprehend. For the only object of our faith is the body of
Christ, like as the brazen serpent was the only object of the Is
raelites' looking, and not of their hands' working ; by the strength
of which object, through the promise of God, immediately pro
ceeded health to the beholders. So, the body of Christ, being the
object of our faith, striketh* righteousness to our souls, not through
working, but believing- only.
Thus you see, how Faith, being the only eye of our souls, stand-
eth :ilone with her object, in the case of justification : but yet, never
theless, in the body she standeth not alone : for besides the eye,
there are also hands to work, feet to walk, ears to hear, and other
members more, every one convenient for the service of the body
and yet there is none of them all that can see, but only the eye. So,
in a Christian man's life, and in order of doctrine, there is the law,
there is repentance, there is hope, charity, and deeds of charity :
all which, in life, and in doctrine, are joined, and necessarily concur
together, and yet in the action of justifying, there is nothing else in
man, that hath any part or place but Faith only, apprehending the
object, which is the body of Christ Jesus crucified tor us, in whom
consisteth all the worthiness and fulness of our salvation, by faith :
that is, by our apprehending and receiving of him, according as it
is written (John, i. 12.), " Whosoever received him, he gave them
power to be made the sons of God, even all such as believed in hia
name," &c. Also (Isa. liii. 11.), " And this just servant of mine, in
the knowledge of him shall justify many," &c.
Argument. Apprehending and receiving of Christ only, maketh
us justified before God. (John, i. 12.)
Christ only is apprehended and received by faith.
Therefore, Faith only maketh us justified before God.
Argument. Justification comethonly by apprehending and receiving
of Christ. (Isa. liii. 11.)
The law and works do not pertain to the apprehending of Christ.
Therefore, The law and works pertain nothing to justification.
Argument. Nothing, which is unjust of itself, can justify us before
God, or help any thing to our justification.
Every work we do, is unjust before God. (Isa. Ixiv. 6.)
Therefore, No works that we do, can justify us before God, or
help any thing to our justification.
Argument. If works could any thing further our justification, then
should our works profit us something before God.
No works, do the best we can, profit us before God. (Luke, xvii.10.)
Therefore, No works that we do, can further our justification.
Argument. All that we can do with God, is by Christ only. (John,
xv. 5.)
Our works and merits are not Christ, neither any part of him.
Therefore, Our works and merits can do nothing with God.
Argument. That which is the cause of condemnation, cannot be the
cause of justification.
The law is the cause of condemnation. (Rom. iv. 15.)
Therefore, It is not the cause of justification.
A Consequent. We are quit and delivered from the law. (Rom. vii. 4.)
Therefore, we are not quit and delivered by the law.
Forasmuch, therefore, as the truth of the Scripture, in express
words, hath thus included our salvation in Faith only, we are en
forced necessarily to exclude all other causes and means in our
* Imparts.
20 Patrick Hamilton.
justification, and to make this difference between the law and the gos
pel, between faith and works ; affirming with the Scripture and word
of God, that the law condemns us, our works do not avail us, and
that faith in Christ only justifies us. And this difference and dis
tinction ought diligently to be learned and retained by all Chris
tians, especially in conflicts of conscience, between the law and the
gospel ; faith and works ; grace and merits ; promise and condition ,
God's free electio/i and man's free will. So, that the light of the
free grace of God, in our salvation, may appear to all consciences
to the immortal glory of God's holy name. Amen.
The Order and difference of Places.
The Gospel. (Faith. (Grace. (Promise. ( God's free electiom.
The Law. I Works. \ Merits. \ Condition. { Man's free wilL
The difference and repugnance of these places being well noted
and expended,* it shall give no small light to every faithful Chris
tian, both to understand the Scripture, to judge in cases of con
science, and to reconcile such places in the Old and New Testament,
as else may seem to repugn,t according to the rule of Austin, say
ing ; " Make distinction of times, and thou shalt reconcile the two
Scriptures," &c. Contrariwise, where men are not perfectly in
structed in these Places to discern between the law and the gospel,
between faith and works, &c. ; so long they can never rightly esta
blish their minds in the free promises of God's grace ; but they walk
confusedly, without order, in all matters of religion. Example
whereof we have in the Komish church, who, confounding these
Places together without distinction, following no method, have per
verted the true order of Christian doctrine, and have obscured the
sweet comfort and benefit of the gospel of Christ, not knowing what
the true use of the law, nor of the gospel meaneth.
In the Doctrine of the Law three things are to be noted.
First, what is the true rigour and strength of the law, which is, to
require full and perfect obedience of the whole man, not only to re
strain his outward actions, but also his inward motions and inclina
tions of will and affection, from the appetite of sin : and therefore saith
St. Paul = "The law is spiritual, but I am carnal," &c. (Rom.vii. 14.)
Whereupon rises this proposition : tnat it is not in our nature and
power to fulfil the law. Likewise, the law commandeth that which
is to us, impossible, &c. The second thing to be noted in the doc
trine of the law, is to consider the time and place of the law, what
they are, and how far they extend. For as the surging seas have
their banks and bars to keep them in ; so, the law hath his times
and limits which it ought not to pass. If Christ had not come ani
suffered, the time and dominion of the law had been everlasting.
But now, seeing Christ hath come and hath died in his righteous
flesh, the power of the law against our sinful flesh doth cease.
" For the end of the law is Christ." (Rom. x. 4.) That is, the death
of Christ's body is the death of the law to all that believe in him:
so that whosoever repent of their sins, and fly to the death and
sufferings of Christ, the condemnation and time of the law is ex
pired as to them. Wherefore, this is to be understood as a perpe
tual rule in the Scripture, that the law with all its sentences and
judgments, wheresoever they are written, either in the Old Testa
ment or in the New, ever includes a privy exception J of repentance
and belief in Christ, to which it gives always place, having there
its end, and can proceed no further, according as St. Paul says,
" The law is our schoolmaster until Christ, that we might be Justified
by faith." (Gal. iii. 24, 25.)
Considered. t Differ, oppose. t Reservation.
Fox's Remarks. 2 1
Moreover, as the law hath its time, how long to reign, so also it
hath its proper place, where to reign. By the reign of the law here
is meant, the condemnation of the law : for as the time of the law
ceases, when the. faith of Christ, in a true repenting heart, begins :
so the law hath no place in such as are good and faithful, that is,
in sinners repenting and amending, but only in those who are evil
and wicked. I here call all such evil men, as walking in sinful flesh,
are not yet driven by earnest repentance, to fly to Christ for succour.
And therefore saith St. Paul: " To the just men there is no law set,
but to the unjust and disobedient," &c. (1 Tim. i. 9.) By the just
man here is meant, not he, who never had a disease, but he, who
knowing his diseasej seeks out the physician, and being cured,
keeps himself in health, as much as he may, from any more surfeits :
notwithstanding, he shall never so keep himself, but that his health,
(that is, his new obedience) shall always remain frail and imperfect,
and shall continually need the physician. Where, by the way, these
three things are to be noted, I. The sickness itself. 2. The know
ing of the sickness. 3. The physician. The sickness is sin. The
knowing of the sickness is repentance, which the law worketh. The
physician is Christ. And, therefore, although in remission of our
sins, repentance is joined with faith, yet it is not the dignity or wor
thiness of repentance that causes remission of sins, but only the
worthiness of Christ, whom faith only apprehends : no more than
the feeling of the disease is the cause of health, but only the physi
cian. For else when man is cast and condemned by the law, it is
not repentance that can save or deserve life, but if his pardon come,
then is it the grace of the prince, and not his repentance that saves.
The third -point to be considered in the doctrine of the law, is
this : that we mark well the end and purpose, why the law is given,
which is, not to bring us to salvation, nor to work God's favour, nor
to make us good : but rather to declare and convict our wickedness,
and to make us feel the danger thereof, to this end and purpose,
that we, seeing our condemnation, and being in ourselves con
founded, may be driven thereby to have our refuge in Christ, the
Son of God, and submit ourselves to him, in whom only is to be
found our remedy, and in none other. And this end of the law
ought to be pondered discreetly by all Christians. Otherwise, they
that consider not this end and purpose of the law fall into manifold
errors and inconveniences. 1. They pervert all order of doctrine.
2. They seek that in the law, which the law cannot give. 3. They
are not able to comfort themselves, nor others. 4. They keep men's
souls in an uncertain doubt and (Jubilation of their salvation. 5. They
obscure the light of God's grace. C. They are unkind to* God's bene
fits. 7. They are injurious to Christ's sufferings, and enemies to his
cross. 8. They stop Christian liberty. 9. They bereave the church,
the spouse of Christ, of her due comfort, as if they took away the
sun out of the world. 10. In all their doings they shoot at a wrong
mark. For where Christ only is set up to be apprehended by our
faith, and so freely to justify us, they, leaving this justification by
faith, set up other marks, partly of the law, partly of their own
devising, for men to shoot at. And here come in the manifest and
manifold absurdities of the bishop of Rome's doctrine, which here
we will rehearse, as in a catalogue here following.
Errors and Absurdities of the Papists, touching the doctrine of the Law,
and of the Gospel.
1. They erroneously conceive opinion of salvation in the law,
which is to be sought only in the faith of Christ, and in no other.
22 Patrick Hamilton.
2. They erroneously seek God's favour by worns of the law, not
knowing that the law in this our corrupt nature worketh only the
anger of God. (Rom. iv. 15.)
3. They err also in this that where the office of the law is diverse
and contrary from the gospel, they, without any difference, confound
the one with the other, making the gospel to be a law, and Christ
to be a Moses. Thus opposing John, i. 17.
4. They err in dividing the law unskilfully into three parts ; into
the law natural, the law moral, and the law evangelical.
5. They err again, in dividing the law evangelical into precepts
and counsels, making the precepts to serve for all men, the counsels
only to serve for them that are perfect.
6. The chief substance of all their teaching and preaching rests
upon the works of the law, as may appear by their religion, which
vvnolly consists in men's merits, traditions, laws, canons, decrees,
and ceremonies. Thus opposing Mark, xvi. 15.
7. In the doctrine of salvation, of remission, and justification, they
either admix the law equally with the gospel, or else, quite seclud
ing the gospel, they teach and preach the law, so that little men
tion or none at all is made of the faith of Christ.
8. They err in thinking, that the law of God requires nothing in
us under pain of damnation, but only our obedience in external ac
tions ; as for the inward affections and concupiscence, they esteem
them hut light matters.
9. They, not knowing the true nature and strength of the law,
erroneously imagine that it is in man's power to fulfil it Rom. viii. 3.
10. They err in thinking it not only to be in man's power to keep
the law of God, but also to perform more perfect works than are
commanded in God's law, and these they call the works of perfec
tion. And hereof rise the works of supererogation, of satisfaction,
of congruity, and condignity, to store up the treasure-house of the
pope's church, and to be sold out to the people for money. Gal. ii. 21.
11. They err, in saying, that the monastical state is more perfect,
for keeping the counsels of the gospel, than other states are, in
keeping the law of the gospel.
12. The counsels of the gospel they call the vows of their reli
gious men, as profound humility, perfect chastity, and wilful poverty.
13. They err abominably, in equalling their laws and constitu
tions with God's law, and in saying, that man's law bindeth under
pain of damnation no less than God's law. See Mat. xxiii. 4.
14. They err sinfully, in punishing the transgressors of their Jaws
more sharply than the transgressors of the law of God, as appears
by their inquisitions and their canon law, &c.
15. Finally, they err most horribly in this, that where the free
promise of God ascribes our salvation ? only to our faith in Christ,
excluding works, they contrarily ascribe salvation only, or princi
pally, to works and merits, excluding faith. Whereupon riseth the
application of the sacrifice of the mass, ' ex opere operato' (that is,
by the work wrought) for the quick and dead ; application of the
merits of Christ's passion in bulls ; application of the merits of all
religious orders ; and many other falsehoods. Matt. xv. 7 9.
Here follow three Cautions to be observed and avoided in the true under
standing of the Law.
First, that we through misunderstanding of the Scriptures, do not
take the law for the gospel, nor the gospel for the law : but skilfully
discern and distinguish tin- voice of the one, from the voice of the
other. Many there are, who reading the book of the New Testa
ment, take and understand whatsoever they see contained in the
said book, to be only and merely the voice of the gospel. And con-
Fojis Remarks. 23
trariwise suppose that whatsoever is contained in the compass of
the Old Testament, that is, within the law, histories, psalms, and
prophets, is only and merely the word and voice of the law ; where
in many are deceived. For the preaching of the law and the gos
pel, are mixed together in both the Testaments, as well in the old as
the new. Neither is the order of these two doctrines to be dis
tinguished by books and leaves, but by the diversity of God's
Spirit, speaking unto us. For sometimes in the Old Testament,
God comforts, as he comforteth Adam, with the voice of the gospel,
sometimes, also, in the New Testament, he threatens and terrifies, as
when Christ threatened the Pharisees : in some places again, Moses
and the prophets are as the evangelists. Insomuch, that Jerome
doubted whether he should cull Isaiah a prophet, or an evangelist.
In some places, likewise, Christ and the apostles supply the pal of
Moses : and as Christ himself, until his death, was under the law,
which law he came not to break but to fulfil, so, his sermons made
to the Jews, for the most part all run upon the perfect doctrine and
works of the law, showing and teaching what we ought to do by
the right law of justice, and what danger ensues in not performing
the same. All which places, though they are contained in the boot
of the New Testament, yet they are to be referred to the doctrine of
the law, ever having in them included a privy exception of repent
ance, and faith in Christ Jesus. As for example, where Christ thus
preached : " Blessed are they that are pure in heart, for they shall
see God," &c. (Mat. v. 8.) Again : " Except ye are made like these
children, ye shall not enter into the kingdom of heaven,'' &c. (MaL
xviii. 3.) Again: " But he that doeth the will of my Father, shalt
enter into the kingdom of heaven," &c. (Mat. vii. 21.) Again : the
parable of the unkind servant justly cast into prison for not forgiv
ing his fellow, &c. (Mat. xviii. '2335.) The casting of the rich glut
ton into hell, &c. (Luke, xvi.) Again ; " He that denieth me here
before men, I will deny him before my Father," &c. (Luke, xii. 9.)
With such other places of like condition. All these, 1 say, per
taining to the doctrine of the law, ever include in them a secret ex
ception of earnest repentance, and faith in Christ's precious blood.
For Peter denied, and yet repented. Many publicans and sinners
were unkind, unmerciful, and hard-hearted to their fellow-servants,
and yet many of them repented, and by faith were saved. The
grHce of. Christ Jesus work in us earnest repentance, and unfeigned
faith in him. Amen.
Briefly, this may serve for a mark to know when the law speak-
eth, and when the gospel speaketh, and to discern the voice of the
one, from the voice of the other. When there is any moral work
commanded to be done, either for eschewing* punishment, or upon
promise of any reward temporal or eternal ; or, when any promise
is made with condition of any work commanded in ihe law ;' there
is to be understood the voice of the law. Contrarily, where the
promise of life and salvation is offered unto us freely without our
merits, and simply without any condition annexed of any law, either
natural, ceremonial, or moral ; all those places, whether they are
read in the Old Testament, or in the New, are 1o be referred to the
voice and doctrine of the gospel. And this promise of God freely
made to us by the merits of Jesus Christ, so long before prophesied
to us in the Old Testament, and afterwards exhibited in the New
Testament, and now requiring nothing but our faith in the Son of
God, is called properly tne voice of the gospel, and differs from the
voice of the law in this, that it has no condition adjoined of our
meriting, but only respects the merits of Christ, the Son of God, by
whose faith only we are promised of God to be saved and justified,
* Avoiding.
24 Patrick Hamilton.
according as we read, (Rom. iii. 22.) " The righteousness of God
cometh by faith of Jesus Christ, in all and upon all, that do believe."
The second caution or danger to be avoided is, that we, now
knowing, how to discern rightly between the law and the gospel,
and having intelligence not to mistake the one for the other, must
take heed again, that we break not the order between these two,
taking and applying the law, where the gospel is to be applied,
either to ourselves, or towards others. For alfieit, the law and the
gospel, many times are to be joined together in order of doctrine ;
yet the case may happen sometimes, that the law must be utterly
separated from the gospel. As when any person or persons feel
themselves so terrified and oppressed, with the majesty of the law,
and judgments of God, and with the burden of their sins over-
weighed and thrown down into utter discomfort, almost even to the
pit of hell, as happens many times to soft and timorous consciences
of God's good servants. When such mortified hearts hear, either
in preaching, or in reading, any such example or place of the Scrip
ture, which pertains to the law, let them think that the same belongs
not to them, any more than mourning weeds belong to a marriage
feast ; and therefore removing utterly out of their minds all cogita
tion of the law, of fear, of judgment, and condemnation, let them
only set before their eyes the gospel, the sweet comfort of God's
promise, free forgiveness of sins in Christ's grace, redemption,
tiDerty, rejoicing, psalms, thanksgiving, and a paradise of spiritual
joyfulness, and nothing else. Thinking thus with themselves that
the law hath done its office in them already, and now must needs
give place to its better, that is, must needs give place to Christ, the
Son of God, who is the Lord and Master, the Fulfiller, and also the
Finisher of the law ; for the end of the law is Christ. (Roin. x. 4.)
The third danger to be avoided is, that we do not use or apply,
on the contrary side, the gospel instead of the law. For as the
other was like putting on a mourning gown, in the feast of marriage :
so is this like casting pearls before swine, wherein is great abuse
among many. For commonly it is seen that these worldly epicures
and secure mammonists, to whom the doctrine of the law properly
appertains, receive and apply to themselves, most principally, the
sweet promises of the gospel ; and contrariwise, the other contrite
and bruised hearts, to whom belong only the joyful tidings of the
gospel, and not the law, for the most part, receive and retain to
themselves the terrible voice and sentence of the law. Whereby it
comes to pass, that many rejoice, where they should mourn ; and on
the other side, many fear and mourn, where they need not. \\ here-
fore to conclude, in private use of life,* let every person discreetly
discern between the law and the gospel, and aptly apply to himself
that which he seeth to be convenient.
And again, in public order of doctrine, let every discreet preacher
put a difference between the broken heart of the mourning sinner, and
the unrepenting worldling ; and so conjoin both the law with the gos
pel, and the gospel with the law, that in throwing down the wicked,
he may ever spare the weak-hearted : and again, so spare the weak,
that he do not encourage the ungodly. And thus much concerning
the conjunction and the difference between the law and the gospel,
upon the occasion of MASTER PATRICK'S PLACES.
Individually and for his private use
JUSTIFICATION.
WITH A PREFACE AM) NOTES BY JOHN KNOX
WRITTEN A.D. 1548. PRINTED A.D. 15S4.
REPRINTED 1831.
LONDON:
THE RELIGIOUS TRACT SOCIETY;
56, PATKRNOSTER ROW ; 65, ST. PAUL'S CHURCHYARD ;
AND 164, PICCADILLY :
AND SOLD BY THE BOOKSELLERS.
CONTENT?,
Paze
Brief Account of Henry Balnaves 2
Epistle dedicatory by Vautrollier, the original publisher 3
Original Preface by John Knox 6
The Author unto the faithful Readers 12
Confession of Faith, declaring the ARTICLE OF JUSTIFICATION.
CH. I. What should be the study of man ; and wha* man should
do in time of tribulation 13
II. How man comes to the knowledge of God. Where should
man seek God ; and how he should receive him. And by
whom we should offer our petitions 13
III. The fruit of tribulation unto the faithful 15
IV. What the faithful do in time of tribulation. What we have
of our own nature, and what of Jesus Christ. What Adam
did after his transgression. The goodness of God shown
unto Adam. The promise to Abraham 17
V. The comfort of Adam in all afflictions, and the example left
to us therein 19
VI. Wherefore we should rejoice in tribulation. The diversity
of opinions touching the article of justification, and who
are just before God. What is the substance of justifica
tion ; and why the article thereof should be holden in
memory 21
VII. What Adam and Eve, seeking wisdom against God's com
mandment, obtained, and what they obtain which seek
justification other ways than the scriptures teach 24
VIII. Wherefore Cain slew Abel. How long God suffered the
article of justification to be pursued by the seed of Cain.
The idolatry, which abounded between the days of Noah
and Abraham 26
IX. God renewed to Abraham the promise made to Adam of the
blessed Seed, whereto Abraham believing, is pronounced
just. The wrong judgment of the fleshly man touching
the chosen of God 27
X. The wrong opinion of the Jews of the promised Seed.
Wherein the ungodly place justification. Jeremiah. The
head of the serpent trodden down by the death of Jesus
Christ. The article of justification preached after the
death of Christ 30
XI. How Satan hath deceived the world after Christ, and where
with he hath clad himself. Wherein the wicked Jews
gloried, and wherein the pope and his kingdom 32
XII. The division of justice (righteousness) in general, with th
definition of every part thereof. The cause that no man
is just by the law. Scriptures and examples proving all
men, except Jesus Christ, to be sinners 35
iY CONTENTS.
Pap
CH. XIII, The justice of a Christian. The questions of the wicked
against the manifest will of God, taught in the scriptures.
Tokens declaring the serpent's seed 42
XIV. Of Adam's gifts before his fall no man hath experience.
The law given to Moses, and why man may not fulfil the
law 44
XV. What remained in man ;ifter his fall, and what man
may do thereby The office of the law, and what shall
man, accused thereby, do. The conclusion of Paul .... 47
XVI. The diversity of names of that justice which is accept
able before God. Justice is plainly revealed in the gos
pel. What it is to live in faith, or by faith 49
XVII. The definition of faith. The method of St. Paul in
writing and teaching, and the necessity of good works.
Wherefore justice is ascribed unto man. Who spoileth
God of his glory . . . 52
XVIII. The cause wherefore God loveth us. Whereby cometh
the heritage. The constancy of Abraham in faith, and
his obedience. Jesus Christ payeth for us that which the
law requireth. Who spoileth Christ of his office 61
XIX. As the good tree beareth good fruit, so the good man
worketh good works. But as the fruit maketh not the tree
good, so works make not the man just. For, as the tree
is before the fruit, so the man is just before the work be
good. The cause why we should work good works .... 67
XX. An answer to all scriptures which our adversaries allege
for themselves, against the justification of faith. Where
fore works are commended in scriptures. An argument
proving that no works justify 70
XXI. The opinion of the wicked, seeking their own glory.
The works commanded by God and done without faith,
are abomination before him. Whereby cometh the new
birth. Paul refuseth his works, seeking no justification
thereby 78
XXII. \Vhat works Christians should do 82
XXIII. What the reason of man persuadeth to be done in the
matter of religion 88
XXIV. What works pastors should teach unto their flocks.
All true Christians are made kings and priests in Christ's
blood 92
XXV. The offices of princes, magistrates, and judges 98
XXVI. The office of a bishop 103
XXVII. The office of the fathers to the sons ; householders to
their families ; and of husbands to their wives. What
kind of men were chosen to be bishops in the primitive
church 1 06
XXVIII. The duty of the master unto the servant, and the con
trary. Of the subject to the prince. Of the son to the
father. The honour which the sons ought to give the
parents '
A Brief Summary of this Book 113
not
CONFESSION OF FAITH,
CONTAINING HOW THE TROUBLED MAN SHOULD SEEK REKUOK AT Ht
UOl), THERETO LED BY FAITH J WITH THE DECLARATION OF THB
ARTICLE OP JUSTIFICATION AT LENGTH. THE ORDER OF
GOOD WORKS WHICH ARE THE FRUITS OF FAITH J
AND HOW THE FAITHFUL AND JUSTIFIED
MAN SHOULD WALK AND LIVE IN
THE PERFECT AND Tit UK
CHRISTIAN RELIGION,
ACCORDING TO HI8
VOCATION.
COMPILED BY M. HENRY BALNAVES, OF HALHILL, AND
ONE OF THE LORDS OF SESSION AND COUNCIL OF SCOTLAND,
BEING A PRISONER WITHIN THE OLD PALACE OF ROANE.
IN THE YEAR OF OUR LORD, 1548.
DIRECTED TO HIS FAITHFUL BRETHREN, BEING IN, LIKE
TROUBLE OR MORE. AND TO ALL TRUE PROFESSORS AND
FAVOURERS OF THE SINCERE WORD OF GOD.
He shall come, and shall not tarry, in whom who believe shall
be confounded. Acts i. Hab. ii. Heb. x.
bnprinttd at Edinburgh by Thomat FoirtroUwr.
BALNAYM.
HENRY BALNAVES, of Halhill, was horn of poor parents in the town
of Kirkaldy, in Scotland. When yet a boy he travelled to the conti-
'nent. Hearing of a free school at Cologne, he procured admission,
and received a liberal education with instruction in the principles of the
Reformation. Returning to his native country, he studied the law,
and was for some time in the family of the earl of Arran, by whom he
was employed in public affairs, but was dismissed in 1542, for having
embraced the protest ;uit faith. In 1546, he took refuge in the castle of
St. Andrew's with those who had put cardinal Beaton to death. Though
he was not concerned in that act, he was declared a traitor, and excom
municated. During the siege which ensued, he went to England,
whence he returned with supplies of provisions and money. Upon the
surrender of the castle to the French, he was conveyed to Rouen with
Knox and others, where they were detained prisoners contrary to the
terms of capitulation. While in prison, Balnaves composed a treatise
on Justification, which being conveyed to Knox, then a prisoner on
board the gallies, the latter was so much pleased with the work, as to
divide it into chapters, adding marginal notes, and an epitome of the
contents. He prefixed a recommendatory preface, in which he give*
an account of the treatise and its origin. There is reason to think that
tlie manuscript was conveyed to Scotland about this time, but was mis
laid, and for many years supposed to be lost. After the death of Kuox,
it was discovered by Knox's secretary, Bannantine, in the hands of a
child, and was printed in 1584, under the title of A Confession of Faith-
Balnaves returned to Scotland in 1559, and was again employed in
public affairs. In 1563, he was appointed one of the lords of bessio-\,
he died at Edinburgh in 1579. Dr. M'Crie says that he raised himseu,
by his talents and probity, from an obscure station to the first honour*
of the state, and was justly regarded as one of the principal supporters
of the reformed cause in Scotland
The treatise of Balnaves is now reprinted from the edition of
1584. Dr. M'Crie, in his life of Knox, has given several passages from
it, considering that he couid not give a more corrtct view of the senti
ments of the great Scottish Reformer on the fundamental article of
iaith the doctiine of Justification than by quoting from a book
which was revised and approved by him
THE
CONFESSION OF FAITH.
THB EPISTLE DEDICATORY BY THE PUBLISHER.
To the right honourable and virtuous lady Alison Sandi~
lands, lady of Ormistoun* Thomas Vautrollier, her
humble servitor, wisheth grace and peace, in Christ Jesus.
WHILE I consider, noble lady, how that after the miser
able sackage of Jerusalem, the utter wreck and overthrow
of the city and temple thereof, the lamentable leading unto
and being in captivity of the Jews ; and to the eyes of men
the unrecoverable desolation of that whole commonweal,
having now, as it were, lain so many years buried ; yet at
the last, besides their deliverance which was most wonder
ful ; how, I say, that wherein their greatest beauty and
highest felicity ever did stand ; yea, the only glory wherein
any people could excel, that is, the law of God given by
Moses, was found out amongst the desperate ruins, unde-
stroyed, unviolated, and safely preserved, as is to be seen
by the holy history, 2 Chron. xxxiv. 2 Kings xxii. I
cannot but acknowledge the wonderful providence and ex
ceeding great mercy of our God, in preserving from time
to time his blessed law and word, (wherein only consists
the glory and felicity of his church upon the face of this
earth,) from depravation, corruption, and destruction, in
whatsoever extreme dangers ; howsoever the blind papists
cannot see this without a visible and glistening succession
of a church to do the same. The like persuasion whereof,
now in the whole body of the scripture, now in some parts
or portions of the same ; the histories of times, and memo
ries of men do record; so that God's careful providence
and merciful preservation, hath always been bent hereto.
And if it be lawful to compare small, base, and little
things, unto such as are great, high, and mighty ; surely
there was a certain pretty, learned, and godly treatise, com-
Knox in early life was tutor in the family of Ormiston, wh
favoured and protected him.
I
4 Balnaves.
piled by a divine lawyer, and honourable sessioner of the
king's majesty's session and public council, which through
the injuries of time, negligence of keepers, great and care
ful distractions of the author, was so lost, and, to the opinion
of all, perished, that being earnestly coveted, greatly desired,
and carefully sought for and searched out by some good,
godly, and learned, as having some intelligence of the
author's travels in that part ; yet it could never be had, as
desperate at any time to have been able to be recovered, until
to man's appearance of mere chance, but most assuredly by
the merciful providence of our God, a certain godly and
zealous gentleman,* privy to the desires of some that so
earnestly coveted it, being in the town of Ormiston in
Lothian, found the same in the hands of a child, as it were
serving to the child to play him with ! and so he received and
recovered the same. And as this treatise was a pretty and
gentle strandt of the abundant fountain of the scriptures,
why might it not savour of its own source, spring, and be
ginning? Why might not the daughter this far even re
semble the mother, or be of the same fortune, and as it
were subject to the same fatality with her ?
Wherefore, this treatise, coming to my hands, as a sin
gular token of the finder's loving-kindness and liberal will
and affection towards me ; considering the worthiness,
utility, compendious learning, and singular godliness
thereof; I could not either be so unjust to the honourable
fame of the godly author, either so ingrate to the loving
offerer unto me, either envious to the commonwealth of
Christianity, or sacrilegious towards God, in suppressing
his glory in this point, as not to commit the same, by my
travail, to a longer and more lasting memory : that so, in
this rarity of trusty and faithful handmaids, and great store
of treasonable dealing of vile hirelings, this lawful and
loving daughter might, after a manner, somewhat be an
handmaiden and servant to the own mother, that is, to the
scriptures, whereof she floweth and proceedeth.
An.l surely not a few nor small reasons moved me to
utter the same, worshipful lady, under the shadow of your
n line and as it were dedicate it, at least my pains and
travails in setting it out, unto your honour. For, it being
.* Richard Bannantine, servant, or rather secretary to John Knox,
by whom an account of the last illness of that reformer was drawn
up. The diary of Banuantine contains some interesting historioU
particulars of the times of the reformation.
+ Interweaving, compilation.
Dedication to Confession of Faith. 5
found and recovered in your ground and holding, and, after
a manner, being the birth thereof; who can so justly as you
now and yours challenge the right of the same, after God's
calling the author to his mercies ? It is also a work bred
and brought forth in that affliction and banishment for
Christ's sake, in the which you did breed and bring forth
your dearest children. It is the work of a faithful brother
and most trusty counsellor, participant of all the afflictions,
and continuing constant to the end, and in the end. It is
such, that when as it was, I wot not how, let be amongst
the hands of babes to play them with, it was through God's
providence recovered by that godly gentleman, your lady
ship's secretary.* It was by that notable servant of God,
whom the laird, your husband, of godly memory, and you,
did ever so dutifully reverence,! and he so fatherly and
christianly love you, so earnestly cared for, and so diligently
sought out and inquired of, that it might be preserved from
perishing, as almost nothing more. And as the book of
the law, found in the temple by God's providence, was pre
sented to Josiah, to renew the covenant betwixt God and
his people, and to bring them again under his right obedi
ence, and to found them in his true knowledge and worship
ping, which all now a long time had been put in oblivion
who knows but the like is resembled and shadowed to you,
and given you to understand and learn in finding this pen-
dicle* of God's law and word in your dwelling, that you
and yours may be put in mind of your duty towards God,
constantly to abide by his truth, and to see that he is truly
served in your dominion : that you and yours, first seeking
the kingdom of God and righteousness thereof, then all
other things may be cast unto you. In case you or they
fail in so doing, it may be a testimony against you or them,
that God hath offered himself, even to be found by you
and in your ground, and yet you have not rightly regarded
him.
Surely these, with other reasons, besides my duty towards
your honour, moved me to set out this small work chiefly
under your name. The utility whereof, I doubt not, shall
be found so profitable, the delight so pleasant, the dignity
so excellent, that whosoever reads it, shall find themselves
greatly benefited by the goodness of God, the fountain
thereof, joyfully delighted by the author or writer, and
Richard Bannantine. ( John Knox.
Compendium, summary-
6 Balnaws.
honourably decored* through your moan, whereby they
enjoy the use of it.
Now as to that which remains, God ever preserve your
ladyship, and yours, in his true fear, grant you good days
and long life, to the furtherance and advancement of his
glory, the helping to the building up of the work of his
church, and your eternal comfort.
ORIGINAL PREFACE BY KNOX.
JOHN KNOX, the bound servant of Jesus Christ, unto his
best beloved brethren of the congregation of the castle of
St. Andrew's, and to all professors of Christ's true
evangel, desireth grace, mercy, and peace from God the
Father, with perpetual consolation of the Holy Spirit.
BLESSED be God, the Father of our Lord Jesus Christ,
whose infinite goodness and incomprehensible wisdom, in.
every age, so frustrates the purpose, and maketh of none
effect the sleight of Satan, that the same things, which
appear to be extreme destruction to the just, and damage
to the small flock of Jesus Christ, beyond all men's expec
tation, yea, and Satan himsdf, by the mercy of our God
are turned to the laud, prai?e, and glory of his own name,
to the utility and singular profit of his congregation, and to
the pleasure, comfort, and advancement of them that suffer.
How the name of the only living God hath been magnified
in all ages by them which were sorely troubled, by perse
cution of tyrants, exiled from their own country, it were
long to rehearse. Yet one or two principal will we touch,
lor probation of our words aforesaid.
Satan moved the hatred of the rest of his brethren
ngainst young Joseph, to whom God promised honours and
authority above his brethren and parents. To the impedi
ment whereof Satan procured that he should be sold as a
bondman or slave, carried into a strange country, where
many years unjustly he suffered imprisonment. And Satan
wrought this, to the intent that he who reproved the wick
edness of his brethren, should perish altogether. For
nothing is to Satan more noisome, than that those men in
whom godliness, and in whom purity of life, and hatred of
iniquity a; pear, should flourish in dominion or authority.
Adorned.
Preface to confession of Faith. 1
But all his counsels were frustrate, when, by the singular
mercy and providence of God, Joseph was exalted in most
high honours, made principal governor of Egypt by
Pharaoh, the potent king thereof, who gave in charge, that
all princes of his kingdom should obey his will, and that
his senators should learn wisdom at the mouth of Joseph :
who, no doubt, with all study set forth the true knowledge*
worshipping, and religion of the only living God, which in
that country was unknown before. And, after certain years,
he received his father and brethren in this same country,
whom he with all godliness and wisdom, in the years of
hunger, sustained and nourished. And so was Satan
frustrate, and all his deceit turned to nought.
When, after this, God of his great mercy, according to
his own promise,, sometime made to Abraham, had placed
the people of Israel in the land of Canaan, Satan, to cor
rupt the true religion, which they had received from God
by his faithful servant Moses, invented abominations of
idolatry, under the pretext of the true worshipping of God.
And albeit frequently they were reproved by true prophets,
yet ever superstition prevailed ; while God, of his righteous
judgment, was compelled to punish, first Israel, and there
after Judah, giving them into the power of their enemies,
who translated them from their own countries Salma-
naser, Israel unto Assyria, and Nebuchadnezzar, Judah
unto Babylon. Then Satan believed the true knowledge
and worshipping of God, to have decayed for ever. But
he was far deceived, when first Nebuchadnezzar, king of
Babylon, and the mightiest prince in the earth, and after
him Darius, the potent king of Media, received the true
knowledge of the Lord God by Daniel the prophet, one of
the same number, which were transported from their own
country. And the kings, then having the whole empire in
earth, not only received the true religion of God, but also
commanded the same to be observed by their subjects. For
after this manner it was written, " Then Darius wrote
unto all people, nations, and tongues in the universal earth,
saying, Peace be multiplied with you. A decree is ordained
by me, that in my universal empire and kingdom, all men
shall fear, dread, and honour the God of Daniel ; for he is
the living and eternal God for ever. He is a deliverer,
and Saviour, working signs, and wonderful things in
heaven and earth ; who hath delivered Daniel from the
den of lions." Secondly after Darius, the most prosperous,
8 Halnuves.
valiant, and mighty Cyrus, the first monarch of the Per
sians and Medians, not only obtained knowledge of the true
living God by the same prophet, but also for singular affec
tion which he bare to the true religion, restored unto liberty
the people of Israel, permitting them to build a new temple,
and to repair the walls of Jerusalem, which by the Baby
lonians sometime were brought to ruin. And albeit that
hy the perpetual hatred of Satan, working by his members,
s.ome years they were impeded, yet at the last, to the great
consolation of all the people, was the work finished, where,
many years after, God's true religion was observed.
Satan never believed his purpose rather to take effect,
than when, after the death of Jesus Christ, he moved the
princes of the priests, who then were esteemed the true
church of God, to persecute the apostles, and other profes
sors of Christ's evangel. For, who believed not great
damage to follow the congregation, when, after the death
of Stephen, who was stoned to death, the professors were
dispersed, banished, and exiled from Jerusalem ? But what
entries the church of God thereby took, the eleventh chap
ter of the Acts of the Apostles showeth, in these words :
" And they which were scattered abroad, because of the
affliction that arose about Stephen, went through till they
came unto Phenice, Cyprus, and Antioch, preaching plainly
the evangel of Jesus Christ."
Of these, and other testimonies of the scripture, we ma/
consider, dearly beloved brethren, that the infinite goodness
of our Father turned the same things, whereby Satan and
his members intended to destroy and oppress the true re
ligion of God, to the advancement and forthsetting thereof;
and that no less in these latter, wicked, and dangerous days,
than he did in any age before us. Which thing this godly
work subsequent shall openly declare. The counsel of
Satan in the persecution of us, first, was to stop the whole
some winds of Christ's evangel to blow upon the parts
where we converse and dwell : and secondly, so to oppress
ourselves by corporeal affliction, and worldly calamities, that
we should find no place to godly study. But by the great
mercy, and infinite goodness of God our Father, these his
counsels shall be frustrate and vain. For in despite of him,
and all his wicked members, shall yet that same word O
Lord, this I speak, confiding in thy holy promise openly be
proclaimed in that same country.*
* Scotland.
Preface to Confession of Faith. 9
And how that our merciful Father, amongst these tem
pestuous storms, beyond all men's expectation, hath pro
vided some rest for us, this present work shall testify ;
which was sent to me in Roan, I then lying in irons, and
sore troubled by corporal infirmity, in a galley named
Notre Dame, by an honourable man and faithful Christian
brother, M. Henry Balnaves, of Halhill, for the present
holden as prisoner, though unjustly, in the old palace of
Roan. Which work, after I had once again read, to the
great comfort and consolation of my spirit, by counsel and
advice of the aforesaid noble and faithful man, author of tlie
same work, I thought expedient it should be digested into
chapters ; and to the better memory of the reader, the con
tents of every chapter proponed briefly unto them, with
certain annotations, to the more instruction of the simple,
in the margin. And also that an epitome of the same work
should be shortly collected, we have likewise digested the
same into chapters, which follow the work in place of a table.
Which thing I have done, as imbecility of understanding
and incomrnodity of place would permit ; not so much to
illustrate the work, which in itself is godly and perfect, as,
together with the aforesaid noble man and faithful brother,
to give my confession of the article of JUSTIFICATION
therein contained. And I beseech you, beloved brethren,
earnestly to consider if we deny any thing presently, or yet
conceal or hide, which any time before we professed in that
article.
And now we have not the castle of St. Andrew's to he
our defence, as some of our enemies falsely accused us.
saying, If we wanted our walls we would not speak so
boldly : but we pray the eternal God, that the same affec
tion, which now and then remained in us, remain with theia
eternally. The Lord shall judge if all which we spake
was not of pure heart, having no respect either to love or
hatred of any person, but only to the word of God and
verity of his scriptures, as we must answer in the great
day of the Lord, where no man shall have place to dis
semble. But, blessed be that Lord, whose infinite good
ness and wisdom hath taken from us the occasion of that
slander, and hath shown unto us that the serpent hath
power only to sting the heel, that is, to molest and trouble
the flesh, but not to move the spirit from constant adhering
to Jesus Christ, and public professing of his true won':.
O ! blessed be thou, eternal Father, who by thy mercy
a
K) Balnaves.
alone hast preserved us to this day, and provided that the
confession of our faith, which we ever desired all men to
have known, should by this treatise come plainly to light.
Continue, O Lord, and grant unto us, that as now with
pen and ink, so, shortly we may confess with voice and
tongue, the same before thy congregation ; upon whom
look, O Lord God, with the eyes of thy mercy, and suffer
no more darkness to prevail. I pray you, pardon me, be
loved brethren, that on this matter I digress : vehemency
of spirit the Lord knoweth I lie not cornpelleth me
thereto. The head of Satan shall be trodden down, when
he believeth surely to triumph. Therefore, most dear
brethren, (so call I all professing Christ's evangel,) conti
nue in that purpose which ye have begun godly ; though
the battle appear strong, your Captain is inexpugnable : to
Him is given all power in heaven and earth. Abide, stand,
and call for his support ; and so the enemies, who now
affright you, shortly shall be confounded, and never again
shall appear to molest you.
Consider, brethren ; it is no speculative theologian who
desires to give you courage, but even your brother in afflic
tion, who partly hath experience what Satan's wrath may
do against the chosen of God. Rejoice (yet I say) spiri
tually, and be glad ; the time of the battle is short, but the
reward is eternal. Victory is sure, without ye list to fly
(which God forbid) from Christ. But that ye may plainly
know whereby Satan and the world are overcome, and
which are the weapons against whom they may not stand,
ye shall read diligently this work following ; which, I am
sure, no man having the Spirit of God shall think tedious,
because it contains nothing except the very scriptures of
God, and meditations of his law, wherein is the whole
study of the godly man both day and night, knowing that
therein are found only wisdom, prudence, liberty, and life.
And therefore, in reading, talking, or meditation thereof,
he is never satiated. But, as for the ungodly, because
their works are wicked, they may not abide the light. And
therefore they abhor all godly writings, thinking them
tedious, though they contain not the length of the Lord's
Prayer. But according to the threatening of Isaiah the
prophet, saying, Because they contemn the law of the
Lord God, he shall contemn them. Their hearts shall be
hardened, in the day of anguish and trouble they shall de
spair, and curse the Lord God in their hearts. They shall
Preface to Confession of Faith. 1 1
be numbered to the sword, and in the slaughter shall they
fall. Then shall they know that their works were vain,
and that they placed their refuge in lies. Their vestments
of spiders' webs, which are their vain works, shall not
abide the force of the Lord's wind ; but they shall stand
naked, and the works of iniquity in their hands, to their
extreme confusion. And this shall apprehend and over
take them, because they call light darkness, and darkness
light. That which was sweet, they called bitter ; and, hy
the contrary, that which was bitter, they called sweet, seek
ing salvation where none was to be found. But you, most
Christian brethren, humbly I beseech, and in the blood of
Jesus Christ I exhort, that you read diligently this present
treatise. Not only with earnest prayer, that you may un
derstand the same aright, but also with humble and due
thanksgiving unto our most merciful Father, who of his
infinite power hath so strengthened the hearts of his prison
ers, that in despite of Satan they desist not yet to work,
but in the greatest vehemency of tribulation seek the utility
and salvation of others.
It is not my purpose to commend, or advance this work
with words, as commonly writers of profane or human
science do, seeing the verity is only to be commended by
itself. But one thing boldly I dare affirm, that no man
who cometh with a godly heart hereto, shall pass from the
same without satisfaction. The firm and weak shall find
strength and comfort, the rude and simple true know
ledge and erudition, the learned and godly humble rejoic
ing, by the omnipotent spirit of Jesus Christ, to whom be
glory before his congregation. Amen.
This work following contains three principal parts. The
first part, How man, being in trouble, should seek refuge
at God alone. And that naturally all men are subject to
trouble, and how profitable the same is to the godly. Last,
of the cruel persecution of Satan and his members against
the chosen of God.
The second part contains, How man is released of his
trouble by faith and hope in the promises of God, and
therefore declares the article of justification, proving that
faith only justifieth before God, without any deserving or
merit of our works, either preceding or following faith ;
with a solution to certain contrary arguments made by the
12 Batnavea
adversaries of faith and this article, with the true under-
standing of such scriptures as they allege for them.
The third and last part contains the fruits of faith, which
are good works, which every man should work according
to their own vocation in every estate.
All this plainly may be perceived in the life of our firt
parent Adam, who by transgression of God's com in and
ment fell into great trouble and affliction. From which he
should never have been released, without the goodness of
God had first called him ; and, secondly, made unto him
the promise of his salvation. The which Adam believing,
before ever he wrought good works, was reputed just.
After, during all his life, he continued in good works,
striving against Satan, the world, and his own tlesh.
Tke Author, unto the faithful Readers.
The love, favour, mercy, grace, and peace of God the
Father, God the Son, with the illumination of God the
Holy Ghost, be with you all, my beloved brethren, who
thirst after the knowledge of the word of God ; and most
fervently desire the same to the augmentation and increas
ing of the church of Christ, daily to flourish in godly wis
dom and understanding, through faith unfeigned, ever
working by love. Amen.
CONFESSION OF FAITH,
DECLARING
THE ARTICLE OF JUSTIFICATION.
CHAPTER I
W hat should be the study of man ; and what man should
do in time of tribulation.
As desirous as the wild hart is, in the most burning
heat and vehement drought, to seek the cold fountain or
river of water, to refresh his thirst ; so desirous should we
be, O Lord God, to seek unto thee, our Creator and Maker,
in nil our troubles and afflictions ; and say with the prophet
David, Psal. xlii. xliii. Wherefore art thou sad or sorrowful,
O thou my soul or spirit, and why troublest thou me r 1
Believe and hope surely in God that is, confide in his
mercy, and call to remembrance the time by-past, how mer
ciful, helpful, and propitious he hath been to the fathers,
and delivered them of their troubles, Psal. Ixxvi. xxii. civ.
Even so shall he do to thee if thou believest unfeignedly in
him, and seekest him in his word ; not inquiring his name,*
what they call him, nor what similitude, form, or shape
he is of, for that is forbidden thee in his law. He is that
he is ; the God of Abraham, Isaac, and Jacob ; and the
God of the fathers, to whom he made the promise of our
redemption. He would show his name no other way to
Moses, Exod. iii. but commanded him to pass to the people
of Israel, and say unto them, He which is hath sent me to
you that is my name from the beginning, and that is my
memorial from one generation to another.
CHAPTER II.
How man comes to the knowledge of God. Where should
man seek God , and how he should receive him. And
by whom we should offer our petitions.
BY faith we are taught to know God the Father, Maker,
and Creator of heaven, earth, and all creatures ; whom we
should believe to be almighty, of infinite power, mercy,
justice, and goodness; and that lie created, in the beginning,
That is, The manner how he will deliver. Ed. 1584. These uotec,
it i supposed, were added by Knox.
14 Bat naves.
all things of nought, as the scripture teacheth us, Gen. i.
And that, by the Word, that is, the Son of Goil, he made
all things which are made : who is equal to the Father in
divine nature and substance, without beginning, in the
bosom of (he Father, who was with God in the beginning,
and was also God. And at the prefixed and preordinate
time, by God the Father was sent into the world, and
made man, taking our human nature, and clothing himself
with the same, and dwelled among us, John i. And after
long time conversing among us, teaching and preaching the
realm of heaven, being exercised in all troubles and cala
mities, in the which this our mortal body is subject, except
sin only ; finally, for our sakes, suffered the most vile death
for our redemption ; and rose from the same the third day
for our justification ; and after forty days ascended to the
heavens, and sitteth at the right hand of the Father, our
Advocate, as testify the holy scriptures of him, Luke xxiv.
Acts i. ii. And thereafter he sent the Holy Spirit to in
struct his disciples of all verity, as he had promised before,
John xiv. xv. xvi. who, proceeding from the Father and the
Son, the third person of the Trinity, descended upon the
disciples in a visible sign of fiery tongues : by whom all
creatures are vivified and have life ; are governed, ruled,
sustained, and comforted, without which all creatures
would turn to nought, Gen. vi. Psal. ciii.
Of this manner know thy God, three Persons distinct in
one substance of Godhead ; confound not the persons, nor
divide the Godhead. But believe fiimly and undoubtedly
as thou art taught in the creed of the apostles, and of the
holy man Athanasius, confessed in the holy church of Christ.
Ascend no higher in the speculation of the Trinity, than
thou art taught in the scriptures of God. If thou wilt
have knowledge of the Father, seek him at the Son ;* if
thou wilt know the Son, seek him at the Father. For none
knoweth the Son but the Father, and none may come to the
knowledge of the Father but by the Son. And also Christ,
being desired of Philip, one of his apostles, to show them
the Father, answered, This long time I have been with
you, and ye have not known me, Philip, John xir. He who
hath seen me hath seen the Father :f believest thou not
* That is, Give credit to the doctrine which Jesus th Son of God
hath taught. Ed. 1584.
f That is, Though my Father were present, no other works should
he work than I have wrought in your presence : nor yet other doctriu
hould he teach to you than I have doue. Ed. l/>84.
Confession of Faith 15
that I am in the Father, and the Father in me ? Therefore,
whatever thou desirest which is good, seek the same at the
Son ; for the Father hath given all things in his power.
For that cause Christ commandeth us all to come to him,
Matt. xi. and seeing he hath all things given to him, and
also commandeth us all to come to him, great fools we are
which seek any other way, of the which we are uncertain,
either in heaven or in earth ; as concerning our salvation we
are sure, he loveth us, and will hear us, according to his pro
mise. Greater love than this can no man show, but that
he put his life for his friends. Yea, verily, we being his
enemies, he willingly gave himself to the death to get us life,
and to reconcile us to the Father. Therefore, if we will
have our thirst and drought quenched and refreshed, seek
unto Christ, who is the fountain of living water, John iv. of
the which, whosoever drinketh, shall never thirst, but it shall
be to him a fountain of running water to everlasting life.
CHAPTER III.
The fruit of tribulation unto the faithful. God is a pecu
liar Father vnlo the faithful. What cart he taken of
them, and wherefore. Tribulation the sign of God's low.
The judgment of the wicked concerning tribulation ;
what they do, and why they despair therein.
THIS vehement drought and thirst had David, the holy
prophet, when he said, O God, thou art my God,*
of most might and power; therefore I seek thee early in
the morning ; with most ardent desire my soul thirsteth
after thee, and my flesh desires thee. Great and fervent
was this desire of the holy man, as ye may read in the 62d
Psalm, which teacheth us how profitable, wholesome, and
commodious the troubles, afflictions, and incommodities of
the world are to the faithful and godly men ; insomuch
that the flesh, which ever of its own nature is adversary
and enemy to the spirit, Rom. viii. drawing and enticing
the same from the true worshipping of God ; with frequent
troubles and calamities is so broken and debilitate, that it
takes peace with the spirit, and altogether most fervently
seeks God, saying, Better is thy goodness, mercy, and be
nignity, the which thou showest to thy faithful flock, than
this corporeal life ; therefore my lips shall never cease to
That is, Thou alone art sufficient to save, though all men be
enemies. d. 1584.
16 Bal naves.
praise thee. O happy is that trouble and affliction which
teaches us this way to know our good God, and causes this
thirst in our soul, 'that we may learn to cry unto God as the
fathers did ; O thou, my God ! As Daniel and Paul say
in divers places. I give thanks, saith Paul, to my God for
you, my brethren, Rom. i. Howbeit he is God to all crea
tures by creation, yet to the faithful he is one special and pe
culiar God, Mai. iii. whose troubles and afflictions he seeth,
and shall deliver them thereof, even as he did his people of
Israel forth of the hands of Pharaoh, without all our
deservings or merits, Exod. iii. Therefore let us not look
upon our merits, worthiness or unworthiness, but only to
his mercy and goodness, putting all our trust, hope, anc
belief into him, and into no other thing either in heaven or
earth ; and say with the prophet David, O Lord, my
strength, I shall love thee. The Lord is my sureness, my
refuge, and my deliverance. And after, Be unto me a God,
defender, and a house of refuge, that thou mayest save me,
for thou art my strength : and for thy name's sake thou
shalt lead me and nourish me, Psal. xviii. xxxi. Ixxi. That
is, I put no confidence in my own strength, wit, or manly
power, but only into thy mercy and goodness, by the which
I am defended and preserved from all evils, and led and
kept in all goodness. For thou takest care upon me, and
art my only refuge, and strength unwinnable in all my trou
bles and adversities, Psal. xlii. and cxliii.
Therefore, my well beloved brethren, let us rejoice greatly
of this our little trouble and afflictions, James i. and con
sider them to be good and not evil ; the signs and tokens
of the goodwill of God toward us, and not of ire nor
wrath ; and receive them forth of his hands, neither of
chance, accident, nor fortune, but of his permission and
certain purpose, to our weal, as the trial and exercise of our
faith.* And that he punisheth us, not that we be lost there
by, but to draw and provoke us to repentance, according to
that saying, Ezek. xviii. I will not the death of a sinner,
&c. In the time of tribulation he requireth of us obedi
ence, faith, and calling upon his name, as the prophet
David teacheth us, saying, Call upon me in the day of thy
trouble, and I shall deliver thee, and thou shalt honour
me, Psal. 1. That is, believe me ever present with them
that unfeignedly call upon me, and I shall not abstract my
* Jer. xxxi. Prov. iii. Heb. xii. Her. iii. Psal. cxviii. Isa, XJTU
aid xxviii. -Ed. 1584.
Confession of Faith 17
favour, help, and supply from them ; but shall so deliver
them, that they may therefore give me great thanks and
praise : for I desire no other thing of man. This manner
of trouble brings patience, and patience proof, and proof
hope, which frustrates not, but greatly comforts the faithful,
Rom. v.
The world hath another judgment of this trouble, and the
wicked man, when the same happeneth to him, he grudges
and murmurs against God, saying, Why hath God punished
me? What have I done to be punished of this manner?
Then gathers he in his heart, Had I done this thing, or
that thing, sought this remedy or that remedy, these things
had not happened to me. And so he thinks that they are
come to him either by chance or fortune, or by neglecting
of manly wisdom. Thus he flees from God, and turns to
the help of man, which is vain ; in the which finding no
remedy, finally in his wickedness, he despairs, for he can do
no other thing, because all things wherein he put his trust
and belief have left him, and so rests no consolation, Psal.
lix. Ixii. cix.
CHAPTER IV.
What the. faithful do in time, of tribulation. What we
have of our own nature, and what of Jesus Christ.
What Adam did after his trtttugrettion. The goodness
of God sh( wn unto Adam. What Adam wrought in
his justification. To Abraham, being an idolater, was
made the promise that he should be the father of many
nations ; and the. conclusion thereupon.
BUT the godly say, O my God, thanks and praise be to
thee, who hast visited thy troward child and unprofitable
servant, and hast not suffered me to run on in my wicked
ness, but hast called me to repentance. I know my offences :
justly have 1 deserved this punishment, yea, and ten thou
sand times more for my sins, the which sorely repenteth me.
Our wicked nature teaches us to fly from thee, to dimde or
doubt of thy mercy and goodness. And to excuse in our
selves our sin and vice, and to object the same in another,
as our forefather Adam did ; having no respect to person,
or love of any creature more than he had ; for tgainst
his own fellow, which was of his own flesh, he objected the
crime, to excuse himself! Yea, and also against God, think
ing that the good work of God, making the woman, and
18 Balnaves.
giving her to him in fellowship, was the cause of his sin
and fall, as the scriptures say, Gen. iii. But faith in the
blood of thy only begotten Son Christ Jesu, leadeth us to
thy mercy-stool, and hope comforteth us that we are not
overcome in this battle ; knowing per/ectly that the flesh is
subject to these bodily afflictions, that the dregs of sin may
be mortified in us, the which we have of our forefather
Adam.
This corruption of nature teaches us what we have of
our first parents, and what we are of ourselves ; which,
being considered, shall lead us to the knowledge of God, in
whom we shall find goodness, mercy, and justice, as we
may clearly perceive in our first parent. For after he had
transgressed the law and commandment of God, he fled
from him. whom God followed, moved of love toward his
handiwork, and called him again ; in the which he did
show his goodness. And when he accused Adam of his
sin, he was not penitent, nor trusted in the mercy of God,
nor asked forgiveness, but excused his transgression and
fault. Nevertheless, God of his infinite mercy made the
promise of salvation before he would pronounce the sentence
against the man or woman ; saying to the serpent, I will
put enmity between thee and the woman, and between thy
seed and the woman's seed. The Seed of the woman shall
tread down thy head, and thou shalt sting the same on the
heel. Adam was comforted with these words, and through
faith in this promise, was of wicked made just, that is, re
ceived again into favour, and through faith in the blood of
Christ to be shed, was accepted as just. And thereafter
God manifested his ire and wrath against sin, which of his
righteous judgment he cannot suffer to be unpunished,
Nah. i. Num. xiv. and pronounced the sentence first against
the woman, and then against the man ; and ejected them
forth of paradise, clothing them with skin coat> ;* saying,
Behold, Adam is made as it were one of us, knowing good
and evil ; that is as much to say, O miseiable man ! now
thou mayest perceive thy state, and the fruits thou hast
gotten for the transgression of my commandment; what is
thy knowledge who hast learned nothing but to fly from thy
Maker, to pass from life to death, from great pleasure to all
misery ? And so Adam is spoiled of all the noble gifts he was
endued with in his creation, as hereafter in time and place
Skin coats were the sign and remembrance of their mortality.--
Ed. 1.584.
Confession of Faith. 19
at more length shall be shown. Read with order the third
chapter of Genesis, and thou shalt understand this matter
clearly.
Now ye may see what was our first parent's part in the
obtaining of this promise of God. Verily, no more than
he had of his creation, but rather less ; for being but dust
and clay, he made no evil cause, but being- made man, he
disobeyed his Maker, transgressed his law, usurped glory to
himself, and knowledge which became him not to seek ;
for the which he deserved nothing but eternal damnation.
Abraham, in his father's house, an idolater as he was, and
the rest of his house, made no good cause to God, nor merit
to obtain the promise, that he should be the father of all
faithful ; but only believed in the promise of God, as here
after shall be discussed. But even as they were accepted
as just through faith, without all theii merits or deservings,
so shall we be who are the sons of Abraham, and heirs of
the promise, Gen. xi. xii. Josh. xxiv. No other way should
we seek, but the order taught us in the scriptures of God,
that is, if we will be sure of our salvation, and have pas
sage to the Father, pass unto Christ, who saith, John xiv.
I am the way, the truth, and the life ; no man cometh to
the Father but by me. If ye had knowledge of rne, ye
should also have knowledge of the Father. Therefore, it
we will walk right in the way, go with Christ and walk in
him. If we will not be deceived, pass unto him ; for he is
the verity who can neither deceive, nor be deceived ; and if
we will not die the eternal death, lie is the life. These
gifts may we have of no other but of him, and by him only
through fahh in the mercy of God, by the operation of the
Holy Spirit.
CHAPTER V.
The consolation of Adam when expelled from Paradise. The
consolation of Adam, which he took of his two sons,
turned into dolour. What Adam did when he received
Sethfor Abel, whom Cain slew. The comfort of Adam
in all afflictions, and the example left to us therein.
GREAT was the trouble and affliction both of body and
spirit which was in Adam, standing trembling before God,
whom he had so highly offended, perceiving himself deceived
of the false promise, made by the serpent, which was, that
he should not die, howbeit he ate of the apple, but should
20 Balnaves.
be like unto God, know good and evil ; being therefore ejected
forth of that pleasant garden of all delight and pleasure, into
the miserable earth, to eat his bread with the sweat ot his
c ace. Trust well, he was sorely penitent now, and would
have suffered great torment upon his body, to have satisfied
for his offences ; but that could not be, nor might it stand
with the justice of God. What was his comfort then?
Nothing but this promise, which he apprehended by faith,
and believed him to be in the favour of God ; for that
promised Seed's sake. This comforted his spirit, or else in
despair he had perished in this sorrow and trouble ; for he
found no remedy in hinr-elf. For his bodily consolation
God sent him two sons, in his own image and similitude.
This was no little consolation and comfort to Adam ; but
this bodily comfort* turned shortly into great displeasure,
when one brother slew the other, of malice, by which Adam
was destitute of all succession. Thus dolorously led he his
life a long time, desiring ever at God succession in place
of Abel. Of whom God had pity and compassion, and
, sent him a son named Seth, of whom descended the pro
mised Seed, that God might be found true in his sayings ;
for rather would he have raised Abel from death to life,
than his promise should not have been fulfilled. By this
was the dolour and trouble of Adam converted into joy and
gladness; for the which he gave thanks and praise unto
God, saying, God hath sent me another seed for Abel,
whom Cain hath slain. Here he saith not that he hath
gotten a son in place of Abel, but saith, God hath sent me
another seed for Abel, ascribing the same to the gift of God,
and not to the work of man. This is a notable example to
all the faithful, to receive all things of the hands of God,
giving him ever thanks therefore, as the holy fathers did ;
not contemning the work nor help of man, whom God
maketh the instrument to do that thing which is his godly
will to perform.
Let us, therefore, take example of our forefather ; that
like as he was subject to troubles and afflictions all the days
of his life in this miserable world ; even so are we, and lei
us take therefore all things in patience, thinking us to have
deserved the same justly, how just that ever we are, or ap
pear to the world. Trust well there is, nor was ever man
which descended of Adam by natural propagation, juster
than he was after his fall : for there is no mention in the
All pleasure of earthly tilings* turns and ends in sorrow. Ed.
Confession of Faith. 21
scripture of any offence done by Adam, against the law
of his God, after his expulsion forth of paradise. And as
for his first rebellion and corrupting of his nature, we are
all guilty of that as he was, and then also guilty of our
sins proceeding of that rebellion ; wherefore, we may well
be worse than he, but no better. Think well, he confessed
himself justly punished, and thought he deserved more
punishment than ever was put upon him ; taking ever con
solation of the sweet promises of God, in the which he
believed ; and in all his troubles comforted himself with
hope to be delivered of them, as all faithful do ; and to be
restored to the glory he was ejected from for his own fool
ishness ; without all merits and deservings of himself,
which were nothing in him, and much less in us.
There had been no difference between the expulsion of
Adam forth of paradise, and Lucifer out of the heaven, if
the promise had not been made to Adam ; through faith in
the which promise he ever hoped victory against the devil*
who had deceived him ; and that by power and strength of
the promised Seed, and not through any power or might
of himself. Even so should we do, confiding in the pro
mises of God, and the merits of the promised Seed, Christ
Jesu, to be delivered from the tyranny of the devil, the
calamities and troubles of this miserable world.
CHAPTER VI.
Wherefore we should rejoice in tribulation. Under what
pretext the wicked pursues the just. Whereby riseth the
dishonouring of God. The diversity of opinions touch
ing the article of justification, and who are just before
God. What is the substance of justification ; and why
the article thereof should be holden in memory.
To the faithful, these bodily afflictions and troubles are
marvellously necessary, for by them the faith is tried, and
made more precious than gold, which is purified by the fire,
1 Pet. i. for by many troubles it is needful to us to enter ; n
the realm of heaven, by firm and constant persevering in faith,
as saith St. Peter, Acts xiv. And also, it behoved Chi st to
suffer, and so to enter into his glory ; that is, not for li mself
but for us, Luke xxiv. Therefore the godly men, in their
This victory shall we obtain in the general resurrection, lor thea
both body and soul shall be glorified. Ed. 1584.
22 Balnaves.
troubles and afflictions, take great consolation and comfort,
and anchor them upon God alone by faith ; to whom they
can come no other way, and think them no better nor
greater than their master, Christ, but should take both
comfort and consolation of his word, saying, Seeing the
world hath persecuted me, they shall persecute you also,
John xv. This persecution is a communion with the pas
sions (sufferings) of Christ, in the which we have great
matter to rejoice, so we suffer not as homicides, thieves, or
evil doers, but for Christ's sake and his word, as St. Peter
saith in the first epistle, fourth chapter.
But in this matter take no care what the world judge of
thee, but to thy own conscience and the scriptures of God.
For the judgment of the world pronounces contrary to the
word of God ; calling them which profess the same, here
tics, seditious men, and perturbers of commonweals. There
fore they think they punish justly, in burning, slaying,
banishing, and confiscating- of lands and goods. And, how-
beit the faithful suffer all patiently and undeserved, yet they
say they suffer justly as traitors, heretics, homicides, pertur
bers of commonweals and evil doers. Let these sayings
not move thee, faithful brother, but comfort thee with thy
master Christ, who was called by the adversaries of verity,
a seducer of the people, a drunkard, a devourer or glutton,
an open sinner, conversant amongst them, and an autho-
rizer of their sins, John vii. Matt, xxvii. Mark ii. Luke v.
His apostles were called heretics, and their doctrine heresy.
The prophets were called perturbers of commonweals, and
traitors to their country ; prophesying against the common
weal and liberty of the realm, as ye may read of Elijah,
1 Kings xviii. and Jeremiah in divers places of his prophecy,
Jer. xx. xxi. xxv. xxvii ; which scriptures I pray you read,
and ye shall perceive no difference between the blasphema-
tions of the prophets, of Christ himself, and his apostles,
and the faithful in these days ; for all was and is done by
the wicked under colour of holiness.
Therefore, let us seek refuge at our God, and stick fast to
his word, who can neither deceive, nor be deceived. For
the world is full of deceit, and judgeth ever the wrong
part ; of the which unjust judgment comath all the diversity
of opinions, and sects ruling this day in the church of Christ,
to the dishonouring of the name of God, diminishing of
his glory, and no little perturbation of commonweals. The
cause hereof is the neglecting of faith, and taking from the
Confession of Faith. 23
name her due office, which is, to justify only by herself,
without the deeds or works of the law. That is, man, of
wicked is made just by the mercy of God. through faith in
the blood of Jesu Christ, without the deeds or works of
the law. This I dare affirm, because the scriptures of God
testify the same to be true, as hereafter shall be declared
at length.
Here rises the contention ; for some brag and boast them
lo have faith, and have no works ; and others rejoicing
them to have faith, attribute and give the justification to
works. Others have works, and look nothing to faith, as
hypocrites: and others again there are, who have neither
faith nor works, as the plain wicked and ungodly. My
well beloved brethren, let us authorize neither of these per
sons ; for all they impugn this article of justification.
Against the first speaks St. James in his epistle. Against
the next St. Paul speaks in his epistles to the Romans,
Galatians, and divers other places. And against the other
two kinds of men, the whole scripture speaks.
By these considerations moved, I thought necessary for
my own erudition and your comfort, my well beloved
brethren, to declare and show forth my belief concerning
THE ARTICLE OF JUSTIFICATION, as <he scriptures teach me,
having no respect to man's opinion, that thereby we may
have consolation through our mutual faith, Rom. i. and be
more ready to give account arid reckoning to all who ask
of us any question of our faith, 1 Peter iii. Always in this
and all other things submitting myself to the scriptures of
God, and the authority of the faithful church of Christ,
which is governed, ruled, kept and defended from all spot
of heresy by the Holy Spirit ; who moves this ardent thirst
in our soul to seek Christ, the fountain of living water,
John iv. love and charity in our hearts to Christ, our bre
thren's salvation as our own. The foundation and ground-
stone hereto is faith, and the shield or buckler to defend us
with, against the fiery darts of Satan, at the which he ever
shoots, because it is our victory against him, and gets
dominion of the world, 1 John v. Eph. vi. But if he find
us destitute or disarmed of our shield, he shall wound us
so, that he may safely or lightly take us captive to his realm.
Therefore, this our faith should never be idle, but ever
working by love ; that is, to be ever clad with our shield,
being vigilant and watchful, because our said adversary
Satan is ever going about us, as it were a roaring lion.
'24 Bal naves.
seeking for the prey to devour or swallow ; against whom
we should resist stoutly in iaith, 1 Pet. v. taking in our
hand tne sword of the Spirit, which is the word of God,
with the rest of the armour pertaining to a Christian knight,
specified by St. Paul, Eph. vi.
The substance of the article of justification, is to cleave
and stick fast by our God, knowing him our Maker and
Creator, and to believe firmly and undoubtedly that we are
not righteous, nor just, of ourselves, nor yet by our works,
which are less than we ; but by the help of another, the
only begotten Son of God, Christ Jesu, who hath delivered
and redeemed us from death, the devil, and sin ; and hath
given to us eternal life, as hereafter at length shall be de
clared. Above all things, the said article is to be holden in
memory, recent among the faithful ; and at every time and
hour driven and inculcated in their ears as it were by a trum
pet. Without the which faith, which is the foundation of
the Christian religion and church of Christ, is made so dark
and misty, that no place shall be found, whereupon to build
the perfect works of faith.
CHAPTER VII.
What Adam and Eve, seeking wisdom against God's
commandment, obtained, and what they obtain which
seek justification other ways than the scriptures teach.
Whereby the wicked man is made just. Where Satan
may enter, and where not. What the law wrought in
Adam, and the office, thereof unto us.
THE ground-stone and sure firm rock, whereupon all
godly works and virtues are builded, our adversary Satan
vexed in the paradise ; when in the beginning, he persuaded
and enticed our forefather Adam, and Eve, to leave their
iaith in God, their Maker and Creator, and consent to his
false persuasion, which was, that through their own wisdom,
strength and power, they might be made equal and like
unto God, who gave them life, and promised the same ever
to endure with all pleasures and commodities in paradise.
The devil, perceiving the woman void and without faith,*
That is, Satan after h? perceived the woman doubt of the faith
and verity of God's word, durst affirm the contrary, saying, Though
ye eat of the tree ye shall not die ; whereto the woman giving credit,
transgressed God's command. And so to doubt of God a promiae, U
root of all wickedness, Gen. iii. Ed. 1584
Confession of Faith. 25
love, and fear of God, said, Howbeit ye eat of the fruits 01
this tree, ye shall not die the death. Ye know not wherefore
God hath forbidden you to eat of the same, but I shall
show you the cause. God knoweth that in whatsoever day
ye shall eat of the fruit of this tree, your eyes shall be
opened, and ye shall be like gods, knowing good and evil,
The same persuasion have all the wicked, who persuade
man to trust to his own works, merits, power, and strength,
thereby to be made just, and to get great reward of God,
for doing of works not commanded by God, but invented
by man's vain conceit, thinking that God shall be pleased
therewith. But surely, even as our forefather was deceived,
so shall we be, if we consent thereto. Therefore, give trust
to nothing in this case or matter, but to God and his word ;
keeping ever faith pure and clean, without any mixture of
works, in the making of a wicked man just, and then our
adversary shall get no place to enter to deceive us.
Ye shall understand that Adam knew good and evil,
before the .eating of the apple, (fruit,) for that was taught
him by the law of nature, and the other great wisdom he
was clothed with, as ye may read in the book of Ecclesias-
ticus xvii. saying, God created them with the spirit of
knowledge and with wisdom, and understanding, he ful
filled the hearts of them, and showed unto them good and
evil. His judgments and justice also he showed to them.
What then was the knowledge Adam got of the eating of
the apple ? Only that he had offended his good God, trans
gressed his law, which showed to him his offences and sin.
By this knowledge he understood that he was fallen from
the good state in which he was created, and should have
remained, if he had obeyed the law of his God, into the
miserable state of sin, for he had never known what the
transgression of the law had been, if he had not sinned.
The law before taught him what he should do and leave
undone, what was good and what was evil ; and after he
sinned, the law uttered the same to him, and brought him
to knowledge thereof; for it can do no other thing to the
sinner but trouble his mind, and bring upon him great fear
and dread. This is proved by the sayings of God to Adam,
inquiring, Who hath shown unto thee that thou wast naked ?
Hast thou eaten of the tree of the which I commanded thou
shouldest not eat ?
This hatred and enmity is old, which Satan hath moved
against mankind, and it had hep-inning at the first creation
BALNAVES. C
26 Balnaves.
ot man, of malice conceived, to bring man into the same
rebellion he was in. This persecution of Satan shall
endure to the latter judgment ; therefore let us be watchful
and diligent, ever armed with our shield, faith, the word ot
God ever printed in our hearts, taking no care of worldly
troubles, hoping speedily to be delivered therefrom, 1 Chron.
xxix. considering we have no permanent city here, but are
as pilgrims, travelling to and fro, beholding and looking
for that heavenly city and place, prepared for us from the
beginning of the world, 1 Pet. ii. Heb. xiii.
CHAPTER VIII.
Wherefore Cain slew Abel. How long God suffered the
article of justification to be pursued by the seed of Cain.
What pain he took at last, and how Satan reserved his
seed. Whereof sprang the idolatry, which abounded
between the days of Noah and Abraham ; and under
what pretext it was defended.
SHORTLY hereafter, the said adversary, a mankiller and
liar, 1 John iii. persuaded and enticed the one brother to
slay the other, of malice, without any cause but that the one
brother, Abel, being just and godly, offered in faith a more
pleasant and acceptable sacrifice unto God, than the other,
Cain,* who was wicked and a hypocrite, whose sacrifice
pleased not God, because the person was not acceptable to
him. Therefore God looked to Abel and to his works ;
unto Cain and his works he looked not.
There followed against the said article the perpetual per
secution of Satan, intolerable by the sons of Cain, while
God was compelled, provoked of his righteous judgment,
to drown the whole world, and once to purge the same from
sin ; reserving and defending, through his mercy only,
the preacher of faith and righteousness, Noah. Neverthe
less, Satan kept his seed in the third son of Noah, Ham,
as the history testifies. After this, the whole world, rising
in madness and fury, impugning this article of justifica
tion, finding and inventing innumerable idols and religions,
with which they pretended to please God ; with their own
* Cain gloried he was the first begotten, and thought therefore he
was acceptable. But Abel knew himself a sinner, seeking for God's
favour by that promised Seed alone, Gen. iv. Ed. 1564.
Confession of Faith,. 27
works and inventions, every one ro **ng to himself a parti
cular or peculiar god or gods. Th^ ^nich is no other thing
but to think, that without the help of Christ, of their own
power, works, and inventions, they may redeem themselves
from sin and all evils, and please God with their free will
and natural reason.
From Noah unto Abraham, our adversary, Satan, so
covered this article, that no outward testimony is- found
thereof in scripture. And, trust well, the fathers, all this
while, had many pleasant works, invented of their own con
ceit, good intention, and natural reason, having some foot
steps of the examples of the holy fathers, by which they
believed to please God ; but it was not so indeed, because
they followed the examples of the fathers in the outward
works and ceremonies, but not in faith, and so all became
idolaters, Gen. iv. vi. And the same ceremonies and most
shining works appear to be most excellent in the offspring
and posterity of Ham ; because his grandson Nimrod began
first to be mighty in the earth, and usurped to himself the
kingdom of Babylon. It is not to be presumed that the
preaching of Noah, and the word of God taught to him
and his sons by the mouth of God, and his manner of
sacrifice was passed from their memory ; but man is lightly
drawn from faith and the word, to his own conceit, and vain
intention, to the exercising of the outward deed, in the which
man will never be seen to do evil, so there appear any
manner of outward holiness in his works ; the which he
defends to be holy and good, because the holy fathers did
so ; and have no respect to faith, which maketh the work
acceptable and pleasant in the sight of God, without the
which all is but idolatry, how holy that ever the work ap
pear. And so enters Satan, and rules mightily, as he did
amongst the fathers to the time of Abraham.
CHAPTER IX.
God renewed to Abraham the promise made to Adam of
the blessed Seed, whereto Abraham believing is pro*
nouncedjust. Though the just be ever persecuted, at last
they prevail. Wherefore we are brethren to Jesus Christ.
The wrong judgment of the fleshly man touching the
chosen of God.
GOD, of his infinite mercy and goodness, moved of love,
which he bears to mankind, seeing our adversary ruling
28 Balnavcs.
so mightily, would raise up this article of justification in
Abraham, that his church should not perish, commanding
him in these words, Pass forth of thy father's house, and
from thy friends, and forth of thy own country, and come
into the land which I shall show thee. That is as much
to say, As thy father, his household, and the whole country
in the which thou now makest dwelling, thy whole nation
and kindred are all idolaters ; therefore of my mercy and
grace, without thy merits or deservings, I will call thee to
the faith, and raise up in thee the ground-stone of my
church, and make thee the father of all faithful. This ex
position ye shall find in the book of Joshua xxiv. for the
scripture is the best interpreter of itself. And God so stirred
up this article in the person of Abraham in these words,
saying, I shall make thee a great nation, and I shall bless
thee. and shall magnify thy name, and thou shalt be blessed ;
I shall bless them that bless thee, and curse them that curse
thee ; and in thee shall all nations of the earth be blessed,
Gen. xii. This is the renewing of the promise made to
Adam in paradise, that the Seed of the woman should
tread down the serpent's head. Here shall ye find the be
ginning of the faith of Abraham ; who passed forward as
God commanded him, to whom he gave credence, and
surely believed in his promise ; and left all worldly affec
tions, committing him wholly into the hands of God, de
pending only upon his word, believing the same to be true,
hoping to obtain all things which were promised him by the
word of God, of the which he had deserved nothing ; for
the scriptures testify him to be no other but an idolater, as
his father was. After this God drove and inculcated this
article of justification into the ears of Abraham, saying,
Dread not, Abraham, I am thy defender, and reward above
measure, &c. Thou shalt have him to be thy heir that shall
pass forth of thy bosom. Tny seed shall be as the stars of
the heaven. Abraham believed God, and it was reputed to
him for righteousness, &c. Gen. xv. Here ye see the pro
ceeding of this article, from faith to faith, ever continuing in
more perfection day by day.
Then began Satan, our adversary, newly to impugn this
irticle, ever to annul the promise of God, and as he per
suaded Cain to pursue Abel, even so persuaded he Ishmae!
to pursue Isaac ; Esau, Jacob ; and the rest of the brethren,
young Joseph, whom they sold, as testifies the history.
Thus still continued the old hatred and enmity between the
Confession of Faith. 29
seed of the serpent and the seed of the woman. That is,
the wicked ever pursue the chosen and godly, which are the
woman's seed that treadeth down the serpent's head. For
even as Christ, the blessed Seed, hath obtained victory of
our adversary ; so shall we by faith in him. of whose flesh
and bones we are, and he of ours ; that is, we are members
of his body, and brethren to him, by two reasons ; the one
is that he is made man and of our flesh, the natural begot
ten son of the glorious virgin Mary, and so of Adam, is said
to be our brother. The other reason is, that by him, and
through him, by faith in the mercy of God, we are the adopted
sons of God, and so his brethren, and fellow-heirs of the
heritage with him, John vii. Matt, xxvii. Mark ii. Luke iii.
The fleshly man and worldly judgment is deceived in the
knowledge of this seed as our mother Eve was. For she
said, after she had conceived and borne Cain, I have gotten
or possessed a man by God, that is, according to the pro
mise made by God ; 1 have gotten the Seed that shall
tread down the serpent's head. Here she looked not into
faith, but took the fleshly reason of the first begotten
Son. But when she saw he slew his brother, then she un
derstood him to be the seed of the serpent. Therefore,
when she bare Seth, she held her peace, because she knew
herself deceived before in the opinion of Cain. And then
she cleaved to faith as Adam did, saying, God hath given to
me another seed, for Abel whom Cain hath slain.
Abraham believed of his fleshly judgment, that Ishmael
was the promised seed ; as appears by the answer he made
to God, when he said to him, Sarai shall bear unto thee a
son, whom I am to bless, &c. Abraham smiled in his heart,
and said, Would to God Ishmael might live before thee.*
But hereafter, admonished by the mouth of God to obey
Sarai, and expel Hagar and her son, for he should have no
part of heritage with Isaac, he understood spiritually, and
obeyed the voice of his wife.
The seed of the serpent contended with the seed promised
in the bosom of that noble and godly woman Rebecca,
Gen. xxv. This contention moved the mother to say, Better
I had remained still barren, than to have this displeasure.
To whom God gave consolation, saying, There is in thy
bosom two sundry nations, and two people shall be divided
of thee That is, thou knowest not which of them is the
* As he would say, Sufficient have I received of thy mercy, in that
thou hast given to me a son of whom I am content. Ed. 1334.
30 lialnaves.
seed of the promise ; the youngest have f chosen, to whom
the eldest shall serve. This is conformable to the saying
of St. Paul, Rom. ix. But, trust well, she understood spiri
tually by faith that Jacob was the promised seed, when she
procured and laboured so diligently that he should get the
blessing of his father, and defrauded the eldest, Esau. This
was not known to Isaac, for he would not only that Esau
should succeed to the heritage, but to have gotten the bless
ing also, which Jacob obtained by persuasion of his mother.
Nevertheless, Esau remained with the heritage in his
father's house, and ceased not to pursue Jacob, who at last
was compelled to fly for fear of his life. And so ever the
seed of the serpent pursues the chosen, conformably to this
beginning. Let Abel die and Cain live. But finally the
seed of Jacob succeeded to the land of promise, and enjoyed
the heritage ; howbeit they were long troubled and afflicted
in Egypt.
CHAPTER X.
The wrong opinion of the Jews of the promised Seed.
Wherein the ungodly place justification. Satan moves
his members against the true professors of faith. Jere
miah, the prophet of God, resisted the whole ecclesiastical
power of the Jews. The head of the serpent trodden
down by the death of Jesus Christ. The article of jus
tification preached after the death of Christ.
YE shall understand that the Jews had a fleshly opinion
of this promised Seed : for they understood that the Mes
siah which was promised to them, should rule temporally as
David did ; and establish his realm with great quietness
and rest with all pleasure and voluptuousness, as ye may
learn by the desire of the mother of the sons of Zebedee.
Her sons, being with Christ and his apostles, were of the
same opinion, as the answer of Christ testified, saying to
them, Ye know not what ye ask. But the spiritual know
ledge which the fathers had, was far different therefrom ;
who understood in the spirit that the realm of Christ was
spiritual and not temporal, to the which they were led by
faith.
By this ye shall understand, not only that the fleshly
judgment is deceived in knowledge of this Seed, but also of
the persecution of Satan ; ever persuading the wicked and
Confession of Faith. 31
ungodly, which are his seed, to persecute the woman's
seed of the promise that is, the chosen, who, according to
the promise of God, obtain victory by faith in the blood of
Christ. For Satan, intending to destroy this article of jus
tification, may not suffer the preaching thereof; that is,
that by grace, through faith, and not of our own righteous
ness and works, we are made safe, please God, are received
into favour with him, and accepted as righteous and just,
not of our merits or deservings ; but through the merits of
Christ Jesus our Saviour. By the contrary, the wicked
trust in their own strength and merits, and will have their
good works, invented by themselves, without the command
ment of God, to be a part of their salvation ; and those
who will not authorize the same they persecute with deadly
hatred, and must needs die as Abel did. So, Let Abel die
and Cain live ; that is our law, say the ungodly.
In the church of the Jews, our said adversary ceased not
to impugn this article, and persuade the wicked to persecute
the godly, and kill the prophets for preaching the same ;
for the defence of which Jeremiah the prophet resisted the
whole ecclesiastical power and authority of the church of the
Jews that is, the multitude of the wicked, there being but
a few number of the chosen that assisted him, as ye may read,
Jer. xxvi. Not the less afterward, he was stoned to death
for the same cause, which is the reward of man, that is,
which man giveth for the true preaching of this article.
So, Let Abel die and Cain live.
Finally, the persecution of Satan, our adversary, per
suaded the death of Christ, his apostles, and martyrs, and
their true successors, all for this article. But Christ ever
got victory, and triumphed by his word only ; insomuch as
he got victory of the devil, hell, and death, of the law, sin,
the world, and the flesh, through his death and resurrec
tion. So, by faith in his blood, all the prophets, apostles,
martyrs, and confessors, with their blood have watered the
church, and have left a sure testimony to us. for confirma
tion of this article, that in the blood of Christ, and not in
their own blood, works, or deeds, they are made safe, and
have gotten the realm of heaven, conquered and purchased
to them by Christ, and not by themselves, nor their merits.
The which confession is the cause that the godly are ever
persecuted by the wicked. So, Let Abel die and Cain live ;
that is our law.
32 Balnaves.
CHAPTER XI.
How Satan hath deceived the world after Christ, and
wherewith he hath clad himself. An evident argument,
showing those which this day are called bishops, to be the
church malignant. An exhortation to them which enter
in the church by the pope's authority ; and of his power
to make bishops. Wherein the wicked Jews gloried, and
wherein the pope and his kingdom.
Now our adversary, perceiving by the death of Christ, that
the promise made in paradise was fulfilled, and his head
trodden down, that is, his power and strength by the shed
ding of the blood of Christ, this article of justification laid
so abroad, and the church of Christ so strongly edged
with the same, that all his imaginations, with which he de
ceived mankind, had no place to pervert the perfect faith.
Then he invented a new manner of habit, which he found
in the same church amongst the slothful ministers, whom,
by process of time, seeing them idle, and not occupied in
the reading, teaching, and preaching of the scriptures, he
provoked to invent works of their own conceit. And also
to abuse the holy sacraments, and good works of God, with
vain superstitions, which they call good works. And by
this means he hath so drawn them from faith, that they
know not what the same is ; nor what Christ is, but as it
were, a thief hanged upon a gallows or gibbet innocently ;
or like another manner of profane history of Hector, or of
the great Alexander ; and therefore he hath provoked them
to pursue this article more cruelly than ever it was pursued
from the beginning of the world. Themselves by word
confessing the same with their mouth, reading, singing,
and, of their manner, daily teaching and preaching the
same; and yet, nerertheless, daily burning, killing, and
banishing the true faithful preachers of the said article and
confessors thereof. And so ever shall Abel die and Cain
live ; that is our law, say they.
Our said adversary, that he should not be perceived, hath
transformed himself into an angel of light. That is, in
form of holiness, he hath entered into the church in wonder
ful subtlety ; for he hath clad himself with the most honest
and shining works, invented this day by men's wit or reason ;
Confession of Faith. 33
yea, with the same works commanded by God, and by them
he maintains and defends himself wholly ; yea, verily, he had
clad himself with the blessed sacrament of the body and blood
of Christ ; for he can well disguise himself in works, with
pride, vain glory, hypocrisy, diffidence, despair, idle faith, as
to believe the history only, presumption of their own merits,
&c. But in perfect faith, which is the ground-stone of this
article of justification, he can never enter. Therefore, under
colour of holiness he has caused, and daily causes the pre
lates of the church as they call them, who should of their
vocation have, to the shedding of their blood, defended this
article, to pursue the same most cruelly with all torments
invented by man's ingenuity under the false pretence ot
good works, having no respect to faith. And so shall Abel
die and Cain live.
Ye shall understand, that the oft repeating of the death
of Abel, and the life of Cain, is no vain story or purpose,
but the true similitude of the church of Christ, which, first
watered with the blood of Abel, remains an example to this
hour, and shall to the second coming of Christ to the latter
judgment. In the which two persons is set forth to us the
perfect knowledge of the church, which consists in the godly
and ungodly.* And ever the perfect and just church is
pursued by the wicked, and never pursueth, by which the
disciples and servants of Christ are known, as testify the
holy scriptures.
I exhort you which are adversaries to this article of jus
tification, consider with yourselves if ever ye read the his
tory in canonical scriptures or profane histories, that ever
the true and perfect church, from the beginning of the world
unto this hour, persecuted any, but ever was persecuted,
and the godly glad thereof. Therefore, the form and
order of this tyrannical persecution used this day by
those who have the ecclesiastical power in their hands,
against the faithful professors of this article, I judge to
be of the devil, and may say truly to them, as Christ said
to the scribes and pharisees, All the blood which is shed,
from the blood of Zacharias, whom they slew between the
altar and the temple, shall come upon these cruel tyrants.
which impugn this article, and slay the faithful professors
thereof. Against these sayings, the adversaries of faith aud
Which shall be separate when the Lord God Bends forth his anajela
iu his harvest. Ed. 1584.
c 3
34 Batnavts
verity cry, The canon law, the authority of the church, the
long consuetude, the examples of the fathers, the bishop of
Rome's authority, the general councils ; heresy, heresy ! So
there is no remedy, but, Let Abel die and Cain live ; that is
our law.
My hearts ! ye which have entered in the church of Christ,
by the bishop of Rome's law and authority, with his fair
bulls, your shaven crowns, smearing 1 you with oil or cream,
and clothing you with all ceremonies commanded in your
law ; if ye think yourselves therethrough the successors of
the apostles, ye are greatly deceived, for that is but a politic
succession or ceremonial. The succession of the church is
far otherwise, the which requires you to have knowledge in
the scriptures of God, to preach and teach the same, with
the other qualities and conditions contained in the scriptures,
as hereafter shall be shown in the special vocations, 1 Tim.
iii. Of the which, if ye are expert, and your vocation lawful,
according to the word of God, doubtless ye are the succes
sors of the apostles, and have the same authority they had
committed to them by Christ. And, if ye want the said
conditions and qualities, ye are but ravening wolves, clad
with sheep skins, what authority soever the bishop of
Rome give you. For it is no more in his power to make a
bishop of him which cannot preach, nor hath the know
ledge to rule the flock committed to his care, according to
the word of God, than it is in his power to make an ass to
speak, or to be a man, or yet to cause a blind man to see.
Therefore, I pray you, learn the scriptures, that ye may
walk in your vocation aright. For of your succession ye
have no more matter to glory, than the Jews had to glory
against Christ, calling themselves the sons of Abraham, whom
he called the sons of the devil, John viii. They gloried in
the carnal succession, and ye glory in the politic or cere
monial succession ; and all is one thing. God send you
knowledge and understanding of his word, that ye may
cease from your tyranny, and the true faithful may live in
rest and quietness.
Confession of Faith.. 3 5
CHAPTER XII
The division of justice* in general, with the definition of
every part thereof. The cause that no man is just by
the law. Scriptures and examples proving all men,
except Jesus Christ, to be sinners.
LET us pass forward in the discussion of this article of
JUSTIFICATION ; for knowledge of which it is necessary to
show what justice of man is, and what of the law, either of
God or man ; which being shortly discussed, we shall the
more easily come to the knowledge of our Christian justifi
cation ; which is a thing far above all law, either of God or
man ; for it is the justice by which a wicked man is made
just, through faith in the blood of Jesus Christ, without
the works of the law ; because of the deeds of the law no
flesh shall be made just before God, as the apostle saith,
Rom. iii. Gal. iii. This is as much to say as, because no
man fulfilleth the law, nor doth the deeds and works of the
same in the pure and clean estate, as the law required them
to be done, according to the purity of the same, therefore
the law can pronounce none just before God.
This word, justice or righteousness, generally by the phi
losophers is taken commonly for obedience and outward
honesty, according to all virtues of moral manners, the
which a man may do and perform of his own power and
strength. This is called a universal or general justice
after the philosophical definition. St. Paul called the same
the righteousness of the law or works, because the trans
gressors of this justice are punished as wicked and unrigh
teous. For whom the law is made and ordinate, as St.
Paul saith, 1 Tim. i. for the just needeth no law. These
moral manners and discipline is the most excellent raiment
or habit wherewith man may be clad. Nevertheless, they
cannot make a man just before God, nor are they the jus
tice which we speak of here in this treatise.
The politic or civil justice is, the obedience which every
subject or inferior estate of man gives to their prince and
superior, in all the world. The which proceedeth of the
law of nature, and is a good work ; without \\ Inch obedience
to the punishment of the wicked and defence of the just, no
Righteousness.
36 Balnave*.
commonweal might be conserved and kept in rule and
order ; but all would run to confusion. Therefore princes
and higher powers are commanded of God to be obeyed,
as his good work, Rom. xiii. for they are the ministers of
God unto good. Nevertheless, ye shall never find man so
just in fulfilling this justice, but the law of nature shall
accuse him that he hath not done his whole duty, which
the same requireth. Neither the prince to the subject, nor
the subject to the prince, nor equal to equal, that is, neigh
bour to neighbour. The knowledge of this law of nature
is born with man, printed in his heart with the finger of
God. And therefore, let every man consider his own
estate, and he shall perceive, that if God will accuse him
with this law, he shall not be found just, because of the
deeds of the law no flesh shall be found just before God.
Notwithstanding, he which doeth the deeds of this law,
and is obedient thereto in doing and leaving undone, ac
cording to the external works, is so reckoned just before
man, and liveth in the same ; and therefore hath the name
of justice.
The ceremonial justice is, the obedience and fulfilling of
the statutes, ordinances, and traditions of man, made by
the bishop of Rome and other bishops, councils, school
masters, and householders, for good rule, and order, and
manners to be kept in the church, schools, and families.
This is a good work, and necessary to be had with these
conditions ; that is, that they be made not repugnant to the
law of God ; and that through keeping of them, no man
think himself the holier before God ; nor yet therefore to ob
tain remission of sins, or to be found righteous before
God : nor yet that the same may bind or oblige any man
to the observing of them, under the pain of deadly sin.
Nevertheless, how well that ever ye observe or keep them,
that is, this law ceremonial, ye shall not be found just
therethrough before God, because of the deeds of the law
no flesh shall be found just before him.
The justice of the law moral, or Moses's law, which is
the law of God, exceedeth and is far above the other two
kinds of justice. It is the perfect obedience required of man,
according to all the works and deeds of the same. Not
only in external and outward deeds, but also with the in
ward affections and motions of the heart, conformable to
the commandment of the same, saying, Thou shall love thy
Lord God with all thy heart, with all thy mind, with all
Confession of Faith. 37
thy power and strength : and thy neighbour as thyself,
Deut. x. Matt. xxii. Mark xii. This is no other thing
than the law of nature, printed in the heart of man in the
beginning ; now made plain, by the mouth of ^od, to man,
to utter his sin, and to make his corrupted nature more
plain to himself. And so the law of nature and the law
of Moses are joined together in a knot, which is a doctrine
teaching all men a perfect rule, to know what he should
do, and what he should leave undone, both to God and his
neighbour.
The justice of the law is, to fulfil the law, that is, to do
the perfect works of the law as they are required from
the bottom of the heart ; and as they are declared and
expounded by Christ, Matt. v. vii. And whosoever
transgresseth the same shall never be pronounced just of
the law. But there never was man that fulfilled this law
to the uttermost perfection thereof, except only Jesus Christ.
Therefore, in the law can we not find our justice, because,
of the deeds of the law no flesh shall be made just before
God.
For the probation hereof, we will show the authori
ties of scripture from the beginning ; how the most holy
fathers were transgressors of the law, and therefore could
never be made righteous by the same. And if they
which were most holy could not be found just by the
deeds of the law, much less may the wicked be pronounced
just by the same? Therefore, we must take this conclu
sion, with the apostle St. Paul, All have sinned, and have
need or are destitute of the glory of God;* and are made
just, freely by grace, through faith in the blood of Jesus
Christ.
Adam, first, in paradise transgressed the law, and there
fore the same accused him, and condemned him, and all
his posterity, as rebels and transgressors of the same, to
the death. Nevertheless, the law remaineth still holy,
just, and good ; requiring the same holiness, justice, and
goodness of us, as St. Paul testified, Rom. vii. And be
cause we do not the same, the law ever accuseth us, and
pronounceth us rebels and transgressors, as our forefather
Adam was ; who might never be pronounced just by the
That is, By original sin all man is become blind, and is fallen from
that image of God, (which was, integrity ot nature, justice, and righ- .
teousness,) in which man was first created, and now is clad with tht*
contrary, Kom. iii. Gen. iii. Ed 1584.
38 Balnaves.
law, because, of the deeds of the law no flesh shall be made
just before God.
And seeing all men have descended from Adam, they
are corrupted and rebels to the law as Adam was. FOT
he might get no better sons than his nature was. This
corruption is so infixed in the nature of man, that he is
never clean purged thereof, so long as this mortal body
of sin and the spirit remain together. And this is the
cause why we fulfil not the law, in the pure and clean
form as the same requireth the deeds thereof to be done.
For this cause St. Paul saith, Rom. vii. Now I work
not this evil, but the sin which dwelleth in me ; for I
know there dwelleth in me, that is, in my flesh, no
good : for the good which I would, that do I not, but
the evil which I would not, that do I. As St. Paul
would say, so rebellious is my wicked nature to the
affections of my spirit, that the very things which I know
to be good, and would do, for weakness I may not
.complete. I would love, fear, honour, and thank God
with all my heart and all my strength, and adhere to
his promise in every hour and all tribulation ; but by
the wicked flesh I am impeded to do the same. For
howbeit I have fear and love begun in me, yet natural
security and concupiscence are impediments that they are
not pure and perfect as the law requireth. And albeit I have
faith begun in me, which teacheth that God is true in all
his promises, yet natural dubitation and imbecility cause
me frequently to doubt if God shall deliver.* And so
the flesh sometimes murmurs, and loves not God with all
the heart. Here, my hearts, ye may learn of the apostle
to know this corruption of nature : for he gives the ex
ample in himself and in no other, teaching every one of us
to judge ourself and not our neighbour.
This corruption of nature is called original sin, which is
the wanting of original justice, that should have been in
man according to his first creation. This corruption of
nature followed the fall of Adam, in all men, that the
nature of man may not truly obey the law of God, nor
fulfil the same, for the inherent faults and concupiscences
in the heart of man, engendered of this corrupted nature,
and so cannot be pronounced just by the law, because, of
* Let every man judge if in time of tribulation he find not tlna
battle within himself. Ed. 1584.
Confession of Faith. 39
the deeds of the law no flesh shall be made just before
God.
From Adam to Noah, from Noah to Abraham, and
from Abraham to Moses, during which space and time we
can find none of the holy fathers, who lived under the
law of nature, pronounced just by the deeds of the law ;
but all were sinners and transgressors of the law, as Adam
was, as the whole history of Genesis testifies. Therefore,
the justice of a Christian man shall we not find in the law,
because, of the deeds of the law no flesh shall be found just
before God.
Moses, who was mediator between God and his people
of Israel, in giving the law of the two tables, which is
but a declaration of the law of nature rightly understood,
fulfilled not the law, as ye may read in the book of Num
bers, ch. xx. where Moses and Aaron are both repre
hended of God for their diffidence and incredulity, the
which is the breaking of the first commandment of God ;
and a great and mighty sin, howbeit the reason of man
cannot consider it ; yea, verily, greater and weightier before
God than either slaughter or adultery. In the sight of
man the crime appears but small ; for God gave com
mandment to speak to the stone or rock in presence
of the peopie, and charged the same to give water ; but
they spake to the people with a doubt, saying, May not
God give you water out of this rock? and then struck
upon the stone twice, which gave water abundantly. But
God would not pretermit the punishment of their unfaith
fulness, saying, they should never enter in the land pro
mised to the people of Israel. And Moses also testified no
man to be innocent before God, but by favour and imputa
tion of grace through faith, Exod. xxxiv. And howbeitMoses
repented sorely the said offence, and prayed fervently that
he might enter into the land of promise, he was not heard;
for God would not alter his sentence, as ye may collect of
the saying of Moses, Deut. iii. where God saith to him,
Speak no more to me of that matter ; thou shalt not pass
over the water of Jordan. Here we may see that man
can find no justice in the law which is of value before God.
Job, who was commended by the mouth of God, the
most just in the earth, could find no justice in the law.
For howbeit he was innocent in the sight of man, he might
not enter into judgment with God ; because the justice of
man is nothing before God, as ye may read in his book,
40 Balnaves.
Job vi. xv. and he alleges the stars of heaven not to be
pure in the sight of God, much less are men to stand in
judgment with his law, to be pronounced just. Therefore
the holy man Job concluded his book with confession and
repentance, granting himself to be a foolish sinner, Job xlii.
And so by faith in the promised Seed he was received in
the favour of God, and accepted as righteous, the which is
the justice that is of value before God.
David, a figure of Christ, of whom God speaketh, say
ing, I have found a man according to my heart's desire,
1 Sam. xiii. xvi. saith, Enter not into judgment with thy
servant, O Lord ; for in thy sight no man living shall be
made just or righteous, Psal. cxliii. that is as much to
say, after the mind of the prophet, If ye will be justified
by the law, ye must enter into judgment with God. Who
is he that liveth so godly and holy in the earth, who
may or can defend his cause, being called to the jus
tice seat of God to give account and reckoning of all
things which he ought to God, and by his law justly he
may require? There is not one, as the prophet saith.
Therefore, O Lord, if thou shall call us to judgment, and
ask questions of our life and manners according to the
rigour of thy law, there shall be to us no hope of salva
tion. St. Augustine, expounding the said verse, saith,
" There is no man living upon earth excepted in this
cause, no, not the apostles ;" and he concludeth with these
words, " Let the apostles say and pray, O Father of
heaven, forgive us our debts, as we forgive our debtors.
And if any would say unto them, Why say ye so? what is
your debt? They would answer, saying. Because no
living creature shall be found just in thy sight." And in
another place, expounding the said words, Enter not in
judgment with thy servant, O Lord, that is, siand not in
judgment with me, asking from me all things which thou
hast commanded, and given me charge to do and to leave
undone ; for thou shalt find me guilty if thou enter in
judgment with me. Therefore, saith he, " I have need
of thy mercy, rather than to enter with thee in judgment."
And St. Bernard, in the sermon which he made for the
day of All Saints, speaks after this manner, " But what
.nay all our justice be before God ? Shall it not be re
puted or esteemed like unto a filthy cloth, according to the
saying of the prophet ? And if it be sharply accused, all
our justice shall be found unrighteousness. What then
Confession of Faith. 41
shall be our sins, when our justice may not answer for
itself? Therefore, let us cry with the prophet, Enter not
in judgment with thy servant, O Lord ; and with all
humility run to the mercy of God, which only may save
our souls." Here ye may clearly understand by the holy
fathers' saying, that they understood the scriptures, and
article of justification, as we do, finding no righteousness
in the law, but only through faith in the mercy of God.
The said prophet saith, If thou, O Lord, shalt keep our
iniquities, and lay up our sins in store, O Lord, who shall
sustain or abide ? Psal. cxxx. St. Augustine, expounding
these words, saith, u The prophet said not, I shall not sus
tain ; but, Who may sustain or abide thy judgment, if thou
wilt accuse ? He saw the whole life of man circumvolved
with sins, all consciences to be accused with their own
thoughts ; and no clean, pure, or chaste heart to be found,
presuming in his own righteousness. Therefore, if a clean
or chaste heart cannot be found, presuming in his own
justice, let all men, with the heart, in faith, unfeignedly
presume in the mercy of God, and say unto him, If thou,
O Lord, shalt keep or lay up in store our iniquities, O
Lord, who shall or may abide it ?' Where then is the
hope of our salvation ? With thee, O Lord ; for the help
and satisfaction or sacrifice for our sins is with thee ; as it
followeth in the next verse of the same psalm. What is
this sacrifice, but the innocent blood of Christ shed, which
hath blotted out and put away our sins, the only price
given to redeem all prisoners and captives forth of the
enemy's hands.* Therefore, help and satisfaction is with
thee, O Lord ; for if it were not with thee, but that thou
wouldest be a just judge, and not merciful, and wouldest
observe and keep all our iniquities, and seek them of us,
who might abide it ? Who should stand in thy judgment,
and say, I am innocent ? Therefore our only hope is, that
help, mercy, and favour is with thee !
O ye which are adversaries to faith, print these words in
your hearts which ye read with your mouths but take no
care of them ; and then ye shall not impugn this article
of JUSTIFICATION, but say with us the words of the pro
phet. Enter not into judgment with thy servant, O Lord,
for in thy sight no living creature shall be found just.
Sacrifice for our sins, Isa. liii. Heb. ix. Gal.iii.it Eph i
Titus ii. Rev. T. Ed 1.584.
42 Balnavet.
CHAPTER XIII.
The justice of a Christian. The questions of the wicked
against the manifest will of God, taught in the scriptures.
Tokens declaring the serpent's seed.
Now, since our forefathers, who lived most just, could
not be made just in the deeds of the law, or in no
law could find this justice by which a wicked man is
made just ; of necessity we are compelled to seek the
justice of a Christian man without all law, or works of the
law ; and of another than ourselves, who is just and inno
cent, that no law may or can accuse ; and through his
justice we must be made just, for of ourselves we are not
just, nor any man, as the prophet saith, Psal. xiv. And
the apostle, Rom. iii. All men have left God, and alto
gether have become unprofitable, none of them is found
good, except one, which is the man Christ Jesus, the only
begotten Son of God ; by whom, and by his merits,
through faith in his blood, we are all received into the
favour, grace, and mercy of God the Father ; accepted as
righteous and just, without all our merits or deservings, to
everlasting life. This is the justice of a Christian, which
shall be declared at length, by God's grace, hereafter.
Here the adversaries will move three questions to see if
they may impugn the truth ; the first is, Wherefore gave
God the law to men, or what availed the giving of the
same, if man of his own power and strength may not fulfil
the same ? The second question is, If man may not be
made just through the deeds and works of the law, where
fore should man do any good works ? The third is, How
were the fathers made just, and by what means ? As to the
first question, concerning the giving of the law, the cause
wherefore it was given, and why we fulfil not the same, 1
will answer unto it presently. And the other two ques
tions shall be discussed with the article of Justification ;
that is, with the discussing of the justice pertaining to a
Christian man ; and in the setting forth of good works,
which follow faith as the true fruits thereof.
But first, ye shall note and keep well in memory, that
the wicked ever object questions and causes unto God, on
this manner ; when any thing occurs which transcends
Confession of Faith. 43
their fleshly knowledge and reason, then say they, Where
fore did God this or that thing ? The which sayings declare
them to be the serpent's seed, of whom they learned that
lesson. For it was his first proposition, made unto our
mother Eve in paradise, saying, Wherefore hath God com
manded you that ye should not eat of all the trees in the pa
radise ? Thus he persuaded the woman to give him answer
of the cause not pertaining her to know, and so brought
her to confusion. Even so do the ungodly and sons of
the devil, inquiring at God the causes of his secret judg
ments ; as, Wherefore hath God chosen one arid rejected
another ? with other such unprofitable questions of the
predestination and forescience of God. But in all such
matters which are above our capacity and reason, let us
say with the apostle, Oh highness ! Oh deepness ! Oh
profoundness ! of the riches, of the knowledge, and of the
wisdom of God ! How incomprehensible are the judg
ments of him, and unsearchable are the ways of him ! For
who hath known the mind of the Lord, or who hath been
his counsellor ? or who hath first given to him, that he
should give again to them ? For of him, and by him, and
in him are all things ; to whom be honour, praise, and
glory, for ever, Rom. xi.
Therefore, my well beloved brethren, inquire ye nothing
of the works of God, and of his secret judgments, but as
his word teaches you ; and seek no cause of his works more
than of his divinity, but be content to know those things
which are in your capacity, and under judgment of the
reason of man. For, as Job saith in his book, If God
hastily inquire of us, who shall answer him, or who may
say unto him, wherefore doest thou so ? He is God, whose
ire no man may resist, Job ix. Read the whole tenth
chapter for confirmation of this matter. And I exhort you,
by the mercy of God, to read the scriptures, not as though
they were a profane history of Hector, Alexander, or other
gentile histories, nor yet as the manly* science of Plato,
Aristotle, the bishop of Rome's law, or others, which are
but the science of men, and may be judged by the reason
of man ; but with an humble heart, submit you to God
and his Holy Spirit, who is Schoolmaster of his scriptures,
and will teach you all verity necessary to your salvation,
according to the promise of Jesus Christ, John xiv.xvi. For
the understanding of the scriptures is not of man's wisdom
* Human.
44 Balnavet.
or knowledge, but the godly men, moved by the Holy
Spirit, have spoken and shown forth the perfect knowledge
of the scripture, as St. Peter saith, in his second epistle,
chap. i. Therefore think the scriptures not difficult, but to
the fleshly man which shall get no understanding thereof.
They deceive you who say, The scriptures are difficult, and
that no man can understand them but great clerks. Verily,
those whom they call their clerks know not what the scrip
tures mean. Fear not and dread not to read the scrip
tures, as ye are taught here before. Seek nothing in them
but your own salvation, and that which is necessary for
you to know. And so the Holy Spirit, your teacher, shall
not suffer you to err, nor to go beside the right way, but
shall lead you in all verity. And so will we pass forward
to the question before rehearsed, Wherefore God gave the
law ? as we are taught by his scriptures.
CHAPTER XIV.
An introduction to answer the first question of the wicked.
To what creatures God gave law, and why he gave the
law to man. Of Adam's gifts before his fall no man
hath experience. The law given to Moses, and why man
may not fulfil the law.
THERE can nothing be perfectly understood without the
ground and foundation be sought and known. So, for the
true knowledge of this question, ye must begin at God,
and know him as he hath commanded in his scriptures,
and seek him no other ways ; and by him ye shall get
knowledge of yourself. God, being without beginning, as
he is without ending, in the beginning made all creatures
perfect, right, and good ; and, last of all, man, to his own
image and similitude, male and female he made them ;
whom he endued and clad with most excellent gifts of
nature and godly virtues, with original justice, full inte
grity, the law of nature imprinted in his heart, with power
to do the same of his own free will ; and put him in the
paradise of pleasure, that he should labour, and keep the
same, with commandment to eat of the fruit of all the trees
of paradise, and forbade him to eat of the fruit of the tree
of knowledge of good and evil, standing in the midst of
the paradise, joining the pain it he transgressed this
Confession of Faith. 46
commandment, saying, Whatsoever day thou eatest of the
same thou shalt die the death.
Not only gave God a law to man, but also to beast, sun,
moon, elements, and all his creatures in their kinds, the
which they should not transgress nor overpass. That in
his creatures he might be glorified and have obedience of
them, to that effect he made them, and gave them the law
This exposition ye shall find in Psalm cxlviii. where the
prophet exhorts all creatures, animate and inanimate, to
preach and forthshow the glory of God, because he said
the word and they were made, and he gave commandment
and they were created. So the law was given to man, to
the effect that he should know his Maker, glorify him, and
obey him ; for obedience is the fulfilling of the law. To
obey God, is to love God, with all thy heart, with all thy
mind, power, and strength ; and thy neighbour as thyself.
This law was printed pure and clean in the heart of Adam,
who had free will and power of himself to do the same.
For God made man in the beginning, and left him in the
power of his own counsel ; he gave to him his precepts and
commandments, saying, If thou wilt keep the command
ments, they will keep thee, &c. He put before him fire
and water, that he might put his hand to which of them
lie liked. He laid before him life and death, good and
evil, saying, Whatever shall please him shall be given to
him, &c.
The perfection of Adam, and knowledge of the law, the
righteousness and integrity of him in his creation, with the
excellent gifts and godly virtues he was endued with, are
unspeakable, as saith the book of Ecclesiasticus, "God
created man of the earth, and made him after his own
image and similitude, turned and converted him again in
the same. And clad him with virtues according to him
self," &c. Read the whole seventeenth chapter, which
will instruct you of these noble virtues and qualities of
Adam. What might he want, being participant in virtues
to the godly nature? Nothing at all. And so all the works
of God were made perfect ; the which he never altered nor
changed. No more did he his law ; but, after the fall of
man, by his prophets and holy preachers he set forth and
uttered his law in the same form ami pure state as it was
created ; that man, thereby, might the more perfectly know
his weakness and imperfection. Therefore the apostle saith,
By the law i? the knowledge of sin. The law is not sin,
46 Balnaves.
hut sin is not known but by the law. That is the cause
why the law works anger and hatred, Rom. iii. iv. vii.
The law of Moses of the two tables, was but an uttering 1 and
declaration of the law of nature. And that the sayings of
Christ prove ; for when he had made a long sermon teaching
his disciples and the people the perfection of the law of
Moses, as ye may read, the fifth, sixth, and seventh chap
ters of St. Matthew, he concludes on this manner. All
things whatsoever ye will men do to you, do ye the same to
them : for this is the law and prophets. Here you see
the law and all the preaching of the prophets joined in a
knot to the law of nature, which teacheth us what we should
do, and what we should leave undone. This law was per
fectly printed in the heart of Adam, who wanted no perfec
tion to fulfil, observe, and keep the same, to the uttermost
perfection thereof.
For transgression of the commandment of God, our
forefather Adam was exiled and banished forth of paradise,
and spoiled of the integrity, perfection, and all the excellent
qualities, dignities, and godly virtues with which he was
endued by his creation, made rebel and disobedient to God
in his own default ; and therefore he might not fulfil the
law to the perfection, as the same required. For the law,
remaining in its own perfection just, holy, and good, re-
quireth and asketh the same of man to be indeed fulfilled.
But all men, proceeding from Adam, have the same imper
fection that he had : which corruption of nature resists the
will and goodness of the law, which is the cause that we
fulfil not the same, nor may we of our power and strength,
through the infirmity and weakness of our flesh, which is
enemy to the spirit, as the apostle saith, Rom. vii. viii.
Oh miserable man ! accuse not God but thyself, because
thou fulfillest not the law. For howbeit thou in thy de
fault fall from thy goodness and perfection of nature, by
the which of thy own free will and power thou mightest
have fulfilled the law, into evilness and imperfection, and
hath corrupted thy nature nevertheless, God remained
just, good, true, and unchangeable, and his law also,
which requireth of thee duty, not according to the fragility
of thy nature, but to the purity of its nature, according to
the good will of God. Therefore impute no fault to God,
nor yet to his law, that thou fulfillest not the same ; but to
thyself, and thy corrupted nature, which obeyed the will of
the devil, and resisted the goodwill of God.
Confession of Faith. 47
CHAPTER XV.
What remained in man after his fall, and what man may
do thereby. The opinion of the philosophers touching
the wickedness of man. The office of the law, and what
shall man, accused thereby, do. The conclusion of Paul,
and evasion of sophisters therefrom ; with arguments
convincing them as liars.
NOTWITHSTANDING, after the fall of man, there remained
with our first parent some rest and footsteps of this law,
knowledge and virtues* in which he was created, and of
him descended in us ; by the which, of our free will and
power, we may do the outward deeds of the law, as is be
fore written. This knowledge deceived and beguiled the
philosophers ; for they looked but to the reason and judg
ment of man, and could not perceive the inward corruption
of nature ; but ever supposed man to be clean and pure of
nature, and might of his own free will and natural reason,
fulfil all perfection. And when they perceived the wicked
ness of man from his birth, they judged that to be by reason
of the planet under which he was born, or through evil nour
ishing, upbringing, or other accidents ; and they could never
consider the corrupted nature of man, which is the cause of
all our wickedness. And therefore they erred and were
deceived in their opinions and judgments. But the perfect
Christian man should look first in his corruption of nature,
and consider what the law requireth of him ; in the which he
findeth his imperfection and sins accused ; for that is the
office of the law, to utter sin to man, and it giveth him no
remedy ; then of necessity he must either despair, or seek
Christ, by whom he shall get the justice that is of value
before God ; which cannot be gotten by any law or works,
because, by the deeds of the law no flesh shall be justified
before God.
Ye shall not marvel of the oft rehearsing of these words,
that OF THE DEEDS OF THE LAW NO FLESH SHALL BE MADE
JUST, that is, declared, reputed, found, or pronounced just
before God ; for they are rehearsed before tfie forth set
ting of THE ARTICLE OF JUSTIFICATION, that it may seem
the more clear ; and to that effect the same words were
poken by the apostle, Rom. i'ii. of this manner, We know
* Powers.
48 Ratnaves,
whatever the law speaketh, to them it speaketh which are
in the law, that all mouths may be stopped, and all the
world made subject unto God, because by the deeds of the
law no flesh shall be made just before him. And therefore
I have repeated them so oft, because they lead all men
to the perfect knowledge of their justification which is in
Christ.
This proposition of the Holy Spirit is so perfect, that it
excludes, (if ye will understand the same aright,) all the
vain, foolish arguments of sophistry, made by the justi-
fiers of themselves, which pervert the words of St. Paul, as
they do the other scriptures of God, to their perversed
sense and mind, saying, that the apostle excludes by these
words the works of the ceremonial law, and not the deeds
of the law of nature, and moral law of Moses. The which
shameless sayings are expressly done away by the words of
the apostle ; insomuch that no man of righteous judgment
can deny, but he shall feel the same, as it were in their
hands ; by this probation, the law speaketh to all, that is,
accuses all men that are under the law. All men are under
the law of nature or the law of Moses. Therefore the apostle
speaks if th law of nature and Moses, and of all men,
whom he comprehends under Jew and Gentile, as he
proves by his arguments in the first and second chapters
to the Romans ; and concludes in the third chapter, All
men are sinners. If all men are sinners, none is just:
if none be just, none fulfil the law : if none fulfil the law,
the law can pronounce none just. Therefore he concludes,
that of the deeds of the law, no flesh shall be found just
before God. The same is proved by David in Psalm xiv.
Here you see by the words of the apostle, he intends to
prove and declare all men sinners. That is, to stop all
men's mouths, and to drive them to Christ, by the accusa
tion of the law. No law may make or declare all men
sinners, and subdue the whole world to God, but the law
of nature and Moses. Therefore under that word LAW,
the apostle comprehended the law moral, and not the law
ceremonial only ; because it follows in the text, The know
ledge of sin is by the law : and also. I knew not sin, saith
St. Paul, but by the law ; nor had I known that lust or
cone upiscence had been sin, had not the law said, Thou
shalt not lust. Therefore ye cannot help but confess that
the apostle speaks of the moral law ; yea, and of all laws,
and of all men, because he excepts none, Rom. iii. Theiefore
Confession of Faith. 49
let us conclude with the apostle and the Holy Spirit, tbv
the justice of God is without the law, made plain and forth
shown by the law and prophets. And then shall we tome
to our justice, which is CHRIST, as St. Paul saith, 1 Cor. i.
If ye will say of your vain conceit, as ye which are ad
versaries to faith ever object vanities, that the apostle in his
conclusion comprehends not all men proceeding from
Adam, but that some just men are excepted ; ye shall not
find that exception in scripture of any man except Christ,
who, being both God and man, is expressly excepted, be
cause he never contracted sin ; fraud or deceit was never
found in his mouth, Isa. liii. 1 Pet. ii. 1 John iii. By this
exception, all others are excluded, because there is no other
who can be found just but he. For that cause he only
fulfilled the law, and satisfied the same. By whom all
which believe are accepted as just, without the deeds of
the law, through faith in the blood of Jesus Christ. Let
us pass forward, therefore, in the scriptures for to find
the justice of a Christian man which cannot be found iu the
law, nor the deeds thereof.
CHAPTER XVI.
The diversity of names of that justice which is acceptable
before God Justice is plainly revealed in the gospel.
What it is to live in faith, or by faith.
THE justice whereof we have made mention in the begin
ning, and that is so cruelly and tyrannouely persecuted by
our adversary Satan, is called the justice of God ; the jus
tice of faith ; and the justice of a Christian man : the which
is all one thing, glued and joined together, that by the
same we are in CHRIST, and he in us, by the mercy of God,
purchased by Christ, through faith in his blood, without all
ourdeservings either preceding or following the same. And
it is as far different from the other justice of the law, as
darkness from light, and heaven from earth ; because it
will be alone, and not participant with any other thing,
that Christ may have his due honour, who obtained this
justice from the Father, and is the price thereof.
And first, it is called the justice of God because it pro-
ceedeth only of the mercy of God. Secondly, the justice of
faith, because faith is the instrument, whereby in Christ w
obtain the mercy of God, freely given to us for Christ's sake,
RALNAVES. 1)
50 Balnurcs.
And thirdly, it is called ours, because by faith in Christ, with
out all our deservings, we receive the same, and are made,
reputed, and counted just, and accepted into the favour of
God. And all three are one justice, divided by sundry
names, as is before said, which is this ARTICLE OF JUSTIFI
CATION. As, by example, almsdeed is but one name, and
yet after the common manner of speaking it is appropri
ated truly to three ; that is, to the giver, to God, and to
the receiver. In alms, the poor and indigent have no part
but only to receive and give thanks. The giver freely
giveth of his liberality and substance ; and for God's sake.
So it is properly called the alms of the giver, and justly
attributed unto God, because for his sake it is given; and
also to the receiver, because he is made rich therewith. In
the like manner, this justice of God proceedeth of his abun
dant mercy and grace, favour and goodness, which he
beareth toward mankind, that is poor, yea, beyond all po
verty, laden with sin, having need of the grace and mercy
of God, destitute of all comfort and consolation ; and there
fore is called his justice, by reason of the giving. And it
is called the justice of faith, or the justice of Christ, because
faith is the instrument, and Christ the purchaser of the
same. And it is called ours, by reason of participation of
all Christ's merits, which we have through faith in his
blood, without our merits or deservings.
Therefore, even as the sick man receiveth his health, the
poor his alms, and the dry earth the rain, without all their
merits or deservings ; so receivest thou of God this justice,
which is of value before him, by such instruments as God
provideth mediately thereto, He being the immediate
cause. The physician giveth thee his counsel in thy sick
ness, exercises his labours upon thee, by the creatures of
God, according to his vocation ; thou doest nothing but
suffer to work in thee till thou be healed. And then, at
commandment of the good physician, thou keepest good
diet, not to get thy health, but that thou fall not again in
sickness. The poor man, receiving his alms, hath no part
thereunto, only but to receive ; the man that giveth being
the instrument, whom God hath made the steward of that
his gift. The earth receiveth the rain, and hath no part
thereinto, but only to receive ; the labourer or ploughman
being the instrument to open the pores of the earth, that
the rain may descend into it, and then it bringeth forth
fruit in due time. Even so it is with man.
cr.'f/T'S.s'Vw of Faith. b\
It is called the justice of God, and not of man or of free
will, but of God. Not that justice by which God is just,
hut the justice with which man is clad, and, by the mercy
of God, of wicked made just ; as St. Augustine saith in his
book of the spirit and the letter, (ch. xx.) in obtaining of
which, we neither work nor give any thing to God, but
receive, and suffer God to work in us. Therefore, it is far
above all justice of the law which man doeth and worketh,
the which are also the works of God , both because they
are of the law, and man may do them of his own free will
and power ; as to the external work. And also they ar.>
the gift of God ; but always they may have no place in this
article of justification before God, except ye will exclude
the merits of Christ, which God forbid !
This justice was covered in the Old Testament under
ceremonies and sacrifices, but is made known and plain
unto us now by the gospel of Jesus Christ, from faith to
faith, Rom..i. that is, not from one faith to another fa'th,
but from that faith by which we receive the gospel of God
through hearing of his word, and with gladness accept the
game, in continual perseverance growing daily in more
perfect knowledge of God, through faith in Christ, till we
give up the spirit into the hands of the Father of heaven ;
never doubting for whatsoever temptation or trouble in
adversity ; but receiving all thiugpi from God, and of his
hands, as our forefather Abraham did, and judging all for the
best. Then follows the formal conclusion, THE JUST SHALL
LIVE IN FAITH, that is, ever continue in sure trust, hoping
to obtain the thing he looketh for, which is remission of
sins, the gift of the Holy Spirit, and everlasting life, all
purchased by Christ, without our merits or deservings.
This is the faith of which the prophet Habakkuk
speaketh : The just shall live by his faith. The just man
and faithful hath never respect to any thing, but only to
faith in Christ ; and whatever he work or do, he referreth
all to Christ, and so remaineth he in Christ and Christ in
him, conformable to the saying of St. Paul, I live now, no^
not I, but Christ liveth in me ; forsomuch as I live in the
flesh, I live in the faith of the Son of God, who hath loved
me, and given himself for me, Gal. ii. Here ye may see
to live in the faith is to believe in Christ, joined unto him
continually by faith ; then live we in Christ and Christ in us,
from faith to faith, having no respect to works or merits,
but only t > the merits of Christ. And so the just liveth by
hi* faith.
D 2
52 Balnavea.
CHAPTER XVII.
The definition of faith. What faith the fathers had before
Christ's incarnation, and whereby they were safe.
Good work* are a testimony to faith. Wherefore works
please. God. The method of St. Paul in writing and
teaching, and the necessity of good works. Wherefore
''ustice is ascribed -unto man. Who spoileth God of his
glory.
THE apostle defines and declares what faith is, saying 1 ,
/'aith is the substance of things hoped or looked for ; the
argument or matter of things not seen, without which it is
impossible to please God, Heb. xi. That is, faith is the
true and perfect thought of the heart, truly thinking and
believing God, the which a man doth when he believeth
his word, and putteth his sure trust in the mercy of God ;
which is to believe that his sins are forgiven him for Christ's
sake only, the wrath of the Father pacified, and he received
in favour and accepted as just ; and firmly and undoubt
edly believeth the Father of heaven to be ever merciful,
gentle, helpful, and favourable unto him, for Christ's sake,
without all deservings of his deeds or merits, either preced
ing faith, or following the same. This is the justice of God,
which is made plain and revealed by the Son of God,
Christ Jesus, in his gospel, as is said before.
In this faith only in Christ were all the fathers, to the
coining of Christ in the flesh, made just without the deeds
of the law, Jer. xxiii. and xxxiii. Isa. iv. and xlv. Ezek.
xxxiv. And, therefore, all the promises of the coming of
Christ are to be referred to that promise made in Gen. iii.
that the seed of the woman shall tread down the serpent's
head, &c. And so the faith of the fathers in the Old Testa
ment, and our faith in the New Testament, was and is one
thing; howbeit, they had other external rites, objects, cere
monies, and signs than we have. And they believed in the
coming of Christ, to fulfil all promises and prophecies
s]X)ken of him. And we believe he is come already, and
hath fulfilled all which was spoken of him in the law and
prophets ; and hath ascended to the heavens, and sitteth at
the right hand of the Father, our advocate. And as the
fathers believed the first coming of Christ, ever desiring
and looking for the same by faith even so now we believt
Confession of Faith. 53
and look for his second coming, and most fervently desire
the same, to be delivered of this mortal body of sin, that
we may rule eternally with him in glory. That the fathers
were safe by faith, without the deeds of the law, St. Peter
testifies, saying, Wherefore now tempt ye God to put a
yoke upon the necks of the disciples, the which neither we
nor our fathers might bear ; but by the mercy of Jesus
Christ, we believe to be made safe, as they were. And
St. Augustine, in the 157th epistle, saith, " Therefore, if
the fathers, being unable to bear the yoke of the old law,
believed them to be made safe by the mercy of our Lord
Jesus Christ ; it is manifest that the same mercy or grace
made the old fathers to live just by faith." Now ye may
see clearly that the old fathers were all made safe through
the mercy of God, without all the deeds of the law. Then,
how will you make yourself safe with works, who never did
such good works as the fathers ? So there can be no better
conclusion to exclude your works in the article of justifica
tion than St. Paul maketh, saying, that a man is made just
by faith without the deeds of the law. Therefore faith only
justifieth before God. Ye shall understand that it is all
one thing to say, faith only justifieth, and to say, faith
without works justifieth. As by examp'e, if one say, The
good man is in the house alone, or he is in the house with
out any body with him. This is all one manner of speak
ing. The scripture saith, Man is made just by faith, with
out the works of the law ; therefore we may well say, that
faith only justifieth.
For confirmation hereof ye shall read Hebrews xi.
before rehearsed, in the which ye shall find the histories
briefly repeated by the apostle, testifying the fathers to be
made safe by faith, referring nothing to works ; except
pnly that the works bear an outward testimony of the faith.
Abel, by faith, or in faith, offered to God a more accepta
ble sacrifice than Cain did, by the which he obtained
witness that he was just ; God bearing witness of the
offerings ; and by the same he hitherto speaketh, being
dead. God looketh first to the heart of man, before he
looketh to his works; as testifieth the voice of God, saying,
I judge not after the sight of man ; for he seeth the thing
which appeareth outwardly, but I behold the heart, 1 Sam.
xvi. That is, the man is first made just by faith, and ac
cepted in the favour of God, as Abel was ; and then his
works are acceptable and please God, because they are
54 Balnaves.
wrought in faith. That it is the mind of the apostle
St. Paul to exclude all works either going before or follow
ing faith, to be of the substance of the article of justification,
the arguments and matter of his epistles prove clearly ;
especially to the Romans, Galatians, and Hebrews : in
which he labours so diligently, that all the sophisters and
workers, that are justifiers of themselves, may not get a
corner to hide them into, from his conclusions, without
they deny Christ and his office, at the least in effect, as they
do after their manner. But the wisdom of God and h-is
Holy Spirit deceiveth them ;* for when they wrest and
throw the scriptures to their mind in one place, they are
compelled in another place of the same scripture to confess
themselves liars. In the epistle to the Romans, from the
beginning to the twelfth chapter, and in the epistle to the
Galatians, to the fifth chapter, with all labour and diligence
the apostle setteth forth the justice of God to be through
faith in Jesus Christ, without all works of the law. And
when he hath established the same article of justification,
then he setteth forth the works of righteousness, in the
which a Christian man shall live, because the just shall live
in faith. This order ye may see in the said epistles ; and
in the epistle to the Hebrews he declareth the office of
Christ, his priesthood and sacrifice, and giveth faith her place,
Heb. xi. All his labour was to exclude the mixture which
these feigned workers now would have joined in with faith,
and the benefit of Christ ; which is no other thing than the
work of the devil our adversary to make the death of Christ
in vain ; as the apostle saith, Therefore if justice be of the
law, or by the law, Christ's. death is in vain, Gal. ii.
But think not that I intend through these assertions to
exclude GOOD WORKS. No, God forbid ! for good works are
the gift of God, and his good creatures ; and ought and
should be done of a Christian, as shall be shown hereafter at
length in their place. But in this article of justification, ye
must either exclude all works, or else exclude Christ from
you, and make yourselves just, which is impossible to do,
because we are wicked and can do no good at all which can
be of value before God, or pacify his wrath ; except Christ
first make our peace, for that is his office, for which he
came in the world, and suffered death.t So, if ye will not
Cannot be overcome of them.
t The office of Jesus Christ is to pacify the wrath of God, which our
works may not do. Ed. 15d4.
Confession of Faith. 55
exclude Christ, exclude your works : for in this case there is
no concurrence, more than there is between darkness and
light. For what participation hath righteousness with
iniquity ? or what fellowship hath light with darkness ?
2 Cor. \i. The definition of this justice is made plain by
St. Paul, Rom. iii. which I exhort you to read. Consider
word by word, conceive and print them well in your hearts ;
then shall ye be able to contend and fight valiantly against
Satan and his sophists, of whom ye shall have victory by
faith, which is our victory that overcometh the world,
1 John v.
The justice of God is, by the faith of Jesus Christ, in all
and upon all which believe in him ; there is no distinction
or exception. All have sinned, and have need, or are
destitute, of the glory of God ; but they are made just by
his mercy, freely without the works, by the redemption
which is in Christ Jesus ; whom God hath proponed or
laid before a sacrifice or satisfaction by faith in his blood,
to the forthshowing of his justice for the remission of the
sins by-past ; the which God hath suffered to the forth-
showing of his righteousness at this time ; that he may be
just, and justify him which is of the faith of Jesus Christ.
Where then is thy glory or vaunting? It is excluded. By
what law? Of works? No, but by the law of faith.
Therefore we believe surely, a man to be made just by faith,
without the deeds of the law.
Now, I pray you tell me what plainer words may be
spoken, or terms invented, to exclude ALL our works, merits,
or power, to be participant with God in this article of justifi
cation ? They are as plain and clear as the sun in mid-day.
Nevertheless, because the words are so precious, and neces
sary above all things to be imprinted and continually kept
in the heart of man, I will make some declaration of every
part and particle of this definition ; and prove by authority
of scripture, this justice of God, by the which a man is made
just, to be without all works or power of man, only by faith
in the mercy of God.
Of this justice David speaketh, saying, Lead me in thy
justice, O Lord, because of my enemies ; direct my way in
thy sight, Psal. v. That is, O Lord, my God, for thy great
goodness, singular kindness, and natural love, thou wast
ever wont to show unto sinners and mankind, be to me a
governor, guider, and conveyer in all perils and dangers ;
never Buffer my mind to decline from the right way, for
56 Balnavrs.
any manner of strength or fear of mine enemies. And
also, In thy justice, O Lord, deliver me, that is, for tiiy
goodness and mercy, Psal. xxxi. And after, Judge thou me,
O Lord, and discuss my cause ; that is, take my defence
upon thee, for I am not able of myself to resist. There
fore, in thy justice deliver me, and be unto me a strength
invincible, Psal. xliii. Ixxi. So shall ye find in divers and
sundry psalms and other places of scripture ; as Dan. ix.
Justice and righteousness unto thee, O Lord, but unto us
confusion, and shame of face. In the which chapter, ye
may read, what justice or holiness, that holy prophet ascri-
beth unto him, or to the most holy of the people, amongst
whom assuredly there were many good punished with the
wicked, but none which might ascribe righteousness to
themselves.
Sometimes ye shall find in scripture this word, justice,
ascribed unto man ; as David saith, Psal. iv. Hear me, who
called on thee, O Lord, of my justice, &c. That is, Go I,
the author, giver, and keeper of my innocency, hath looked
upon me. And, Judge me, Lord, after my justice, and ac
cording to my innocency, which is in me, Psal. vii. Here
he forthshoweth, not his virtues or his righteousness which
are in him, with these words ; because he saith in another
place, Enter not in judgment with thy servant, O Lord, lor
in thy sight no living thing shall be found just, Psal. cxlui.
And the Holy Ghost is never contrary to himself. But
here he called the justice of God his, by imputation. And
also, he was innocent of the thing that was laid to his
charge by king Saul, who ever accused him of treason, and
usurping of the crown of Israel. In Psalm xvii. he saith,
Hear my justice, O Lord, and give attendance to my de
sire and prayers. Here he calleth his justice, his petition.
And, in innumerable places of scripture, ye shall find this
word, JUSTICE, sometime ascribed to God, and sometime to
man ; because of the receiving of the same from God.
But ever the scripture makes itself plain by the sentence
which goeth before, or else follows, or in some other place.
Therefore, take good heed upon the reading of the scrip
tures, that ye deceive not yourselves, ascribing any deed or
power of yours to the article of justification ; for it may
suffer none, but only Christ's merits, because the merits of
man are impure and imperfect, and may not abide the jus
tice of God, nor stand in his sight.
It follows in the definition of this justice, By the faith ol
Confession of Faith. 57
Jesus Christ, in all and upon all which believe in him,
Here ye may see our faith, that we believe in Jesus Christ,
called HIS faith, as it is indeed. And the faith also oi God,
and by the same reason as the justice is called before, be
cause it is the gift of God, as St. Paul saith, Eph. ii. and
is the instrument by the which we obtain the mercy of God,
remission of our sins, the gift of the Holy Spirit, and ever
lasting life, all for Christ's sake, without our deservings ;
by the which we are joined in Christ, and Christ in us, as
the precious stone is joined in the gold ring. So let all our
delight and pleasure be to embrace Christ in our heart, by
faith in his blood. For faith is the thing which Christ de-
sireth of a sinner. Believe, Son, thy sins are forgiven
thee, Matt. ix. And also, All which believe in me, saith
Christ, shall not die eternally, John xi. And to the woman,
in St. Luke vii. Thy faith hath made thee safe.
It follows in the definition, that there is no distinction or
exception ; All have sinned, and have need of the glory of
God ; that is, all want that justice which God approved or
judged to be glory, 1 Kings viii. 2 Chron. vi. 1 John i.
Eccles. vii. And so all men are sinners and rejected from
God, and cannot be made just by the law, because the same
accuseth of sin, and is like a mirror in thy hand to consider
the form of thy face, which can do no other thing but show
thee thy deformity. God hath concluded all under sin,
that he may have mercy upon all. The scripture hath
concluded all under sin, that the promise may be given,
through the faith of Jesus Christ, to all which believe,
Rom. iii. Gal. iii.
It followeth in the definition, that they ure made just
FREELY, by the grace of God, through the redemption
which is in Jesus Christ. Here ye see the apostle purposes
to exclude all your merits in deserving of this justice ; to
the effect that he may, as in all his epistles and labours
he intended, set forth the glory of God, and the benefit of
Christ ; the which can no wise be more highly set forth,
than in the making of a wicked man just, and freely, that
is, for nothing and without deserving. For that cause,
Christ is made to us from God, wisdom, justice, holiness,
and redemption ; that he which rejoiceth may rejoice in
the Lord. And that means the apostle Paul, 1 Cor. i. and
the prophet Jeremiah, Jer. ix. who will have all our virtues
given unto God, as wisdom, strength, and riches, which
are in our power to use and exercise, as the gifts ot God ;
D 3
b8 Balnaves.
much more justice, which is not in our power. For we are
made, and make not ourselves, the which we do if we de
serve it, either for works preceding or following the justifi
cation, to have any part of the substance thereof. And so
would ye draw the glory of God to you in one part, the
which God will not suffer, as the prophet Isaiah saith, My
glory will I give to no other, Isa. xlii. Either must ye
make yourselves just, or else be made just by God. If ye
make yourselves just, ye are not allowed of God ; so the
glory redounds to yourself of your own work. This the
Holy Spirit will never approve and consent unto, as ye read,
2 Cor. x. Col. iii. Phil. iii. Gal. vi.
That we are made just freely by the mercy of God, St.
Paul declares for confirmation of this his assertion ; By
grace, saith he, ye are made safe, through faith ; and that
not of yourselves, it is the gift of God. Not of works,
that none have matter to glory or rejoice, Eph. ii. This
same he affirms in his epistle to Titus, ch. iii. and Rom. xi.
where he saith, If it be of grace, then it is not of works ;
otherwise grace were no grace.* Here ye may see, this
justice is of mercy, freely, without all our merits or de-
servings.
Ye are made just by the redemption which is in Christ
Jesus, and not in yourselves. For Christ hath redeemed
us from the curse of the law, and is made for us accursed.
That is, he suffered the pain which the curse of the law
enjoined to us by sin. In whom we have redemption by
his blood, remission of our sins, according to the riches of
his mercy and grace, Gal. iii. Eph. ii. What words may be
more plain to prove this justice only by faith in Christ, ex
cluding our merits. Ye have the same assertion in the
epistle to Titus, the second chapter, Gal. iv. and Rev. T.
where it is written, Thou art worthy, O Lord, to take the
book, and to open the seals of it ; for thou art slain, and hast
redeemed us to God in thy blood. He saith not, in our
works, but in thy blood. Here ye may see and consider
our sins were no light things ; considering there was no
other thing which might pacify the wrath of the Father,
but the blood and death of his only begotten Son Christ
Jesus, to be made man for that cause. And now for vain
invented imaginations of ignorant sophisters, who will not
only be their own redeemers, but also redeem others, this
precious blood is reputed in vain, or a light thing !
That is, Remission of sins were not freely given. K<1. 1564
Confession of Faith. 59
It follows, Whom God hath laid before as a sacrifice or
satisfaction, through faith in his blood, to the forthshowing
of his justice, for remission of the sins by-past, which God
hath suffered, or in the suffering of God, to the forthshow-
ing of his justice at this time; that he may be just, and
justify him which is of the faith of Jesus Christ. Here
the apostle abounds in words to exclude all sophistry and
vain conceit of works, which men intend, and would in
tend to make satisfaction for sin. For he setteth forth
Christ here, the full sacrifice and satisfaction for sin ; and
therefore he calleth him the Mediator of the new testament,
by intercession of his death, Heb. ix. And also, Christ
offered a sacrifice for sins, and for ever silteth at the right
hand of God, beholding till his enemies be made his foot
stool, Heb. x. And St. John saith, If any shall sin, we
have an Advocate before the Father, Jesus Christ, who is
just, and he is satisfaction for our sins ; not only for ours,
but for the whole world's, and that through faith in his
blood, 1 Johnii. For there is nothing may bring us thereto,
but faith only. And no satisfaction may be but Christ's
death, who hath once died therefore, and shall not die
again.^ death shall have no more dominion of him. Rom. vi.
In the which he hath declared him just, in fulfilling the
promise made of him in the law and prophets; that is, that
He was to make us just, who could not make ourselves just.
And where he saith, For remission of sins by-past, the
which God hath suffered, &c. understand not that of the
sin by-past, before the coming of Christ only, but also of
all sins committed to the world's end. For these words are
spoken forth of the mouth of God, with whom all things
are present, as ye may consider by the words of Christ,
speaking to the Jews on this manner, Before Abraham
was, I arn, John viii. Howbeit Abraham was dead a thou
sand years before his incarnation. So to the penitent all
sins are by-past ; therefore the remission of sins by-past, in
Christ's blood, endureth to the end of the world.
This is necessary to know for two causes principally.
The one is, for confounding of the heresy of the Novatians,*
who pervert the sayings of the apostle, whereupon they
would infer that man, once being justified, and thereafter
falling in sin, may hare no place of repentance ; whie'i
See the History of the Church of Christ, rol. i. Cent 3. ch. jci
Cent. 4. ch. iii. xix.
60 Balnaves.
were the perverting all the scriptures of God, and his pro
mise in the blood of Christ, who is the Lamb of God, that
taketh away the sins of the world, John i. and our Advo
cate, Sacrifice, and Satisfaction, 1 John ii. Howbeit the
apostle speaketh plainly, that it is impossible to be renewed
to repentance through renewing of baptism ; for that were
to crucify Christ again, not in his flesh, but in thy flesh,
which would be new baptized. The other cause is, to ex
clude their opinion, which think that Christ satisfied but
for original sin only, and that baptism giveth, or hath pur
chased grace to man, after the baptism, that he may satisfy
ibr his own sins by recompensation, as though God were a
merchant, to chop and change with man ; and that if Christ
was the first merchant, they shall be the next ! And this is
as great a heresy as the other, by which they would make
the death of Christ but a vain trifle, and change faith into
works of man's making, the which is the work of the
devil, who ever intended to impugn this article of justifica
tion by the mixture of works. This opinion St. John con-
foundeth in hisTfirst epistle, ch. i. ii. where he declares,
first, If a man say he hath no sin, he deceiveth himself;
and then, if a man sin, as doubtless all men do, he saith,
We have an Advocate, Christ Jesus, who is just, and is a
satisfaction for our sins. Moreover, all men, how just that
ever they be, need daily to pray, Forgive us our debts, as
we do our debtors ; which prayer were not necessary, nor
had Christ ever taught Ihe same, if we might have satisfied
for our own sins at any time. So, Christ is ever our satis
faction, and we are daily sinners ; and therefore we ought
ever to pray, Forgive us our debts, as we forgive our
debtors.
It follows in the definition, Where is thy glory ? by what
law is it excluded ? Of works ? No ; but by the law of faith ;
and concludeth man to be made just without the deeds of
the law. Ye shall understand that glory in this place, is
taken for the sure trust and belief which men put in their
own works and merits ; the which the apostle will have
cleanly excluded forth of this article, and given wholly to
Christ, who deserveth the same, because he is obtaintr
thereof to us, through faith in his blood. The which faitli
will have nothing participant with it in this case, more than
the sight of the eye will have or suffer the finger in it to
help the sight. No, it cannot suffer a mote, but ever waters,
Confession of Faith. 61
being hurt till the mote be taken forth. Even so faith
forthshoweth all things to the glory of God, and merits of
Christ, without all works or merits of man.
If Abraham had been made just of works, then had he
wherein to rejoice, but not before God, Horn. iv. And also
he had not obtained that name to be called the father of
the faithful, but the father of workers, Gen. xv. Therefore
the scripture saith, Abraham believed God, and it was
reckoned to him for righteousness, Rom. iv. Gal. iii. Heb. xi.
In the which scriptures, ye shall not only find this justice
which is of value before God, attributed and given wholly
to faith in the mercy of God ; but also the works expressly
excluded. For either we must be made just by faith only,
or by works only ; because they may not be mixed, without
Christ's death be in vain : for to him that worketh, saith
Paul, the reward is not imputed according to grace or
mercy, but according to debt. But to him which worketh
not, that is, eonfideth not in his own merits, but believeth
in Him which justifieth the wicked, his faith is counted to
him for righteousness, according to the purpose of the mercy
of God ; and that without works. For the probation and
pure understanding of this assertion, ye shall read the
whole of Rom. iv. Gen. xv. Gal. ii. iii. iv. and Eph. ii,
which words shall be shown in the subsequent chapter.
CHAPTER XVIII.
The cause wherefore God loveth us. Whereby comdh the
heritage. The constancy of Abraham in faith, and hi*
obedience. Jesus Christ payeth for us that which the
law requireth. Who spoileth Christ of his office.
BY grace ye are made safe, by faith, and not of
ourselves ; it is the gift of God ; not of works, that no
man rejoice. We are his handiwork, created in Christ
Jesus unto good works, the which God hath prepared that
we should walk in them, Eph. ii. Verily, these words are
worthy to be written in letters of gold, and ever imprinted
in the heart of man, because they contain the whole sum
of the gospel of Christ ; and also exclude all the vain so
phistical arguments made against this article of justifi
cation, because in this epistle there is no question of the
law, as in the epistles to the Romans and Galatians, but it
62 Balnavet.
is written to the Gentiles, being confirmed in the faith, and
also persevering thereunto ; whom the apostle certifies of
their justification in the first three chapters ; and then sets
forth to the end of the epistle, the works of righteousness,
in which true Christians should live, according to their vo
cation ; upon which words, I will make some short decla
ration, according to the scriptures.
By grace ye are made safe that is, by the grace and
mercy of God, and abundant love he hath to mankind ;
because he hath made us, he would not that we should
perish ; for he loveth his own work. He saith, I will not
the death of a sinner, but that he convert and live, Ezek.
xviii. xxxiii. He made us, that he should love us ; for no
man hateth or envieth his own work. This grace we get
by faith in Jesus Christ, the which is not our work, but the
gift of God, Eph. ii. For we are not of ourselves able or
sufficient, as of ourselves, to think a good thought, but all
our ability is of God, as the apostle saith, 2 Cor. iii. and
Gal. iii. If the heritage be of the law, then it is not of the
promise; but by the promise God gave it to Abraham.
Ishmael and Esau, who were the eldest sons, succeeded not
to the heritage, but Isaac and Jacob, who were heirs of the
promise, succeeded.
We are not made safe through works, that none should
glory, because God will not have us rejoicing in ourselves
in any part of his gifts, as the apostle saith ; What hast
thou that thou hast not received ? And if thou hast received
it, why rejoicest thou, more than if thou hadst not received
it? 1 Cor. iv. Ye see works excluded forth of this article,
that man hath no matter to glory, but to refer all the glory
unto God, as is before rehearsed. And that man hath
nothing to glory into, but in the cross of Jesus Christ, by
whom we should crucify the world to us. That is, we should
esteem all that is in the world wicked, as the apostle saith
to the Galatians, ch. vi.
Ye shall not marvel that our salvation is ascribed and
attributed to the mercy of God through faith, excluding all
works, because the reason is here shown by the apostle, in
these words ; For we are the handiwork of God created in
Jesus Christ unto good works. That is, forsomuch as we
live, have life, and understanding, and belief, it is of God,
and not of ourselves ; because he is our Maker and Creator,
Acts xvii. Psal. c. Isa. xlv. Jer. xviii. Rom. ix. Wh*
should the earthen or clay pot extol itself against the
Confession of Faith. 63
potter, of whom it hath all which it hath ? Or the branch
against the tree, of which it hath all the substance to bring
forth the fruit ? as Christ giveth the parable in the gospel
of St. John, ch. xv. the which ye shall read that ye
may understand the words of Christ, &,nd the similitude in
which the Father is declared to be the husbandman, or the
labourer ; and Christ the wine tree, and us Christians to be
the branches or the bearers. For the branch hath two
offices, the one is, if it remain with the tree, fresh and
green, it bringeth forth good fruit of the substance of the
tree, and not of itself; the other is, if it wither, and bring
forth no fruit, it must be cut off and burnt. Therefore, if
thou wilt be a Christian, and remain in Christ, by faith ever
joined to him, thou shalt bring forth good fruit of his sub
stance, and not of thine ; of which the glory pertaineth to
him, and not to thee. And, if thou wilt be the withered
branch, that is, wicked, and bring forth no fruit, thou art
prepared for the fire, there to serve with the devil and his
angels. And this is sure, if thou wilt either glory in thy
works, or yet that thou art thy own saviour, or any part
thereof, as concerning this article of justification. But to re
main in Christ by faith, and to suffer him to work in thee,
which thou doest when thou workest the works commanded
in the scriptures of God, and attributest them to Christ, to be
his works working in thee ; then shall he make thy imper
fection perfect, that neither the devil nor the law dare accuse
them, because they are the works of Christ, and for his
sake received of the Father by faith. So there is here
nothing to thee to glory of, but to say with the apostle, He
that will glory, let him glory in the Lord, &c. 1 Cor. i.
2 Cor. x. Jer. ix.
This glory of works is excluded by the law of faith ; of
which law the apostle maketh mention, Rom. viii. saying,
The law of the Spirit of life in Christ Jesus, hath delivered
me from the law of sin and death. That is, the mercy of
God, the gift of the Holy Spirit, remission of sins, and
everlasting life, purchased to us through faith in Christ ;
by which we live in righteousness, free from sin and death.
And so it is called the law of faith, which excludeth all
glory of works, because we receive, and give nothing but
glory and honour unto God, which is the sacrifice of praise
and thanksgiving. In this we should live in righteousness,
and work the works of God ; and not become thrall again
to sin and death, from which we are freed freely, without
64 Balnaves.
our merits or deservings, through faith in the blood of
Christ, our Saviour and Advocate.
Therefore let us conclude with the apostle, and establish
for an infallible conclusion, man to be made just by faith,
without the deeds of the law, as the scriptures before re
hearsed prove, and by the example of Abraham, who had
no mixture of works in his justification. The which we
must affirm to be true, because the scriptures affirm the
same, and testify him to be justified by imputation through
faith, because he believed God, and gave sure trust to his
promise, howbeit the same appeared not possible, as indeed
it was not to the judgment of man, nevertheless he doubted
not in his faith, but believed hope against hope ;* and
therefore it was counted to him for righteousness. Not
only to him, but of the same manner to us who believe,
and are sons to Abraham by faith. And trust well
Abraham did many noble and heroical works of the law
of nature ; but none of these works were participant of his
justification before God, but only bear witness to his faith,
and obedience to God in his righteousness, as shall be shown
hereafter.
The most excellent work amongst the Jews was circum
cision, which was given to Abraham, and commanded to be
used in all his posterity for the sign and token of the band
and covenant between God and him ; which was long after
the justification of Abraham, as ye may read, Gen. xvii.
And the apostle saith, Abraham received the sign of cir
cumcision, the seal of the justice of faith, &c. Rom. iv.
Therefore this work made him not just, nor yet had any
part of his justification. Nevertheless, God rehearsed to
him at that time the promise, saying, Abraham, walk before
me, and be perfect ; and I shall put my covenant between
me and thee ; and shall multiply thy seed exceedingly ; and
thou shall be the father of many nations. And after this
God tempted Abraham, Gen. xxi. that is, searched or
espied out his faith ; commanding him to take his son
Isaac, whom he loved, and offer him in a sacrifice, &c.
Consider this command, and ye shall perceive it a great
temptation of the faith of Abraham. And confer tke same
with the scriptures going before, where God gate com
mand to him that he should put away his son ishmael ;
for the seed of the promise should be fulfilled in Isaac.
That is, He believed the promise of God, albeit the same appean-d
Jmuossible to nature or manly power, Gen. xv. Roin. iv. Ed. 15JH.
Confession of Faith. 65
Nevertheless, the faith of Abraham was so firm and constant,
that he rather hoped and surely believed, that God was to
raise Isaac from death to life, than that his word should be
false, or of none effect. And therefore God said unto him,
and confirmed the same with an oath, saying, Because thou
hast done this thing, and hast not spared thy only begotten
son, I will bless thee, and multiply thy seed as the stars of
the heaven, and sand of the sea shore, because thou hast
obeyed my voice and charge. Here ye see and find the
promise repeated again., '.vhich was made to him long
before. But it is not said here, that because Abraham did
this work, it was counted to him for righteousness ; but
that he was commended by the mouth of God for his obe
dience and perseverance in faith; for the faithful should
live by faith, daily persevering and increasing, day by day,
more and more perfect, which is from faith to faith ; giving
ever thanks and praise unto God, and obeying his com
mand.
Ye shall take this conclusion, that no man can be called
just, who liveth wickedly ; but he who is godly and liveth
well, is called just. Nevertheless, his good life or works
have no participation of this article, because they are ex
cluded by the apostle, in the words before rehearsed for a
conclusion ; that man is made just before God by faith,
without the deeds of the law. Upon which words St.
Augustine saith, " These words are not to be understood
so, that a man receiving the faith, if he live afterward wick
edly, shall be called just ; but he is made just without all
his works, that he may live in righteousness and work well."
Christ is the end of the law unto righteousness, to all
that believe ; that is, Christ is the consummation and ful
filling of the law, and that justice which the law requireth ;
and all they which believe in him are just by imputation
through faith, and for his sake are reputed and accepted
as just. This is the justice of faith, of which the apostle
speaketh, Rom. x. Therefore, if ye will be just, seek CHRIST,
and not the law, nor your invented works, which are less
than the law. Let HIM be the mark whereat ye shoot,
and let him never pass forth of your heart whereto seek
ye that thing which already hath taken an end ? Is it not
written in the gospel by St. Luke, ch. xvi. The law and the
prophets are unto the time of John, from the which time
the kingdom of God is preached and forthshown, &c. And
St. John, ch. i. saith, The law is given by Moses ; but grace
66 Balnaves.
and verity are given by Jesus Christ. These twc words
are expounded by St. Paul ; Grace that is, the mercy ot
God whereby we are made safe through faith in C'hrist, and
not of works, Eph. ii. Verity is the fulfilling of the pro
mises of God, for the which Christ was made servant to
circumcision, for the verity of God, to confirm the promises
of the fathers. Here ye see Christ will have no mixture
with the law, nor works thereof, in this article of justifica
tion, because the law is as 
