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^ prince had been long 15th of the same month. Ahe tnrr n « u £ wag received 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 ,0 the loss he had sustained ; J^lJSJSiU tokens of Christmas were not allowed to put
Respect to her memory. pvinced 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°™«> ™ ™ ybook SS falseLod of that statement is d««l 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 beginning1, 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 na£ure 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.
hawking1, hunting1, and gaming1." 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 listening1 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, respecting1 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. During1 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 king1 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. dividing1 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 long1 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 respecting1 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 coming1 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 ri«e 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 Father1, 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.