Selected Poetry, Prose, and Translations, with Contextual Materials (Volume 76) (The Other Voice in Early Modern Europe: The Toronto Series) [Illustrated] 1649590008, 9781649590008

Table of contents :
Cover
Title Page
Dedication
Contents
Illustrations
Abbreviations
Acknowledgments
Key Religious Terms
Introduction
Sermons of John Calvin
Andro Kemp’s Musical Setting of the Psalm Sonnets
Contemporary Versions of Psalm 51
John Knox’s Letters to Anne Lock
Selections from Edward Dering’s Sermons, Letters, and Prayers
Anne Lock Dering’s Latin Poem
John Field’s Dedicatory Letter to Anne Lock Prowse
Of the Marks of the Children of God
Lady Margaret Cunningham’s Letter to Her Husband
Bibliography
Scripture Index
Index
Series Page

Citation preview

Anne Lock deserves, and that scholars could hope for, providing extensive background essays, contextual primary materials, and modernized texts with explanatory notes. As Felch writes, “Lock’s was not a lone or lonely voice.” This edition makes the observation richly evident. The texts and headnotes amount to a detailed history of sixteenth-century English radical Protestantism and a guide to the traces of theological resistance in heavily censored printed texts and fragmentary surviving manuscripts. A valuable addition to studies of early modern women, this work will change how Anne Lock is perceived among scholars and how widely she is read.

A N N E VA U G H A N L O C K

Susan Felch’s comprehensive, detailed, and thoughtfully designed edition is everything that

Anne Vaughan Lock

Selected Poetry, Prose, and Translations, with Contextual Materials ED I TED BY

Susan M. Felch

Mary Trull Professor of English, St. Olaf College

Anne Vaughan Lock (ca.1534–after 1590) was a well-known English writer and reformer. Born to merchant-class parents who served in the court of Henry VIII and his queens, she maintained friendships with prominent Protestant leaders, and engaged the issues of her day. As a recognized public figure, she took on the roles of reformer, poet, translator, correspondent, spiritual counselor, and political advocate. This book offers a modern spelling edition of her works, along with additional contemporary materials that place her voice in the larger context of the Tudor period, allowing readers to better trace the intertwined complexities of political, social, and religious life in sixteenth-century England. Susan M. Felch is Professor of English at Calvin University (Grand Rapids, Michigan) and director of the Calvin Center for Christian Scholarship. She is the author or editor of more than a dozen books and numerous articles, including the standard critical edition of Lock’s works, The Collected Works of Anne Vaughan Lock (RETS,1999).

The Other Voice in Early Modern Europe: The Toronto Series, 76





Selected Poetry, Prose, and Translations, with Contextual Materials

lived in Geneva as a religious exile, belonged to the Cooke sisters’ political-religious circle,

S E R IE S E DITO R S Margaret L. King and Albert Rabil, Jr. S E R IE S E DITO R , E NGLIS H TE XT S Elizabeth H. Hageman

ISBN Placeholder FPO DO NOT PRINT!

Iter Press www.itergateway.org Arizona Center for Medieval and Renaissance Studies acmrs.org

ITER ACMRS

The Other Voice in Early Modern Europe: The Toronto Series, 76

SELECTED POETRY, PROSE, AND TRANSLATIONS, WITH CONTEXTUAL MATERIALS

The Other Voice in Early Modern Europe: The Toronto Series, 76

FOUNDING EDITORS Margaret L. King and Albert Rabil, Jr. SERIES EDITOR Margaret L. King SERIES EDITOR, ENGLISH TEXTS Elizabeth H. Hageman

In memory of Albert Rabil, Jr. (1934–2021)

ANNE VAUGHAN LOCK

Selected Poetry, Prose, and Translations, with Contextual Materials

•

Edited by SUSAN M. FELCH

2021

© Iter Inc. 2021 New York and Toronto IterPress.org All rights reserved Printed in the United States of America

ISBN 978-1-64959-000-8 (paper) ISBN 978-1-64959-001-5 (ebook) Iter Press gratefully acknowledges the support of the Calvin Center for Christian Scholarship toward publication of this book.

Library of Congress Cataloging-in-Publication Data Names: Prowse, Anne, approximately 1534–approximately 1590, author. | Felch, Susan M., 1951– editor. Title: Selected poetry, prose, and translations, with contextual materials / Anne Vaughan Lock ; edited by Susan M. Felch. Description: New York : Iter Press, 2021. | Series: The other voice in early modern Europe: the Toronto series ; 76 | Includes bibliographical references and index. | Summary: “Anne Vaughan Lock (ca. 1534–after 1590) was a well-regarded religious reformer, poet, translator, correspondent, spiritual counselor, and political advocate in sixteenth-century England. This book offers a modern spelling edition of a selection of her works, along with additional contemporary materials that clarify both her significance in, and the complexities of, the Tudor period”-- Provided by publisher. Identifiers: LCCN 2019035140 (print) | LCCN 2019035141 (ebook) | ISBN 9781649590008 (paperback) | ISBN 9781649590015 (ebook) Subjects: LCSH: Puritans--England--Early works to 1800. | Sermons, English--16th century. Classification: LCC BX9339.P76 A25 2021 (print) | LCC BX9339.P76 (ebook) | DDC 280/.40942--dc23 LC record available at https://lccn.loc.gov/2019035140 LC ebook record available at https://lccn.loc.gov/2019035141

Cover Illustration Detail from Adam and Eve, Bishops’ Bible (London: Richard Jugge, 1568), A2r. STC 2099. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto.

Cover Design Maureen Morin, Library Communications, University of Toronto Libraries.

In memory of Margaret Patterson Hannay (1944–2016) Scholar, teacher, and mentor extraordinaire “To ear and heart send sounds and thoughts of gladness, that bruiséd bones may dance away their sadness.” (Mary Sidney Herbert, from Psalm 51)

Contents Illustrations Abbreviations Acknowledgments Key Religious Terms INTRODUCTION TEXTS AND CONTEXTUAL MATERIALS Sermons of John Calvin (1560) Anne Lock’s Preface to Sermons of John Calvin (1560) Selections from Anne Lock’s Translation of Sermons of John Calvin (1560) A Meditation of a Penitent Sinner from Sermons of John Calvin (1560) Prefatory Sonnets Psalm Sonnets Andro Kemp’s Musical Setting of the Psalm Sonnets (ca. 1562) Contemporary Versions of Psalm 51 Prose Versions (1530–1560) Poetic Paraphrases (1535–1599) John Knox’s Letters to Anne Lock (1556–1562) Selections from Edward Dering’s Sermons, Letters, and Prayers (1570–1575) Anne Lock Dering’s Latin Poem (1572) John Field’s Dedicatory Letter to Anne Lock Prowse (1583) Of the Marks of the Children of God (1590) Anne Lock Prowse’s Preface to Of the Marks of the Children of God (1590) Selections from Anne Lock Prowse’s Translation of Of the Marks of the Children of God (1590) Anne Lock Prowse’s “The Necessity and Benefit of Affliction” from Of the Marks of the Children of God (1590) Lady Margaret Cunningham’s Letter to Her Husband (1607) Bibliography Scripture Index Index

ix xi xiii xv 1 27 29 41 75 80 83 95 99 99 121 149 187 207 211 217 219 225 261 267 279 291 307

Illustrations Cover.

Detail from Adam and Eve, Bishops’ Bible (London: Richard Jugge, 1568), A2r. STC 2099. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto.

Figure 1.

Latimer preaching before Edward VI, Actes and Monuments of these latter and perillous dayes touching matters of the Church (London: John Day, 1563), 1353. STC 11222. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto.

7

Figure 2.

Annunciation Triptych (Merode Altarpiece), c.1427–1432 (oil on oak), Master of Flemalle, (Robert Campin) (1375/8– 1444) / Metropolitan Museum of Art, New York, USA / Bridgeman Images.

8

Figure 3.

Inscription, Sermons of John Calvin (London: John Day, 1560), A1r. STC 4450. By permission of the British Library, © British Library Board (Shelfmark: 696.a.40).

17

Figure 4.

Adam and Eve, Bishops’ Bible (London: Richard Jugge, 1568), A2r. STC 2099. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto.

23

Figure 5.

Title page, Sermons of John Calvin (London: John Day, 1560). STC 4450. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 4450).

26

Figure 6.

Title page, The Psalms of David ([Geneva: M. Blanchier], 1557). STC 2383.6. By permission of the Dean and Chapter of Peterborough Cathedral to whose library this book belongs (Shelfmark: Pet. D.1.502).

31

Figure 7.

Psalm 51, Sermons of John Calvin (London: John Day, 1560), Aa3v–Aa4r. STC 4450. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 4450).

75

Figure 8.

Psalm 51, St. Andrews Psalter, Tenor (ca. 1562), Edinburgh University Library La. III.483.2, fols. 134–37. By permission.

97

Figure 9.

Title page, Great Bible (London: Edward Whitchurch, 1540). 107 STC 2070. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 2070). ix

x Illustrations Figure 10. Psalm 51, Geneva Bible (Geneva: Rowland Hall, 1560), Qq1v. 117 STC 2093. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto. Figure 11. Latin poems, Giardino cosmografico coltivato (1572), CUL MS 208 Ii. 5.37, fol. 5b; By permission of the Syndics of Cambridge University Library. Figure 12. Title page, Of the Markes of the Children of God (London: 216 Thomas Orwin for Thomas Man, 1590). STC 23652. By permission of the Huntington Library, San Marino, California (Shelfmark: RB 14578).



Abbreviations CUL

Cambridge University Library

EEBO

Early English Books Online

ODNB

Matthew H. C. G. Harrison and Brian Howard, eds. The Oxford Dictionary of National Biography. Oxford: Oxford University Press, 2004. Online edition, 2008–.

OED

J. A. H. Murray et al., eds. Oxford English Dictionary. 2nd ed. Oxford: Oxford University Press, 1989. Online edition, 2010–.

STC

A Short-Title Catalogue of Books Printed in England, Scotland, and Ireland and of English Books Printed Abroad, 1475–1640, 2nd ed. revised and enlarged by W. A. Jackson, F. S. Ferguson, and Katharine F. Pantzer from materials compiled by A. W. Pollard and G. R. Redgrave, 3 vols. London: Bibliographical Society, 1976–1991.

TAMO

The Unabridged Acts and Monuments Online or TAMO. HRI Online Publications, Sheffield, 2011. Available from: https:// www.dhi.ac.uk/foxe/.

xi



Acknowledgments

Anne Lock has been a steady companion throughout my career. I am grateful that I encountered her during my first year as an assistant professor and am also grateful for grants from Calvin College, the Calvin Alumni Association, and the National Endowment for the Humanities that enabled me to research and publish the critical edition of her works. Margaret Hannay once told me, “You will never entirely escape Anne Lock,” and I have learned over the years to appreciate Lock’s hovering presence. That presence has been mediated through the invaluable help of archivists and librarians at more than a dozen institutions. Many colleagues have honed my thinking about Anne Lock and her influence, especially those too numerous to name who have listened to papers at conferences, asked questions, read drafts of articles, and invited me into their own projects. Here, however, I want to acknowledge and celebrate a circle of Lock scholars—Linda Dove, Kel Morin-Parsons, and Micheline White—whom I first met in 1995 at a Sixteenth Century Studies Conference in San Francisco. We shared papers, talked for hours, and decided on the spelling of Lock’s name. That encounter, Barbara Lewalski’s 1994–1995 weekend Folger Seminar on Contextualizing Writing by Early Modern Women, and Margaret Hannay’s encouragement and wise direction were instrumental in shaping my subsequent scholarship. More recently, Elizabeth Hageman’s deft editorial hand and the comments of an anonymous reader have made this edition tighter and stronger. In the twenty years since the publication of the critical edition, I have taught Lock’s works in college classrooms and in adult education settings. My students’ interest and queries have highlighted the need to understand Lock as a well-positioned and well-recognized reformer in the sixteenth century and to locate her work as central to her religious community. Hence the decision, in this edition, to embed her own publications within a richly contextualized milieu. Lock’s was not a lone or lonely voice. It was integral to the challenges, debates, and opportunities of her time. Through Lock we have access not just to an early modern woman writer but also to the complexity of religion, politics, economics, and culture that was the Tudor world. This edition is based on the critical edition of Lock’s work published by the Renaissance English Text Society (RETS), which has graciously given permission to use the materials first published there: Susan M. Felch, ed., The Collected Works of Anne Vaughan Lock. Medieval & Renaissance Texts & Studies, vol. 185. Renaissance English Text Society, vol. 21 (Tempe: Arizona Center for Medieval and Renaissance Studies, 1999). I thank Clarendon Press for permission to print Mary Sidney Herbert’s version of Psalm 51 from Margaret P. Hannay, xiii

xiv Acknowledgments Noel J. Kinnamon, and Michael G. Brennan, eds., The Collected Works of Mary Sidney Herbert, Countess of Pembroke, vol. 2: The Psalmes of David (Oxford: Clarendon, 1998), 49–51, and W. W. Norton for permission to utilize notes on Edward Dering’s “heifer” sermon, first published in Donald Stump and Susan M. Felch, eds., Elizabeth I and Her Age: A Norton Critical Edition (New York: W. W. Norton, 2009), 162–67. My thanks go as well to the Calvin Center for Christian Scholarship, which provided funding for this edition. Finally, as Anne Lock has been part of my life for more than twenty years, I am grateful that my husband, Doug, continues to welcome her and my work into our home.

Key Religious Terms Anne Lock’s life and work centered around religious concerns in England and on the Continent. Key terms related to these religious concerns are defined below.

Terms for Religious Groups in Sixteenth-Century England Anabaptists: also known as “radical reformers.” Anabaptists practiced adult-only baptism (“ana” or “again” baptizers) and resisted the idea of a state church. They were viewed with suspicion by both Protestants and Roman Catholics. Anglican: first used in the late sixteenth century to refer to those who belonged to the state-authorized Church of England. Christian: one who follows the teachings of Jesus Christ. Roman Catholics, Protestants of all varieties, and Anabaptists considered themselves Christian. Jews were banished from England in 1290 and did not receive full legal status as Jews until the nineteenth century, although they were allowed to practice their religion beginning in the seventeenth century. Muslims, members of other religious groups, and atheists were nearly invisible in England during Lock’s lifetime, although Islam was a recognized historic, religious, and political entity. Church of England: church established by Henry VIII when he severed ties with the Roman Catholic Church. As a state church governed by bishops, the Church of England’s “head” or “supreme governor” was the ruling monarch. Evangelical: first generation of English reformers (1517–1557), such as William Tyndale and Anne Askew, who thought of themselves as evangelicals because they taught the good news (the “eu-angelion”) of the Bible. Sometimes they also used the term “the godly” to refer to themselves. This first generation was largely influenced by the theology of Martin Luther and the German Reformation, as well as by other Continental theologians. Lutheran: those who followed the teachings of Martin Luther. Nonconformist: those who resisted the established Church of England in the seventeenth century. Occasionally the term is used anachronistically to refer to evangelicals, Puritans, and other reformers in the sixteenth century. Orthodox Church: also known as Eastern Orthodoxy, the eastern branch of the Christian church that separated from the western branch in the eleventh century. Orthodoxy did not have a significant presence in England in the sixteenth century. Papist: a derogatory term for a Roman Catholic. xv

xvi Key Religious Terms Protestant: derived from the word “protest,” a broad term that could include anyone who did not belong to the Roman Catholic or Orthodox churches. The term was not used widely in England until the late sixteenth century, and some Anglicans, Anabaptists, and Nonconformists resisted using it to refer to themselves. In this book, it is used to refer generically to non–Roman Catholic Christians in the sixteenth century. Puritan: an originally derogatory term, later embraced by its adherents, used after the mid-1560s to designate Reformed Christians in England who advocated for greater purity in the church. Anne Lock was both Reformed and a Puritan. Queen Elizabeth I wanted the Church of England to steer a middle course between what she considered to be the extremes of Roman Catholicism and Puritanism. Reformed: those who followed the teachings of John Calvin and who frequently advocated a Presbyterian form of church government led by a plurality of elders rather than bishops. Roman Catholic: used in the late sixteenth century to designate those who adhered to the church governed by the Pope. Before that time, Protestants used the term “papist,” and Roman Catholics simply referred to themselves as Christians or members of the true church.

Other Important Religious Terms in Sixteenth-Century England Bible: see “Scripture.” Church: a collective term for all Christians, whether living or dead. Also used to designate a particular group of Christians or the building in which they met. Clergy: men ordained as priests or bishops in the Roman Catholic Church or the Church of England or as ministers in Reformed or Puritan congregations. Women were not ordained to the clergy in the sixteenth century. Congregation: a local assembly of Christians. Doctrine: see “Theology.” Elect: synonym for Christian, used particularly but not exclusively by the Reformed Christians. Although the doctrine of election—that God initiates the salvation of Christians apart from any good works that they do—is often attributed to John Calvin, it was a traditional Christian teaching articulated by Augustine, Aquinas (the most honored Roman Catholic theologian), Martin Luther, and others. Eucharist: one of the central rites of the Christian church, with bread and wine commemorating the body and blood of Christ, sacrificed on the cross. Roman Catholics called it the Mass; the Reformed called it the Lord’s Supper or the Lord’s

Key Religious Terms xvii Table. Disputes about the exact meaning of the Eucharist and the manner in which it should be celebrated were among the most contested theological debates of the sixteenth century. Heresy: beliefs that were considered to be contrary to orthodox teachings. People who held such beliefs were called heretics and, in the sixteenth century, were often persecuted. Roman Catholics persecuted heretical Protestants. Protestants persecuted heretical Roman Catholics. Roman Catholics and Protestants persecuted heretical Anabaptists. Laity: all persons not ordained or part of the clergy, also known as laypeople. Liturgy: written forms of prayers, songs, Scripture readings, and instructions intended to direct private and public worship. Lord’s Supper: see “Eucharist.” Mass: see “Eucharist.” Reformation: begun as an internal protest movement by Martin Luther in 1517 against abuses within the late medieval church. The Reformation is now recognized as constituting the split of the western Christian church into Roman Catholicism and Protestantism. The Reformation was completed in England with the 1534 Act of Supremacy that declared Henry VIII, rather than the Pope, as the “Supreme Head on earth of the Church of England.” Reprobate: those who were not Christians, used especially, but not exclusively, by the Reformed. Sacraments: solemn church ceremonies that marked those who participated as members of a particular Christian group. The Roman Catholic Church recognized seven sacraments: baptism, confirmation, Eucharist, penance, anointing of the sick, ordination, and marriage. Protestant churches recognized two sacraments: baptism and the Lord’s Supper (Eucharist). Scripture: the Bible, the primary text of all Christian groups. The Hebrew Bible formed the Christian Old Testament to which was added the Greek New Testament, consisting of the Gospels that recount the life of Jesus Christ, a history of the early church (Acts of the Apostles), letters written to the early church, and the apocalyptic book of Revelation. Roman Catholic, Orthodox, and Protestant churches agreed on the core contents of the Bible but disagreed about the canonicity, or authority, of certain historical and didactic books in both the Old Testament and the New Testament. The standard Bible translation in the West from the fourth century onward was the Latin of St. Jerome, known as the Vulgate (common). Protestants insisted on translating the Bible into English from the Hebrew (Old

xviii Key Religious Terms Testament) and the Greek (New Testament). A few texts in the Hebrew Bible are written in Aramaic, making it the third of the original biblical languages. Theology: the system of beliefs of a Christian group, also known as doctrine. Vulgate: the standard Latin translation of the Bible, completed by St. Jerome in the late fourth century.

Introduction The Other Voice Anne Vaughan Lock (ca. 1534–after 1590) was a well-known religious reformer and writer in sixteenth-century England. The daughter of Stephen Vaughan and Margaret Gwynnethe, both of whom served in the court of Henry VIII, Anne Vaughan Lock was raised in a Protestant home where she received an excellent education. She married first Henry Lock, the son of a prominent London merchant, then the fiery preacher and Greek scholar Edward Dering, and finally Richard Prowse, a member of Parliament from Exeter. During the reign of Queen Mary I, she left England for Geneva, where she renewed her friendship with John Knox, worshipped with other members of the English church in exile, and heard sermons preached by John Calvin on the biblical book of Isaiah, four of which she later translated into English. On her return to England after the accession of Queen Elizabeth, Lock published these sermons, which were augmented by a lengthy dedicatory letter to the duchess of Suffolk and a sonnet sequence on Psalm 51 that was later set to music in Scotland. She maintained her connections with those who had been in the English exile community and with the international Reformed church, sending and receiving circular letters, providing financial assistance and hospitality, and writing poems and books to support her coreligionists. Although her safety was jeopardized in the early 1570s, when radical Protestants were being detained, by 1576 she was recommended to the queen, along with her friends the Cooke sisters, as a model of learning and piety. In the 1580s, she sent aid to struggling Protestants on the Continent and was commended in print as “no young scholar” in the school of Christ. In 1590, in the aftermath of the Marprelate controversy, when many Reformed leaders were exiled, dead, or in prison, she published her second book, urging her fellow Christians to remain firm and to count suffering as a mark of God’s love for them. After her death, she was remembered as a woman of great learning and virtuous life, and her writings continued to be reprinted and read. Anne Lock was dedicated to the promotion of Reformed Christianity, which later in her life became known in England as Puritanism. As a recognized public figure, she took on the roles of reformer, exile, poet, translator, correspondent, spiritual counselor, and political advocate. Recovering her voice in the twentyfirst century and placing that voice in the larger context of the Tudor period allow readers to better trace the intertwined complexities of political, social, and religious life in sixteenth-century England. 1

2 Introduction

Anne Lock’s Name Anne Lock wrote under the names A. L. (Sermons of John Calvin), Anna Dering (Latin manuscript poem), and Anne Prowse (Of the Marks of the Children of God). The spelling of “Lock” is uncertain, although an inscription by her husband in the London copy of the Sermons of John Calvin gives the family name as “Lock,” which is the preferred spelling in this edition. Historians often call her Anne Locke, associating her with the philosopher John Locke, a descendent of her first husband’s brother. Some literary scholars use the name Anne Lok, connecting her to her son, also a poet, whose name is usually spelled Henry Lok.

The Family of Anne Vaughan1 Anne Vaughan was born, mostly likely in 1534, to Stephen Vaughan, a London merchant, and his wife, Margaret Gwynnethe. Both Stephen and Margaret served in the court of Henry VIII and his succession of wives. Stephen Vaughan was a well-regarded diplomat who spent much of his life on the Continent, dealing with the intricacies of international trade. Margaret Vaughan, described as witty and cultured, was a silkwoman, a sought-after position at the Tudor court given the access it afforded to queens and courtiers alike. As members of the royal wardrobe staff, silkwomen made ribbons and other trimmings, mended clothing, and sometimes oversaw the laundering and care of expensive garments. They were recognized as tradespeople in their own right and were allowed to employ apprentices. When Stephen Vaughan was away from London, Margaret managed her own work and also dealt with the family’s business affairs: she transferred money, letters, and goods to various people, accepted receipts, sued for the auditing of accounts, sent her husband a horse, and kept him informed about the political maneuverings at court.2 The letters to and from Stephen Vaughan and his primary patron at court, Thomas Cromwell, reveal a family that was well established in the up-and-coming merchant class, on the middle rungs of the English court hierarchy, and with the emerging group of “evangelicals” who were interested in reforming the church. Often these interests—mercantile, courtly, religious—merged and sometimes they came into conflict with one another.

1. The account of Anne Lock’s life that follows is detailed in The Collected Works of Anne Vaughan Lock, ed. Susan M. Felch (Tempe: Arizona Center for Medieval and Renaissance Studies, 1999), xv– xxxvi. Additional references may be found in that volume. See also ODNB, Anne Locke. 2. J. S. Brewer, James Gairdner, and R. H. Brodie, eds., Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII, 1509–1547, 21 vols. (London: Longman, 1862–1910), 9:no. 330; 13.2:nos. 682, 882; 14.2:no. 782; 19.1:no. 972.

Introduction 3 One such merger and conflict revolved around the English reformer William Tyndale.3 Tyndale had gone into exile on the Continent in 1524 to pursue his dream of translating the Bible into everyday English. The first publication of his New Testament was confiscated in 1525 before it could be widely distributed. His 1526 New Testament, printed in Germany, was smuggled back into England but was placed on a list of banned books and burned alongside other prohibited texts. In 1530, Stephen Vaughan was commissioned by Henry VIII to contact Tyndale, convince him to renounce his heretical views, and return to England. Henry, by this time, was pursuing the course that would lead to the annulment of his marriage to Katherine of Aragon, his second marriage to Anne Boleyn, and his break from the Roman Catholic Church. Vaughan did not convince Tyndale either to renounce his religious views or to return to England. Tyndale was wary of being arrested if he returned to England, and he had good reason to be afraid. A few years later, as he left the English House of the Merchant Adventurers in Antwerp, Tyndale would be kidnapped, taken to prison, and strangled and burned at the stake. But Tyndale did convince Vaughan, who himself had been charged with heresy although he was never arrested or punished, to continue supporting the work of the reformers. Although Stephen Vaughan insisted to his patrons that he was not a “Tyndalian,” he did write letters in support of both Tyndale and other English reformers.4 He even urged the king to read Tyndale’s writings for himself. He also recommended the works of Robert Barnes, a defender of Protestant views later executed for heresy, because Barnes was someone, Vaughan said, who “proves his learning by Scripture, the doctors [traditional teachers in the church], and the Pope’s law.”5 Linking the Bible, church tradition, and the Pope was a masterful way to straddle the growing divide in England between the old Roman church and the emerging evangelical movement. After Tyndale was arrested in 1535, Stephen Vaughan petitioned Cromwell to advocate on Tyndale’s behalf, arguing that his arrest at the English House in Antwerp had violated his immunity as an English citizen.6 In April 1536, just six months before Tyndale’s execution, Stephen Vaughan again urgently asked Cromwell to use his influence to preserve Tyndale’s life: “If now you send but your letter to the Privy Counsel, I could deliver Tyndale from the fire, so it came by time,7 for else it will be too late.”8 3. For Tyndale’s life and influence, see ODNB, William Tyndale. 4. Brewer et al., eds., Letters and Papers, 5:nos. 745, 957. 5. Brewer et al., eds., Letters and Papers, 5:nos. 303, 533. 6. W. C. Richardson, Stephen Vaughan, Financial Agent of Henry VIII: A Study of Financial Relations with the Low Countries (Baton Rouge: Louisiana State University Press, 1953), 34. For Vaughan’s life, see also ODNB, Stephen Vaughan. 7. If it came in time. 8. Brewer et al., eds., Letters and Papers, 10:no. 663.

4 Introduction Cromwell declined to intervene, and Stephen Vaughan was not able to save Tyndale from the fire. Cromwell himself was beheaded in 1540 when he fell out of favor with Henry VIII. Stephen and Margaret Vaughan, however, continued to serve at the Tudor court until Margaret’s death in September 1544. Although he wished to return to London to care for his family in the wake of their mother’s death, Stephen was not allowed to leave his post on the Continent. Instead, he procured a tutor for his children, a man by the name of Stephen Cob.

Anne Vaughan’s Education Stephen Cob had a checkered history. In 1543, he was summoned before the Privy Council for translating an illegal Lutheran commentary on the Gospels. A year later, he was back before the Court of Aldermen, rescued on this occasion by Queen Katherine Parr, who sent her servant Edward Warner to plead on his behalf. In September 1545, he was taken to the palace of the bishop of London to be examined yet again for his radical religious views. This was the man Stephen Vaughan chose to manage his household and teach his children. It was certainly no light thing for Stephen Cob to stand accused in “matters of religion” in the fall of 1545, because by then Henry VIII was waffling in his support for the Reformation. On the one hand, the break between the Roman Catholic church and the English church was complete. The English church no longer obeyed the Pope. Instead, Henry VIII had been declared the “supreme head of the church.” On the other hand, Henry VIII was much more in sympathy with many points of Roman Catholic theology and piety than with Protestant doctrine and practices. For instance, he did not want ordinary people to read the English Bible on their own, and he wanted to retain many of the sacraments of the Roman church. The courtiers who had access to Henry VIII tried to exploit his ambivalence. Some wanted to align the English church more closely with Rome; others wanted to change it to be more like the Lutherans in Germany or the newly rising Reformed church in France and Switzerland. Henry’s sixth and current queen, Katherine Parr, found herself caught between these powerful factions. Stephen Gardiner, bishop of Winchester, and Thomas Wriothesley, the Lord Chancellor, accused her not only of heresy (holding the wrong religious beliefs) but also more seriously of treason (opposing the will of the king) because she supported the Protestant reformers at court and talked—perhaps even argued—theology with the king. Although Parr was able to defend herself to the king and was restored to his good graces, some of her friends were not so fortunate. One such court lady, who was related to Parr by marriage, was Anne Askew. She was first arrested in March 1545, tortured and questioned about her beliefs, and then burned at the stake on July 16, 1546.9 9. For details on Parr and Askew, see ODNB, Katherine Parr and Anne Askew.

Introduction 5 Stephen Cob’s appearance before the bishop of London, while he was acting as tutor for the children of the widowed Stephen Vaughan, thus occurred almost midpoint in the ongoing drama of Anne Askew’s fate. Despite Vaughan’s desire for a stable manager of his household affairs and guardian of his children, he placed Cob in this position after the schoolmaster had already been in trouble with the authorities over his radical Protestant views. It would appear that the formation of his children as well-educated evangelical English subjects took precedence over finding a safe, conservative tutor. Cob taught not only Anne but also her younger siblings, Jane and Stephen, as well as a son of George Brooke, the sixth lord Cobham, and a Joan Reede. Joan was likely the daughter of Cob’s associate, William Reede, a curate who had found himself in trouble for reading and discussing Erasmus’s Paraphrases on the New Testament with his students. As a result of her home education, Anne Vaughan learned to read and write French, Latin, and English, and she may have learned other languages as well. In April 1546, Stephen Vaughan remarried, choosing as his second wife a long-time acquaintance who moved in the same radical religious circles. Margery Brinkelow’s first husband, Henry, was well known as the author of two pseudonymous Protestant pamphlets, one of which urged disobedience to ungodly laws. To be fair, Henry Brinkelow did not advocate physical violence but rather urged resisters to accept the imprisonment or death that might result from their actions.10 Margery herself had a reputation for being an honest, pious woman, although one with little worldly fortune, who could be expected to nurture her stepchildren in the Protestant faith.11 Although we do not know the details of the relationships between Anne Vaughan and her tutor or later with her stepmother, what we do know is that she was raised in a household consistently marked by sympathy for and activism in the fledgling evangelical movement in England. These formative experiences would come to fruition as she moved forward into adulthood.

Anne Vaughan Lock in London In 1551, when Anne Vaughan was around seventeen years old, she married Henry Lock, the fourth son of a prominent London merchant family, whose older brother Thomas had worked with her father on the Continent. Henry’s father, Sir William Lock, had been sheriff of London in 1548; on his death in 1550 he left a substantial inheritance to Henry, as well as to his other surviving children.12 Although it was unusual for a merchant-class woman to be married at such a young age, the marriage of Anne Vaughan and Henry Lock may have been precipitated by the death 10. Henry Brinkelow, The lamentacion of a christian / against the citie of London / made by Roderigo Mors [Bonn: L. Mylius, 1542]; STC 3764, C2r, E2r. 11. Brewer et al., eds., Letters and Papers, 21.1:nos. 105, 106, 347. 12. See ODNB, Sir William Lok.

6 Introduction of Stephen Vaughan on December 25, 1549, and the probable subsequent death of her stepmother. By the time the Locks married, Henry VIII had been dead for four years and the reformation of the English church had moved forward rapidly under the direction of Edward VI’s bishops and councilors. Thomas Cranmer, Princess Elizabeth’s godfather and the Archbishop of Canterbury, had taken the lead, compiling the English-language Book of Common Prayer, promoting the reading of the English Bible, and moving the practices of the English church away from those of Roman Catholicism. As early converts to and supporters of evangelical Protestantism, the Lock family welcomed these changes. Late in her life, Henry’s sister Rose Lock Hickman Throckmorton recalled how her mother read Protestant books to her daughters in the 1520s and 1530s, although “very privately for fear of trouble because those good books were then accounted heretical.” Not only did the Lock family read Protestant books at home, but they also helped deliver them to the court. Rose Throckmorton remembered that Anne Boleyn “caused” her merchant father, William Lock, “to get her the gospels and epistles written in parchment in French together with the psalms,” a reference to manuscript portions of Scripture probably compiled for devotional reading.13 Two years after their marriage, Anne and Henry Lock, along with Rose and Anthony Hickman, served as hosts to the reformer John Knox when he returned to London to preach at the court of Edward VI.14 Knox had already made a name for himself as a proponent of Protestantism in Scotland and had suffered for his faith: he served nearly two years as a galley slave aboard a French ship after being captured by Roman Catholic forces. Shortly after his release in 1549, he had been invited to London to preach and he likely met the Vaughan and Lock families and other members of the “godly community” in London during that and subsequent visits. Other prominent Protestant preachers also gave sermons to Edward VI’s court. One of these, Hugh Latimer, is commemorated in a woodcut titled “A description of Master Latimer, preaching before King Edward the sixth, in the preaching place at Westminster.” The woodcut was printed in 1563 in John Foxe’s history of the church, known as the Acts and Monuments or later as “Foxe’s Book of Martyrs.”

13. “Certaine old stories recorded by an aged gentlewoman a time before her death, to be perused by her children and posterity” (BL Add. MS 43827), fols. 3–4. Transcribed by Maria Dowling and Joy Shakespeare in “Religion and Politics in mid Tudor England through the Eyes of an English Protestant Woman: The Recollections of Rose Hickman,” Bulletin of the Institute of Historical Research 55 (1982): 94–102; citations at 97. See also ODNB, Rose Throckmorton. 14. For Knox’s life, see ODNB, John Knox, and Jane Dawson, John Knox (New Haven, CT: Yale University Press, 2015).

Introduction 7

Figure 1. Latimer preaching before Edward VI, Actes and Monuments of these latter and perillous dayes touching matters of the Church (London: John Day, 1563), 1353. STC 11222. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto. Here, a crowded scene depicts Latimer preaching while the young king listens from an upper window, a bevy of courtiers and Londoners crammed into the lower frame. There are also two prominent women in this picture. The listening woman in the upper left-hand window near the king is probably Katherine Brandon Bertie, the dowager duchess of Suffolk, who appointed Latimer her chaplain in 1550.15 The duchess was one of the most prominent Protestant women in the court and later became the dedicatee of Anne Lock’s first published book. The reading woman seated at the center of the woodcut represents all Protestant laywomen, like Anne Lock herself.

15. This identification has been proposed by Micheline White in a private communication. For details of the duchess’s life, see ODNB, Katherine Bertie.

8 Introduction

Figure 2. Annunciation Triptych (Merode Altarpiece), c.1427–1432 (oil on oak), Master of Flemalle, (Robert Campin) (1375/8–1444) / Metropolitan Museum of Art, New York, USA / Bridgeman Images. The woodcut from Acts and Monuments echoes the Annunciation pictures that were particularly popular in the fourteenth and fifteenth centuries. In these Annunciation pictures, the Virgin Mary is also looking down at a book as she hovers on the cusp of recognizing her visitor, the angel Gabriel, who has come to announce that she, a young unmarried Jewish woman, will conceive the promised Messiah. The Annunciation pictures and the Foxe woodcut both mark significant liminal moments in the history of the Christian church. The Annunciation serves as the hinge between the Hebrew Bible (later known by Christians as the Old Testament) and the Christian New Testament. It is commemorated with the Song of Mary, the Magnificat (Luke 1:46–55), which is written in the form of a Hebrew psalm but became the centerpiece of evening prayer in the medieval and later in

Introduction 9 the English church. The woodcut in Foxe serves as the hinge between the medieval Roman or papal church and the Reformation church of the Protestants. It is commemorated by the figure of a woman reading the Bible for herself. The echoes between the two scenes also serve to accentuate their differences. In many Annunciation pictures, the book held by Mary is marked with red rubrics or rules that indicate it is a Book of Hours. The Books of Hours were medieval devotion manuals that used Scripture and composed lyrics to praise the Virgin Mary. In the Annunciation pictures, Mary is always meditating alone, secluded in a garden or an inner room. She is a singular, extraordinary figure. The Protestant woman reader, by contrast, is exemplary rather than extraordinary. Although she is singled out by the centrality of her figure and by her fixed attention on the book in her lap, she is not secluded. She is clearly sitting within a public rather than a private space. In fact, her placement in the woodcut signals that she is able to read the Bible for herself, to participate in public worship (particularly the communal act of listening to public preaching), and to take her place in the larger society of the court. She is not singular, the one and only Virgin Mary. Nor does she need an extraordinary event or an angel to announce her vocation. The Bible alone—accessed through preaching and through reading—is her sufficient guide for faith and for life in the world. The woman who participates in public worship and reads the Bible for herself is an emblematic Protestant figure in sixteenth-century England because she represents not just women but all laypersons, female or male.16 Roman Catholic doctrine insisted that male priests were necessary to mediate God’s word and presence to ordinary people. Priests and other clergy were distinguished from laypersons or the laity. Their vocation or calling in life was considered “spiritual” in contrast to the mundane or “secular” vocations of the laity. Protestants, in contrast, insisted that every Christian had a spiritual vocation. Martin Luther argued that baptism, not ordination to the priesthood, created a spiritual person: “All Christians are truly of the spiritual estate … This is because we all have one baptism, one gospel, one faith, and are all Christians alike; for the baptism, gospel and faith alone make us spiritual and a Christian people.”17 Later John Calvin said, “Because you are each consecrated in Christ to be both the associates of His kingdom, and partakers of His priesthood, … the Lord bestows

16. See, for instance, Micheline White, “Protestant Women’s Writing and Congregational Psalm Singing: From the Song of the Exiled ‘Handmaid’ (1555) to the Countess of Pembroke’s Psalmes (1599),” Sidney Journal 23 (2005): 61–82, and Susan M. Felch, “The Exemplary Anne Vaughan Lock,” in The Intellectual Culture of Puritan Women, 1558–1680, ed. Johanna Harris and Elizabeth ScottBaumann (London: Palgrave Macmillan, 2011), 15–27. 17. Martin Luther, The Christian in Society, vol. 44 of Luther’s Works, ed. James Atkinson (Philadelphia: Fortress, 1966), 127.

10 Introduction these high titles on all whom He makes his people” (emphasis mine).18 To highlight the figure of a woman reading the Bible in the context of public worship was thus to make a powerful Protestant statement that all Christians, not simply the clergy, had direct access to God. This doctrine later became known as the “priesthood of all believers.” The figure of the reading woman also directly contravened Henry VIII’s 1543 “Act for the Advancement of True Religion,” which singled out women in the list of laypersons forbidden to read the English Bible in public and which had been used against Anne Askew and Katherine Parr.19 Yet less than a decade later, the exemplary layperson would be emblemized by the figure not only of a Bible reader, but emphatically that of a female Bible reader. When John Knox came to London and stayed with the Locks, he quickly recognized Anne Lock’s spiritual vocation. Although Knox was twenty years older than Lock, he looked to her as a surrogate mother and spiritual counselor. After he left London, he wrote to thank her for her advice and comfort. You showed, he said, “a special care over me, as the mother useth to be over her natural child.”20 For several years thereafter, Knox continued to write to Lock, exchanging news and spiritual advice and often asking for help (pages 149–86, below). The heady days for Protestant laypeople and clergy alike, however, were coming to an end. On July 6, 1553, when Anne Lock was nineteen years old, Edward VI died. After the brief nine-day reign of the Protestant Lady Jane Grey, Edward’s elder sister, Mary Tudor, became queen. Mary Tudor, also known as Mary I, was the daughter of Henry VIII’s first wife, Katherine of Aragon, and she had remained loyal to the Roman Catholic faith of her mother. She quickly reinstated Roman Catholic worship in the English churches and moved to supplant or suppress prominent Protestant leaders, among them Hugh Latimer, Thomas Cranmer, and John Knox. Latimer and Cranmer were soon imprisoned and later burned at the stake. Knox, along with many other prominent Protestants, fled to the Continent to escape arrest. He eventually settled in Geneva, which was already the hub of Reformed Protestantism.

18. John Calvin, The Epistle of Paul the Apostle to the Hebrews and the First and Second Epistles of St. Peter, vol. 12 of Calvin’s New Testament Commentaries, trans. William B. Johnston and ed. David W. Torrance and Thomas F. Torrance (Grand Rapids, MI: Eerdmans, 1974), 266. 19. Anno tricesimo quarto et quinto Henrici octaui Actes (London: Thomas Berthelet, 1543; STC 9408), A4r. Noble women and gentlewomen were allowed to “read to themselves alone” but not aloud to others. 20. John Knox, Letter 1 (page 156, below).

Introduction 11

Anne Lock in Geneva Meanwhile in London, Protestants were expected to attend Mass in the re-established Roman Catholic Church. As the pressure for religious conformity grew, with clergy and laity arrested, imprisoned, and sometimes executed, the Lock family found themselves in difficult circumstances. From Geneva, Knox wrote to Anne Lock, urging her to leave London and join him in the city that he described as “the most perfect school of Christ that ever was in the earth since the days of the apostles.”21 Knox also reminded Lock of her responsibility to make her own choices in matters of religion, as one who stood in an unmediated relationship with God himself. To conform to Roman Catholic worship was, for Knox and Lock, an act of impiety and religious betrayal. To leave London and to travel to a city where she might freely worship was an act of conscience, for which Lock alone was responsible. Although both Knox and Lock accepted the traditional Christian teaching that husbands were the “heads” of their wives and that wives were bound to obey them, such obedience had limits. No wife should obey a command from her husband that would force her to disobey God. Knox went further. A wife, he thought, had a spiritual duty to actively pursue God’s will. Not only did he encourage Lock to flee London and come to Geneva, but he also advised her to make this decision based on her own sense of God’s command. “Call first for grace by Jesus to follow that which is acceptable in his sight,” he wrote to her, and then inform your husband what God has told you to do.22 We do not know whether Anne Lock told her husband that she was traveling to the Continent or whether they decided together on this course of action. From letters sent to Lock by Knox, it appears that the family traveled together to Frankfurt in late 1556 (Letters 2 and 3, pages 158–62, below). On May 8, 1557, however, Anne Lock arrived in Geneva with only her young son, Harry, infant daughter, Anne, and a maid named Katherine. It is likely that Henry Lock, rather than staying in Frankfurt, returned to London for the remainder of Mary Tudor’s reign. By this time, his older brothers had died and the principal heir to the Lock estate was a nine-year-old nephew. As the primary overseer of the family businesses, Henry may have felt the need to stay in England, regardless of the possible dangers to professing Protestants. In Geneva, Anne Lock joined other exiles who were creating documents that they hoped would further the Reformation and specifically the Reformed understanding of Protestantism in England. The most important of these publications were the translations of the biblical psalms and the New Testament in 1557; a liturgical manual called A Form of Prayers (1556) that the Genevan 21. John Knox, Letter 3 (page 161, below). 22. John Knox, Letter 1 (page 157, below).

12 Introduction congregation used instead of the Book of Common Prayer to guide their public worship; a metrical version of all 150 psalms, intended to be sung by the congregation rather than by a choir (1556); and the Geneva Bible (1560). The Geneva Bible was the first complete Bible printed in English to include verse numbers, enabling readers quickly to find passages that would support their theological claims. It also included marginal notes to help ordinary readers understand what they were reading. Although many of these notes simply clarified the Hebrew, Greek, and Aramaic texts from which the Bible was translated, others interpreted specific passages along the lines of Reformed doctrine. Anne Lock undoubtedly spent considerable time with the other English exiles in Geneva, including John Knox and his new wife, Marjory Bowes, and their children, Nathaniel and Eleazer. Knox and his good friend Christopher Goodman were the ministers of the English-speaking church in Geneva. But Lock knew French, and so she probably attended sermons given by John Calvin as well, including the sermons on Hezekiah’s illness that he preached in November 1557 and that she later translated and published. These sermons, which considered the role of suffering in the life of Christians, may have seemed particularly poignant, given that her own baby daughter Anne died just four days after their arrival in Geneva. A year after Calvin preached his Hezekiah sermons, on November 17, 1558, Mary Tudor died and was succeeded by her half-sister Elizabeth, the daughter of Anne Boleyn. Protestants were cautiously optimistic that the Princess Elizabeth would overturn Mary’s Roman Catholic revival, and they were quickly reassured when the new queen banned “papist” worship, appointed Protestant bishops, and reinstituted the Book of Common Prayer. During her coronation procession through the streets of London in January 1559, she accepted the gift of an English Bible, kissed it, and clasped it to her breast. Londoners were elated and commemorated the celebration in a popular book.23 Parliament’s Act of Supremacy, passed in April 1559, ratified England’s rupture from Roman Catholicism by declaring Elizabeth as “the only Supreme Governor of this realm” in both spiritual and temporal affairs, that is, both in the church and in the political realm.24 The English exiles soon began their trek back to London. Although many prominent Protestants quickly regained a place at court, those who had lived in Geneva found themselves in a difficult position. Only months before Elizabeth ascended the throne, John Knox had published The First Blast of the Trumpet Against the Monstrous Regiment of Women.25 This book claimed that the rule 23. The passage of our most drad Soueraigne Lady Quene Elyzabeth through the citie of London to westminster the daye before her coronacion. 2nd ed. (London: Richard Tottell, [1559]; STC 7590). 24. Gerald Bray, ed., Documents of the English Reformation (Minneapolis: Fortress, 1994), 323. 25. John Knox, The first blast of the trumpet against the monstruous regiment of women ([Geneva: J. Poullain and A. Rebul], 1558; STC 15070).

Introduction 13 (“regiment”) of women was unnatural (“monstrous”) and suggested that women rulers ought not to be obeyed. Although Knox primarily had in mind the unnatural rule of three Roman Catholic queens—Mary of Guise, her daughter Mary Stuart, and Mary Tudor—he did not limit his critique to them. Calvin and others advised Knox not to publish. The new English queen Elizabeth was understandably furious at the book and its author, even when Knox tried to make amends, and refused to allow him to travel through England in 1558 on his way back to Scotland. Although Knox planned to join the Protestant forces against Mary Stuart and although Elizabeth had no great love for her Catholic cousin Mary, she was more angry with Knox’s attack on her authority and was disinclined to help him. Furthermore, Knox’s friend and fellow minister at the English church in Geneva, Christopher Goodman, had also published a book in 1558. It argued that in certain cases ordinary people might rise up and disobey or even depose an ungodly ruler.26 Neither of these books pleased Elizabeth, and her ire extended to Calvin and the English subjects who had made Geneva their home. The queen had reason, beyond the publication of these books, to be suspicious. Although Calvin and the English exiles recognized Elizabeth as a legitimate ruler, dedicated commentaries and the Geneva Bible to her, and sought to win her favor, the struggle between those who preferred worship and preaching along the lines of the Genevan Form of Prayers and those who followed the authorized Book of Common Prayer would continue throughout her reign. The Genevaninfluenced Christians, who wished to make the Church of England more thoroughly Protestant or “pure,” eventually became known as the Puritans. This was the group with which Anne Lock would be aligned throughout her life. And it was also the group that Queen Elizabeth would regard with nearly as much suspicion as she would the “papists,” those who remained loyal to the Roman Catholic Church.

Anne Lock Dering’s Rise to Prominence In the summer of 1559, Anne Lock was undoubtedly grateful to return to London, reunite with her husband, and resume her life within the prosperous merchant community. Over the next three years, she gave birth to two sons and a daughter, all of whom survived to adulthood.27 The sojourn in Geneva, however, would prove decisive for her future. Much as her father had earlier championed William 26. Christopher Goodman, How superior powers oght to be obeyd of their subiects and wherin they may lawfully by Gods Worde be disobeyed and resisted. Wherin also is declared the cause of all this present miserie in England, and the onely way to remedy the same (Geneva: John Crespin, 1558; STC 12020). 27. The baptism of Henry Lock is recorded in 1560, so presumably the first Henry, who accompanied his mother to Geneva, died as a young child. Another Anne was baptized in 1561 and the youngest son, Michael, was baptized in 1562. It was common to name living children after their dead siblings. Registers of St. Mary-le-Bowe, Cheapside, ed. W. Bruce Bannerman (London: Harleian Society, 1914–1915), 6–7; cited in Micheline White, “Women Writers and Literary-Religious Circles in the

14 Introduction Tyndale in the court of Henry VIII, Anne Lock now became a champion of the Reformed cause in the court of Elizabeth I. Two documented events dating from the first year of her return to England illustrate the extent of her advocacy. The first involved Lock’s friend John Knox. Although Knox remained persona non grata to Queen Elizabeth, he continued to look for support from England to further the cause of the Reformation in Scotland. By the fall of 1559, the tension between the Scottish Protestant faction and Mary of Guise, the Queen Regent and mother of Mary Stuart, had been stirred into open warfare. With the French supporting the royal forces, Knox appealed to England for help. On November 18, 1559, Knox wrote two letters. The first he sent directly into the heart of the English court, to William Cecil, who had been appointed principal secretary of state and was rapidly becoming one of Elizabeth I’s chief counselors. The second he sent to Anne Lock. Both letters asked for funds to support the Scottish revolution. It is obvious why Knox would appeal to Cecil, a member of the Queen’s Privy Council who had authority to release the necessary government monies. But why write to Lock? Although Knox specifically asks her to raise money among the “faithful,” he apparently had confidence that Lock had access to significant persons and that she was capable of making a persuasive appeal for funds. “I cannot well write to any other,” he told her (page 178, below). Although initially Lock sent disappointing news to Knox, in the end the English did provide assistance, and the Treaty of Edinburgh, signed in July 1560, opened the door for the Scottish Parliament to establish Protestantism as the national religion. At the same time that Knox was writing to Lock, other Scottish leaders wrote repeatedly to Lock’s friend, Mildred Cooke Cecil, William Cecil’s wife, asking for her support. Judging from their effusive expressions of thanks, she also must have been successful in arguing for their cause. The second event that demonstrates Lock’s advocacy for Reformed Protestantism was the publication of her first book early in 1560: Sermons of John Calvin upon the song that Hezekiah made after he had been sick and afflicted by the hand of God, contained in the 38th Chapter of Isaiah. The sermons referred to in the title had been preached in French by Calvin in November 1557. Lock probably heard them for herself and then translated them into English from a transcript made from the shorthand notes of Denis Raguenier, who was employed by the city of Geneva to record Calvin as he spoke. Far from being a simple translation of four sermons, however, Lock’s book as a whole was intended to intervene in the politics of English religious life.28 Elizabethan West Country: Anne Dowriche, Anne Lock Prowse, Anne Lock Moyle, Ursula Fulford, and Elizabeth Rous,” Modern Philology 103, no. 2 (2005): 205n55. 28. For an analysis of the volume as a political intervention, see Micheline White, “The Perils and Possibilities of the Book Dedication: Anne Lock, John Knox, John Calvin, Queen Elizabeth, and the

Introduction 15 Lock dedicated the volume to Katherine Brandon Bertie, the dowager duchess of Suffolk, who was the most prominent woman to go into exile during Mary Tudor’s reign. As a young teenager, Katherine Bertie had been married on Elizabeth’s own christening day to the duke of Suffolk, one of Henry VIII’s closest companions, and she later became a staunch friend of William Cecil. Her return to England from exile on the Continent was heralded as a triumph of Protestant resistance. Perhaps as importantly for Lock, the duchess’s husband, Richard Bertie, had written a defense of Elizabeth’s authority as a counter to Knox’s Blast, although the manuscript was never published. It was circulated, however, and by arguing from the same biblical texts that Knox had used, Bertie demonstrated that the Reformed Protestants were not opposed to the new queen.29 Lock’s dedication of Calvin’s sermons to the duchess and the latter’s acceptance of the book would help to distance the Genevan from the Scottish reformer. Lock offered the volume to the duchess as a courtly and public New Year’s gift. Most daringly, Lock’s sermonic preface named and diagnosed the spiritual ills of England and called on the duchess to accept God’s medicine, mediated through John Calvin, as the cure for the nation’s spiritual decline (pages 29–40, below). Lock could not have been unaware of Elizabeth’s suspicion of Calvin himself and the Genevan exiles in general. Yet, rather than cloaking her New Year’s gift in flattering language, she boldly listed Calvin’s name on the title page and invoked it in the preface as the means by which England could be restored to spiritual health. Dedicating the book to the most prominent Protestant woman at court was itself an act of political pressure, strategically designed to move Calvin’s sermons into the heart of English power.30 The dedication letter to the duchess of Suffolk was followed by Lock’s translation of Calvin’s sermons (pages 41–74, below). The volume concluded with a sonnet sequence on Psalm 51 that provided a liturgy of repentance (pages 75–94, below). Using the words of King David, a man after whom Elizabeth’s father, Henry VIII, had modeled himself, it offered in its five prefatory sonnets a stark picture of a sinful soul in deep distress. The twenty-one psalm sonnets that followed then provided biblical words of repentance, the reassurance of God’s pardon, and a vision of the newly reformed nation. Duchess of Suffolk,” Parergon: Journal of the Australian and New Zealand Association for Medieval and Early Modern Studies 29, no. 2 (2012): 9–27, and Brenda M. Hosington, “Tudor Englishwomen’s Translations of Continental Protestant Texts: The Interplay of Ideology and Historical Context,” in Tudor Translation, ed. Fred Schurink (New York: Palgrave Macmillan, 2011), 121–42. 29. Dawson, John Knox, 174. 30. As Rosalind Smith notes, the preface “mobilizes a female patron to put political pressure upon the sovereign through a persuasive rhetoric of service and duty, which is analogous to that practiced in male patronage relationships”; “ ‘In a Mirrour Clere’: Protestantism and Politics in Anne Lok’s Miserere mei Deus,” in “This Double Voice”: Gendered Writing in Early Modern England, ed. Danielle Clarke and Elizabeth Clarke (New York: St. Martin’s, 2000), 41–60.

16 Introduction The printer for Lock’s translation of Calvin’s sermons was John Day, who had already made a name for himself as a publisher of Protestant materials during the reign of Edward VI. Day continued to publish illegally throughout Mary Tudor’s reign, although he was arrested and imprisoned in 1554. Upon Elizabeth’s accession, he regained his status and began acquiring lucrative licenses to print well-selling books such as ABC primers, catechisms, The Whole Book of Psalms for singing, and in 1563, John Foxe’s monumental Acts and Monuments, a history of the church with particular emphasis on the Protestant martyrs under Mary I. Lock’s translations of Calvin’s sermons fit well within Day’s printing agenda. We do not know exactly how Anne Lock’s book was received at court, but we do know that it was popular enough to be reprinted at least twice, in 1569 and 1574, although no copies of these editions remain today.31 We also know that her husband cherished his personal copy. His ownership mark, Henrici Lock ex dono Annae, uxoris, suae, 1559 (“Henry Lock, a gift from Anne, his wife, 1559”) is inscribed on the book that is now held at the British Library (see Figure 3).32 When Henry Lock died in 1571, he made a somewhat unusual provision in his will, leaving to Anne, rather than to their surviving children, “my worldly goods whatsoever they be.”33 Within the next decade, after publishing the Sermons volume, Anne Lock established herself among the circle of Londoners who were committed to furthering the Reformation in England. Among her London friends were the formidable and well-educated Cooke sisters: Mildred, Anne, Elizabeth, Katherine, and Margaret, daughters of Sir Anthony Cooke, former tutor to Edward VI and himself an exile on the Continent during the reign of Mary Tudor, and Anne Fitzwilliam.34 The Cooke sisters may have facilitated Anne Lock’s acquaintance, after the death of her husband, with Edward Dering, a gifted Greek scholar, a fellow of Christ’s College in Cambridge, and a reader at St. Paul’s Cathedral in London.35 Anne Lock and Edward Dering were married in 1572, having been helped along in their courtship by another mutual friend, Dorcas Martin. Dering had risen to notoriety in 1570 when, shortly after the collapse of the Northern Rebellion that pitted Roman Catholic subjects against their Protestant 31. For evidence of the 1569 edition, see Andrew Maunsell, The first part of the catalogue of English printed bookes: which concerneth such matters of diuinitie (London: John Windet for Andrew Maunsell, 1595; STC 17669), C2r. The single extant copy of Lock’s 1574 edition (STC 4451), formerly held in the British Museum, was destroyed in the Second World War, and no facsimile survives. 32. March 25 was sometimes calculated as the beginning of the New Year. Hence Lock’s book, entered in the Stationers’ Register on January 15, 1560, was dated 1559. 33. TNA PROB 11/53/474. October 31, 1571. 34. For details on the four most prominent Cooke sisters, see ODNB, Mildred Cecil, Anne Bacon, Elizabeth Russell, and Katherine Killgrew. 35. For additional details of Dering’s life, see ODNB, Edward Dering (ca. 1540–1576).

Introduction 17

Figure 3. Inscription, Sermons of John Calvin (London: John Day, 1560), A1r. STC 4450. By permission of the British Library, © British Library Board (Shelfmark: 696.a.40). queen, he preached a provocative sermon at court. Rather than praising Elizabeth for her political and military triumph, Dering lectured the queen on her responsibilities as Supreme Governor of the Church (pages 189–93, below). Citing one of Elizabeth’s favorite texts, Psalm 44.22, “Tanquam ovis (as a sheep appointed to be slain),” which the queen had taken as a reference to her own trials under Mary Tudor, Dering warned Elizabeth to “Take heed you hear not now of the prophet, ‘Tanquam indomita iuvenca (as an untamed and unruly heifer),’ ” a reference to Jeremiah 31:18. Understandably, Elizabeth took umbrage at being compared to a cow and promptly canceled Dering’s preaching privileges. Dering’s was only one of the opening sallies in the escalating tension between the emerging Puritan party and the Crown. In 1572, a bill in Parliament that would authorize bishops to allow deviations from the Book of Common Prayer failed, but despite this setback, some Reformed Protestants tried to substitute Genevan forms of worship in their own parish churches. That same year, the Cooke sisters, Dering, and Lock compiled a beautiful multilingual manuscript, which they presented to Robert Dudley, earl of Leicester, a favorite of the queen

18 Introduction and himself an emerging Puritan patron.36 Lock’s contribution to this manuscript, which was probably intended to convince the queen that her Reform-minded subjects were both loyal and learned, was a four-line Latin poem (pages 207–209, below). The following May, however, Dering was suspended from his lectureship at St. Paul’s Cathedral and examined by the Council in Star Chamber for unorthodox theology. Although he escaped imprisonment, many of his fellow religionists did not. The Derings’ friend Dorcas Martin put herself in jeopardy by sheltering Thomas Cartwright, a prominent dissident writer, and distributing one of his books printed on an underground press.37 Anne Lock Dering was sufficiently prominent to be in some danger herself, but her husband wrote to his brother that he was confident both of her faith and her ability to speak well under pressure: “If any fall, God hath made her rich in grace and knowledge to give account of her doing” (Letter 3, page 198, below). Other efforts were made by the Reformed party to mollify the queen, not least by appealing to her royal heritage and love of learning. The prayerbook of the Lady Elizabeth Tyrwhit, long associated with the queen’s stepmother Katherine Parr and herself a former governess of Queen Elizabeth, was rushed into print in 1574.38 Lock’s 1560 book, which had been reprinted in 1569, was reissued the same year. Dering was allowed to resume his position at St. Paul’s but was not appointed to a prestigious lectureship at Whittingham College for which he was nominated. Lock, however, had earned public recognition. In 1576, James Sanford, a collector and translator of foreign proverbs, acknowledged her in a dedicatory preface as “a gentlewoman famous for her learning.”39 What prompted the dedication was an attempt on the life of Christopher Hatton, captain of the royal guard and a favorite of Elizabeth. The would-be assassin, Peter Birchet, said that he wanted to kill Hatton because he was “an enemy of the Gospel,” an admission

36. CUL MS Ii.5.37, described by Louise Schleiner, Tudor and Stuart Women Writers (Bloomington: Indiana University Press, 1994), 39–45; 256n10–11. 37. William Nicholson, ed., Remains of Edmund Grindal (Cambridge: Cambridge University Press, 1843), 347–48. For a full account of Martin’s life, see Micheline White, “A Biographical Sketch of Dorcas Martin: Elizabethan Translator, Stationer, and Godly Matron,” Sixteenth Century Journal: Journal of Early Modern Studies 30 (1999): 775–92. Martin’s daughter Dorcas later married Lock’s nephew Julius Caesar, in 1582. 38. Elizabeth Tyrwhit, Morning and euening prayers, with diuers psalms himnes and meditations (London: H. Middelton for Christopher Barker, 1574; STC 24477.5); see Elizabeth Tyrwhit’s Morning and Evening Prayers, ed. Susan M. Felch (Burlington, VT: Ashgate, 2008). 39. Ludovico Guicciardini, Houres of recreation, or afterdinners, which may aptly be called the garden of pleasure (London: Henry Bynneman, 1576; STC 12465), A4r.

Introduction 19 that seemed to put him in the Reformed camp.40 To compensate for this ill-fated affair, Sanford wrote a preface praising Queen Elizabeth and situating her within a company of learned and eloquent women, both classical and contemporary. Although this might have seemed to be an innocuous bit of flattery, Sanford had other designs. The list of learned women culminated in a statement that praised the Cooke sisters and Anne Lock and held them out as examples for the queen to follow: “England hath had and hath at this day noble Gentlewomen famous for their learning, as the right honorable my Lady Burghley, my Lady Russell, my Lady Bacon, Mistress Dering, with others.”41 “Mistress Dering” was, of course, Anne Lock; “Lady Burghley” was Mildred Cooke Cecil; “Lady Russell” was Elizabeth Cooke Hoby Russell; and “Lady Bacon” was Anne Cooke Bacon. Although the Cooke sisters were well-known in their own right, their husbands brought them even closer access to the court: William Cecil was by now Lord Burghley, Lord High Treasurer; John, Lord Russell was heir to the earl of Bedford; and Nicholas Bacon was Lord Keeper of the Great Seal. To place Anne Lock Dering amid this company was to locate her at the center of English political and religious life. More than any other surviving piece of evidence, this preface demonstrates Anne Lock Dering’s rising prominence both in the church and at court. Sanford’s insistence that the Cooke sisters, Anne Dering, and “others” formed a recognized religiouspolitical circle and that they could be held up as examples to the queen herself speaks to their considerable reputation, both as individuals and as a collective. The same year that Anne Dering was commended in print by Sanford, however, Edward Dering, who had been ill for some time, died of tuberculosis on June 26, 1576.

Anne Prowse as “Mother of the Church” From 1575 through 1582, the established clergy in the Church of England and the restless reformers reached some degree of rapprochement, in large part due to the efforts of Edmund Grindal, the Archbishop of Canterbury. Although the queen disliked Grindal and his policies of appeasement, he was protected by William Cecil and others. After Grindal’s death, however, tensions between Queen and Parliament and between the bishops and the reformed ministers escalated when John Whitgift was appointed as Archbishop of Canterbury in 1583. Sometime during Grindal’s “goodly time of peace,” Anne Lock Dering married Richard Prowse, a well-regarded merchant from Exeter who served 40. John Strype, The Life and Acts of Matthew Parker (Oxford: Clarendon, 1831), 2:327; William Camden, The historie of the life and reigne of … Elizabeth, late Queene of England (London: Benjamin Fisher, 1630; STC 4500.5), 2:62–63. 41. Guicciardini, Houres of recreation, A4r.

20 Introduction as a member of Parliament, as well as sheriff, alderman, and mayor of Exeter. Although Lock moved with her new husband to Exeter, where they rented a house facing the cathedral, she remained well known within her religious circles and beyond.42 She may have helped collect Edward Dering’s work for publication, and she loaned her copy of a sermon by John Knox to the printer, John Field, who commended her as “no young scholar” in the school of Christ, implicitly recognizing her as one of the “mothers” of the Reformed movement (pages 211–15, below). She also developed a circle of like-minded women who shared her religious concerns, supported both local and international Reformed preachers and causes, and were themselves writers, including her married daughter Anne Moyle, as well as Anne Dowriche, Ursula Fulford, and Elizabeth Rous.43 By the late 1580s, however, the tensions between Anglican bishops and the Reformed community, who were now known as Puritans, exploded into what became known as the Martin Marprelate controversy. Some Puritans began publishing satirical send-ups of the conservative bishops under the pseudonym of Martin Mar (bad)-Prelate (bishop). As the controversy escalated from a war of words into more aggressive persecution, several Puritan leaders were thrown into prison and others went into exile. Two were executed, and their printing presses went underground. By 1590, the Puritan party was in tatters, bereft of many of its ministers and removed from prominence in Parliament or the established church. In the wake of these difficulties, Anne Lock Prowse took up her pen to translate Jean Taffin’s Des marques des enfans de Dieu et des consolations en leurs afflictions (Of the Marks of the Children of God and of the Comforts in Their Afflictions), a work originally addressed to the immigrant French church in the Netherlands, which was suffering under continued Catholic-Protestant wars. As she had in her first book, Anne Prowse presented her readers with three interlinked sections. First, she wrote a dedicatory preface addressed to Anne Russell Dudley, the countess of Warwick, sister-in-law to Elizabeth Cooke Hoby Russell, a gentlewoman of the Queen’s Privy Chamber and an intimate of the queen herself (pages 219–23, below). Anne Prowse expected that this second book could and would intervene in the political life of England, as had the first. She reminded the countess of her own responsibility to act as a true Christian and urged her to use her high position at court to be a “light upon an high candlestick to give light unto many” (page 222, below). Second, her translation of Taffin’s text (pages 225–59, below), with its careful explication of the types and meaning of suffering, was meant to be as applicable to the English Puritans as it had been to Taffin’s original French congregation. Third, she concluded with a poem on “The Necessity and Benefit 42. The lease agreement is preserved at the Exeter Cathedral Library and Archives, D&C Exeter MS 6009/5/1. 43. See White, “Women Writers and Literary-Religious Circles in the Elizabethan West Country.”

Introduction 21 of Affliction” (pages 261–65, below) that explicated Hebrews 12:6 and continued the argument of the first two parts, namely, that “the afflictions of this world are manifest tokens to the children of God of his favor and love towards them and sure pledges of their adoption” (page 221, below). While offering a message of hope to Lock’s struggling coreligionists, the volume as a whole also suggested that the English church hierarchy—and by extension the queen herself—were little better than the papal power England had rejected in 1534 and was continuing to resist by supporting the Protestants in their wars on the Continent.44 Both Roman papists and the English church were guilty of persecuting the godly, who sought to order their lives by the word of God. Furthermore, by prominently featuring her name on the title page, the book traded on Lock’s status as a recognized “mother of the church.” A book by Anne Prowse published in 1590 was a clear signal to readers that its contents were intended to support the Puritan cause in England. Indeed, Andrew Maunsell’s 1595 catalog of English books listed Of the Marks four times: under its topic, title, English translator, and French author, thus granting equal prominence to Anne Lock and Jean Taffin.45

The Legacy of Anne Lock Anne Lock may have died shortly after the publication of Of the Marks and certainly before 1602, when Richard Carew, a friend from her Exeter circle, praised her posthumously as “a Gentlewoman suppressing her rare learning with a rarer modesty and yet expressing the same in her virtuous life and Christian decease.”46 She gathered other accolades as well. Of the Marks was republished at least seven times in the next forty-five years, always with the name “Anne Prowse” carried prominently on the title page. Lock’s surviving children also carried on her legacy. Her eldest surviving son, Henry, became a religious poet himself. In his poetic paraphrase of the biblical book of Ecclesiastes, he followed his mother’s precedent of formal stanzas accompanied by a marginal prose translation.47 Although Henry used rime royal rather than the sonnet form, he included two stanzas for each biblical verse, a combination that yielded fourteen lines of iambic pentameter and visually resembled 44. See Micheline White, “Renaissance Englishwomen and Translation: The Case of Anne Lock’s Of the markes of the children of God,” English Literary Renaissance 29 (1999): 375–400. 45. Maunsell, The first part of the catalogue, 2 (Affliction), 70 (Marks), 89 (Prowse), 113 (Taffin). 46. Richard Carew, The Survey of Cornwall (London: S.S. for John Jaggard, 1602; STC 4615), 110r; cited in Micheline White, “Women Writers and Literary-Religious Circles in the Elizabethan West Country,” 202. 47. Henry Lok, Ecclesiastes, otherwise called the preacher … Whereunto are annexed sundrie sonets (London: Richard Field, 1597; STC 16696). For details of Lok’s life, see ODNB, Henry Lok.

22 Introduction a sonnet. Henry also benefited from his mother’s court connections: he was educated at the home of William and Mildred Cecil along with Peregrine Bertie, the son of the dowager duchess of Suffolk. Lock’s surviving daughter, another Anne who lived to adulthood and married Robert Moyle from Bake, Cornwall, was praised in a poem for her “manly heart,” her wisdom, and her skill in “Greek wit” and “Latin song,” although none of her own writing survives.48 Anne Lock’s reputation extended beyond the borders of England, particularly to Scotland. Christopher Goodman, who remained a friend of Lock, arranged to have the first psalm sonnet set to music (pages 95–97, below). Fifty years later, another Scottish Protestant, the Lady Margaret Cunningham, drew comfort and inspiration from Lock’s works. In a 1607 letter to her difficult and erratic husband, James Hamilton of Evandale, Lady Margaret imitated both the form and the content of Lock’s own writings (pages 267–77, below).49 Perhaps the legacy of Anne Lock can best be summarized, however, by the woodcut from the 1568 Bishops’ Bible that is featured on the cover of this edition. This woodcut illustrates God’s creation of Eve from the side of Adam. The Geneva Bible translation of the story reads: “Therefore the Lord God caused an heavy sleep to fall upon the man, and whiles he slept, he took one of his rib and closed up the flesh instead thereof. And the rib which the Lord God had taken from the man, made he a woman and brought her to the man” (Genesis 2:21–22). The marginal note, however, explains that the word translated “made” means “built” in the Hebrew and offers this further interpretation: “Signifying that mankind was perfect when the woman was created, which before was like an unperfect building.”50 Woman as the pinnacle of creation, as the one who completes God’s building, bringing it to perfection, is reinforced by the pictorial representation of Eve’s intimate encounter with her creator. In the woodcut, Adam is asleep and inert. He faces away from both God and his new wife. Eve, however, reaches out with open hands and upturned face to the figure of God, represented by the four Hebrew letters, the tetragrammaton, that spell out God’s covenant name Yahweh.51 48. Charles FitzGeffrey, Caroli Fitzgeofridi Affaniae: Sive Epigrammatum Libri Tres (Oxford: Josephus Barnesius, 1601; STC 10934), 123–24; cited in White, “Women Writers and Literary-Religious Circles in the Elizabethan West Country,” 207n57. 49. For details of the lives of Goodman and Cunningham, see ODNB, Christopher Goodman and Lady Margaret Cunningham. 50. The Bible and Holy Scriptures conteyned in the Olde and Newe Testament. Translated according to the Ebrue and Greke, and conferred with the best translations in diuers languges. With moste profitable annotations vpon all the hard places, and other things of great importance as may appeare in the epistle to the reader (Geneva: Rowland Hall, 1560; STC 2093). A1v. 51. Similar representations of Eve’s creation appear as early as the fourteenth century. A woodcut illustration with a figure of God, rather than the tetragrammaton, was commissioned from Hans Holbein

Introduction 23

Figure 4. Adam and Eve, Bishops’ Bible (London: Richard Jugge, 1568), A2r. STC 2099. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto. Eve’s access to God, and to his word, is direct and unmediated. Her intimate communion mirrors the figure of the reading woman, the exemplary layperson, who encounters God directly through the Bible, without the need of an intermediary priest or husband (figure 1, page 7, above). Although in this woodcut Adam is passive, he constitutes with Eve the nascent spiritual community that lives in the presence of God, that exists coram Deo, before the face of God. This first community, with its immediate and unfallen access to God, has no need of Scripture reading or Scripture preaching. Indeed, the nakedness of Eve and Adam is both physically and spiritually pure; literally nothing comes between them and their creator. In contrast, the fully clothed reading woman accesses God through his word, mediated in Scripture and in preaching, within a large community of the faithful that now crowds into the court and spills out of the frame. Yet both woodcuts, that of the pre-fallen Eve and of the contemporary reading woman, portray a confident female figure, secure in her access to God and her place among those who share her spiritual convictions. the Younger by the publisher Christofel Froschauer for his 1531 Zurich Bible. The first printed English Bible in which the woodcut appears is the 1535 Coverdale Bible.

24 Introduction Anne Lock was just such a figure. From the spiritual advice she gave to John Knox while still a teenager, to the books she later wrote, to her public association with like-minded women and men, Lock consistently and confidently lived coram Deo, before the face of God, and in community with others as she sought to promote Reformed Protestantism in England.

Note on the Texts Two books were published under Anne Lock’s name in the sixteenth century. The first, Sermons of John Calvin upon the song that Hezekiah made after he had been sick and afflicted by the hand of God, contained in the 38th Chapter of Isaiah (STC 4450) was entered in the Stationers’ Register on January 15, 1560, and printed later that year by John Day. Two copies survive, one held by the British Library in London (Shelfmark 696.a.40) and the other by the Folger Shakespeare Library in Washington, DC (Shelfmark STC 4450). Two subsequent editions were published, one in 1569, of which no copy survives, and one in 1574. The latter edition survived in a single copy at the British Museum until it was destroyed in World War II. The second book, Lock’s translation of the augmented 1588 edition of Des marques des enfans de Dieu et des consolations en leurs afflictions, by Jean Taffin, was entered into the Stationers’ Register on March 26, 1590, as Of the marks of the children of God, and of their comforts in afflictions (STC 23652). The first edition was printed later that year by Thomas Orwin for Thomas Man. Four copies survive: at the British Library (Shelfmark c.119.dd.41), the Huntington Library (Shelfmark 14578), the Folger Shakespeare Library (Shelfmark STC 23652), and the Library of Princeton Theological Seminary (Shelfmark SCA #2007). Subsequent editions were published in 1591, 1597, 1599, 1608, 1609, 1615, and 1634. Lock’s original Latin poem appears in the preliminary pages of an illustrated manuscript encyclopedia of scientific knowledge, Giardino cosmografio coltivato, now at the Cambridge University Library (MS Ii.5.37). The modernized texts from Lock’s publications and manuscript poem in this edition are based on the old-spelling critical edition of her work: Susan M. Felch, ed., The Collected Works of Anne Vaughan Lock (Tempe: Arizona Center for Medieval and Renaissance Studies, 1999). The base texts for additional works addressed to Lock or that provide contextual material for understanding her writing are cited in a footnote to each selection. Titles of sixteenth-century texts are given in their original old-spelling form in the footnotes, following the conventions in EEBO, but are modernized in the introduction, title-page transcriptions, and headnotes. Names of printers are regularized, following the spellings in Pollard and Redgrave’s Short-Title Catalogue (STC).

Introduction 25 The spelling, capitalization, and punctuation for all texts have been regularized to conform to modern American usage, abbreviations such as ye (the) and yt (that) have been expanded, i/j and u/v have been regularized, and Roman numerals are written as Arabic numbers. Where appropriate, apostrophes have been added. Line numbers are added to poetry selections for ease of reading. Archaic words that receive a separate entry in the Oxford English Dictionary, rather than being listed as an alternate form of a modern word, are retained and glossed, with the exception of alway, ensample, expone, fro, and tentation, which are always rendered as always (except in poetic lines), example, expose, from, and temptation. Words in the Scots dialect, other than the familiar term kirk for church, are given in their English form. Omitted passages are indicated by three asterisks (* * *). Unless otherwise noted, scriptural citations in the headnotes and footnotes are taken from the Geneva Bible (1560).

Figure 5. Title page, Sermons of John Calvin (London: John Day, 1560). STC 4450. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 4450).

SERMONS OF JOHN CALVIN, UPON THE SONG that Hezekiah made after he had been sick, and afflicted by the hand of God, contained in the 38th chapter of Isaiah. Translated out of French into English. 1560. Newly set forth and allowed, according to the order appointed in the Queen’s Majesty’s injunctions. Imprinted at London, over Aldersgate, by John Day. And are there to be sold at his shop under the gate. Cum gratia et privilegio Regiae majestatis.

Anne Lock’s Preface to Sermons of John Calvin (1560) Headnote Soon after Anne Lock returned to London from Geneva, a book ascribed to “A. L.” was printed by John Day. It was not unusual for an author and particularly for a translator to sign a book only with initials, so “A. L.” was probably not an attempt to obscure Lock’s gender. In fact, many translators, both male and female, did not sign their work at all. John Day, who would also publish the first edition of John Foxe’s Acts and Monuments in 1563, undoubtedly knew Lock and may even have asked for her translation of Calvin. Some of the “stop press” corrections that distinguish the two remaining copies of this book suggest that Lock herself or someone who knew the manuscript very well was proofreading the pages at Day’s shop as they came off the printing press. For instance, the original French clause “estans asseurez qu’elle surmontera toutes nos fautes et offenses,” which describes God’s goodness, is translated rather literally in the British Library copy as “being assured that it shall very well surmount far and exceed all our faults and offences” but is corrected in the Folger Library copy to the more graceful “being very well assured that it shall far surmount and exceed all our faults and offences,” which balances the verbs and their modifiers: “very well assured” and “far surmount and exceed.”1 Such changes are more likely to come from an author-translator than from a printer. Lock’s decision to dedicate the book as a New Year’s gift to the high-born Marian exile Katherine Brandon Bertie, dowager duchess of Suffolk, whose story was later featured in Acts and Monuments, was strategic. Lock undoubtedly knew of Queen Elizabeth’s antipathy toward John Calvin and the importance of recommending his sermons to the court by means of a sympathetic insider. In fact, as Micheline White has demonstrated, Lock writes her extensive preface to deliberately “make a case for the value of Calvin’s work in England.”2 Lock knew the value of persuasive rhetoric, and her preface is a carefully constructed argument. Lock begins by contrasting two kinds of people: those who have every material advantage but who are spiritually grumpy and discontented and those who, like the duchess and Lock herself, have experienced danger, difficulty, and sorrow but who put their confidence and hope in God. Lock then boldly offers spiritual medicine to both kinds of people. Her medicine will turn the eyes of the grumpy, discontented people away from themselves, and it will encourage those who have suffered to persevere even when times are tough. The prescription for this spiritual medicine, she says, is written by God himself, the heavenly physician, in his 1. Lock, The Collected Works of Anne Vaughan Lock, lxxv, 22. 2. White, “The Perils and Possibilities of the Book Dedication,” 24.

29

30 Sermons of John Calvin word, the Bible. But the prescription has been filled—put into individual pills, if you will—by an apothecary or pharmacist, and that pharmacist is John Calvin. Unfortunately, though, Calvin prepared that good medicine in French, and so, Lock continues, she has translated it “into an English box” so that everyone in England—the common person who buys the book, the duchess herself, even the queen—can taste this medicine and be cured. Lock contrasts the good medicine of God’s word, as mediated by Calvin’s sermons, with the bad medicine of false religion that teaches us to trust in ourselves or in superstitions. Such bad medicine, she says, leaves us in the lurch. Here Lock draws on a biblical parable from Matthew 25:1–13 about five wise virgins and five foolish virgins. The foolish virgins are thrown into a panic when their lamps run out of oil while they are waiting to greet a bridegroom. But the wise virgins have a good stock of Gospel oil and their lamps shine brightly. Lock then links several biblical examples of oil. The oil of the wise virgins is like the medicinal oil with which the Good Samaritan anoints the man who lay beaten on the road to Jericho, a parable from Luke 10:25–37. It is also like the oil with which God heals the sick king, Hezekiah, putting him back on his feet and sending him on his way rejoicing. In these interwoven biblical images—the wise virgins’ oil, the Samaritan’s oil, the oil that heals King Hezekiah—Lock teaches her readers to look to God’s word and promises for comfort and healing. But Lock does not just draw on biblical examples. She also knew enough about contemporary medical practice to employ technical terms precisely. In the preface, she talks about “oil of scorpion,” which was a newly discovered remedy, about “well-drawing” plasters that were used as bandages on infected wounds, and about the “humors,” which constituted the overarching medical paradigm of the day. By consulting the Oxford English Dictionary, which records the historical appearance of words, we can see that Lock was an early user of such technical terms as “overheal” (with reference to the surface of a wound); “stuff ” (liquid medicines); “alterations” (distemper); and “prescribe.” Of all these terms, “oil of scorpion” is the most interesting. Lock elides scorpions with snakes from the biblical story in Numbers 21 where the Hebrew people die from snakebites after they complained against God. Applying the Old Testament narrative to her contemporaries, Lock says that “being stung with the sting of the scorpion, [the Christian] knoweth how with oil of the same scorpion to be healed again.” This sentence combines four elements: the newly discovered medicinal value in oil of scorpion; the well-known observation by Pliny that a scorpion’s sting can be cured only by drinking its ashes mixed with wine; Augustine’s comment on Numbers 21:4–9 that God cured “death by death” because those who were dying of snakebites were healed when they looked at the figure of a brass snake; and this New Testament verse from John 3:14: “And as Moses lift up the serpent in the wilderness, so must the Son of Man [Jesus Christ] be lift up.” Lock may have gotten her idea for this compact image from

Anne Lock’s Preface 31 the woodcut on the title page of the 1557 Geneva prose Psalter that shows a skull topped by a palm branch (a symbol of life) at rest on a scorpion. The bordering inscription, MORS MORTIS MEDICINA ET VICTORIA (Death is death’s medicine and victory), was meant to remind readers of Jesus Christ’s death on a cross and his subsequent resurrection, both of which were essential to a Christian understanding of salvation.

Figure 6. Title page, The Psalmes of David ([Geneva: M. Blanchier], 1557). STC 2383.6. By permission of the Dean and Chapter of Peterborough Cathedral, to whose library this book belongs (Shelfmark: Pet. D.1.502).

32 Sermons of John Calvin In her preface, Lock also distinguishes between different types of medical practitioners when she speaks of the “skillful men” who heal by art and the “honest neighbors” who gather “understanding of some special disease and the healing thereof by their own experiment.” The “skillful men” are licensed physicians, usually university-trained, who were allowed to charge fees. We know, however, that not all such “skillful men” were male; in 1568, two women were licensed for surgery, one by the bishop of Exeter and one by the bishop of Norwich. The “honest neighbors,” on the other hand, appear to refer to officially recognized but unlicensed men and women who were allowed to practice medicine but not to charge fees, although women were often paid by a parish to provide medical attention to the poor.3 At the close of her prefatory letter, Lock again mentions the “diligent physician” and the “charitable neighbor,” which distinguishes between these two types of medical practitioners. In addition to demonstrating Lock’s theological and medical knowledge, this preface also offers a primer in writing effective sixteenth-century prose. Authors were encouraged to construct long, balanced sentences that employed elements of classical rhetoric. In the sentence diagrammed on page 33, we can see Lock adeptly using just these elements not only to talk about despair but also to make her reader feel despair. She piles up grammatically parallel clauses (parison) without using conjunctions (asyndeton). She creates a sense of doom with anaphoric repetition (“no soundness, no strength, no help”). She multiplies opposites: man/God, strength/weakness, grace/wound. Exactly parallel clauses (isocolon) emphasize the spiritual cause of the illness (“that God’s displeasure hath laid upon him / that God’s anger hath left in his conscience”). In this single sentence, Lock paints the picture of a sick person who feels, hears, and sees his weakened condition. At the same time, the reader is drawn into, and wearied by, the sentence itself. The inconclusive triad of participles at the end (hearing, knowing, feeling) leads only to the damning perplexity of the final question, “alas, what help remaineth in this extremity?” Then, instead of giving an answer to this plaintive question, Lock increases the tension by leaving the anguished patient dangling in distress while she goes on to describe in intricate detail what happens when you take bad medicine instead of good medicine.

3. R. M. S. McConaghey, “The History of Rural Medical Practice,” in The Evolution of Medical Practice in Britain, ed. F. N. L. Poynter (London: Pitman Medical, 1961), 124–26.

Anne Lock’s Preface 33 For when the wretched man finding all help of man not able to uphold him from perishing, being striken with the mighty hand of God, feeleth himself unable to stand, no soundness in his body, no strength in his limbs, no help of nature to resist the violence of that disease that God’s displeasure hath laid upon him, seeth no sign of God’s grace in his soul, but the deep wounds that God’s anger hath left in his conscience, perceiveth no token to argue him the elect of God and partaker of the death of his Savior, hearing pronounced that the soul which sinneth shall die, knowing himself to have sinned, and feeling himself dying: alas, what help remaineth in this extremity? In sum, Anne Lock in this dedicatory preface uses all her religious, medical, and rhetorical knowledge to convince her readers, and particularly her courtly readers, that the sermons of John Calvin they are about to read are their best hope for recovering spiritual health and making England a great nation.

Text4 To the right honorable and Christian princess, the Lady Katharine, duchess of Suffolk: 5 It often falleth out in experience (my gracious and singular good lady) that some men being oppressed with poverty, tossed with worldly adversity, tormented with pain, soreness, and sickness of body and other such common matters of grief (as the world counteth miseries and evils), yet having their minds armed and furnished with prepared patience and defense of inward understanding, all these calamities cannot so far prevail as to make them fall nor yet once stoop into the state of men to be accounted miserable. But they bear them with such constance,6 as if such afflictions were not of such nature as other commonly do feel them or 4. Lock, The Collected Works of Anne Vaughan Lock, 4–8. 5. Happens. 6. Steadfastness.

34 Sermons of John Calvin as if those men were such upon whom those troubles could not work their natural property.7 On the other side, we see some that flowing in earthly wealth and suffisance,8 free from fortune’s cruelty, healthy in body, and every way to the world’s seeming9 blessed (yet with mind not well instructed or with conscience not well quieted), even upon such small chances10 as other can lightly bear are vexed above measure11 with reasonless extremity.12 Whereby appeareth that the griefs of body13 and calamities of fortune do so far only extend to afflict, or make a man miserable, as they approach to touch the mind and assail14 the soul. Which proveth that the pains and diseases of mind and soul are not only the most grievous and most dangerous, but also they only are painful and perilous, and those of the body and fortune are such as the mind useth and maketh them. So as to a sick stomach of mind,15 all bodily matters of delight and worldly pleasures are loathsome and displeasant,16 as, on the other side, the power of a healthy soul easily digesteth and gathereth good nouriture17 of the hard pains and bitter torments of the body and fortune. He, then, that cureth the sick mind, or preserveth it from disease, cureth or preserveth not only mind but body also and deserveth so much more praise and thank18 than the body’s physician, as the soul excelleth the body and as the curing or preservation of them both is to be preferred before the cure of the body alone. But we see daily when skillful men by art, or honest neighbors having gathered understanding of some special disease and the healing thereof by their own experiment,19 do apply their knowledge to the restoring of health of any man’s body in any corporal sickness, how thankfully it is taken, how much the relieved patient accounteth himself bound to him by mean20 of whose aid and ministration 7. Have their normal effect. 8. Abundance. 9. Way of thinking. 10. Misfortunes. 11. Excessively. 12. Utmost suffering. 13. Physical pains. 14. Attack. 15. The stomach is the figurative seat of the emotions, paralleling “soul.” 16. Disagreeable. 17. Nourishment. 18. Gratitude. 19. “Skillful men” probably distinguishes university-trained licensed physicians from the “honest neighbors” who are unlicensed practitioners of medicine. 20. Means.

Anne Lock’s Preface 35 he findeth himself holpen21 or eased. What then deserveth he that teacheth such a receipt,22 whereby health both of body and mind is preserved, and whereby if health be appaired,23 it may be restored; yea, whereby sickness and common miseries continuing shall not have so much power to trouble a man as to make him sick or miserable? This receipt God, the heavenly Physician, hath taught; his most excellent apothecary, Master John Calvin, hath compounded;24 and I, your grace’s most bounden and humble,25 have put into an English box and do present unto you. My thanks are taken away and drowned by the great excess of duty that I owe you. Master Calvin thinketh his pains recompensed if your grace or any Christian take profit of it, because how much soever is spent, his store is never the less.26 And for God, recompensed he cannot be. But how he is continually to be thanked, your grace’s profession of his word, your abiding in the same, the godly conversation27 that I have seen in you, do prove that yourself do better understand and practice than I can admonish you. And that you may be assured that this kind of medicine is not hurtful, two most excellent kings, Hezekiah and David (beside28 an infinite number), have tasted the like before you and have found health therein, such health as hath cured them forever and not as common or natural29 reasons of philosophy do cure a sick or sore mind, which with easy30 and weak not well-drawing or cleansing plasters so overheal31 the wound that it festereth and breaketh out afresh with renewed and doubly increased danger. Such remedy as here is contained can no philosopher, no infidel,32 no papist33 minister. For what perfect34 help can they give to a diseased mind that understand not, or believe not, the only thing that must of needful necessity be put into all

21. Helped. 22. Recipe; prescription. 23. Impaired. 24. Made into a medicine. 25. “Bounden and humble” is an ellipsis for “bounden and humble servant.” 26. Never diminished. 27. Manner of life. 28. In addition to. 29. Innate or possibly unregenerate. 30. Not very good. 31. Heals over the surface of the wound in a superficial way. 32. Muslim. 33. Roman Catholic; particularly Roman Catholic clergy. 34. Skilled.

36 Sermons of John Calvin medicines that may serve for a tormented soul: that is to say, the determined35 providence of almighty God, which ordereth and disposeth all things to the best to them that trust in him?36 This physic37 resteth only among true believing Christians, who are persuaded that, whatsoever betideth unto us, his high wisdom that sent it and that seeth all things sent it of his good pleasure and decreed purpose (and that for our benefit if we love and believe him), though our weak understanding knoweth not how it should be profitable but naturally judgeth it hurtful and unpleasant. And necessary it was that he, which by understanding of God’s hatred of sin and feeling of his justice is subject to fall into the most perilous pain and torment of conflict with sin and desperation, should by conceiving of God’s mercy and believing of his providence have help of the most and only perfect and effectually working medicine. But in heavy case38 is he that, being afflicted with that dangerous disease of the feeling of God’s wrath kindled against him, hath not the conserve39 of belief of God’s providence remaining with him or being ministered to him (either for feeblenesses of stomach cannot receive and brook40 it or his oppressed appetite, being overwhelmed with gross faithless and papistical humors,41 cannot abide the taste of it). Woe is (I say) to them: for their disease is dangerous and hard to be cured. For when the wretched man finding all help of man not able to uphold him from perishing, being stricken with the mighty hand of God, feeleth himself unable to stand, no soundness in his body, no strength in his limbs, no help of nature to resist the violence of that disease that God’s displeasure hath laid upon him, seeth no sign of God’s grace in his soul but the deep wounds that God’s anger hath left in his conscience, perceiveth no token to argue him the elect of God and partaker of the death of his Savior, hearing pronounced that the soul which sinneth shall die,42 knowing himself to have sinned, and feeling himself dying: alas, what help remaineth in this extremity? If we think the help of papists—to beg and borrow others’ virgins’ oil43 that have none to spare, to buy the superfluous works of those men that say they have 35. Ordained. 36. Romans 8:28. 37. Medicine. 38. In a distressing condition. 39. Medicine. 40. Digest. 41. The four humors (blood, black bile, yellow bile, and phlegm) were thought to govern health; a healthy body balanced all four humors. 42. Ezekiel 18:4, 20. 43. The virgins’ oil is an allusion to the biblical story of the five wise and five foolish virgins in Matthew 25:1–13.

Anne Lock’s Preface 37 done more than sufficeth to satisfy God’s law and to deserve their own salvation,44 to appease God with such extraordinary devised service as he never commanded, and such like unwholesome stuff 45 as papistical soulslayers46 have ministered to Christian patients—if (I say) we think these good and sufficient medicines, alas, we do nothing thereby but plant untrue security, promise health, and perform death, the pangs whereof when the deceived47 sick man feeleth, he too late espieth48 the falsehood of the murderous physician. The poor damned soul in hell (tormented with the lamentable pains that turmoil him), from whom God the only Author of joy and comfort is absent, perceives too late how wandering the wrong way from heaven he is fallen into hell. That silly49 wretch, flaming in the infernal fire, feeleth, alas, too late that they which gave him man’s medicines to drink have slain his soul. They which taught him to trust of salvation by man’s devises have set his burning heart in that place of flames, where the everlasting Chaos50 suffereth no drop of God’s mercy to descend. They which taught him to seek health any otherwhere than in the determined purpose of God that hath sent his own Son for our redemption have spoiled51 him of all benefit of redemption. He feeleth at length all too late how by fault of ill diet and through poisonous potions which his ignorant, corrupted, and traitorous physician suffered52 him to use and bade him to take, he lieth dead eternally. But on the other side, when the believing Christian falleth (as God hath made none to stand whereby they should not need his mercy to raise them when they are fallen), he knoweth whither to reach his hand to be raised up again. Being stung with the sting of the scorpion, he knoweth how with oil of the same scorpion53 to be healed again. Being wounded with the justice of God that hateth sin, he knoweth how with the mercy of the same God that pardoneth sin to have his pain assuaged and hurt amended. He knoweth that whom God hath from eternity appointed to live shall never die, howsoever sickness threaten. No misery, no temptation, no peril shall avail to his everlasting overthrow. He knoweth that his safety is much more surely reposed in God’s most steadfast and unchangeable 44. Roman Catholic doctrine taught that the excess or superfluous good works of saints could be credited to ordinary people. 45. Liquid medicine. 46. Those who kill the soul; probably coined by Lock as analogous to “manslayer.” 47. Deluded. 48. Discovers. 49. Miserable or foolish. 50. The everlasting Chaos echoes the Latin Vulgate reference to Hades in Luke 16:26; the same term is used in Psalm Sonnet 4, line 11. 51. Stripped. 52. Allowed. 53. Oil of scorpion was a newly discovered medicinal remedy.

38 Sermons of John Calvin purpose, and in the most strong and almighty hand of the all-knowing and allworking54 God, than in the wavering will and feeble weakness of man.55 This healeth the Christian’s sickness, this preserveth him from death, this maketh him to live forever. This medicine is in this little book brought from the plentiful shop and storehouse of God’s holy testament where God’s ever abiding56 purpose from beyond beginning is set forth, to the everlasting salvation of some and eternal confusion of other. Beside that, this book hath not only the medicine, but also an example of the nature of the disease and the mean57 how to use and apply the medicine to them that be so diseased. For when a man languishing in corporal sickness heareth his neighbor report unto him or himself hath before time seen in another the same cause of sickness, the same manner of fits,58 passions,59 alterations,60 and in every point the same qualities of sickness and the same disposition of body61 that he knoweth and feeleth in himself, it giveth him assurance and maketh him to know that he is sick of the same disease that the other was. Whereby knowing how the other was healed, what diet he kept, what physic he took, he doth with the greater boldness, confidence of mind, and desire call for, taste, and greedily62 receive that healthful and life-full medicine whereby he saw and knew his neighbor healed. And with the greater care keepeth the same diet wherewith he saw and knew the other preserved. So here this good soul’s physician hath brought you where you may see lying before your face the good king Hezekiah,63 sometime chilling and chattering with cold, sometime languishing and melting away with heat, now freezing, now frying, now speechless, now crying out with other such piteous pangs and passions64 wrought in his tender afflicted spirit by guilty conscience of his own fault, by terrible consideration of God’s justice, by cruel assaults of the tyrannous enemy65 of man’s salvation, vexing him in much more lamentable wise66 than any 54. Omniscient and providential. Lock frequently uses a compound noun with “all” to refer to God: see “all-sufficing” (Prefatory Sonnet 5, line 4) and “all-piercing” (Psalm Sonnet 5, line 4). 55. Romans 8:29–39. 56. Eternal. 57. Means. 58. Attacks of illness. 59. Painful bodily disorders. 60. Distempers. 61. Physical condition. 62. Eagerly. 63. For accounts of Hezekiah’s sickness and recovery, see 2 Kings 20:1–11; 2 Chronicles 32:24; and Isaiah 38. 64. Sufferings. 65. Satan. 66. Fashion.

Anne Lock’s Preface 39 bodily fever can work or bodily flesh can suffer. On the other side for his help, you see him sometime throw up his ghastly67 eyes, staring with horror and scant discerning for pain and for want of the lively moisture68 to feed the brightness of their sight. You see him sometime yieldingly69 stretch out, sometime strugglingly70 throw his weakened legs, not able to sustain his feeble body. Sometime he casteth abroad71 or holdeth up his white and bloodless hand toward the place whether his soul longeth. Sometime with falling chaps72 he breatheth out unperfect sounds, gasping rather than calling for mercy and help. These things being here laid open to sight and remaining in remembrance (as the horror and piteous spectacle cannot suffer it to fall out of a Christian tender73 mind), if we feel ourselves in like anguish, we find that the disease is the same that Hezekiah had and so by convenience74 of reason must by the same mean be healed. Then behooveth us to remember or to be informed by our diligent physician or charitable neighbor how we saw Hezekiah healed, whom we imagine in this book to see both dying, revived, and walking after health recovered. There we see the heavenly Physician anoint him with the merciful Samaritan’s oil,75 purge the oppressing humors with true repentance, strengthen his stomach76 with the wholesome conserve of God’s eternal decree, and expel his disease and set him on foot with assured faith of God’s mercy and staying his yet unsteady pace and faltering legs with the sweet promises of God’s almighty goodness. So learn we what Physician’s help we shall use. And this medicine being offered us, we are bold to take it, because we know it will heal us. And being healed, knowing and hearing it confessed that sin was the cause and nourishment of Hezekiah’s disease, we learn a new diet and to feed as Hezekiah his77 Physician and ours appointeth: abstaining from things hurtful, taking things healthful as he prescribeth. So doth the Christian attain his health, so being attained he 67. Death-like. 68. Lack of life-giving humors. 69. Unresistingly; an unusual word choice in 1560. See also “yielding” in Prefatory Sonnet 5 (line 6) and Psalm Sonnet 17 (line 5). 70. In a struggling manner; another unusual word choice. 71. Flails his arms. 72. Jaws. 73. Spiritually impressionable. 74. Correspondence. 75. An allusion to the story of the Good Samaritan, who anointed an injured man with oil; Luke 10:25–37. 76. The inner person, both body and soul. 77. Hezekiah’s.

40 Sermons of John Calvin preserveth it forever. And as it is true that second and returned sicknesses by surfeit78 or misdemeanor79 are most cruel and dangerous, so holdeth he yet this also for truth: that to this Physician with this medicine no disease never so long rooted, never so oft returned, is uncurable. Being then thus much beholden to this Physician, we must needs confess that we owe unto him our life and health and all that we be or have. And for his faithful minister, Master Calvin, I beseech your grace with me to wish him God’s benefit of eternal happy life for his reward, even as I wish your grace continual health of life and soul for your preservation, not only for this New Year, but also for the time that shall exceed all extent of years,80 beseeching you to accept both my work and prayer. Concerning my translation of this book, it may please you to understand that I have rendered81 it so near as I possibly might to the very words of his text, and that in so plain English as I could express. Such as it is, I beseech your grace to take it good part.82 Your graces humble A. L.

78. Overindulgence. 79. Culpable carelessness. 80. For eternity. 81. Translated. 82. “Good part” is an ellipsis for “in good part.”

Selections from Anne Lock’s Translation of Sermons of John Calvin (1560) Headnote In November 1557, John Calvin preached four weekday sermons on the song of Hezekiah as found in Isaiah 38. It is likely that Lock attended these Frenchlanguage sermons, perhaps in company with others from the English community in Geneva. Also in attendance was Denis Raguenier, a professional stenographer, who recorded Calvin’s sermons as he spoke, taking down approximately six thousand words an hour in his own carefully designed shorthand system. Later, these notes were transcribed and revised for publication. Although the French edition was not published until 1562, Lock apparently had access to a revised manuscript, which she used as the basis for her own translation into English.1 In her dedicatory letter to the duchess of Suffolk, Lock lays out and defends her philosophy of translation: “Concerning my translation of this book, it may please you to understand that I have rendered it so near as I possibly might to the very words of his text, and that in so plain English as I could express.” Lock does follow Calvin closely, often preferring to transliterate the French: glorifié becomes “glorified,” estendre becomes “extend,” abolie becomes “abolished,” ordonnez becomes “ordained,” and declarant becomes “declaring”—and these are all examples taken from a single page. Sticking to the “very words” and rendering them in “plain English” was important to Lock’s desire to speak the word of God faithfully and clearly into her English context. Calvin’s expositions on Isaiah were not unfamiliar to English readers. In 1550, Calvin dedicated the first edition of his Latin commentary on Isaiah to Edward VI, challenging the young king to restore the church to its pristine condition by following God’s instructions as given through his prophet. In 1559, Calvin dedicated the revised commentary to Elizabeth I in honor of her accession to the throne, again reminding a new monarch of her duty to restore the Protestant church and especially to welcome home the exiles who had fled England during Mary Tudor’s reign. As one of those returning exiles, Lock had good reasons for choosing to translate this particular set of sermons from Isaiah. They centered on King Hezekiah, a popular Reformation hero, who was often praised for destroying the brass serpent that had degenerated from a source of healing to an object of adoration, the same serpent story to which Lock alludes in her dedicatory letter. Yet the 1. John Calvin, Sermons sur le Livre d’Esaïe Chapitres 30–41, ed. Francis M. Higman, Thomas H. L. Parker, and Lewis Thorpe, Supplementa Calviniana III (Neukirchen-Vluyn: Neukerchener Verlag des Erziehungsvereins, 1995), 412–48.

41

42 Sermons of John Calvin sermons from Isaiah 38 focus on Hezekiah’s failures and afflictions rather than on his triumphs. As a hero who nevertheless found himself in need of repentance and God’s grace, Hezekiah provided Lock with the requisite model for a Protestant England newly emerging from the turmoil of Mary’s reign into the (as yet unformed and unstable) Elizabethan age. While there was reason to hope that the nation, like Hezekiah, would be restored to full health, there was no room for complacency. But presenting Elizabeth with Hezekiah as mediated through Calvin was a risky move. The new queen had been angered by the publication of John Knox’s The First Blast of the Trumpet Against the Monstrous Regiment of Women, which had been published in Geneva shortly before she came to the throne, and by Christopher Goodman’s defense of civil disobedience. She blamed Calvin for not censoring Knox’s book, although Calvin himself had warned the author not to publish it. Anything that smacked of “Geneva” was unpalatable to the queen and would remain so throughout her reign. Several themes run through Calvin’s sermons, usually taking the form of paired truths. On the one hand, Hezekiah’s illness can be traced to his own sin, for which he is justly punished. On the other hand, his illness is ordained by a loving Lord not only as reproof, but also as a means for teaching the king how to trust in God. Similarly, although suffering causes believers to see their own failures more clearly, it also brings them closer to God as they recognize their utter dependence on him and his unfailing mercy toward them. The temptation, to which Hezekiah almost succumbs, is to fall into despair when faced with affliction. But, again, Christians are brought back to a double truth: suffering is a humbling experience, but it does not drive a true believer to despair; rather, it forces him or her into the arms of God, the loving heavenly Father. Lock interweaves these themes, as well as other details from the sermons, into her dedicatory letter to the duchess of Suffolk. The dominant medical imagery of the epistle is consonant with the tenor of Hezekiah’s song, but it is also specifically linked to Isaiah’s application of a fig ointment to the king’s body at the conclusion of the narrative (The Fourth Sermon, pages 71–74, below). In that sermon, the prophet Isaiah administers God’s medicine to the sick king; in the epistle, the “prophet” Calvin and his assistant, Lock herself, offer the same medicinal word, now placed in “an English box,” to a nation desperately in need of its curative powers. Furthermore, Lock’s contrast between the good medicine of God’s word and the unwholesome medicine of Roman Catholicism develops Calvin’s insistence that Christians rely on God’s grace rather than on the good works of saints for their salvation (The Third Sermon, page 63, below). The sonnets that conclude the volume also appear to draw on the sermons. Although Calvin only briefly mentions Psalm 51, he consistently links Hezekiah with David. More importantly, both the second and the third sermons develop

Selections from Anne Lock’s Translation 43 at length the image of a trial in which God appears as a terrifying, but ultimately merciful, judge, with Hezekiah as the penitent and almost despairing plaintiff. This is precisely the picture painted in the five prefatory sonnets: a judicial scene that dramatizes the need for a sinner to confess and to receive from God the gracious pardon that she has done nothing to deserve.

Text2 The First Sermon3 The writing of Hezekiah, king of Judah, when he had been sick and was recovered of his sickness. I said in the cutting short of my days, “I shall go down to the gates of the grave. I have sought the residue of my years.” I said, “I shall not see the Lord, the Lord, in the land of the living. I shall not behold man any more nor those that dwell in the world. My life is withdrawn and is changed like a shepherd’s lodge.”4 [The writing of Hezekiah, king of Judah, when he had been sick and was recovered of his sickness. I said in the cutting off of my days, “I shall go to the gates of the grave. I am deprived of the residue of my years.” I said, “I shall not see the Lord, even the Lord, in the land of the living. I shall see man no more among the inhabitants of the world. Mine habitation is departed and is removed from me, like a shepherd’s tent.”]5 *** [Hezekiah] sayeth expressly that this writing was made after he was recovered. For oftentimes when we are touched either with sickness or any other rod of God, we make protestations6 enough, but we do nothing else but shake our ears7 (as the proverb is) when we are escaped, and we by and by forget all those things which we made a show as if we knew.8 But here it is showed us that the king Hezekiah, 2. Lock, The Collected Works of Anne Vaughan Lock, 9–61. 3. Calvin preached the first sermon on Thursday, November 4, 1557. 4. Isaiah 38:9–12a; for other accounts of Hezekiah’s sickness and recovery, see 2 Kings 20:1–11 and 2 Chronicles 32:24. 5. The Geneva Bible translation. The annotation for verse 9 connects Hezekiah’s song to that of David in Psalm 51: “He left this song of his lamentation and thanksgiving to all posterity as a monument of his own infirmity and thankful heart for God’s benefits, as David did, Psalm 51.” 6. Complaints. 7. Quickly forget. 8. Boasted that we knew.

44 Sermons of John Calvin being recovered, forgot not the correction which he had received at the hand of God, neither the anguishes which he felt, but minded9 to make a memorial of the whole, that those which come after might be instructed thereby. *** We have then to behold here, as in a looking glass,10 our own weakness to the end11 that every man may prepare himself against the time when his faith shall be proved as the faith of Hezekiah was. And when God shall show us some tokens of his wrath so as if then we seem in manner destroyed, yet we cease not therefore to trust that God will give to us an end of our troubles, as he did to this good king. Next to this,12 that we may learn to give all praise of our safety to the mercy of God, knowledging that so soon as he forsaketh us, we are utterly undone and that then we become more than miserable. *** Moreover, let us not think it strange that God sendeth us afflictions which seem grievous and sharp unto us, seeing we see that Hezekiah hath walked before us to show us the way. Men, when they have had any good affection and desire to serve God, do much marvel if God punish them more than the wicked, and they suppose that they have lost their labor.13 This temptation is too common, as we see, that even David was also tormented with it when he sayeth, “What meaneth this? For I see the despisers of God prosper, and be in jollity,14 and make their triumphs, and in the meantime I do nothing but sup up the drink of sorrow. From the evening to the morrow I have no rest.”15 It seemeth then that it is time lost to serve God. Behold how at the extremity16 he is beaten down, if God by his wonderful virtue had not upholden him. And because the like may come unto us, let us make us a buckler17 of the example that is here set before us of the king Hezekiah. For we have seen here before how he had framed all his life to the law of God.18 He had a zeal, which 9. Determined. 10. Mirror. 11. For the purpose. 12. In addition. 13. Wasted their work. 14. Be self-confident. 15. Sidenote: Psalm 73 [actually Psalm 73:4–14]. 16. To the utmost limit. 17. A small, round shield used to ward off blows from an enemy. 18. For accounts of Hezekiah’s godly reign, see 2 Kings 18–20 and 2 Chronicles 29–32.

Selections from Anne Lock’s Translation 45 is not to be found in many people, to purge all his land of all superstitions and idolatries. Many alarms were stirred up against him to make him somewhat to revolt, but that nothing stayed19 him but that he set up the true and pure religion, and in his private life he sought nothing but that God might be glorified in and through all. And yet look how God cometh to assail him. Yea, and that of a strange fashion, for he is as a lion that breaketh his bones. So when we see that Hezekiah is thus handled, ought not we to learn to bear patiently the corrections that God shall send us? Lo, this is it that we have to conceive of this place.20 *** Let us then mark well21 whereunto our life is to be directed: that is, that we should perceive that God already in part showeth himself a Father toward us. I grant it true (as I have already said) that we are absent from him, for our salvation lieth in faith and hope. It is hidden and we see it not with natural sense. Yet in the meanwhile, God faileth not to send down certain beams hither below to lighten22 us, so as we be guided to the hope of the life everlasting and perceive that God is not so far estranged from us, but that yet he stretcheth forth his hand hither below to have care of us and to show us by experience that he hath us in his safekeeping. For when the sun riseth in the morning, see we not what a fatherly care God hath for us? After, when it goeth down at evening, see we not that God hath an eye to our weakness, that we may have rest and be somewhat relieved? Doth not God then in so hiding the sun in the nighttime show himself our Father? Further, when we see the earth bring forth her fruits for our nourishment, when we see the rains and all the changes and alterations that are in nature, in all this perceive we not that God hath his hand stretched out to draw us always unto him? And how he already showeth himself a liberal23 Father unto us and that we enjoy the temporal benefits which he doth for us, to the end that by this mean24 we may be drawn up higher: that is to say, to know that he hath adopted and made us his children that we may come to the fullness of joy and of all felicity when we shall be fully joined with him? ***

19. Stopped. 20. This is how we should understand this passage. 21. Note carefully. 22. Enlighten but also to light up our pathway. 23. Generous. 24. Means.

46 Sermons of John Calvin So now the good king Hezekiah showeth us that it were better for us all to have died before we had been born, and that the earth should have gaped when we came out of our mother’s womb to swallow us, than to live here below, if it were not for this: that we do here already see our God. Not that we have a perfect sight. But first he showeth himself unto us by his word, which is the true looking glass.25 And next, we have above and beneath so many signs of his presence and of the fatherly care which he hath for us that if we be not too much dull witted and altogether unfurnished of understanding and reason, we must needs see him. For all the world is as a lively26 image, wherein God setteth forth unto us his virtue and highness. Moreover, this (that we are governed under his hand) is a more familiar27 witness of his justice, of his grace, and of his mercy. Let us then learn to live to this end, to practice ourselves28 to worship God as him that hath created and fashioned us. Next, that we bear to him honor and reverence as to our Father and that in the tasting of good things (which he now dealeth among us) we may be confirmed in the faith of the heavenly life. And further, forasmuch as he vouchsafeth29 to extend his providence even hither below (for this intent to govern us in this transitory and frail life), that we doubt not when we shall come unto him that then we shall behold face to face that which we now see darkly and in a small portion.30 *** When he sayeth that he shall come to the gates of the grave that he shall see no more the living,31 that was because he should be conversant32 no more among men, to exercise himself in the service of God. But now this is not without cause, that in it also he conceived the wrath of God, although he were subject to dwell as it were confusedly33 mingled among many rascals34 (as indeed there were many hypocrites in Judah and many wicked and dissolute persons, mockers of God 25. Mirror. 26. Living; for Protestants in general, and for Calvin in particular, the true images of God are found in the incarnation of Jesus Christ, in humans who are made in the image of God, and in the natural world. These true images eliminate the need for religious pictures and statues, which Protestants were afraid led to idolatry. 27. Easily understood; common. 28. To pursue to the point of proficiency. 29. Graciously grants. 30. 1 Corinthians 13:12. 31. Isaiah 38:10–11. 32. Living. 33. In a disordered way. 34. Scoundrels.

Selections from Anne Lock’s Translation 47 and of his law), and among the heathen there was nothing else but ungodliness and rebellion. Now when Hezekiah saw that, “I know now,” sayeth he, “that I am unworthy to dwell upon the earth, because these tarry still in the world. And God hath cut me off, yea with a strong hand, as if he would come armed to make open war against me as my enemy.” Then when Hezekiah had such imaginations, it is not to be marveled35 though he made such complaints. But howsoever it were, all cometh to this end: that God did persecute him. This same was to him a burden so heavy that he, as it were, faltered under it. So much the better ought we to note this doctrine:36 that if God at any time shall afflict us more hardily37 than we would that he should, we should not cease for all that hear to acknowledge that he loveth us and that this persuasion which we shall have of his goodness should make us to overcome all temptations which otherwise might overthrow us. Furthermore, if he reprove us and cause us to feel our sins, that we run unto him and take the condemnation upon us. For we shall gain nothing by all our starting holes.38 If we will plead of necessity, the case must pass with him.39 Then when we see that God is just in punishing us for our sins, let us come with head bowed down that we may be relieved by his mercy. And let us have no other confidence nor trust of salvation, but in this: that it pleaseth him in the name of our Savior Jesus Christ to receive us to mercy, forasmuch as in us there is nothing but cursedness. Now let us throw ourselves down before the majesty of our good God in the acknowledging of our sins, beseeching him that more and more he will make us to feel them and that he will in such sort cleanse us from all our filthiness, that we being perfectly awaked from our dull drowsiness40 may groan and sob, not only for the miseries that we see in the world through our sins, but also because we cease not so much as in us lieth more and more to augment the same.41 And yet always let us run to our God, and although it seemeth that he persecuteth us and that his hand be very rough and dreadful42 unto us, yet let us not cease to approach unto him and magnify his goodness, being very well assured that it shall far surmount and exceed43 all our faults and offences. And though we 35. It is not surprising. 36. Teaching. 37. Harshly. 38. Shelters to which animals flee when threatened. 39. If we argue that we were forced to run away, the legal case will be dismissed by God. 40. Moral lethargy. 41. We don’t exert ourselves to diminish our sins. 42. Terrifying; dangerous. 43. The Folger copy, “being very well assured that it shall far surmount and exceed,” corrects the clumsier translation of the London copy, “being assured that it shall very well surmount far and exceed” and

48 Sermons of John Calvin feel no rigor44 in him, yet nevertheless let us acknowledge that it is much better for us to draw home to his house and under his safeguard than to run away from him as wretched despairing persons, and let us beseech him to give not only unto us this grace, but also to all peoples.

The Second Sermon “My life is withdrawn; it is changed as a shepherd’s lodge. I have cut off my days as a weaver. He hath oppressed me with sickness; from morning until night thou shalt consume me. I made reckoning to go until morning, but he hath bruised my bones as a lion. Thou shalt destroy me from morning to night and shalt make an end of me. I chattered like a crane and swallow and mourned like a dove. My eyes were lift up on high, and they failed me. Trouble oppresseth me. Lord, refresh me. What shall I say? It is he that hath spoken it, and it is he also who hath done it.”45 [“Mine habitation is departed and is removed from me, like a shepherd’s tent. I have cut off, like a weaver, my life. He will cut me off from the height; from day to night, thou wilt make an end of me. I reckoned to the morning, but he brake all my bones like a lion. From day to night wilt thou make an end of me. Like a crane or a swallow, so did I chatter. I did mourn as a dove. Mine eyes were lift up on high. O Lord, it hath oppressed me; comfort me. What shall I say? For he hath said it to me, and he hath done it.”]46 Hezekiah continuing the matter, which yesterday was entreated of,47 sayeth here that his life was changed as a shepherd’s lodge. By this similitude he showeth that there is no rest in the life of man which he had proved in himself, forasmuch as he was, as it were, at rest, and in one moment God took him out of this world. When we make a comparison of our bodies with our houses where we are lodged, it is likely that the body of man, which is more than the house, should have some rest. For what is the house but a place for the body to resort unto?48 For they are builded for the use of men. He then which dwelleth in any building ought to be preferred to the house, as the body to the gown and other garments. But Hezekiah creates a graceful doublet “surmount and exceed” from the French surmontera. 44. Excessive strictness. 45. Isaiah 38:12–15a; the second sermon was preached on Friday, November 5, 1557. 46. The Geneva Bible translation. 47. Was discussed yesterday. 48. Sidenote: Matthew 6 [actually Matthew 6:25–34].

Selections from Anne Lock’s Translation 49 sayeth here that he dwelt in this world as a shepherd who hath his little cottage, which he draweth and carrieth hither and thither. He speaketh after the custom of that country, because men there keep their folds,49 and a shepherd will carry his lodging as easily as a man would carry any light thing. He showeth them in sum that his life was none other thing than a wandering and that God changed him by and by. He speaketh after the opinion which he had conceived:50 for he was, as it were, upon the brink of the pit. And indeed it was necessary that he should dispose51 himself to die, seeing God had sent him such a message as is said. To be short, he speaketh as if the thing were already come. Now afterward he cometh to the cause of his sickness and confesseth that he is culpable. He sayeth that he himself had cut off his days, even as a weaver having a piece of cloth upon his loom should cut it all off. I may not then (sayeth Hezekiah) accuse any person, for this evil ought to be imputed to me only. For I have provoked the wrath of God and have deprived myself of his blessing; therefore, must I now blame myself of all this. *** Now he addeth that he chattered as a crane or as a swallow and that he mourned like a dove. Wherein he meaneth that anguish held him in, locked in such sort that he had not so much as a word free to express his passions.52 If a man cry and lament, and make his complaints, and declare his evil,53 it is then to be said that he is sore troubled. But when a man is so stricken down that he cannot declare what he aileth,54 when he stammereth so in himself that he cannot draw forth one only word55 to declare how vehement his passion is, when he now sigheth, now bringeth forth half a word and the rest kept in (as if one had his throat locked up), this is a great extremity. Hezekiah then sayeth that he was so. Now there is no doubt but that he had his respect56 unto God chiefly. As if he should say that men perceived well enough the heaviness that he was in. But when that he would frame any request unto God, he was, as it were, dumb and that on the one side the sickness troubled him. And yet he could not plainly express what he ailed, so that he was in two extremities. The one, that he was in such 49. A moveable enclosure for sheep. 50. He speaks assuming that he will die. 51. Prepare. 52. Emotions. 53. What evil is done to him. 54. That he is sick. 55. Even one word. 56. Gave his attention.

50 Sermons of John Calvin sort locked up within, that with great pain could he fetch out any complaint.57 The other that he was oppressed with so vehement passions that he wist58 nowhere to begin to make his prayer. But this may be thought very strange, that Hezekiah who before had in himself so great strength should now be so faint hearted, yea as it were, brought to naught. But that was because he had a spiritual conflict, feeling his sins and knowing that God was his judge. For (as we touched yesterday) this trouble surmounteth all the other. It is very likely that Hezekiah had an extreme pain, wherewith he was thoroughly stricken down. And also it may be conjectured that it was some burning pestilence. Behold then that his pain was great in itself. But that was nothing in comparison of the conceiving59 of God’s wrath when he beheld his sins and knew God to be armed against him as his adversary, and that it was he that persecuted him. This was it that in such sort afrayed him.60 And indeed, when a man is brought to that point, all his courage and jollity61 must of necessity fail. For what is the constancy of a man to stand against the wrath of God? It must needs be more than a frenzy and mad rage when a man will think to do so. It is true that a man may be constant to endure afflictions when God shall send them. But how? So far forth as he shall be strengthened of God. Again, if men trouble or molest one, he will consider that he hath to do with creatures.62 If he suffer any trouble, well he biteth on the bridle.63 But when God summoneth us to appear, and maketh us to feel that we are guilty before him, and that presently we must render an account, that our sins threaten us, and that in the meantime we perceive eternal death to abide us there (as I have said), can we not think that we have any strength to make our party good64 except we were more than in a mad rage? Let us not then think strange65 if Hezekiah be so stricken down, for he hath not to do with resisting sorrow, neither with withstanding injuries done unto him on men’s behalf, neither bowing down his shoulders to endure any affliction, but he hath to fight against God. *** 57. Only with great difficulty could he utter his complaint. 58. Knew. 59. Perception. 60. Wore him down. 61. Self-confidence. 62. Humans like himself. 63. Endures, perhaps impatiently, as a horse who is kept in check bites on the bridle. 64. To better our condition. 65. Think it strange.

Selections from Anne Lock’s Translation 51 Let us also learn that until we be spoiled66 of all confidence in ourselves, we cannot be set in the array67 of right humility. For so long as men have any opinion of themselves and think that they can do this or that, it is certain that they rob God of that which belongeth unto him, and so when they lift up themselves without stay68 to rest upon, it is to break their own necks. This it is then that we have to hold in memory: that all the imagination of men when they trust in their own strengths is nothing but a dream, because they look not upon God and do not there stay69 themselves, that they might be spoiled70 of all vain overweening71 of themselves. Now when we hear speak of such a chattering and that Hezekiah confesseth that he could not bring forth one word but that he stammered, not wotting72 what to say, let us know that when our Lord shall press us in such sort that we are not able to frame one request or to have one formal prayer, the gate yet shall not be locked against us, but that we may have access unto him. Which I speak because this temptation is very dangerous. It is true that if we perceive not in ourselves a zeal to pray unto God and also a disposition to weigh deeply73 the promises which he giveth us, to take boldness to approach unto him, that ought to displease us and we ought to think that we are far from him on our behalf. But yet we must overcome this temptation. Then when a man shall feel himself in such trouble that he cannot bring forth one word to pray to God, that he shall be there thrown down and that he shall not know at what end to begin, yet must he pray howsoever it be and in what sort. At the least, let us chatter: that is to say, let us cast forth groans and sighs which may show some excessive passion, as if we were even there upon the rack.74 And God heareth even those groanings, as also we see that St. Paul sayeth that the Holy Ghost moveth us to unspeakable groans, such as cannot be expressed.75 Therefore, if one would make an art of rhetoric of the prayers of the faithful, it is a great abuse.76 For our Lord humbleth us to this end, that we should not 66. Utterly stripped. 67. Clothing. 68. A prop. 69. Rest. 70. Divested. 71. Overestimating. 72. Knowing. 73. Consider carefully. 74. An instrument of torture. 75. Sidenote: Romans 8 [actually Romans 8:26]. 76. Protestants, as well as other humanists, praised the value of spontaneous or “arrow” prayers, in addition to or, as in this case, over against artfully composed or set liturgical prayers.

52 Sermons of John Calvin imagine to obtain anything at his hands by any fair tale.77 He had rather that we were so confused that we had not only one word aright in our prayers, but that now we should cast out puffings and blowings and anon78 that we should abide still with silence. Alas, my God, alas what shall I do? And when we shall mourn so, that we should be so wrapped in and tangled that there should neither be beginning nor ending. Then when we shall be brought to that point, our Lord knoweth this kind of language, although we understand it not And although our perplexities hinder us that we cannot bring forth one perfect sentence so that men also understand not what we would say, yet God (as we have said before) will hear us well enough. *** Now as to the similitude of the lion, it seemeth that Hezekiah doth here a wrong to God, for this is not to speak of him with such reverence as he deserveth, to compare him to a cruel beast that devoureth, bruiseth, destroyeth, teareth, and breaketh all. And we know that the Scripture preacheth unto us of God clean contrary thereunto: that is to say, that he is kind, pitiful, patient, full of mercy, full of equity and mildness.79 Briefly, that he beareth such love to men that he desireth nothing but to handle them daintily80 as his own children. Seeing then it is so that God declareth himself to be such a one, it seemeth that Hezekiah speaketh blasphemy in comparing him to a lion. But the good king meant not here to protest against God, but only he hath declared his passions. And he did it not to preach his own praises, as we have already seen, but he had rather to receive this shame, even to the end of the world, that men might know what his frailty was and that we should have such instruction thereby as might profit us. And thus Hezekiah hath not spared himself, but hath set himself out unto us81 for an example that we might see how he was taken with fear and thereby learn ourselves to fear God and also to arm us with his promises when we shall come in such troubles, to the end that we may continue to call upon him. And though we fail in all this and become altogether confused, yet let us still hold this point to offer ourselves to God, to send forth unto him our sighs and groanings. And this is it that we have hereby to learn. Now is it not without cause that Hezekiah compareth God to a lion, for (as we have seen before) all the pains that we shall feel in our bodies and all the griefs that we may conceive are nothing in comparison of this conceiving of the wrath of 77. Well-told story. 78. Even. 79. Sidenote: Isaiah 103 [actually Psalm 103]. 80. Treat them very carefully. 81. Presented himself to us.

Selections from Anne Lock’s Translation 53 God; and this is the cause that we say that the spiritual battles are much more hard than all other temptations that we can have. We call “spiritual battles” when God compelleth us to cast an eye unto our sins and on the other side so awaketh us that he maketh us have in mind what his wrath is, and to conceive that he is our judge, and that we be summoned to appear before him to render account. This is a battle which we call “spiritual,” which is much more heavy and much more terrible than all the sorrows, anguishes, fears, torments, doubts, and perplexities that we may have as in the world. Now when we shall be come thus far, we may not marvel if God be unto us as a lion as to that we feel of him; for this word is not here spoken as touching the nature of God. And when he hath thus tormented the king Hezekiah, it is not for that he hath forgotten his goodness and mercy, which on the other side he showeth unto him. But it was needful that Hezekiah should first know himself to be in the hands of God, as between the paws and in the throat of a lion. And so must it be that we come to the same point as I have already said, for otherwise God cannot win us. There is such an arrogancy in us that we always think ourselves to be strong and mighty and that we can never be beaten down but with a great thunder and lightning. And forasmuch as we cannot magnify the power of God as it ought to be, we talk of it and we think somewhat of it, but we do not give unto it an infinite greatness so as we be ravished82 when we think of it and so as it occupy all our senses in such sort as it ought. It behooveth, therefore, that our Lord do (as a man would say) transfigure himself: that is to say, make himself terrible more than all the lions in the world and that he declare himself unto us with such a power that we be utterly afraid withal, even as if we espied a hundred deaths. For the wrath of God is not only to make us die, but we see the gulfs of hell open when God showeth himself as our judge.83 It is therefore no marvel if we be then so astonished, as if a lion should tear us in pieces between his paws and break our bones with his teeth. And if we conceive such horror when God is against us, from hence then proceed all these complaints that we see in the Psalms.84 They that are not exercised in these battles and perplexities think that David meant to make his trouble greater than it was, or they think it likely that he was very delicate.85 But when we come to the proof,86 we feel that there is not one word too much: for the storms

82. Overcome; enraptured. 83. This image of a quaking sinner, justly condemned by God and dragged nearly into the gulf of hell, only to be rescued by that same merciful God, is developed in the five prefatory sonnets to Psalm 51. 84. Calvin understands the laments of the psalms to express truly the sense of being forsaken by God in the midst of suffering. 85. Self-indulgent; perhaps with the sense of effeminate. 86. When we ourselves are tested.

54 Sermons of John Calvin that the faithful feel when God searcheth them earnestly and to the quick87 surmount all that may be expressed with mouth.88 Let us not think then that this similitude that is here put forth by the king Hezekiah is superfluous, for we shall find the majesty of God a great deal more dreadful than all the words here contained can express when it shall please him to call us to account and make us feel that he is a judge. For if the mountains tremble before him and melt away,89 how may we that are nothing stand before him? So then let us note well when sometime God taketh from us the taste of his goodness, and we shall think ourselves to be cut off from his kingdom and perceive nothing but our sins (which are as great heaps of wood to kindle the fire of his wrath), and when we consider only that forasmuch as he is almighty it must needs be that he strike us with lightning and overwhelm us. When we feel these things, we must needs be altogether oppressed until he relieve us. And indeed in one minute of time we shall be plunged even to the depth of hell were it not that he held us fast by the hand and that we were after a secret manner stayed90 by him, although we see not how. Lo, this is a doctrine which ought to serve us, on the one side, to humble us that we may forget all the strength which men think to have in themselves and rest ourselves upon the majesty of God, and that we be altogether thrown down under that majesty, and yet nevertheless that we may know the end and necessity that we have of him to uphold us, even after an incomprehensible manner. And when we shall think that he hath altogether forsaken and forgotten us, let us be assured that yet he will hold us by the hand. We shall not perceive it but yet he will do it, and we can never get out of such a maze unless by his infinite mercy he draw us out, as it is certain that Hezekiah had never been relieved if God by his Holy Spirit had not sustained him within and enlightened him while he was in these great troubles. *** For as we have need in all extremities to run unto our God, so must we know that Satan applieth all his power to stop us that we have no access unto God. And there is none of the faithful which doth not feel this more than he would desire. But in the meantime, let us learn to know the sickness, that in need we may take such remedy as is here given us of God. When then the devil shall set before us: “What shouldest thou do to pray to God? And what thinkest thou that in so great wretchedness as thou feelest in thyself, he will aid thee? And what thinkest thou miserable creature? To whom preparest thou to go? Is it not God himself 87. To the tender and painful core of their being. 88. In words. 89. Psalm 46:2, 3, 6. 90. Preserved.

Selections from Anne Lock’s Translation 55 that doth persecute thee?”91 But let us pass forward, this notwithstanding, and force ourselves to break through all stays,92 treading under foot such wandering discourses.93 *** But howsoever it be, after we have been condemned, after we have felt that our spirit is wrapped in many despairs and that we are in a maze, yet for all that let us take good courage. And after we have said, “Alas what shall I do?,” let us break that stroke94 and say, “I must yet pray and seek for my God. And why? For he hath said that he will hear them that seek unto him, even from the deepest bottoms.95 Now then, lo, this is the fit time when I must go to him.” This it is that we have to learn of this doctrine of Hezekiah, when we see these broken unprofit96 tales and that he hath chattered, and we see his passions so excessive that they torment him. Let us know that it was God’s pleasure to show here a mirror wherein we might behold our own feebleness and the temptations whereunto we are subject, that we should fight against them and still to follow on till we feel the release that he doth promise us, even as we shall feel indeed, so that we have a true continuance and fail not by our own slackness and slothfulness in the midway.97 Now let us throw ourselves down before the majesty of our good God, acknowledging our faults, praying him that more and more he will make us to feel them until such time as we be utterly spoiled.98 And though he have always much to reprove in us, yet let us never cease to hope in his mercy and that he will make us so to taste the same in the name of our Lord Jesus Christ that it may give us a true patience in all our afflictions. And that we may be so holden in his obedience99 that we desire nothing but to offer ourselves unto him and by him to be thoroughly sanctified. And that not only he grant this grace unto us, but also to all peoples and nations.

91. In the prefatory sonnets, similar words are put into the mouth of Despair, who taunts the narrator to recognize her own guilt. 92. Hindrances. 93. Wandering discourses do not just meander off track but are intended to lead one astray; an allusion to Romans 16:20 where Christians are promised that God will tread Satan under their feet. 94. Hostile or injurious thought. 95. Psalm 130:1. 96. Useless and damaging; translation of the French onomatopoeic “ces propos rompus.” 97. At the halfway point. 98. Devastated. 99. Held in the obedience of Christ, who obeys God on our behalf.

56 Sermons of John Calvin

The Third Sermon “What shall I say? He who hath said it hath also done it. I will walk leisurely100 all the days of my life in the bitterness of my soul. Lord, to all those that shall live hereafter the life of my spirit shall be notable among them, in that thou hast cast me in a sleep and hast revived me. Behold in my prosperity the bitterness was bitter unto me. And thou hast loved my soul, to draw it out of the grave, because thou hast cast my sins behind thy back.”101 [“What shall I say? For he hath said it to me, and he hath done it. I shall walk weakly all my years in the bitterness of my soul. O Lord, to them that overlive them and to all that are in them, the life of my spirit shall be known, that thou causest me to sleep and hast given life to me. Behold, for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption. For thou hast cast all my sins behind thy back.”]102 We have already here before declared that the good king Hezekiah, complaining that it is God that persecuteth him, is more confused103 for that than if he had all the men in the world his enemies and if they all had conspired to torment him. As of truth, it is a case much harder and that ought to amaze us more without comparison if God lift up himself against us than if all creatures did make war upon us. Behold then the cause why Hezekiah standeth confused and in trouble, because he well feeleth that the thing which God declared unto him by his prophet Isaiah is now fulfilled in him. And this it is that most toucheth us to the quick104 when we make comparison between the word of God and that which we feel of his judgments. If God did simply but strike us, we might well be thrown down withal. But when he addeth also his word to reprove us, to make us know that it is he that doth chastise us (yea and that for our sins), lo this is a cause of much greater confusion. Expressly then Hezekiah sayeth, “According as he hath spoken, he hath also done it,”105 and therefore he doth thereupon conclude that he hath nothing to 100. Slowly. 101. Isaiah 38:15–17; the third sermon was preached on Monday, November 15, 1557. 102. The Geneva Bible translation. 103. Bewildered or disconcerted. 104. Pains us. 105. This quotation from Hezekiah is not identical with that cited at the beginning of the sermon. Sixteenth-century authors rarely use identical citations, preferring to translate Scripture passages afresh throughout a text.

Selections from Anne Lock’s Translation 57 reply against it. For if we had to do with men, we might well make our complaints against them, but when we are to accuse God, the case must pass on his side.106 We may plead for a time, but he shall always be justified when we shall be condemned. Therefore, it is lost time to think to amend our harm when we shall not escape condemnation before God. But when we desire to stand in our own defense and use murmuring and complaint, all this doth nothing but enforce our evil, even so far as to drown us altogether. And, therefore, let us keep our mouth close as it is said in Job;107 for that is it which the good king Hezekiah meant in this place. Now further he sayeth that all the time of his life he will walk in fear and go on easily or softly108 as a man whose pride is abated and draweth his legs after him,109 yea in the bitterness of his soul. *** After he addeth that the bitterness became to him bitter in his prosperity. Here he enforceth the evil that he hath felt, because he was suddenly taken with it when he thought he was at rest and free from affliction. As on the other side, we see that the thing which is foreseen far off may be more patiently suffered. For what is the cause that discourageth us when we are in affliction but that everyone during his prosperity maketh himself believe that all shall go well? If a man did think of the death of his father, or of his wife, or of his children, if he did think that his own life were subject to calamities, it is certain that he would be prepared with defense against all temptations, so as he would not be found so amazed when they come upon him. But because every man deceiveth himself in vain hope, that is it that troubleth us out of measure110 when our Lord sendeth any adversity. *** Now here we have a very profitable warning. That is to say, when we know the graces of God, we must so rejoice that yet we forget not the time passed, and that for the time to come we always have our estate before our eyes. That is to say, that with the turning of a hand our life shall be turned into death, our light into darkness, as we see the diverse changes in this frail life. Briefly, let us so magnify the 106. The court case will be decided in his favor; Calvin’s use of legal language reflects his early training as a lawyer. The court motif is also developed in the prefatory sonnets. 107. Job 40:4–5. 108. Carefully, and so as to avoid pain. 109. Walks gingerly or limps; Lock uses a similar image in the dedicatory letter to the duchess of Suffolk to describe Hezekiah throwing out “his weakened legs, not able to sustain his feeble body” (page 39, above). 110. Excessively.

58 Sermons of John Calvin goodness of God when he assureth us that he will maintain us in peace and at rest, that in the meantime we still consider what our frailty is, and let us not be dazzled when God shall bless us and send us all after our desire. Let not that (I say) make us fall too much on sleep,111 but let every man make himself ready when it shall please him to send us any change to receive always in fear, in humility, and in all patience that which he will send us. If we do so, we shall not find the hand of God so grievous nor so heavy upon us as we are wont to do. But when we are too sound on sleep, although we know the grace of God whereof we presently rejoice, he must awake us, yea and pluck us hard by the ear, yea and lay great stripes upon us. And here we have one example in the king Hezekiah, as we have also another in David.112 For in the thirtieth Psalm he confesseth that he was so drunk that felicity had made him to forget his estate: “I have said in mine abundance, I shall no more be shaken.”113 And how so? David had had so many pricks to prick him forward, he had been exercised so many ways to have always in mind what the life of man was and he did profit right well therein, for he had been a long time as in the shadow of death. He had been persecuted of the people, being prisoner among his enemies and having no minute of rest.114 Then when God had set him on the royal seat, he concluded that he should never stumble and that he should therein remain peaceable. If David, having the Spirit of God in such excellence as we know, having had so many proofs that he was altogether ravished unto God115 yet nevertheless hath so forgot himself, what shall become of us? After he addeth, “It was of thy free goodness that I was upholden, O Lord; thou hast established me as on a mountain, but thou turnest thy face, and, lo, I was troubled.”116 Thus showeth he his unthankfulness in that. For although he had not altogether forgot the blessing which he had received of the hand of God, yet is it so that he did not think upon this: “God hath delivered me once that I should always have my recourse unto him, knowing that my life hangeth as by a thread except the stay117 of it be on his goodness. And that from minute to minute he worketh, confessing that by and by I should perish if he continued not still to aid me.” David thought not upon this, and he knew also that he had failed. And so he addeth after “Lord, thou hast hid thy face and behold I was troubled.”118 111. Asleep. 112. Sidenote: Psalm 30. 113. Psalm 30:6. 114. For accounts of David’s exile, see 1 Samuel 20–30. 115. Drawn forcibly unto and therefore dependent upon God. 116. Psalm 30:7. 117. Preservation. 118. Psalm 30:7, in a translation that varies slightly from the one above.

Selections from Anne Lock’s Translation 59 So is it of Hezekiah. He was in peace, and lo, suddenly God wounded him so that the stripe was deadly, and he could not conceive anything but such an astonishment119 as if God had stricken him with lightning from heaven. Therefore of necessity must it be that he received a terrible bitterness. Now let us apply this doctrine to our profit, and let us not stay120 till God make us with force of stripes to know our infirmity. But while he doth yet spare us and while he hath pity of our feebleness, let us not cease to think of him. And let us fear him, keeping ourselves hid as it were under his wings,121 knowing that we cannot stand one minute without his aid. To the rest, if sometime we be overtaken, let us know it was because we were too fast asleep. He addeth a little after that God hath delivered his soul, but he useth a manner of speech which importeth more. He sayeth, “Thou hast loved my soul, or thou hast had thy good pleasure in it to pluck it back from the grave.” By this circumstance he magnifieth the goodness of God so much the more for that he is come to seek him even to the grave. *** “Lord” (sayeth he) “thou hast loved my soul.” And how so? Was there anything in it that might move God to love it? Alas, no. For it was nothing but shadow, a dead thing. “I was” (sayeth he) “at the grave, and then thou declarest thy love towards me.” When then we shall be altogether disfigured122 and that God nevertheless will vouchsafe to cast eye123 upon us and to have care of us, in this we ought much more to be inflamed124 to bless his name and to give him such praise as doth here the good king Hezekiah. Behold then in a sum what we have to learn of this place: that is, forasmuch as God seeth that we are not touched enough with the good things that he hath done for us nor with his graces, and that it is needful that we be so stricken down and in such extremity that there be in us no more hope of life that when we shall be as forsaken of him and of men, he may then take us to mercy. Thus are we earnestly touched and made to give him thanks, knowing that he saw nothing in us but miseries when he showed his mercy upon us.

119. Consternation. 120. Wait. 121. Finding safety under the wings of God is a common biblical metaphor; see, for instance, Ruth 2:12; Psalms 17:8, 36:7, 57:1, 61:4, 63:7, 91:4. 122. Defaced, perhaps with the idea that the image of God in humans is almost erased through suffering. 123. To look. 124. Fervent.

60 Sermons of John Calvin Now he sayeth also on the other side, “Lord, they that shall live after shall know that the life of my spirit hath been prolonged.” This place because of the shortness thereof is dark.125 For it is not a sentence laid out at length, but they are as it were broken words. He sayeth in sum, “Lord, they shall live amongst them and in them all the life of my spirit. Thou hast cast me on sleep, and thou hast revived me.” Because he speaketh not here of the years in the beginning of the verse, that is the cause of the shortness. But when we look nearer, we shall find that Hezekiah meant to say that the miracle which had been done upon his person should be known not only for a day, but also after his decease. *** For we ought to desire that all the good things that God bestoweth upon us be also known of other126 that they may take example thereof and that they may serve for their edification. And we see when David would be heard in his requests, he addeth commonly this reason: that every man shall think of it, that the good shall be edified and the wicked confounded. “Lord,” sayeth he, “when men shall see that thou so assistest thine, all they that call upon thee shall rejoice and shall be so much more confirmed in waiting for the like. And also the wicked shall be confounded. And though they now mock at the trust that I have in thee, seeing that thou hast afflicted me, if they know that I have not been disappointed when I have had my recourse unto thee, they shall be abashed.”127 *** Now ought we to have such like affection as Hezekiah had to endeavor so much as shall lie in us that the graces of God may be known of all the world, although they specially pertain to us. For when God doth good to every one of us, we ought not only in secret to thank him, feeling ourselves bound unto him, but to endeavor to publish the same that other may be confirmed and hope in God, seeing such a proof of his goodness to them that call upon him and that praise may be given him in common,128 as St. Paul sayeth, when the faithful shall all together praise God that he hath been delivered and that this giving of thanks shall give such a

125. This passage is difficult to interpret because of its brevity. In his commentary on Isaiah, written in Latin, Calvin discusses “the concise style of the Prophet” and suggests the addition of a Hebrew word to make the meaning clearer (John Calvin, Commentary on the Book of the Prophet Isaiah, trans. William Pringle [Grand Rapids, MI: Baker Book House, 1998], 3:174). 126. By others. 127. Psalm 35:26–28. 128. By all people, speaking commonly together.

Selections from Anne Lock’s Translation 61 sound, that this shall be a cause why God shall always deliver him, so much the more that praises may be given to him by many.129 *** Now there is no sorrow so great as when we think that God is our judge and that we are evildoers before him. For there we feel that which before hath been said, that he breaketh our bones as a lion. The wrath of God is so terrible a thing that it is no marvel, though we flee from it. And yet is this a fault: for we ought not to make ourselves like to them that are so blockish130 that they will in no case think upon that which they have deserved of God, that is, the punishment whereof they are worthy. For this cause we ought so much the more to note this doctrine where Hezekiah leadeth us by his example to know our sins, so oft as the Lord doth rigorously handle us that we may not only know that it is his hand which afflicted us, but also that then he serveth his process upon us,131 and accuseth us of the sins that we have committed, and (because we would not of our own mind come to have our cause tried before him and to ask him pardon) that he is driven to draw us thereunto by force. This is the first thing that we have to learn of this place. The second point is that when God withdraweth his hand which he had heavily laid upon us, that is a token that he is merciful unto us and that he will no more lay our sins unto our charge. True it is that sometime God, after that he hath afflicted the wicked and reproved, leaveth them there and they were lustier132 than they were before, as I have already said. But here Hezekiah showeth how we ought to feel the goodness of God when he sendeth us any release, when he relieveth us of any sickness, when he delivereth us from any danger, when he comforteth us in poverty, when we have been in trouble and sorrow and he draweth us out. If then we be sad and sorrowful, it is not enough for us to feel the evil, but we ought to look unto the principal cause and to come to the original spring thereof. So when a little babe crieth, so soon as the teat is given him he is appeased. And why? He sucketh and is content, for he hath no understanding to go further than to his own hunger. He knoweth not whence the meat cometh, he hath no skill to thank her that gave him his substance, for he hath neither wit nor reason. But when a man of the age of discretion shall see his father angry with him and shall hear him say to him, “Away, villain, get thee out of my house,” it is certain that this sorrow more pierceth him to the quick to be thus cast off by his father than to endure hunger or thirst and all the poverties that it is possible to think 129. 2 Corinthians 1:8–11. 130. Obtuse; stupid. 131. Indicts us; another legal term. 132. Live more arrogantly.

62 Sermons of John Calvin on. But if the father afterward do pardon him at the request of his friends or for that he seeth his son to be sorry that he hath offended him and sayeth unto him, “Come home again and dine with me,” if that child have any reason, he will not so much esteem his dinner as that he is returned into the favor and love of his father. So as he had rather to taste133 and to abide hunger and thirst than ever to give occasion to his father so to cast him off again and is a great deal more glad that his father hath forgiven him than of eating and drinking his fill. Now let us apply this to our use. The most part are as little children. If God be quickly appeased with them and pluck back his hand, so as they have no more outward occasion to be sorrowful, by and by they wax joyful, and “Praised be God” (say they) “which hath holpen134 me out of this sickness.” But in saying, “Praised be God,” they think not upon him, they enter not into examination of their sins, they look not upon the cause why God afflicted them, and so soon as they be comforted they do not acknowledge that it is because God loveth them and is favorable to them. And yet thereunto ought all their joy to be applied and not to say, “Behold, my mirth is returned.” He that hath been in any danger, if he see himself delivered, he rejoiceth that he is no more in torment as he was. But in the meantime, doth he look upon the principal benefit and sovereign135 felicity of men to be reconciled unto God? No, that cometh not in his mind. So much the more ought we to take hold of this doctrine, where Hezekiah sayeth not only, “I am now up on foot again, and it hath pleased God to relieve me. My life is prolonged,” as he hath said before. But he resteth all upon this: “God hath pardoned me my faults, he hath taken me to mercy, he layeth not to my charge the offenses that I have committed, he hath so forgiven me that now he is well pleased with me, he will no more call me to account as my judge, for he hath forgotten all my sins and hath cast them behind his back.” Lo, this it is whereunto Hezekiah leadeth us by his example. *** Moreover, by this fashion of speech that Hezekiah useth, we see what is the remission of our sins: that is, that God cast them behind his back and cast them there in such sort that he punish them no more nor ask vengeance on them. And this is worthy to be noted. For the devil always travaileth136 to darken137 this doctrine because it is the principal point of our salvation, and, as it is showed us in holy Scripture, there is no other righteousness nor holiness but this free forgiveness 133. Eat sparingly. 134. Helped. 135. Greatest. 136. Works diligently. 137. Obscure.

Selections from Anne Lock’s Translation 63 of sins. “Happy is the man” (sayeth David) “whose sins are pardoned.”138 St. Paul sayeth that hereby we see what is our righteousness and that David hath made a brief sum thereof.139 For this cause the devil hath always travailed by subtle means to turn men from this, that they may not know what need they have of this forgiveness of sins. As in the Pope’s church140 we partly see they say it is not but with penance and confession, and beside that, that we must bring some recompense, and if God pardon us the fault yet that he reserveth the punishment as a judge, and that this should be a derogation to141 his majesty if we should say that he wholly and fully pardoneth. And they say that he must needs show always some rigor with his mercy and that otherwise it were to spoil142 him of his nature. Lo, how the papists have treated of the remission of sins, so that if a man should say unto them that God pardoneth our sins of his mere goodness, this should be to them as a blasphemy, for (say they) we must make satisfaction. And what is that? Works above measure, which we do more than God commandeth us in his law.143 It is certain that these are detestable sayings. But howsoever it be, the poor world hath been so made drunk with such sorceries. So much the more then must we note this place where it is said that God in receiving us to mercy will enter no more into account with us, as Hezekiah sayeth here: “Thou hast cast my sins behind thy back.” It is true that God hath neither back nor stomach.144 For we know that his essence is infinite and spiritual. But he useth this similitude to signify that he pardoneth our sins like as when it is said that he casteth them to the bottom of the sea:145 that is, as much as if he would have no more remembrance of them nor would have them more spoken or made mention of. We see then in sum when God receiveth us in such sort that he is at one with us146 that it is not only to pardon us the fault as the papists have imagined and jangled147 without reason, 138. Psalm 32:1. 139. Romans 4:3–8. 140. The Roman Catholic church. The sacrament of penance, which required confession to a priest and the demonstration of repentance through acts of satisfaction, was particularly criticized by Protestants. 141. Detraction from. 142. Rob. 143. Such necessary good works may involve petitioning the saints to lend their supererogatory works to make satisfaction for one’s own sins, a practice pointedly critiqued by Lock in her dedicatory letter (pages 36–37, above). 144. The stomach can refer to the entire front part of one’s body; the point here is that God does not have a body. 145. Micah 7:19. 146. “At one” is a pun on the word “atonement,” the act by which a righteous God is reconciled with, or made “at one with,” sinners. 147. The London copy reads “iugle” [i.e., juggle]. Protestants frequently accused Roman Catholics of juggling or handling Scripture carelessly. The Folger copy reads “inagled” [i.e., jangled, with “n” and “a”

64 Sermons of John Calvin but it is to the end that we may feel his favor every way and that he will persecute us no more. And instead that we were afflicted of his hand and instead of that he gave us by it a testimony of his wrath, that contrariwise he maketh us to know that he taketh us for his children and that he will use148 us gently, showing the love that he beareth us. Lo, here in sum what Hezekiah meant to say, using this manner of speech that God had cast all his sins behind his back. *** Now let us throw ourselves down before the majesty of our good God, acknowledging our faults, beseeching him that more and more he will make us to feel them, and that it may be to humble us in such sort that coming unto him we may bring only a pure and simple confession of our sins. And that in the meantime he give us such taste of his goodness that we may not cease to run unto him, although our consciences do reprove and condemn us, that we may embrace his grace which he hath promised in the name of our Lord Jesus Christ, and as oft as he maketh us to feel it by experience that we may learn to turn it to our profit, and that we may be so armed against all temptations that we may never sink down under the burden how heavy or troublesome soever it be. And that he will not only grant unto us that grace, but also to all peoples.

The Fourth Sermon “For the grave shall not sing of thee, and the dead shall not praise thee. Neither shall they that are brought down into the pit wait for thy truth. The living, the living shall sing of thee, as I do this day. The father shall make thy truth known to his children: ‘The Lord it is that saveth me. We will sing a song in the temple of the Lord all the days of our life.’ ” And Isaiah commanded that one should take a cluster of figs and make a plaster of them to lay upon the sore, and he should be whole. Then said Hezekiah, “What sign shall I have that I shall go up into the house of the Lord?”149 [“For the grave cannot confess thee; death cannot praise thee. They that go down into the pit cannot hope for thy truth. But the living, the living, he shall confess thee, as I do this day. The father to the children shall declare thy truth: ‘The Lord was ready to save me; therefore, we will sing my song all the days of our life in the house of the Lord.’ ” Then transposed]. The French word here is “jargonnent,” which means to speak gibberish. 148. Treat. 149. Isaiah 38:18–22; the fourth sermon was preached on Tuesday, November 16, 1557.

Selections from Anne Lock’s Translation 65 said Isaiah, “Take a lump of dry figs and lay it upon the boil, and he shall recover.” Also Hezekiah had said, ‘What is the sign that I shall go up into the house of the Lord?”]150 It is certain that if our life were ordered as it ought to be, we should always shoot at this principal mark:151 to honor God so long as we be in this world. And good reason it is that we apply all our study152 thereunto, seeing that without end and ceasing we prove153 the gracious good deeds that he doth us. For this cause now Hezekiah, after that he hath knowledged154 that God prolonged his life and hath given him a proof to witness his singular love toward him, sayeth that with so much more courage he will magnify the name of God to confess the receipt of so great a benefit. And expressly he sayeth that this shall not only be while he is in the world that he will travail155 to have the name of God blessed, but he will endeavor also for his successors that it may forever be known how God hath wrought for him. Finally, for conclusion, he sayeth that there is no savior but God, and if men rest themselves upon him, their salvation shall be certain and infallible. But it may seem strange that he sayeth that the death nor yet the grave shall not be to praise God, for it seemeth that he accounted upon156 and knoweth no other goodness of God but when he preserveth men in this frail life. Indeed, if we look not but here below, our faith shall be but weak. And we know that we live to no other purpose but to taste in part the goodness of God, to the end we may be drawn up higher and altogether ravished157 to the heavenly life. It seemeth then that Hezekiah is too much given to the world and that he hath no conceiving of the spiritual kingdom of God. *** But let us first mark that Hezekiah here had respect to158 the cause why God placed us in this world and wherefore he keepeth us therein. He asketh not any reward of us. He is not like unto a man that setteth servants in his house. For that were to improve his lands and make profit thereof. Neither is he like unto a great prince which requireth to have many subjects, for that he is to be maintained and 150. The Geneva Bible translation. 151. Aim at this primary target. 152. Effort. 153. We establish as true through evidence. 154. Acknowledged. 155. Work hard. 156. Evaluated. 157. Drawn forcibly. 158. Regarded.

66 Sermons of John Calvin succored159 by them when he hath need. But God seeketh no advantage by us as he hath no need. Only he will that we do homage to him for all the benefits that he giveth us. For all our life ought to be applied to this mark (as even now we have touched):160 that we bless God and render witness that his benefits were not cast away upon us as they should be if we were like dumb men. Lo, this it is that we have to observe: that Hezekiah (in saying that the living shall praise God) meant to note that men pervert the order of nature when they apply not themselves to praise God and that their unthankfulness is by no means excusable when they bury the graces of God and put them in oblivion. Seeing it is so then that our Lord requireth of us nothing but that his name be glorified in the world, it is not to be marveled that Hezekiah sayeth, “The living, the living shall praise God.” We must also note what difference is between the state of the living and of the dead. Though the dead praise God, yet we cannot judge nor imagine that they assemble after our manner to show an agreement of their faith.161 Each one of them can right well praise God by himself, and yet it meaneth not that they are gathered together in one body, as we are now, for the Scripture sayeth nothing thereof. And we may not forge fantasies of our own brain as we think good. For we know that God reserveth this perfection to the latter day, that we should be all united and in such sort joined unto our God that his glory should fully shine in us. For as much then as they which are departed have not such a manner of exercising themselves in the praising of God as we, therefore it is said that that is a thing properly pertaining to us that be living. *** Now we are taught, forasmuch as God hath made us to feel his graces, to have our hearts set at large162 and our mouths opened to bless his name. And on the other side, that we cannot pronounce one word to his praise which proceedeth from a good hearty affection, except we be thoroughly persuaded in this: that God is merciful unto us and that we use to our profit the benefits which we receive of his hand. As touching the first point, let everyone learn to stir up himself according to that which he receiveth of the graces of God, for the number is infinite. There is none of us, when he shall duly consider himself, but ought to be ravished163 as it is said in the fortieth Psalm, that if we will number the testimonies that God hath given us of the fatherly care which he hath for us and of his mercy, they are more 159. Helped. 160. Discussed. 161. Calvin here refers to the gathering of Christians in a local congregation for worship. 162. Set free. 163. Overcome with amazement.

Selections from Anne Lock’s Translation 67 than the hairs of our head, and we shall be thereat as it were astonished.164 But according as God setteth forth the riches of his goodness toward every one of us, let us be so much the more moved to bless his name, and let everyone experuse165 and prick himself forward unto that. Lo, this is in sum that which we have to mark upon166 this place. Now on the other side, let us confess that our life is cursed if we gluttonously devour the good things that God giveth us and do not therein behold his goodness. For we unchristianly abuse all that which was appointed for our use and salvation unless we be brought to this point: that God showeth himself a very Father unto us and that by all means of gentleness he draweth us unto him that we should not doubt that he taketh us for his children. And in this also we see how miserable is the state of papists, for they will not assure themselves of the goodness of God, but say that always we must be in doubt of it.167 And so all their praying and thanksgiving to God is nothing but hypocrisy and feigning. For we cannot call upon the name of God but with affiance.168 We cannot praise his name except we know that he is favorable unto us. Then they are altogether excluded. Let us learn then that we can never offer to God a sacrifice of thanksgiv169 ing which he esteemeth and setteth by170 and that we can never attain to the right scope171 of our life unless we be fully persuaded of his goodness. And so as oft as we think upon all the graces and benefits of God, let this come into our mind: that God doth confirm and ratify unto us his adoption172 to the end that we may not doubt that he counteth us as his children and that we freely call upon him as our Father. Lo, in a sum what we have to learn of this place. ***

164. Psalm 40:5, 12. 165. Pursue; Lock coins a unique word “experuse,” perhaps formed from “peruse,” to translate the French “s’exerce.” 166. Explain about. 167. Protestants criticized Roman Catholics for teaching that a person who died in mortal sin, without receiving the sacrament of last rites, would be damned. Protestants also believed that Roman Catholics trusted in an accumulation of good works, rather than in God’s grace, for their salvation. Since one could never be sure of doing enough good works or of dying in a state of grace, salvation remained in doubt. 168. Assurance. 169. Psalms 107:22, 116:17. 170. Values highly. 171. Proper goal or end. 172. That suffering is a proof of our adoption as God’s children is the theme of Lock’s second book, translated from the work of Jean Taffin.

68 Sermons of John Calvin But now he sayeth that the living which taste the goodness of God shall cause their children to knowledge his truth. Now here we see again how God shall be duly praised and honored among us: that is, when a man shall know that he is faithful to all his own, that he never forsaketh them, but that his help is ready for them in their necessity, and that they shall never be disappointed which lean unto him, lo, this is the true substance of God’s praise. So in a sum, we see that it is nothing but falsehood and lies when men shall pray unto God and shall make as though they gave thanks unto him, and, in the meantime, they are not instructed of the love that God beareth them nor certified of their salvation and shall know of no promise. Then when that wanteth,173 it is certain that all their praises of God, which may be sounded in the mouths of men, are but wind and smoke. Will we then praise God as it appertaineth174 in such manner as he alloweth the sacrifices which we shall offer unto him of praise and thanksgiving? Let us profit in his word, let us know what it is to trust in him (which we cannot do till he declared his good will toward us and have certified us that he hath received us) that we may freely come unto him and that we shall never be forsaken, so175 we flee unto him. If we have not such an instruction, we can never pronounce one word of God’s praises as we ought. Lo, hereunto it is to be applied that Hezekiah sayeth here: that the father shall make known unto his children the truth of God. *** They that have children, let them know that God hath committed them encharge176 to them and that they must render an account if they bestow not all travail to teach them to serve God. For when it is said that the father shall show to his children the truth of God, we must always come to this end.177 Why? To this end, that the children may trust in him, that they may call upon him, that they may give to him the praise of all good things, that they may dedicate and consecrate themselves wholly to him and to his obedience. Then if fathers will discharge themselves of their duties,178 let them know that this is the principal heritage that they ought to leave to their children. But if they heap up goods and yet give them the bridle179 when they shall see them dissolute, mischievous, wicked despisers of God, woe be to them in that they shall take pain to advance them in this world. For they lift them up very high to make them break their necks, and their fall 173. Is lacking. 174. As it is appointed. 175. If. 176. As a responsibility. 177. Reach this conclusion. 178. Fulfill their obligations. 179. Abandon control.

Selections from Anne Lock’s Translation 69 shall be more deadly when they shall have store of goodness.180 And yet in the meantime they shall despise God in his doctrine. Their confusion181 shall be more horrible, because their unthankfulness shall be less excusable. Let the fathers then think better of this than they have been accustomed. That is to say, when God giveth them children, he bindeth them to this charge: that they endeavor so much the more that they may be instructed in his truth so long as they live, as also we see the example given us in Abraham, which is the father of the faithful. For when God meant to show that Abraham would govern his house as appertained182—“Shall I hide from my servant Abraham” (sayeth he) “that which I have to do? No.”—lo, how God maketh himself familiar with him. “For” (sayeth he) “he shall instruct his children in my statutes, in my laws, and in my ordinances.”183 Lo, this is the mark whereby the faithful are known from the despisers of God. If then we will be numbered in the church, let us follow this zeal and this affection184 of Abraham, that everyone according to the family that he hath travail that God be honored in it and that his truth be always known, even to the end. Now for conclusion Hezekiah sayeth, “The Lord it is that shall save me.” This word doth import185 that he despiseth and throweth away all other safeguard, as if he should say, “There is none but God.” He might have said, “The Lord hath saved me.” He might have said, “I hold my life of him and of his mere grace.” But he goeth further, as if he meant here to maintain the honor of God and to beat down all the affiances186 that men conceive in their fantasy.187 For we are wont188 to make our discourses when we mind to maintain ourselves, and when we seek to be assured we take this mean and that mean.189 Now Hezekiah forsaketh all and declareth that there is none but God and that he it is whom we ought to go unto. True it is that God suffereth us to use all the means that he offereth us and he hath ordained them for that use,190 but yet he will not that his glory be darkened, as it is no reason it should be. Nevertheless, men be so wicked and froward191 that 180. A variation on the proverb, “The higher you stand, the lower you fall.” 181. Overthrow or ruin. 182. Appointed. 183. Genesis 18:17–19. 184. Strong disposition. 185. Mean. 186. Assurances. 187. Imaginations. 188. Accustomed. 189. We tend to be cautious and seek alternatives, to “hedge our bets.” 190. Calvin consistently encourages Christians to live well in and appreciate the world, which God has made for the benefit of his creatures. 191. Perverse.

70 Sermons of John Calvin always they take occasion to minish192 the glory of God under this color:193 that he helpeth them by his creatures. If God hath not been content only to make us feel his own virtue but also applieth all his creatures to our use, we ought to be so much the more stirred to praise him. But clean contrary, we rob him of his right, we forsake him, and fasten our affiance194 here and there, and we think that our salvation proceedeth from this thing and from that. Lo, how God is defrauded of his right. So much the more ought we to mark this that is here said by Hezekiah, “The Lord it is that saveth us.” That is, though the Lord do stretch his hand unto us and giveth us wherewith to be maintained, yet let us confess that he is the fountain, and let the river that floweth from him unto us not hinder us to know whence the river cometh. Let us then tend always to this wellspring: that God be glorified and that he keep his own wholly. And after, when we are made naked of all other means, let us say, “The Lord alone shall suffice.” And for this cause sayeth David, “The mercy of God is more worth than all lives,”195 not meaning that the life of men is not of the mercy of God, but he showeth that men ought not to be fast bound here beneath and that they are become brutish when they think to preserve, maintain, or warrant themselves by this or that mercy, and that they ought above all things to prefer the only196 goodness of God and to rest in the same. So then behold here a saying of great doctrine, if we can have skill to take profit thereof. Let us then follow the example of Hezekiah and when God hath succored us at our need, let us give him the praise for our life, confessing that there is none but he alone to save us. Hereunto he addeth again, “And we will sing our songs all the days of our life in the house of the Lord.” *** But Hezekiah showeth us that we ought to continue therein with a true perseverance, for we are beholden to God no more for one day of our life than for another. It must therefore be fully dedicate and avowed197 unto him. So seeing the slothfulness and coldness that is in us, let us learn to stir up ourselves when we shall feel that our zeal waxeth cold for fear lest it be wholly quenched. Let us awake. How? If I have once or twice reknowledged the grace of God, what is that? Must it be now forgotten? And if I bless the name of God during one month, a year, or two, or three, and now I think no more of it? To what purpose shall that serve me, but to 192. Diminish. 193. According to this pretext. 194. Confidence. 195. Psalm 63:3. 196. Only the. 197. Dedicated and consecrated.

Selections from Anne Lock’s Translation 71 make me so much the more guilty of hypocrisy and to show that there was nothing but a fire of stubble,198 that there is no constancy nor steadfastness? If then we behold well the example of this good king, we shall everyone be the more pricked forward to feed ourselves no more in this idleness which is natural unto us and whereunto we be too much inclined. When he sayeth, “In the house of the Lord,” he meaneth not that the praises of God should be enclosed within the temple. For every man in his own house may and ought to praise God. But Hezekiah showeth that it is not enough that he praiseth God in secret, but that he will stir up other to have more company. He speaketh here of a solemn sacrifice of praise which he will make to God in a great assembly. And for this same cause our Lord hath willed his199 to gather together. For he was able enough to have taught them particularly200 if he would and to say, “Let every man praise me in his chamber.” But his pleasure is that there be this policy: that we be knit together in one body, that we call upon him with one mouth, and that we make confession of our faith with one accord. *** Now in the end it is here recited that the prophet Isaiah commanded to make him a plaster of figs upon his wound, whereby it is likely that it was a pestilence201 which he had. And after he by and by addeth that Hezekiah also demandeth a token which is granted him, as we see when the sun was drawn back of his course upon the dial of Aches.202 A man might here move a question203 whether this plaster were for medicine or a token that the prophet gave him. And it seemeth that if it had been for medicine, it should have diminished the glory of God, for it behooved that Hezekiah’s life should be miraculous. Why did he not then heal him without any mean?204 But when all shall be well considered, the sign or miracle that was given to Hezekiah, when the sun stayed his course and when the shadow of the dial was drawn back so many degrees, was sufficient and took away all doubt. Moreover, although Hezekiah used this plaster, it is not therefore to be said that his healing was naturally wrought. For sith205 God had changed the order of the heaven and showed a witness so evident that this proceeded from his hand 198. An allusion to 1 Corinthians 3:11–14, where spiritual works are tried in the fire of judgment. 199. His people. 200. Individually. 201. Plague symptoms included swollen lymph glands and skin sores. 202. Isaiah 38:7–8; 2 Kings 20:10. Isaiah tells Hezekiah that God will cause the shadow on the sundial to retreat by ten degrees as a sign that God will restore the king’s health. 203. Ask a question. 204. Without a secondary cause; directly. 205. Since.

72 Sermons of John Calvin and that it was an extraordinary benefit, we ought to content ourselves with that. And we see many times that God is served with his creatures206 and yet he hath sufficiently declared that it was his own power only. They which think that Hezekiah rather had this plaster as a sacrament207 to confirm him, do think that the figs would more have hurt his wound than helped it. But a man may make a compound208 of them to ripe a sore209 and that is commonly known. True it is that God sometime giveth signs that seem clean contrary and that is to draw us the more to him, to make us forsake our own fantasies210 and hold us content with that which he hath spoken. As how? God promiseth that the world shall never be destroyed with water, and what sign giveth he thereof?211 A sign that naturally threateneth us rain. When we see the rainbow, what token is it?212 It is such a drawing together of waters that maketh seem we shall all be overwhelmed and the earth shall perish. And how so? This sign is given us of God to make us know that the earth shall never be destroyed with overflowing of water. Yea, but it is to make us learn to stay213 upon his truth and to stop our eyes against all the rest and against all that we conceive in ourselves, and that the truth of God be of so sufficient credit214 with us that we receive it without gainsaying.215 So then God worketh well in such sort. But as to this place, we may rather judge that the prophet to assuage the grief of Hezekiah gave him this remedy, like to a fire that burneth a man.216 And so when God had prolonged the life to this good king, he would yet of abundant grace add this goodness also: that the pain should be mitigate.217 Then the prophet gave him this as it were an overplus:218 that God

206. By and through his creatures. 207. For Calvin and the Reformed, a sacrament is an outward, physical sign of God’s promises. 208. A compounded drug; in the dedicatory preface, Lock says that Calvin “compounded” the medicinal recipe that God wrote (page 35, above). 209. To bring a boil to a head to lance and heal it. 210. Imaginations. 211. Genesis 9:11–17. 212. Protestants recognized only two ecclesiastical sacraments: baptism and the Lord’s Supper. But Calvin also speaks of general sacraments, such as the rainbow, in which a physical sign confirms or displays God’s spoken promise. 213. Rest. 214. So trustworthy. 215. Contradiction. 216. Lock omits a translation of the original French “car c’est une playe aussi douloureuse qu’il en soit point que la peste” (“because it is a sore as painful as any [caused] by the plague”). 217. Calvin, who suffered from migraines and kidney stones among other ailments, would have gladly received such relief from pain. 218. Gracious surplus.

Selections from Anne Lock’s Translation 73 had not only prolonged his life but also would not have him endure so much or suffer the torments which he felt before. *** It seemeth then that Hezekiah was altogether delivered, and yet this plaster was also requisite.219 So then when our Lord, after he hath given us any ease in our trouble, shall leave some remnant of pain, let not that trouble us, neither let us be weary of bearing his correction until he have healed us altogether. Now we have to declare220 why Hezekiah demanded a sign. For although it were of weakness, yet God heard him in such a request. And herein we see how loving God is toward us, when he doth not only grant the requests which we make of a pure and right affection,221 but also though there be some infirmity mingled withal and that we bear passions somewhat excessive,222 yet God hath pity on us in this point. Certain it is that Hezekiah, when he had perfect faith, he was content to have heard the word from the mouth of the prophet. Then when he sayeth, “Alas, shall I not have some sign?,” herein he showeth that he giveth not full and perfect faith to the word of God. But yet he confesseth his fault and in confessing it he asketh remedy. And of whom? Of God himself. Then when we shall be so encumbered, first let us acknowledge our own poverty, and let us not go about to excuse the evil, but let us take upon us the sentence of condemnation willingly. If then we ask of God to help it by his goodness, he will succor223 us and hear our requests. It is true that it becometh not us to require a sign or miracle when we think good,224 for as it hath been declared in that place where the prophet even now made mention of the sign, Hezekiah had a special motion225 unto it, as Gideon also had.226 Let us leave that to the good pleasure of God, when we know our infirmity and pray him to help and to confirm us to the end we may be fully satisfied in his word. Lo, then how we must go forward. And in this doing we shall feel that this is not written only for the person of the king Hezekiah, but that God would give it for a common instruction to all his church: that in our troubles when we shall be come to the extremity, yea to the bottom of hell, we may yet know that we ought to have our refuge to him that hath called us and handled us so gently, hoping that he will show forth his strength toward us (although for a time it be far 219. Necessary. 220. Explain. 221. Feeling. 222. Are governed by unruly or presumptuous emotions. 223. Help. 224. When we think it is necessary. 225. Prompting from God. 226. Sidenote: Judges 6.

74 Sermons of John Calvin from us and that we see no sign of it), and so that he will give us matter to glorify him. And also we are taught to apply all our life to bless the name of God and to sing his praises according as we have experience of his goodness toward us. Now let us throw down ourselves before the majesty of our good God in acknowledging of our faults, praying him that more and more he will make us to feel them, and that this may be to beat us altogether down and humble us before him that we may fight with the vices which make war against us, knowing that our Lord hath ordained us to this conflict till we be fully renewed and clothed with his justice, and that there may be no stop to let us227 from the obedience of his good will, and that he grant this grace not only unto us, but to all peoples and nations.

227. No hindrance to prevent us.

A Meditation of a Penitent Sinner from Sermons of John Calvin (1560) Headnote The third section of Anne Lock’s first published book is a sonnet sequence based on Psalm 51, accompanied by an English prose translation of the psalm, printed as sidenotes.1

Figure 7. Psalm 51, Sermons of John Calvin (London: John Day, 1560), Aa3v–Aa4r. STC 4450. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 4450). Psalm 51 was traditionally understood to be composed by the biblical King David after he committed adultery with Bathsheba, arranged to have her husband killed in battle, and then was rebuked for his sin by the prophet Nathan (2 Kings 12). The five prefatory sonnets in this sequence create a more universal narrative frame for the twenty-one sonnets that follow, each of which paraphrases

1. The sonnets have received considerable attention from contemporary critics. For a variety of perspectives on the poems, see the interpretive articles included in the bibliography.

75

76 Sermons of John Calvin approximately one verse of the psalm.2 Rather than retelling the story of David, the prefatory sonnets invite the reader to assume the posture of a penitent sinner, utterly devastated by the enormity of the failings to which she or he has succumbed. Psalm 51 was the most well-known of the seven so-called penitential psalms that gave voice to private or public confession of sin. In the medieval church, Roman Catholic church, and Protestant churches, it remained a staple of public liturgies and private devotions and was often paraphrased as well as recited.3 A contemporary of Lock’s father, Thomas Wyatt, had written his own poetic paraphrase of all seven penitential psalms, loosely based on a set of Italian poems by Pietro Aretino, and Wyatt’s Psalm 51 also placed the biblical verses within a larger narrative (pages 127–33, below).4 Roman Catholics and Protestants numbered the psalms differently, and A Meditation of a Penitent Sinner used the Protestant designation, Psalm 51, rather than the traditional Psalm 50. In addition to the sonnets, a prose translation of Psalm 51 from the Gallican version of the psalms found in the Latin Vulgate is printed in the margins as sidenotes to the poems. Although the fourteen-line sonnet form was already common in English and sonnet sequences (groups of sonnets clustered around a single theme) had been popular on the Continent since the fourteenth century, A Meditation of a Penitent Sinner was the first sonnet sequence written in English. The poems are written in what came to be known as the “English sonnet” form: three quatrains rhyming abab cdcd efef, finished off with a couplet rhyming gg. The sonnets also draw on the humanist genre of Scripture paraphrase, the Reformed doctrines developed in Geneva, and traditional reworkings of this popular psalm. By 1560, paraphrase had become a popular form of commentary in Protestant England, and the sonnet sequence signals its affiliation with this genre: A Meditation of a Penitent Sinner Written in Manner of a Paraphrase upon the 51st Psalm of David. Under Katherine Parr’s leadership, Erasmus’s New Testament Paraphrases had not only been translated into English but also turned into official 2. Verse numbers in English-language psalms were first used in the 1539 translation of the van Campen Psalter but became widespread after their adoption in the 1557 prose Geneva Psalter. Psalm 51 is divided into nineteen verses. 3. For a thorough accounting of the penitential psalms, see Clare Costley King’oo, Miserere Mei: The Penitential Psalms in Late Medieval and Early Modern England (Notre Dame, IN: University of Notre Dame Press, 2012). 4. Sir Thomas Wyatt, Certayne psalmes chosen out of the psalter of Dauid (London: Thomas Raynald for John Harrington, 1549; STC 2726), C4r–C8v. Wyatt’s poems, which included all seven of the penitential psalms, circulated only in manuscript during his lifetime but were known and read by those with access to the court. Smith comments that by combining sonnet and psalm paraphrase, Lock “out-tropes” Wyatt; Smith, “ ‘In a Mirrour Clere’: Protestantism and Politics in Anne Lok’s Miserere mei Deus,” 52. For a discussion of how Lock’s sonnets mirror and extend Wyatt’s political perspective, see Christopher Warley, “ ‘An Englishe Box’: Calvinism and Commodities in Anne Lok’s A Meditation of a Penitent Sinner,” Spenser Studies 15 (2001): 205–41.

A Meditation of a Penitent Sinner 77 church documents: every parish church was required to own a copy, and clergy studied the paraphrases in preparation for examinations by their bishops. Many writers, although not Erasmus himself, turned their hands to writing psalm paraphrases, often in verse form. None, however, combined sonnet and paraphrase into a psalmic sonnet sequence. The sonnets are linked to Lock’s dedicatory preface to the dowager duchess of Suffolk and to her translation of the Calvin sermons. Hezekiah, after all, was not merely a representative “everyman” but also a royal sinner whose disbelief and consequent illness bode ill for his nation. In Calvin’s sermons, in the notes to the Geneva Bible, in Lock’s preface, and in the sonnets, Hezekiah himself is consistently linked with that archetypal royal sinner and penitent, King David. And David, as English people well knew, had long been identified with Henry VIII. Now as his daughter began her reign, Lock presented her book to the duchess not as a private gesture but rather as a courtly New Year’s gift, a public offering in a public space.5 Lock’s preface concluded with this reminder: although England had fallen ill under Mary Tudor, God was willing to heal the sick nation if she would turn to him and confess her sins. Lock insisted that “to this Physician with this medicine no disease never so long rooted, never so oft returned, is uncurable” (page 40, above). To be cured, however, required acknowledgment and confession of sin, and both were modeled in the Psalm 51 sonnets. Sonnets were often written in the voice of a sighing, introspective, forlorn lover, and the Meditation uses some aspects of this tradition. Yet the narrator of the introductory sonnets, a penitent sinner hauled to the very gates of hell by her own conscience and Despair’s accusations, displays both a sonnet persona and a psalmic persona. The sonnet persona invokes the courtly rituals of the jousting tournament and is consumed by sighs, trembling limbs, and eyes “Full fraught with tears and more and more oppressed / With growing streams of the distilléd brine” (Prefatory Sonnet 1). The psalmic persona, however, grieves not for an unattainable lover or even for an unattainable God, but rather over her own sins that seem to be the “marks and tokens of the reprobate” (Prefatory Sonnet 4). The five prefatory sonnets present a tightly interlocked set of images in which the principal characters are a God who is at once threatening and gracious, a desperate narrator overwhelmed by sin, and a personified Despair, who assumes the role of a prosecutor. These sonnets, in the words of the description that precedes them, express “the passioned mind of the penitent sinner”; that is, they explore the psychological state of the person who will utter the cries for mercy that make up Psalm 51. In the first prefatory sonnet, as the narrator recognizes 5. See Jane Donawerth, “Women’s Poetry and the Tudor-Stuart System of Gift Exchange,” in Women, Writing, and the Reproduction of Culture in Tudor and Stuart Britain, ed. Mary E. Burke, et al., 3–18 (Syracuse, NY: Syracuse University Press, 2000).

78 Sermons of John Calvin her sin, her body becomes a distillery, creating briny tears that first diminish and then eradicate her sense of sight. The second sonnet shifts from the narrator’s eyes to her body, which is unhorsed in an uneven jousting match. She grovels, gropes, and finally gathers up enough breath to cry, “Mercy, mercy.” In the third sonnet, a personified Despair prosecutes the sinner, but in the fourth sonnet, the narrator’s own conscience becomes prosecutor, jury, and executioner, nearly draining her of speech. Yet in the final prefatory sonnet, she finds enough voice to cry for mercy, however weakly and disabled. In the paraphrase of Psalm 51 that follows, the voice of the penitent sinner is still clearly heard, but there is much less exploration of her internal state and, therefore, less dramatization. The narrative of the prefatory sonnets gives way to an explanatory paraphrase that imitates the shift from the imagery of the dedicatory letter to the duchess of Suffolk to the “plain rendering” of Calvin’s sermons. The movement in the prefatory sonnets is linear: from realization of sin, through confrontation with Despair, to a final plea for mercy. The movement in the psalmic sonnets, however, is circular—reenacting a repetitive cycle of lament, repentance, and hope. The sins themselves are not specified. This allows the narrator to speak not just for herself but also for all the individual or collective “I’s” who hear or pray the psalm. She concludes the sequence with a prayer that “Jerusalem”—a figure for both the English church and the English nation—“with mighty wall / May be encloséd under thy defense” (Psalm Sonnet 20). This prayer would have resonated with the hopes of the returning Marian exiles who wanted Queen Elizabeth to rebuild England into a mighty Reformed Protestant nation. In their dedicatory letter to the queen that prefaced the Geneva Bible, these exiles spoke both of the great work of building “the Lord’s temple, the house of God, the church of Christ” and of their desire to see Elizabeth take up her calling to be the “builder of his spiritual temple.”6 Coupled with this reconstructed spiritual temple, the sonnet writer longs to see a revitalized nation. The sonnets end with the “I” of the psalm converted to a “we.” The hope is that “Many a yielden host of humbled heart” will gather to praise “The God of might, of mercy, and of grace” (Psalm Sonnet 21). The sonnets reach beyond individual piety to offer a national prayer of repentance and assurance of God’s pardon. The most puzzling feature of this sonnet sequence is the headnote that precedes it: “I have added this meditation following unto the end of this book, not as parcel of Master Calvin’s work, but for that it well agreeth with the same argument and was delivered me by my friend, with whom I knew I might be so bold to use and publish it as pleased me.” It is not difficult to understand the claim that the poems complement Calvin’s sermons, which they clearly do. The difficulty comes with the words 6. The Bible and Holy Scriptures [Geneva Bible], * * * 2r.

A Meditation of a Penitent Sinner 79 “delivered me by my friend.” If the “I” is Anne Lock, she would appear to be claiming authorship for a friend, not for herself. Various scholars have suggested John Knox as the author, although we know of no other poems he may have written, or one of Lock’s friends in Geneva, such as William Kethe or William Whittingham, who composed metrical psalms included in The Whole Book of Psalms. Some have wondered if the “friend” is God himself, who inspires Lock to write the poems, although this is not language common to those in the sixteenth century who professed Reformed beliefs. It is also possible that Lock uses the third person, “my friend,” to direct attention away from herself as the author or that the printer John Day decided to publish Lock’s poems and wrote the headnote himself.7 None of these explanations are fully satisfactory. The “I” of the dedicatory preface is clearly Lock herself, who signs her initials and seems unabashed to be known as an author. John Day does not appear as a mediating presence elsewhere in the book, and Lock nowhere else employs the “modesty topos” to cloak her agency. The claim for another author, however, falls short in two ways: the poems are not highly congruent with those written by other poets who have been tentatively identified and, more significantly, the sonnets are closely connected in imagery and word choice with Lock’s preface to the duchess of Suffolk and her translation of the Calvin sermons. Lock introduces David in the preface as a king who, like Hezekiah, experienced both illness and God’s cure. Her sensuous depictions of desperate illness in the preface are reiterated in the sonnets, and her allusion to scorpion’s oil, which was produced by the process of distillation, is echoed by the distilling furnace of the second prefatory sonnet. The despair of Hezekiah in the preface is personified in the prefatory sonnets as a prosecuting attorney. Unusual word choices link the sonnets with the preface and with Lock’s translation of Calvin’s sermons. Lock, for instance, often uses “all” with a present participle, including “all-sufficing” and “all-piercing” in the sonnets and “all-knowing” and “all-working” in the preface. She uses the participial adverb “yieldingly” in the preface and the participial adjective “yielding” in the sonnets. “Corrupted,” as a participial adjective, is used in both the preface and the sonnets; “refused” is similarly used in both the translation of the first sermon and in the sonnets. What makes these word choices significant is that, while they became common later, they are unusual choices in 1560 and therefore stand as markers of Lock’s style. In fact, there are twenty-five unusual usages of the participle construction in the sonnets alone, suggesting Lock’s fondness for this lexical form. 7. Because the sonnets are printed on their own “Aa” signature, rather than following the pagination of the dedicatory letter and sermons (which would make them the “H” signature), Steven W. May argues that they were “obviously an afterthought” and surmises that the “friend” who wrote them was Thomas Norton: Steven W. May, “Anne Lock and Thomas Norton’s Meditation of a Penitent Sinner,” Modern Philology 114 (2017): 793–819.

80 Sermons of John Calvin Although we cannot definitively identify the author of the sonnet sequence, we can certainly claim that it is presented as part and parcel of Lock’s book. Without her agency, the poems most likely would have been lost, and for this reason alone they deserve to be included in this edition.

Text8 A Meditation of a Penitent Sinner Written in Manner of a Paraphrase upon the 51st Psalm of David I have added this meditation following unto the end of this book, not as parcel of Master Calvin’s work, but for that it well agreeth with the same argument and was delivered me by my friend, with whom I knew I might be so bold to use and publish it as pleased me. The preface, expressing the passioned 9 mind of the penitent sinner [Prefatory Sonnet 1] The heinous guilt of my forsaken ghost10 So threats, alas, unto my feebled sprite11 Deservéd death. And (that me grieveth most) Still stand so fixed before my dazzled sight The loathsome filth of my distainéd12 life, 5 The mighty wrath of mine offended Lord (My Lord whose wrath is sharper than the knife And deeper wounds than double-edged sword),13 That as the dimméd and fordulléd eyen14 Full fraught with tears and more and more oppressed 10 With growing streams of the distilléd brine15

8. Lock, The Collected Works of Anne Vaughan Lock, 62–71. When needed for the proper scansion of the pentameter lines, “spirit” is written as “sprite”; the words were used interchangeably, particularly in poetry. 9. Grieved. 10. Spirit. 11. Weakened spirit. 12. Discolored; defiled. 13. In Scripture, the double-edged sword most often refers to the word of God: Psalm 149:6; Hebrews 4:12; Revelation 1:16, 2:12. 14. Eyes made dull. 15. Tears formed from the distillery of a sorrowful heart.

A Meditation of a Penitent Sinner 81 Sent from the furnace of a grief-full16 breast Cannot enjoy the comfort of the light Nor find the way wherein to walk aright: [Prefatory Sonnet 2] So I blind wretch, whom God’s inflaméd ire With piercing stroke hath thrown unto the ground, Amid my sins still groveling in the mire17 Find not the way that other oft have found, Whom cheerful glimpse of God’s abounding grace Hath oft relieved and oft with shining light Hath brought to joy out of the ugly place; Where I, in dark of everlasting night, Bewail my woeful and unhappy case And fret my dying soul with gnawing pain. Yet blind, alas, I grope about for grace. While blind for grace I grope about in vain, My fainting breath I gather up and strain, “Mercy, mercy” to cry and cry again. [Prefatory Sonnet 3] But mercy, while I sound18 with shrieking cry For grant of grace and pardon while I pray, Even then Despair before my ruthful19 eye Spreads forth my sin and shame and seems to say: “In vain thou brayest20 forth thy bootless21 noise To him for mercy, O refuséd wight,22 That hears not the forsaken sinner’s voice. Thy reprobate and foreordainéd sprite,23

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16. Sorrowful. 17. 2 Peter 2:22. 18. Cry out. 19. Dejected. 20. Cries loudly and harshly. 21. Useless. 22. Person. 23. A personified Despair here uses terms associated with the doctrine of predestination—reprobate and foreordained—to argue that the narrator cannot be one of God’s elect people. Calvin specifically rejected this use of the doctrine, arguing repeatedly that it was given to assure Christians of their salvation in the midst of doubt, that it should never be used to curtail the free offer of the Gospel, and that no one, including oneself, can declare a person reprobate.

82 Sermons of John Calvin Fore-damnéd vessel24 of his heavy wrath, (As self witness of thy beknowing25 heart, 10 And secret guilt of thine own conscience sayeth) Of his sweet promises can claim no part. But thee, caitiff,26 deservéd curse doth draw To hell by justice, for offended law.” [Prefatory Sonnet 4] This horror when my trembling soul doth hear, When marks and tokens of the reprobate (My growing sins, of grace my senseless cheer)27 Enforce the proof of everlasting hate That I conceive the heaven’s king to bear Against my sinful and forsaken ghost, As in the throat of hell, I quake for fear. And then in present peril to be lost (Although my conscience wanteth to reply,28 But with remorse enforcing mine offence, Doth argue vain my not availing cry) With woeful sighs and bitter penitence To him from whom the endless mercy flows, I cry for mercy to relieve my woes. [Prefatory Sonnet 5] And then not daring with presuming29 eye Once30 to behold the angry heaven’s face, From troubled sprite I send confuséd31 cry To crave the crumbs of all-sufficing grace.32 With faltering knee, I, falling to the ground,

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24. Romans 9:22; 2 Timothy 2:20. 25. Acknowledging. 26. Wretch. 27. My inability to feel grace. 28. The text reads “by conscience,” which may be a printer’s error. The line can mean “although my conscience wants to reply” or “no reply is available through [i.e., by] the conscience.” 29. Presumptuous. 30. Ever; under any circumstance. 31. Troubled, perplexed, disordered. 32. A reference to the Syrophoenician woman who, denied a miracle by Christ on the grounds that she was not a Jew, asked for the crumbs that fall from the master’s table. The narrative served in the Gospel texts and later sermons as an exemplary story of faith; Matthew 15:21–28; Mark 7:24–30.

A Meditation of a Penitent Sinner 83 Bending my yielding hands to heaven’s throne, Pour forth my piteous plaint33 with woeful sound, With smoking sighs and oft repeated groan, Before the Lord, the Lord, whom sinner I, I cursed wretch, I have offended so. That dreading in his wreakful34 wrath to die, And damnéd down to depth of hell to go, Thus tossed with pangs and passions35 of despair, Thus crave I mercy with repentant cheer.36

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A Meditation of a Penitent Sinner upon the 51st Psalm [Psalm Sonnet 1]37 Have mercy, God, for thy great mercy’s sake. O God, my God, unto my shame I say, Being fled from thee so as I dread to take Thy name in wretched mouth and fear to pray Or ask thee mercy that I have abused. But, God of mercy, let me come to thee: Not for justice, that justly am accused, Which self38 word “Justice” so amazeth39 me That scarce I dare thy mercy sound again. But mercy, Lord, yet suffer me to crave. Mercy is thine: Let me not cry in vain Thy great mercy for my great fault to have. Have mercy, God, pity my penitence With greater mercy than my great offence. [Psalm Sonnet 2]40 My many sins in number are increased, With weight whereof in sea of deep despair My sinking soul is now so sore oppressed, That now in peril and in present fear 33. Lament or complaint. 34. Vengeful. 35. Agonies. 36. Disposition. 37. Psalm 51:1a. 38. Same. 39. Terrifies. 40. Psalm 51:1b.

Have mercy upon me (O God) after thy great mercy.

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And according unto the multitude of thy mercies, do away mine offences.

84 Sermons of John Calvin I cry, “Sustain me, Lord.”41 And, Lord, I pray With endless number of thy mercies take The endless number of my sins away. So by thy mercy, for thy mercies’ sake, Rue42 on me, Lord; relieve me with thy grace. My sin is cause that I so need to have Thy mercy’s aid in my so woeful case. My sin is cause that scarce I dare to crave Thy mercy manifold, which only may Relieve my soul and take my sins away. [Psalm Sonnet 3]43 Wash me yet So foul is sin and loathsome in thy sight, more from my So foul with sin I see myself to be wickedness, and That till from sin I may be washéd white, cleanse me from So foul I dare not, Lord, approach to thee. my sin. Oft hath thy mercy washéd me before. Thou madest me clean, but I am foul again. Yet wash me, Lord, again and wash me more. Wash me, O Lord, and do away the stain Of ugly sins that in my soul appear. Let flow thy plenteous streams of cleansing grace. Wash me again, yea wash me everywhere, Both leprous body and defiléd face. Yea, wash me all, for I am all unclean,44 And from my sin, Lord, cleanse me once again.

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[Psalm Sonnet 4]45 Have mercy, Lord, have mercy, for I know For I knowledge my wickedness, How much I need thy mercy in this case. and my sin is The horror of my guilt doth daily grow, ever before me. And growing wears46 my feeble hope of grace.

41. The image of a drowning person calling to Christ for deliverance refers to the story of Peter walking on, and sinking into, the Sea of Galilee; Matthew 14:22–32. 42. Have pity. 43. Psalm 51:2. 44. Another reference to Peter, who, when Jesus washes the disciples’ feet, asks for his entire body to be washed; John 13:1–11. 45. Psalm 51:3. 46. Wears down.

A Meditation of a Penitent Sinner 85 I feel and suffer in my thralléd47 breast 5 Secret remorse and gnawing of my heart. I feel my sin, my sin that hath oppressed My soul with sorrow and surmounting smart.48 Draw me to mercy. For so oft as I Presume to mercy to direct my sight, 10 My Chaos49 and my heap of sin doth lie Between me and thy mercy’s shining light. Whatever way I gaze about for grace, My filth and fault are ever in my face. [Psalm Sonnet 5]50 Grant thou me mercy, Lord. Thee, thee alone I have offended, and offending thee, For mercy, lo, how I do lie and groan. Thou with all-piercing eye beheldest me Without regard51 that sinnéd in thy sight. Behold again, how now my sprite it rues52 And wails the time when I with foul delight Thy sweet forbearing mercy did abuse. My cruél conscience with sharpenéd knife Doth splat53 my rippéd heart and lays abroad The loathsome secrets of my filthy life And spreads them forth before the face of God, Whom shame from deed shameless could not restrain; Shame for my deed is added to my pain. [Psalm Sonnet 6]54 But mercy, Lord, O Lord, some pity take. Withdraw my soul from the deservéd hell, O Lord of glory, for thy glory’s sake, That I may savéd of thy mercy tell 47. Enslaved; distressed.

Against thee only have I sinned and done evil in thy sight.

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That thou mightest be found just in thy sayings and mayest overcome when thou art judged.

48. Excessive pain. 49. Probably a reference to the gulf between heaven and hell; used also in the dedicatory preface (page 37, above). 50. Psalm 51:4a. 51. Without consideration. 52. My spirit regrets. 53. Slit open. 54. Psalm 51:4b.

86 Sermons of John Calvin And show how thou (which mercy hast behight55 To sighing sinners that have broke thy laws) Performest mercy. So as in the sight Of them that judge the justice of thy cause Thou only just be deeméd56 and no moe57 (The world’s unjustice wholly to confound), That damning me to depth of during58 woe Just in thy judgment shouldst thou be found, And from deservéd flames relieving me, Just in thy mercy mayst thou also be. [Psalm Sonnet 7]59 For lo, I was For, lo, in sin, Lord, I begotten was: shapen in wick- With seed and shape60 my sin I took also. edness, and in Sin is my nature and my kind,61 alas. sin my mother In sin my mother me conceived. Lo conceived me. I am but sin and sinful ought to die, Die in his wrath that hath forbidden sin. Such bloom and fruit, lo, sin doth multiply. Such was my root, such is my juice62 within. I plead not this as to excuse my blame, On kind63 or parents mine own guilt to lay. But by disclosing of my sin, my shame, And need of help, the plainer to display Thy mighty mercy, if with plenteous grace My plenteous sins it please thee to deface.64

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55. Promised. 56. Considered. 57. More. 58. Enduring. 59. Psalm 51:5. 60. “Seed and shape” refer to semen and form, in the sense of the conception and gestational development of a child. 61. Natural inheritance. 62. Bodily fluids; the humors. 63. Kindred. 64. Destroy.

A Meditation of a Penitent Sinner 87 [Psalm Sonnet 8]65 Thou lovest simple sooth,66 not hidden face With truthless visor67 of deceiving show. Lo, simply, Lord, I do confess my case And simply crave thy mercy in my woe. This secret wisdom hast thou granted me: To see my sins and whence my sins do grow. This hidden knowledge have I learned of thee: To feel my sins and how my sins do flow With such excess, that with unfeignéd heart, Dreading to drown, my Lord, lo, how I flee, Simply with tears bewailing my desert,68 Relievéd simply by thy hand to be. Thou lovest truth; thou taughtest me the same. Help, Lord of truth, for glory of thy name.

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[Psalm Sonnet 9]69 With sweet hyssop besprinkle thou my sprite: Not such hyssop, nor so besprinkle me, As law, unperfect shade70 of perfect light, Did use as an appointed sign to be Foreshowing figure of thy grace behight.71 5 With death and bloodshed of thine only Son, The sweet hyssop,72 cleanse me, defiléd wight.73 Sprinkle my soul. And when thou so hast done, Bedewed with drops of mercy and of grace I shall be clean as cleanséd of my sin. 10 Ah, wash me, Lord, for I am foul, alas. That74 only canst, Lord, wash me well within. Wash me, O Lord. When I am washéd so, I shall be whiter than the whitest snow. 65. Psalm 51:6. 66. Truth. 67. Mask. 68. What I deserve. 69. Psalm 51:7. 70. Shadow. 71. Beforehand. 72. Jesus Christ is the true, cleansing hyssop. 73. Person. 74. The true hyssop.

But lo, thou hast loved truth: the hidden and secret things of thy wisdom thou hast opened unto me.

Sprinkle me, Lord, with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.

88 Sermons of John Calvin [Psalm Sonnet 10]75 Long have I heard, and yet I hear, the sounds Thou shalt make me Of dreadful threats and thunders of the law,76 hear joy and Which echo of my guilty mind resounds,77 gladness, and And with redoubled horror doth so draw the bones which My listening soul from mercy’s gentle voice thou hast That louder, Lord, I am constrained to call. broken shall Lord, pierce mine ears,78 and make me to rejoice rejoice. When I shall hear and when thy mercy shall Sound in my heart the Gospel of thy grace. Then shalt thou give my hearing joy again, The joy that only may relieve my case.79 And then my bruiséd bones, that thou with pain Hast made too weak my feebled corpse80 to bear, Shall leap for joy to show mine inward cheer.81

Turn away thy face from my sins, and do away all my misdeeds.

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[Psalm Sonnet 11]82 Look on me, Lord, though trembling I beknow83 That sight of sin so sore offendeth thee That seeing sin, how it doth overflow My whelméd84 soul, thou canst not look on me But with disdain, with horror and despite.85 5 Look on me, Lord, but look not on my sin. Not that I hope to hide it from thy sight, Which seest me all without and eke86 within. But so remove it from thy wrathful eye And from the justice of thine angry face 10 That thou impute it not. Look not how I 75. Psalm 51:8. 76. The giving of the law to the Israelites from Mount Sinai was accompanied by thunder; Exodus 19:16, 20:18; Hebrews 12:18–19. 77. My guilty mind re-echoes the threats and thunders of the law. 78. Psalm 40:6. 79. Misfortune. 80. Body. 81. Disposition. 82. Psalm 51:9. 83. Acknowledge. 84. Overwhelmed. 85. Contempt. 86. Also.

A Meditation of a Penitent Sinner 89 Am foul by sin, but make me by thy grace Pure in thy mercy’s sight. And, Lord, I pray, That hatest sin, wipe all my sins away. [Psalm Sonnet 12]87 Sin and despair have so possessed my heart And hold my captive soul in such restraint As of thy mercies I can feel no part, But still in languor88 do I lie and faint. Create a new pure heart within my breast: Mine old can hold no liquor89 of thy grace. My feeble faith with heavy load oppressed, Staggering doth scarcely creep a reeling90 pace And fallen it is too faint to rise again. Renew, O Lord, in me a constant sprite, That stayed91 with mercy may my soul sustain A sprite so settled and so firmly pight92 Within my bowéls93 that it never move, But still uphold the assurance of thy love. [Psalm Sonnet 13]94 Lo, prostrate, Lord, before thy face I lie With sighs deep drawn, deep sorrow to express. O Lord of mercy, mercy do I cry. Drive me not from thy face in my distress, Thy face of mercy and of sweet relief, The face that feeds angéls with only sight,95 The face of comfort in extremist grief. Take not away the succor96 of thy Sprite, Thy Holy Sprite, which is mine only stay,97 87. Psalm 51:10. 88. Spiritual distress. 89. Liquid medicine. 90. Tottering. 91. Sustained. 92. Fixed. 93. Heart or center of one’s being. 94. Psalm 51:11. 95. The angels are nourished simply by seeing the face of God. 96. Help. 97. Comfort and security.

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Create a clean heart within me, O God, and renew a steadfast spirit within my bowels.

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Cast me not away from thy face, and take not thy Holy Spirit from me.

90 Sermons of John Calvin The stay that when Despair assaileth me, In faintest hope yet moveth me to pray: To pray for mercy and to pray to thee. Lord, cast me not from presence of thy face Nor take from me the Spirit of thy grace. [Psalm Sonnet 14]98 But render me my wonted99 joys again, Restore to me the comfort of Which sin hath reft100 and planted in their place thy saving help, Doubt of thy mercy, ground of all my pain. and stablish me The taste that thy love whilom101 did embrace with thy free My cheerful102 soul, the signs that did assure Spirit. My feeling ghost103 of favor in thy sight Are fled from me and wretched I endure, Senseless104 of grace, the absence of thy Sprite. Restore my joys, and make me feel again The sweet return of grace that I have lost That I may hope I pray not all in vain. With thy free Sprite confirm105 my feeble ghost,106 To hold my faith from ruín and decay With fast affiance107 and assuréd stay.108 [Psalm Sonnet 15]109 Lord, of thy mercy, if thou me withdraw I shall teach thy ways unto From gaping throat of deep devouring hell, the wicked, and Lo, I shall preach the justice of thy law. sinners shall By mercy saved, thy mercy shall I tell. be turned unto The wicked I will teach thine only way, thee.

98. Psalm 51:12. 99. Customary. 100. Plundered. 101. Once. 102. Willing, as well as happy. 103. Emotional inner being. 104. Without the experience. 105. Strengthen or establish. 106. Spirit. 107. Assurance. 108. Support. 109. Psalm 51:13.

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A Meditation of a Penitent Sinner 91 Thy ways to take and man’s device110 to flee, And such as lewd111 delight hath led astray To rue112 their error and return to thee. So shall the proof of mine example preach The bitter fruit of lust and foul delight. So shall my pardon by thy mercy teach The way to find sweet mercy in thy sight. Have mercy, Lord; in me example make Of law and mercy, for thy mercy’s sake.

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[Psalm Sonnet 16]113 O God, God of my health, my saving God, Have mercy, Lord, and show thy might to save. Assoil114 me, God, from guilt of guiltless blood And eke115 from sin that I ingrowing116 have By flesh and blood and by corrupted kind.117 5 Upon my blood and soul extend not, Lord, Vengeance for blood, but mercy let me find, And strike me not with thy revenging118 sword. So, Lord, my joying tongue shall talk thy praise: Thy name my mouth shall utter in delight; 10 My voice shall sound thy justice and thy ways, Thy ways to justify thy sinful wight.119 God of my health, from blood I savéd so Shall spread thy praise for all the world to know. [Psalm Sonnet 17]120 Lo, straining cramp of cold despair again In feeble breast doth pinch my pining heart. 110. Desire.

Deliver me from blood, O God, God of my health, and my tongue shall joyfully talk of thy justice.

Lord, open thou my lips, and my mouth shall show thy praise.

111. Ignorant or wicked. 112. Repent. 113. Psalm 51:14. 114. Pardon. 115. Also. 116. Innate; innate sin and a corrupted nature are seen as inherited by all humans from the original sin of Adam and Eve; Genesis 3. 117. Nature. 118. Avenging. 119. Creature. 120. Psalm 51:15.

92 Sermons of John Calvin So as in greatest need to cry and plain121 My speech doth fail to utter thee my smart.122 Refresh my yielding heart with warming grace, And loose my speech, and make me call to thee. Lord, open thou my lips to show my case.123 My Lord, for mercy, lo, to thee I flee. I cannot pray without thy moving aid,124 Ne can I rise, ne125 can I stand alone. Lord, make me pray, and grant when I have prayed. Lord, loose my lips: I may express my moan And, finding grace with open mouth, I may Thy mercies praise and holy name display. [Psalm Sonnet 18]126 If thou hadst Thy mercies praise, instead of sacrifice, desired With thankful mind so shall I yield to thee. sacrifice, For if it were delightful in thine eyes, I would have Or hereby might thy wrath appeaséd be, given; thou Of cattle slain and burnt with sacred flame delightest not in burnt offerings. (Up to the heaven the vapory smoke to send Of guiltless beasts to purge my guilt and blame) On altars broiled the savor should ascend To pease127 thy wrath. But thy sweet Son alone, With one sufficing sacrifice for all, Appeaseth thee, and maketh thee at one128 With sinful man, and hath repaired our fall.129

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121. Complain. 122. Pain. 123. Plead my cause. 124. Supernatural help. 125. Neither can I rise, nor. 126. Psalm 51:16. 127. Appease. 128. A pun on the word “atonement,” the only common theological term to originate in English; the pun on “at one with” is also used in Lock’s translation of Calvin’s third sermon (page 63, above). 129. The original sin of Adam and Eve was known theologically as “the fall.” Christ’s atonement on the cross restores the relationship between God and humans and repairs the ill effects of the fall.

A Meditation of a Penitent Sinner 93 That sacred host130 is ever in thine eyes; The praise of that I yield for sacrifice. [Psalm Sonnet 19]131 I yield myself: I offer up my ghost, My slain delights, my dying heart to thee. To God a troubled sprite is pleasing host.132 My troubled sprite doth dread like him to be In whom tasteless languor133 with lingering pain Hath feebled so the starvéd appetite That food too late is offered all in vain To hold in fainting corpse the fleeing sprite.134 My pining soul for famine of thy grace So fears, alas, the faintness of my faith. I offer up my troubled sprite; alas, My troubled sprite refuse not in thy wrath. Such offering likes thee,135 ne wilt thou despise The broken humbled heart in angry wise.136 [Psalm Sonnet 20]137 Show mercy, Lord, not unto me alone But stretch thy favor and thy pleaséd will To spread thy bounty and thy grace upon Zion, for Zion is thy holy hill. That thy Jerusalem with mighty wall May be encloséd under thy defense, And buildéd so that it may never fall

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The sacrifice to God is a troubled spirit: a broken and an humbled heart, O God, thou wilt not despise.

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Show favor, O Lord, in thy good will unto Zion, that the walls of Jerusalem may be builded.

130. Sacrifice; an allusion to Christ’s broken body on the cross and in the bread eaten at the Lord’s Supper; Philippians 4:18; 1 Peter 2:5. “That sacred host” is not the consecrated body of Christ offered repeatedly in the Mass, but Christ’s once-for-all sacrifice. This Protestant excursus on the notion of the “host” seems to be an expansion of Wyatt’s terse two-line comment in his poem on Psalm 51: “Low heart in humble wise / Thou dost accept, O God, for pleasant host” (Wyatt, Certayne psalms, C8v; page 132, below). 131. Psalm 51:17. 132. A pun on hospitality and the bread of the Lord’s Supper. 133. A disease that causes one to lose appetite. 134. Food comes too late to hold body and soul together. 135. God likes, or accepts, such an offering. 136. In an angry fashion. 137. Psalm 51:18.

94 Sermons of John Calvin By mining138 fraud or mighty violence. Defend thy church, Lord, and advance it so, So in despite of tyranny to stand That trembling at thy power the world may know It is upholden by thy mighty hand, That Zion and Jerusalem may be A safe abode for them that honor thee. [Psalm Sonnet 21]139 Then on thy hill and in thy walléd town Then shalt thou accept Thou shalt receive the pleasing sacrifice. the sacrifice of The bruit140 shall of thy praiséd name resound righteousness, In thankful mouths, and then with gentle eyes burnt offerings Thou shalt behold upon thine altar lie and oblations. Many a yielden141 host of humbled heart. Then shall they And round about then shall thy people cry, offer young “We praise thee, God our God. Thou only art bullocks upon thine altar. The God of might, of mercy, and of grace.” That I then, Lord, may also honor thee, Relieve my sorrow and my sins deface.142 Be, Lord of mercy, merciful to me. Restore my feeling of thy grace again. Assure143 my soul: I crave it not in vain. FINIS

138. Undermining. 139. Psalm 51:19. 140. Report or loud noise. 141. Submissive. 142. Remove. 143. Reassure, secure.

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Andro Kemp’s Musical Setting of the Psalm Sonnets (ca. 1562) Headnote During her stay in Geneva, Anne Lock attended the English Church, whose joint ministers were John Knox and his best friend, Christopher Goodman, a graduate of Oxford University whose family came from Chester. In addition to serving as pastor, Goodman contributed to the translation of the Geneva Bible and later wrote a short book advocating civil disobedience against ungodly rulers. Queen Elizabeth took a dim view of his arguments, as she had of Knox’s tirade against women rulers, and resisted Goodman’s attempts to obtain a pulpit in England after the death of her sister, Mary Tudor. Lock, however, remained friendly with Goodman, passing along information from Knox to him and later probably inviting him to preach at the cathedral in Exeter, where she had moved with her third husband, Richard Prowse. In 1559, Goodman escorted Knox’s family from the Continent to Scotland, where he remained for some time, becoming the first Protestant minister at Holy Trinity, the parish church of St. Andrews. During his tenure there he commissioned Andro Kemp, the song school master, to compose a musical setting for the first of the psalm sonnets. Following the precedent of the time, the remaining psalm sonnets were probably intended to be sung to the same tune. Kemp’s polyphonic, four-part setting with repeated phrases, written for cantus or treble, tenor, contratenor, and bass, is preserved in a set of manuscript partbooks that are now collectively known as the St. Andrews Psalter.1 These partbooks were compiled over a period of years by Thomas Wode, a former monk and later a reader at Holy Trinity, who copied out the music and texts and organized the psalter into three sections. The first section is a complete metrical psalter harmonized with simple, block chords for congregational singing, the settings written by David Peebles, canon at St. Andrews, at the instigation of James Stuart, half-brother of Mary Stuart, then prior at St. Andrews and later 1. The cantus, tenor, and bass manuscripts are held by the University of Edinburgh Library. The cantus partbook (La.III.483.1), with the psalm sonnet at fols. 136–40, includes an abandoned practice page scored with the first four lines of the psalm (fol. 136). The tenor partbook (La.III.483.2), with psalm sonnet at fols. 132–37, includes two abandoned and crossed-out practice pages, scored with the first and last two lines of the sonnet (fols. 132–33). The bass partbook (La.III.483.3) has the psalm sonnet at fols. 131–33, with no practice pages. The contratenor partbook, held by the British Library (Add. MS 33933), includes the first eight lines of the psalm sonnet at fols. 134–36. Three incomplete partbooks that do not include the psalm sonnet are held by the University of Edinburgh Library (Dk 5.14), Trinity College Dublin (F. 5.13.), and the Lauinger Library at Georgetown University in Washington, DC (MS 10).

95

96 Andro Kemp’s Musical Setting of the Psalm Sonnets the earl of Moray and regent of Scotland. The second part of the psalter is a set of eighteen canticles or spiritual songs that are not psalms. They parallel the songs and hymns found in the English Whole Book of Psalms but are set to music composed by the Scottish musicians Andro Kemp, Andro Blackhall, and John Angus. The third section of the St. Andrews Psalter is an eclectic collection of twenty-six motets, songs, and dances, the second selection of which is the polyphonic setting of the first psalm sonnet. Although the St. Andrews Psalter was probably intended for publication, the Scottish church did not print a harmonized psalter until 1635, and Wode’s compilation remained in manuscript. The songs themselves, however, were sung in private homes and at the popular song schools, and choirs did at times lead congregations in harmonized psalm singing during worship, despite an official policy that required unison singing in the churches. In the contratenor partbook, the following words are written above and around the first psalm sonnet: “The letter of this song was given by Master Goodman, sometime minister” and “Master Goodman, sometime minister of Saint Andrews, gave this letter to Andro Kemp, master of the song school, to set it in four parts. It is very hard till it be thrise or four times well and richly sung.”2 The cantus, tenor, and bass partbooks have more simple inscriptions: “The letter given by Master Goodman to Andro Kemp and by him set in 4 parts” and “Andro Kemp at the request of Master Goodman” with Kemp’s name again printed at the conclusion of the psalm;3 “Master Goodman gave this letter to Andro Kemp who made this song,” “At the desire of Master this song was set by A. K.” and “Set by Andro Kemp at the desire of Master Goodman, who was the first satlit4 minister in St. Andrews”;5 and “Kemp at the desire of Master Goodman” and “Andro Kemp at the desire of good Master Goodman” with Kemp’s name printed at the conclusion.6 “Letter” in these inscriptions refers to the words or text of the song, as distinct from the music. That Christopher Goodman “gave” the sonnet to Kemp or that Kemp wrote the music at the “desire” of Goodman unfortunately is not determinative of the poem’s authorship but indicates only that Goodman authorized the sonnet to be set to music. The emphasis on Goodman’s agency, however, indicates a keenness to attach the psalm to Goodman’s name and suggests that the sonnet sequence was known to originate among the English Genevan reformers.7 2. British Library Add. MS 33933, fols. 134–35. 3. University of Edinburgh Library La.III.483.1, fols. 136–40. 4. Permanent; settled. 5. University of Edinburgh Library La.III.483.2, fols. 134–37; Kemp’s name also appears on the crossed-out practice page, fol. 133, and the last inscription continues with further information about the ministerial positions held by Knox and Goodman in Edinburgh and St. Andrews. 6. University of Edinburgh Library La.III.483.3, fols. 131–33. 7. For an analysis of the St. Andrews Psalter, see Jamie Reid Baxter, “Thomas Wode, Christopher Goodman and the Curious Death of Scottish Music,” Scotlands (1997): 1–20. The most complete discussion

Andro Kemp’s Musical Setting of the Psalm Sonnets 97

Figure 8. Psalm 51, St. Andrews Psalter, Tenor (ca. 1562), Edinburgh University Library La. III.483.2, fols. 134–37. By permission. of the psalter remains Hilda Hutchinson’s dissertation, “The St. Andrews Psalter: Transcription and Critical Study of Thomas Wode’s Psalter,” PhD diss., University of Edinburgh, 1957. A recording of the psalm sonnet musical setting may be found on Psalms for the Regents of Scotland, 1587–78, Edinburgh University Renaissance Singers, CD EURS 003. See also the Wode Psalter website at http://www.wode. div.ed.ac.uk/.

Contemporary Versions of Psalm 51 Prose Versions (1530–1560) Headnote By 1560, when the psalm sonnets in Anne Lock’s Sermons of John Calvin were published, there were already many printed sixteenth-century English versions of Psalm 51, as well as multiple manuscript renditions. The standard Latin Bible, the Vulgate, included two different versions of the entire book of psalms, the Gallican and the “Hebrew,” both of which were attributed to St. Jerome. As the following comparison of the first line of Psalm 51 demonstrates, the psalm version in the sidenotes of Lock’s book is an English translation of the Gallican version of the Vulgate Psalter. Although at times this translation does share language with some of the printed versions familiar to early English Protestants, it does not directly follow any of them. Have mercy upon me (O God) after thy great mercy (Psalm Sonnet 1 sidenote) Miserere mei Deus secundum magnam misericordiam tuam (Gallican Vulgate Psalter) Miserere mei Deus secundum misericordiam tuam (“Hebrew” Vulgate Psalter) [1] Have mercy upon me (God) for thy gentleness sake (1530 Bucer Psalter, translated by George Joye) [2] Have mercy upon me, O God, according unto thy goodness (1534 Zwingli Psalter, translated by George Joye) [3] Have mercy upon me (O God) according to thy great mercy (1534 Savonarola Exposition, translated by William Marshall) [4] Have mercy upon me (O God) after thy goodness (1535 Coverdale Bible) [5] Have mercy upon me (O God) after thy (great) goodness (1539 Great Bible) [6] Have mercy upon me, O God, for thy natural kindness sake (1539 van Campen Paraphrase, translated by Miles Coverdale) [7] Have mercy on me, God, according to thy great tenderness of heart (1539 Capito Paraphrase, translated by William Taverner) [8] Have mercy upon me, O God, according to thy great mercy (1545 King’s Primer) [9] Have mercy upon me (O God) after thy great goodness (1557 Geneva Psalter) [10] Have mercy upon me, O God, according to thy loving kindness (1560 Geneva Bible) 99

100 Contemporary Versions of Psalm 51 The full texts of the ten English prose versions cited above are included in this section, with later verse numbers added for ease of comparison. These texts illustrate the variety of ways in which the psalms could be “rendered” into English, to use Lock’s phrase for her own translations. As heirs of the humanist tradition, Protestants believed in copiousness, in the sheer play and abundance of words. The second preface to the Geneva Bible, for instance, acknowledged and even celebrated the value of multiple Bible translations. Different versions, the authors wrote, “read after one sort and some after another, whereas all may serve to good purpose and edification.”1 The translations that follow do serve “to good purpose and edification,” but they also demonstrate the flexibility and pleasure the reformers found in the art of translation.2 Although both English and Continental reformers advocated for translating the Bible into the vernacular, the language of the people, they recognized that for some people Latin functioned as a vernacular, since it was the language in which they had been educated. The reformers were not opposed to the use of Latin, as long as it could be understood by speakers and listeners alike. Therefore, some of the versions included below began as fresh Latin translations from the original Hebrew psalms. The Latin versions were then translated into English. Both English and Latin translations often identified Psalm 51 by its “incipit,” the opening three words in Latin: Miserere mei Deus.

Texts 1. Bucer’s Psalter (1530)3 The earliest sixteenth-century printed prose version of the psalms in English was published in 1530 in Antwerp. It was composed of translations by George Joye from Martin Bucer’s Latin psalter, which itself was newly translated from the Hebrew (1529). This psalter was clearly seen as breaking with the traditional Vulgate translation, as can be seen in the dedication, written by the pseudonymous Johan Aleph (John the First): “Be glad in the Lord (dear brethren) and give him thanks which now at the last4 of his merciable goodness hath sent ye his Psalter in English, faithfully and purely translated, which ye may not measure and judge after the common

1. The Bible and Holy Scriptures [Geneva Bible], * * * 4r. 2. For a survey of psalm translations in sixteenth-century England, see Hannibal Hamlin, Psalm Culture and Early Modern English Literature (Cambridge: Cambridge University Press, 2004). 3. The Psalter of Dauid in Englishe purely and faithfully translated aftir the texte of Feline: euery Psalme hauynge his argument before, declarynge brefly thentente & substance of the wholl Psalme ([Antwerp: Martin de Keyser], 1530; STC 2370). The dedication is found at A1v; Psalm 51 at L2v–L4r. 4. Finally.

Contemporary Versions of Psalm 51 101 text.5 For the truth of the Psalms must be fetched more nigh the Hebrew verity6 in the which tongue David, with the other singers of the Psalms, first sung them.” Joye, along with the other early translators, such as William Tyndale, argued that English was better suited to Hebrew poetry, was “more nigh the Hebrew verity,” than Latin, particularly the Latin of the Vulgate or “common text.” Miserere mei Deus. Psalm 51. The argument unto the 51st Psalm. This psalm is a prayer of a man unfeignedly7 knowledging his sins. In which prayer the good man desireth to have the good Spirit of God, through which Spirit all evil concupiscence8 is refrained and righteous-making is sought, in which consisteth true forgiveness of sins.9 The title of this psalm. The song of David committed to the chanter after that the prophet Nathan had been with him for the adultery committed with Bathsheba, Uriah’s wife. Read the history, 2 Samuel 12. [1] Have mercy upon me (God) for thy gentleness sake. For thy great mercy’s sake wipe away my sins, [2] and yet again wash me more from my wickedness and make me clean from my ungodliness. [3] For my grievous sins do I knowledge, and my ungodliness is ever before mine eyes. [4] Against thee, against thee only have I sinned and that at sore offendeth thee have I done. Wherefore very just shalt thou be known in thy words and pure when it shall be judged of thee. [5] Lo, I was fashioned in wickedness, and my mother conceived me polluted with sin. [6] But lo, thou wouldest truth to occupy and rule in my inward parts. Thou showest me wisdom which thou wouldest to sit in the secrets of my heart. [7] Sprinkle me with hyssop, and so shall I be clean. Thou shalt wash me, and then shall I be whiter than snow. [8] Pour upon me joy and gladness. Make my bones to rejoice, which thou hast smitten. 5. The Vulgate. 6. True meaning of the Hebrew. 7. Truthfully and completely. 8. Wrong desire. 9. In contrast to the Roman Catholic sacrament of penance.

102 Contemporary Versions of Psalm 51 [9] Turn thy face from my sins, and wipe away all my wickedness. [10] A pure heart create in me (O Lord), and a steadfast right spirit make anew within me. [11] Cast me not away, and thy Holy Ghost take not from me. [12] Make me again to rejoice whiles thou bringest me thy saving health, and let thy chief governing free Spirit strengthen and lead me. [13] I shall instruct cursed and shrewd men in thy way, and ungodly men shall be converted unto thee. [14] Deliver me from the sin of murder (O God), O God my Savior, and my tongue shall triumph upon thy mercy wherewith thou makest me righteous. [15] Lord, open thou my lips, and then my mouth shall show forth thy praise. [16] For as for sacrifices, thou delightest not in them, or else I had offered them. And as for burnt sacrifices, thou regardest them not. [17] Acceptable sacrifices to God is a broken spirit. A contrite and a dejected heart thou shalt not despise, O God. [18] Deal gently of thy favorable benevolence with Zion. Let the walls of Jerusalem be edified. [19] Then shalt thou delight in very sacrifices, in the right burnt sacrifice and in the oblation of righteousness. Then shall they lay upon thy altar the very oxen. 2. Zwingli’s Psalter (1534)10 In 1534, George Joye translated another psalter, this one taken from the Swiss reformer Ulrich Zwingli’s Latin version of 1532. The Title of the Psalm 51 Miserere the first11 12 The song adhortatory of David concerning the coming of the prophet Nathan unto him after that he had had ado with Bathsheba. 2 Samuel 12. The Argument A mind knowledging herself guilty of adultery and murder prayeth fervently that the Lord would restore her, her former faith, and confidence and tranquility of mind. 10. Dauids Psalter diligently and faithfully translated by George Joye with breif Arguments before euery Psalme declaringe the effecte therof ([Antwerp]: Maryne Emperowr [Martin de Keyser], 1534; STC 2372). Psalm 51 is found at K3r–K5r. 11. Psalms 56 and 57 also begin with the words “Miserere mei Deus”; hence Psalm 51 is “Miserere the first.” 12. Song of admonition or exhortation.

Contemporary Versions of Psalm 51 103 [1] Have mercy upon me, O God, according unto thy goodness. For thy great infinite mercies, do away my transgressions. [2] Now and yet again wash me from my wickedness, and purge me from my sin. [3] For my transgressions do I knowledge, and my sin never goeth out of my mind. [4] Against thee only to have so sinned it berueth13 me and it repenteth me to have had done this grievous sin in thy sight. Wherefore justify me according to thy promise, and make me clean according to thy equity. [5] Behold, with sorrow and pain was I born, and with sin my mother conceived me. [6] [omitted] [7] Besprinkle me with hyssop, and I shall be clean. Wash me, and so shall I be whiter than snow. [8] Show me joy and gladness, and my bones shall rejoice, which thou hast broken. [9] Avert thy face from my sins, and do away all my iniquities. [10] Create a clean heart in me, O God, and a stable spirit renew within me. [11] Cast me not out of thy sight, and thy Holy Spirit take not from me. [12] Restore me the gladness of thy saving health, and sustain me with thy free benign Spirit. [13] And I shall direct transgressors into thy way, and sinners shall be converted unto thee. [14] Deliver me from that bloody sin, O God, O God my Savior, that my tongue might magnify the form of thy righteous-making. [15] Open my lips, O Lord, that my mouth might show forth thy praise. [16] For if thou lovest any slain sacrifice, I would pay it unto thee. But burnt sacrifices delight not thee. [17] The sacrifice that God desireth is a contrite spirit. A broken and humbled heart, these things (O God) thou despiseth not. [18] Be thou good and merciful, therefore, unto Zion, that the walls of Jerusalem might be edified and preserved. [19] For thus wilt thou be pleased with the slain sacrifices of righteousness, with offering14 and burnt sacrifice. Thus shall the very bullocks be put upon thy altar.

13. A neologism formed from “be” and “rue,” with the meaning of being grieved and distressed. 14. The base text reads “offraunce.”

104 Contemporary Versions of Psalm 51 3. Savonarola’s Psalter (1534)15 William Marshall translated the Italian reformer Girolamo Savonarola’s exposition of Psalm 51 in 1534. Subsequently, the work became very popular in England, was reprinted as a separate book, and was also frequently attached to primers and prayerbooks. Savonarola’s exposition may have provided a prose model for the expansiveness of the sonnet paraphrases. An exposition after the manner of a contemplation upon the 51st Psalm, called Miserere mei Deus. [1] Have mercy upon me (O God), according to thy great mercy. And according to the multitude of thy compassions wipe away mine iniquity. [2] Yet wash me more from mine iniquity, and cleanse me from my sin. [3] For I knowledge mine iniquity, and my sin is ever before mine eyes. [4] Against thee only have I sinned and have done that which is evil in thy sight, that thou mayest be justified in thy words and mayest have the victory when thou art judged. [5] Lo, I was fashioned in wickedness, and my mother conceived me polluted with sin. [6] Lo, thou hast loved truth; the unknown and secret things of thy wisdom hast thou uttered unto me. [7] Sprinkle me, Lord, with hyssop, and so shall I be clean. Thou shalt wash me, and then shall I be whiter than snow. [8] Unto my hearing shalt thou give joy and gladness, and my bruised bones shall be refreshed. [9] Turn thy face from off my sins, and wipe away all my wickedness. [10] A pure heart create in me, O God, and an upright spirit make anew within me. [11] Cast me not away from thy face, and thy Holy Ghost take not from me. [12] Make me again to rejoice in thy saving health, and strengthen me with a principal Spirit. [13] I will instruct the wicked that they may know thy ways, and the ungodly shall be converted unto thee. [14] Deliver me from bloods (O God), the God of my health, and my tongue shall triumph upon thy righteousness. [15] Lord, open thou my lips, and then my mouth shall show forth thy praise. [16] If thou hadst desired sacrifices, I had surely offered them, but thou delightest not in burnt sacrifices. 15. An exposition after the maner of a contemplacyon vpon the .li. psalme, called Miserere mei Deus (London: John Byddell, [1534]; STC 21789.3). Psalm 51 is found at A1v–D5r. Only the actual translation of the psalm is given; the commentary is omitted.

Contemporary Versions of Psalm 51 105 [17] A sacrifice to God is a broken spirit. A contrite and humble heart thou shalt not despise (O God). [18] Deal gently of thy favorable benevolence with Zion. Let the walls of Jerusalem be built again. [19] Then shalt thou accept the sacrifice of righteousness: oblations and burnt offerings. Then shall they lay upon thine altar wanton16 calves. 4. The Coverdale Bible (1535)17 Miles Coverdale, working from William Tyndale’s New Testament translation and an incomplete Old Testament translation that did not include the psalms, finished a version of the entire Bible in 1535, complete with marginal references to similar biblical texts known as cross-references. Before the advent of verse numbers, chapters were divided into parts designated by letters, as is the case in the crossreferences printed here and in subsequent versions below. The 50th.18 A Psalm of David. [1] Have mercy upon me (O God) after thy goodness, and according unto thy great mercies, do away mine offences. a Psalm 31.a; [2] Wash me well from my wickedness, and cleanse Job 13.b; me from my sin.a Luke 18.b. [3] For I knowledge my faults, and my sin is ever before me. [4] Against thee only, against thee have I sinned and b done evil in thy sight, that thoub mightest be justiRomans 3.a. fied in thy sayings and shouldest overcome when thou art judged. [5] Behold, I was born in wickedness, and in sin hath my mother conceived me. [6] But lo, thou hast a pleasure in the truth and hast showed me secret wisdom. c Ephesians [7] O reconcile19 me with hyssop,c and I shall be clean. 5.c; 1 Peter Wash thou me, and I shall be whiter than snow. 3.c.

16. Young and lively, that is, the best of the herd. 17. Biblia the Bible, that is, the holy Scripture of the Olde and New Testament, faithfully and truly translated out of Douche and Latyn in to Englishe ([Cologne?: E. Cervicornus and J. Soter?], 1535; STC 2063). Psalm 51 is found at Dd2v. 18. Coverdale retained the traditional Vulgate numbering of the psalm. 19. Purify; but also with the sense of restoring a relationship.

106 Contemporary Versions of Psalm 51 [8] O let me hear of joy and gladness, that the bones which thou hast broken may rejoice. [9] Turn thy face from my sins, and put out all my misdeeds. d Ezekiel [10] Make me a clean heart (O God),d and renew a right 36.c; Acts spirit within me. 2.a. [11] Cast me not away from thy presence, and take not thy Holy Spirit from me. [12] O give me the comfort of thy help again, and stablish me with thy free Spirit. [13] Then shall I teach thy ways unto the wicked, that sinners may be converted unto thee. [14] Deliver me from blood guiltiness, O God, thou that art the God of my health, that my tongue may praise thy righteousness. [15] Open my lips (O Lord) that my mouth may show thy praise. e Micah 6.b. [16] For if thou hadst pleasure in sacrifice,e I would give it thee, but thou delightest not in burnt offerings. [17] The sacrifice of God is a troubled spirit; a brof Isaiah 66.a. ken and a contrite heartf (O God) shalt thou not despise. [18] O be favorable and gracious unto Zion, that the walls of Jerusalem may be builded. [19] For then shalt thou be pleased with the sacrifice of g righ­teousness,g with the burnt offerings and oblaRomans tions. Then shall they lay bullocks upon thine altar. 12.a. 5. The Great Bible (1539)20 The first authorized English Bible was prepared by Miles Coverdale under the guidance of Henry VIII’s principal secretary, Thomas Cromwell, the patron of Anne Lock’s father, Stephen Vaughan. The Great Bible’s version of the psalms was later used in the Book of Common Prayer and so became the most cited and sung version in the English language. The second edition of the Great Bible, printed in 1540, included a preface by Archbishop Thomas Cranmer that encouraged laypeople to read the Scriptures but not to engage in theological dispute. The title page displays Cranmer on the right of the king and Cromwell on the left, both presenting him with Bibles. It is crammed with joyful citizens who receive the 20. The Byble in Englyshe … with a prologe therinto, made by the reuerende father in God, Thomas archbysshop of Cantorbury (London: Edward Whitchurch, 1540; STC 2070). Psalm 51 is found at BB2v.

Contemporary Versions of Psalm 51 107 word of God and praise the king in both Latin and English: “Vivat Rex” and “God save the King.” It represents, in a single image, the new English church under the supreme head of the English king.

Figure 9. Title page, Great Bible (London: Edward Whitchurch, 1540). STC 2070. Used by permission of the Folger Shakespeare Library (Shelfmark: STC 2070).

108 Contemporary Versions of Psalm 51 The 51st Psalm. Miserere mei Deus. To the chanter, a psalm of David, when the prophet Nathan came unto him, after he was gone into Bathsheba.

a

Job 13.c; Luke 15.d. b

Romans 3.a.

c

Numbers 19.d.

d

Ezekiel 36.c.

[1] Have mercy upon me (O God) after thy (great) goodness; according unto the multitude of thy mercies, do away mine offences. [2] Wash me thoroughly from my wickedness, and cleanse me from my sin. [3] For Ia knowledge my faults, and my sin is ever before me. [4] Against thee only have I sinned and done this evil in thy sight, thatb thou mightest be justified in thy saying and clear when thou art judged. [5] Behold, I was shapen in wickedness, and in sin hath my mother conceived me. [6] But lo, thou requirest truth in the inward parts and shalt make me to understand wisdom secretly. [7] Thou shalt purge me with hyssop,c and I shall be clean. Thou shalt wash me, and I shall be whiter than snow. [8] Thou shalt make me hear of joy and gladness, that the bones which thou hast broken may rejoice. [9] Turn thy face from my sins, and put out all my misdeeds. [10] Maked me a clean heart (O God), and renew a right spirit within me. [11] Cast me not away from thy presence, and take not thy Holy Spirit from me. [12] O give me the comfort of thy help again, and stablish me with thy free Spirit. [13] Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. [14] Deliver me from blood guiltiness (O God), thou that art the God of my health, and my tongue shall sing of thy righteousness. [15] Thou shalt open my lips (O Lord), and21 my mouth shall show thy praise.

21. “And” is omitted in some copies.

Contemporary Versions of Psalm 51 109 [16] For thou desirest no sacrifice, else would I give it thee, bute thou delightest not in burnt offering. [17] The sacrifice of God is a troubled spirit. Af broken and a contrite heart (O God) shalt thou not f Isaiah 66.a. despise. [18] O be favorable and gracious unto Zion; build thou the walls of Jerusalem. g [19] Then shalt thou be pleased with the sacrificeg of Romans 12.a. righteousness, with the burnt offerings and oblations. Then shall they offer young bullocks upon thine altar. e Psalm 50.a; Isaiah 1.c; Amos 5.d; Acts 7.f.

6. The van Campen Psalter (1539)22 Jan van Campen, a professor of Hebrew at the Collegium Trilingue in Leuven, translated the psalms from Hebrew into Latin but added interpretive phrases that turned these renditions into a paraphrase. Their English translator may have been Miles Coverdale. This translation of the psalms is the first in English to include verse numbers. The 51st psalm of David when Nathan the prophet came to him, because he had meddled with Bathsheba. Miserere mei Deus secundum.23 1 2 3 4

5

Have mercy upon me, O God, for thy natural kindness sake. Put out my sins for thy great goodnesses sake. Put out my iniquity by washing it away more and more, and make me clean from my sin. For now that I am come to myself again, I know my wickednesses, and my sin is ever before mine eyes. Against thee, against thee only have I sinned and made this grievous fault, not fearing thy presence. Wherefore, if thou wilt forgive me this offence and keep thy promises with me that have broken mine, thou shalt (as reason is) be counted most indifferent24 but most faithful in keeping thy promises and most righteous in damning them that will not amend. Verily, it is not unknown to thee that (as for me) sin is mine by nature and

22. A paraphrasis vpon all the Psalmes of Dauid, made by Iohannes Campensis, reader of the Hebrue lecture in the vniuersite of Louane, and translated out of Latine into Englysshe ([London]: Thomas Gibson, 1539; STC 2372.6). Psalm 51 is found at G4r–G5v. 23. Although the Latin title of Psalm 51 was usually given as Miserere mei Deus, occasionally the fourth word of the psalm, “secundum,” was also included. 24. Impartial.

110 Contemporary Versions of Psalm 51 that my mother was subdued unto sin in the very heat of my conception. Then, though I have gotten a foul fall through the motion of my corrupt flesh,25 yet wast thou wont26 to love faith and innocency that lieth within the heart, from the which I am not swerved altogether. For I have not done this wickedness so greatly of malice as overcome with concupiscence.27 Wherefore thou shalt yet vouchsafe to teach me thy perfect wisdom, as thou was wont to do by secret inspirations.28 7 If thou therefore wilt wash away this wickedness of mine with hyssop, I shall be clean even as through the most perfect purgation. And if thou washest out this spot of mine, I shall be whiter again than the very snow. 8 When thou makest me rejoice with the mirth and gladness that I was wont to have, then shall my bones be merry, which thou hadst wounded. 9 I beseech thee, turn thy face away from my sins and put out all my iniquities. 10  Cause mine heart to be pure within me (O God), and renew in mine heart that steadfast Spirit of thine. 11 Put me not from thine old favor, and take not from me that most Holy Spirit of thine. 12 But rather feed me the gladness again which I had gotten because of the health that thou shouldest give me, and keep thou me with thy principal Spirit. 13 When thou hast done this for me, I shall teach sinners by which ways they may come unto thee, and they that are grieved with sins shall (by my example) be converted unto thee. 14 O God, O God the author of my health, deliver me from the murder that I have committed, that my tongue may with gladness praise that great righteousness of thine. 15 Open my lips (O Lord) that my mouth may speak of thy praises. 16 Thou wilt not be pacified with outward sacrifices (though I would offer never so many), neither wilt thou have pleasure in the offering that is laid upon the altar. 17 But the oblations that God is reconciled withal are these: a stomach29 broken with repentance and an heart smitten and wounded with sorrow. These things, whosoever offer unto thee (O God), thou canst never despise them. 18 Show thy kindness unto Zion as thou wast wont30 (I beseech thee) that thou 6

25. “Foul fall” is a reference to original sin, inherited from his parents and encoded in his body as it is formed. 26. Accustomed. 27. Wrong desires. 28. The base text has the neologism “inspyrcyons,” which is probably a misspelling of “inspyracyons” (i.e., “inspirations”). 29. Inward place of secret thoughts and desires. 30. Accustomed to do.

Contemporary Versions of Psalm 51 111

19

mayst build the walls of Jerusalem. Then shalt thou be pleased with sacrifices (which are tokens of the inward righteousness), namely, every oblation and burnt offering. Then they that offer as they should do will lay their calves upon thine altar. 7. The Capito Psalm Paraphrases (1539)31

A much fuller paraphrase of the psalms in Latin was completed by Wolfgang Capito in 1536 and was translated into English by William Taverner. This interpretive expansion of Psalm 51, like that of Savonarola, foreshadows the way in which the sonnets would expand the theological significance of David’s psalm for sixteenth-century readers. A prayer upon the psalm of Miserere for the wiping away of sins, renewance of strength and spirit. Psalm 51. [1] Have mercy on me, God, according to thy great tenderness of heart, for I am sore pressed with sins. I can bear them no longer; of thy bountiful mercy wipe away my trespass. Ten thousand millions of gold I owe thee, Lord. I am not able to pay. I cannot discharge myself. [2] Wash me clean from my errors; cleanse me not only of my sins passed, but also of my whole life to come. With the plunging of Spirit in the fire of thine illumination, baptize me, which is the might and strength of baptism, which we received in our childhood. The same Spirit might always conduct us till the infection and vice which we have drunken in by Adam be perfectly taken away in the mount of flesh. [3] I knowledge, O Lord, my transgression: afore mine eyes are my trespasses; my studies and doings be all together sin. [4] Certes,32 unto thee alone have I sinned; just and true art thou in the word of thy promise, which Christ declared unto us. I mean that by him our sins be released. If either the ungodly persons or mine unfaithful conscience will strive against thee and hold plea that thou forgivest not the believer, undoubtedly thou shalt overcome them and prove them liars. Declare thy truth, grant grace so as my sins being forgiven, I may knowledge thy bounty and truth. [5] For in wickedness born I was, and in sins my mother conceived me, so that 31. An epitome of the Psalmes, or briefe meditacions vpon the same, with diuerse other moste christian prayers, translated by Richard Tauerner (London: [Richard Bankes?], 1539; STC 2748). Psalm 51 is found at F3v–F7r. 32. Certainly.

112 Contemporary Versions of Psalm 51 of my nature whatsoever I am, I am but sin. [6] This (my knowledging of the truth), I wote33 well, is right acceptable unto thee, whereas in the most part of other persons thou hast either hid the same or made it unknown. [7] Purge and sprinkle me with the blood of Jesus Christ, thine unspotted lamb. If thou wash me, I shall be as white as snow. [8] So shall I receive these glad tidings into my heart, that my sins be forgiven. Replenish my bones with the joy of spirit, which now considering thy sharp judgments be all too shaken and bruised. For my spirit is stricken into a deadly dump,34 and therefore my bones be dried up. [9] Turn away thy face from my sins, and then for joy of thy favorable forgiveness I shall forget them. Mine own proper works, Lord, examine not roughly,35 which I confess be nothing but sins. Yea, if thou lay them to my charge as I have deserved, I must needs abide36 the child of damnation. Thine unspeakable mercy with humble prayer I demand and crave upon thee, which thou hast promised, saying, “His sins I will not remember.”37 Do away therefore my sins. [10] A clean heart (my God) make in me. Restore in me a willing and right spirit. Banish me not from thy sight; blind not mine eyes. Let not an unrepentant heart grow in me, neither let me despair on thy goodness. [11] Deny me not thy Holy Ghost. Take not away again from me that which thou hast once given. [12] Render solace unto me, for doubtless the health and salvation which I look for in Christ doth assuredly appease and ascertain38 my conscience upon remission of my sins. [13] Stablish me with the Spirit of liberty: so shall I, being in faith and spirit purified and made strong, teach the wicked and such as know thee not the way that leadeth unto thee, so that they also shall be turned unto thee. [14] Lord God, discharge me of my hid and huge sins which be knit to my corrupt nature (I mean weariness of thy word, grutching39 against thy commandments, and blasphemy). My tongue then being furnished with boldness of spirit shall frankly and without trembling teach, confess, and blow40 abroad thy righteousness, without which no man is righteous. 33. Know. 34. Depression. 35. Harshly. 36. Still remain. 37. Jeremiah 31:34. 38. Assure. 39. Grumbling. 40. Proclaim.

Contemporary Versions of Psalm 51 113 [15] Lord, thou shalt open my lips, and then my mouth shall set forth thy praises and thy ways. Grant me such mouth and wisdom as mine adversaries shall not be able to strive against, namely in the quarrel of 41 thy word. [16] Endow me with grace to the intent I may offer sacrifices of thanks, for nothing else verily requirest thou. [17] Albeit, yet thou despisest not the oblation and sacrifice of a contrite spirit (I mean the mortifying of our own lust and will and of that old Adam42 that sojourneth in us until we may be able to offer the sacrifice of thanks and with glad semblant43 embrace and celebrate thy righteousness espied44 in the releasing of our sins). Wherefore forasmuch as we of ourselves can perform nothing that good is, bless thou, O Lord, of thy benignity45 and fatherly benevolence thy Christian people. [18] Let the walls of Jerusalem be made up again by thine authority, let good workmen be set on work (I mean true teachers, pastors, and prophets) and let us be fashioned for lively stones to the holy building.46 Let them edify the people rightly; let us obey their instructions duly. Thou art the goodman47 of the house: thrust thou out the workmen into the harvest that they may gather by thy word of faith the people now ripe and ready to be reaped into the heavenly barns,48 which workmen, unless thou send forth, shall run of themselves vainly. For how should they preach not being sent?49 Surely in vain we shall advance either our learning or hability50 if thou temper51 not the success of our things, if thou further not our doings, if thou send us not. [19] Lo, then thou shalt receive continual sacrifices of righteousness. For on thy altar we shall then lay the bullocks and fat sacrifices of our lips, yea and our own selves thereto, praising and worshipping thee without stinting. Amen.

41. Disputes against. 42. The sinful nature inherited from Adam’s original sin. 43. Disposition. 44. Discerned. 45. Kindness. 46. 1 Peter 2:5. 47. Master; Christ refers to himself as the “goodman” or master of his house or people in several passages, including Matthew 10:25, 13:27, 20:11, 24:43; Luke 12:39. 48. Matthew 9:27–28; Luke 10:2. 49. Romans 10:15. 50. Ability. 51. Direct and govern.

114 Contemporary Versions of Psalm 51 8. The King’s Primer (1545)52 As the Reformation began to take hold in England, concerns arose over the proliferation of biblical translations and paraphrases, newly composed prayers and prayerbooks in English, and other liturgical and devotional writings in the vernacular. An official attempt to standardize this material came in Henry VIII’s authorized King’s Primer, which included the following version of Psalm 51. Interestingly, this official version differs from the version supplied in the authorized Great Bible, printed just six years earlier. Miserere mei Deus. Psalm 50. A prayer of the penitent, earnestly acknowledging and lamenting his ungodly life, and crying for mercy to be cleansed from sin, and calling for the Spirit of God to be confirmed in grace. [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14]

Have mercy upon me, O God, according to thy great mercy. And according to the multitude of thy compassions, wipe away mine iniquity. More and more wash me from mine iniquity, and cleanse me from my sin. For I knowledge mine iniquity, and my sin is ever before mine eyes. To thee alone have I sinned and have done evil in thy sight, that thou mayest be justified in thy words and mayest overcome when thou art judged. Behold, I was begotten in wickedness, and my mother conceived me in sin. Lo, thou hast loved truth; the unknown and secret things of thy wisdom thou hast revealed unto me. Sprinkle me, Lord, with hyssop, and I shall be cleansed. Thou shalt wash me, and I shall be made whiter than snow. Unto my hearing shalt thou give joy and gladness, and the bruised bones shall rejoice. Turn thy face from my sins, and wipe away all my wickedness. A pure heart create in me, O God, and a perfect spirit renew within me. Cast me not away from thy face, and thy Holy Spirit take not from me. Restore to me the gladness of thy salvation, and strengthen me with the principal Spirit. I will instruct the wicked in thy ways, and the ungodly shall be converted unto thee. Deliver me from bloodshed, O God, the God of my health, and my tongue shall exalt thy righteousness.

52. The primer, set foorth by the Kynges maiestie and his clergie, to be taught lerned, & read: and none other to be vsed throughout all his dominions (London: Richard Grafton, 1545; STC 16034). Psalm 51, numbered “50” according to the Latin version, is found at I4r–K1r.

Contemporary Versions of Psalm 51 115 [15] Thou shalt open my lips, and my mouth shall show thy praise. [16] For if thou hadst desired sacrifice, I had surely given it, but thou delightest not in whole burnt offerings. [17] The sacrifice to God is a lowly spirit. O God, thou wilt not despise a contrite and an humble heart. [18] Deal gently of thy favorable benevolence with Zion, that the walls of Jerusalem may be builded up. [19] Then shalt thou accept the sacrifice of righteousness: oblations and whole burnt offerings. Then shall they lay calves upon thine altar. Glory to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, and is now, and ever shall be, world without end. Amen.53 9. Geneva Psalms of David (1557)54 The psalms, retranslated from the Hebrew and printed in Geneva, were used for worship by Anne Lock and other members of the English church in exile. This prose psalter, however, was also designed for study, as can be seen from the inclusion of verse numbers and sidenotes. Psalm 51. When David was rebuked by the prophet Nathan for his great offences, he did not only acknowledge the same to God with protestation of his natural corruption and iniquity, but also left a memorial thereof to his posterity. Therefore, first he desireth God to forgive his sins and renew in him his Holy Spirit, with promise that he will not be unmindful of those great graces. Finally, fearing lest God would punish the whole church for his fault, he requireth55 that he would rather increase his graces towards the same. To the chanter: a psalm of David when the prophet Nathan came unto him after he was gone into Bathsheba. 1

Have mercy upon me (O God) after thy great 1 The word goodness; according unto the multitude of thy signifieth rebellious mercies do away mine offences.1

wickedness.

53. This liturgical formula, known as the Gloria Patri, is said or sung at the conclusion of psalms used in public worship. 54. The Psalmes of David translated accordyng to the veritie and truth of th’ Ebrue, wyth annotacions moste profitable ([Geneva: M. Blanchier], 1557; STC 2383.6). Psalm 51 is found at K6v–K8v. 55. Requests.

116 Contemporary Versions of Psalm 51 2 Washa me thoroughly from my wickedness, and cleanse me from my sin. 3 For I knowledge my rebellions, and my sin is ever before me. b b 4 Against thee, against thee only, have I sinned and Romans 3.a. done this evil in thy sight, that thou may be known just when thou speakest and pure when thou judgest. 5 Behold, I was shapen2 in wickedness, and in sin hath my mother conceived me. 6 But lo, thou requirest truth in the inward affections c Ephesians and hast made me to understand wisdom secretly. 5.c. d 7 Purgec me with hyssop,d and I shall be clean. Wash Leviticus 4.a; Numbers me, and I shall be whitere than snow. 19.a. 8 Make me to hear joy3 and gladness that the bones4 e Job 13.b; which thou hast broken may rejoice. Isaiah 1. 9 Hide thy face from my sins, and put out all my misdeeds. 10 Make me a clean heart (O God), and renew a right spirit within me. 11 Cast me not away from thy presence, and take not thy Holy Spirit from me. 12 O5 give me again the joy of thy salvation, and stablish me with thy free Spirit. 13 Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. 14 Deliver me from blood6 guiltiness, O God, thou that art the God of my health, and my tongue shall sing forth thy righteousness. 15 Thou shalt open my lips, O Lord. My mouth shall show thy praise. f Micah 6.b. 16 For thou desirest no sacrifice,f else would I give it thee. But thou delightest not in burnt offerings. g Isaiah 66.c. 17 Theg sacrifice of God is a troubled spirit. A broken and a contrite heart, O God, thou wilt not despise. 18 O be favorable and gracious unto Zion: build thou the walls of Jerusalem. h 19 Then shalt thou be pleased with the sacrificeh of Romans 12.a. righteousness, with the burnt offerings and oblations. Then shall they offer calves upon thine altar. Psalm 31.a; Job 13.b; Luke 18.b. a

2 The word signifieth formed, conceived, or brought forth by travail. 3 He meaneth the comfortable mercies which Nathan as all other the prophets do promise to repentant sinners. 4 By the bones he understandeth all the strength of soul and body, which by cares and mourning are consumed. 5 This verse agreeth with the eighth and declareth the true joy desired of the sinner. 6 From the murder of Uriah and the others that were slain with him. 2 Samuel 11.c.

Contemporary Versions of Psalm 51 117

Figure 10. Psalm 51, Geneva Bible (Geneva: Rowland Hall, 1560), Qq1v. STC 2093. Courtesy of the Thomas Fisher Rare Book Library, University of Toronto.

118 Contemporary Versions of Psalm 51 10. The Geneva Bible (1560)56 A revised prose Geneva Psalter was published in 1559 (STC 2384), followed closely the next year by the entire Bible in the version we now know as the Geneva Bible. Psalm 51 is identical in the 1559 Psalter and complete Bible versions, although there are significant differences from the earlier 1557 edition. The preface, however, is nearly identical in all the Geneva psalters. The complete Bible dropped many of the cross-references, substituting instead more extensive marginal commentary that both explained the biblical text and applied its message to contemporary readers. Words in italics are English additions made by the Geneva translators to the Hebrew text. Psalm 51.

a To reprove him because he had committed so horrible sins and lie in the same without repentance more than a whole year. b As his sins were manifold and great, so he requireth58 that God would give him the feeling of his excellent and abundant mercies.



1 When David was rebuked by the prophet Nathan for his great offences, he did not only acknowledge the same to God with protestation of his natural corruption and iniquity, but also left a memorial thereof to his posterity. 7 Therefore, first he desireth God to forgive his sins, 10 and to renew in him his Holy Spirit, 13 with promise that he will not be unmindful of those great graces. 18 Finally, fearing lest God would punish the whole church for his fault, he requireth57 that he would rather increase his graces towards the same.



To him that excelleth: a psalm of David when the prophet Nathan came a unto him, after he had gone in to Bathsheba.

1

Have mercy upon me, O God, accordingb to thy loving kindness; according to the multitude of thy c My sins compassions, put away mine iniquities. stick so fast

2

Wash me thoroughly from mine iniquity, and cleanse me from my sin. c

56. The Bible and Holy Scriptures [Geneva Bible]. Psalm 51 is found at Qq1v. 57. Requests. 58. Requests.

in me, that I have need of some singular kind of washing.

Contemporary Versions of Psalm 51 119 d My conscience accuseth me, so that I can have no rest till I be reconciled. e When thou givest sentence against sinners, they must needs confess thee to be just and themselves sinners. f He confesseth that God, who loveth pureness of heart, may justly destroy man, who of nature is a sinner, much more him whom he had instructed in his heavenly wisdom. * Leviticus 14:6.1 g He meaneth God’s comfortable mercies towards repentant sinners.

3

For I knowd mine iniquities, and my sin is ever h By the bones he unbefore me.

4

Against thee, against thee only have I sinned and done evil in thy sight, that thou mayest be just when thou speakeste and pure when thou judgest.

5

Behold, I was born in iniquity, and in sin hath my mother conceived me.

6

Behold, thou lovestf truth in the inward affections. Therefore, hast thou taught me wisdom in the secret of mine heart.

7

Purge me with hyssop,* and I shall be clean. Wash me, and I shall be whiter than snow.

8

Make me to hear joyg and gladness, that the bonesh which thou hast broken may rejoice.

9

Hide thy face from my sins, and put away all mine iniquities.

10 Createi in me a clean heart, O God, and renew a right spirit within me. 11

Cast me not away from thy presence, and take not thine Holy Spirit from me.

12

Restore to me the joy of thy salvation, and stablish me with thy freek Spirit.

13

Then shall I teach thy waysl unto the wicked, and sinners shall be converted unto thee.

14

Deliver me from blood,m O God, which art the God of my salvation, and my tongue shall sing joyfully of thy righteousness.

15 Openn thou my lips, O Lord, and my mouth shall show forth thy praise.

derstandeth all strength of soul and body, which by cares and mourning are consumed. i He confesseth that when God’s Spirit is cold in us, to have it again revived is as a new creation. k Which may assure me that I am drawn out of the slavery of sin. l He promiseth to endeavor that others by his example may turn to God. m From the murder of Uriah and the others that were slain with him. 2 Samuel 11:17. n By giving me occasion to praise thee, when thou shalt forgive my sins.

120 Contemporary Versions of Psalm 51 16

o

Which is a wounding of the heart, proceeding of faith, which seeketh unto God for mercy.

17

For thou desirest no sacrifice, though I would give p He prayeth for the whole it. Thou delightest not in burnt offering. The sacrifices of God are a contriteo spirit. A contrite and a broken heart, O God, thou wilt not despise.

18 Be favorable unto Zionp for thy good pleasure; build the walls of Jerusalem. 19 Then shalt thou accept the sacrifices of righteousness,q even the burnt offering and oblation. Then shall they offer calves upon thine altar.

church, because through his sin it was in danger of God’s judgment. q That is, just and lawful applied to their right end, which is the exercise of faith and repentance.

11. Prose Translation from A Meditation of a Penitent Sinner (1560)58 [1a, Psalm Sonnet 1] Have mercy upon me (O God) after thy great mercy. [1b, Psalm Sonnet 2] And according unto the multitude of thy mercies, do away mine offences. [2, Psalm Sonnet 3] Wash me yet more from my wickedness, and cleanse me from my sin. [3, Psalm Sonnet 4] For I knowledge my wickedness, and my sin is ever before me. [4a, Psalm Sonnet 5] Against thee only have I sinned and done evil in thy sight. [4b, Psalm Sonnet 6] That thou mightest be found just in thy sayings and mayest overcome when thou art judged. [5, Psalm Sonnet 7] For lo, I was shapen in wickedness, and in sin my mother conceived me. [6, Psalm Sonnet 8] But lo, thou hast loved truth: the hidden and secret things of thy wisdom thou hast opened unto me. [7, Psalm Sonnet 9] Sprinkle me, Lord, with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. [8, Psalm Sonnet 10] Thou shalt make me hear joy and gladness, and the bones which thou hast broken shall rejoice. [9, Psalm Sonnet 11] Turn away thy face from my sins, and do away all my misdeeds. [10, Psalm Sonnet 12] Create a clean heart within me, O God, and renew a steadfast spirit within my bowels. [11, Psalm Sonnet 13] Cast me not away from thy face, and take not thy Holy Spirit from me. [12, Psalm Sonnet 14] Restore to me the comfort of thy saving help, and stablish me with thy free Spirit. 58. Lock, The Collected Works of Anne Vaughan Lock, 64–71.

Contemporary Versions of Psalm 51 121 [13, Psalm Sonnet 15] I shall teach thy ways unto the wicked, and sinners shall be turned unto thee. [14, Psalm Sonnet 16] Deliver me from blood, O God, God of my health, and my tongue shall joyfully talk of thy justice. [15, Psalm Sonnet 17] Lord, open thou my lips, and my mouth shall show thy praise. [16, Psalm Sonnet 18] If thou hadst desired sacrifice, I would have given; thou delightest not in burnt offerings. [17, Psalm Sonnet 19] The sacrifice to God is a troubled spirit: a broken and an humbled heart, O God, thou wilt not despise. [18, Psalm Sonnet 20] Show favor, O Lord, in thy good will unto Zion, that the walls of Jerusalem may be builded. [19, Psalm Sonnet 21] Then shalt thou accept the sacrifice of righteousness, burnt offerings and oblations. Then shall they offer young bullocks upon thine altar.

Poetic Paraphrases (1535–1599) Headnote In addition to the many prose versions of Psalm 51, poetic paraphrases of the psalms also become common in England in the first half of the sixteenth century. Most of these paraphrases were meant to be sung, and we know them today as the “metrical psalms.” The Continental and English reformers recognized the power of lyrics. Singing a song or even humming a tune was a potent way to encourage the memorization of and meditation upon the Scriptures. An explosion of psalm paraphrases erupted during Edward VI’s reign. It began with a small volume of nineteen poems printed in 1548 or 1549 and attributed to Thomas Sternhold, a mid-level civil servant in the courts of Henry VIII and Edward VI: Certain psalms chosen out of the Psalter of David and drawn into English meter by Thomas Sternhold, groom of the King’s Majesty’s robes. What made this book particularly noticeable, however, was what came after it. An expanded volume, with an additional eighteen psalms, was issued shortly after Sternhold’s death, in 1549, as were psalm paraphrases by other authors who sought to capitalize on the popularity of Certain psalms. In the next ten years, these psalm paraphrases continued to be revised and supplemented until they grew into The Whole Book of Psalms, familiarly known as the Sternhold and Hopkins Psalter, the most widely printed book in England after the Bible and the Book of Common Prayer. The metrical psalms from this Whole Book of Psalms were sung in church and in private homes, their immense popularity consolidated during the reign of Elizabeth I.59 The collective singing of psalms in congregational and household 59. For the development of The Whole Book of Psalms, see Beth Quitslund, The Reformation in Rhyme: Sternhold, Hopkins and the English Metrical Psalter, 1547–1603 (London and New York: Routledge, 2016).

122 Contemporary Versions of Psalm 51 worship, a practice the Marian exiles brought back with them from the Continent, quickly became one of the hallmarks not just of the Reformed churches but of the established English church, as well. The sample of paraphrases that follow shows a variety of poetic forms as well as the expansive ways in which Psalm 51 could be interpreted.

Texts1 1. Ghostly Psalms and Spiritual Songs (1535?)2 In addition to his prose Bible translations, Miles Coverdale found time to compose his own metrical paraphrases of selected psalms, among them two versions of Psalm 51, complete with music. Coverdale called his collection, which included traditional texts such as the Apostle’s Creed, Ghostly psalms and spiritual songs drawn out of the Holy Scripture, for the comfort and consolation of such as love to rejoice in God and his word. It was the first Protestant English songbook. “Ghostly” in the title means spiritual but also alludes to the Holy Ghost. Coverdale in this way claims that his biblical paraphrases, like their originals, are inspired. So why not simply read the Scriptures? Coverdale understood the power of song, and he intended his lyrics to replace the secular ballads that were popular in England. Indeed, he imagined all sorts of people singing these songs: women at their spinning wheels, plowmen in the fields, young men among their friends. “For truly as we love,” he said, “so sing we. And where our affection is, thence cometh our mirth and joy.” Although these were songs to be sung, they were also texts to be learned. To aid in the study of the Scripture, Coverdale cross-referenced his paraphrased psalms to other biblical passages, imitating the citations in prose translations of the Bible. The 50th Psalm of David. Miserere mei Deus. O Lord God, have thou mercy on me After thy marvelous great pity. As thou art full of mercy, Do away all my iniquity,a And wash me from all filthiness

a

5

Psalm 31.a; Job 13.b; Luke 18.

1. “Sprite” and “Spirit” were interchangeable words in the sixteenth century; the form that best fits the poetic scansion is used in each line. 2. Goostly psalmes and spirituall songes drawen out of the holy Scripture, for the comforte and consolacyon of soch as loue to reioyse in God and his worde (London: John Gough, [1535?]; STC 5892). The first version of Psalm 51 is found at L1r–L3r; the second at L3r–L4v. The quotation on loving and singing is found at *2v.

Contemporary Versions of Psalm 51 123 Of my great sins and wantonness.3 For they are many within me, And ever I feel them heavy: My sin is alway before mine eye. I have alone offended thee: Before thee have I lived sinfully. In thy word standest thou steadfastly, Though thou be judgéd wrongfully. See how I am conceived in sin: My mother hath brought me forth therein, A child of wrath by nature bornb And without the Lord am forlorn. To the truth thou hast a pleasure alway And helpest my blindness every day To know thy wisdom graciously, That thou hast hid so secretly. With hyssop fair sprinkle thou me: Wash thou me clean, so shall I be Whiter than snow. Mend thou my cheer,4 My weary bones to help from fear, Which thou thyself hast bruised so near. Look not upon my wretched life; Forgive my sins that are so rife. Lord make in me a right pure heart,c A good conscience let be my part. A godly sprite renew in me, And cast me not away from thee. Thy Holy Sprite let me have still To be my comfort in all evil. And let me have ever the gladness Of thy health in all heaviness. Thy mighty Sprite hold thou in me. I will help sinners turn to thee; Thy way will I teach them heartily. God, rid me from blood-guiltiness, Thou God of all my healthfulness. So shall my tongue give praise to thee, 3. Rebelliousness. 4. Disposition; inner emotional state.

10

15 b

Ephesians 2.a.

20

25

30

35

40

c

Ezekiel 36; Acts 2.

124 Contemporary Versions of Psalm 51 Thy righteousness to honor in me. Lord, open thou these lips of mine, That my mouth may to thy praise incline. Thou hast no pleasure in offering,d For else I thought them thee to bring. Burnt offerings are not to thy pay;5 They please not thee, though they be gay.6 They are nothing worth in thy sight. God’s offering is of much more might: A sprite all troubled is his right. A contrite heart that is brought lowe Shalt thou, Lord God, away not throw, That dost thou alway so regard That it shall ever of thee be heard. To Zion, Lord, be gracíous After thy kindness plenteous, That the walls of Jerusalem May be builded and brought from shame. Then shalt thou be pleaséd doubtlessf With the offering of righteousness, With the burnt offerings of thy will. Then shall good men their calvés kill, Therewith thine altar to fulfill.

45 d

Micah 6.b.

e

Isaiah 66.

f

Romans 12.

a

Psalm 31.a.

b

Romans 3.

50

55

60

65

The same Psalm. Miserere mei Deus. O God be merciful to me According to thy great pity. Wash or7 make clean mine iniquity.a I knowledge my sin, and it grieveth me. Against thee, against thee only have I sinned, Which is before mine eye. Though thou be judgéd in man’s sight, Yet are thy words found true and right.b

5

5. Pleasure. 6. Excellent or externally showy. 7. The base text reads “of ” rather than “or,” a probable misspelling, although possibly “wash off, make clean.”

Contemporary Versions of Psalm 51 125 Behold, I was born all in sin: My mother conceived me therein. But thou lovest truth and hast showed me Thy wisdom hid so secretly. With fair hyssop, Lord, sprinkle thou me: Wash thou me clean, so shall I be Whiter than snow. Cause me rejoice: Make my bones merry, whom thou madest loose.8 Lord, turn thy face from my wickedness; Cleanse me from all unrighteousness. A pure heart, Lord, make thou in me;c Renew a right sprite in my body. Cast me not out away from thee, Nor take thy Holy Ghost from me. Make me rejoice in thy saving health; Thy mighty Sprite strength me for my wealth. Thy way shall I show to men full of vice And instruct them well in thy service, That wicked men and ungodly May be converted unto thee. O God, O God my Savíor, Deliver me from the sin of murder. My tongue shall rejoice in thy mercy. Open my lips, and my mouth shall praise thee. Thou wilt have no bodily offering,d I thought them else to thee to bring. God’s sacrifice is a troubled sprite; Thou wilt not despise a heart contrite.e With Zion (O God) deal gently, That Jerusalem walls may builded be. Then shalt thou delight in the right offering Which men shall with their calvés bring.

8. Loose bones are a sign of poor health.

10

15

Ezekiel 16.e; Acts 2. c

20

25

30

d

Micah 6.b.

e

Isaiah 66.

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126 Contemporary Versions of Psalm 51 2. The Crowley Psalter (1549)9 In 1549, early in the reign of Edward VI, Robert Crowley issued an edition of all 150 psalms, The Psalter of David newly translated into English meter in such sort that it may the more decently, and with more delight of the mind, be read and sung of all men. Whereunto is added a note of four parts, with other things, as shall appear in the Epistle to the Reader. As the title page promises, Crowley included the music for a single four-part harmonic arrangement, “a note of four parts,” that could be sung with any psalm. To fit the texts to the music, all the psalms were rendered in fourteeners, a popular form of English poetry that used fourteen syllables in each line. Crowley based his English psalms on the revised Latin translation of the Bible written by the Swiss reformer Leo Judas. The 51st Psalm. Lord God, for thy great goodness sake, be merciful to me,   And for thy passing great mercy, purge mine iniquity. From mine iniquity, good Lord, wash thou me plenteously,   And from my sins and trespasses, do thou me mundify.10 For mine offences I confess, and do none of them hide:   My sins, Lord, and my wickedness do in my sight abide. I have offended thee alone and sinnéd in thy sight:   Wherefore thy words shall be found true and thy judgments upright. Behold, Lord, in iniquity was I made and forméd,   And was not free from wickedness when I was conceivéd. For lo, Lord, thou lovest the truth, ev’n from the very heart,   And hast showed me of thy wisdom, even the secret part. Purge me with hyssop, and I shall be pure and clean, I know;   Wash thou me, and then shall I be more white than is the snow. Bring thou to pass that I may hear great joy and rejoicing,   And that they whom thou hast brought low may thy great praises sing. Turn thy face from my wickedness, and look not on my sin;   To blot out mine iniquities, Lord God, do thou begin. Create, Lord God, within my breast an undefiléd heart,

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9. The Psalter of Dauid newely translated into Englysh metre in such sort that it maye the more decently, and wyth more delyte of the mynde, be reade and songe of al men. Wherunto is added a note of four partes, wyth other thynges, as shall appeare in the epistle to the readar (London: [R. Grafton and S. Mierdman for] Robert Crowley, 1549; STC 2725). Psalm 51 is found at O3r–O4r. 10. Cleanse.

Contemporary Versions of Psalm 51 127   And in my bowels,11 Lord, renew a sprite that will not start.12 Cast thou me not out of thy sight, ne13 do thou me forget,   Neither do thou thine Holy Sprite from thy poor servant fet.14 Restore to me the rejoicing, Lord, of thy saving health,   And with thy principal Sprite, Lord, stablish thy servant’s wealth.15 To the transgressors of thy laws, thy ways I will declare,   And to thee shall be converted men that great sinners16 are. O God, the God of my soul health, deliver me from blood,   And my tongue shall with joy declare thee both righteous and good. Open thou my lips, good Lord, and teach my tongúe to speak,   And then my mouth without ceasing shall in thy praise out break. For if sacrifice did please thee, I would give thee such things;   But thou delightest not, good Lord, in the burnt offerings. A pensive and a troubled sprite is to God sacrifice;   A broken and a contrite heart, God, thou wilt not despise. Lord God, of thy bounteousness, do thou favor Zion   That the walls of Jerusalem may be builded anon.17 Then shall please thee burnt offerings and sacrifice of right,   And on thine holy altar, Lord, men shall fat bullocks dight.18

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3. Sir Thomas Wyatt (1549)19 The most elaborate of the metrical paraphrases were those of the seven penitential psalms by Sir Thomas Wyatt, written in the early 1540s but not printed until after his death. Wyatt based his poems on an Italian version by Pietro Aretino, in which the poet constructs a narrative frame for the psalms of repentance. The streaming tears and sighs recorded by the author find their way into A Meditation of a Penitent Sinner, as does the pun on the word “host.”

11. Inner self. 12. Recoil or shrink back. 13. Nor. 14. Take away. 15. Well-being. 16. The base text reads “sins,” probably a printer’s error. 17. Quickly. 18. Place. 19. Wyatt, Certayne psalms, C4r–C8v. While Lock may have seen Wyatt’s psalm as it circulated in manuscript, it is more likely that she would have known this printed version. Alternative (and often preferred) readings from the British Library Egerton MS 2711, 92v–94r, written in Wyatt’s own hand, are recorded in the notes. Lineation follows the Egerton manuscript.

128 Contemporary Versions of Psalm 51 The Author Like as the pilgrim, that in a long way Fainting for heat, provoked by some wind, In some fresh shade lieth down at mids of the day,20 So doth of David the weary21 voice and mind Take breath of sighs, when he had sung this lay22 Under such shade as sorrow hath assigned. And as the tone still minds his voyage end23 So doth the other to mercy still pretend.24

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On four cords,25 his fingers he extends26 Without hearing or judgment of the sound. 10 Down of his eyes a stream27 of tears descends Without feeling, that trickle on the ground. As he that bleeds in vain28 right so intends The altered senses to that that they are bound, But sigh29 and weep he can none other thing30 15 And look up still unto the heaven31 King. But who hath32 been without33 the cave34 mouth And heard the tears and sighs35 that him36 did strain, He would have sworn there had out of the south 20. at mids of the day,] rests at the mids of day, Egerton MS 2711. 21. weary] wearied, Egerton MS 2711. 22. Song. 23. As the song reminds him of his journey’s end. 24. So his mind still claims mercy. 25. four cords] sonore [i.e., sonorous] cords, Egerton MS 2711. 26. The base text reads “pretends,” a mistake that copies the previous line; extends, Egerton MS 2711. 27. Down of his eyes a stream] Down from his eyes a storm, Egerton MS 2711. 28. in vain] in bain [i.e., profusely], Egerton MS 2711. 29. sigh] sight, Egerton MS 2711. 30. He can only sigh and weep. 31. heaven] heaven’s, Egerton MS 2711. 32. hath] had, Egerton MS 2711. 33. Outside. 34. cave] cave’s, Egerton MS 2711. 35. sighs] sights, Egerton MS 2711. 36. him] he, Egerton MS 2711.

Contemporary Versions of Psalm 51 129 A lukewarm wind brought forth a smoky rain. But that so close37 the cave was and unknoweth38 That none but God was record of his pain, Else had the wind blown in all Israel39 ears Of their king the woeful plaint and tears.40

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Of which some part when he up suppéd had (Like as he whom his own thought affrays,41 He turns his look), him seemed42 that the shade43 Of his offence again his force assays44 By violent45 despair on him to laid. Starting46 like him whom sudden despair dismayed,47 His heart48 he strains and from his heart out brings This song that I not whether he cryeth49 or sings:

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Miserere mei Deus Rue on50 me, Lord, for thy goodness and grace    That of thy nature art so bountiful.    For that goodness, that in thy word51 doth brace52 Repugnant53 natures in quiet wonderful,    And for thy mercies, number without end

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37. Hidden. 38. The cave was small and overlooked. 39. Israel] Israel’s, Egerton MS 2711. 40. Of their king the woeful plaint and tears.] The woeful plaint and of their king the tears, Egerton MS 2711. 41. Weakens or frightens. 42. seemed] seemeth, Egerton MS 2711. 43. Shadow. 44. Tempts. 45. violent] violence, Egerton MS 2711. 46. Jerking back. 47. whom sudden despair dismayed,] when sudden fear dismays, Egerton MS 2711. 48. heart] voice, Egerton MS 2711. 49. cryeth] cries, Egerton MS 2711. 50. Have pity on. 51. thy word] the world, Egerton MS 2711. 52. Constrict. 53. Rebellious.

130 Contemporary Versions of Psalm 51    In heaven and earth, perceived so plentiful That over all they do themselves extend,    For his mercy54 (much more than man can sin),    Do away my sin, that thy55 grace offend. Oft times again wash me, but wash me well within,    And from my sins that thus makes56 me afraid    Make thou me clean as ever57 thy wont58 hath been. For unto thee now none59 can be laid    For to prescribe60 remission of sin61   In heart62 returned,63 as thou thyself hast said. And I beknow64 my fault and my65 negligence.   In66 my sight, my sins67 is fixéd fast,    Thereof to have more perfect penitence To thee above,68 to thee have I trespassed.    For none can cure69 my fault but thou alone;    For in thy sight I have not been aghast For to offend, judging thy sight as none,70    So that my fault were hid from sight of man,    Thy majesty so from my sight71 was gone. This know I and repent. Pardon thou then,    Whereby thou shalt keep still thy word stable,    Thy justice pure and clean, because that when

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54. his mercy] those mercies, Egerton MS 2711. 55. Do away my sin, that thy] Do way my sins that so thy, Egerton MS 2711. 56. sins that thus makes] sin that thus maketh, Egerton MS 2711. 57. ever] ay, Egerton MS 2711. 58. Will. 59. now none] no number, Egerton MS 2711. 60. Limit. 61. remission of sin] remissions of offense, Egerton MS 2711. 62. heart] hearts, Egerton MS 2711. 63. Nothing can limit God’s remission or forgiveness of sin for a returned or repentant heart. 64. Confess. 65. and my] my, Egerton MS 2711. 66. In] And in, Egerton MS 2711. 67. sins] sin, Egerton MS 2711. 68. above,] alone, Egerton MS 2711. 69. cure] measure, Egerton MS 2711. 70. I was not frightened to offend you, because I judged that you would not see. 71. sight] mind, Egerton MS 2711.

Contemporary Versions of Psalm 51 131 I pardoned am, then forth with justiciable72   Just,73 I am judged, by justice of thy grace.    For I myself, lo, thing most unstable, Formed in offence, conceived in like case,    Am naught but sin from my nativity.    Be not these74 said for mine excuse, ah alas,75 But of thy help to show necessity inward.76    For lo, thou lovest77 the truth of the heart78    Which yet doth live in most fidelity,79 Though I have fallen by frail80 overthwart.81    For willful malice led me not82 the way    So much as hath the flesh drawn me apart. Wherefore (O Lord) as thou hast done alway,    Teach me the hidden wisdom of thy lore,    Since that my faith doth not yet decay. And as the Jews to heal the leper sore    With hyssop cleanse, cleanse me and I am clean.    Thou shalt me wash, and more than snow therefore I shall be white, how83 foul my fault hath been.    Thou of my health shall84 gladsome tidings bring    When from above remission shall be seen Descend on earth. Thou shalt85 for joy upspring    The bones that were before86 consumed to dust.    Look not, O Lord, upon mine offending, But do away my deeds that are unjust: 72. justiciable] justly able, Egerton MS 2711. 73. Legally justifiable justice. 74. these] this, Egerton MS 2711. 75. mine excuse, ah alas,] my excuse, alas, Egerton MS 2711. 76. necessity inward] necessity, Egerton MS 2711. 77. lovest] loves, Egerton MS 2711. 78. the heart] inward heart, Egerton MS 2711. 79. most fidelity] my fidelity, Egerton MS 2711. 80. frail] frailty, Egerton MS 2711. 81. Misfortune. 82. not] no, Egerton MS 2711. 83. No matter how. 84. shall] shalt, Egerton MS 2711. 85. Thou shalt] Then shall, Egerton MS 2711. 86. before] afore, Egerton MS 2711.

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132 Contemporary Versions of Psalm 51   Make a clean heart in the midst of my breast    With sprite upright, voided from filthy lust From thine eyes’ cure. Cast me not in unrest    Nor take from me the87 Sprite of holiness.    Render to me joy of thy help and hest.88 My will confirm with the sprite89 of steadfastness,    And by this shall these godly90 things ensue:    Sinners I shall into thy ways address; They shall return to thee, and thy grace sue;91    My tongue shall praise thy justification;    My mouth shall spread thy glorious praise92 true. But of thyself, O God, this operation    It must proceed by purging me from blood    Among the just, that I may have relation.93 And of thy lauds,94 for to let out the flood,    Thou must, O Lord, my lips first unloose.    For if thou hadst esteeméd pleasant good The outward deeds that outward men disclose,    I would have offered unto thee sacrifice.    But thou delightest95 not in no such gloss96 Of outward deed, as men dream and devise.    The sacrifice that the Lord liketh most    Is sprite contrite. Low heart in humble wise Thou dost accept, O God, for pleasant host.    Make Zion, Lord, according to thy will    Inward Zion, the Zion of the host97 Of hearts. Jerusalem, strength thy98 walls still.    Then shalt thou take for good the99 outward deeds 87. the] thy, Egerton MS 2711. 88. hest. [i.e., promise] ] rest, Egerton MS 2711. 89. the sprite] sprite, Egerton MS 2711. 90. godly] goodly, Egerton MS 2711. 91. Plead for your grace. 92. praise] praises, Egerton MS 2711. 93. I may recount. 94. Judgments, but also praiseworthy deeds. 95. delightest] delights, Egerton MS 2711. 96. Outward show. 97. host] ghost [i.e., spirit], Egerton MS 2711. 98. thy] the, Egerton MS 2711. 99. the] these, Egerton MS 2711.

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Contemporary Versions of Psalm 51 133   Of a100 sacrifice, thy pleasure to fulfill. Of thee alone thus all our good proceeds.101 4. Henry Howard, Earl of Surrey (1550)102 In 1550 an editor, John Case, capitalized on the popularity of Thomas Sternhold’s psalms by issuing a set of paraphrases from the biblical books of Proverbs and Ecclesiastes, along with three new psalms and an original poem, all of which he misattributed to Sternhold. The three new psalms, including Psalm 51, were probably written by Henry Howard, earl of Surrey, who had been executed by Henry VIII in 1547. Miserere mei Deus For thy great mercy’s sake,    have mercy, Lord, on me. For thy goodness, do clean away    my great impurity. My misdeeds put away, 5   and eftsoons103 make me clean From sin and all impurity,    thee for to serve again. For now I do confess    my faults done unto thee, 10 And mine offence is never from    the presence of mine eye. To thee, even I to thee    have done this sore offence And this misdeed. I show my fault, 15    not fearing thy presence. But if thou wilt vouchsafe104    of this me now to ease And give thy word to me,    I shall not thee displease. 20 100. Of a] As, Egerton MS 2711. 101. Final line of Egerton MS 2711, but omitted in the printed edition. 102. Certayne chapters of the prouerbes of Salomon drawen into metre by Thomas sterneholde, late grome of the kynges Magesties robes (London: [Edward Whitchurch] for William Seres, [1550]; STC 2760). Psalm 51 is found at F5r–F7v. 103. Again. 104. Permit.

134 Contemporary Versions of Psalm 51 Then naméd shalt thou be    a God both just and true, Most constant in thy promises,    not changing them anew. Yea, then I say thou shalt    be counted just indeed, Condemning them that will not turn    and call for help at need. All thing is known to thee    and nothing from thee hid, Ev’n how of sin I had no lack    when I was conceivéd. For why105 to it also    my mother was in thrall, And when that I conceivéd was,    by her I had my fall. And though it were not small,    which by her then I had, Yet in the truth is thy delight,    which wisdom make me glad. If thou (O Lord) will cleanse    and purge me from my sin, With hyssop washed I shall be clean,    a new life to begin. If thou wilt put away    my sin and me renew, Then shall I be, that was once black,    as white as is the snow.106 When thou shalt me rejoice    and draw to mirth again, Then will my bones be void of woe,    which thou sometimes didst pain. Thy face, for thy name’s sake,    do turn from mine offence, And for thy mercies great I crave,    preserve me now from thence. O Lord, make clean mine heart    that I in me reserve,107

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105. Because. 106. The base text reads “knewe,” a misspelling for “snewe,” an archaic variant of “snow.” 107. Reserve for your judgment.

Contemporary Versions of Psalm 51 135 And that thy Sprite within my breast    alway may me preserve. 60 For thy benignity,108    forsake me not (O Lord) Ne take away thy blessed Sprite    lest that I be abhorred. But rather grant to me 65    the comfort of thy hand, And with thy Sprite as principal,109    defend me to withstand. If that thou wilt this grant,    then sinners shall I tell 70 Their life how that they shall appoint110    in joy with thee to dwell. And those that overthrown    and thrall to sin be made, They shall repent and turn again 75    by seeing of my trade.111 O Author of mine health,    from murder make me free; Thy righteousness my mouth shall tell    and praise it certainly. 80 Release my tongue, O Lord,    whereof thou hast the cure, That then it may declare abroad    thy praise and eke112 thy power. If that I should apply 85 113   in presence for to bring The outward sacrifice, O Lord,    it would please thee nothing. Ne yet wilt thou regard    (as though thou hadst respect) 90 The offering that the heat doth purge,114    which we to thee direct. 108. Kindness. 109. Taking a leading part. 110. Resolve. 111. Way of life. 112. Also. 113. If I should come personally. 114. The burnt offering.

136 Contemporary Versions of Psalm 51 The sacrifice wherewith    the Lord is pleaséd soon, It is the sprite [right]115 penitent 95    that maketh her great moan; It is the heart of truth    with dolor stricken sore. Thou canst not, Lord, despise these twain,    no, not for evermore. 100 To Zion, Lord, always    declare thy gentleness: Jerusalem, the walls thereof    again may have redress. The sacrifices then 105    shall be pleasant to thee, Which shall declare as tokens true    our inward purity. I mean the purged off ’ring    and eke oblatíon 110 On altars when we calves shall lay,    thy name to call upon. 5. The Hunnis Psalter (1550)116 Another Edwardian contribution to the metrical psalm genre was made by William Hunnis in a small edition of six psalms, including Psalm 51. Hunnis promised to produce further poems if these firstfruits were well received. Apparently they were not, as we read of no further editions forthcoming from his pen. Despite their overall popularity, not every psalm paraphrase caught the popular imagination. The 51st Psalm. Miserere mei Deus. Have mercy, Lord, upon my soul,    thy goodness me restore, And for thy mercy infinite,    my sin think on no more.

115. This word in the base text is obscured. 116. Certayne psalmes chosen out of the psalter of Dauid, and drawen furth into Englysh meter by William Hunnis seruant to the ryght honorable syr Wyllyam Harberde knight newly collected & imprinted (London: Katherine Herford for John Harrington, 1550; STC 2727). Psalm 51 is found at A2v–A4r.

Contemporary Versions of Psalm 51 137 From wickedness, Lord, wash thou me,    and cleanse me from my sin. For I confess my evil life    that I before was in. Only to thee have I sinnéd    and done ill in thy sight, That in thy words, when men thee judge,    mightest overcome by right. Behold, I was begot in sin,    and so my mother bare me. Wherefore I claim thy saving health:    Mercy, good Lord, and spare me That I may render unto thee    truth in the inward part. Then secretly I shall receive    thy wisdom in my heart.

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With hyssop, Lord, thou sprinkle me,    and so shall I be clean; And whiter thus shall I be made    than ever snow hath been. Replenish me with joy and mirth,    my bruiséd bones restore. From my misdeeds, turn thou thy face;    in mind have them no more. A perfect sprite and a pure heart,    O God, renew in me, And cast me not out of thy sight    for mine iniquity. Give me the comfort of thy help,    and stablish me for aye,117 And I shall then the wicked men    convert unto thy way. Deliver me from bloody guilt,    thou God, my health always. 117. Forever.

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138 Contemporary Versions of Psalm 51 Thou shalt open my lips to speak;    my mouth shall show thy praise.

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Burnt offerings thou wouldst none have,    else I had given it thee; A broken and a contrite heart    is it that pleaseth thee. To Zion, Lord, be good again    after thy godly will, And let thy kindness there abide,    thy promise to fulfill. Then sacrifices of righteousness    thou, Lord, wilt well regard, And they shall offer their bullocks,    thine altar to reward. Praise we the Father and the Son    and eke the Holy Ghost, As hath been, is, and still shall be    in every age and coast.118

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6. The Seager Psalter (1553)119 In 1553, William Seres printed a psalter attributed to Francis Seager that included tunes with harmonization for four voices. Psalm 51 is a revision of the version found in the expanded 1550 Psalter that printer John Case had attributed to Thomas Sternhold. Seres provided a new prefatory stanza and additional syllables that turned each set of double lines into a “fourteener.” David afore the face of God    Doth here his sins confess, Upon whose aid his hope is stayed120    When troubles him oppress. 118. This doxology is a variation on a familiar liturgical blessing, often spoken or sung at the conclusion of a psalm or other prayer. 119. Certayne Psalmes select out of the Psalter of Dauid, and drawen into Englyshe metre, wyth notes to euery Psalme in iiij. parts to synge, by F.S. (London: William Seres, 1553; STC 2728). Psalm 51 is found at B2r–B6r. 120. Rests.

Contemporary Versions of Psalm 51 139 Miserere mei Deus. Psalm 51. O Lord, for thy great mercy’s sake    Have thou mercy on me; For thy goodness, do clean away    My great impurity. My misdeeds, Lord, put quite away,   And eftsoons121 make me clean From sin and all iniquity,   Thee for to serve again. For I acknowledge and confess   My faults done unto thee: And mine offence is never from   The presence of mine eye. To thee, O Lord, even I to thee   Have done this sore offence. In this misdeed, I show my fault,   Not fearing thy presence. But if thou wilt vouchsafe, O Lord,   Of this me now to ease, And give thy word now unto me,   I shall not thee displease.

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Then shalt thou be, for it naméd,   A God both just and true, Most constant in thy promises,   Not changing them anew. Yea then shalt thou be reputed   And counted just indeed, Condemning them that will not turn    And call for help at need. All things to thee is full well known    And nothing from thee hid; 121. Again.

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140 Contemporary Versions of Psalm 51 Even how of sin I had no lack    When I was conceivéd. For why122 subject my mother was    Also to it made thrall:123 And when that I conceivéd was    By her I had my fall. Yea, Lord, though that it were not small    Which by her then I had, Yet in thy truth is my delight:    With wisdom make me glad.

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If thou (O Lord) wilt me now cleanse    And purge me from my sin, With hyssop washed I shall be clean,    A new life to begin. If thou wilt put now clean away    My sin and me renew, Then shall I be that was once black    As white as is the snow.124 When thou with joy shalt me endue125    And draw to mirth again, Then will my bones be void of woe,    Which thou sometimes didst pain. Thy face, good Lord, for thy name sake    Do turn from mine offence, And for thy mercies great I crave,    Preserve me now from thence. O Lord, make clean my heart, I say,    That I in me reserve, And that thy Sprite within my breast    Alway may me preserve.

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122. Because. 123. A slave. 124. The base text reads “snewe,” an archaic version of “snow” that rhymes with “renew.” 125. Endow.

Contemporary Versions of Psalm 51 141 For thy mercy and great goodness,    Forsake me not (O Lord), Ne take away thy blessed Sprite,    Lest that I be abhorred. But rather grant thou unto me    The comfort of thine hand, And with thy Sprite as principal,126    Defend me to withstand. If thou wilt grant this my request,    Then sinners shall I tell Their life, how that they shall appoint127    In joy with thee to dwell. And such as then be overthrown    And thrall to sin be made, They shall repent and turn again    By seeing of my trade.128 O God, the author of my health,    From murder make me free; Thy righteousness my mouth shall tell    And praise it certainly.

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My tongue, O Lord, do thou release,    Whereof thou hast the cure, That then it may declare abroad    Thy praise and eke129 thy power. If that I should myself apply   In presence130 for to bring The outward sacrifice, O Lord,    It would please thee nothing. Ne yet wilt thou ought it regard    (As though thou hadst respect) 126. Taking a leading part. 127. Resolve. 128. Way of life. 129. Also. 130. If I should come personally.

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142 Contemporary Versions of Psalm 51 The offering that the heat doth purge    Which we to thee direct.131 The sacrifice pleasing the Lord    And the oblatíon It is the sprite right penitent    That maketh her great moan.

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It is truly the heart of truth   With dolor132 stricken sore. Thou canst not, Lord, despise these twain,    No, not for evermore. 100 To Zion, Lord, always declare    Thy grace and great goodness, That the walls of Jerusalem    Again may have redress. The sacrifice we then shall make    Shall be pleasant to thee, Which shall declare as tokens true    Our inward purity.

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I mean here the purged offering    And eke oblatíon, 110 On altars when we calves shall lay    Thy name to call upon. 7. Genevan Form of Prayers and Psalter (1556)133 A year before Anne Lock arrived in Geneva, the English exiles completed The Form of Prayers, a liturgy that organized their public worship services. The book was printed by John Crespin and included, in addition to the liturgy, a complete metrical psalter and a catechism, each of which had its own individual title page and pagination. The psalter was titled One and fifty Psalms of David in English 131. The base text omits the “r” and reads “diect.” 132. Sorrow. 133. The forme of prayers and ministration of the sacraments, &c. vsed in the Englishe Congregation at Geneua and approued, by the famous and godly learned man, Iohn Caluyn (Geneva: John Crespin, 1556; STC 16561). Psalm 51 is found at G1r–G3v in the Psalter; the quotation from the preface is found at B3r in The Form of Prayers.

Contemporary Versions of Psalm 51 143 meter, whereof 37 were made by Thomas Sternhold and the rest by others. The individual psalms were provided both with tunes and verse numbers. For the most part, each verse was crafted into a single sentence and a single stanza, which facilitated singing the entire psalm to the designated tune. It also allowed for cross-referencing to the prose psalms, selection of verses to be sung, and easier memorization. The preface to the Psalter claims that a good translation should retain the sense of the original language: We did only set God before our eyes and therefore weighed the words and sense of the prophet, rather considering the meaning thereof than what any man had writ. And chiefly being in this place,134 whereas most perfect and godly judgment did assure us and exhortations to the same encourage us, we thought it better to frame the rhyme to the Hebrew sense than to bind that sense to the English meter. Whether such a “good translation” made for “good English poetry” was a matter debated by those who sang these psalms at home and in the church. The author of Psalm 51 is not named but probably was William Whittingham, to whom it is attributed in later editions. The preface to the psalm is identical to the 1557 Geneva prose psalter (page 115, above). Miserere mei Deus. Psalm 51. When David was rebuked by the prophet Nathan for his great offences, he did not only acknowledge the same to God with protestation of his natural corruption and iniquity, but also left a memorial thereof to his posterity. Therefore, first he desireth God to forgive his sins and renew in him his Holy Spirit, with promise that he will not be unmindful of those great graces. Finally, fearing lest God would punish the whole church for his fault, he requireth135 that he would rather increase his graces towards the same. [1]136 Lord, consider my distress and now with speed some pity take: my sins deface, my faults redress, good Lord, for thy great mercy’s sake. 134. Geneva. 135. Requests. 136. Verses 1 and 2 are set to music and are written without verse numbers.

144 Contemporary Versions of Psalm 51 [2] Wash me, O Lord, and make me clean from this injust and sinful act, and purify yet once again my heinous crime and bloody fact.137 3 Remorse and sorrow do constrain me to acknowledge mine excess; my sin, alas, doth still remain before my face without release. 4 For thee alone I have offended, committing evil in thy sight,a and if I were therefore condemned, yet were thy judgment just and right. 5 It is too manifest, alas, that first I was conceived in sin; yea, of my mother so born was and yet vile wretch remain therein.

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Romans 1.

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6 But notwithstanding thou dost love the inward truth of a pure heart; therefore, thy wisdom from above thou hast revealed, me to convert. 7 If thou with hyssop purge this blot,b 25 I shall be cleaner than the glass, and if thou wash away my spot, the snow in whiteness shall I pass.c 8 Therefore, O Lord, such joy me send that inwardly I may find grace and that my strength may now amend, which thou hast swaged138 for my trespass. 9 Turn back thy face and frowning ire, for I have felt enough thy hand, and purge my sins, I thee desire, which do in number pass the sand. 137. Deed. 138. Weakened.

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Numbers 19; Leviticus 14.

b

c

Isaiah 1.

Contemporary Versions of Psalm 51 145 10 Make new my heart within my breast, and frame it to thy holy will; thy constant Sprite in me let rest, which may these raging enemies kill.

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11 Cast me not out, Lord, from thy face, but speedily my torments end; take not from me thy Sprite and grace, which may from dangers me defend. 12 Restore me to those joys again, which I was wont139 in thee to find, and let me thy free Sprite retain, which unto thee may stir my mind. 13 Thus when I shall thy mercies know, I shall instruct others therein, and men that are likewise brought low, by mine example shall flee sin. 14 O God that of my health art Lord, forgive me thus my bloody vice; my heart and tongue shall then accord to sing thy mercies and justice. 15 Touch thou my lips, my tongue untie, O Lord, which art the only key, and then my mouth shall testify thy wondrous works and praise alway.

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16 And as for outward sacrifice, I would have offered many one, but thou esteems them of no price and therein pleasure takest thou none. 17 The heavy heart, the mind oppressed, O Lord, thou never dost reject, and to speak truth it is the best and of all sacrifice th’ effect.

139. Accustomed.

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146 Contemporary Versions of Psalm 51 18 Lord, unto Zion turn thy face: pour out thy mercies on thy hill and on Jerusalem thy grace: build up the walls and love it still. 19 Thou shalt accept then our offerings of peace and righteousness, I say; yea, calves and many other things upon thine altar will we lay.

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8. Mary Sidney Herbert’s Psalter (1599)140 Written nearly four decades after A Meditation of a Penitent Sinner, Mary Sidney Herbert’s rendition of Psalm 51 remains one of the most elegant and moving of the sixteenth-century versions of this psalm. The Psalter in which it appears, with psalms written both by Mary Sidney Herbert and her brother, Sir Philip Sidney, circulated only in manuscript in the sixteenth and seventeenth centuries. Although it is uncertain when the Psalter was finished, at least one and perhaps two complete manuscript presentation copies had been made for Queen Elizabeth by 1599. We can hear echoes of the Meditation in the exact repetition of “O God, God of my health” and in Sidney’s extension of “my filth and fault” into a short chiastic phrase: “my filthy fault, my faulty filthiness.” Sidney also transposes the Meditation’s bruised bones that leap for joy into bruised bones that memorably “dance away their sadness.”141 Miserere mei Deus. Psalm 51. O Lord, whose grace no limits comprehend, sweet Lord, whose mercies stand from measure free, to me that grace, to me that mercy send, and wipe, O Lord, my sins from sinful me. O cleanse, O wash my foul iniquity: cleanse still my spots, still wash away my stainings, till stains and spots in me leave no remainings.

5

140. Margaret P. Hannay, Noel J. Kinnamon, and Michael G. Brennan, eds., The Collected Works of Mary Sidney Herbert, Countess of Pembroke, vol. 2: The Psalmes of David (Oxford: Clarendon, 1998), 49–51. 141. For connections between the Meditation and Herbert’s poems, see Margaret P. Hannay, “ ‘Unlock My Lipps’: The Miserere mei Deus of Anne Vaughan Lok and Mary Sidney Herbert, Countess of Pembroke,” in Privileging Gender in Early Modern England, edited by Jean R. Brink, 19–36 (Kirksville, MO: Sixteenth Century Journal Publications, 1993).

Contemporary Versions of Psalm 51 147 For I, alas, acknowledging do know my filthy fault; my faulty filthiness to my soul’s eye uncessantly142 doth show which done to thee, to thee I do confess, just judge, true witness, that for righteousness thy doom143 may pass against my guilt awarded, thy evidence for truth may be regarded. My mother, lo, when I began to be, conceiving me, with me did sin conceive: and as with living heat she cherished me, corruption did like cherishing receive. But, lo, thy love to purest good doth cleave and inward truth, which, hardly else discerned, my truant soul in thy hid school hath learned.

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Then as thyself to lepers hast assigned, with hyssop, Lord, thy hyssop, purge me so, and that shall cleanse the lepry144 of my mind. Make over me thy mercy’s streams to flow, 25 so shall my whiteness scorn the whitest snow. To ear and heart send sounds and thoughts of gladness, that bruiséd bones may dance away their sadness. Thy ill-pleased eye from my misdeeds avert: cancel the registers my sins contain. Create in me a pure, clean, spotless heart; inspire a sprite where love of right may reign. Ah, cast me not from thee: take not again thy breathing grace. Again thy comfort send me, and let the guard of thy free Sprite attend me. So I to them a guiding hand will be whose faulty feet have wandered from thy way, and turned from sin will make return to thee, whom turned from thee sin erst had led astray. O God, God of my health, Oh, do away 142. Incessantly. 143. Judgment. 144. Leprosy.

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148 Contemporary Versions of Psalm 51 my bloody crime: so shall my tongue be raised to praise thy truth, enough cannot be praised.

  Unlock my lips, shut up with sinful shame; then shall my mouth, O Lord, thy honor sing. For bleeding fuél for thy altar’s flame to gain thy grace, what boots it me to bring? Burnt off ’rings are to thee no pleasant thing: the sacrifice that God will hold respected is the heart-broken soul, the sprite dejected. Lastly, O Lord, how so I stand or fall, leave not thy lovéd Zion to embrace, but with thy favor build up Salem’s145 wall, and still in peace maintain that peaceful place. Then shalt thou turn a well-accepting face to sacred fires with offered gifts perfumed, till ev’n whole calves on altars be consumed.

145. “Salem” means peace and here is a shortened form of “Jerusalem.”

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John Knox’s Letters to Anne Lock (1556–1562) Headnote In 1553, John Knox, then a pastor in the north of England, was invited down to the court of Edward VI to preach during the season of Lent.1 Knox had already made a name for himself as a forthright defender of the Protestant faith. Born around 1514 in Haddington, Scotland, he followed the traditional path of a second son to become an ordained Roman Catholic priest. As Protestant ideas began to percolate throughout Scotland, however, he gradually became convinced of their truth. Two incidents consolidated his decision to join the Protestant ranks and catapulted him into prominence as a reformer. The first was the arrest and subsequent martyrdom in 1546 of George Wishart, whose preaching inspired Knox to fully commit himself to the Protestant cause. The second occurred shortly thereafter when he engaged a local Roman Catholic priest in a series of sermon debates, which confirmed to him and his audience that his vocation was to be a prophetic Protestant preacher. From June 1547 to March 1549, however, he was confined as a galley slave aboard a French ship, after he and other Scottish Protestants were taken prisoners by forces who supported Mary of Guise, the mother of the future queen, Mary Stuart. Upon his release, Knox resumed his preaching role in Scotland and in England. When Knox returned to London in 1553 to preach, he lodged with Anne and Henry Lock and with Henry’s sister and her husband, Rose and Anthony Hickman, who are frequently mentioned in Knox’s letters to Lock. With the unexpected death of Edward VI and the accession of Mary Tudor to the throne, however, prominent Protestants found themselves in peril. Many, including Knox, fled to the Continent. The letters to Lock from Knox begin shortly thereafter. Although we know that she wrote to him, none of Lock’s own letters survive. But we can learn a great deal about her, and even about those missing letters, from Knox’s responses. The first letter, probably written soon after Knox fled England, speaks in dire tones about the changes that have transpired. Knox takes credit for having warned English Protestants that difficult times lay ahead, when they were basking in their ascendancy under the reign of Edward VI. Now that Mary Tudor has come to the throne and reinstated Roman Catholicism, Knox worries about Anne Lock and Rose Hickman, both of whom, though considerably younger, had treated him as one of their own children. He warns them not to go to Mass and 1. For more details about John Knox, see the definitive biography by Jane Dawson, John Knox (New Haven, CT: Yale University Press, 2015), and Suzanne McDonald’s John Knox for Armchair Theologians (Louisville, KY: Westminster John Knox, 2013).

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150 John Knox’s Letters to Anne Lock suggests that they may need to follow him into exile. Although he sends greetings to their husbands and acknowledges that, as wives, they are obligated to obey them, he also reminds the women that their primary obligation is to obey God. In fact, as he returns to the question of whether they should leave London and go into exile, he encourages them to put God’s will before even the advice of their husbands: “Call first for grace by Jesus to follow that which is acceptable in his sight,” he says, “and thereafter communicate with your faithful husbands.” If they obey God rather than man, in this case their husbands, he concludes, “God, I doubt not, [shall] conduct your footsteps and direct your counsels to his glory.” In the second and third letters, also written in 1556, Knox repeats his wish that Lock would leave London and come to Geneva, which he famously describes as “the most perfect school of Christ that ever was in the earth since the days of the apostles.” Apparently, Anne and Henry Lock, with their children, traveled to Frankfurt in late November or early December of that year. Knox himself had lived in Frankfurt from November 1554 through March 1555 but had fallen out with the English exile church there. Consequently, he urges Lock to continue on to Geneva, despite her husband’s reluctance to do so. As will be true of subsequent letters, he both encourages Lock to ask spiritual questions and reassures her that the Holy Spirit will guide her to answers, even when he does not have the time to write at length. In lieu of answering her specific questions, he sends along with the third letter a written version of a sermon he had preached in Scotland on Matthew 4 and the temptation of Christ, which was later printed from Lock’s manuscript by John Field in 1583 (pages 211–15, below). Because Knox does not repeat her questions, we do not know exactly what troubled Lock. But it appears that she experienced some anxiety over both her own internal struggles against sin and the increasing external pressure to compromise her Protestant beliefs. Knox reassures her that difficulties are common to the Christian life—common even to Christ himself, as demonstrated by the temptations he endured as recorded in Matthew 4—a theme that will echo in Lock’s own writings and translations. In terms of her internal struggles, he reminds her in Letter 2 that God’s anger against sin becomes a prompt for seeking God’s mercy; such seeking becomes, in turn, “the greatest glory that we can give unto him.” Here Knox parses out the Reformed understanding of justification (that God in Christ has already declared Christians to be holy and righteous) and sanctification (the struggle to be made holy in one’s everyday life). Both justification and sanctification are free gifts of God, but the experience of sanctification is one of continual repentance, turning from sins and turning to God, an experience that is dramatized later in the prefatory and psalm sonnets (pages 75–94, above). In her preface to the duchess of Suffolk, Lock makes the same point, namely, that when Christians fall “as God hath made none to stand whereby they should not need his mercy to raise them when they are fallen,” they also know to reach their hands up to the God who will receive and restore them (page 37, above). As

John Knox’s Letters to Anne Lock 151 Knox’s letters and Lock’s own writings demonstrate, the experience of sanctification may at times be difficult and even unpleasant. Indeed, the sense of failure and the daily struggle against sinful thoughts and actions may tempt Christians to doubt both God’s love and their own salvation. They may even consider God to be their enemy, insofar as he abhors sin and demands a holy life. But rather than succumbing to anxiety, Knox counsels Lock, and in turn Lock counsels her readers, to see such spiritual troubles as a means of drawing nearer to God’s enduring grace and mercy, which never fail. The remainder of the letters from Knox to Lock were written after Elizabeth I had succeeded her sister as England’s monarch and Knox had left Geneva, on January 7, 1559. Lock did not leave Geneva until the spring of that year, but she was already seriously contemplating what a return to England would entail for herself and her family. If in 1556 the question Lock faced was how to remain a faithful Protestant in the face of England’s return to Roman Catholicism under Mary Tudor, the problem now was how to remain a faithful Genevan Protestant in the face of what came to be known as the Elizabethan Religious Settlement—a policy of moderate reform that would guide the Church of England throughout the sixteenth century. Letters that Lock sent to Knox from Geneva in February and from Frankfurt in March raised the issue of whether Genevan Protestants might rejoin the Church of England or, at the very least, act as godparents to their friends’ children who would be baptized in the English church. This question and Knox’s response set the tone for many of the letters that follow. In Letter 4, Knox begins with a frank assessment of his own, sometimes difficult, personality coupled with an acknowledgment of how much Lock’s friendship means to him, since “I have rather need of all than that any hath need of me.” But in answer to Lock’s question about whether she should participate in a baptism that would follow the order of service in the Book of Common Prayer, Knox is typically blunt. His short answer is “no.” In his view, the ceremonies allowed by the Book of Common Prayer (such as making the sign of the cross, kneeling rather than standing or sitting at the Lord’s Supper, and reciting the Litany, which appealed to the saints) were remnants of Roman Catholicism that rendered the English church impure and therefore dangerous to the spiritual health of those who participated. Even attending services, in his view, was disallowed since one’s very presence signaled participation in a perverted sacrament. Knox’s intransigent position dated back to 1552, when he opposed kneeling at the Lord’s Supper, which was allowed by Edward VI’s revised Book of Common Prayer. Knox, with others, succeeded in having an explanation, commonly known as the “Black Rubric,” appended to the Prayer Book, so called because it was printed in black rather than in the usual red for liturgical rules or rubrics. The Black Rubric made clear that kneeling during the Lord’s Supper, while a mark of reverence, was not a sign that the bread and wine were transubstantiated or changed into the body and blood of Christ. In April 1559, when Knox wrote this letter

152 John Knox’s Letters to Anne Lock to Lock, Parliament was debating the Act of Uniformity, which would require everyone to worship in the same way. When the Act was passed, on April 28, it required the use of vestments (special clothes worn by the priests), removed the Black Rubric, and demanded that everyone attend Sunday services upon pain of paying a twelve-pence fine. The Act had been in Parliament since the beginning of the year, and Knox could see that the English church was tipping away from the forms of worship for which he had argued and that he had enjoyed in that “perfect school” of Geneva. But even in this letter, where Knox appears uncompromisingly strict, his advice to Lock remains just that—advice—and he repeats the familiar theme that he expects her to make her own judgments based on the work of the Holy Spirit in her own heart. This letter also reveals the extent to which Knox felt personally wounded by the nearly unanimous rejection of his book The First Blast of the Trumpet against the Monstrous Regiment of Women and his status as persona non grata in England. The next eight letters, dating from May 1559 through February 1560, inform Lock about the progress of the Reformation in Scotland. They begin with a short letter (Letter 5) written the day after his arrival in Edinburgh on May 2, 1559, in which he asks Lock to pray “that now I shrink not when the battle approacheth.” The lengthy Letter 6, written at the end of June 1559, gives Knox’s accounts of the Protestants’ confrontations with Mary of Guise, the Queen Regent, reformation movements in Dundee, St. Johnstone, and St. Andrews, the fear of French forces moving against the reformers, and his own joy both at being persecuted by the royalists and having the opportunity to preach again in his native land. Letter 7, penned just two days later, replies to letters written by Lock and inveighs against the passage of the Act of Uniformity, which Knox judges to be sorely lacking in reformation zeal. Letter 8, sent in September, sounds a more somber and weary tone. Knox is troubled by increasing pressure from the Queen Regent and her French allies, his own sickness, the demand to raise support for the Reformation, and his disappointment that his good friend Christopher Goodman has been unable to join him in Scotland. Nevertheless, he takes time to encourage Lock to persist in her spiritual battles: “Fight and fruit shall succeed.” In this letter, he also addresses her as one of the “brethren of Geneva.” Many of the letters reveal the tight circle of former exiles, both women and men, who circulated messages and supported one another. Letter 7, for instance, was accompanied by an additional letter to Adam Haliday, which Lock was asked to open and read before taking it to its designated recipient. Letter 8 reminds Lock that a letter sent to Thomas Wood was meant to be shared with her and the “other brethren of Geneva.” In Letter 9, Knox revisits his criticisms of the English church as he replies to a letter that Lock had sent from Frankfurt in March but that Knox had only recently received. He repeats his position that the English church is a “mingle mangle” of Protestant and Roman Catholic practices and doctrines and, as such,

John Knox’s Letters to Anne Lock 153 is a “bastard religion.” Although he urges her to follow his example, he is again careful not to bind her conscience: “Neither my pen neither yet my presence can prescribe unto you how far ye are addebted to expose yourself to dangers for these imperfections in religion which ye cannot remedy,” to which he adds the by now familiar injunction that she rely on her own heart, directed by the Holy Spirit, to make judgments about when to attend church services and when to abstain. Given that by October, when this letter was sent, English people who refused to go to church could be subject to a substantial fine, Lock’s decision to attend or not attend had serious economic and political as well as spiritual consequences. Letter 10, sent on November 18, 1559, is particularly important when read in conjunction with its companion letter sent on the same day to William Cecil, a privy councilor and secretary to Queen Elizabeth who was rapidly becoming her most important political ally and asset. Although Knox begins by acknowledging that he has trusted too much in human strength rather than in God—this in light of increasing difficulties in the fight for the Reformation—he repeats a request he had made in a letter that is no longer extant. He wants, in fact he needs, Lock to help raise money to pay his army. He will repeat this request to Cecil, hoping for funds from the English government. That the two people to whom he felt he should appeal for money were Lock and Cecil says much about the trust Knox put in Lock as well as her strategic position among the “brethren” on whom Knox relied for both spiritual and economic support. In addition to asking Lock to raise money for the Scottish army among the “faithful,” Knox also has a more personal request. He would like Lock to send him two books by Calvin, but more importantly he trusts her judgment to send him “any other [books] that be new and profitable,” presumably because he recognizes her to be well-read, spiritually astute, and theologically knowledgeable. Despite her efforts, Lock was unable to find financial backers for the Scottish Reformation. On the last day of 1559, in Letter 11, Knox responded somewhat despondently to this news, and although he acknowledged the truth of Lock’s counsel that he look to God’s providence for his support, he also renewed his plea that private funds be raised for the Scottish army. In answer to Lock’s continuing spiritual questions, he reminds her again that he doubts she needs his advice and, turning her advice to him back on herself, commends her to God as the true source of comfort. By the new year, things had improved to the extent that Knox was able to write a fairly cheery Letter 12 in early February, reporting that the French soldiers had been held at bay and “We have had wonderful experience of God’s merciful providence.” After this missive, however, we have only two remaining letters, spaced some months apart and both discouraged in tone. Knox’s beloved wife, Marjory Bowes, died in December 1560, a blow from which he was slow to recover. In October 1561, Knox wrote despairingly in Letter 13 that the Scottish Reformation had taken a turn for the worse, with many churches under the newly

154 John Knox’s Letters to Anne Lock returned Mary Stuart reverting to Roman Catholicism and with the Protestant nobility of Scotland ready to make peace with their queen. He himself longed only for death. In May 1562, Knox wrote his final extant letter to Lock, recounting the ongoing drama between the earls of Arran and Bothwell for control over the young queen and his own attempts to calm the situation. The letter itself, like the correspondence as a whole, breaks off abruptly and, given the lack of any personal notes, is probably only an extract from a longer missive. The correspondence between Lock and Knox is incomplete, but we can see that the letters from Knox fulfill three main purposes: First, Knox responds to Lock’s letters, particularly to her questions about spiritual concerns, although he consistently counsels her to trust the Holy Spirit to guide her own decisions, rather than binding her conscience to follow his advice. Second, his letters are meant to dispel rumors about the progress of the Reformation in Scotland and to request aid from Lock and their mutual friends. Third, he trusts Lock to serve as an intermediary to like-minded friends and “brethren” from Geneva, conveying greetings, instructions, and letters as well as procuring books and other supplies to send to Scotland and assisting those who travel to London. Although the letters do fulfill these three purposes, they are not simply utilitarian. In each of them we hear notes of genuine affection and companionship. Knox sees Lock as a dearly beloved Christian sister, one whom he deeply misses, whose spiritual counsel he values and seeks, and who can be trusted to maintain and strengthen the friendships forged during the exile in Geneva.

Texts2 Letter 1: 15563 To Mistress Lock and Mistress Hickman, merchants’ wives in London The Lord shall gather his dispersed. Dearly beloved sisters in our Savior Jesus Christ: as I cease not to call for your continuance in the truth of that doctrine which once ye have professed, so dare I not 2. John Knox, The Works of John Knox, ed. David Laing, 6 vols. (Edinburgh: Thomas George Stevenson, 1846–1864). There are no holograph copies of Knox’s letters to Lock. A seventeenth-century Scottish historian, David Calderwood, transcribed and collated Letters 4–14, along with other letters from Knox, for his unpublished manuscript of The History of the Kirk of Scotland. In the nineteenth century, David Laing re-edited this manuscript along with another manuscript now held by the Edinburgh University Library (La.III.345), which includes transcriptions of Letters 1–3 (fols. 370–78). This latter manuscript was presumably copied for Knox’s remaining family. A note indicates, “This book belonged sometime to Margaret Stewart, widow to Master Knox,” and further identifies her second husband, Sir Andrew Ker, and her brother James Stuart, earl of Arran. 3. Knox, The Works of John Knox, 4:219–22.

John Knox’s Letters to Anne Lock 155 omit, beside my general admonition unto the whole congregation (which, I pray you, read and consider), particularly also not only to admonish you but even in Christ’s bowels4 to beseech you not only to flee the present idolatry,5 but also with such expedition6 as God shall offer unto you by the counsel and discretion of those that God hath appointed to your heads (your husbands, I mean),7 to avoid as well the occasion of idolatry8 as the plagues that assuredly shall follow that abomination.9 Despise not my counsel, dear sisters, howbeit at this present it appears hardly10 to be followed. God shall prepare an easy way so that his godly will be preferred unto yours.11 It were more comfortable unto me, as touching the world, to know you at rest and quietness in your own houses than to be in such a strait12 as those that from realm to realm and city to city seek rest as pilgrims and yet shall find none.13 But God I take to record in my conscience that or14 I should know you so far convicted15 as to bow to idolatry and daily confirm the same by your presence,16 I rather would choose unto your company to beg my bread,17 during such time as that abomination shall endure. And albeit I know that ye might live in those quarters with free conscience, which I greatly doubt ye cannot do, yet to know you amongst those whom God shall plague in his fury will be no small cross to my heart.18

4. Compassion. 5. The return of the English church to Roman Catholicism under Mary Tudor. 6. Promptness. 7. Both Roman Catholic and Protestant Christians of the sixteenth century believed that husbands were the “head” of their wives and that wives were to obey their husbands, except when given a command to disobey God; Ephesians 5:22–24. 8. The occasion of idolatry is probably attending church where the Mass is celebrated. 9. Knox implicitly compares Mary Tudor with the Egyptian pharaoh who resisted Moses and on whom God poured ten plagues before the pharaoh agreed to release the children of Israel in what became known as the “Exodus”; Exodus 7–12. 10. Difficult. 11. God will provide a way for you to follow his will rather than your own. 12. Difficulty. 13. From a purely human standpoint, I would rather see you remain at home in London than join those who are in exile. 14. That if. 15. So far fallen into error. 16. By attending Mass every day. 17. I would rather be a beggar than accept your hospitality. 18. Although you may be able to stay in London without violating your conscience, I doubt it, and even if you do, I worry that you will be caught up in God’s judgment.

156 John Knox’s Letters to Anne Lock But the Lord knoweth to preserve just Lot from the midst of Sodom before it be destroyed.19 And therein do I rejoice, having God’s sure promise that such as mourn in their hearts for abomination and mischievous20 iniquity what times21 they overflow realms and cities, shall be marked in their foreheads by the same angel that is appointed to take vengeance upon the proud, obstinate, and abominable idolaters.22 Herein, I say, I am comforted, having good hope that God shall provide for you in the midst of a wicked generation,23 which no doubt shall be punished according to the threatenings and voices of the prophets, which long and plainly cried when, alas, little regard was taken thereto. But when I consider and call to mind how God, I doubt not, brought us in such familiar acquaintance that your hearts were incensed24 and kindled with a special care over me, as the mother useth to be over her natural child, and how my heart was opened and compelled in your presence to be more plain in such matters as after hath come to pass than ever I was to any. For ye remember, as I suppose, how after great anguish and sorrow of heart, which many days I sustained, at last I was compelled with weeping tears to open unto you that which almost no man could have believed.25 Ye remember my judgment and what communication we had upon the same. God grant ye remain in the same mind that then I found you, which was that ye little regarded the rest of the world or yet the love of your country in respect of that life to come and that ye rather would leave possessions and friends nor26 that ye should admit27 idolatry. When all these things I call to mind, and how often I have exhorted you to take example by me who was a stranger and yet by God’s grace had found favor not only in your eyes but also before many (howbeit with none I was so familiar),28 and when I remember that commonly29 I used to admonish you to 19. Abraham prayed for Lot to be saved from the imminent destruction of the wicked city of Sodom; Genesis 18–19. 20. Disastrous. 21. When. 22. Another allusion to the Exodus: during the tenth plague, an angel killed the firstborn children and animals of the Egyptians but spared those who had placed a mark of blood on their houses. Knox combines this Old Testament story with the mark of God’s approval placed on the forehead of Christians in Revelation 7:3, 9:4. 23. Matthew 16:4. 24. Set on fire. 25. Knox apparently refers here to his premonition that, after the death of Edward VI, England would return to Roman Catholicism. 26. Than. 27. Accept. 28. Although I was not such good friends with any other person. 29. Frequently.

John Knox’s Letters to Anne Lock 157 be of good comfort (albeit ye should be compelled for Christ’s sake to leave your native country, for God should never leave you comfortless but should always provide for you, even as he had done for other his elect30 before you and as ye presently saw his mercy showed upon me), and when I remember that all such admonitions I used when no appearance there was of such troubles as after hath ensued and more abundantly shall ensue, when all these things I call to mind, I can no otherwise judge but that God used our familiarity and communication for that present31 as a preparative for a sharper medicine. And therefore I cannot refrain most earnestly to exhort you that all together ye repugn32 not to the admonitions of God but to give place to God’s fury rather nor to expose yourself to the perdition33 both of bodies and souls. My heart weeps and my eyes are not dry in requiring this of you, but very love compelleth me thereto. Remember, dear sisters, the shortness and vanity of all that is in earth. Remember the promises made to those that obey God’s holy commandments. Lay before your eyes the horrible plagues that hath fallen upon idolaters, of whom none shall enter into the kingdom of God, and call first for grace by Jesus to follow that which is acceptable in his sight and thereafter communicate with your faithful husbands. And then shall God, I doubt not, conduct your footsteps and direct your counsels to his glory. So be it. It hath not a little rejoiced my troubled heart to know and understand your constant love and care not only to remain but also to increase towards me in these dangerous and wicked days, which is a most assured token and demonstration that that perfect love is not extinguished by trouble and fear. Easy it is to show a face of love where no danger appeareth, but in persecution can no man care nor be solicit34 for Christ’s members35 but such as receive life from that Head36 who by many tribulations hath entered into his kingdom to prepare our places37 and shortly shall return to put end to all our cares, to wipe the tears from our eyes and to render unto us in that new earth and heavenly Jerusalem a hundredth-fold more than in this miserable life we have lost for his sake,38 together with the life everlasting which he hath purchased unto us neither with corruptible gold nor silver, neither with the blood of calves or goats, much less by oblation or rather

30. For his other elect people. 31. At that present time. 32. Resist. 33. Damnation. 34. Filled with concern. 35. Members of Christ’s body, that is, Christians. 36. Christ. 37. John 14:2. 38. Revelation 21:1–4.

158 John Knox’s Letters to Anne Lock devilish conjuration of an abominable idol made of bread39 whose worshippers shall not escape the everlasting plague of God’s wrath, but by his own most precious blood once offered for all to make perfect forever those that shall be sanctified.40 Of which number, as my assured hope is that you are, so heartly41 I beseech the Father of our Lord Jesus Christ that in these dolorous42 days so ye may be assisted by his Holy Ghost that knowing his godly will ye may be moved to obey the same, to his glory and your eternal comfort. Amen. My heartly commendation to your loving husbands, whose hearts God comfort even with the sobs of the same heart whom oft you have comforted. And now most of all I commit you to the protection of him who shall not forget to recompense your careful43 mind over me, most heartly thanking you of your particular remembrance and tokens.44 I bid you farewell by Jesus Christ our Lord, who shall gather us in glory when death may not dissever45 us. Rejoice, sisters, and continue, for the time approacheth.46 Your brother, that showed this vision unto you when no such thing was suspected, John Knox Letter 2: 19 November 155647 To his loving sister, Mistress Anne Locke, wife to Master Harry Locke, merchant, nigh to Bow Kirk in Cheapside in London48 The perpetual increase of the Holy Spirit for salutation. As the hasty departing of the messenger made your letters (as ye writ) brief, so doth it mine imperfect and rude, for at night I received them and I, being to occupy the public place49 upon the morrow the messenger was to depart, so that either 39. Oblation is the act of offering the bread and wine of the Mass to be consecrated, at which moment the physical elements are changed or transubstantiated into the body and blood of Christ. Protestants understood transubstantiation to be the re-sacrifice of Christ, his body and blood again offered for sins. They insisted that Christ’s death on the cross constituted a once-for-all sufficient sacrifice for sin. 40. 1 Peter 1:18,19; Hebrews 10:4–10. 41. Cordially. 42. Sorrowful. 43. Caring. 44. Lock and Hickman had apparently sent gifts to Knox. 45. Separate. 46. The time of Christ’s second return to earth. 47. Knox, The Works of John Knox, 4:237–39. 48. The Locks lived near Mary-le-Bow church on the main east-west London street of Cheapside, although this letter suggests that they were about to travel to Frankfurt, where they would find additional letters from Knox. 49. Preach publicly.

John Knox’s Letters to Anne Lock 159 he must have departed without any signification of my remembrance toward you or else with this nothing to purpose.50 Touching your troubles (spiritual, I mean) fear not to be plain with me and so faithfully as I would that God should distribute to me in my necessity, so will I endeavor myself to communicate with you what his Spirit doth teach me within his most sacred word. In the meantime, I am assured that ye are not destitute of his Holy Spirit, for it floweth and giveth witness of itself in your grievous complaint and earnest prayer. Easy it is to think well of God, to pray and to promise to ourselves all good things of his hands when that his strength upholds us. But when he appears to leave us a little in our own weak corruption and to show his face angry against sin, then to seek unto his promises, then to call upon his help and to appeal him51 as it were that he declare himself a true, merciful, and benign Father towards us is the greatest glory that we can give unto him. Yea, it is to overcome him and to be victor over him by his own strength, which albeit we feel not in the present combat, no more than Jacob did in wrestling with the angel,52 yet shall we find the comfort of it when the storm is a little assuaged. For how is it able that we should call upon him for help whom we think armed to our destruction, except that the secret power of his Holy Spirit moved us thereto. In such cases hypocrisy hath no place, but the sore bruised heart poureth forth the anguish in the bosom of him whom we confess only able to remedy us. But of this matter, alas, I may not now write. Ye write that your desire is earnest to see me. Dear sister, if I should express the thirst and langour53 which I have had for your presence, I should appear to pass measure.54 To have seen you in prosperity it was to me, no doubt, comfortable,55 but now if it shall please God that I should see you in these most dolorous56 days, my comfort should be doubled. For in prosperity, in the midst of mirth, my heart quaked for the sorrows to come and sometimes I sobbed, fearing what should become of you. But now to see you tried a little under this cross would cause my heart greatly to rejoice.57 Yea, I weep and rejoice in remembrance of you but that would evanish58 by the comfort of your presence, which I assure you is so dear to

50. With this short letter. 51. Demand of him. 52. Genesis 32:24–30. 53. Longing. 54. To be too extreme. 55. Comforting. 56. Dismal. 57. Because he sees her standing firm in the midst of trials. 58. Vanish.

160 John Knox’s Letters to Anne Lock me that if the charge of this little flock here gathered together59 in Christ’s name did not impede me, my presence should prevent my letter.60 I have not made your commendations61 to the persons specified in your letter, except to my mother and bedfellow62 who heartily re-salute you, by reason of the sudden departure of the bearer.63 As touching James Young, he left your Bible in Scotland, among other things whereof he made money, but that is no matter. With the same heart that I send it to you, I will that ye bruke it,64 using the same to the glory of God.65 If ye have occasion to write to Master Hickman and his wife, your sister and mine, unfeignedly beloved, salute them heartily in my name and show that I will write, as God shall give opportunity. Against the market in Frankfurt, ye shall look for letters, if God please, more large.66 Remember me, now burdened with double cares,67 in your daily prayers unto our God. The grace of the Lord Jesus rest with you ever. At Geneva, the 19th of November 1556. Your brother, John Knox Letter 3: 9 December 155668 To Mistress Locke The perpetual increase of the Holy Spirit for salutation. Dearly beloved in our Savior Jesus Christ: if power and possibility were correspondent69 to goodwill, my letters should not be so bare and brief unto you. But daily troubles occurring as well in my domestical charge (wherewith before I have not been accustomed and therefore are they the more fearful)70 as in the administration of public things appertaining to the pure flock here assembled in Christ’s 59. In Geneva, to which Knox had returned in September. 60. I would visit you instead of sending this letter. 61. Given your greetings. 62. His mother-in-law, Elizabeth Bowes, and his wife, Marjory. 63. Bearer of this letter. 64. Use it. 65. The incident to which he refers is unclear, but Knox appears to enclose a Bible with this letter. James and Anne Young and their servant James were fellow exiles in Geneva; James Young had apparently left his merchandise, along with Lock’s Bible, in Scotland when they fled to Geneva. 66. Knox directs Lock to look for more letters at a designated place near the Frankfurt market. 67. In his home and at the church in Geneva. 68. Knox, The Works of John Knox, 4:239–41. 69. Equal. 70. The forty-two-year-old Knox found newly married life to be a challenge.

John Knox’s Letters to Anne Lock 161 name71 do compel me oftentimes to forget not only my most especial friends but also myself in some things necessary to the body and corporal health. And, therefore, I doubt not but that ye will accept my rude72 letters in good part till such time as God shall grant me better opportunity. And in this mean season73 ye shall receive my judgment74 upon the first temptation of Christ, which I wrote being in Scotland at request of some who before, being in great anguish, did confess themselves somewhat reclaimed. Yea (as they said) brought from the bottom of hell by the doctrine of the same. For first I taught it before I did write it.75 As I can have occasion and some quietness, ye may perchance receive the rest of the same matter, which is not yet all complete, for so did Satan hunt me upon the one part and so did my brethren crave my duty to be paid to them on the other part that small space was there granted to writing.76 My other letters I trust ye have received or this,77 in the which ye may perceive my estate which also ye may learn of this our brother,78 dearly beloved in the Lord, who more conveniently can expose all things that be here than I can write. Were it not that partly ye are impeded by empire of your head79 and partly by so good occasion as God hath now offered you to remain where ye are, in my heart I would have wished, yea and cannot cease to wish, that it would please God to guide and conduct yourself to this place,80 where I neither fear nor ashame81 to say is the most perfect school of Christ that ever was in the earth since the days of the apostles. In other places I confess Christ to be truly preached, but manners and religion82 so sincerely reformed I have not yet seen in any other place. Besides, Satan, I confess, rageth against the one and the other, but potent is he83 that hath promised to be with us in all such enterprises as we take in hand at his commandment for the glory of his name and for maintenance of his true 71. Knox was the appointed pastor of the English-speaking church in Geneva, along with his friend Christopher Goodman. 72. Inelegant. 73. In the meantime. 74. Lecture or sermon. 75. This sermon on Matthew 4 is the text that John Field later printed from Lock’s manuscript in 1583. A manuscript copy is included in La.III.345 immediately following this letter. 76. Field requested this additional text from Lock, but apparently Knox never completed or sent it to her. 77. Before now. 78. The messenger who is carrying the letter. 79. Henry Lock apparently was cool to the idea that Anne Lock travel to Geneva. 80. Geneva. 81. Am ashamed. 82. Conduct and doctrine. 83. God.

162 John Knox’s Letters to Anne Lock religion. And, therefore, the less we fear any contrary power. Yea, in the boldness of our God we altogether contemn84 them, be they kings, emperors, men, angels, or devils for they shall be never able to prevail against the simple truth of God which we openly profess. By the permission of God, they may appear to prevail against our bodies, but our cause shall triumph in despite of Satan. Other causes moving me to desire your presence, yea and the presence of all such as unfeignedly fear God if possible were, I remit to some better opportunity. This other letter85 it will please you to send to Master Hickman, with my heartly86 commendations to your sister and mine.87 The grace of the Lord Jesus rest with you. At Geneva, the 9th of December 1556. Your brother to [Christ’s] power,88 John Knox Letter 4: 6 April 155989 Knox to Mistress Anna Lock90 Death, the last enemy, shall be abolished and then shall we meet to rejoice with our Head, without separation. Your letters, dear sister, dated at Geneva the seventh of February, received I in Dieppe the seventeen of March. Touching my negligence in writing to you, at other times I fear it shall be little amended except that better occasions nor yet I know be offered. For oft to write where few messengers can be found is but foolishness. My remembrance of you is not yet so dead but I trust it shall be fresh enough, albeit it be renewed by no outward token for one year. Of nature I am churlish and in conditions different from many. Yet one thing I ashame not to affirm, that familiarity once thoroughly contracted was never yet broken on my default.91 The cause may be that I have rather need of all than that any hath need of me. However it be, as touching remembrance of you it cannot be, I say, the corporal absence of one year or two that can quench in my heart that familiar acquaintance in Christ Jesus which half a year did engender and almost two years did nourish and confirm.92 84. Despise. 85. Knox frequently asks Lock to pass along additional letters or to share his letters to her with others. 86. Cordial. 87. Rose Hickman. 88. When Knox signs off with a reference to “power,” it is usually specified as Christ’s power; the omission of Christ’s name may be a scribal error. 89. Knox, The Works of John Knox, 6:11–15. 90. The inscriptions for letters 4–11 appear to have been added by Calderwood. 91. On my account. 92. Knox refers to the six months that he lived with the Locks in London and the nearly two years Anne Lock spent in Geneva.

John Knox’s Letters to Anne Lock 163 And therefore, whether I write or no, be assuredly persuaded that I have you in such memory as becometh the faithful to have of the faithful. In answering to your questions, I know I shall be judged extreme and rigorous. But, sister, now it is no time to flatter nor to dissemble. Our captain Christ Jesus and Satan his adversary are now at plain defiance.93 Their banners be displayed and the trumpets blow upon either party94 for assembling of their armies. Our Master calleth upon his own, and that with vehemency, that they depart from Babylon;95 yea, severally96 he threateneth death and damnation to such as either in forehead or in hand bear the mark of the Beast.97 And a portion of his mark are all these dregs of papistry which were left in your great Book of England,98 any jot whereof will I never counsel any man to use. One jot, I say, of these diabolical inventions, viz., crossing in baptism, kneeling at the Lord’s table, mummelling or singing of the Litany (a fulgure et tempestate: a subitanea et improvisa morte,99 etc.). The whole Order of your Book appeareth rather to be devised for upholding of massing priests100 than for any good instruction which the simple people can thereof receive. Your sacraments were ministered, by the most part, without the soul and by those who to Christ Jesus were no true ministers, and God grant that so yet they be not. Without the soul, I say, they were ministered because they were ministered without the word truly and openly preached, and your ministers before, for the most part, were none of Christ’s ministers but mass-mumming priests. They were newly created singers or sayers of matins, evensong, and of communion,101 to church or to purify women,102 and to bury the dead with commendo cinerem cineri,103 etc. whereof no point I find enjoined to Christ’s ministers but only to preach Christ Jesus crucified and to minister the sacraments 93. Open warfare. 94. Both parties. 95. The Israelites spent seventy years in captivity in Babylon; the book of Revelation and subsequent Christian teaching construes Babylon as the enemy of God’s people. For the reformers, it was particularly associated with Rome and the papacy; see Revelation 14–18. 96. Especially or individually. 97. The mark of the beast, 666, is stamped on the hand or forehead of those opposed to God and his people; Revelation 13:16. 98. The Book of Common Prayer. 99. “From lightning and tempest; from sudden and unforeseen death”: two phrases from the Litany, both of which are followed by the petition libera nos Domine, “O Lord, deliver us.” 100. Priests who say Mass. 101. The daily services in the Church of England were Morning Prayer (matins), Evening Prayer (evensong), and the Lord’s Supper (communion). 102. The churching or purifying of women was a medieval rite retained by the Church of England whereby women attended a ceremony to give thanks for a safe delivery after childbirth. 103. “[I] commend ashes to ashes”; a reference to the traditional, liturgical language of committal at a graveside.

164 John Knox’s Letters to Anne Lock in such simplicity as from him they had received them. Yea, so bound to preach did the apostle confess himself that he would not acknowledge himself to be sent to baptize,104 affirming thereby that the chiefest office of Christ’s ministers is to preach the glad tidings of the kingdom, repentance, and remission of sins, the seals whereof be the sacraments and the true ministers of them be only those that be appointed to preach and also do preach Christ Jesus and the benefits of his death. But such were not your ministers, for the most part, for the first entry to their ministry105 was to offer Christ Jesus for the sins of the quick and the dead106 and in that same purpose, as time hath declared, did no small number remain.107 And yet, I think that Master Parson and Master Vicar shall cause his chaplain108 [to] mumble the communion, etc. I appear to jest with you. You ask of me whether it be lawful to accompany these children, at the request of your friends, to the kirk, which shall be baptized after the accustomed manner in the days of King Edward, and whether the Lord’s Supper be truly ministered if the receivers be suffered to sit or stand and the bread being such as is commonly used, notwithstanding of the singing of the ten commandments out of time109 and the singing of the Creed, etc., and whether we may be partakers in that supper or not.110 These be your questions, and I do answer you. With Master Parson’s pattering of his constrained prayers111 and with the mass-mumming of Master Vicar and of his wicked companions [I will not meddle].112 But consider, sister, what I have affirmed, to wit, that where Christ Jesus is not preached (mark well that I say “preached”)113 that there hath the sacrament neither life nor soul. And farther that I say, none can be a lawful minister of Christ’s sacrament who first is not a minister of his blessed word. Now, sister, if with good conscience you may communicate with114 that which, in effect, is no sacrament, and if you may honor him as Christ’s minister 104. The apostle Paul in 1 Corinthians 1:17. 105. When they were first ordained in the Roman Catholic Church. 106. A reference to Knox’s understanding of the Roman Catholic Mass in which Christ is re-sacrificed for the living (the quick) and the dead (in purgatory). 107. Although these priests now belong to the Church of England, they served as Roman Catholic priests during the reign of Mary Tudor. 108. The parson is a parish priest, here distinguished from a vicar, the parson’s assistant, and their junior clergyman, the chaplain. The terms are not precise, and Knox uses them here satirically. 109. Inappropriately. 110. Lock is careful to specify that the baptism and Lord’s Supper in which she wishes to participate will use the earlier, Edwardian forms, of which Knox himself had once approved. 111. Set prayers. 112. The original manuscript was apparently unreadable here. 113. Knox seems to be making a distinction between the Bible being read, which would occur at any service, and the word being preached. 114. Participate in.

John Knox’s Letters to Anne Lock 165 who is but a bastard, yea Christ’s plain enemy as oft as he cometh there to find favor of him, be judge yourself. I know that both you and others shall find this my judgment somewhat extreme. But I answer: if any perish, I shall be guiltless of their blood. The matter is not of so small importance, as some suppose. The question is whether that God or man ought to be obeyed in matters of religion. In mouth, all do confess that God is only worthy of sovereignty. But after that many, by the instigation of the devil and by presumptuous arrogancy of carnal wisdom and worldly policy, have defaced God’s holy ordinance. Men fear not to follow what laws and common consent (mother to all mischief and nurse most favorable to superstition) hath established and commanded. But thus continually I can do nothing but hold and affirm all things polluted, yea execrable and accursed, which God by his word hath not sanctified in his religion. God grant you his Holy Spirit rightly to judge. No man will I salute in commendation specially, although I bear good will to all that unfeignedly115 profess Christ Jesus. For to me it is written that my First Blast hath blown from me all my friends in England.116 My conscience beareth me record that yet I seek the favor of my God and so I am in the less fear. The Second Blast117 I fear shall sound somewhat more sharp, except men be more moderate than I hear they are. My book, as I understand, is written against.118 Assuredly I fear that men shall rather destroy than edify by such enterprises. Let no man be deceived as that the quality of this time shall affray me to answer,119 although corporal death should be my reward. No, the verity which I affirm is invincible and shall triumph to the confusion of all oppugners.120 England hath refused me, but because before it did refuse Christ Jesus,121 the less do I regard the loss of that familiarity. And yet have I been a secret and assured friend to thee, O England, in cases which thyself could not have remedied. God grant that their ingratitude be not punished with severity and that ere they be aware. 115. Sincerely. 116. Knox was counseled by many friends, including John Calvin and John Foxe, not to publish The First Blast of the Trumpet against the Monstrous Regiment of Women. 117. The Second Blast was not published, although an appendix to Appellation to the Nobility and Letter to the Commonality, published in 1558, contained a draft of the ideas Knox intended to pursue. These included the notions that rulers derived their authority from God, not from heredity, and that subjects had the right to reject idolatrous rulers. 118. The Marian exiles in Strasbourg delegated fellow-exile John Aylmer, later bishop of London, to write a response that countered Knox’s blast; John Aylmer, An harborovve for faithfull and trevve subiectes agaynst the late blowne blaste, concerninge the gouernment of vvemen. wherin be confuted all such reasons as a straunger of late made in that behalfe, with a breife exhortation to obedience ([London: John Day], 1559. STC 1005). Richard Bertie, the duchess of Suffolk’s husband, also wrote a manuscript refutation that was not printed and that Knox may or may not have read; Dawson, John Knox, 174. 119. The difficulties of this period will frighten me away from publishing the second blast. 120. Opponents. 121. A reference to the reign of Mary Tudor.

166 John Knox’s Letters to Anne Lock And thus, with sorrowful heart, I commit you to the protection of the Omnipotent. From Dieppe, the sixth of April 1559. Letter 5: 3 May 1559122 Knox to Mistress Anna Lock The perpetual comfort of the Holy Ghost for salutation. These few lines are to signify unto you, dear sister, that it hath pleased the merciful providence of my heavenly Father to conduct me to Edinburgh, where I arrived the second of May, uncertain as yet what God shall further work in this country except that I see the battle shall be great. For Satan rageth even to the uttermost, and I am come (I praise my God) even in the brunt of the battle.123 For my fellow preachers have a day appointed to answer before the Queen Regent the 10th of this instant,124 where I intend (if God impede not) also to be present, by life, by death, or else by both to glorify his godly name, who thus mercifully hath heard my long cries. Assist me, sister, with your prayers, that now I shrink not when the battle approacheth. Other things I have to communicate with you, but travail after travail doth so occupy me that no time is granted me to write. Advertise125 my brother Master Goodman of my estate,126 as in my other letter sent unto you from Dieppe I willed you. The grace of our Lord Jesus Christ rest with you. From Edinburgh, in haste, the third of May. Letter 6: 23 June 1559127 Knox to Mistress Anna Lock The last enemy, Death, shall be abolished. Ye hunger I doubt not, dear sister, to know the success of Christ’s Evangel,128 the things that have come to pass since my arrival, and my expectation129 in this enterprise (dangerous indeed and very strange to worldly men) if ye shall 122. Knox, The Works of John Knox, 6:21. 123. At the onset of the battle. 124. This month, that is, May 10, 1559. 125. Advise. 126. My current condition. 127. Knox, The Works of John Knox, 6:21–27. 128. Gospel, from the Greek euangelion. 129. Hope.

John Knox’s Letters to Anne Lock 167 understand the proceedings of our brethren, the true professors of Jesus Christ, since the time they declared themselves enemies to Antichrist.130 After diverse requests made to the Queen Regent131 by some of the nobility, some barons, and some commonalty,132 and after many fair promises of her part and yet nothing meaned133 by her (as the end did declare) but craft and deceit, the whole brethren together did consent that the ministry of the word of God and administration of the sacraments should be erected and that idolatry should be repressed where the most part of the people should admit134 reformation. And so was the Kirk of Dundee reformed before my arrival. Public prayers were [held] in other places, which thing did so stir the adversaries that the preachers were summoned by the authority to answer, as criminal, before a civil judge. The day of their appearance was the 10th of May 1559, which was the eighth day after my arrival. Being moved in conscience to give confession with my brethren, after the rest of one day in Edinburgh, I prepared myself to repair135 toward them and so, upon the third day after, I came to Dundee where a great assembly of brethren was for consultation what was most expedient in that doubtful case.136 The conclusion was that the whole multitude and number of brethren should accompany their preachers and give confession of their faith with them, and so from Dundee they departed to St. Johnstone, which late before had received the Order of Common Prayers.137 But lest that such a multitude might have engendered some suspicion of resistance and rebellion against the authority, one of the most grave and most wise barons was directed to the Queen Regent with declaration of our minds, which being understood by the queen and her council, it was required of us that the multitude should stay and not come to Stirling, which place was appointed to the preachers to compear.138 And so should no extremity139 be used, but the summons should be continued till farther advisement, which being gladly granted of us, some of the brethren returned to their dwelling places.

130. The Pope. 131. Mary of Guise. 132. Common people. 133. Determined. 134. Accept or agree to. 135. Travel. 136. A large number of people gathered to consider what to do in this perplexing situation. 137. Probably the Genevan A Form of Prayers that Knox brought back from the Continent. 138. To make their appearance in a formal assembly. 139. Extreme or violent measures.

168 John Knox’s Letters to Anne Lock But the queen and her council, nothing mindful of her and their promise, incontinent140 did call the preachers141 and for lack of compearance142 did exile and put them and their assistants to the horn,143 which deceit being spied, the brethren sought the next remedy. And first, after complaint and appellation144 from such a deceitful sentence, they put to their hands to reformation in St. Johnstone, where the places of idolatry of grey and black friars145 and of charterhouse monks146 were made equal with the ground;147 all monuments of idolatry that could be apprehended, consumed with fire; and priests commanded under pain of death to desist from their blasphemous Mass. Which thing did so enrage the venom of the serpent’s seed148 that a sentence of death was pronounced against man, woman, and child, indwellers there or yet that would assist them.149 Yea, their city was threatened to be utterly destroyed, burnt, and razed, and for execution thereof was a great army of French and Scots men, with much ordnance,150 prepared. The queen and the priests had many favorers at the first, for they made us odious in the ears of the people, alleging our assemblies to be a tumult and insurrection against the authority, unjustly slandering us that we pretended not religion but the subversion of the authority, and that for that purpose we intended to fortify the town, which wicked bruit151 procured unto us many enemies who, nevertheless, understanding of our innocence, were more favorable. We did all diligence to make our cause to be known, as well to Frenchmen as unto us, as diverse writings by us set forth due witness. In [the] end, men of discretion began to weigh our reasons, offers, and petitions and thereupon persuaded the queen to assay152 if we meant truly and sincerely in our writings. Our offers were, as yet they are, to serve the authority among us established in all things not plainly repugning153 to God, to his 140. Immediately. 141. They suddenly demanded that the preachers appear at a formal assembly, after they had been dismissed and had returned home. 142. Appearance at the formal assembly. 143. To be denounced as rebels for non-appearance at court and so announced at the market, or mercat, cross along with three blasts of a horn. 144. Appeal to a higher court. 145. Franciscans and Dominicans, so named because of the color of their robes. 146. Carthusians. 147. Were torn down. 148. The descendants or progeny of Satan, that is, those loyal to the Pope. The “seed of the serpent” is a reference to Genesis 3:15. 149. Both citizens and those who would help them. 150. Ammunition. 151. Report. 152. To test and determine. 153. Disobedient.

John Knox’s Letters to Anne Lock 169 commandment, and glory. Our petitions were that the Evangel might have free passage and that our consciences should not be thralled154 to men’s traditions. Our reasons for the premises I cannot now recite.155 Hereupon were messengers sent unto us while the two armies were within three miles.156 Our number exceeded not 5000, for our whole congregation was not assembled; our adversaries were about 8000. And yet God gave unto us the hearts and boldness that the contrary party sought the appointment,157 which was thus concluded: that we should leave the town of St. Johnstone free, in sign of our obedience to the queen and to her lieutenant; that we should depart to our own houses; and that we should show no sign of rebellion against the authority. The queen and her council made promise that no person within St. Johnstone, neither yet of these that assisted them, should be troubled for anything done, either in religion either158 yet in down casting of places, till that the sentence of the estates in parliament159 had decided the controversy; and that no bands of French soldiers should be left behind the queen and council in that town; and that no idolatry should be erected nor alteration made within the town. But after she had obtained her desire, all godly promises were forgotten. For the Sunday next, after her entry, Masses were said upon a dicing-table (for ye shall understand all the altars were profaned); the poor professors160 were oppressed; when children were slain, she did but smile, excusing the fact by the chance of fortune; and at her departure, she left 400 soldiers, Scotsmen but paid by France, to daunton161 the town. She changed the provost162 and exiled all godly men. This cruelty and deceit displeased many who before assisted her with their presence and counsel and, among others, the earl of Argyle and the prior of St. Andrews left her and joined themselves to the congregation openly, which, as it was displeasing to her and to the shavelings,163 so was it most comfortable and joyful to us. For by their presence were the hearts of many erected from desperation. At their commandment, I repaired to them to St. Andrews where consultation had, it was concluded, that Christ Jesus should there be openly preached, that the places and monuments of idolatry should be removed, and that superstitious 154. Enslaved. 155. Not because he cannot remember them, but because he is writing in haste. 156. Of one another. 157. The other army initiated the truce. 158. Or. 159. The Scottish Parliament consisted of representatives from three sections or estates of society: clergy, noblemen, and burgesses, the latter representing royal burghs, which were usually significant towns. 160. Those who professed the Reformed religion. 161. Intimidate. 162. The clergyman in charge of a town. 163. Roman Catholic monks were shaved as a sign of their ecclesiastical office; a common insult in the sixteenth century was to call them “shavelings.”

170 John Knox’s Letters to Anne Lock habits should be changed. This Reformation there was begun the 14th of June. In the meantime came the bishop of St. Andrews to the town, accompanied with a great band of warriors, and gave a strait164 commandment that no preaching should be made by me, who was both burnt in figure and horned,165 assuring the lords that if they suffered me to preach, that twelve harquebuts166 should light upon my nose at once. (O burning charity of a bloody bishop!) But as that boast did little affray167 me, so did it more incense and inflame with courage the hearts of the godly, who with one voice proclaimed that Christ Jesus should be preached in despite168 of Satan. And so that Sabbath and three days after I did occupy the public place in the midst of the doctors, who to this day are dumb, even as dumb as their idols who were burnt in their presence. The bishop departed to the queen frustrate of his intent, for he had promised to bring me to her either living or dead. And incontinent169 was a new army assembled and forward they march[ed] against St. Andrews. It was not thought expedient that we should abide them170 lurking in a town, and so we passed to the fields and met them at Cowper where lodging was appointed for their camp. But we prevented them,171 where we remained upon their coming till the next day. When both the armies were in sight of other, within shot of cannon, and we looked for nothing but for the extremity of battle (not that we intended to pursue but only to stand in camp where our field was pitched for defense of ourselves), there came from our adversaries an ambassador desiring speech and commoning of 172 the lords, which gladly of us being granted, after long reasoning the queen offered a free remission for all crimes bypast173 so that they174 would no farther proceed against friars and abbeys and that no more preaching should be used publicly. But the lords and the whole brethren refused such appointment,175 declaring that the fear of no mortal creature should cause them [to] betray the verity176 known and professed, neither yet to suffer idolatry to be maintained in the bounds 164. Strict. 165. Burned in effigy and publicly pronounced a rebel. 166. Handheld firearms. 167. Frighten. 168. Defiance. 169. Immediately. 170. Wait for them. 171. We arrived before them. 172. Conference with. 173. Former crimes. 174. If the Protestants. 175. Terms of agreement. 176. Truth.

John Knox’s Letters to Anne Lock 171 committed to their charge. The adversaries, perceiving that neither threatening, flattery, nor deceits could break the bold constancy and godly purpose of the lords, barons, gentlemen, and commons177 who were there assembled to the number of 3000 in one day’s warning, they were content to take assurance178 for eight days, permitting unto us freedom of religion in the meantime. In the which the Abbey of Lundores, a place of black monks179 distant from St. Andrews twelve miles, was reformed; their altars overthrown; their idols, vestments of idolatry, and Mass books were burnt in their own presence; and they commanded to cast away their monkish [habits]. Diverse canons180 of St. Andrews have given notable confessions and have declared themselves manifest enemies to the Pope, to the Mass, and to all superstition. Thus far hath God advanced the glory of his dear Son amongst us. O that my heart could be thankful for the super-excellent benefit of my God! The long thirst of my wretched heart is satisfied in abundance, that is, above my expectation. For now forty days and more hath my God used my tongue in my native country to the manifestation of his glory.181 Whatsoever now shall follow, as touching my own carcass, his holy name be praised. The thirst of the poor people, as well as of the nobility here, is wondrous great, which putteth me in comfort that Christ Jesus shall triumph for a space here in the North and extreme parts of the earth. We fear that the tyranny of France shall, under the cloak of religion, seek a plain conquest of us, but potent is God to confound their counsels and to break their force. God move the hearts of such as profess Christ Jesus with us to have respect to our infancy and open their eyes that they may see that our ruin shall be their destruction. Communicate the contents hereof (which I write to you, lest that by diverse rumors ye should be troubled and we slandered) with all faithful but especially with the afflicted of that little flock now dispersed and destitute of these pleasant pastures182 in which they sometime fed abundantly. If any remain at Geneva, let either this same or the double of it be sent unto them183 and likewise unto my dear brother Master Goodman, whose presence I more thirst than she that is my own flesh.184 Will him, therefore, in the name of the Lord Jesus (all delay and excuse set apart) to visit me, for the necessity is great here. If he come by sea, let him be 177. Common people. 178. Call a truce. 179. Benedictines. 180. Clergymen. 181. During his time as a French galley slave, when he thought he might be near death, Knox looked up, saw Edinburgh in the distance, and prayed that he would someday return there to preach the Gospel. 182. Geneva. 183. Send this letter or a copy of it. 184. His wife.

172 John Knox’s Letters to Anne Lock addressed unto185 Dundee and let him ask for George Lovell, for George Rolloke, or for William Carmichael. If he come to Leith, let him repair to Edinburgh and inquire for James Baron, Edward Hope, Adam Fullerton, or for John Johnston, writer,186 by whom he will get knowledge of me. If my mother and my wife come by you, will them to make the expedition that goodly they can187 to visit me or at least to come to the north parts where they shall know my mind, which now I cannot write, being oppressed with hourly cares. This bearer188 is a poor man unknown in the country to whom, I beseech you, show reasonable favor and kindness touching his merchandise and the just selling thereof. Thus with heartly commendations to all faithful, I heartly commit you to the protection of the Omnipotent. From St. Andrews, the 23rd of June 1559. Letter 7: 25 June 1559189 Knox to Mistress Anna Lock Receiving your letters, dated at London the 16th of June at the hour expressed, and finding the opportunity of a messenger at the very instant to depart, I could not but scribble these few words unto you, immediately after I was come from the very preaching place in St. Giles’ Kirk in Edinburgh. The whole discourse of our proceedings I have written to you before and farther ye shall understand by this other letter directed to Adam Haliday, which ye may open and after deliver it. The professors190 are in Edinburgh. The queen is retired into Dunbar. The fine191 is known unto God. We mean no tumult, no alteration of authority but only the reformation of religion and suppressing of idolatry. The reason of Master Coall and your Acts of Parliament like me both alike— that is, nothing at all. I wrote not only against papistical priests, but also against dissembled professors who prefer darkness to light and vanity to the truth. If your reformation be no better nor your Acts express,192 I repent not of my absence from England. 185. Come to. 186. All men who had joined themselves to Knox’s Reformed party; James Baron’s late wife, Elizabeth Adamson, was one who sought spiritual counsel from Knox and was comforted by Reformed teaching as she lay dying; Dawson, John Knox, 112. 187. Make the journey as quickly as they can. 188. The merchant who is carrying the letter from Knox to Lock. 189. Knox, The Works of John Knox, 6:30. 190. Those who profess the Reformed religion. 191. End. 192. If England’s reformation is no better than the recently passed Act of Uniformity.

John Knox’s Letters to Anne Lock 173 I have received no letter from you before that last, neither yet any knowledge of my brother Master Goodman. More trouble than ye see lieth upon me. As God worketh here, ye shall know from time to time. Remember my weakness and call earnestly that God our Father through Jesus Christ, his dear and only Son, may be glorified in his congregations. Rest in Christ, with salutation to all faithful. From Edinburgh, the 25th of June 1559. Letter 8: 2 September 1559193 Knox to Mistress Anna Lock The mighty comfort of the Holy Spirit for salutation. How all things proceeded with us, dear sister, from the first siege of St. Johnstone till the 10th of July, when the last appointment194 was taken betwixt the Lords Protestants and the Queen Regent with her papists, I wrote at large to Master Wood,195 willing him to communicate the same with you and with other brethren of Geneva. For time to me is so precious that with great difficulty can I steal one hour in eight days, either to satisfy myself or to gratify my friends. I have been in continual travail since the day of appointment and notwithstanding the fevers have vexed me the space of a month, yet have I traveled through the most part of this realm where (all praise be to his blessed Majesty) men of all sort and conditions embrace the truth. Enemies we have many, by reason of the Frenchmen who are lately arrived, of whom our parties196 hope golden hills and such support as we be not able to resist. We do nothing but go about Jericho, blowing with trumpets197 as God giveth strength, hoping victory by his power alone. Christ Jesus is preached even in Edinburgh and his blessed sacraments rightly ministered in all congregations where the ministry is established and they be these: Edinburgh, St. Andrews, Dundee, St. Johnstone, Brechin, Montrose, Stirling, Aire. And now Christ Jesus is begun to be preached upon the south borders next unto you in Jedburgh and Kelso, so that the trumpet soundeth over all, blessed be our God. We lack laborers, alas! And ye and Master Wood have deceived198 me, who, according to my request and expectation, hath not advertised199 my brother Master Goodman. 193. Knox, The Works of John Knox, 6:77–79. 194. Official meeting. 195. Thomas Wood, a Marian exile who served as an elder in the English church in Geneva and who was probably an employee of Henry Lock. 196. The Scots who are fighting for the queen. 197. Knox aligns himself with the victory given to Joshua in the first conquest of Palestine, where the walls of Jericho fell after the Israelites marched about them for seven days; Joshua 6. 198. Misled or disappointed. 199. Notified.

174 John Knox’s Letters to Anne Lock He (Master Goodman) came to the border but for lack of advertisement is returned. Master Smith came from him and is presently with me, but I cannot understand whither my brother is repaired.200 I beseech you to inquire and to cause him repair to me201 with all diligence that is possible. If he can come by sea, it shall be most sure to address him to202 Dundee, Montrose, St. Andrews, or to any part in Fife. And let him inquire for me and desire to be conducted to me and he cannot lack friends. Advertise ye Master Wood of the same, that he may do the like diligence. If my brother203 be not with my wife (who is not yet come unto me), I fear he cannot come to me before I shall have more than need of him. Now to the complaint and prayer of your letter written, say ye, at midnight. Be of comfort, sister, knowing that ye fight not the battle alone. Be content to enter under mercy, to forsake yourself, and to drink of his fullness in whom only consisteth the justice acceptable to his Father.204 It may appear to you that I speak nothing to purpose,205 but when ye shall consider that the same pride remaineth in all flesh that deceived Peter,206 to wit, a trust in himself, ye shall understand that only experience of our own infirmity can dantoun207 that beast. Fight and fruit shall succeed, albeit not such as we would208 yet such as shall witness that we are not void of the Spirit of the Lord Jesus, who only is our justice, sanctification, and holiness. To him be glory forever. Salute all faithful acquaintance. Grace be with you. From St. Andrews, the 2nd of September 1559.

200. I don’t know where Master Goodman has gone. 201. Come to me. 202. It will be safest for him to come to. 203. Master Goodman. 204. A concise summary of the spiritual advice given to the sinful soul in A Meditation of a Penitent Sinner (pages 75–94, above). 205. That I am not answering your questions. 206. Although Peter announced that he would follow Jesus to the death, he denied knowing him after Jesus was arrested; Luke 22:33, 54–62. 207. Overcome. 208. Not as much as we would like.

John Knox’s Letters to Anne Lock 175 Letter 9: 15 October 1559209 Knox to Mistress Anna Lock God is marvelous in his saints. Your letter, dated at Frankfurt the 23rd of March, received I in Dundee the 13th of September, and the 20th of the same I received from my wife your questions.210 To both I have ofter than once211 answered. From Dieppe, I did write my full judgment212 concerning the participation with a bastard religion, the sum whereof was this, as I can call to mind: That we ought not to justify with our presence such a mingle mangle as now is commanded in your kirks. And although such “preciseness” (as men that know not God term it) appear to proceed from curiosity,213 and yet214 if the heart abhor corruption in God’s service and fear lest that by leaning with our corruption we be drawn in another,215 God shall absolve such as men unjustly damn. As touching these that only for negligence absent themselves, they shall bear their own burden. Neither can ye thereof be accused, seeing that ye conceal not the cause why ye assist not to216 their assembly, which I think ye do not. It is not the leaving off of the surplice,217 neither yet the removing of external monuments of idolatry that purgeth the kirk from superstition. For peculiar218 services appointed for saints’ days, diverse collects219 (as they falsely call them) in remembrance of this or of that saint, as fashion to call upon God not used by the prophets, nor commanded by Christ, nor found in the prayers of the apostles, neither yet received in any well-reformed kirk are, in my conscience, no small portion of papistical superstition.220 What by the superfluous things yet used in the Lord’s Supper amongst you, because I have not seen your Book,221 I cannot give you other answer than oft ye have heard of my mouth, that in the Lord’s 209. Knox, The Works of John Knox, 6:83–85. 210. Lock had apparently stayed in Frankfurt on her way from Geneva back to London, but her letter to Knox posted from Frankfurt miscarried. Goodman and Marjory Knox had arrived in Edinburgh in September, the latter carrying another letter from Lock. 211. More than once. 212. Opinion; see Letter 4. 213. Too much scrupulousness. 214. Nevertheless. 215. If we allow a small corruption, we will be pulled into larger compromises. 216. Do not take your place in; that is, Lock is declining to attend church for the sake of upholding a principle, not because she is negligent about her spiritual duties. 217. An outer white cloak with wide sleeves, worn by the clergy. 218. Special. 219. Prayers recited by the congregation. 220. Superstitions stemming from Roman Catholic, or papist, practices. 221. The 1559 revised Book of Common Prayer.

176 John Knox’s Letters to Anne Lock Action222 nothing ought to be used that the Lord Jesus hath not sanctified, neither by precept nor by practice.223 And therefore, sister, as I will not be a snare to your conscience, to bind me either to my words either yet to my work farther than I prove by evident Scripture, so dare I not counsel you to do that thing which myself am no wise minded to do. Stronger reason have I none to give unto you, neither yet to assure my own conscience when I dis-assent from the multitude than is the precept of my God, thus commanding not Israel only, but the whole kirks of the Gentiles to the end: “Not that thing which appeareth good in thy eyes shall thou do to the Lord thy God, but what the Lord thy God hath commanded thee, that do; add nothing to it, diminish nothing from it,” etc.224 If this was commanded in these ceremonies which did prefigurate Christ Jesus,225 what think we God doth require in these mysteries which exhibit and declare Christ Jesus present?226 Neither my pen neither yet my presence can prescribe unto you how far ye are addebted227 to expose yourself to dangers for these imperfections in religion which ye cannot remedy, but ye, directing your heart to advance God’s glory, shall be instructed by his Holy Spirit how far ye may condescend and how far ye are bound to abstain. Alas, sister, I fear a plague shortly to follow this cold beginning, after so manifest a defection. Resteth only to us prayer228 for the preservation of the afflicted flock. True it is, sister, that of ourselves we are unworthy to be heard by reason of our great ingratitude, but his Majesty doth not measure his mercy according to our deservings. Yea, mercy to me were no mercy, unless I were at all times confounded in myself. The examples of God’s children always complaining of their own wretchedness serve for the penitent that they slide not in desperation. Better is the sense and feeling of sin so stinking in our own nostrils that to Christ Jesus we may run and have our feet washed, than the opinion of virtue that puffeth up our pride and maketh man careless to complain before his God.229 Fight to the end and ye shall triumph by him that is made to us of God’s wisdom, justice, sanctification, and redemption,230 whose Holy Spirit comfort you ever. 222. Lord’s Supper. 223. Reformed Protestants held to the “regulative principle,” a theological doctrine that insisted that only those ceremonies prescribed in Scripture should be followed in worship. Lutherans, by contrast, believed that ceremonies were allowed unless they were proscribed by Scripture. 224. A summary of Deuteronomy 4. 225. Knox and other reformers understood the Hebrew Bible to point ahead to, or prefigure, Christ. 226. The mysteries of the Lord’s Supper in which Christ is understood by Knox, Calvin, Lock, and other Reformed Christians to be really, although not physically, present. 227. Indebted. 228. Only prayer remains for us. 229. These sentences summarize the interpretation of Psalm 51 in the psalm sonnets (pages 83–94, above). 230. 1 Corinthians 1:30.

John Knox’s Letters to Anne Lock 177 Salute all faithful heartly in my name: Master Hickman and his bedfellow; Master Michael Lock with his wife, as unacquainted;231 brother Blasé; Thomas Cole, if he be near; James Young, and others of acquaintance. These other writings, after ye have read them, close232 and provide that they may be surely sent to Geneva, for the way of France is now stopped from us.233 God deliver us from their tyranny. God be with you. From St. Andrews, the 15th of October 1559. [Postscript] The daily troubles more and more increasing would not suffer me to finish the letters to my brethren of Geneva. But and God234 for his great name’s sake give us prosperous issue to expel the French, who now most unjustly possess Leith,235 ye and they shall shortly understand more. Excuse me to all brethren that I cannot write, but especially to Adam Haliday. For troubles and labors lie upon me, so that I feel some part of the case of these that before me have fought against Satan for deliverance of God’s people. If I might have had any leisure, I would have written to the brethren to have been mindful of our necessity, but now I cannot. God move the hearts of men to consider our cause, estate, and little power. Cause this other letter be sent to Dieppe to William Guthrie from my wife. Your brother, John Knox To Mistress Anna Locke. Letter 10a: 18 November 1559236 Knox to Mistress Anna Lock Lest that the rumors of our troubles trouble you above measure, dear sister, I thought good in these few words to signify unto you that our esperance237 is yet good in our God: that he for his great name’s sake will give such success to this enterprise as neither shall these whom he hath appointed to sigh in this be utterly confounded, neither yet that our enemies shall have occasion to blaspheme his verity nor yet triumph over us in the end. 231. Michael Lock was Henry’s youngest brother, married to Jane Wilkinson, daughter of the reformer Joan North Wilkinson, who had served as a silkwoman along with Lock’s mother in the court of Anne Boleyn and who died in 1556 while in exile in Frankfurt. Knox apparently had not met Michael and Joan in person. 232. Reseal. 233. Knox is unable to send letters to Geneva through France. 234. Unless God. 235. The port city for Edinburgh. 236. Knox, The Works of John Knox, 6:100–101. 237. Hope, expectation.

178 John Knox’s Letters to Anne Lock We trusted too much, dear sister, in our own strength and specially since the earl of Arran238 and his friends were joined to our number. Amongst us also were such as more sought the purse than Christ’s glory. We by this overthrow are brought to acknowledge what is a multitude without the present help of God, and the hollow hearts of many are now revealed. God make us humble in his eyes, and then I fear not the fury of the adversaries who, be ye assured, doth now so rage as yet their cruelty must needs crave vengeance from him whose members they persecute. Our dear brethren and sisters of Edinburgh and Lothian, who lie nearest these bloodthirsty tyrants, are so troubled and vexed that it is pity to remember their estate. Our God comfort them. We stand universally in great fear and yet we hope deliverance. I wrote unto you before239 to be suitor to some faithful that they would move such as have abundance to consider our estate and to make for us some provision of money240 to keep soldiers and our company together. And herein, yet again, I cannot cease to move you. I cannot well write to any other because the action may seem to appertain to my country only.241 But because I trust ye suspect me not of avarice, I am bold to say to you that if we perish in this our enterprise, the limits of London will be straiter242 than they are now within few years. Many things I have [desired] which I would have required for myself, namely Calvin upon Isaiah and his Institutions revised,243 but common troubles cause me to neglect all private businesses. If ye can find the means to send me the books before written or any other that be new and profitable, I will provide that ye shall receive the prices upon your advertisement. My wife saluteth you. Salute all faithful heartily in my name, especially these of familiar acquaintance, of whom I crave pardon that I write not, being not so quiet as ye would wish. My only comfort is that our troubles shall pass sooner, peradventure, than our enemies look. Grace be with you. From Saint Andrews, in haste, the 18th of November 1559. Yours known, John Knox [Postscript:] Master Goodman is in the West Country, in Aire, who willed me to salute you in his name, so oft as I wrote to you. 238. James Hamilton, second earl of Arran and former regent of Mary Stuart. 239. In a letter no longer in existence. 240. Knox asks Lock to speak with friends in London to raise money for his soldiers. 241. Knox is aware that the English might not be willing to help the Scots if a Scotsman asks for money, given the history of animosity between the two countries. 242. More narrow; Knox predicts that failure of the Reformation in Scotland will have dire consequences for England. 243. Calvin’s revised Latin commentary on Isaiah, dedicated to Queen Elizabeth, and the final edition of the Institutes, also in Latin, were published in 1559.

John Knox’s Letters to Anne Lock 179 Letter 10b: 18 November 1559244 Knox to Sir William Cecil Knowing the sufficiency of the bearer, right Worshipful, able enough to signify unto you as well the troubles which lately have apprehended us as our dangerous estate at this present, and supposing your heart not to be so hard but that the troubles of your brethren pierce and wound you (albeit thereto ye be not moved by long discourse), I thought not good to trouble you with long letter. And yet, partly for remembrance of my duty towards you and partly for the love which I bear to the cause (which I doubt not but ye study245 to promote), I could not cease in these few words to renew my old petition which was and is: that if ye be of mind to join with us in this common cause, that then your support be not so long delayed as that the enemy may so plant himself amongst us that after he have oppressed such as here would resist him, he may have occasion to attempt to greater things. To drive time246 with France may appear to some profitable unto you, but as before I have written, so yet I fear not again to affirm: that nothing hath been, is, nor shall be more hurtful to both than that ye dissemble247 your favors towards us. For in the mean season248 the godly here are and shall be so oppressed that, after they cannot be able to serve, friends do faint and fall back from the enterprise. The enemy hath place to practice not only amongst us, but also nearer yourselves, and finally the whole multitude here (a few number excepted) stand in such doubt that they cannot tell to whether party249 they shall incline. The French they favor not, and they see us so weak that very friends are afraid to join with us. In our extremity, and when I perceived our number so decrease that we were unable to remove the enemy from their strength, in grief of heart I wrote to Sir James Croft250 to provide for us some relief of men. Which petition, albeit then it appeared unreasonable, yet if it had been granted, I am assured that thus much the cause should thereby have been advanced that none of the nobility this day in Scotland would have maintained251 the French faction. Besides that, the castle of Edinburgh might have been in assured custody, the loss 244. Knox, The Works of John Knox, 6:98–100. 245. Strive. 246. Delay. 247. Disguise. 248. In the meantime. 249. To either party, Knox’s or the Queen Regent’s. 250. Commander of the British forces in the northern town of Berwick on the Scots border, who had been ordered not to support Knox. 251. Joined with.

180 John Knox’s Letters to Anne Lock whereof I greatly now fear. For unless greater force remove the Frenchmen, they will keep it from all victuals.252 Oft I have written for support to some men that I know so super-expended253 that unable it is to them to serve some promises I have had, by the which I have put such as began to faint in comfort of relief. But now because God hath provided men of greater knowledge to labor in such public affairs, I remit the farther pursuit to your wisdom and unto their advertisements,254 unfeignedly desiring God so to move the hearts of those of whom we seek support that perfectly they may understand what love, care, and solicitude Christ Jesus requireth the members of his body and true professors of his name to bear one towards another and farther to give unto you and unto such as labor in this cause the spirit of wisdom in such measure as that ye may perceive that which is righteous in his sight and profitable to the godly in both the realms. Amen. Grace be multiplied with you, etc. From St. Andrews, in haste, the 18th of November 1559. Yours to command in all godliness, John Knox Letter 11: 31 December 1559255 Knox to Mistress Anna Lock The letters I have received from you, dear sister, both almost at one time: the one is dated at London, the 28th of November, the other of the same place, the 2nd of December. The letter of the last date I read first, which made mention of your trouble by reason of a sudden fire in a lodging near unto you; that ye had sought all means for our support as well of these of high as of low degree, but that it was not needful that anything should be sent unto us because it was supposed that the Highest256 would support us; and last, that ye had not received the answer of your doubts. In your other letters, after your most comfortable257 discourse of God’s providence for his people in their greatest necessity, ye godly and truly conclude that neither could their unworthiness, neither yet the want of things judged for their preservation stop his Majesty’s mercy from them. Thereafter, ye will me to avoid dangers and rather to fight by prayer in some place removed from danger 252. The French have the castle under siege and will not allow food to be taken in. 253. Overextended financially. 254. Attention. 255. Knox, The Works of John Knox, 6:103–4. 256. Queen Elizabeth I and her Privy Council. 257. Encouraging.

John Knox’s Letters to Anne Lock 181 than to expose myself to the hazard of battle, and so ye conclude with the praising of God’s mercy, as did Jeremiah in his greatest anguish.258 What support should come to us by consent of council and authority,259 I am uncertain. But suppose that it shall be greater than yet is bruited,260 that ought not to stay261 the liberal hands of the godly to support us privately. For the public support of an army shall not make such as now be super-expended262 able to serve without private support. I will make the matter more plain by one example. I know one man263 that since the 10th of May hath spent in this action thirteen thousand crowns of the sun,264 beside his victuals and other fruits of the ground. If he and such others that are in like condition with him shall be absent, or yet if their numbers shall decay, our enemies shall seem to prevail in the field. And therefore desired I some collection to be made to the end that the present necessity of some might have been relieved. If the matter pertained not to my native country, I would be more vehement in persuasion.265 But God shall support, even how, when, and by whom it shall please his blessed Majesty. Sorry I am that ye have not received my answer unto your doubts. Not so much that I think ye greatly need them, as that I would not put you in suspicion that I contemned266 your requests. The rest of my wife hath been so unrestful since her arriving here that scarcely could she tell upon the morrow what she wrote at night.267 She cannot find my first extract and, therefore, if any scruple remain in your conscience, put pen again to paper and look for an answer as God shall give opportunity. God make yourself participant of the same comfort which ye write unto me. And in very deed, dear sister, I have no less need of comfort (notwithstanding that I am not altogether ignorant) than hath the living man to be fed, albeit in store he hath great substance.268 I have read the cares and temptations of Moses and sometimes I supposed myself to be well practiced in such dangerous battles. But alas! I now perceive that all my practice before was but mere speculation. For one day of troubles, since my 258. For example, in Lamentations 3:23 and other places. 259. Through the English Privy Council. 260. Reported. 261. Prevent. 262. Overspent. 263. Lord James Stuart, earl of Moray. 264. French gold coins; one crown was worth about four English shillings. 265. Because he is asking for support from England for Scotland, he is less demanding than he otherwise would be for the sake of the men in the field. 266. Slighted or disdained. 267. Acting as his private secretary, Marjory took dictation from John for his letters. 268. Just as a man must actually eat food from his cupboard, so Knox requires daily comfort, not merely the knowledge that such comfort is available.

182 John Knox’s Letters to Anne Lock last arrival in Scotland, hath more pierced my heart than all the torments of the galleys did the space of nineteen months.269 For that torment, for the most part, did touch the body but this pierces the soul and inward affections.270 Then was I assuredly persuaded that I should not die till I had preached Christ Jesus even where I now am. And yet, having now my hearty desire, I am nothing satisfied, neither yet rejoice. My God, remove my unthankfulness! From Saint Andrews, the last of December 1559. Yours, known in Christ, John Knox Letter 12: 4 February 1560271 Knox to Mistress Anna Lock The Eternal our God shall shortly put an end to all our troubles. Lest that sinister rumors should trouble you above measure, dear sister, I cannot but certify you of our estate as often as convenient messengers occur.272 The French, as before I wrote unto you, have pursued us with great fury, but God hath so bridled them that since the fifth day, when they put to flight the men of Kinghorn, Kirkcaldy, and Dysart, they have had of us (all praise be to our God) no advantage. They lost in a morning a lieutenant, the boldest of their company, and forty of their bravest soldiers, divers273 of them being taken274 and divers slain in skirmishing. They have done greatest harm to such as did best entertain them,275 for from them they have taken sheep, horse, and plenishing.276 Our friends, and foes to them, did continually remove from their way all moveables that to them appertained. They277 have cast down to the ground the Laird of Grange’s278 principal house, called the Grange, and have spoiled his other places. God will recompense 269. From June 1547 to March 1549, Knox served as a galley slave aboard a French ship, after he and other Scottish Protestants were taken prisoners. 270. Inward affections is a composite term embracing mind, will, and emotions. 271. Knox, The Works of John Knox, 6:107–9. 272. I write to assure you whenever messengers can be found to send to London. 273. Various. 274. Captured. 275. Support them. 276. Food and other goods. 277. The French. 278. William Kirkcaldy of Grange, a firm supporter of Knox until the 1570 assassination of James Stuart, first earl of Moray, half-brother of Mary Stuart, and regent of her son, the infant King James VI. Kirkcaldy had been a fellow galley slave with Knox, but when he decided to support Mary Stuart, while still remaining a member of the Reformed kirk, Knox broke off all contact with him.

John Knox’s Letters to Anne Lock 183 him, I doubt not. For in this cause and since the beginning of this last trouble specially, he hath behaved himself so boldly as never man of our nation hath deserved more praise. He hath been in many dangers and yet God hath delivered him above man’s expectation. He was shot at Lundy, right under the left pap279 through the jacket, doublet, and shirt and the bullet did stick in one of his ribs. Master Whitelaw280 hath gotten a fall, by the which he is unable to bear armor. But God be praised, both their lives be saved. I remained all the time in St. Andrews with sorrowful heart and yet as God did minister his Spirit, comforting the afflicted who albeit they quaked for a time yet do now praise God, who suddenly diverted from them that terrible plague devised for them by the ungodly. The Frenchmen approached within six miles and yet at a sight of certain of your ships281 they retired more in one day than they advanced in ten. We have had wonderful experience of God’s merciful providence, and for my own part I were more than unthankful if I should not confess that God hath heard the sobs of my wretched heart and hath not deceived282 me of that little spark of hope which his Holy Spirit did kindle and foster in my heart. God give me his grace to acknowledge his benefit received and to make such fruit of it as becometh his servant. If ye can find a messenger, I heartily pray you to send me the books for which I wrote you before.283 I must be bold over your liberality not only in that but in greater things as I shall need. Please you to cause this other letter enclosed be assuredly delivered to Miles Coverdale.284 Salute all faithful acquaintance: Master Hickman and his bedfellow, your husband, Master Michael and his spouse285 as unacquainted, especially remembered. I know not what of our brethren of Geneva be with you, but to such as be there I beseech you to say that I think I myself do now find the truth of that which oft I have said in their audience, to wit, that after our departure from Geneva should our dolor begin. But my good hope is in God that it shall end to his glory and our comfort. Rest in Christ Jesus. From St Andrews, the 4th of February 1559.286 Your brother, John Knox 279. Breast. 280. Alexander Whitelaw of New Grange was delegated to pressure the British troops at Berwick into supporting the Scottish Reformation. 281. English ships. 282. Deprived. 283. See Letter 10. 284. Bible translator, who settled in Geneva after Knox left. Knox wrote to Coverdale, as well as to William Cecil and Anne Lock, asking for funds for the Scottish Reformation. 285. Michael and Joan Lock. 286. Letters written before March 25, Lady’s Day, might be dated the previous calendar year.

184 John Knox’s Letters to Anne Lock [Postscript] I have written once or twice to Master Bodley,287 but as yet have received no answer. Letter 13: 2 October 1561288 Knox to Mistress Anna Lock I daily long for an end of miseries. I have received your token,289 dear sister, without writing. I understand your impediment290 and therefore I cannot complain. Yet if you understood the variety of my temptations, I doubt not but ye would have written somewhat. The permission of that odious idol, the Mass, by such as have professed themselves enemies to the same, doth hourly threaten a sudden plague. I thirst to change this earthly tabernacle291 before that my wretched heart should be assaulted with any such new dolors. I fear this my long rest shall not continue. If you, or any other, think that I or any other preacher within this realm may amend such enormities, ye are deceived. For we have discharged our consciences, but remedy there appeareth none, unless we would arm the hands of the people in whom abideth yet some sparks of God’s fear. Our nobility (I write with dolor of heart) begin to find ease good service of God.292 If they be not troubled in their profession,293 they can well enough abide the queen294 to have her Mass, yea, in her own chapel if she like. She hath been in her progress295 and hath considered the minds of the people for the most part to be repugnant to her devilish opinion. And yet in her appeareth no amendment, but an obstinate proceeding from evil to worse.

287. John Bodley of Exeter, a former Genevan exile and the father of Oxford librarian Thomas Bodley, who was still a young boy when his family lived in Geneva. Lock may have traveled part of the way to Geneva with the Bodley family (Dawson, John Knox, 148), and they may have introduced her later to her third husband, Richard Prowse. 288. Knox, The Works of John Knox, 6:129–31. 289. Mostly likely books. 290. We, however, do not know what kept Lock from writing, although it may have been a difficult childbirth. 291. Change his earthly body for a heavenly one by dying; 2 Corinthians 5:1. 292. The Scottish nobles begin to think that the easy path of nonresistance to the queen is good service to God. 293. If they are allowed to remain Protestant. 294. Mary Stuart. 295. She has been traveling in state around Scotland.

John Knox’s Letters to Anne Lock 185 I have finished in open preaching the Gospel of St. John, saving only296 one chapter. Oft have I craved the miseries of my days to end with the same.297 For now, sister, I seek for rest. My eyes have seen many things and yet I fear one more terrible than all others. My inward and particular dolor releaseth298 nothing. Yea, sometimes I am so tossed that hard it is to discern whether my own wretchedness be more offensive to God or that which I see most damnable in others. My only comfort is mercy, with an assured expectation for the end of such miserable corruption. My mother saluteth you.299 Let me know your own estate. Salute Master Hickman, with all other faithful acquaintance. I sent to you and to some others the Confession of Our Faith300 in quires unbound.301 If they came to your hands, I cannot tell, but now it is no matter. I perceived they are printed with you again.302 Our queen weareth the dole,303 but she can dance daily, dole and all. I need not to write unto you the tidings of France and therefore I rest, committing you to the protection of the Omnipotent. From Edinburgh, the second of October, 1561. Letter 14: 6 May 1562304 Knox to Mistress Anna Lock Our estate here is troublesome. God hath further humbled me since that day which men call Good Friday than ever I have been in my life, in my business that God put in my hands. And lest that the variety of bruits305 should trouble you, this is the truth. The great enmity contracted between the earl of Arran306 and the earl Bothwell307 in the time of our former trouble was sought of many to have been removed. Yea, the Queen’s Grace did travail in the same, and yet small comfort 296. Except for. 297. To end when I conclude preaching on John. 298. Changes. 299. My mother-in-law, Elizabeth Bowes, greets you. Knox’s first wife, Marjory Bowes, had died in December 1560. 300. The Scots Confession of Faith that Knox helped to write was approved by Parliament on August 27, 1560. 301. As unbound manuscript pages. 302. The Scots Confession was printed in both Edinburgh and London in 1561. 303. Mourning clothes. 304. Knox, The Works of John Knox, 6:140–41. 305. Reports. 306. James Hamilton, second earl of Arran, who was attempting to marry his son, also James Hamilton, to Mary Stuart. 307. James Hepburn, fourth earl of Bothwell, who later married Mary Stuart.

186 John Knox’s Letters to Anne Lock was espied to either of the parties. For albeit the law of oblivion took away the frowning countenance for a season,308 yet did neither party trust other, neither yet was that appearing that such constrained friendship should long continue. Men zealous in religion and having come to a common quietness did earnestly travail with me that I should not spare my labors to appease so great a controversy. I did long refuse, but in the end I was overcome, thinking that by their familiarity309 the kirk of God within this realm should have received no small benefit. God did so bless that enterprise that the like hath seldom appeared in the eyes of men: for when the most part of the friends, as well of the offender as of the offended, were utterly despaired of any comfort by reason of extremity that appeared in the earl of Arran, his heart was so mollified that he received the earl Bothwell with less satisfaction310 than himself would have offered (yea, without any kind of ceremony other than the riding to the lodging where the two principals met in the midst of the Parliament) and after few words embraced other311 and commanded all their friends to do the same. I was present and spake as God gave utterance for the time. But alas! My expectation was suddenly frustrate, for the second day after (as the earl of Arran affirmeth) the earl of Bothwell discovered312 to him the secret of his heart, which was to slay Lord James, earl of Mar,313 Secretary Lethington,314 and whosoever had credit of the Queen’s Grace of that sect315 and to take possession of her Grace’s body for the behoove316 of the earl of Arran. This will not I affirm for all the world to have been determined or yet spoken of 317 the earl Bothwell.318 But the earl of Arran hath both written and spoken to more, alas, than to one or two. And hereof springeth our present trouble, but greater appearing to follow, for suspicion once kindled is not easy to be quenched. Edinburgh, 6th of May 1562.

308. As time passed, the hostilities lessened. 309. Friendship, which would bring an end to the hostilities. 310. Demand for compensation. 311. Each other. 312. Revealed. 313. Another title of James Stuart, earl of Moray, who was assassinated in 1570. 314. William Maitland, secretary of state for Mary Stuart. 315. Faction. 316. For the benefit. 317. By. 318. Knox asserts that he was not a direct witness to this outrageous statement. Subsequently, Bothwell was implicated in the murder of Lord Darnley, Mary Stuart’s second husband, after which he abducted and married the queen himself.

Selections from Edward Dering’s Sermons, Letters, and Prayers (1570–1575) Headnote Anne Lock married Edward Dering in 1572, a year after the death of her first husband. Dering came from a prominent family in Kent, had been educated at Cambridge, and, by the time of their marriage, was already suffering both from tuberculosis and as a consequence of his growing attachment to the cause of Reformed Protestantism in England.1 A gifted preacher and teacher, Dering was concerned that too many English ministers were untrained and too few English men, women, and children knew and understood the Gospel of Christ. To put it another way, he worried that England was not drinking the good medicine of God’s word that Lock and other reformers had offered. At Cambridge, he supported Thomas Cartwright, who criticized church hierarchy and urged greater religious reform. In London, he took the opportunity to criticize the queen to her face. His “unruly heifer” sermon, preached before Queen Elizabeth on February 25, 1570, lost him his preaching privileges, at least for a time. Although his family’s social standing and his own patrons offered some protection, subsequent religious altercations resulted in his being examined in Star Chamber, the court at Westminster, and in additional withdrawals of his preaching privileges. He was embroiled with controversies at Cambridge and in London both before and after his marriage but also held, lost, and regained an important lectureship at St. Paul’s Cathedral. His written works, including the heifer sermon, were frequently reprinted throughout the sixteenth and seventeenth centuries. The texts below offer a glimpse into the intertwined lives and ministries of Lock and Dering and their circle of friends, many of whom were well-positioned women, like the Cooke sisters, who championed the cause of Reformed Protestantism in England. The 1570 sermon shows Dering at the height of his rhetorical powers, as he counsels the queen to make the spiritual care of her people her chief concern, primarily by appointing learned and wise preachers. The excerpt from his letter of proposal to Lock sounds much more tongue-tied. He simultaneously foregrounds their mutual faith, asks her to marry him, worries that she will say “no,” steels himself to accept her rejection as God’s will, assures her of his spiritual regard, compliments her learning by citing a Latin Scripture reference, and reassures her that he has sufficient economic prospects to care for her and her children. 1. For biographical details on Dering, see Patrick Collinson, “A Mirror of Elizabethan Puritanism: The Life and Letters of ‘Godly Master Dering,’ ” in Godly People: Essays on English Protestantism and Puritanism, 289–323 (London: Hambledon, 1983).

187

188 Selections from Edward Dering’s Sermons, Letters, and Prayers Dering’s second letter of exhortation to Thomas Howard, the fourth duke of Norfolk, highlights his own “conversion” from court-appointed chaplain to earnest preacher. Norfolk, the son of the poet Henry Howard, earl of Surrey, had been well instructed in Protestantism. John Foxe had tutored him as a child, and Norfolk himself led the English troops who were sent to Scotland to support the reformers against Mary of Guise. By 1569, however, he was imprisoned under suspicion of pursuing marriage with Mary Stuart and in 1572 was executed for his involvement in the Ridolfi plot, which sought to restore Catholicism to England with Mary as queen. Dering’s letter reflects on his own reticence to rebuke Howard when he served as chaplain in his household and his desire to see the duke reconciled both to Queen Elizabeth and to God before his execution. The third letter, written at the end of 1573 to his older brother, reveals the cost to Dering and Lock of this principled decision to “preach the word of God” as Dering saw fit. In May of that year, he was examined in Star Chamber; in December, his preaching privileges were again cancelled; and, as he writes to his brother, he thought it not impossible that Anne herself might be called into court. His letters of counsel to female friends resemble those Knox and Lock exchanged. They offer insight into the ways that he applied public preaching to his own and his correspondents’ lives. But these letters also show Dering attending to daily concerns, and they demonstrate his conviction that women were to pursue their own study of Scripture and their own callings from God. Letter 4, to a Mistress Barret of Bray, encourages her not to despise the good things in this life, such as friends, family, and even the pleasures of ball games and hunting, but rather to receive them as good gifts from God. Undoubtedly, Lock and Dering followed this advice themselves, and so the letter opens a small window onto their life together. The final three letters are addressed to Katherine Cooke Killigrew, a close friend to Lock and Dering and the fourth of the Cooke sisters who formed, with Lock, a publicly recognized circle of “learned and godly” Reformed women (pages 18–19, above). The letters touch on the ill health that troubled both Killigrew and Dering, as well as on their families and shared religious sentiments. As Knox had encouraged Lock, so Dering encourages Killigrew to have confidence in God’s mercy. Her feelings of weakness and doubt he attributes not to her gender but rather to the common fate of being human: all the saints, he tells her, find life difficult at times, but God protects, comforts, and preserves his people, among whom she is numbered. Dering and Lock’s writings are full of biblical quotations and allusions, for the Bible remained the center of their religious life. The closing prayer in Dering’s little prayerbook directs readers back to the Bible as the source of wisdom and knowledge. It exemplifies the piety Lock and Dering wished to cultivate within their own home and in the homes of other godly families.

Selections from Edward Dering’s Sermons, Letters, and Prayers 189 During his marriage to Lock, Dering increasingly withdrew from public life, due largely to his declining health. Lock may have assisted him in the publication of his popular catechism,2 written with his Cambridge colleague John More and printed in 1572, and with the equally popular “Private Prayers” published in 1574.3 She may have worked with John Field to produce Dering’s lectures on the book of Hebrews, first printed in 1576 shortly after his death,4 and she likely authorized the publication of his Whole Works in 1590.5

Texts From A Sermon Preached before the Queen’s Majesty6 25 February 1570 O Lord, open thou my lips, and my mouth shall show forth thy praise.7 Psalm 78:70. He chose David his servant also and took him from the sheepfolds, even from behind the ewes great with young took he him to feed his people in Jacob and his inheritance in Israel. So he fed them according to the simplicity8 of his heart and guided them by the discretion of his hands.9 The prophet declareth in this psalm how God of his justice, for the great sin of Ephraim, took from that tribe both the tabernacle and the scepter and gave them to the tribe of Judah, whom then, according to his mercy, he had purposed to bless with all perfect happiness.10 In which we learn not to abuse God’s mercies, lest they be taken away from us, as from the tribe of Ephraim they were. And then what helpeth it us that in times past we have been happy? And lest this should 2. [John More and Edward Dering], A briefe & necessary instruction, verye needefull to bee knowen of all housholders ([London: John Awdely], 1572; STC 6679). 3. Edward Dering, Godlye priuate praiers for housholders in their families (London: John Awdely, 1574; STC 6684.5). 4. Edward Dering, XXVII lectures, or readings, vpon part of the Epistle written to the Hebrues ([London: Lucas Harrison], 1576; STC 6726). 5. Edward Dering, Maister Derings workes ([Middelburg: Richard Schilders, 1590?]; STC 6676). 6. Edward Dering. A Sermon preached before the Quenes Maiestie (London: John Awdely, 1570; STC 6700), A2r–A2v; B2r–B3v; C2v–C3r; E3r–E3v. Notes adapted from ELIZABETH I AND HER AGE: NORTON CRITICAL EDITION, edited by Donald S. Stump & Susan M. Felch. Copyright © 2009 by W. W. Norton & Company, Inc. Used by permission of W. W. Norton & Company, Inc. 7. Psalm 51:15. 8. Sincerity. 9. Psalm 78:70–72; Dering appears to make his own English translations from the Latin Vulgate; they are similar, but not identical, to the Geneva Bible version. 10. Samuel, the last judge of Israel and keeper of the Tabernacle, was from the tribe of Ephraim; the great sin was his failure to raise sons who obeyed God. David was from the tribe of Judah.

190 Selections from Edward Dering’s Sermons, Letters, and Prayers happen also unto the tribe of Judah, to fall from God’s mercies into his displeasure, the prophet in this place stirreth them up to thankfulness, that they might be found worthy to have continued toward them so great blessings. And this he doth by example of David, in showing both how mercifully God had dealt with him and how obediently David walked before the Lord. *** The remembrance of God’s mercy must make us all thankful, were we never so mighty. This cogitation11 must vanish12 far from us the pride of a kingdom, to think how God hath raised us from the sheepfolds, whosoever can say thus: “I have been bound, but I am free. I have been in danger, I am in safety. I have been fearful and trembling, I am careless.13 I have been full of sorrow, now my soul is at rest. I have been in misery, I am in dignity.14 I have been a prisoner, I am a princess.”15 Believe me, believe me, if the great and goodly cities which he builded not, if the houses full of all manner of gold which he filled not, if the vineyards and olive trees which he planted not did not make him to forget the Lord, which brought him out of the land of Egypt, out of the house of bondage,16 if prosperity have not made him drunken, so that he hath banished far from him all sense and understanding, the remembrance of this thing will make him thankful unto him that hath been thy Worker.17 Yea, even you that are now a princess of majesty, if you have felt any such alteration, take heed: flee far away from all unthankfulness. If you have seen the days in which you have said, “O Lord, I have no friend but thee alone,” now that prosperity hath brought unto you a great many of fair countenances, forget not that God who was your only friend in trouble. If in times past you have prayed that you might not build upon the sand to have your house shaken with every blast of wind, now that you have choice of your own ground, take heed, I beseech you, where you lay your foundation.18 Now that the stern and helm is in your own hand, guide your ship so that the waves do not overrun it. If you have prayed in times past unto God to mollify your enemies’ hearts and to bring their cruel 11. Reflection. 12. Remove. 13. Free from care. 14. A high estate. 15. References to Elizabeth’s imprisonment in the Tower and at the royal lodge at Woodstock in 1554 on suspicion of involvement in Wyatt’s Rebellion. 16. An allusion to the warning in Deuteronomy 6:10–12. 17. God, who has worked out these blessings. 18. Sidenote: Matthew 7:26; an allusion to the parable in Matthew 7:24–27 where the foolish man builds his house upon the sand, while the wise man builds his upon the rock.

Selections from Edward Dering’s Sermons, Letters, and Prayers 191 practices to nothing, now that you yourself are in safety, be not cruel unto God’s anointed and do his prophets no harm.19 I need not seek far for offences, whereat God’s people are grieved; even round about this chapel I see a great many,20 and God in his good time shall root them out. If you have said sometime of yourself, “Tanquam ovis” (“as a sheep appointed to be slain”),21 take heed you hear not now of the prophet, “Tanquam indomita iuvenca” (“as an untamed and unruly heifer”).22 I will not with many words admonish your Majesty, that are wise enough. Only I will say this: return into your own heart and search your reins.23 And here I set before you the tribunal seat of Christ.24 If you know these things to be true, discharge the faith you owe. Grieve not your quiet conscience, lest it begin to accuse you and the burden of it be greater than you shall be able to bear. If God have defended you mightily, as ever he did David the prophet, discharge your faith with the prophet David and cry in spirit, “Quid retribuam Domino pro omnibus quae retribuunt mihi?” (“What shall I give unto the Lord, for all those benefits that he bestowed unto me?”)25 *** We will return to our purpose and learn of a princely prophet what is a prince’s duty. He must feed Jacob and Israel, that is, kings must be nurse fathers and queens must be nurses unto the church of God.26 And to this end they must use their authority that God’s children may learn virtue and knowledge. For to seek only worldly peace and security, or to make us live at ease here in this wayfaring city,27 that is rather to feed flesh and blood than to feed Jacob, rather to make happy this 19. Sidenote: Psalm 105:15. 20. Dering refers here to a crucifix and other religious ornamentation in the queen’s chapel. 21. Sidenote: Psalm 44:22; see also Isaiah 53:7, quoted in Acts 8:32, where “as a sheep” is used in reference to Christ. According to Foxe, Elizabeth used these words in 1554 to signal her servants that she expected to be killed by Mary’s men on her way to captivity at Woodstock; The Unabridged Acts and Monuments Online or TAMO (1563 edition). (HRI Online Publications, Sheffield, 2011), fol. 1713v. Available from: https://www.dhi.ac.uk/foxe/ (accessed March 30, 2018). 22. Sidenote: Jeremiah 31:18. Dering picks up on Elizabeth’s own words to draw a contrast between a passive sheep and an active cow. He changes the masculine iuvenculus indomitus of the biblical text to the feminine form, indomita iuvenca, translates it as “heifer” rather than “calf,” and intensifies the rebuke with the second adjective, “unruly.” 23. The seat of your affections. 24. 2 Corinthians 5:10. 25. Sidenote: Psalm 115:12. The citation is given in the Vulgate numbering; Psalm 116:12 is the Protestant reference. 26. Sidenote: Isaiah 49:23. 27. Sidenote: Hebrews 13:14.

192 Selections from Edward Dering’s Sermons, Letters, and Prayers worldly fellowship than to instruct Israel. The true Israelites is strong against the Lord and cometh with violence to claim the kingdom of heaven.28 What helpeth it in this respect to be rich or honorable? “If I had all the riches in the world, yet could I not pay the price of my brother’s soul.”29 Or if I had never so much rule and authority, I am not therefore the nearer to make intercession unto God. They are other weapons that must prevail against Satan,30 and it is another attire that will be accepted for the marriage garment.31 If we will feed Jacob and Israel, let us lead them to the house of wisdom32 and train them up in the fear of God.33 The Lord open the Queen’s Majesty’s eyes that she may look to this charge. Otherwise, if we lived never so peaceably under her, yet when the Lord shall come to ask account of her stewardship,34 how she hath fed her fellow servants with the meat appointed them, then she will be found eating and drinking with sinners.35 *** A miserable commonwealth must it needs be, and far separated from God and his mercies, that hath blind leaders who cannot lead themselves.36 Whoso feareth the Lord will surely look unto it, that he maintain no such offences within his kingdom nor nourish any such sores in the body of his country. If a man be once called to the ministry, let him attend upon his flock and feed them as his duty bindeth him with the food of life,37 or let him be removed. Christ said, “Pasce, pasce, pasce” (“Feed, feed, feed”).38 This charge he hath given, even as we love him, so to see it executed. Say what we will say, and the more we say it the more impudently we shall lie, if we say we love him while we keep not his commandments.39 Would to God we were wise to understand it. Christ said,

28. A reference to Matthew 11:12, “the kingdom of heaven suffereth violence, and the violent take it by force.” Violence here is interpreted as spiritual intensity and discipline in contrast to the temptation “to seek only worldly peace and security.” 29. Sidenote: Psalm 49:76 [actually verses 7–8]. 30. Sidenote: Ephesians 6:13; see also 2 Corinthians 10:4. 31. Sidenote: Matthew 22:11; see also Revelation 19:7–8. 32. Proverbs 9:1. 33. Proverbs 9:10 and many other verses. 34. Sidenote: Luke 11:42, 46 [actually Luke 12:42, 46]. 35. Eating and drinking with sinners is a reference to the final Day of Judgment when such careless behavior will be censured; Matthew 24:36–39. 36. Matthew 15:4; Luke 6:39. 37. Sidenote: 1 Peter 5:2. 38. Sidenote: John 21:16, 17, 18. The charge given to Peter three times after Christ’s resurrection. 39. 1 John 2:4.

Selections from Edward Dering’s Sermons, Letters, and Prayers 193 “They are the salt of the earth,”40 and what shall be done with them if they can season nothing? Christ said, “They are the light of the world,” and what heap of miseries shall they bring with them if they themselves be dark? Christ said, “They be the watchmen,” and what case shall the city be in if they do nothing but sleep and delight in sleeping? Who seeth not these incurable sicknesses that can see anything? They are the pastors,41 and how hungry must the flock be when they have no food to give them? They are the teachers, and how great is their ignorance where they themselves know nothing? They are the evangelists or messengers of glad tidings; how little hope have they and what slender faith, whose messengers cannot tell what the Lord sayeth? The Lord enlarge within your Majesty the bowels of mercy,42 that you may once have pity upon your poor subjects. This cogitation made Paul say to Timothy, a painful43 father unto a careful44 child: “I charge thee before God and before the Lord Jesus Christ that shall judge the quick and dead at his appearance and in his kingdom, preach the word, be instant in season and out of season, reprove, rebuke, exhort,” etc.45 Of all the miseries wherewith the church is grieved, none is greater than this: that her ministers be ignorant and can say nothing. Letter 1: undated To Mistress Anne Lock46 The grace of our Lord Jesus Christ be with you ever. Though I attempt nothing but that which is very lawful and becometh any Christian in place and condition agreeable to every man’s estate,47 yet our nature is so full oft needless shamefastness48 that both now it maketh me almost ashamed49 afeared to write unto you, and since my last letters, it hath made me careful to shun your good company. I have a good witness and one I think whom you will believe. She loveth you in the Lord and will not speak deceitfully. Mistress 40. Sidenote: Matthew 5:13; images of salt, light, and watching are found in various passages including Matthew 5:13–14, 24:42–43; Mark 9:49, 13:33–37; and Luke 14:34. 41. With a pun on the Latin pastor, shepherd. 42. Compassion; Colossians 3:12. 43. Diligent; but perhaps also a pun on causing needed pain. 44. Attentive; but perhaps also a pun on “anxious.” Dering assumes the role of a strict parent to a recalcitrant child, using language that can be interpreted as both gentle and stern. 45. Sidenote: 2 Timothy 1:2 [actually 2 Timothy 4:1–2]. 46. Kent Archives Office, Maidstone, MS Dering U 305C1/2 fols. 28v–29r. 47. Although my proposal of marriage is appropriate. 48. So often needlessly bashful. 49. “Ashamed” is crossed out and “afeared” is substituted.

194 Selections from Edward Dering’s Sermons, Letters, and Prayers Martin,50 I mean, to whom I have professed often that this was no little grief of my first letters, because they had taken away from me your acquaintance. Not that I had done anything sinfully of which I should be ashamed, but such was the foolishness of my flesh that I could not overcome it with any wisdom most assuredly warranted in a good surety.51 This cause made me somewhat unwilling to adventure52 these letters, which yet I write most gladly (and so far as I may lawfully in the fear of God) so to move you again as I did before. If God shall work all that I desire,53 it is neither the first nor the greatest benefit that I have received.54 If he shall work otherwise,55 I trust his grace shall guide me that I shall account best of mine own will when it is framed unto his. In this mind, good Mistress Locke, I write unto you as before, seeking you alone whom the grace of God, in mine opinion, hath made a good possession.56 And my mind is so settled (and yet in the fear of God) that neither as I am I would remove it unto any, neither yet if I were as high as in the world I could rise, I would change it from you.57 And you shall do as the Lord shall move you. If your affection shall be inclined as I do wish it to be bent, God’s name be praised. If you shall better like otherwhere, I pray God bless you. I will endure my loss under this hope: when we shall have better eyes that shall be able to see God, our faith shall lead us both into a happy society. In the mean season,58 if now you shall deny that which I desire, if you will believe me as you have none other cause59 I may tell you boldly which I tell you truly: “diligentibus Deum omnia cooperantur in bonum.”60 I trust I shall love the Lord God the better, but for the world I am at a point61 and whensoever I shall think of you I will think of you with the Lord where your body shall be better, and I beseech you recompense him with the like love that my faith may be strengthened by your prayers. And this far of my mind, for the worldly estate in which I

50. Dorcas Eccleston Martin, later mayoress of London, translator of a French catechism, and a member of Lock and Dering’s social and religious circles. 51. Guaranteed to assure success. 52. Venture. 53. That Lock accepts his proposal of marriage. 54. The greatest benefit would be his salvation. 55. If it is God’s will that Lock does not accept his proposal. 56. She has, by grace, been made a good possession of God: that is, she is a Christian; Titus 2:14. 57. I am settled in my desire to marry you, even if I had a higher status in the world. 58. In the meantime. 59. You have no cause not to believe me. 60. “For those who love God, all things work together for good”; Romans 8:28. 61. I am settled in my mind.

Selections from Edward Dering’s Sermons, Letters, and Prayers 195 hope to live I will signify somewhat that you shall not think that I mean through me to make your estate or your children’s the worse, for my Uncle Brent, etc.62 Yours in the Lord, E. D. Letter 2 (excerpt): undated, but before 2 June 1572 To Thomas Howard, fourth Duke of Norfolk63 Gratia et pax a Deo patre et domino nostro Jesu Christo.64 The long goodwill that I have borne unto you,65 as to one that earnestly professed the Gospel, and the great duty I owe unto you as to my lord and master make that now I should write unto you, not knowing whether opportunity shall be such that hereafter I may do you any service. God, the author of all life, he hath shut both you and me up in his hands, that there is great likelihood our lives in this world, they are but short. The prince that executeth the judgment of the Lord, she hath found you out in your great sins, and sickness that reigneth over all flesh, it hath taken now long hold upon me.66 So that, as I said, we are both in the hands of the Lord. We are summoned peremptorily.67 Death hath given an assault and the weak holds of our life, they are violently shaken. Now therefore, my good lord, let us68 take counsel together and as a wise master learn of a faithful servant what is best to be done. The worst that our sins can do unto us is to lay upon us the just reward of death. My disease, which thus afflicteth me for many thousand sins, it can but take away my life which I have so abused. And all your deep dissimulation and hypocrisy, your great ambitions, your faithless religion, which have so bewitched you, what can they do more than this? The remedy now is to make of necessity a virtue: that is, to bear it wisely, which you must needs abide. *** If you will now have the heart that shall condemn the force of death, consider wherefore you are called to die. It is laid to your charge that you have dealt 62. He can physically care for her, since he is, with his brothers, heir to the estate of his uncle, Thomas Brent. 63. Edward Dering, Certaine godly and verie comfortable letters, full of christian consolation, in Maister Derings workes ([Middelburg: Richard Schilders, 1590?]; STC 6676), D5v–D8v. 64. “Grace and peace from God the Father and our Lord Jesus Christ.” 65. Dering was appointed as a chaplain to the duke of Norfolk in the 1560s. 66. The duke had been indicted and imprisoned in the Tower of London for participation in a scheme, known as the Ridolfi plot, to replace Queen Elizabeth with Mary Stuart and return England to the Roman Catholic church. Dering was already suffering from tuberculosis. 67. Without the possibility of postponement. 68. The text reads “let it us,” probably a misprint.

196 Selections from Edward Dering’s Sermons, Letters, and Prayers traitorously with your prince, with your country, and with the religion of God, and upon these crimes you are condemned to die. If you be guiltless, O my lord, blessed are you and blessed is your portion. He hath spoken it that never will change: “If when you do well you suffer wrongfully, take it patiently; for this is acceptable to God.”69 But if you be guilty, you have not your hope in death (for that you have deserved) but your hope is this: that you die so as it becometh you. Which if God shall grant unto you, then blessed is the hour that God shall bring upon you. You shall make that change70 which God for his Christ’s sake lay speedily upon all his children, and you shall die once that you may live ever. Now that you may know how you ought to die, learn this of the Lord, which he hath so plainly taught you. The first part of your true repentance must be an humble confession, whatsoever your own conscience can utter, more than is revealed. O my lord, speak openly the truth. Satan is enemy unto us and his sleights71 are many. If you will tread the malicious serpent under your feet72 and triumph with Christ who hath spoiled hell, tell the truth, my lord. Conceal nothing, so shall you shun the devil. *** This thing73 toucheth so near the glory of God and the safety of his Gospel that you must now needs forsake your friends and kinsmen, yea, forget the love of yourself, and if you have been partaker of any counsel, disclose the conspiracies of the wicked. You have stood in judgment, not before men for they are but ministers, but before the Lord who sitteth in the midst of judgment. Surely if you seek to hide your sins, you seek to hide them from him that knoweth the secrets of the heart and reins74 and to dissemble with75 him that will not be mocked. And therefore with all humbleness of duty, I beseech you, and in the name of God I crave this at your hands: unburden your own conscience, make your heart glad, cast off the burden of your secret sins, purge the eyes of your mind that you may see Christ, let true repentance break forth in holy confession, shame the Lord’s enemies, and make the church of God rejoice. And lo in the name of Christ I tell it you: Blessed is the day in which it was said of you, “a man-child is born”76 69. 1 Peter 2:19–20. 70. The change from this life, earthly life, to eternal life. 71. Deceitful tricks. 72. An allusion to Genesis 3:15 and its interpretation in Psalm 91:13. 73. The plot against Queen Elizabeth I. 74. Literally, the kidneys; the center of one’s feelings. 75. Deceive. 76. Possibly an allusion to, and reversal of, Jeremiah 20:15 where the prophet says, “Cursed be the man that showed my father, saying, ‘A man child is born unto thee’ and comforted him.”

Selections from Edward Dering’s Sermons, Letters, and Prayers 197 and blessed shall be the hour in which it shall be said of you, “you are dead in the Lord.”77 The closing up of your eyes shall be the beginning of your sight and death your entrance into life. And now, my lord, I beseech you pray for me and humbly upon my knees I ask you hearty forgiveness wherein I have not done as it became me touching you. You know how in my time I have persuaded you from your wicked servants, from your popish friends, and from your adulterous woman.78 But, alas, my lord, your high calling hath bridled my words. I could not speak as I should.79 My words were too soft to heal so old a disease. Why should I have tarried in your lordship’s house, except these things had been amended? This bearing with your evil was the greatest evil I could have done you. And I beseech you forgive me, and God for his mercy’s sake shall make me strong that hereafter I shall not fear to reprove the sinner. And God shall forgive you your dullness of spirit that could not be moved with a little counsel. Now my lord, be strong in the Lord and fear not if you must die. Remember that Christ hath overcome him that hath the power of death80 and hath set us free from the power of the grave.81 Letter 3 (excerpt): 24 December 1573 To his elder brother, Master Richard Dering82 The grace of our Lord Jesus Christ be with you ever, Amen. Good brother, I would gladly write oftener unto you, but otherwise I have so much to do that sometime I forget many duties. Another cause is, I have nothing to write as I would,83 so I have no pleasure to do that I would not. So it is that I am forbidden to preach (which grieveth me most than slanderous reports do hurt me much) where I would fainest84 please, so far as I may in the fear of God. But howsoever things are, it is a blessed sentence which he85 hath spoken, who will surely perform it:86 “To them that love God, all things happen to

77. Revelation 14:13. 78. Mary Stuart, whom the duke hoped to marry as his fourth wife. 79. Dering recognizes that he did not adequately fulfill his role as the duke’s chaplain. 80. Satan. 81. Hebrews 12:13–14. 82. Dering, Certaine godly and verie comfortable letters, A5r–A6r. 83. Wish. 84. Most desire to. 85. God. 86. An allusion to 1 Thessalonians 5:24, “Faithful is he which calleth you, which will also do it.”

198 Selections from Edward Dering’s Sermons, Letters, and Prayers the best.”87 And pray for me, good brother, that I may hold steadfast that love and waver not in the faith of the Gospel in which we have assured life. *** And as touching the issue of all my business, look for the worst, hope for the best, and bear whatsoever shall fall. I trust to God once I shall see the day wherein I shall faithfully speak it, even as St. Paul, “Vita mea non est chara mihi, ut consummam cursum meum eum gaudio.”88 The bishop89 and many other seek occasions against me. God hath still raised me up many friends, but my hope is only in him that hath kept me hitherto and not in man. When I know what end will come, you shall hear. If I would lose the truth, I could win the world, but that were a miserable change.90 God bless us and send us peace, make us wise in his Gospel, and steadfast unto the end. My wife hath been, I thank God, in no trouble, neither was any toward91 her that I know of. If any fall, God hath made her rich in grace and knowledge to give account of her doing. D. W.92 on Friday last as I was about to preach forbade me in her Majesty’s name. So I stand now forbidden, not by the bishop but by our princess, whom I beseech God make a happy governor in his church and many years to give peace unto his people. Letter 4 (excerpt): undated To Mistress Barret of Bray93 Grace, mercy, and peace from God our Father, etc. I had much lever,94 good Mistress B, come myself than write unto you, but as other things are far contrary to my desire, so is it in my coming unto you, and I am constrained rather to write than to come. But God appoints our ways. Whether I come and be with you or else be otherwhere and hear from you, I trust and am persuaded that both I shall hear from you, and you shall have the same constancy in the love of truth, and still increase in the knowledge of it till the good grace of 87. Romans 8:28. 88. “My life is not dear to me, but to finish my race [i.e., life] with joy”; a reference to Acts 20:24. 89. The bishop of London, Edwin Sandys, himself an exile during the reign of Mary Tudor, but not a supporter of Dering’s anti-episcopal positions. 90. Exchange. 91. Threatening. 92. Probably Dr. Thomas Wilson, Tudor diplomat and author of The Art of Rhetoric, who at this point was serving as an ecclesiastical commissioner. 93. Dering, Certaine godly and verie comfortable letters, B5r–B7v. 94. Rather.

Selections from Edward Dering’s Sermons, Letters, and Prayers 199 God have made the work perfect that it hath begun,95 and you with all your heart and all your soul do fear the Lord and delight in all obedience of his holy will. Whereunto though we be sufficiently persuaded96 by the nature of godliness itself, which all men do praise and the righteous do love, yet a greater provocation97 is in you, because God hath given you a good estate,98 in which your example shall do good to many, and because God hath filled you with a hearty affection to testify his religion, that you may accordingly in all well doing surmount the praise of your profession,99 and especially because he that hath called you is holy, that you may express his similitude and likeness in all your ways. *** The children of the world shall make the world their portion. We look for another city of which the Lord is the workman,100 and we will not build up our unhappiness in the vain desires and concupiscence101 of this world, neither yet (seeing God is good to us to fill our days with peace) will we deny any comfort that is offered us in this present pilgrimage.102 But seeing the earth is the Lord’s and all that therein is,103 we have perfect pleasure in friends, riches, authority, honor. If all be his? All are pure. If all be of him? In all is pleasure. For where his kingdom is, there is righteousness and peace and joy of the Holy Ghost,104 and sorrow and sin is cast out. Only let us care105 as all things are good, so we use them; and as they are corrupt, so to let them alone. St. Paul teacheth that to the pure all things are pure, but to the impure all things are impure.106 And the things of this world are made according to the conscience of man. Hold this to remember it at noon days and let our reins107 instruct us

95. Philippians 1:6. 96. To be constant in truth and increasing in knowledge. 97. Impulse; motivation. 98. Position in the world. 99. Your deeds will exceed the praise that others offer about your profession of faith. 100. Hebrews 11:10. 101. Lust. 102. Although, using language familiar from his lectures on Hebrews, Dering urges Mistress Barret to look toward the heavenly Jerusalem, he also encourages her to enjoy life on earth, this “present pilgrimage.” 103. Psalm 24:1; 1 Corinthians 10:26. 104. Romans 14:17. 105. Take care. 106. Titus 1:15. 107. Inner affections; literally, the kidneys.

200 Selections from Edward Dering’s Sermons, Letters, and Prayers in it in the night season108 that we feel our hearts inflamed with the love of God and that it may be acceptable unto us as our own life to set forth his praise: that we acknowledge his glory which shineth in all his works and then the Lord hath set us in a large room of liberty, where we walk with boldness in good delight of his creatures. And in deed and in truth this it is when this affliction hath taken root within me and I feel the work of it perpetually within my mind: whether I be following my hawk or my bowl,109 I make a more acceptable sacrifice to God than the heart barren of this love of God can do, though the knee bow or the tongue say, “Praised be the Lord.” For every one that sayeth, “Lord, Lord,” shall not enter into the kingdom of heaven. But in whomsoever the love of God doth reign110 and hath driven out the lewd desires of a dissolute mind, him God hath chosen, and the Spirit of his Son Christ crieth within him, “Our Father.”111 *** But you, good Mistress B, have already passed the days of your ignorance and the kingdom of heaven is come unto you with power. You love the truth of the Lord Jesus and all false ways you do abhor. You do feel the hope of the elect of God and it hath quenched the desires of ungodly. Pray still that you may have increase and read the Scriptures in which you shall have comfort. These will lead you in a perfect way and neither Paul nor Peter have a more blessed end than is for us, in a like precious faith.112 And I (as I am bound) will beseech the God of mercy and Father of our Lord Jesus Christ that he will look upon you, to fill you with his grace and Holy Spirit, that it may guide you and all your children before you and your household committed to your charge, that you may dwell in the new and blessed testament of the forgiveness of sins through faith in Christ Jesus, who hath destroyed the works of the devil and is able to keep you forevermore. And to his gracious defense, I heartily leave you and all yours. Yours in the Lord, Edward Dering Letter 5: 28 February 1575 To Mistress Katherine Killigrew113 The Lord God direct us with his Holy Spirit that we may love and fear him unto the end. Amen. 108. Psalm 16:7. 109. Whether I be hunting or playing a ball game. 110. Matthew 7:21. 111. Romans 8:14–15. 112. 2 Peter 1:1. 113. Dering, Certaine godly and verie comfortable letters, C5r–C6r.

Selections from Edward Dering’s Sermons, Letters, and Prayers 201 It grieveth me, good Mistress K, that you should be so long at Hendon,114 as now you have been, and all this while I could find no leisure to come unto you. And whatsoever my fault hath been herein, I will make no other excuse, but desire you to forgive it. And I pray God, though I see you not, yet I may so remember you as I am bound, and so my not coming unto you shall grieve me the less. Now touching your own case, I know you are wise to see that the Lord giveth you new instructions to be wise in him and to give over yourself unto him. For as God hath blessed you many ways and given you a good calling in the world, so he visiteth you every day and humbleth you with many chastisements before him. God hath given you husband, children, family, and other blessings, but you enjoy none of them without a cross: sometime one thing, sometime another, and commonly your own weak and sickly body makes you that you cannot have your joy as you would. Yea, I doubt not but it is so abridged unto you115 that sometime it grieveth you that you cannot either have care over your house as you wish, or attend on your children as you desire, or rejoice with your husband as otherwise you might. But this grief God recompenceth with great benefit, for our Savior Christ is our good warrant, that this is the lot of God’s saints, to enjoy his blessings with afflictions so that the more that you be sorrowful, the more you be sure that the living God hath given you your portion. And so your sorrow is joy unto you. Besides this, the mingling of your joy with sorrow and wealth with woe is a happy tempering unto you of heaven with earth, that you should neither love nor rest in this above that which is meet,116 but acknowledge all is but vanity. So love it as transitory things and have your great delight with the Lord alone, who is unto you health, prosperity, joy, and eternal life. This, good Mistress K, you know, but yet this I also put you in mind of. For though God have blessed you, yet you are but a weak woman117 and have need (in the common frailty of man’s nature) to be stirred up with exhortation. Remember therefore ever that which is the end of all: fear God and keep his commandments.118 For this is the whole scope of our life, which when we have [been] brought to his appointed end, we shall see the hope which we have long looked for. And when immortality hath brought happiness into light and scattered away our fear,119 we shall say then, “Blessed be the day in which first we learned to fear the Lord.” And

114. The London suburb where the Killigrews lived. 115. Your strength is so limited. 116. Appropriate. 117. Given Dering’s references to her ill health and to the frailty all people experience, it seems that “weak woman” here is simply an acknowledgment of her humanity, not a critique of her gender. 118. Ecclesiastes 12:13. 119. 1 Timothy 1:10.

202 Selections from Edward Dering’s Sermons, Letters, and Prayers the Lord bless you with his Holy Spirit, that you may in the midst of other care have pleasure in this and in other sorrow rejoice in the Lord and always rejoice.120 Commend me, I pray you, to your little ones: Nan, Bess, and Marie.121 And the Lord make you and Master K122 glad parents of good children. Amen. From Thoby,123 the last of February 1575. Yours in the Lord Jesus, Edward Dering Letter 6: 14 August 1575 To Mistress Katherine Killigrew124 The Lord God who showeth mercy to whom he will show mercy and have compassion on whom he will have compassion,125 according to his love with which he loved us before the world was made,126 look upon us and lead us in our ways, that in righteousness and holiness, peace and joy of the Holy Ghost,127 we may finish our compass128 and come unto him.129 Amen. If I could, good Mistress K, do as I should, then my ways were perfect among men, but it is with me as with many other: small hindrances to an unwilling mind are occasions great enough to keep us from doing well. This hath made me to pretermit130 many duties which had been better done. And I dare not make any other excuse why I have not written unto you oftener. For though I have in a weary body many things to do and could make excuses which you would easily believe, yet sure I am if sloth and negligence were utterly gone, a few lines were so soon written that I could not want131 time for so little labor. This is true and sit erranti medicina confessio.132

120. Philippians 4:4. 121. Katherine’s eldest three daughters, all of whom lived to adulthood. 122. Sir Henry Killigrew, a diplomat in the Tudor court. 123. A village in Essex. 124. Dering, Certaine godly and verie comfortable letters, C6v–C7v. 125. Exodus 33:19; Romans 9:15. 126. Ephesians 2:4. 127. Romans 14:17. 128. Allotted days; life. 129. 2 Timothy 4:7–8. 130. Neglect. 131. Lack. 132. “For one who strays, confession is medicine”; Dering here acknowledges Killigrew’s facility in Latin by not including an English translation.

Selections from Edward Dering’s Sermons, Letters, and Prayers 203 Touching my sickness, he133 that sent it, he doth rule it; and as he will, so far let it go. I feel yet difficulty of breath and coughing, and I see paleness and leanness abiding still. Yet I thank God I am so well as we supposed all to have seen you at Hendon this next Monday, but God hath changed our way and by occasion we have deferred it, trusting yet to see you very shortly if the Lord will, to whom we commit both your ways and ours. And now, good Mistress K, further I need not write unto you, for which cause yet especially you crave my letters. I know whom you have believed; upon what ground you stand; who hath sealed your persuasion in you. He is able to keep that you have committed unto him, even until that day that the things of the world are changed before us all.134 Affliction may be great and make us murmur; prosperity may abound and make us proud; the world may fill our eyes and our ears that sometime we may be blind and not see our hope; our own concupiscence may peradventure sting us that we forget the good works wherein we had delight; but the counsel of the Highest standeth fast forever. The Lord knoweth all that are his.135 In this tower of defense, our dwelling is made for us and the gates of hell shall not prevail against us.136 When we sin, we must needs be sorrowful and to offend such a Savior, it will grieve us more than death itself. But to remember again so assured hope, we cannot but rejoice in the Lord and always rejoice. Thus I leave you to your own heart, where is your strong safety, and to your secret thoughts, which comfort you in the night. And committing myself unto your prayers, I beseech God the Father of our Lord Jesus Christ to keep you and yours. Commend me to your little ones. Pardon me for writing in such piece of paper; I could hardly get this. Master H and my wife wish to see you. The Lord keep us unblameable in his sight. From Thoby, the 14th of August, 1575 Your bounden in the Lord, Edward Dering Letter 7 (excerpt): undated To Mistress Katherine Killigrew137 The Lord God direct us in all our ways, that they may be unblameable in his sight and our faith may be strengthened in the blessed hope of his elect, so that nothing be able to shake it from henceforth from the boldness and assurance of eternal life. 133. God. 134. 2 Timothy 1:12. 135. 2 Timothy 2:19. 136. Matthew 16:18. 137. Dering, Certaine godly and verie comfortable letters, C7v–D1r.

204 Selections from Edward Dering’s Sermons, Letters, and Prayers *** I heartily pray that God may increase his goodness in you and earnestly beseech you, as you have received that, so you would abound more and more:138 a short request and soon heard, but exceeding difficult to some to practice and yet not difficult unto you, but easy and light, as you can desire, for he that is born of God overcometh the world.139 And the anointing (as John sayeth), which you have received of God, dwelleth in you, and you need not that any man teach you, but as the same anointing teacheth you all things (and it is true and not lying), and as it is taught you, you shall abide in it.140 Marvel not that I write this unto you, nor be unwillingly affected141 to hear of your own happiness. It is (as Solomon sayeth) another man’s mouth that praiseth you and not your own,142 and what need you fear? And I speak not deceitfully, which I thank God I hate, nor give I titles (as Job sayeth), which the Lord doth abhor.143 But seeing (as I am persuaded) that in you, which St. John could see in the people to whom he wrote and to whom he gave so honorable praise, why should not I be bold upon so good warrant144 to say also unto you: “You are the Lord’s.”145 And God who justified then his apostle’s words, he will justify them now and ever, for he is merciful without end. Let us not then, good Mistress K, be henceforth sorrowful or fainthearted. Paul and Peter and all the apostles and prophets have spoken glorious things unto us, and we will believe them. And yet not they, but the Spirit of God hath given us this testimony and it is true. For what were the Romans, Corinthians, Galatians, and all other whom the Spirit nameth saints and holy ones? Were they not as we? Frail and weak as we and our faith as theirs? But we feel a great deal of infirmity in ourselves. Did not they so and did not the Spirit of God see more in them than themselves could feel? Yet it calleth them saints. Yea and so it calleth us, that we should not fear. And therefore as I said, I say again, you are anointed of the Lord and you shall not fall, if your heart bear you witness that the profession which you make is unfeigned146 in you, as I am sure it beareth you witness. One care only we have, which also we will have unto the end, and that is that we may glorify him, who hath glorified us. In this doing, as I accuse myself most above all other men, so I praise not you a whit. For I know, good Mistress K, 138. Philippians 1:9. 139. 1 John 5:4. 140. 1 John 2:27. 141. Unwillingly disposed. 142. Proverbs 27:2. 143. Job 32:21–22. 144. Evidence. 145. A main theme in the book of 1 John. 146. Sincere and without hypocrisy.

Selections from Edward Dering’s Sermons, Letters, and Prayers 205 herein you are too, too faulty and so is all flesh. Our flesh, the world, and the devil, they are too strong for us. But blessed be the Lord God who hath given us victory in Jesus Christ,147 and we will do if God give us grace, as his apostles did. We will chastise our bodies and bring them in subjection148 that all that know our religion shall not blame our works. And I thank God for all that you have obtained. And I beseech you increase and abound more149 that as he will give us a full reward, so we may offer up our bodies a holy sacrifice to praise his name,150 who hath had mercy upon us. And pray for me that my hands and tongue may join in the works of God’s saints, and let us all grow together unto that blessed hope,151 till we have found that happy strength by which the world is crucified unto us and we unto the world.152 But the Lord that teacheth you, to him I leave you, whom I beseech to open your eyes into so large and wide a spiritual sight that you may yet more clearly see and feel the glory of God and immortality. Farewell, good Mistress K. Commend me to Nan, Bess, Marie. The Lord bless you with them ever. Amen. From Godly Private Prayers for Householders in Their Families A prayer to be said before the studying or reading of holy Scripture.153 O heavenly Father, whatsoever I am, whatsoever I have, whatsoever I know, it is only by thy free grace. For by nature I am the child of wrath, and I am not born anew of flesh and blood, neither of the seed of man or of the will of man.154 Flesh and blood cannot reveal the mysteries of thy heavenly kingdom unto me.155 But by thy blessed will, I am that I am, and by the same know I that I know. Therefore, O Father, do I commit into thy hands only my salvation. If my knowledge be small, yet I doubt nothing but that I am the child of thy everlasting kingdom. And therefore by thy mighty power, I shall grow (when it shall be thy good will and pleasure) to a more full and riper knowledge, as of a more perfect age, wherein my faith shall be fully able to comprehend and perceive the breadth, depth, height, and largeness of thy great mercies and gracious promises.156 147. 1 Corinthians 15:57. 148. 1 Corinthians 9:27. 149. 1 Thessalonians 3:12. 150. Romans 12:1. 151. Titus 2:13. 152. Galatians 6:14. 153. Dering, Godlye priuate praiers, G3r–G4r. 154. 1 Peter 1:23. 155. Matthew 16:17. 156. Ephesians 3:18–19.

206 Selections from Edward Dering’s Sermons, Letters, and Prayers But seeing, O Father, this power of full knowledge and perfect revelation passeth all power natural and remaineth only in thy power and the light of thy Spirit, O Lord, do thou whatsoever shall please thee to open unto me and all the rest of thy elect servants and children, depending upon thee, so much of the light of thy countenance as may be most for thy glory and our comfort. Yea, and at such time as shall seem good to thy wisdom and fatherly mercy. In the meanwhile, thus resting wholly upon thee, neither can I despair, neither will I be too much careful,157 although I cannot attain to the knowledge of many of thy works, neither to the understanding of many places of thy Scriptures. But I will confess unto thee the weakness of my faith, waiting always for the further revealing of thy glorious light to be uttered unto me, thy poor servant, when thou shalt think (of thy fatherly benevolence and goodness) meet and convenient.158 I—knowing most assuredly that thou wilt pity my weak imbecility159 and childish infancy and cause the same to serve for thy glory and my great commodity,160 seeing that I err as a child before such a Father, which canst not put off thy fatherly pity and compassion, but rather as thou hast bought me unto thee to be an heir of thy kingdom161 by the blood of thy natural Son, my Savior Jesus Christ—so am I sure that thou wilt lighten162 me in the end with full fruition of the bright light of thy countenance, that I may see thee and know thee as this thy Son knoweth thee. Yea, see thee and know thee, my Father, face to face and know as I am known.163 Thus rest I only in thy hands (O my God) craving at164 thee to increase my knowledge in thy holy word, whereby I may know thy good will and pleasure. And knowing the same, give me, O Lord, thy Holy Spirit, to conduct and lead me in the same all the days of my life,165 that in sincerity of faith and pureness of living and conversation,166 thy glorious Majesty may be magnified in me forever. Grant this, O Father, for thy dearly beloved Son, our Savior Jesus Christ, to whom with thee and the Holy Ghost be all honor, glory, and praise, world without end.167 Amen.

157. Anxious. 158. Necessary and appropriate. 159. Powerlessness. 160. Benefit. 161. Galatians 4:7. 162. Enlighten. 163. 1 Corinthians 13:12. 164. Begging. 165. Psalm 23:6. 166. Habit of life. 167. Ephesians 3:21; Philippians 4:20.

Anne Lock Dering’s Latin Poem (1572) Headnote Shortly after she married Edward Dering in 1572, Anne Lock wrote a four-line Latin poem in elegiac meter for a beautifully illustrated Italian manuscript dedicated to Robert Dudley, earl of Leicester. Not unlike Lock’s dedication of her Calvin sermons to the duchess of Suffolk, this presentation was meant to reach Queen Elizabeth through one of her courtiers—in this case, one of her favorite courtiers. The manuscript itself was an encyclopedia of scientific knowledge written by Doctor Bartholo Sylva, an émigré from Turin, who was a convert to Protestantism. The introductory material to the encyclopedia included poems and two prose epistles, one a dedication to Dudley and the other addressed to the reader. The poems were written in Greek, Latin, Italian, Spanish, French, and English by a number of authors including Anne Lock, all four Cooke sisters, and Edward Dering. The elegant manuscript in its entirety may well have been designed to appeal to the queen, who loved languages, and to remind her of the learning and loyalty that characterized the Reformed Protestants, particularly Dering, with whom she was frequently at odds.1 Lock’s poem punned on Sylva’s name and praised the doctor for providing as much literary delight for his readers as they might experience physically when they walked through a shady grove of trees. Written in imitation of an epic simile, Lock used the technical rhetorical terms lumen (insight, ornament), colore (style), cultus (culture, training), and repleo (fill up) as an extended pun. The words could be read literally as a description of the woods or allusively as a compliment to her own and Sylva’s rhetorical skills.

1. For a discussion of the manuscript, see Schleiner, Tudor and Stuart Women Writers, 30–51; Gemma Allen, The Cooke Sisters: Education, Piety and Politics in Early Modern England (Manchester: Manchester University Press, 2013), 169–72.

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208 Anne Lock Dering’s Latin Poem

Figure 11. Latin poems, Giardino cosmografico coltivato (1572), CUL MS Ii. 5.37, fol. 5b; By permission of the Syndics of Cambridge University Library.

Anne Lock Dering’s Latin Poem 209

Text2 Anna Dering in Barth: Sylvam Medicum Taurinensem. Ut iuvat umbriferum levibus nemus omnem susuris Luminaque in viridi cuncta colore tenet Sic exculta tuis tua mens iuvat artibus omnes Ò SYLVA, omnigenis SYLVA repleta bonis: Anna Dering on Bartholo Sylva, a doctor from Turin. As a shadowy grove delights everyone with its light whispers And holds all shades of light in its green hue, So, too, your cultivated mind delights all with your skills, O Sylva, Sylva endowed with manifold virtues.3

2. Giardino cosmografico coltivato, CUL MS Ii.5.37, fol. 5b in Lock, The Collected Works of Anne Vaughan Lock, 72–73. 3. English translation by Kenneth D. Bratt.

John Field’s Dedicatory Letter to Anne Lock Prowse (1583) Headnote Sometime after the death of her second husband, Edward Dering, Anne Lock apparently sent his papers, along with the written text of a sermon preached by John Knox, to the Puritan author and publisher John Field.1 Lock knew Field from at least the 1570s, when Dering had supported some of Field’s demands for greater reform within the English church. Field himself was an ardent Presbyterian, opposed to the hierarchy of bishops and the use of the Book of Common Prayer, and, like Dering, devoted to the education of ministers and godly preaching. He was imprisoned in 1572 and may have gone into exile for a short period, but when he wrote this dedicatory preface, he had been back in London for some time and was known as an indefatigable editor, printer, and promoter of Reformed literature. By the time Field published the Knox sermon in 1583, Lock was living in Exeter after her marriage to Richard Prowse. Although Field, in the dedicatory letter, apologizes for keeping the manuscripts a long time and for venturing to publish “without her knowledge,” he probably did not publish the Knox sermon without her permission. Rather, in this letter he manages to excuse himself for not publishing the sermon earlier, to position Lock as a co-benefactor in making Knox’s words public, and to acknowledge her position in the godly community. In fact, Field’s preface is notable for the effort it expends to align himself with three of the luminaries of the English and Scottish Reformations: Knox, Dering, and Lock herself. Field not only addresses Lock in the dedicatory letter but also sends her the publication of Knox’s sermon as a New Year’s gift: the letter is written on January 1, 1583. Furthermore, he acknowledges that Knox is a “particular” friend of Lock and has written letters to her, assumes that Lock remains within the Knox circle and is likely to have access to his writings, angles for her to share her own personal letters from Knox with the church at large (and with Field as the publisher), and reminds her that he helped publish her second husband’s well-received lectures on Hebrews and that Dering’s friends are his friends. Despite lapses into a hortatory tone, Field is also well aware of Lock’s own reputation: “I know you live to your God,” he says (emphasis mine); she has given “sufficient testimony” of her “sincere faith” and “holy profession”; she has endured the Marian exile; and most importantly, she is a “remembrancer.” Although a “remembrancer” might refer merely to a person who unofficially reminded others of 1. For further biographical details on Field, see Patrick Collinson, “John Field and Elizabethan Puritanism,” in Godly People: Essays on English Protestantism and Puritanism (London: Hambledon, 1983), 335–70.

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212 John Field’s Dedicatory Letter to Anne Lock Prowse their responsibilities, the term was also used for those appointed to an official capacity, including those who served as representative of the sovereign in the collection of debts. Field here suggests that Lock serves the church in a recognized capacity as one who has “reminded” and will continue to “remind” others of the faith. Field famously calls Lock “no young scholar in [God’s] school,” but he also hews the familiar evangelical line of exhorting her, in various ways, to “beware of the world” and to “remember the hope of your calling.” Lest this sound simply like a male lecturing a female, the admonitory tone was common in the evangelical circles in which Lock and Field traveled: male to male; female to female; male to female; and even female to male, as Knox acknowledged in Letter 11 to Lock in this volume (pages 180–82, above). In fact, the long paragraph in which Field exhorts Lock to keep the faith is not so much a male lecture as a tissue of biblical commonplaces drawn from the Psalms, prophets, and Pauline epistles, prefaced by Field’s acknowledgment that it is Lock herself who holds the position of “remembrancer” in the church of which they are both a part.

Text2 To the virtuous and my very godly friend, Mistress Anne Prowse of Exeter, John Field prayeth increase of grace and constancy in that blessed truth of God, which by his grace she hath received to the end. Amen. I beseech you think not much, good Mistress Prowse, that having kept your papers so long and not restored them, I do also now at the length adventure3 without your knowledge to make that common to more and many which was private to yourself and some few others. I do it not (God knoweth) to seek any commodity4 to myself, but that I may profit the whole church of God. And, me think, it is not mete5 that that which was first publicly done in the church6 by so worthy and notable an instrument of God as Master John Knox was (although in respect of particular friendship himself did only at the first communicate it with you and some few of his friends)7—it also being a thing that would be so fruitful

2. John Knox, A notable and comfortable exposition of M. Iohn Knoxes, vpon the fourth of Mathew, concerning the tentations of Christ: first had in the publique church, and then afterwards written for the comfort of certaine priuate friends, but now published in print for the benefite of all that feare God (London: Robert Waldegrave for Thomas Man, [1583]; STC 15068), [A]2r–[A]3v. 3. Venture after a long time. 4. Profit. 5. Fitting. 6. In the letter attached to the manuscript Knox sent to Lock, he says that he first taught the sermon in Scotland before he wrote it down (Letter 3, page 161, above). 7. Although he at first sent the manuscript only to you and a few special friends.

John Field’s Dedicatory Letter to Anne Lock Prowse 213 and comfortable8 to many—that it should lie any longer in the dust, in secret, and not be published to the comfort of all. For first, amongst the rest, it is a seal of his godly and wonderful labors, carrying in the forehead thereof 9 of what an heroical and bold spirit he was; how painfully and constantly10 he stood for the glorious truth and religion of Jesus Christ; and how mightily in the end after many and tedious11 troubles, persecutions, and calamities, God gave him yet a victory, so that he prevailed against all those bulls of Bashan.12 And although all this be testified in his sundry works already published,13 by that story of his life which Master Smeaton, a godly minister, hath already set forth in the Latin tongue,14 yet if ever God shall vouchsafe the church so great a benefit when his infinite letters and sundry other treatises shall be gathered together,15 it shall appear what an excellent man he was and what a wonderful loss16 that Church of Scotland sustained when that worthy man was taken from them.17 In meantime, I shall desire you that if you have anything, besides those that I have received already, you will communicate them with me.18 He maketh mention in a letter to you19 of the last part of this treatise. If you have it, I pray you give it again to the church, from whence you had it. And if by yourself or others you can procure any other20 his writings or letters, here at home or abroad, in Scotland 8. Encouraging. 9. Showing in the first instance. 10. How diligently, with great difficulty, and steadfastly. 11. Tiresome, but also disagreeable or painful. 12. Bashan, the northern territory of ancient eastern Palestine and now located in Syria, was known for its pastures, forests, and opposition to godly rule. In Psalm 22:12, the bulls of Bashan surround the narrator, their mouths open like lions; Field equates these bulls with the forces of Mary of Guise and Mary Stuart, whom Knox defeated in bringing the Reformation to Scotland. 13. Knox’s writings began to be printed in England in 1554. 14. Thomas Smeaton (1536–1583), principal of Glasgow University. To a Latin disputation with the Roman Catholic apologist Archibald Hamilton, Ad Virulentum Archibaldi Hamiltonii Apostatae Dialogum, de Confusione Calvinianae Sectae apud Scotos, impiè conscriptum orthodoxa responsio (Edinburgh: Johannem Rosseum pro Henrico Charteris, 1579), Smeaton appended a short life of John Knox (pages 115–23), sometimes attributed to James Lawson (1538–1584), Knox’s successor as minister at St. Giles. 15. Knox’s complete works were not published until 1848–1864, when David Laing edited them for the Wodrow Society in Edinburgh. 16. Dreadful loss. 17. Knox died on November 24, 1572. 18. Send them to me. 19. See Letter 3 (page 161, above) where Knox says that if he finds time he will write and send to Lock “the rest of the same matter.” 20. Other of.

214 John Field’s Dedicatory Letter to Anne Lock Prowse or in England, be a mean21 that we may receive them. It were great pity that any the least22 of his writings should be lost. For he evermore wrote both godly and diligently in questions of divinity23 and also of church policy. And his letters being had together24 would together set out an whole history of the churches where he lived.25 I am bold with you (because I know I may be thus bold with modesty26) to employ anything that is yours to the good of the church. I know you live to your God. And as you have in times past—being no young scholar in his school—given sufficient testimony to the church of God of your sincere faith and holy profession27 when you lived in exile to enjoy it, so I persuade myself that in this peace28 you will not forsake it nor think anything that you have too precious to bestow upon it. I keep also by me many of the writings, labors, and letters of that worthy and godly man, your late and dear husband Master Edward Dering (whom I name even for honor’s sake) and gather them in daily as I can get them of his and my good friends.29 One day the Lord may give opportunity that as he liveth still by those notable readings of his in Paul’s Church,30 so he may live in his other writings,31 and all may thoroughly see what a man also he was, and what a loss we received when God took him from amongst us.32 21. Means. 22. Even the least. 23. Theology. 24. Being collected. 25. Knox’s history of the Reformation in Scotland, though not an account of all the churches he served, was published in 1587. 26. Within the bounds of propriety. 27. Declaration of belief; also the sense of Lock’s profession or vocation as a Christian. 28. This time of peace, rather than exile. 29. I collect writings from Dering’s friends who, coincidentally, are also my friends. 30. Dering delivered a set of sermon-lectures from the book of Hebrews in 1572 for the citizens of London, following his appointment as a “divinity reader” at St. Paul’s church. He prepared one, preached on Hebrews 5:7 on December 6, 1572, as a 1574 New Year’s gift “for the godly” and dedicated it to his good friend Master M. F. upon publication. That sermon, much like Lock’s 1590 translation from Taffin, sought to comfort fellow religionists as they experienced “outward afflictions and manifold troubles.” Edward Dering, A lecture or exposition vpon a part of the .v. chapter of the Epistle to the Hebrues. Set forth as it was read in Paules Church in London, the vj. of December. 1573. By Edward Deryng. Geuen for a New-yeares gift to the godly in London, and els vvhere (London: John Awdely, 1574; STC 6692). In 1576, after Dering’s death, twenty-seven of his lectures on the first six chapters of Hebrews, possibly edited by Field, were published: Dering, XXVII lectures, or readings, vpon part of the epistle written to the Hebrues. 31. Dering’s collected works were published on the Continent in 1590: Edward Dering, Maister Derings workes ([Middelburg: Richard Schilders, 1590?]; STC 6676). 32. Dering died on June 26, 1576.

John Field’s Dedicatory Letter to Anne Lock Prowse 215 In meantime, I beseech you: do you as you do; continue the Lord’s dutiful and faithful remembrancer.33 Remember the hope of your calling,34 and being now nearer your salvation than at the first,35 strive on forward with good courage. Beware of the world, and let those be an example to you to stand fast whom you have seen and see daily to fall from the love of the truth. A day shall come when you shall reap in joy that which you sow now in mourning and sorrow,36 and he that hath strengthened you heretofore to endure strong temptations, afflictions, and troubles and to overcome them will strengthen you still, if you still lean upon him.37 Assure yourself that he cannot deceive you. He that loved us for himself and for his own name’s sake, before we were and before the foundation of the world was laid, he will love us still because his love is unchangeable, built upon his own good will and not upon our works, either good or evil.38 Be therefore of good comfort in your profession. Let not the wicked grieve you, but look up to him that guideth all things for his own glory and hath made the wicked for a day of vengeance, that he may be magnified in his judgments.39 The Lord Jesus evermore assist us and seal the reconciliation which he hath wrought for us in our hearts with the seal of his own Spirit,40 that we may feel it and be comforted with that comfort that none can take from us.41 Amen. Fare you well. London, this first day of the first month in the year 1583. Yours, as you know, assured in Christ, John Field

33. A “remembrancer” was a person who acted on behalf of another in an official capacity; it included those who served as representative of the sovereign in the collection of debts. Field suggests that Lock serves the church in a recognized capacity as one who is able to remind others of the faith. 34. Ephesians 1:18, 4:4. 35. Because she is older and thus nearer to death. 36. Psalm 126:5. 37. 1 Corinthians 10:13. 38. Ephesians 1:4. 39. Jeremiah 46:10. 40. Ephesians 1:13. 41. 2 Corinthians 1:4.

Figure 12. Title page, Of the Markes of the Children of God (London: Thomas Orwin for Thomas Man, 1590). STC 23652. By permission of the Huntington Library, San Marino, California (Shelfmark: RB 14578).

OF The marks of the children of God and of their comforts in afflictions. To the faithful of the Low Country. By John Taffin. Overseen again and augmented by the author and translated out of French by Anne Prowse. Romans 8:16. The Spirit beareth witness to our spirit that we are the sons of God. If we be sons, then are we also heirs, the heirs of God and joint heirs with Christ, so that we suffer together that we also may be glorified together. AT LONDON, Printed by Thomas Orwin, for Thomas Man. 1590.

Anne Lock Prowse’s Preface to Of the Marks of the Children of God (1590) Headnote In 1590, when she was in her mid-fifties, Anne Lock penned her final book, a translation of Jean Taffin’s Des marques des enfans de Dieu et des consolations en leurs afflictions (Of the Marks of the Children of God and of the Comforts in Their Afflictions).1 She dedicated it to Anne Russell Dudley, the countess of Warwick. The dedication was strategic. The countess was married to Ambrose Dudley, brother of Queen Elizabeth’s deceased favorite, Robert Dudley, earl of Leicester. She herself was a trusted intimate of the queen and sister-in-law to Lock’s friend Elizabeth Cooke, who had married the countess’s brother, John Russell. Both by inclination and by marriage, Anne Russell Dudley was a likely supporter of the Reformed Protestants, now known as Puritans, whose community had been rocked in the late 1580s by the Martin Marprelate controversy and the death of several prominent leaders. In 1586, the countess intervened on behalf of the Puritan preacher John Udall, who had been called to account for his preaching of Puritan doctrines, and she was instrumental in having his revoked preaching privileges restored. Other supporters had failed to convince the authorities to restore these privileges, but Thomas Cooper, the bishop of Winchester, told Udall that “he was beholden to the Countess.”2 Lock takes Hebrews 12:6 as her central text for this mini-sermon to the countess. She argues that the Lord chastens everyone whom he loves and that therefore suffering should be seen as a mark of God’s love, not his anger. The suffering that Lock has in mind is that visited on the Puritan Christians by the hierarchy of the established church and the court. She singles out three groups of people who need to be reminded of the purpose of suffering: those who have never experienced affliction and so might be startled when they are confronted by it; those who have grown lazy and lethargic in their Christian profession; and those who are already afflicted and need to understand the purpose for their suffering. Lock does not explicitly align the countess with any of these three groups, but she does urge her patron to persevere, to continue to “give light unto many” through both her words and her deeds at court. 1. Jean Taffin, Of the markes of the children of God, and of their comforts in afflictions. To the faithfull of the Low Countrie. By Iohn Taffin. Ouerseene againe and augmented by the author, and translated out of French by Anne Prowse (London: Thomas Orwin for Thomas Man, 1590; STC 23652). 2. Albert Peel, ed., The Seconde Parte of a Register, vol. 2 (Cambridge: Cambridge University Press, 1915), 40.

219

220 Of the Marks of the Children of God Anne Lock and Anne Russell Dudley were not the only women to support Reformed Protestantism in its struggle against the established English church. Other women assisted the underground presses that fueled the Martin Marprelate controversy. These included Mary Waldegrave, whose husband, Robert, printed the first four Marprelate tracts and who herself organized much of their distribution; Elizabeth Crane, widow of Anthony Crane, master of the queen’s household; Lady Elizabeth Seymour Knightley, youngest daughter of Edward Seymour, the duke of Somerset, and Anne Stanhope; and Mistress Wigston, whose husband was the squire of Wolston. Elizabeth Crane and Mistress Wigston were both heavily fined, and Crane spent time in the Fleet prison.3 Lock and the countess of Warwick, who were not directly associated with the Marprelate tracts, were, however, among the more high-profile Puritans. That Lock’s name “Anne Prowse” appears on the title page in the same size font as Taffin’s name and that Maunsell’s register of theological books alphabetizes Of the Marks under her name signal the respect that she generated. Although the most quoted line of her preface is the admission that “great things by reason of my sex I may not do,” Lock completes that sentence with a ringing affirmation of her own responsibility: “and that which I may, I ought to do.” Lock, in words reminiscent of the dedicatory letter to Queen Elizabeth in the Geneva Bible, then summons all Christians to work to strengthen “Jerusalem, whereof (by grace) we are all both citizens and members.” Although the Jerusalem to which all Christians owe their allegiance is heavenly, the earthly task is that of reforming the present church. As an earthly task, it must be performed within the appropriate structures of social and spiritual hierarchy. Men and women both have a duty to pursue active obedience to God, but while men may do “great things,” women bring their “poor basket of stones.” Similarly, Lock, as a member of the merchant class, may encourage and exhort Christians to do their duty, but the countess, as a member of the ruling class, has a greater responsibility to let her light shine in the court. Mutual spiritual duties are performed within the structures of the earthly social world. The situation of persecution as well as the intervening thirty years of emphasis on plain Protestant rhetoric may account for the striking rhetorical differences between this dedicatory epistle and the one addressed to the duchess of Suffolk in 1560. The 1590 dedicatory epistle employs balanced constructions but has fewer rhetorical flourishes and confines its imaginative imagery to biblical allusions such as light and walls. It does, however, employ the tissue of scriptural citations that had become a hallmark of Reformed Protestant prose.

3. Joseph L. Black, ed., The Martin Marprelate Tracts: A Modernized and Annotated Edition (Cambridge: Cambridge University Press, 2008), xlvi–lvi.

Anne Lock Prowse’s Preface 221

Text4 To the right honorable and virtuous lady, the countess of Warwick: Forasmuch as it hath pleased almighty God of his infinite goodness to give unto the glorious Gospel of his eternal Son so long and prosperous success in this our country, it is now time (right honorable and my very good lady) for every one that is a true professor of the same (all carnal persuasions of human reason deluding the soul being set aside) to prepare ourselves to the day of trial. For although it pleaseth God sometimes for the gathering of his church to give unto it as it were halcyon5 days, yet common it is not that it should any long time continue in rest and pleasure. Nay, by the word of God we know, and by experience sometimes of ourselves (her Majesty’s royal person not excepted) and now of our neighbors round about us we see, that the church of God in this world, as it ever hath been, so must it ever be: under the cross.6 And, therefore, if we will be counted of the church indeed and glory in that excellent name of a “Christian,” let us know assuredly that unto us (even unto us that have so long lived in rest and pleasure), if we be the children of God, in some sort and measure a trial must come. For, if God chastise every son whom he receiveth7 and every member of Christ’s body must be fashioned like unto the Head,8 if the afflictions of this world are manifest tokens to the children of God of his favor and love towards them and sure pledges of their adoption,9 how can we look or how can we desire to be exempted from this common condition of God his own children10 and household? To this end therefore, right honorable lady, I have translated this little book. First, to admonish some (who for lack of experience, never feeling other days than these full of peace and quietness) that they learn to apply unto themselves whatsoever they hear or read of the trial of God his children,11 lest falsely imagining it to appertain either to the times that are past or to other nations, it fall suddenly upon them as a thief in the night,12 and they be destitute of all hope and comfort. Secondly, to awake others abounding both in knowledge and other graces whom, notwithstanding, Satan (by the deceivable lusts and vain pleasures of this wicked world) hath so rocked asleep that they seem almost as they that are 4. Lock, The Collected Works of Anne Vaughan Lock, 76–78. 5. Quiet, peaceful. 6. Romans 8:17–25. 7. Proverbs 3:11–12; Hebrews 12:5–6. 8. Ephesians 4:15–16. 9. Romans 8:15–16. 10. God’s own children. 11. God’s children. 12. Matthew 24:43; 1 Thessalonians 5:2, 4; 2 Peter 3:10.

222 Of the Marks of the Children of God diseased with the lethargy to have forgotten both themselves, their holy calling, and profession.13 Last of all, to comfort another sort, whom it hath pleased God so to press down with sorrows and to exercise with the continual afflictions and calamities of this mortal life as (no times seeming favorable unto them) they can scarce receive the words of any comfort. And because your honor hath been of long time not only a professor but also a lover of the truth, whom the Lord (exalting to an higher place of dignity than many other) hath set up, as it were a light upon an high candlestick, to give light unto many,14 I have especially dedicated unto your honor this my poor travail, humbly beseeching the Lord to make it no less comfortable15 to your honor and to those that shall read it than it hath been unto me who have translated it. Everyone in his calling16 is bound to do somewhat to the furtherance of the holy building. But because great things by reason of my sex I may not do, and that which I may, I ought to do, I have according to my duty brought my poor basket of stones17 to the strengthening of the walls of that Jerusalem,18 whereof (by grace) we are all both citizens and members.19 And now to return to those whom experience hath not yet taught and whom prosperity will not suffer to awake,20 I earnestly beseech them both in the Lord no longer to deceive themselves with vain imaginations,21 neither to suffer their hearts so to be tied to earthly vanities that they should despise or neglect those things that can truly make them happy indeed. When it shall please God to open their eyes to discern between heavenly and earthly, between things transitory and things everlasting, I know they will of themselves be ashamed of this their negligence. For what are all the pleasant things of this world which most bewitch the minds of men22 if they be compared with heavenly and eternal things? If stately and sumptuous buildings do delight, what building is so stately and glorious as new Jerusalem? If riches, what so rich as that whose pavement is of pure gold, whose foundations and walls of precious stones, and gates of orient pearls?23 If 13. Profession of faith, as a Christian. 14. Matthew 5:14–16. 15. Encouraging. 16. 1 Corinthians 7:20. 17. Nehemiah 3–4. 18. The heavenly kingdom as well as the church; Galatians 4:26; Hebrews 12:22; Revelation 3:12, 21:2; see also Ephesians 2:11–22. 19. The Geneva Bible gloss for 1 Corinthians 13:8 specifies that spiritual gifts are to be used “for the building up of the church”; 1 Corinthians 12:20 and Ephesians 2:19 speak of Christians as citizens and members of God’s kingdom. 20. The first two categories of readers mentioned above. 21. Romans 1:21. 22. Galatians 3:1. 23. Revelation 21:19–21.

Anne Lock Prowse’s Preface 223 friends, kinsfolk, and neighbors, what city so replenished24 as this: where God himself in his majesty, Jesus Christ the Head of the church in his glory, and all the holy angels, patriarchs, prophets, apostles, and martyrs do dwell together in happiness forever?25 If honor, what honor comparable to this: to be the servant and child of so mighty a King and heir of so glorious a kingdom26 where neither time doth consume, nor envy deprive of honor, nor power of adversary spoil of glory that is endless and incomprehensible?27 If then there be no comparison between things heavenly and things that are earthly and no man can attain to the things that are heavenly but by the same way that Christ himself attained unto them, which was by the cross,28 why (casting off all impediments that presseth down) do we not run on our course with cheerfulness and hope, having Christ, so mighty a King, for our Captain and Guide, who (as the apostle sayeth) for the glory that was set before him, endured the cross and despising the shame sitteth now at the right hand of the throne of God?29 How slow and dull of heart are we, if as Esau (who for a mess of pottage30 sold his birthright)31 we are contented for a small and short pleasure in this wicked world, to leese32 that incomparable and everlasting glory which Christ the Son of God with so great a price hath purchased for us.33 The Lord give us wisdom to understand and grace to hear his voice while it is said “Today,” that when days and nights and times shall cease, we may (without time) enter into his joy and rest which never shall have end.34 The Lord ever preserve your Honor and add unto a multitude of happy years35 spent in his fear a continual increase of all spiritual graces, to his glory and your endless comfort. Your Honor’s in the Lord, most humble A. P. 24. Abundantly supplied. 25. Revelation 5:6–14, 21:2–3. 26. Romans 8:16–17. 27. Matthew 6:19–20. 28. Hebrews 2:9. 29. Hebrews 12:1–2. 30. Bowl of stew. 31. Hebrews 12:16–17; Esau’s sale of his birthright is recorded in Genesis 27. 32. To be deprived of. 33. 1 Corinthians 6:20, 7:23; 1 Peter 1:18–19. 34. “Today” in the Scripture text represents the time-bound earthly life in contrast to the implied “tomorrow” of eternity; Hebrews 4:7–11. 35. The countess was about forty-two years old when she received Lock’s book as a New Year’s gift in 1590; her “multitude of happy years,” however, was compromised by the death of her husband in February that year.

Selections from Anne Lock Prowse’s Translation of Of the Marks of the Children of God (1590) Headnote In 1590, Anne Lock’s religious community was in turmoil. The Martin Marprelate controversy (pages 219–20, above) had decimated the leadership of the Puritan party and forced the Reformed Christians into a defensive posture. Given the severities of the time, it is no wonder that Lock once again took up the task of producing a book that would both encourage and stiffen the spines of her coreligionists. The text she chose to translate was a treatise by the French pastor Jean Taffin, Des marques des enfans de Dieu. Although Taffin is little known today, he was an influential Continental reformer who studied in Geneva, signed the 1561 Belgic Confession, one of the earliest Reformed creeds, became a chaplain to the Protestant Prince William of Orange, and pastored French-speaking churches in the Low Countries. He wrote three major works that were translated into English, Dutch, Latin, and German and that continued to be reprinted for more than fifty years after his death. Taffin took as his motto A Dieu ta vie, En Dieu ta fin (To God your life; in God your end) with its deliberate pun on his last name. Des marques des enfans de Dieu went through at least two editions before Taffin revised and augmented the book in 1588, and it is this augmented edition that Lock translated. Taffin wrote Of the Marks in 1586 on a voyage to Haarlem in the Netherlands, where he would assume the role of pastor to a French-speaking church in exile. The occasion for writing Of the Marks was Taffin’s sense that his fellow Christians were enduring great strain, both from within and from without. The assassination of William of Orange two years earlier and the failure of Robert Dudley, the English earl of Leicester, to drive the Roman Catholic Spanish forces out of the Low Countries had discouraged the Reformed churches both in England and on the Continent. Taffin writes with warm pastoral concern for his readers, and this empathetic rhetoric likely appealed to Lock. He begins with four metaphors that imaginatively highlight the difficulties being experienced by the Reformed churches: the church is engaged in battle, she is a woman enduring the pains of childbirth, she is a frail ship on stormy seas, and she is a field enduring the harrowing of a plow. Although all four metaphors evoke pain and suffering, it is suffering that should lead to positive outcomes: victory, a new child, safe arrival at port, and an abundant harvest. As Taffin will explain in the subsequent chapters, he wants his readers to know that, as Christians, they should expect to suffer but that they should also look forward to the good results that suffering will bring because they are the adopted children of God. 225

226 Of the Marks of the Children of God Adoption is a central theological category for Taffin. He not only wants his readers to know good doctrine—in this case, that God who has adopted them will never abandon them—but also to feel this to be the case. To know and to feel, as he states in the dedicatory letter, these are the intellectual and emotional states into which he wishes his reader to enter. Adoption draws together the legal, structural, and defining elements of an adoptive relationship and also its warm, personal dimension. In the first chapter, Taffin elaborates on the happiness or felicity that Christians enjoy both in this life and in the life to come by virtue of their being the children of God and their confidence that God will certainly do all that he has promised. In the second chapter, printed in full below, Taffin lays out the “marks” of his title—the signs by which Christians know individually that they are children of God and the signs by which they know collectively that they belong to a true church. By the end of the sixteenth century, the latter was an issue of no small concern given the divisions not only between Roman Catholics and Protestants but also among various groups of Protestants. Chapter 2 is, in fact, a helpful guide to several of the doctrines or ideas about the Christian life that Taffin, Lock, and other Reformed Christians thought essential. One such doctrine is that of election or predestination, the concept that God chooses or elects his people not on the basis of anything they have done but only out of his free grace. Election is conjoined to a second doctrine: the pervasiveness of sin that manifests itself not simply as wicked deeds but also as an innate condition of human existence. Because humans are sinful—they are “dead in sins” to use a biblical phrase (Colossians 2:13)—they are unable to make their way to God without his first giving them new life; hence Jesus’s words to Nicodemus that one must be “born again” (John 3) to enter the kingdom of heaven. Although the doctrine of election is found in Augustine, Aquinas, and other medieval theologians, it became a particular mark of Reformed Protestants such as Calvin, Taffin, and Lock, as well as a point of contention among Protestants and between Roman Catholics and Protestants. In Of the Marks, Taffin calls on a traditional understanding of election to assure Christians that the God who has chosen them will not abandon them and to urge charity in thinking well of others who call themselves Christians, since “God only”—and not any human being— “knoweth his own.” A third doctrine highlighted in chapter 2 is a high view of ecclesiology, that is, an emphasis on the importance of the institutional church as the mother of faithful Christians. To be adopted as a child of God is to enjoy the security of having both a father (God) and a mother (the church). To participate in the church—to hear the word of God preached, to partake of the sacraments, and to call upon God through Jesus Christ—is itself a mark of God’s adoption because such actions join the believer to Christ and establish her in the household of God.

Selections from Anne Lock Prowse’s Translation 227 Lock herself, in the dedicatory letter to the countess of Warwick, emphasizes the importance of the church, not least with her famous comment on the necessity of everyone bringing their baskets of stones to the building of heavenly Jerusalem. A fourth doctrine, the centrality of the Bible and its perspicuity or essential clarity, is interwoven into the texture of the argument in chapter 2 and throughout the book. If you look at the footnotes, you will see many references to specific biblical verses. One example is found in the last sentence in paragraph 4: And indeed, seeing that the preaching of the Gospel is called the ministry of reconciliation, the gospel of peace, the word of grace, of salvation, and of life (as without doubt God by the ministry of his word presenteth reconciliation, peace, grace, salvation, and life), so they that are the members of the church hear and receive the word, show therein that they are partakers of all these benefits, and consequently the children of God. Here Taffin defines preaching with five descriptors, each of which he validates by reference to a specific verse: the ministry of reconciliation (2 Corinthians 5:18), the gospel of peace (Ephesians 6:15), the word of grace (Acts 14:3, 20:32), the word of salvation (Acts 13:26), and the word of life (Acts 5:20). The division of biblical chapters into individual verses, a novelty when Lock published her first book, had become in less than thirty years the accepted and necessary tool for grounding and authenticating theological arguments in the biblical text. Taffin’s prose is a tissue of citations from individual verses combined with plentiful examples from biblical narratives. Taffin appeals in chapter 2 to a fifth doctrine—the indwelling of the Holy Spirit in believers as the means by which word and sacrament are applied to and felt by, and faith is produced in, the individual—to argue that the ministry of the Holy Spirit and faith produce an internal mark of assurance of adoption to which Christians can appeal in times of suffering and doubt. This internal working of the Holy Spirit and faith in turn produce outwardly the “fruit” of worship and good deeds that are summed up in the two great commandments: love God and love neighbor. It is worth noting that Lock follows Taffin in talking consistently about the “children” of God, rather than (as is more frequent in the Geneva translation of the Bible) the “sons” of God. Taffin also not infrequently cites the positive examples of women in the Bible. Taffin begins chapter 3 by outlining the common problems that cause Christians to doubt that they are children of God. He divides these temptations into those that come from within and those that come from without. The former, which he addresses in this chapter, are again divided into two types: failure to use

228 Of the Marks of the Children of God the external means God offers for assurance, namely, the preaching of the word and the sacraments; and internal questioning of one’s worthiness or election. It is no accident that Taffin begins with the latter, since (as already noted in the letters of Knox and Dering and from the sonnet sequence) anxiety over one’s spiritual state was endemic, and perhaps even epidemic, in the sixteenth century. Taffin’s advice is straightforward and practical: no one is worthy, so be thankful for God’s grace; no one can peer into the eternal book of life, so trust God’s word when he says that you are his child; believe that through the sacraments you are actually joined to Christ, from whom you cannot be separated. In chapter 4, Taffin continues to address the internal debate by arguing at length that “there is a great difference between unfaithfulness and weakness of faith” and that since the Christian’s salvation depends not on human faith but on God’s promises or covenant, there is no need for anxiety: “It is properly Jesus Christ which saveth us and not our faith.” Not surprisingly, Taffin turns to biblical narratives to show that the children of God have always been asked to hold on to faith in difficult circumstances. Among other biblical examples, he cites the Syro-Phoenician woman whose faith was noted as exemplary in the fifth prefatory sonnet; Elizabeth and Zechariah, the parents of John the Baptist; King David’s prayers; and King Hezekiah’s illness that provided the text for Calvin’s sermons. Beginning in chapter 5, Taffin turns to the two external factors that may cause Christians to doubt that they are the children of God: first, the existence of those who once professed the Reformed faith but now have “fallen away,” usually in Taffin’s experience by rejoining the Roman Catholic church and in Lock’s experience by siding with the bishops against the Puritans; and second, the persecution and suffering endured by those who continue to profess the Reformed faith. Chapter 5 addresses the former by once again invoking biblical narratives. It is obvious, Taffin argues, that falling away from the faith “is a disease wherewith the church hath always been afflicted” and therefore becomes itself a mark of true faith. Taffin then devotes the remainder of Of the Marks to the central question of persistent persecution and suffering and again begins in chapter 6 with an appeal to the biblical narratives: “If the most excellent servants and children of God have always been most afflicted, afflictions ought not to make us doubt of our adoption and salvation” since “our afflictions are (as it were) stages from whence he maketh his own glory to shine and giveth increase unto ours” (emphasis mine). What follows in chapters 7 and 8 is an extensive reading of examples of suffering and perseverance from the Old and New Testaments, as well as from the early history of the church. In chapter 9, Taffin turns to a theme developed by Lock in her dedicatory letter to the duchess of Suffolk and by Edward Dering in his lectures on the book of Hebrews, namely, that suffering can serve as medicine for a sinful soul. Chapter 10 makes another case for suffering: insofar as Christians are persecuted for their

Selections from Anne Lock Prowse’s Translation 229 faith, such suffering becomes a sign of God’s favor and proof of a pure faith that is willing to endure hardships. Chapter 11 encourages readers to see suffering as an opportunity to be a witness to, and perhaps even a martyr for, the glory of God. In his summary exhortation to live well in Chapter 12, Taffin sounds many of the themes Lock picks up in her dedicatory letter to the countess of Warwick: the way of the cross; Christ as Head, Captain, and Guide; Christians as lights in a dark world who should not lose heart when faced with difficulties; the importance of not only remaining faithful themselves but also building up their coreligionists; and the responsibility to live well as “citizens of the city Jerusalem.” Taffin concludes chapter 13 with excerpts from the Meditations attributed to Augustine, the author he cites most frequently. As this summary of Of the Marks reveals, it is no surprise that Lock chose to translate and publish it for her beleaguered coreligionists. Not only is it intended to give comfort to those suffering for their faith by reassuring them that difficulties are a distinguishing characteristic of the children of God rather than a surprising turn of events, but the text also deals with the continuing theological anxiety over assurance by providing a primer on the Reformed doctrines of salvation, election, original sin, the church, and the work of the Holy Spirit and doing so by constant appeal to the perspicuity of the Scripture. These are themes that Lock embraced as a member of the Reformed community in England and that undergird her own writing. Little wonder that she told Anne Russell Dudley she had found translating Taffin to be an encouraging exercise.

Text1 To the faithful of the Low Country2 It is not without reason, right dear and worshipful3 brethren, that the church of Christ is called militant upon earth4 and compared as well to a woman in travail of child from the beginning of the world, as to a ship upon the sea tossed with tempests, and to a field tilled upon which the plow is drawn to cut it. The present estate of the church, exercised5 by so many dissipations,6 assailed so mightily by continual wars (the mother and nurse of all calamities), and afflicted by revolts,

1. Lock, The Collected Works of Anne Vaughan Lock, 79–186. 2. Present-day Netherlands, Belgium, and Luxembourg. 3. Honorable. 4. The “church militant” is a term commonly used to describe Christians living on earth, as contrasted with the “church triumphant,” which refers to Christians who have died and gone to live triumphantly in heaven. 5. Harassed. 6. Dispersions; here a reference to the forced exile of French Protestants.

230 Of the Marks of the Children of God by libertines,7 by people profane, and by so many heretics is to us a lively8 mirror, a manifest seal,9 and an example good to be marked. Now as the infirmity of the flesh10 (which dieth not in the very children of God but at their death) taketh from thence and from other matter occasion of temptations most dangerous and many assaults,11 so the bounden duty and affection which I bear towards you driveth me to testify unto you the fervent desire which I feel continually in my heart of 12 your comfort, constancy, and perseverance in the way of salvation. For this cause it is that, in my voyage from Germany, I made this little treatise Of the Marks of the Children of God and of Their Consolations in Their Afflictions, the which (being, God be thanked, returned) I was willing with the advice of my brethren and fellows in the holy ministry to put to light13 and dedicate unto you, to the end14 that reading it you might know and feel more and more the incomprehensible grace of God towards you by the testimonies of your adoption and the full assurance of the certainty of it, and that in the midst of your so long and heavy afflictions you might be partakers of the unspeakable comforts which God setteth forth to his children in his word. Whereby also you, feeling yourselves truly happy, you may constantly persevere in his holy truth and obedience of 15 his will, aspiring with contentment and joy of the Holy Ghost to the enjoying of that kingdom of glory, the right and possession whereof is purchased for you and kept in your Head, Jesus Christ. Finally, I pray God with all my heart to show me this favor: that this my little labor may be acceptable unto you and that it will please him to bless it by the efficacy of his Holy Spirit to your comfort and salvation and to the advancement of the kingdom of our Lord Jesus Christ. Haarlem, 15 September 1586. Your humble brother and servant in Christ, John Taffin, minister of the holy Gospel in the French church at Haarlem

7. Among Protestants in France were groups of people known as “antinomians” or “libertines,” those who denied the necessity of obeying God’s laws. 8. Living. 9. Visible evidence. 10. The weakness of the flesh, that is, sin and the temptation to sin. 11. The weakness of the flesh takes every opportunity to tempt and assault the Christian. 12. For. 13. Publish. 14. For the purpose. 15. To.

Selections from Anne Lock Prowse’s Translation 231 Chapter 2 How we shall know that we are the children of God. Of this conclusion16 it followeth that there is no greater joy or contentment in this present life, or anything more sure or more necessary for the happy overcoming the difficulties of it, than to know and feel that we are the children of God. For this foundation being laid, we ought to be assured that whatsoever shall happen unto us can be none other than the blessing of a father and so consequently17 a mean,18 aid, and way disposed by his providence either to lead us unto life everlasting or to increase our glory in it. True it is that God only knoweth his own,19 whom he hath chosen before the foundation of the world to be his children.20 Yet there are two principal means21 by which he giveth us to understand who are his children: the one is outward, by marks visible unto men; the other is inward, by testimonies which he that is the child of God feeleth in himself. The outward mark lieth in this:22 that we be members of the church of Christ. Now we call that the church of Christ in which the word of God is truly preached, the sacraments are purely ministered, and one only God is called upon in the name of his only son Jesus Christ.23 First, this church is often called the kingdom of heaven,24 because that by it we enter in thither so that it is (as it were) the suburbs or the gate of it. Whereof it followeth that, being the true members of the church, we are in the way and forwardness25 to enter and make our abode in heaven. It is also called the house of God,26 to give us to understand that those that abide there are by good right accounted the children and household of God.27 Furthermore,

16. After the conclusion of the first chapter. 17. Although “consequently” can mean simply “as a result,” in this chapter it carries the more potent sense of the logical conclusion of a syllogism. 18. Means. 19. Sidenote: 2 Timothy 2:19. 20. Ephesians 1:4; only God knows who are the elect, those who belong to him. 21. Sidenote: Two marks of our adoption. 22. Sidenote: Of the outward mark. 23. Taffin’s three marks of the church differ somewhat from the traditional Reformed formulation which stipulates preaching, pure administration of the sacraments, and church discipline. However, distinguishing between those whose lives are in harmony with a true profession of faith and those whose are not (which Taffin associates with his third mark) is central to Reformed church discipline. 24. Sidenote: Matthew 13. 25. At the forefront. 26. Sidenote: Matthew 21:13. 27. Sidenote: Ephesians 2:19.

232 Of the Marks of the Children of God when after we have protested in our Creed28 that we believe the holy church universal we add the communion of saints, the forgiveness of sins, the rising again of the body, and the life everlasting is not this to assure us that those that are the members of the church have a community29 in all these treasures and goods of it and consequently that they are the children of God and inheritors of everlasting life? According unto this, St. Luke also sayeth resolutely that God joined unto the church those that should be saved.30 The which is confirmed by the prophet Joel saying that there shall be salvation in Zion.31 And St. Paul himself sticketh not at all32 to call those that are the members of the church the elect of God.33 But yet so much the more to resolve us,34 let us consider the marks of the true church touched here before. The first is the pure preaching of the word of God. Now Jesus Christ sayeth, “My sheep hear my voice and they follow me,”35 showing thereby very manifestly that this is one mark to be the child of God: to hear the voice of his son Jesus Christ. As also he sayeth in another place that he that is of God heareth the voice of God.36 And indeed, seeing that the preaching of the Gospel is called the ministry of reconciliation,37 the gospel of peace,38 the word of grace,39 of salvation,40 and of life41 (as without doubt God by the ministry of his word presenteth reconciliation, peace, grace, salvation, and life), so they that are the members of the church hear and receive the word, show therein that they are partakers of all these benefits, and consequently the children of God.42 The second mark of the church consisteth in the sacraments of baptism and of the Lord’s Supper.43 As touching baptism, it is a seal and sure warrant that 28. Professed or recited the Apostle’s Creed, an early, ecumenical statement of Christian belief that includes these words: “I believe in the holy catholic [i.e., universal] church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.” 29. Have a part. 30. Sidenote: Acts 2:47. 31. Sidenote: Joel 2:32. 32. Is not at all reluctant. 33. Sidenote: 1 Thessalonians 1:4. 34. Assure us. 35. Sidenote: John 10:27. 36. Sidenote: John 8:47. 37. Sidenote: 2 Corinthians 5:18. 38. Sidenote: Ephesians 6:15. 39. Sidenote: Acts 14:3; Acts 20:32. 40. Sidenote: Acts 13:26. 41. Sidenote: Acts 5:20. 42. Sidenote: Philippians 2:15. 43. Protestants recognized only these two sacraments; the Roman Catholic church recognized seven sacraments: baptism, Eucharist (the Lord’s Supper), confirmation, penance, anointing of the sick,

Selections from Anne Lock Prowse’s Translation 233 the sins of those that receive it are washed away by the blood of Christ;44 that they are engrafted and incorporate into his death and resurrection;45 that they are regenerate;46 and that they have put on Jesus Christ.47 Whereof it followeth, as St. Paul affirmeth, that they are the children of God.48 The like assurance of our adoption is given us in the Lord’s Supper. For if the bread and the cup which are given to the members of the church are the communion of the body and of the blood of Jesus Christ,49 it followeth that in this communion of Christ they have the food and life of their souls. And that consequently, as the children of God, they shall obtain life everlasting, according to the protestation of Christ: “he that eateth my flesh and drinketh my blood, he hath everlasting life.”50 The third mark of the church of God is the invocation of the name of God in the name of that only one Jesus Christ.51 Now as all the service of God is oftentimes signified by this invocation,52 so St. Luke noteth the faithful and children of God by this description: that they call upon the name of the Lord.53 As on the contrary side, it is said of the reprobate54 that they do not call upon the name of God.55 And indeed when the members of the church join together and lift up their prayers unto God saying, “Our Father which art in heaven” and so calling him Father by the commandment of Christ,56 they may well assure themselves that God doth acknowledge them for his children and that he will make them feel the fruit of their prayers according to the promise of Christ that whatsoever they shall with one consent ask of God, it shall be given them.57 By this that is above said, it manifestly appeareth58 how every member of the church may and ought to assure himself to be the child of God and to marriage, and ordination. 44. Sidenote: Acts 22:5 [actually verse 16]. 45. Sidenote: Romans 6:4. 46. Sidenote: Titus 3:5. 47. Sidenote: Galatians 3:27. 48. Sidenote: Galatians 3:26. 49. Sidenote: 1 Corinthians 10:16. 50. Sidenote: John 6:54. 51. Sidenote: Psalm 14:4. 52. Sidenote: Genesis 12:7; all service or worship of God involves calling on his name, including the worship of Abraham, who lived before the time of Christ. 53. Sidenote: Acts 2:21; Acts 9:14. 54. Those who are not elect and therefore are not Christians. 55. Sidenote: Psalm 14:4. 56. Sidenote: Matthew 6:9. 57. Sidenote: Matthew 18:19. 58. Clearly shows.

234 Of the Marks of the Children of God acknowledge all other members of the church with him in like manner to be the children of God. If any allege that we may thus account such a one for the child of God who possibly is an hypocrite and may after show himself a reprobate, we answer that such discourses are contrary to charity, so much recommended unto us by St. Paul, noting amongst other properties of charity that she thinketh not evil or is not suspicious but that she believeth all things and hopeth all things.59 We ought then to hold the members of the church for the children of God60 until that, departing from it or discovering61 their hypocrisy, they show themselves reprobates. Furthermore, as God would that all those to whom he vouchsafeth62 to be father should acknowledge the church for their mother, so let us not doubt but being born again and nourished in the church our mother, we may call God our Father, and abiding united to the family of the mother, let us not doubt but that we be the heirs of the Father. Thus much for the outward marks. Now let us come to the inward marks.63 As to the blind and deaf, the opening of their eyes and ears is needful clearly to see and hear the voice of him that speaketh, so being of our own nature both blind and deaf as touching understanding, the Holy Spirit is he that openeth our eyes and ears to comprehend the revelation of our adoption and to feel in our hearts the assurance of it, engendering in us faith which is, as it were, the hand by which we apprehend64 this great benefit. Whereof also the fruits and effects as well of the Holy Ghost dwelling in us, as of the faith that is in us, are the principal and most assured marks to give us knowledge of our adoption. According whereunto St. Paul sayeth that the Holy Ghost giveth testimony to our spirits that we are the children of God, so as having received this spirit of adoption, we cry with all assurance, “Abba, Father.”65 This is it also which St. John teacheth us, saying, “We know that he abideth in us by the Spirit which he hath given us.”66 Also, “By this we know that we dwell in him and he in us, because he hath given of his Spirit unto us.”67 In like manner the apostle St. Paul affirmeth that by the peace and quietness which we feel in our consciences before God in the free forgiveness of our sins by the blood of Jesus Christ, we show and prove 59. Sidenote: 1 Corinthians 13. 60. We ought to believe that the members of the church are the children of God. 61. Revealing. 62. Condescends. 63. Sidenote: Of the inward marks of our adoption. 64. Grasp. 65. Sidenote: Romans 8:16 [actually verse 15]; “Abba” is a transliteration of the Aramaic term for “father”; Aramaic is the language Jesus and the disciples would have spoken in first-century Palestine. 66. Sidenote: 1 John 3:24. 67. Sidenote: 1 John 4:13.

Selections from Anne Lock Prowse’s Translation 235 that we are justified by faith and so the children of God.68 Wherein to confirm us, he sayeth in another place that after we have believed, we are sealed by the Holy Spirit of promise,69 which is the earnest penny of our inheritance until the redemption of the possession purchased to the praise of his glory.70 First he showeth there that faith is, as it were, the seal whereby the Holy Ghost imprinteth in our hearts for our assurance that we are the children of God. Furthermore, as in a thing that is bought there is sometimes given an earnest penny, to wit, some part of the money agreed on as well for the beginning of the payment as by consequent for the assurance that the bargain shall be held firm,71 so the Holy Ghost who by faith engendereth peace and joy in the hearts of the faithful is the earnest penny, assuring us by this beginning of the spiritual blessings which God promiseth to his children that he holdeth us for his possession, purchased to the praise of his glory, and that at the length he will gather us into the full enjoying of the inheritance of heaven. Hereunto it is also that that goodly gradation72 leadeth us, which is proposed of the same apostle, saying: “Those whom God hath before known, those he hath also predestinate to be made like unto the image of Jesus Christ. And those whom he hath predestinate, he hath also called, and those whom he hath called, he hath also justified, and those whom he hath justified, those he hath also glorified.”73 For all will confess that those that are elected and predestinated to be made like unto the image of Jesus Christ are the children of God, as also they who in his eternal counsel and decree are glorified. Now they who being lightened74 with the knowledge of the Gospel believe that their sins are washed away by the blood of Jesus Christ through his satisfaction and so are called and justified, are elected and glorified before God, as St. Paul teacheth here. It followeth then that they are the children of God. And this is so certain that the apostle, opposing the will and power of God against all impediments, addeth: “If God be on our side, who shall be against us?”75 St. Bernard teacheth the selfsame thing very aptly,76 saying we are certain of the power of God to save us, but what shall we say of his will? Who is he that 68. Sidenote: Romans 5:1. 69. Sidenote: Ephesians 1:13. 70. Sidenote: Ephesians 1:13 [actually verses 13–14]; an “earnest penny” is a down payment. 71. The earnest penny both begins payment and assures that the remainder of the loan will be paid. 72. Step-by-step progression. 73. Sidenote: Romans 8:28 [actually verses 29–30]. 74. Enlightened. 75. Sidenote: Romans 8:30 [actually verse 31]. 76. Sidenote: Bern. Ser. 5 in dedica templi. [Bernard of Clairvaux, the founder of the Cistercian order, in Sermon 5 in In dedicatione ecclesia. Bernhard von Clairvaux: Sämtliche Werke, ed. Gerhard Winkler et al., Vol. 8 (Innsbruch: Tyrolia Verlagk, 1997)].

236 Of the Marks of the Children of God knoweth whether he be worthy of hate or of love? Who is he that hath known the will of the Lord? or who hath been his counselor?77 It behooveth78 that herein faith help us and that truth succor us that that which is hid concerning us in the heart of the Father may be revealed unto us by the Spirit, and his Spirit testifying unto us may persuade us that we are the children of God. That he persuade it us, I say, in calling and justifying us freely by faith, which is as it were a mean79 or passage from the predestination of God to the glory of the life everlasting. The same thing is it which St. Augustine meaneth, saying we are come into the way of faith: let us hold it constantly. It shall lead us from degree to degree even unto the chamber of the heavenly King where all the treasures of knowledge and wisdom being hid, we may learn and behold the revelation of our election.80 From hence proceedeth yet another fruit serving us for a mark to assure us more and more that we are the children of God: when we love God and our neighbors for his sake, whereof also followeth the hatred of evil and an earnest desire to render obedience to God. For if it be so as St. John sayeth that our love to God cometh of this, that he hath first loved us,81 the love that we bear unto him is a testimony that he loveth us. As also Jesus Christ maintaineth and showeth that by the signs of love which the sinful woman gave him, God loved her greatly and had forgiven her many sins.82 So the brightness of the moon is a certain argument that the sun ministereth wholly to her, for otherwise she hath no brightness at all.83 And in summer the heat that is felt in the stones set against the sun is a sign that the sun shineth upon them. Of our own nature and first generation84 we are unprofitable to all goodness and inclined to all evil, as St. Paul very largely85 setteth forth unto us writing to the Romans.86 If then on the contrary we walk in the fear of God, giving ourselves to his service and occupying ourselves in all good works, is not such a change a testimony of our regeneration and consequently of our adoption? The 77. Romans 11:34. 78. It is necessary. 79. Means. 80. Sidenote: Aug. Hom. in Joan. 35. [Augustine of Hippo, Tractate 35, paragraph 9 from The Homilies on the Gospel of John, Christian Classics Ethereal Library, accessed March 1, 2018, https://www.ccel. org/ccel/schaff/npnf107.iii.xxxvi.html]. 81. Sidenote: 1 John 4:19. 82. Sidenote: Luke 7:47; an allusion to the story of the woman who anointed Jesus’s feet with perfume and tears and wiped them with her hair. 83. The moon’s reflection of light is an assurance that the sun shines on her; likewise, the Christian’s love for God and neighbor are reflections of the prior love of God and proof of the intimate connection between God and humans. 84. The manner in which we are born, that is, as sinful creatures. 85. At length. 86. Sidenote: Romans 3:10 [actually verses 10–18].

Selections from Anne Lock Prowse’s Translation 237 tree is known by his fruit, sayeth Jesus Christ.87 If then we bear the fruit of justice, holiness, and of charity, we are trees planted in the garden of God by his Holy Spirit and so consequently the children of God. Charity, sayeth St. John, is of God, and he that loveth is born of God and knoweth God.88 As then the heat and light of a coal is a sign that it hath fire, and as the moving and actions of the body are certain signs that it liveth and that the soul is within it, so the testimony of the Holy Ghost in our hearts, the peace and quietness of our consciences before God, feeling ourselves justified by faith, this love towards God and our neighbor, this change of our life and desire to walk in the fear and obedience of God are assured tokens of our adoption. As also this: that we are members of the church of Christ, hearing his word, participating with the holy sacraments, and calling upon God in the name of Jesus Christ are testimonies that we are the children and household servants of God and heirs of eternal life. Selections from Chapter 3 How every member of the church ought to apply unto himself the tokens of it, to assure himself of his adoption and salvation. Now although the tokens before mentioned are certain to assure us that we are the children of God, yet there are two sorts of temptations which above all other tend to shake us. The one proceedeth of ourselves, either for lack of applying to ourselves the testimonies which God giveth to the members of his church to assure them of their salvation89 or through the feeling of a want90 (as we think) but rather91 of the smallness or weakness of those tokens of adoption here above alleged.92 The other temptation cometh unto us from some otherwhere and consisteth specially in two points: to wit, in the revolt of some having made profession of the true religion and in the grievous and long afflictions which are ordinary to those that follow the doctrine of the Gospel.93 Now as there is nothing of greater importance than the salvation of the soul, so there is nothing that doth more grievously afflict and trouble the tender consciences desirous of eternal life than the doubts and fears not to be the child 87. Sidenote: Matthew 7:17. 88. Sidenote: 1 John 4:7. 89. Here Taffin has in view regular attendance at church to hear the preaching of the word and to participate in the sacraments. 90. Lack. 91. Or rather. 92. Taffin will divide this temptation into two parts: doubt of one’s own worthiness and doubt over one’s election. 93. Taffin will deal with those who “fall away” from the true faith and with ongoing suffering in subsequent chapters.

238 Of the Marks of the Children of God of God, getting to themselves hereby such sorrows and anguishes as none are able to comprehend but those that have themselves felt and tried94 them. To help then to the consolation of the souls so dangerously and so mightily afflicted, first it is to be noted that this disease cometh to many of this:95 that they pretend to resolve themselves of their salvation,96 examining themselves whether they be worthy to be the children of God or no. And as there is none that is or can be worthy, so this is at the last to turn doubts into despair.97 Other discourse98 whether they be of the number of the elect and whether their names be written in the book of life,99 to wit, if God love them and hold them for his children. But it is not so high that we must mount,100 but in the doctrine of the Gospel it is where we should search the revelation hereof and resolve ourselves101 if God hath loved us, if he do love us, and will hold us for his children in Jesus Christ. For as a man, if he be of credit,102 maketh the hid thoughts of his heart to be known by speaking, even so God, who is the Truth itself, revealeth unto us by the preaching of the Gospel his counsel and his will touching our adoption and salvation and confirmeth this revelation by the use of the holy sacraments. *** Now faith is a knowledge and certainty that it is the will of God to save thee and to take thee for his well-beloved child in Jesus Christ. Then it followeth that the Gospel which is preached unto thee and which thou hearest containeth the revealing and testimony: first, that it is the will of God to save thee by Christ; secondly, that thou shouldest believe this testimony which he giveth thee that thou mayest have everlasting life. Who now is he that ought or can doubt? Seeing also he103 is not content to say in general he that believeth hath everlasting life,104 but he commandeth thee to 94. Wrestled with. 95. In this way. 96. Prove their salvation to themselves. 97. This is precisely the inner psychological and spiritual movement that is charted in the five prefatory sonnets to the sonnet sequence on Psalm 51 (pages 80–83, above). 98. Consider. 99. The record of those who belong to God; see Psalm 69:28; Philippians 4:3; Revelation 3:5, 13:8, 17:8, 20:12, 20:15, 21:27, 22:19. 100. That is, we should not climb up into heaven to peer into God’s book of life; Taffin reiterates the classic warning against seeking to know who is and who is not “elect.” 101. Prove to ourselves. 102. If he be a trustworthy person. 103. God. 104. Sidenote: John 3:36.

Selections from Anne Lock Prowse’s Translation 239 believe. Believe, sayeth he, the Gospel.105 Also, this is his commandment, sayeth St. John, that we believe in the name of his son Jesus Christ.106 Now to believe the Gospel or in the name of Jesus Christ is not only to believe that there is salvation in Christ and that he that believeth in him hath life everlasting. For the devil himself believeth that, and yet he believeth not the Gospel neither in the name of Jesus Christ. But this is to believe: that he hath salvation in Christ for thee, as Isaiah sayeth, “A child is born to us, a son is given to us.”107 And so speaketh the angel to the shepherds, “This day is born unto you a savior.”108 Also, that it is the will of God that thou shouldest be his child, and thou shouldest believe it so. The which thing the devil cannot believe for himself, neither is the Gospel offered unto him. Now when God revealeth unto thee his good will and love towards thee, wherefore doubtest thou? He is true. He neither will nor can either lie or deceive. And when he commandeth thee to believe it, must thou examine thyself whether thou be worthy or no? Thou art bound to obey and so to believe that he doth love thee and that thou art his child by Christ. Call to mind that which is written: whosoever believeth (what manner a one or whosoever it be),109 he hath life everlasting.110 Neither is it presumption so to believe, and that constantly,111 but it is to him obedience most acceptable. And indeed it is an honor that he requireth of thee to believe his word and so to put to thy seal that he is true. It is very true that in preaching the Gospel he sayeth not, I am come to save Simon Peter, Cornelius the Centurion, Mary Magdalene, and so of others.112 He nameth no man by his name that was given him by men, either at their circumcision or at their baptism or otherwise. For so might we yet doubt of our salvation, thinking that it might be spoken not of us but of some other that should have the same name. But when thou hearest that Jesus Christ is come to save sinners,113 either renounce the name of a sinner or confess that he speaketh to thee and that he is come to save thee.114 Make then boldly this conclusion: Jesus Christ is come to save sinners; I acknowledge my own name, for I am a sinner; therefore, he is come to save me.115 And also when he sayeth, “Come unto me all ye that travail and are 105. Sidenote: Mark 1:15. 106. Sidenote: 1 John 3:23. 107. Sidenote: Isaiah 9:5. 108. Sidenote: Luke 2:11. 109. What kind of person or whoever it may be. 110. Sidenote: John 3:16. 111. With confidence. 112. Sidenote: John 3:39 [actually verse 36 or possibly a second reference to John 3:16]. 113. Sidenote: Matthew 9:13. 114. Sidenote: 1 Timothy 1:15. 115. Here Taffin presents assurance as a simple syllogism.

240 Of the Marks of the Children of God heavily laden and I will refresh you,”116 thou must mark well these words “all ye.” For seeing he sayeth “all ye,” he speaketh to all those that travail and feel the heavy burden of their sins. Wherefore shouldest thou doubt then, whether he speak to thee? Conclude rather on this manner:117 seeing he sayeth “all ye,” he speaketh then also to me, promising to comfort me. And to this purpose sayeth St. Paul that there is no difference of men before God but the same who is Lord over all is rich towards all those that call upon him.118 Have thou then recourse unto him and believe in him, and thou art assured that he will also be rich in mercy even unto thee. If there were two or three hundred inhabitants of some town banished for some offence, and after a general pardon should be published that all the banished of such a town should have free liberty to return thither with all assurance to enter again upon all their goods and honors, suppose that thou wert one of those banished and that he that hath given the pardon were a faithful and true prince.119 Wouldst not thou believe that thou wert comprehended120 in the pardon, although thy name were no more expressed than the names of the other banished, and that returning to the town thou shouldest again be placed in thy goods?121 Now we have been banished from the kingdom of heaven by the transgression of Adam.122 Jesus Christ, dying for these banished persons, causeth a general pardon to be published by the preaching of the Gospel with permission, yea with commandment, to return into heaven. He is a true King, yea the Truth itself, and the abolishing of this banishment and the re-entry into heaven hath cost him very dear, even the shedding of his most precious blood.123 What occasion then hast thou to doubt of thy pardon and return into heaven? For, although thy Christian name be not expressed, yet if thou be of the number of the banished, he speaketh to thee. Behold thy name: thou art there comprehended. Believe that he speaketh in truth and that his will is such towards thee as he declareth to thee by his word.

116. Sidenote: Matthew 11:28. 117. In this way. 118. Sidenote: Romans 10:12. 119. This example would have particular poignancy for Taffin’s original readers, who had been exiled from their homes. 120. Included. 121. Restored to your possessions. 122. Sidenote: Genesis 3:24; an allusion to the banishment of humans from God’s presence and the doctrine of “original sin,” which teaches that the guilt of Adam and Eve’s original sin is passed down to all human beings. 123. Sidenote: 1 Peter 1:19 [actually verses 18–19].

Selections from Anne Lock Prowse’s Translation 241 But let us pass further to the sacraments, which serve greatly to resolve124 us to believe that we are the children of God.125 The sacraments are (as it were) a visible word, representing the grace of the Gospel.126 But more than that, they are communicated to thee, and thou receivest them.127 Is not this to put thee (as it were) into real possession128 of thine adoption and to give thee assurance of everlasting life? The pastor preacheth unto all the grace of the Gospel in the name of Christ. But in thy baptism he directeth his speech to thee by name, to assure thee of the forgiveness of thy sins and of thine adoption, as St. Paul sayeth that those that are baptized have put on Christ and that so they are the children of God.129 And it is as if a prince (having called back again all the banished, amongst whom thou shouldest be one) calling unto thee by name, amongst the other banished, by a letter sealed of thy pardon and of reestablishing thee in thy goods, should not this be to assure thee? As touching the holy supper, Jesus Christ, having published by his minister that his flesh is meat indeed and his blood drink,130 addeth that whosoever eateth his flesh and drinketh his blood, he hath life everlasting.131 He calleth thee among others to his table and giveth thee of the bread and wine, namely to assure thy person that he died for thee and that he giveth thee his body and his blood, yea himself all whole and all his benefits, that thou shouldest be with him, the child of God and an inheritor of life everlasting. If the devil or thy conscience trouble thee to doubt of thine adoption,132 assure thy soul against such a temptation by the communication of the holy supper.133 Say boldly, “Satan, canst thou deny that I have been at the holy supper and that I have received bread and wine? I have seen, touched, and tasted it. Thou canst 124. Convince. 125. Having addressed the internal fears of unworthiness and doubts about election, Taffin now returns to the problem of neglecting the external mark of participation in the church, what he referred to in the opening of this chapter as the “lack of applying to ourselves the testimonies which God giveth to the members of his church.” 126. Sidenote: August. in Joan. hom. 89. [Augustine of Hippo, Tractate 89 from The Homilies on the Gospel of John, Christian Classics Ethereal Library, accessed March 1, 2018, https://www.ccel.org/ccel/ schaff/npnf107.iii.xc.html]. 127. The sacraments require physical participation, actual eating and drinking. 128. Reformed Protestants believed in the real, spiritual presence of Christ in the sacraments, rather than viewing them merely as reminders of God’s presence. 129. Sidenote: Galatians 3:26–27. 130. The pastor administering the sacrament of the Lord’s Supper says these words on behalf of Christ. 131. Sidenote: John 6:55–56. 132. Both the devil and the narrator’s conscience collude to make these same accusations in the prefatory sonnets. 133. Participating in the Lord’s Supper.

242 Of the Marks of the Children of God not deny it. Further, canst thou deny that this bread and wine were given me for seals and sure pledges of my communicating with the body and blood of Christ? St. Paul sayeth plainly that the bread which I have received is the communion of the body of Jesus Christ.134 Seeing then thou canst not deny but that I have received the bread and wine, and that the bread and wine are the communion of the body and of the blood of Christ, I have then communion with the body and blood of Jesus Christ, and thou canst not deny it.” Selections from Chapter 4 How although the marks of our adoption be in us but small and feeble, yet we ought (and may assure ourselves that we are) the children of God. *** Behold, sayeth St. John, the confidence that we have with God: that if we ask anything according unto his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know we shall obtain the requests that we have asked.135 His promises cannot fail nor deceive.136 Yea, be thou certain that before thou hast ended thy prayer, he hath heard thee, as Isaiah sayeth.137 For our God is a God that heareth prayers, sayeth David.138 But thou owest him this honor: to submit thyself to his wisdom as touching the time of feeling or receiving the fruit of thy prayers. If Jesus Christ had healed the daughter of the Canaanite at the first petition,139 her faith had not been so kindled in her, nor so commended in the church unto the end of the world. The fruits of all trees are not ripe in one day. In some they do ripen sooner, and men wait patiently for the other, which ripen in the latter season. Zechariah and Elizabeth thought that they had prayed in vain, asking of God posterity in their youth. And when they were old and without all hope for to obtain it, the angel of the Lord said unto Zechariah, “Thy prayer is heard.”140 Not that prayer which he made then, for he thought not now to have issue,141 but the prayer which he made long time before. *** 134. Sidenote: 1 Corinthians 10:16. 135. Sidenote: John 5:14 [actually 1 John 5:14–15]. 136. Joshua 21:45; Psalm 145:13. 137. Sidenote: Isaiah 65:24. 138. Sidenote: Psalm 65:3 [actually verse 2]. 139. Sidenote: Matthew 15:22. 140. Sidenote: Luke 1:13. 141. Children.

Selections from Anne Lock Prowse’s Translation 243 If it happen that by affliction either of body or of spirit thou art so cast down that thou canst not make a framed prayer unto God, be not discouraged for that. For at the least thou canst desire thine own health and salvation. There is neither sickness nor yet tyrant that can let142 thee to desire. Now desire is prayer before God, sayeth St. Augustine.143 According whereunto David sayeth that God heareth the desire of the humble.144 Say thou then with David: “Lord, all my desire is before thee, and the sighs of my thoughts are not hid from thee.”145 Hezekiah, king of Judah, in his affliction could not distinctly pray unto God, but chattered as a crane or a swallow and mourned as the dove.146 Yet so lifting up his eyes on high, he was heard. What prayer maketh the little infant to his mother? He weepeth and cryeth, not being able to express what he lacketh. The mother offereth him the breast or giveth him some other thing, such as she thinketh his necessity requireth. Much more, then, the heavenly Father heedeth the sighs, the groans, the desires and tears of his children, and, doing the office of a father, he heareth them and provideth for them. Selections from Chapter 5 That the apostasy and revolt of some, having made profession of the true religion, ought not to make us call in doubt neither our religion nor our adoption. *** Concerning those that revolt,147 it is a small stumbling block to trouble us. For this was foretold us, and it is a disease wherewith the church hath always been afflicted. Many shall be called, sayeth Jesus Christ, but few chosen.148 And the parable of the seed falling in divers149 sorts of earth showeth that with much ado the fourth part of those that shall hear and profess the Gospel shall continue to the end.150 142. Prevent. 143. Augustine of Hippo, Expositions on the Psalms, Psalm 37, paragraph 14, Christian Classics Ethereal Library, accessed March 1, 2018, http://www.ccel.org/ccel/schaff/npnf108.ii.CII.html. 144. Sidenote: Psalm 10:17. 145. Sidenote: Psalm 38:10 [actually verse 9]. 146. Sidenote: Isaiah 38:14; Hezekiah’s affliction and prayer are the subject of Calvin’s sermons, translated by Lock (pages 41–74, above). 147. Sidenote: Of the certainty of the doctrine notwithstanding the revolts. 148. Sidenote: Matthew 20:16 [actually Matthew 22:14]. 149. Various. 150. Sidenote: Matthew 13; in this parable, the seed of God’s word falls outside the field, on stony ground, among thistles, and on good soil. Jesus interprets the four types of earth to represent those

244 Of the Marks of the Children of God St. Paul hath foretold expressly that in the latter times151 many shall fall from the faith.152 And he advertiseth153 the Ephesians that even from among themselves there should rise up men that should teach perverse things154 and the Corinthians that there shall be in the church not only divisions but also heresies.155 St. Peter speaketh yet more largely.156 As there hath been, sayeth he, false prophets among the people of Israel, so shall there be false teachers amongst you, which shall secretly bring in damnable errors, and many shall follow their damnable ways, by whom the way of truth shall be blasphemed.157 Now we must think the accomplishing of such prophecies so much the less strange because such hath been the condition of the church of God at all times. What revolt was there in the house of God before the flood, eight persons only being found saved in the ark158 and yet amongst them one hypocrite, who after was cast off and accursed.159 Now the church of God being enlarged in the posterity of Shem, again there was seen such a revolt that the church of God was only found in the family of Abraham, himself being pulled out of idolatry.160 In the time of Elijah, the revolt was so great in Israel that he thought he had been left alone.161 At the coming of our Lord Jesus Christ, the apostasy was so general that almost all the church, at the least the principal members of it,162 lift up themselves against the Son of God and crucified him. When Jesus Christ had gathered many disciples, he was forsaken of the most part of them.163 Yea, Judas also, the apostle, fell from him, sold him, and betrayed him.164 Jesus Christ being taken prisoner who do not receive the word, those who receive it joyfully but then fall away under persecution, those who allow worldly priorities to choke the word, and those who persevere and bear fruit. 151. The “latter times” or “latter days” is a New Testament phrase referring to the period after Jesus’s death, resurrection, and ascension, but before his return to earth at the Day of Judgment. 152. Sidenote: 1 Timothy 4:1. 153. Warns. 154. Sidenote: Acts 20:30. 155. Sidenote: 1 Corinthians 11:19. 156. Extensively. 157. Sidenote: 2 Peter 2:1. 158. Sidenote: Genesis 6. 159. Sidenote: Genesis 9:25; of the three sons of Noah and his wife, only Shem and Japheth are blessed. Ham is cursed after he looks on the nakedness of his drunken father. 160. Sidenote: Genesis 12; from the descendants of Shem, Abraham is called to be the one in whom “all families of the earth [shall] be blessed”; Genesis 12:3. 161. Sidenote: 1 Kings 19:10. 162. The Jewish leaders. 163. Sidenote: John 6:66. 164. Sidenote: Matthew 26:14; Matthew 26:65.

Selections from Anne Lock Prowse’s Translation 245 by his enemies, all his apostles fled away and forsook him.165 St. Peter himself denied him thrice.166 St. Paul complaineth that all they of Asia had revolted167 and sayeth in another place that all had forsaken him.168 He noteth Alexander the coppersmith, Hymenaeus, and others, who having been the chief members of the church were become heretics and enemies of the truth.169 Now it is the same church, and we must no more be astonished at such revolts than at a man having rheums170 all his life (whereby he casteth out of his body abundance of humors)171 that should continue in the same disease still, even in his old age. Herein rather we ought to acknowledge the holiness of God, wherewith also he would his church should be adorned. For he purgeth his church,172 not being able to endure that hypocrites should any long time keep the place and title of his children approaching to his Majesty. *** What damage receiveth the church in such revolts? The glory of it before God consisteth not properly in the greatness of the number but in the holiness of them. The health of a man consisteth not in the abundance of humors, which will cause some deadly disease at the last. For even they that are laden with them take medicines to purge them, that they might be the more whole. This is it which God, having spoken of his church of Israel that her silver was turned into dross173 and her wine mingled with water,174 added for a great benefit that he would take clean away all her scum and remove all her lead175 from her and that, having restored the judges and counselors so as they had been at the beginning, it should be called the righteous and faithful city.176 Experience showeth that in the prosperity and peace of the church many thrust in themselves, full of avarice, ambition, pride, and of other corruptions and vanities. To be short, it happeneth even as in a sweet and 165. Matthew 26:56. 166. Sidenote: Matthew 26:69 [actually verses 69–75]. 167. Sidenote: 2 Timothy 1:15. 168. Sidenote: 2 Timothy 4:16. 169. Sidenote: 2 Timothy 4:14 [also 1 Timothy 1:20]. 170. Mucous secretions that cause disease. 171. Good health was believed to be dependent on the balance of four bodily fluids: blood, phlegm, choler, and black bile. 172. Taffin draws the parallel between the body being purged of excess and harmful fluids and the church being purged of excess and harmful hypocrites. 173. Scum that precipitates from metal that is heated. 174. Sidenote: Isaiah 1:22. 175. The dross mixed with the silver. 176. Isaiah 1:25–26.

246 Of the Marks of the Children of God rainy season, that many weeds come up amongst the good herbs, which should be choked of them if the gardener pulled them not out. Then, when such people depart from the church, returning to their vomit,177 it is as if God gave a purgation to it to make it more holy and more acceptable to her bridegroom.178 Let us further consider the causes of revolts. If this happened then when the church was in peace and prosperity, it should seem there were more occasion to call into doubt our doctrine. But it is in the time of persecution that these revolts are seen, and so it is fear to leese179 their goods, their dignities, their parents, their country, their lives that causeth them to revolt. It is then the flesh, it is the world, it is the mistrust of God and not the allowing180 of the papistical181 doctrine that maketh them to change their religion. *** But every plant, sayeth Jesus Christ, which my father hath not planted shall be pulled up.182 The parable of the seed falling into divers sorts of earth teacheth us two points to this purpose. First, that many shall hear the Gospel but without fruit. Secondly, that it shall be their own fault. For if entering into the church they bring their cares and love to the world without having will to forsake them, so as it like thorns choke the good seed of the word.183 And so having no moisture of the grace of God, they wither at the first sun of persecution. A man may see the cause of their revolt, to wit, because they were not the children of God. St. Paul, having said that God knoweth who are his, addeth and whosoever calleth upon the name of Christ, let him depart from all iniquity,184 showing thereby that if there be any which join themselves to the church, calling upon the name of Christ, and do not depart from iniquity, they discover thereby that God never took them for his. Which thing is good to be noted, for many think that to be of our church needeth nothing but to change the Mass to the preaching and to the communicating at the Lord’s Supper. And when they understand that to be the child of God is required to renounce themselves, to leave covetousness, ambition, drunkenness, the world, and all pomps185 (to be short, that they must put off 177. 2 Peter 2:20–22. 178. The bridegroom of the church is Jesus Christ; John 3:28–29 and other passages. 179. Be deprived of. 180. Accepting. 181. Roman Catholic. 182. Sidenote: Matthew 15:13. 183. Sidenote: Matthew 13. 184. Sidenote: 2 Timothy 2:19. 185. Ostentatious ceremonies, often used to refer to Roman Catholic rites.

Selections from Anne Lock Prowse’s Translation 247 the old man and be a new creature), not being disposed to do this, they leave the preaching and return to the Mass. Now be these the children of God that revolt, that they should make those that are indeed and continue to doubt?186 Nay, rather they are the children of the world, who having brought the world in with them have also carried the world away with them. They, therefore, that have once believed, who also believing feel a desire to live according unto God, are assured that they cannot perish. He that beginneth this good work in them will accomplish it, even unto the day of Christ.187 And to this purpose sayeth St. Augustine very well:188 he which made us good maketh us also to persevere in goodness. But they that fall and perish were not of the number of the predestinate. It remaineth that considering in the fall of hypocrites the double mercy of God toward us (first, that he hath received us into the number of his children; secondly, that he will continue this grace towards us even to the end), there remaineth, I say, that we feel ourselves double bound to practice the exhortation of St. Paul, beseeching us by the mercies of God to offer ourselves a living sacrifice, holy and pleasing to God, and not to be fashioned like this wicked world. But rather endeavoring to this: that being transformed by the renewing of our understanding, we may approve and follow the good and perfect will of God.189 And let us remember that which St. John sayeth, that they that have hope to live with Jesus Christ and to see him as he is do purify themselves as he is pure.190 Selections from Chapter 9 That the faithful have the common afflictions of the children of Adam because of the excellent fruits of them, testimonies of their adoption, and of the love of God toward them. To be yet better confirmed in this truth,191 let us now consider how the afflictions themselves, even those that are common to the children of Adam,192 serve for our profit and salvation.193 First, for as much as the relics of sin abide still (even in the 186. Make those who are indeed children of God continue to doubt? 187. Sidenote: Philippians 1:6. 188. Sidenote: Aug. de correct. and gra. ca. 12, to. 7 [Augustine of Hippo, De correptione et gratia (On Rebuke and Grace), chapter 12, in Nicene and Post-Nicene Fathers of the Church, ed. Philip Schaff, series 1, vol. 5, pages 1286–1347 (Edinburgh: T&T Clark, 1886), 1302]. 189. Sidenote: Romans 12:1 [actually verses 1–2]. 190. Sidenote: 1 John 3:3. 191. The truth that Christians have always been called to suffer as Christ himself suffered, the topic of chapters 7 and 8. 192. That is, suffering that comes not because one is a Christian but simply by virtue of being a human being who lives in an imperfect world. 193. Sidenote: 1. Fruit to awake us out of our sins.

248 Of the Marks of the Children of God most perfect in this life, which maketh them hardened in their faults and inclined to offend God),194 we have need of helps to be waked, to be humbled and drawn from our sins, to keep us in the time to come, and so to dispose us to a perfect obedience, holy and acceptable unto God. And to this end195 tend the afflictions of the children of God, which for this cause are called chastisements, corrections, and medicines of our souls. *** Medicines are given either to heal diseases or to prevent them, and therefore are very requisite196 for the health and life of man. Now what be these afflictions, but medicines of our souls, as also St. Augustine sayeth: This which thou so lamentest is thy medicine and not thy punishment.197 As in a house where there are many children, the rod is necessary; and as in a city subject to divers198 diseases and where there is an evil air, physicians are needful; so in the house of God where there are many children inclined to evil, the rod is many times more necessary than bread. And in such an hospital full of diseases and sores as the church is (for out of it they are dead), it is a great fault if there be not physicians and surgeons to heal the corruptions of our souls and to keep us from offending God and from falling into death. Many accustomed to delicate meats199 have their mouths out of taste,200 and after falling sick they take bitter drinks to recover again the health of their bodies. Let us cheerfully do the same for the health of our souls. And indeed, behold the difference between a madman and one that is sick of a corporal disease. The madman is angry with the physician, chaseth him away, and throweth away the medicine. But the other sendeth for a physician, taketh drink at his hand, thanketh him, yea and giveth him a reward. So when God, the sovereign physician of our souls, visiteth us and giveth us wholesome medicines, let us not be like madmen rejecting the hand of God, but receiving the medicine let us give him thanks and bless him, after the example of Job. ***

194. Even the most perfect Christian still has faults and offends God. 195. Goal. 196. Necessary. 197. Augustine of Hippo, Expositions on the Psalms, Psalm 102, paragraph 20, Christian Classics Ethereal Library, accessed March 1, 2018, http://www.ccel.org/ccel/schaff/npnf108.ii.CII.html. 198. Various. 199. Delicious, well-prepared food. 200. Find such delicacies unpalatable when they become sick.

Selections from Anne Lock Prowse’s Translation 249 If then afflictions serve to awake us out of sin, to humble us, to correct the infinite corruptions that are in us, to pull us from the world to cleave unto God, and to draw our hearts from the earth to lift them up to heaven, to fashion us in the obedience of God, to give us increase in patience and faith (to be short, to make us so much the more fervently to pray unto God), it resteth201 that we conclude that indeed they proceed from the love of God toward us and of the care that he hath of our salvation, and so that in afflicting us he showeth himself indeed our Father, as the apostle to the Hebrews doth also teach us, saying that God chastiseth those whom he loveth and correcteth every child whom he receiveth. If you endure, sayeth he, chastisement, God offereth himself unto you as unto his children. For what child is it whom the father doth not chastise? Then, if ye be not under chastisement, whereof all are partakers, ye are bastards and not sons.202 Rods then are testimonies that he accounteth us his lawful children and not bastards. And nature itself teacheth it us. For if we see two children strive together203 and a man coming by taketh the one of them and beateth him leaving the other, we will judge by and by that this man is the father of him that he did beat and that the other appertained not unto him.204 And this is it that St. Peter meaneth, saying that judgment beginneth at the house of God,205 showing that they are his children and household servants which are afflicted in this life. The which thing a good ancient father did think and well express, calling his afflictions bitter arrows shot from a sweet and amiable hand.206 Therefore, as when we see the carpenters strike with their hatchets upon pieces of wood to pare it or plane it and masons to polish stones with the strokes of an hammer we gather that these are stones and timber which the master would employ to some building, even so let us conclude of ourselves that if God lift up upon us the hatchets and hammers of afflictions to polish us, it is a manifest207 and sure testimony that he hath chosen us to put in the building of his temple and that so we are his children, both well beloved and happy.

201. Remains. 202. Sidenote: Hebrews 12:6 [actually verses 6–8]. 203. Fighting one another. 204. Did not belong to him. 205. Sidenote: 1 Peter 4:17. 206. Sidenote: Grego. Nazian [Taffin attributes this statement to Gregory of Nazianzus, but it does not appear in his genuine works]. 207. Clear.

250 Of the Marks of the Children of God Selections from Chapter 10 Of the afflictions for the name of Christ and of their fruits. True it is that God, being just, doth never afflict us unjustly, which thing we ought always to think and confess, to humble ourselves, and to give glory unto God. Nevertheless, God doth not always take occasion of our sins to punish us but oftentimes he showeth this favor to his children to dispose208 that the cause and title209 of their afflictions should be honorable: calling them persecutions210 and sufferings for righteousness’ sake,211 for the Gospel, for the church,212 for the name of our Lord Jesus Christ,213 and for the love of God. And this cometh214 when we are persecuted of men, because we will not approve iniquity or false doctrine, nor defile ourselves with idolatries and superstitions, but serve God purely and holily according to his word. To be short, when we will live in the fear of God in Jesus Christ as St. Paul speaketh,215 who speaking of these afflictions sayeth: “To you it is given of God not only to believe, but also to suffer for his name.”216 Wherein he showeth that such afflictions are the gifts of God217 proceeding from good will and love towards us. And see why Jesus Christ said, blessed are they which are persecuted for righteousness sake.218 Also, blessed are you when men shall revile you, and persecute you, and speak all manner of evil against you, lying of you for my sake. Rejoice ye and be glad.219 Whereunto St. Peter agreeth, saying if ye suffer wrong for the name of Jesus Christ, ye are happy.220 Now if we have no other foundation than the only testimony221 of Jesus Christ to assure us that being persecuted for his name, God loveth us and will make us blessed, were it not an untolerable impudency222 for the devil, and an incredulity inexcusable for us, to call that in doubt which he, who is the Truth itself, doth affirm? 208. Arrange. 209. Name or subject matter. 210. Sidenote: Matthew 5:10. 211. Sidenote: Mark 10:29. 212. Sidenote: Colossians 1:24; Matthew 5:11. 213. Sidenote: Romans 8:35. 214. Sidenote: What are the afflictions for Christ. 215. Sidenote: 2 Timothy 3:12. 216. Sidenote: Philippians 1:29. 217. Sidenote: They that suffer for Christ are happy. 218. Sidenote: 1. By the testimony of the word of God. 219. Sidenote: Matthew 5:10. 220. Sidenote: 1 Peter 4:14. 221. Than only the testimony. 222. Intolerable insolence.

Selections from Anne Lock Prowse’s Translation 251 Selections from Chapter 11 Other fruits of the afflictions for the name of Jesus Christ. Besides these both excellent and eternal good things which the sufferings for the name of Jesus Christ doth bring us, there is yet the honor that he doth us to bring us forth to be witnesses of his truth.223 In regard whereof, although all they that preach the Gospel are called witnesses of Jesus Christ, yet this title of “martyr”224 or “witness” is after a more particular manner and by excellency attributed unto such as to maintain the truth of the doctrine of the Gospel suffer constantly225 persecution and especially unto death. *** Justin in his communication with Trypho writeth that the same thing happened in his time.226 It may appear, sayeth he, every day that we which believe in Christ cannot be astonished nor daunted of any227 if they cut off our heads, if they crucify us, if they cast us unto wild beasts or into fires or unto any other torment.228 The more they torment us, so much the more increaseth the number of the Christians, neither more nor less than as men cut their vines to make them the more fruitful. So the devil is greatly beguiled.229 For in persecuting those which profess the Gospel, he thinketh to stop men from believing in Jesus Christ to be saved. But it falleth out quite contrary.230 For the poor ignorant men, seeing the constancy of the martyrs, gather two points. First, that there is no hypocrisy in them nor any fleshly passion which maketh them to follow this doctrine, which to maintain they utterly abandon all the commodities of the flesh,231 the honors of the world, and life itself. Next, they232 are induced to think that the doctrine for which they suffer is of God, seeing it is by no human but by very divine power that they suffer constantly and willingly 223. Sidenote: 1. Fruit, honor to be a martyr of Christ. 224. “Martyr” is a Latin word that means “witness” and was borrowed by Christians to designate those who were killed for their faith. 225. Steadfastly. 226. Justin Martyr, Dialogue with Trypho, chapter 110, in Nicene and Post-Nicene Fathers of the Church, ed. Philip Schaff, series 1, vol. 1, pages 519–719 (Edinburgh: T&T Clark, 1886), 678–79. 227. Cannot be stunned or overcome by anyone. 228. Beheading, crucifixion, fighting in the arena against beasts, and burning at the stake were all deaths orchestrated for Christians by the Roman Empire in the first three centuries after the death of Jesus before Christianity itself became a tolerated religion in 313 with the Edict of Milan. 229. Tricked. 230. But the result is quite different. 231. Comforts of the body. 232. The poor ignorant folk who are observing the martyrs.

252 Of the Marks of the Children of God so many reproaches, discommodities,233 and cruelties. And so is this sentence234 so famous verified: That the blood of the martyrs is the seed of the church.235 In like manner, those that have already the knowledge of the doctrine are confirmed as well to persevere in it as to take courage and strength to suffer in like manner for the maintenance of it. For seeing that God forsaketh not his servants in the conflict but is with them and in them, making them victorious, we take thereof assurance that God will also overcome in us all temptations, threatenings, and torments. And beholding them through death to enter into life and by the cross to ascend into the kingdom of heaven, we feel ourselves inflamed with desire to be their companions both in the troubles and in the triumph of glory. The which thing maketh us to persevere constantly in the truth of the doctrine, which setteth (as it were) before our eyes this sovereign felicity:236 even the heavens open and Jesus Christ stretching out his hand to draw us up into the fellowship of his joy and glory incomprehensible and eternal.237 The people of the world cannot understand these so excellent fruits of the afflictions for the name of Christ, which we have set down here above, being therein like to the Philistines, the companions of Samson, which could not comprehend this proposition238 that he made them: out of the eater came meat239 and out of the fierce came sweetness.240 But we that are taught in the school of Christ by his Spirit, we understand and believe that as Samson, having vanquished the lion, found in the body of it honey, so we having constantly overcome all the persecutions and troubles of this life, which are like unto fierce and cruel lions ready to devour us, we shall find this honey so excellent of the fruits of the cross of Christ, which shall make us blessed for evermore. Seeing then that the persecutions and afflictions that we suffer serve so abundantly and so many ways and manners to the glory of God and the edification of our neighbors and do also turn to so great good and honor unto us, let us conclude boldly that we, being so afflicted for the name of Jesus Christ, ought to

233. Troubles. 234. Proverb. 235. Quintus Septimius Florens Tertullian, The Apologeticum, chapter 50, trans. Alexander Souter, accessed March 1, 2018, http://www.tertullian.org/articles/mayor_apologeticum/mayor_apologeticum_ 07translation.htm. 236. Greatest happiness. 237. A vision of Jesus standing in heaven to welcome him was reported by Stephen, the first Christian martyr, as he was dying; Acts 7:55, 56. 238. Riddle. 239. Food. 240. Sidenote: Judges 14:14; the strong man Samson killed a lion with his bare hands. Later he discovered that bees had created a hive and deposited honey in the carcass, which he scraped out and ate.

Selections from Anne Lock Prowse’s Translation 253 be confirmed in the assurance that we are the members of the true church and that God counteth us for his well-beloved children. Selections from Chapter 12 An exhortation to persevere constantly in the truth of the Gospel in the time of persecution, not to fear death, to keep us from apostasy241 and dissimulation,242 to use the holy ministry,243 to walk in the fear of God, and to pray to him. *** God hath not called us to fight and to suffer, leaving us wandering without a captain. Jesus Christ himself is our Head, Captain, and Guide,244 bearing his cross before us and crying, “He that loveth me, let him follow me.”245 Himself hath not refused this condition, but hath beaten and made the way246 to draw and lift up his own into his kingdom. All the prophets, apostles, martyrs, and blessed servants and children of God are gone thither before us. The work itself of our salvation calleth us thither and the glory of God requireth it. Ought we to dispute whether we ought to obey? Should we doubt whether we will be fashioned like his image and wear the livery247 of the children of God? Let us boldly enter into this strait248 way, at the end whereof we shall find the gate of heaven.249 Let us give our necks to Jesus Christ to receive his yoke250 and the honor of his order. *** Now true it is that to read and meditate251 the word of God in the house252 and to keep there the family253 is a holy exercise and very profitable for the nurture of the

241. Falling away from the faith. 242. Hypocrisy. 243. To attend church, listen to preaching, and participate in the sacraments. 244. Lock uses this same triadic formula in her dedicatory letter to the countess of Warwick, although she also specifies Christ as king, rather than simply referring to his kingdom (page 223, above). 245. Matthew 16:24. 246. Beaten down the ground to prepare a path. 247. The particular uniform worn by servants that identifies the lord or lady they serve. 248. Narrow. 249. Matthew 7:14. 250. Matthew 11:29. 251. Meditate on. 252. Private household. 253. To gather the family for household devotions.

254 Of the Marks of the Children of God soul.254 It is commanded of God255 and such as are negligent in this duty256 show that they have no care of the life257 of their souls.258 Yet this doth not suffice. We must confess the name of God and call upon him in the assembly.259 We must hear the sermons and communicate at260 the holy sacraments. We must join and keep ourselves united with the church, which is the pillar and sure ground of truth261 and the mother of the children of God. This only262 title of “mother” given to the church263 teacheth us that there is no entrance into the life that lasteth ever except we be conceived in the womb of this mother: that she bear us and bring us forth and give us suck of her breasts; finally, except she hold and keep us under her conduct and government264 until (being unclothed of this mortal flesh)265 we be made like unto the angels. In ancient time the faithful were called disciples.266 For the church is also called the school of Christians,267 wherein (according to the infirmity that is in us) we must be the disciples of Christ all the days of our life. This church is also often signified by a temple, and the holy ministry is ordained of God to build it.268 Therefore whosoever despiseth it269 cannot be builded in this temple to be there a living stone.270 This church is the house of God,271 the faithful his household

254. Sidenote: Colossians 3:16. 255. Sidenote: Psalm 1:2; by God. 256. Sidenote: Acts 17:11; Deuteronomy 6. 257. For the life. 258. Sidenote: Psalm 119. 259. Sidenote: Acts 2:42; publicly, at church. 260. Participate in. 261. Sidenote: 1 Timothy 3:15. 262. Unique. 263. Sidenote: Galatians 4:26. 264. Guidance and discipline. Here Taffin alludes to the third of the traditional Reformed marks of the church: the administration of church discipline. 265. When we die. 266. Sidenote: Acts 11:26; with an emphasis on the definition of “disciple” as “pupil.” 267. See also Knox’s definition of Geneva as the most perfect school of Christ (page 161, above) and Field’s compliment to Anne Lock that she was “no young scholar” in God’s school (page 214, above). 268. Sidenote: 2 Corinthians 3:6; although recognizing that her gender prevents certain offices in the church, such as that of ordained minister, Lock’s claim to bring her stones to the building of the new Jerusalem points to the importance of lay ministry (page 222, above). 269. The ministry of the church. 270. Sidenote: 1 Timothy 3:15. 271. Sidenote: Hebrews 3:6.

Selections from Anne Lock Prowse’s Translation 255 servants and children.272 Therefore whosoever doth not enter and abide in the church cannot call himself the child or household servant of God. *** Then be ye doers of the word and not only hearers, deceiving yourselves.273 God hath adopted you for his children but on this condition: that the image of Christ may shine in you. God hath chosen and called you to be his temples and to dwell in you by his Holy Spirit.274 Remember ye that the temple of God is holy and that it is not lawful to defile it nor to put holy things to profane uses. God hath created you for his glory, and Christ hath redeemed you that ye might be his. Remember then that you must be consecrated and dedicated unto God, neither to think, say, nor do anything but to his glory.275 Ye are dead to sin but living to God by Jesus Christ.276 Apply not then your members277 to be instruments of iniquity to sin, but apply you unto God, as being of dead made alive and your members to be instruments of righteousness to God.278 Ye are made free from sin by Christ, but it is to be servants to righteousness. Remember that which St. Paul sayeth, that if ye live according to the flesh ye shall die, but if by the Spirit ye mortify279 the deeds of the flesh, ye shall live.280 They that are of Christ have crucified the flesh with the concupiscences281 of it.282 If ye live in the Spirit, walk also in the Spirit.283 As out of fire proceedeth inseparably heat and brightness, in like manner if ye have received Christ for justification, ye must have him also for sanctification.284 If ye have hope to see Christ as he 272. Sidenote: Ephesians 2:19. 273. Sidenote: James 1:22; Lock makes a related claim to the countess of Warwick, acknowledging that she is not only a professor but also a lover of the truth, even as Lock subtly urges the countess to be a “doer” by letting her light shine from a high place (page 222, above). 274. Sidenote: 1 Corinthians 6:19; 1 Corinthians 3:16. 275. Sidenote: Romans 6. 276. Romans 6:11. 277. Body. 278. Sidenote: Romans 6:18. 279. Put to death. 280. Sidenote: Romans 8:13. 281. Desires. 282. Sidenote: Galatians 5:24. 283. Sidenote: Galatians 5:25. 284. Sidenote: 1 Corinthians 1:30; justification is the act of being declared righteous by God; sanctification is the ongoing work of being made holy. Here, Taffin alludes to the Protestant understanding that good works are essential but that they are the fruit of sanctification rather than the means of sanctification.

256 Of the Marks of the Children of God is, purify yourselves as he is pure,285 following peace with all men and holiness without which none shall see God.286 Remember what the faithful soul sayeth: “I have washed my feet. How shall I file287 them again?”288 *** For ye are the temple of the living God; wherefore depart from amongst them and separate yourselves, sayeth the Lord, and touch not any unclean thing.289 The end290 of our regeneration is that there may appear in our life an holy melody and consent291 between the righteousness of God and our obedience. Ye have understood here before that the desire of the heart to consecrate yourselves to God is a mark of your election and adoption. But see ye that this desire may show itself by the works of godliness and charity. If you make profession that ye know Christ,292 know ye according to the doctrine of St. Paul that ye have not known him as ye ought if ye mortify not the old man and put on the new,293 walking in righteousness and true holiness.294 God hath drawn you out of the power of darkness and hath transported you into the kingdom of his beloved Son.295 Walk ye then as the children of light.296 Renounce this cursed bondage of Satan. Show that ye are faithful and not traitors to Jesus Christ. Be ye without reproach and single hearted, the children, I say, of God, unreproveable in the midst of this crooked and perverse nation among whom ye shine as lights in the world, which bear before you the word of life.297 Show yourselves to feel the wholesome grace of God, which teacheth you to renounce all infidelity and worldly lusts, to live soberly, justly, and godly.298

285. Sidenote: 1 John 3:2, 3. 286. Sidenote: Hebrews 12:14. 287. Defile. 288. Sidenote: Song of Songs 5:3. 289. 2 Corinthians 6:16–17. 290. Goal. 291. Harmony. 292. Sidenote: Ephesians 4:20. 293. Sidenote: Colossians 2:13; put to death the sinful nature (the “old man” inherited from Adam) and live as a Christian (the “new man” given by Christ). 294. Ephesians 4:17–24. 295. Colossians 1:13. 296. Ephesians 5:8. 297. Sidenote: Philippians 2:15 [actually verses 15–16]. 298. Sidenote: Titus 2:11 [actually verses 11–12].

Selections from Anne Lock Prowse’s Translation 257 Think in yourselves that the friendship of the world is enmity to God and that ye cannot be friends to the world but that ye must needs be enemies to God.299 Have no fellowship with the unfruitful works of darkness but rather reprove them,300 so as your holy conversation301 may serve for a reproof and check to such as walk disorderly.302 *** If ye be the citizens of the city Jerusalem and will have a sure dwelling in it,303 walk in integrity, labor to deal justly, speak the truth from your hearts, keep you from slandering, covetousness, and all other corruption. Acknowledge in all men the image of God whereunto you owe honor and love, and in your brethren acknowledge the renewing of this image304 and the brotherly conjunction in Christ in doing good to all men—love, honor, and help—especially those that are of the household of faith.305 *** Now the God of peace sanctify you throughout306 and preserve your whole spirit and soul and body blameless until the coming of our Lord Jesus Christ. He that hath called you is faithful, who also will do it.307 I also beseech you (my brethren) to employ yourselves more and more in fervent and continual prayers for the preservation, prosperity, and advancement of his church, so mightily assailed on all sides. And particularly to be mindful of me in your prayers, that it may please the Father of light, from whence all good gifts do come,308 to continue his mercies towards me and to guide me always with his Holy Spirit, with the increase of his gifts and graces, to accomplish309 the rest of my life, serving faithful and holily to his glory and the advancement of the kingdom of our Lord Jesus Christ. Amen.

299. Sidenote: James 4:4. 300. Sidenote: Ephesians 5:11. 301. Discourse, but also more generally a way of life. 302. Sidenote: Job 28:28. 303. Sidenote: Psalm 15; see also Lock’s determination to build up the walls of Jerusalem (page 222, above). 304. Colossians 3:10. 305. Sidenote: Galatians 6:10. 306. Entirely. 307. Sidenote: 1 Thessalonians 5:23 [actually verses 23–24]. 308. James 1:17. 309. Complete.

258 Of the Marks of the Children of God Selections from Chapter 13 Holy meditations and prayers. *** Thou hast cast the eyes of thy favor upon us. Thou hast given thy well-beloved Son, Jesus Christ, to the shameful and cursed death of the cross for us. Thou hast given us thy holy Gospel, that blessed and joyful tidings of our salvation.310 Thou hast accompanied it with thy Spirit to lighten311 us, to draw us unto thee, to make us partakers of the treasures of thy kingdom and of eternal life.312 Thou hast stretched out thy hand from heaven to the depth of hell to pull us back and to make us thy happy children.313 Thou hast done according to the good pleasure of thy will, inasmuch as thou showest mercy on whom thou wilt show mercy.314 Alas, Lord, ought not we to acknowledge the day of thy visitation315 and the time of salvation? Ought not we to feel the abundant riches of thy incomprehensible grace towards us to love, serve, praise, and adore thee? to renounce ourselves, the world, and the flesh, and all that which is contrary to thy glory? yea, to abhor all that doth displease thee? to walk as the children of light and to consecrate ourselves unto thee to bring forth fruits worthy of thy Gospel and becoming the children of such a Father? to be as bright lights in this dark world, to give light to the poor ignorant ones to draw them with us into the way of salvation?316 *** O Lord, we are thine; forsake us not. Thou hast said, “I am the Eternal, this is my name. I will not give my glory unto images nor my praise unto another.”317 For thine own sake then, even for thine own sake, have mercy upon us. For why shall thy name be blasphemed for our sakes? Not unto us, Lord, not unto us but unto thy name give glory and honor318 in showing forth the riches of thy graces, of thy truth, and of thy might. Thou art the God of glory. Sanctify thy name in drawing

310. Luke 2:10; Isaiah 52:7, also quoted in Romans 10:15. 311. Enlighten. 312. Hebrews 4:4–5. 313. The feelings of despair and then relief at being pulled back from hell are described in the fifth prefatory sonnet (pages 82–83, above). 314. Exodus 33:19, also quoted in Romans 9:15. 315. The day of visitation is a day of judgments; see, for instance, Isaiah 10:3; Hosea 9:7; 1 Peter 2:12. 316. Philippians 2:15. 317. Isaiah 42:8. 318. Psalm 115:1.

Selections from Anne Lock Prowse’s Translation 259 light out of our darkness and life out of death, making perfect thy power in our infirmity and thy great grace in our unworthiness to thy praise and glory.319 Hear the blasphemies of thine enemies, boasting themselves in their counsels and their forces, triumphing and rejoicing in our confusion, as if we were not thy people, thy children, thy church; as if we were cast off of thee; as if thou were not able to help or keep us. Nevertheless, thou art our Creator and we are the work of thy hands. Thou art our Shepherd; we are thy flock. Thou art our Father; we are thy children. Thou art our God; we are thine inheritance. Thou art our Redeemer; we are the people whom thou hast bought.320 It is thou also (O our God) who by thy word alone hast created the heaven and the earth, the sea and all that is in them.321 It is by thee that all things live, be, and have their moving.322 It is of thee, by thee and for thee that all things are.323 It is thou which dost whatsoever thou wilt. And there is neither counsel, wisdom, nor strength against thee.324 Repress then, O Lord, the rage and fury of thine enemies, break their forces, dissipate their counsels, confound them in the bold enterprises which they have taken in hand against thee and thy son Jesus Christ. Maintain the rest of thy flock, which thou hast kept until this day. Establish again the churches that are ruined and dispersed. Suffer not the memory of thy name to be abolished from the earth. Rather let thy word sound and thy Gospel be preached where it hath not yet been heard, to gather thine elect unto thee and to magnify thy name, and that so we may see it flourish more and more and the kingdom of thy Son, Jesus Christ our Lord, to be advanced for ever more. Amen.

319. 2 Corinthians 12:9. 320. Although these descriptions of God and his people are commonplace, see Psalms 95 and 100 for a similar collocation. 321. Revelation 10:6. 322. Acts 17:28. 323. Colossians 1:16–17. 324. Proverbs 21:30.

Anne Lock Prowse’s “The Necessity and Benefit of Affliction” from Of the Marks of the Children of God (1590) Headnote As she had in her first book, Anne Lock concludes her second with an original poem, this time written in ballad-style quatrains rhyming abab. Every two lines can also be combined into a fourteen-syllable line, called a “fourteener,” with the long lines then forming couplets, a very familiar pattern in the sixteenth century. “The Necessity and Benefit of Affliction” follows a simpler thematic as well as poetic structure than the sonnets, contrasting eternal heavenly joys with temporary earthly pleasures. Lock elaborates on Taffin’s theme of suffering, arguing that since people find it difficult to prefer heaven (which they cannot see) to earth (which they can), God sends them afflictions. Such suffering opens their eyes to the fleeting nature of the earthly pleasures that otherwise seem so tempting. Lock draws on chapters 8 and 9 of Taffin’s Des marques, where he develops the examples of Job and David. Both Old Testament figures suffered affliction, submitted themselves to God, and learned to look forward to heavenly joys. Lock, following Taffin’s lead, describes Job and David as those who fall under God’s “scourging rod” (line 117) and yet learn through suffering to appreciate his “mercy, kindness and … love” (line 51). Her poem also recalls key themes expressed by her second husband, Edward Dering, both in his sermons on the book of Hebrews and in his letters, which often remind readers to look ahead to heavenly joys amid the sufferings of this world.

Text1 The Necessity and Benefit of Affliction Great trouble and vexatíon   the righteous shall sustain By God’s determinatíon   whilst here they do remain; Which grievous is and irksome both   for flesh and blood to bear, Because by nature we are loath   to want2 our pleasure here, 1. Lock, The Collected Works of Anne Vaughan Lock, 187–89. 2. Give up.

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262 Of the Marks of the Children of God And eke3 because our enemy    (that ancient deadly foe 10 Satan, with cruel tyranny    the worker of our woe) Doth still provoke4 the wicked sort    (in sin which do delight To please themselves and make great sport) 15    to vex us with despite.5 Yet do the righteous6 by the cross   moe7 blessed things obtain Than any way can be the loss,   the dolor,8 or the pain. 20 The loss is that which in few days    would pass, fade, and decay Ev’n of itself; the gain always    can no man take away. All earthly estimatíon9 25    the cross may clean deface,10 But heavenly consolatíon    the soul doth then embrace. Afflictions worldly pleasures will    abandon out of mind;11 30 Then is the soul more earnest still    the joys of heav’n to find. These worldly riches, goods, and wealth    by troubles may depart; Then inward joys and saving health 35    may wholly rule the heart. In trouble friends do start aside,12    as clouds do with the wind; 3. Also. 4. Encourage. 5. Malicious acts. 6. Righteous persons. 7. More. 8. Sorrow. 9. Value. 10. Outshine by contrast. 11. Suffering will erase pleasures from the mind. 12. Desert.

“The Necessity and Benefit of Affliction” 263 But God’s assistance13 doth abide    to cheer the troubled mind. 40 If we should feel these losses all    at once, by sudden change, We may not be dismayed withal,    though it seem very strange. Job lost his friends, he lost his wealth 45    and comfort of his wife; He lost his children and his health,    yea, all but wretched life. When all was gone, the Lord above    did still with him remain, 50 With mercy, kindness, and with love    assuaging all his pain, Teaching him by experíence    that all things fickle be (Which subject are to human sense)14 55    and yield all misery. But godliness within the heart    remaineth ever sure; In wealth and woe, it is her part    true comfort to procure. 60 Affliction turn’th these worldly joys    to greater pain and woe, Because the love was link’d with toys:15   religion16 is not so. For when man’s heart doth most delight 65    in pleasure, wealth, and pride, Religion then will take her flight    (she may not there abide); Whereby our souls in woeful plight    continually remain, 70 Yet have not we the grace or might    from such lusts to refrain, In which estate17 most willingly    (though tending right to hell) 13. Presence. 14. Which are limited to external, bodily sensations. 15. Foolish trifles. 16. Religion here refers to Reformed Protestantism. 17. Of pleasure, wealth, and pride (line 66).

264 Of the Marks of the Children of God We count our chief felicity    and love therein to dwell. Therefore, the Lord, which is above,    regarding us below With mercy, pity, grace, and love    (that always from him flow) Doth mix with grief these earthly things    wherein we do delight, Which to our souls all sorrow brings,    or else remov’th them quite. Then doth the holy word of God   most comfortable18 seem, Which we (before we felt the rod)    mere folly did esteem. The world which earst19 most pleasant was    now loathsome seem’th to be; It doth appear (as in a glass)20    all fraught with misery. Then fear we hell, then fly we sin,    then seek we heaven the more; To use good means21 we then begin,    which we despised before. Then can we pray, then can we call    to God for strength and grace, Which things before might not at all    with us have any place. Then hear we with attentiveness,    then read we with all care, Then pray we with great ferventness,    no travail then we spare. Then shall we see, feel, and confess    the state wherein we dwelt To be nothing but wretchedness,    though worldly joys we felt. Because the soul by godliness    more comfort doth receive

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18. Comforting. 19. At first. 20. Mirror. 21. The “good means” of prayer, reading the Bible, and listening to sermons are listed in the next lines.

“The Necessity and Benefit of Affliction” 265 In one day than by worldliness   forever it can have,22 Then we with David shall confess    that God from heaven above By humbling us doth well express    his mercy and his love. For ere we felt the scourging rod,    we err’d and went astray, But now we keep the law of God    and wait thereon alway. Then for religion love the cross,    though it do bring some pain: The joy is great, small is the loss,    but infinite the gain.     Finis.

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22. Later editions read “in many we achieve” (1591, 1599, 1634) and “which they full soon shall leave” (1608, 1609, 1615) in an attempt to make sense of this line.

Lady Margaret Cunningham’s Letter to Her Husband (1607) Headnote Although there is no evidence that the Scottish Lady Margaret Cunningham ever met Anne Lock in person, she certainly knew her writings. Lady Margaret was the daughter of James Cunningham, sixth earl of Glencairn, and Margaret Campbell, his first wife. Her paternal great-grandfather, Alexander Cunningham, the fourth earl of Glencairn, was an associate and friend of John Knox and one of the early reformers in Scotland.1 Lady Margaret may also have personally known Elizabeth Knox Welsh, the youngest daughter of John and Margaret Stewart Knox. In 1598, Lady Margaret married into another wealthy and well-connected Scottish family, but her husband, James Hamilton of Evandale, was by all accounts a difficult and erratic man, unfaithful both to their marriage vows and to his own profession of Christian faith.2 He did little to assure the welfare of his family, either in material or spiritual terms. In an attempt to recall him to a better life, Lady Margaret wrote her husband a letter on May 19, 1607 that was modeled after Lock’s sermonic prefaces and poems. The letter opens with a reminder to James that he has a responsibility, not just to himself and his family but also to the public at large, to live prudently and well. He must lay aside temptations to lethargy, wickedness, and self-indulgence. Just as Lock had told the countess of Warwick that “the Lord (exalting to an higher place of dignity than many other) hath set [you] up, as it were a light upon an high candlestick, to give light unto many” (page 222, above), so the Lady Margaret calls on her husband to “hide not the Lord’s talent, but put it to the profit to your own comfort and the comfort of others.” She then punctuates her admonition with three sonnets, similar in form to the 1560 sonnets but in tone to Lock’s 1590 poem, “The Necessity and Benefit of Affliction.” Lady Margaret concludes her letter with these lines of appeal to her husband: My heart, I beseech you accept of these unformal lines in good part, for I would willingly be a helper to the work of your salvation. For I am bound to do what in me lies to the furtherance of the same; but, alas, it is little or nothing that I can do, which I hope ye will 1. For further biographical details, see ODNB, Lady Margaret Cunningham and Cunningham family; the biography on the Perdita Project website incorrectly identifies Alexander Cunningham as Lady Margaret’s grandfather; https://web.warwick.ac.uk/english/perdita/html/. 2. Her second marriage, to Sir James Maxwell of Calderwood (d. 1622), was by all accounts happy and peaceful.

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268 Lady Margaret Cunningham’s Letter to Her Husband consider in respect of my weak sex. But I pray God that every one of us, according to that measure of grace the Lord hath given us, may bring our poor basket of stones to the strengthening of the walls of Jerusalem whereof (by grace) we are all both citizens and members. These lines sound familiar, for Lady Margaret is here closely imitating Lock’s words to the countess of Warwick: “Every one in his calling is bound to do somewhat to the furtherance of the holy building. But because great things by reason of my sex I may not do, and that which I may, I ought to do, I have according to my duty brought my poor basket of stones to the strengthening of the walls of that Jerusalem, whereof (by grace) we are all both citizens and members” (page 222, above).3 Lady Margaret prefaces this citation by noting that she wishes to be a willing “helper to the work of [her husband’s] salvation,” a reference to the language of Genesis 2:18 where God forms Eve to be a helper or counterpart to Adam. Here Lady Margaret interprets “helper” as providing permission to direct her unfaithful husband toward spiritual reformation, an authorization that is confirmed by Lock’s reference to the duty of edification that every Christian, and particularly every Christian laywoman, ought to undertake. As she borrows language, structure, and theology from Anne Lock, Lady Margaret finds a model for her own difficult vocation, her “calling,” as the wife of an erring husband. Her letter serves as a posthumous tribute to Lock’s powerful influence as a reformer and a mother of the Reformed Protestant church in Britain.

Text4 The true copy of a letter that Lady Margaret Cunningham wrote to her husband, the master of Evandale The God 5 of all mercies and the father of all consolation show unto you more and more the riches of his mercies in Christ Jesus our Lord and grant you a lively faith to apprehend the same to your everlasting comfort. Amen. 3. Jill Millman has made the connection between Lock and Cunningham; the Perdita Project, https:// web.warwick.ac.uk/english/perdita/html/. 4. “The true copy of a letter that Lady Margaret Cunningham wrote to her husband the master of Evandale,” National Library of Scotland, MS 906, folios 8b–13a. Another manuscript copy, collected in the papers of Sir Walter Scott, is now National Library of Scotland, MS 874, folios 370b–375b. The variant readings from MS 874 are listed in the notes. Repetitions that function as catchwords at the end of a page are not recorded. A faulty transcription was published in C. K. Sharpe, ed., A pairt of the life of Lady Margaret Cuninghame (Edinburgh: James Ballantyne, 1827), 12–18. 5. God] Lord, MS 874.

Lady Margaret Cunningham’s Letter to Her Husband 269 My dear heart, in the bowels6 of the Lord Jesus, in the midst of my manifold7 crosses and tribulations, I rejoice for the hopes I have of your holy conversation,8 being somewhat informed by this messenger, your page, who shew9 me your godly disposition the time he was with you in England, whereof I rejoice no less nor10 the father of the prodigal son did at the return of his child,11 praising the Lord who has12 the hearts of all creatures in his hand and can mollify13 them again when he thinks good, though that they were never so flinty or hard (all glory be to his holy name). For howbeit14 he suffer15 us to wander a while astray, yet such is his love16 towards us (I mean his own chosen ones) that he will not suffer us to perish,17 but like a loving and careful shepherd brings18 us home upon his shoulder to his fold,19 as it pleased our Master and Savior to look back with his eye of compassion upon his apostle Peter after his threefold denial, so that he20 made him go forth of21 the porch and weep bitterly.22 So I trust he hath of his free mercy drawn you forth of the company of the wicked here, who ofttimes23 hindered you of your good work when it pleased God to give you any good motion24 and was ever ready to spur you forward to evil. Blessed be his holy name that has separated25 you from them to his glory and your salvation. O God, for Christ’s sake, accomplish that good work which graciously he has begun in you,26 and you an instrument27 to set forth his glory. 6. Compassion. 7. of my manifold] of manifold, MS 874. 8. Way of life. 9. Showed. 10. Than. 11. An allusion to the parable of the prodigal son; Luke 15:11–32. 12. who has] who has who has, MS 906. 13. Soften. 14. Although. 15. Allow. 16. love] loving kindness, MS 874. 17. John 3:16. 18. brings] bring, MS 874. 19. Luke 15:3–7. 20. that he] that he that he, MS 906. 21. Out of. 22. The story of Peter’s denial and sorrow is found in Luke 22:59–62. 23. who ofttimes] ofttimes, MS 874. 24. A stirring of God in the soul. 25. separated] sprared, MS 874. 26. Philippians 1:6. 27. and you an instrument] an instrument, MS 874.

270 Lady Margaret Cunningham’s Letter to Her Husband Now, my heart, seeing it hath pleased God of his great goodness to draw you out from among the28 wicked and to give you a sight of your own misery, I beseech you be thankful to his Majesty and be instant29 in prayer30 that it may please him to continue his grace with you and that he would remove all impediments that Satan, our old enemy, lays before you to hinder the work of your salvation. I am sure wherever you be, you will get many lets to stay31 you from God’s service, for such is the malice of Satan at us that he seeks continually our ruin. And when he sees that we have left his ways and are entered32 to walk in the right way, then is he most busy33 to devise inventions to draw us back, partly by the enticements of the wicked of the world and partly by our own wild affections. But, my heart, heaven must be won by violence.34 Now these are our enemies: the devil, the world, and the flesh, who stand in the way to impede us. Fight we must ere we win by them, but let us fight manfully for we have a rich reward promised us if we continue to the end. Therefore, my heart, march forward manfully under the Lord’s ensign35 and strive against all impediments, not doubting but God in his mercies will grant you the victory and will crown you with that immortal crown of glory that he has promised to them that overcome.36 I know I shall not need to bid you flee from idolatry, even that most37 detestable idolatry of the papists, for hope38 that your faith is so sure grounded on that rock39 Christ Jesus40 that all boisterous wind whatsoever shall not make it fail. Yet, my heart, I will beseech you not to dwell among these41 idolaters, for it is hard to handle pitch42 and not be defiled therewith: “evil company corrupts 28. from among the] from the, MS 874. 29. Diligent. 30. Romans 12:12. 31. Hindrances to prevent. 32. Have begun. 33. most busy] the most busy, MS 874. 34. A reference to Matthew 11:12: “And from the time of John Baptist hitherto, the kingdom of heaven suffereth violence, and the violent take it by force.” Lady Margaret argues that true religion requires active, even violent, resistance to temptations. See also Dering’s reference to this text in his sermon before Queen Elizabeth (page 192, above). 35. Military banner. 36. James 1:12. 37. that most] the most, MS 874. 38. of the papists, for hope] of papists, for I hope, MS 874. 39. that rock] the rock of, MS 874. 40. 1 Corinthians 10:4. 41. these] the, MS 874. 42. Tar.

Lady Margaret Cunningham’s Letter to Her Husband 271 good manners.”43 Therefore, for Christ’s sake draw you to some part where God is truly served, for the society of the godly is exceeding sweet and profitable and howbeit they be strangers to you, yet if they fear God, I know their company will be pleasanter to you nor they44 were nearer of kin to you. For that Christian bond that is knit45 in Christ Jesus our Head makes us his members to carry a greater love to others nor46 any bond of flesh and blood can do, for it is knit with a surer knot, we being all as members of one body.47 The Lord accompany you with his Spirit continually and make you to grow in grace more and more to the setting forth his glory48 to your salvation and to my comfort. O how joyful news will it be to [me] when I hear49 that you grow in grace, yea more joyful than if ye had obtained a kingdom and made me a queen,50 for I know that would perish. For says the apostle, “The world shall perish with the lusts thereof, but O that glorious kingdom that the Lord has prepared for his elect which shall endure forever.”51 O God, make us enjoy the same through the merits of his dear Son, Jesus Christ, who shed his precious blood to purchase that kingdom unto us. O the love, the inestimable love of our Lord and Saviour, who suffered death to give life,52 unworthy wretches that deserve no good thing at his hand. Alas, we rebel continually against him. Alas, for the wild defection of this land in all estates.53 All are54 fallen away; they have forsaken the Lord and provoked the Holy One of Israel to anger.55 His indignation is kindled over all this nation, but, alas, the devouring angel will get few mourners for the sins of the land. All are fallen in such a senseless security as though all dangers were overpast, but appearingly56 there was never greater cause of lamentation nor57 is in this58 43. 1 Corinthians 15:33. 44. Than even those who. 45. is knit] is but knit, MS 874. 46. More than. 47. 1 Corinthians 12:12–27. 48. setting forth his glory] setting forth of his glory, MS 874. 49. be to [me] when I hear] be when I hear, MS 874. 50. a queen] queen, MS 874. 51. 1 John 2:17. 52. life] life to us, MS 874. 53. Ranks of society; in Scotland the estates consisted of the clergy, the noblemen, and the burgesses who represented royal burghs, usually significant towns. 54. estates. All are] estates are, MS 874. 55. Isaiah 1:4. 56. Apparently. 57. Than. 58. is in this] is this, MS 874.

272 Lady Margaret Cunningham’s Letter to Her Husband country presently. Truly we have all cause to weep and mourn night and day for the abominations of this land.59 The Lord’s name is greatly dishonored among us by all estates; the candlestick60 of God’s word is like to be removed;61 Christ is persecuted in his member62 grievously. The mouth of his faithful messengers are stopped, their message contemned,63 and themselves imprisoned and banished. The joy of our heart (sayeth Jeremiah) is gone, our glory is fallen away, our mirth is turned to mourning,64 the garland of our head65 is fallen.66 Woe to us that ever we sinned so sore, woe worth all abominations and wickednesses, for it is our sin that hath made this desolation. We might worthily lament and bewail our heavy estate and miserable condition, yea we might well accuse ourselves and with Job67 curse these our troublous68 and wicked69 and last days of this world were it not that we both see and believe and find in God’s sacred word that a remnant God hath in all ages reserved on whom he will show mercy. O Lord, make us members of that handful. Now, my heart, in these dangerous days let this70 be our city of refuge. Let us strive in time while the time is that tears will be accounted,71 that we may slaken the furious72 storms of the Lord’s wrath with unfeigned73 tears, both for your sins and mine in particular and for the sins of the whole land in general. For no question, the angel shall thorough74 and mark the mourners for sin75 before the destroying angel come,76 and Christ has said that they that mourn here shall have joy hereafter.77 59. this land] the land, MS 874. 60. candlestick] candlesticks, MS 874. 61. A reference to the warnings given to the seven churches in the book of Revelation, each of which is told to repent, lest their “candlestick” be removed; Revelation 1:20. 62. member [i.e., the church] ] members, MS 874. 63. contemned, [i.e., disdained] ] condemned, MS 874. 64. to mourning] into mourning, MS 874. 65. of our head] of head, MS 874. 66. Jeremiah 25:10. 67. Job 3:1. 68. Disordered, turbulent, troublesome. 69. troublous and wicked] troublous wicked, MS 874. 70. this] that, MS 874. 71. accounted,] accepted, MS 874. 72. the furious] this furious, MS 874. 73. Sincere. 74. thorough [i.e., pass through] ] go thorough, MS 874. 75. sin] sins, MS 874. 76. A reference to the passover in Exodus 12, in which those who placed the blood of a lamb on the doorposts of their houses were “passed over” by the angel of death, and their firstborn were preserved. 77. Matthew 5:4.

Lady Margaret Cunningham’s Letter to Her Husband 273 My heart, I fear I fash78 you by my long letter, but in truth I do not conceal,79 and I fear I get not so good occasion again shortly of so trusty a bearer.80 I beseech you, my heart, omit not to write to me the certainty of your estate81 both in body and mind, for I long earnestly to know how the Lord deals with you. Therefore be free with me and hide nothing from me of your estate, for it will do me much comfort and shall82 keep all as secret as you please83 to command me. I beseech you for Christ’s sake to resort84 where the Gospel is preached truly and hear it diligently. For, alas, our negligent hearing in time past, I fear, make us to famish for that heavenly manna because we loathed of it85 when we had it in abundance.86 If the Lord offer you the occasion of, receive that87 holy sacrament of his blessed body and blood. I beseech you, as you love your own salvation, abstain no longer but make a covenant with your sweet Savior; for the joy and comfort that ye88 shall receive thereby cannot be expressed. You shall receive from this bearer a book named The Resolved Christian.89 I hope the title of it belongs to you.90 The Lord by his secret working of his blessed Spirit work91 a happy resolution in your heart and give the gift of perseverance, for they only obtain the reward that fight to the end.92 78. Weary. 79. Hide my true intentions. 80. A trustworthy person to carry and deliver this letter. 81. Condition. 82. and shall] and I shall, MS 874. 83. you please] you may please, MS 874. 84. Find and go. 85. loathed of it] loathed it, MS 874. 86. An allusion to the Israelites in the desert who complained of having only miraculous manna to eat; Numbers 11. “Manna” was often associated with the word of God. 87. occasion of, receive that] occasion to receive the, MS 874. 88. ye] they, MS 874. 89. Cunningham refers here to a popular book written by the Welsh minister Gabriel Powell (1576–1611), who later became chaplain to the bishop of London: The resolued Christian, exhorting to resolution, written to recall the worldling, to comfort the faint–harted, to strengthen the faithfull, and to perswade all men (London: V[alentine] S[immes] for Thomas Bushell, 1600; STC 20150). It was first published in 1600 and was reprinted at least seven times in the next two decades. Similar to Lock’s 1590 book, The Resolved Christian addressed the issue of persecution. In his conclusion, Powell noted that he published the volume “because I fear, or rather foresee, that the fiery trial, whereof Peter speaketh, approacheth, which the faithful are very like shortly to endure, for judgment beginneth at the house of God” (301). 90. I hope that you are indeed a “resolved,” that is, a faithful and steadfast, Christian. 91. work] will work, MS 874. 92. obtain the reward that fight to the end.] obtain reward that fight on to the end, MS 874.

274 Lady Margaret Cunningham’s Letter to Her Husband As to my estate, I dare not nor do not conceal it from you because I look for comfort and assistance at your hand. For I hope the Lord has bestowed his graces93 upon you in far greater measure nor94 upon me. Therefore, I beseech you: hide not the Lord’s talent,95 but put it to the96 profit to your own comfort and the comfort of others.97 Since your passing of 98 this country, I have had many strong and dangerous conflicts with my spiritual adversary, all which were tedious99 to write particularly. Let this far only suffice: I was thereby brought to a sight of my odious sins; my sleeping conscience wakened; I perceived my own frailty and fearful estate I stood in, which made me almost to faint, seeing the Lord’s wrath kindled against me for my sins. But blessed be the name of my gracious and loving Father. He has since that, to my great comfort, letten100 me taste of the sweetness of his mercies. For howbeit he hide101 his face for a moment in his anger, yet he will have everlastingly compassion. He delights not in the death of a sinner but rather that he102 should convert and live.103 Though our sins were as red104 as scarlet, he has promised to make them as white as snow.105 O, the unspeakable love and mercies of the Lord which I delight to write of, but fearing to be106 fashious107 to you, I am forced to cease till it please the Lord to offer us another occasion. You know my residence.108 Therefore, I beseech you write109 to me some comfortable110 lines as the Lord gives you the grace. I am uncertain where you will remain, but by God’s grace I shall not forget to be 93. graces] grace, MS 874. 94. Than. 95. A reference to the parable of the talents in Matthew 25:14–30. A popular parable, it was particularly used to stir up diligence to work for God. See also Milton’s sonnet “When I consider how my light is spent,” based on the same biblical passage. 96. put it to the] put to the, MS 874. 97. others] ours, MS 874; the scribe of MS 874 here misreads the abbreviation for “others.” 98. From. 99. tedious] too tedious, MS 874. 100. Allowed. 101. hide] hides MS 874. 102. that he] he, MS 874. 103. Ezekiel 33:11. 104. were as red] were red, MS 874. 105. Isaiah 1:18; Psalm 51:7. 106. fearing to be] feeling it to be, MS 874. 107. Tiresome. 108. Where she is currently living and, therefore, where to address a letter. 109. you write] you to write, MS 874. 110. Spiritually encouraging.

Lady Margaret Cunningham’s Letter to Her Husband 275 instant111 with the Lord in my private prayers to prosper all your travels112 to his glory and your salvation. As oft as I recommend113 myself to God, I shall (God willing) remember you. As the Lord will give thee grace, I beseech you also have me in like remembrance, for the prayer of the faithful availeth much.114 Let us ever send up a song of praise to our good God. The Lord grant a joyful meeting here, if it be his will, and also in his heavenly kingdom where we shall never be separate again, but reign with him forever, through the worthy merits of Jesus Christ, to whom, with the Father and the Holy Spirit,115 be all honor, praise, and glory forever and ever. Amen. Your own to use in the Lord forever, Margaret Cunningham [Postscript:] I have written to you the estate of all your116 temporal affairs as they are presently, which is not well by appearance to the eyes of the world. Seek counsel of the Lord earnestly what is best to be done, cast your care upon him for he careth for you,117 seek the kindom of heaven and the righteousness thereof, and all worldly things necessary shall be casten before you.118 I hear that Master John Welsh,119 minister of Ayr, and some other of our banished ministers are in the Rochelle.120 My heart, I beseech you haunt121 their company, for I am sure you will get great comfort by them. Straven, May 19th, 1607

111. Constant. 112. travels] travellings, MS 874; “travels” could also be read as “travails” or “troubles.” 113. Commit [in prayer]. 114. James 5:16. 115. and the Holy Spirit] and Holy Spirit, MS 874. 116. your] my, MS 874; “your” reinforces the fact that Lady Margaret was attempting to keep the family finances afloat while her husband was absent. 117. 1 Peter 5:7. 118. Matthew 6:33. 119. John Welsh was a Scottish Presbyterian minister who married Elizabeth Knox, daughter of John Knox and Margaret Stewart. A leader in the Scottish church, he was imprisoned by James VI (later James I of England) and exiled to France in 1606. 120. La Rochelle, France; a seaport on the Bay of Biscay and a center of international Calvinism. 121. Seek out frequently.

276 Lady Margaret Cunningham’s Letter to Her Husband Lines122 Since it has pleas’d the Lord your heart to move That ye begin the grief of sin to see, Oh then, I pray, let all your actions prove Ye endeavor your flesh to mortify. Now learn to live to God, to sin to die; 5 Think it enough you have so long time spent In vanities, which grievous was to me And made my soul with sighings to lament. A gracious God sounds123 to your soul, “Repent,” And has begun to start you to that race.124 10 Then linger not: go forward.125 God is bent126 To make your soul increase and grow in grace. I shall127 join hand with you to serve the Lord. Lift up your song; praise him with one accord. What greater wealth than a contented mind? What poverty so great as want of grace? What greater joy than find Jehovah kind? What greater grief than see his angry face? What greater wit128 than run Christ Jesus’ race? What greater folly than defection tell? What greater gain than godliness embrace? What greater loss than change129 the heaven for hell? What greater freedom than in Christ to dwell? What greater bondage than a slave to sin? What greater valor than subdue thyself? What greater scathe130 than to the devil to rine131 And leave the Lord who has us dearly bought? Judge ye, his saints, if this be true or nought. 122. Lines] omitted, MS 874. 123. Declares. 124. Hebrews 12:1. 125. not: go forward] not to go, forwards, MS 874. 126. Determined. 127. shall] will, MS 874. 128. Wisdom. 129. Exchange. 130. Regret. 131. To belong to.

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Lady Margaret Cunningham’s Letter to Her Husband 277 Christ does appear the captive to reclaim,132 For there is mercy with his Majesty. His death’s133 thy life, which did thy soul134 redeem. If thou have hope, faith, love, and charity, Then shall thou reign with him eternally. With Zacchaeus the publican repent,135 For Christ does say, “Come, sinners,136 come to me And put on you the new wedding garment,”137 Since thou by sin is ragged,138 riven,139 and rent (That in his presence thou dare not appear). Redeem the time thou has spilt and misspent.140 Begin thy heav’n on earth while thou art here. God has a throne we do see of judgment And141 one of mercy. We do repent.142

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My heart, I beseech you accept of these unformal143 lines in good part, for I would willingly be a helper144 to the work of your salvation. For I am bound to do what in me lies to the furtherance of the same; but, alas, it is little or nothing that I can do, which I hope ye will consider in respect of my weak sex. But I pray God that every one of us, according to that measure of grace the Lord hath given us, may bring our poor basket of stones to the strengthening of the walls of Jerusalem whereof (by grace) we are all both citizens145 and members. Finis.

132. Ephesians 4:8. 133. death’s] death, MS 874. 134. soul] life, MS 874. 135. Luke 19:1–10. 136. sinners,] sinner, MS 874. 137. Matthew 22:1–14. 138. is ragged,] art ragged, MS 874. 139. Slashed. 140. thou has spilt and misspent] which thou has spilt and spent, MS 874. 141. And] ane [Scots for “one”], MS 906 and MS 874. 142. We do repent] when we do repent, MS 874. 143. Informal. 144. Perhaps with reference to God making Eve as a helper (“ezer” in Hebrew) for Adam; Genesis 2:18. 145. all both citizens] all citizen, MS 874.

Bibliography Primary Sources Manuscripts “Certaine old stories recorded by an aged gentlewoman a time before her death, to be perused by her children and posterity.” British Library Add. MS 43827, fols. 3–4. Transcribed by Maria Dowling and Joy Shakespeare in “Religion and Politics in mid Tudor England through the eyes of an English Protestant Woman: The Recollections of Rose Hickman,” Bulletin of the Institute of Historical Research 55 (1982): 94–102. Giardino cosmografio coltivato. Cambridge University Library, MS Ii.5.37. Letter of Edward Dering to Anne Lock. Kent Archives Office, Maidstone, MS Dering U 305C1/2, fols. 28v–29r. Letters of John Knox. University of Edinburgh Library, La.III.365. “A part of the life 1598–1622 of Lady Margaret Cunningham.” National Library of Scotland, MS 874, fols. 363–84. The Perdita Project. https://web.warwick.ac.uk/english/perdita/html/. Poems of Sir Thomas Wyatt. British Library, Egerton MS 2711. Prowse lease agreement. Exeter Cathedral Library and Archives, D&C Exeter MS 6009/5/1. “The St. Andrews Psalter,” contratenor partbook British Library. Add MS 33933. “The St. Andrews Psalter,” treble, tenor, and bass partbooks. University of Edinburgh Library, La.III.483.1–3. “The true copy of a letter that Lady Margaret Cunningham wrote to her husband the master of Evandale,” National Library of Scotland, MS 906. Will of Henry Lok. TNA PROB 11/53/474. 31 October 1571. The Wode Psalter. http://www.wode.div.ed.ac.uk/.

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282 Bibliography also is declared the cause of all this present miserie in England, and the onely way to remedy the same. Geneva: John Crespin, 1558. STC 12020. Guicciardini, Ludovico. Houres of recreation, or afterdinners, which may aptly be called the garden of pleasure. London: Henry Bynneman, 1576. STC 12465. Herbert, Mary Sidney. The Collected Works of Mary Sidney Herbert, Countess of Pembroke. Vol. 2: The Psalmes of David. Edited by Margaret P. Hannay, Noel J. Kinnamon, and Michael G. Brennan. Oxford: Clarendon, 1998. The. holie. Bible conteynyng the olde Testament and the newe. London: Richard Jugge, 1568. [Bishops’ Bible] Hunnis, William. Certayne psalmes chosen out of the psalter of Dauid, and drawen furth into Englysh meter by William Hunnis seruant to the ryght honorable syr Wyllyam Harberde knight newly collected & imprinted. London: Katherine Herford for John Harrington, 1550. STC 2727. Justin Martyr. Dialogue with Trypho, in Nicene and Post-Nicene Fathers of the Church. Edited by Philip Schaff, series 1, vol. 1, 519–719. Edinburgh: T&T Clark, 1886. Knox, John. The first blast of the trumpet against the monstruous regiment of women. [Geneva: J. Poullain and A. Rebul], 1558. STC 15070. ———. A notable and comfortable exposition of M. Iohn Knoxes, vpon the fourth of Mathew, concerning the tentations of Christ: first had in the publique church, and then afterwards written for the comfort of certaine priuate friends, but now published in print for the benefite of all that feare God. London: Robert Waldegrave for Thomas Man, [1583]. STC 15068. ———. The Works of John Knox. Edited by David Laing. 6 volumes. Edinburgh: Thomas George Stevenson, 1846–1864. Lock, Anne Vaughan. The Collected Works of Anne Vaughan Lock. Edited by Susan M. Felch. Tempe: Arizona Center for Medieval and Renaissance Studies, 1999. Locke, Anne. A Meditation of a Penitent Sinner: Anne Locke’s Sonnet Sequence. Edited by Kel Morin–Parsons. Waterloo, ON: North Waterloo Academic Press, 1997. Lok, Henry. Ecclesiastes, otherwise called the preacher … Whereunto are annexed sundrie sonets. London: Richard Field, 1597. STC 16696. Luther, Martin. The Christian in Society, vol. 44 of Luther’s Works. Edited by James Atkinson. Philadelphia: Fortress, 1966. Maunsell, Andrew. The first part of the catalogue of English printed bookes: which concerneth such matters of diuinitie. London: John Windet for Andrew Maunsell, 1595. STC 17669. [More, John, and Edward Dering]. A briefe & necessary instruction, verye needefull to bee knowen of all housholders. [London: John Awdely], 1572. STC 6679.

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284 Bibliography Taffin, John. The Marks of God’s Children. Modernized and edited by James DeJong. Grand Rapids, MI: Baker Academic, 2003. Tertullian, Quintus Septimius Florens. The Apologeticum. Translated by Alexander Souter. Accessed March 1, 2018: http://www.tertullian.org/articles/ mayor_apologeticum/mayor_apologeticum_07translation.htm. Tyrwhit, Elizabeth. Elizabeth Tyrwhit’s Morning and Evening Prayers. Edited by Susan M. Felch. Burlington, VT: Ashgate, 2008. ———. Morning and euening prayers, with diuers psalms himnes and meditations. London: H. Middelton for Christopher Barker, 1574. STC 24477.5. Women Writers Online. https://www.wwp.northeastern.edu/wwo/. [Subscription required]. Wyatt, Thomas. Certayne psalmes chosen out of the psalter of Dauid. London: Thomas Raynald for John Harrington, 1549. STC 2726.

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Bibliography 289 ———. Sonnet Sequences and Social Distinction in Renaissance England. Cambridge: Cambridge University Press, 2005. Waudby, June. “Anne Locke: Exile, Protest and Propaganda.” In She’s Leaving Home: Women’s Writing in English in a European Context, edited by Nóra Séllei and June Waudby, 213–28. New York: Peter Lang, 2011. ———. “ ‘But You Are Blind, and Know Not What Is in You’: ‘A. L.’, the Fraudulent Judge, and the Coerced Conscience.” In Personification: Embodying Meaning and Emotion, edited by Walter S. Melion and Bart Ramakers, 601– 25. Leiden, Netherlands: Brill, 2016. ———. “ ‘Doth Religion Reside in a Women’s Bonnet, Is Her Silence Fixed by Decree?’: Locating the Early Work of Anne Vaughan Locke.” In Nations, Traditions and Cross-Cultural Identities: Women’s Writing in English in a European Context, edited by Annamaria Lamarra et al., 9–23. New York: Peter Lang, 2010. White, Micheline, ed. Anne Lock, Isabella Whitney and Aemilia Lanyer. Ashgate Critical Essays on Women Writers in England, 1550–1700: Volume 3. Burlington, VT: Ashgate, 2009. ———. “A Biographical Sketch of Dorcas Martin: Elizabethan Translator, Stationer, and Godly Matron.” Sixteenth Century Journal: Journal of Early Modern Studies 30 (1999): 775–92. ———. “Dismantling Catholic Primers and Reforming Private Prayer: Anne Lock, Hezekiah’s Song, and Psalm 50/51.” In Private and Domestic Devotion in Early Modern Britain, edited by Jessica Martin and Alec Ryrie, 93–113. Surrey, UK: Ashgate, 2012. ———. “The Perils and Possibilities of the Book Dedication: Anne Lock, John Knox, John Calvin, Queen Elizabeth, and the Duchess of Suffolk.” Parergon: Journal of the Australian and New Zealand Association for Medieval and Early Modern Studies 29, no. 2 (2012): 9–27. ———. “Protestant Women’s Writing and Congregational Psalm Singing: From the Song of the Exiled ‘Handmaid’ (1555) to the Countess of Pembroke’s Psalmes (1599).” Sidney Journal 23 (2005): 61–82. ———. “Renaissance Englishwomen and Translation: The Case of Anne Lock’s Of the markes of the children of God.” English Literary Renaissance 29 (1999): 375–400. ———. “Women Writers and Literary-Religious Circles in the Elizabethan West Country: Anne Dowriche, Anne Lock Prowse, Anne Lock Moyle, Ursula Fulford, and Elizabeth Rous.” Modern Philology 103, no. 2 (2005): 187–214. Woods, Susanne. “Anne Lock and Aemilia Lanyer: A Tradition of Protestant Women Speaking.” In The New Seventeenth Century: Essays in Honor of Barbara Kiefer Lewalski, edited by Amy Boesky and Mary Crane, 171–84. Cambridge: Cambridge University Press, 1998.

290 Bibliography ———. “The Body Penitent: A 1560 Calvinist Sonnet Sequence.” ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 5 (1992): 137–40.

Scripture Index Scripture references follow the chapter and verse divisions of the Geneva Bible. Asterisks indicate texts cited in an original marginal note, with editorial corrections placed in parentheses. Marginal notes from earlier Bible versions that did not include verse numbers designate chapter sections with lower-case letters. Old Testament: Genesis 2:18     268, 277 2:21–22     22 3     91 3:15     168, 196 3:24*     240 6*     244 9:11–17     72 9:25*     244 12*     244 12:3     244 12:7*     233 18–19     156 18:17–19     69 27     223 32:24–30     159 Exodus 7–12     155–56 12     272 19:16     88 20:18     88 33:19     202, 258      Leviticus 4.a*     116 14*     144 14:6*     119 Numbers 11     273 291

292 Scripture Index 19*     144 19.a*     116 19.d*     108 21     30 Deuteronomy 4     176 6*     254 6:10–12     190 Joshua 6     173 21:45     242 Judges 6*     73 14:14     252 Ruth

2:12     59

1 Samuel 20–30     58 2 Samuel 11.c*     116 11:17*     119 12     101–2 1 Kings 19:10*     244 2 Kings 12     75 18–20     44 20:1–11     38, 43 20:10     71 2 Chronicles 29–32     44 32:24     38, 43

Scripture Index 293 Nehemiah 3–4     222 Job

3:1     272 13.b*     105, 116, 122 13.c*     108 28:28*     257 32:21–22     204 40:4–5     57

Psalms 1:2*     254 10:17*     243 14:4*     233 15*     257 16:7     200 17:8     59 22:12     213 23:6     206 24:1     199 30*     58 30:6     58 30:7     58 31.a*     105, 116, 122, 124 32:1     63 35:26–28     60 36:7     59 38:10* (38:9)     243 40:5     67 40:6     88 40:12     67 44:22*     191 46:2     54 46:3     54 46:6     54 49:76* (49:7–8)     192 50.a*     109 51:1a     83 51:1b     83 51:2     84 51:3     84

294 Scripture Index 51:4a 85 51:4b 85 51:5 86 51:6 87 51:7 87, 274 51:8 88 51:9 88 51:10 89 51:11 89 51:12 90 51:13 90 51:14 91 51:15 91, 189 51:16 92 51:17 93 51:18 93 51:19 94 56 102 57 102 57:1 59 61:4 59 63:3 70 63:7 59 65:3* (65:2) 242 69:28 238 73* (73:4–14) 44 78:70–72 189 91:4 59 91:13 196 95 259 100 259 103 52 105:15* 191 107:22 67 115:1 258 115:12* (116:12)  191 116:17 67 119* 254 126:5 215 130:1 55 145:13 242 149:6 80

Scripture Index 295 Proverbs

3:11–12     221 9:1     192 9:10     192 21:30     259 27:2     204

Ecclesiastes

12:13     201

Song of Songs

5:3*     256

Isaiah



1*     116, 144 1.c*     109 1:4     271 1:18     274 1:22*     245 1:25–26     245 9:5*     239 10:3     258 38     38, 41 38:7–8     71 38:9–12          43 38:10–11     46 38:12–15a     48 38:14*     243 38:15–17     56 38:18–22     64 42:8     258 49:23*     191 52:7     258 53:7     191 65:24*     242 66*     124–25 66.a*     106, 109 66.c*     116 103* (Psalm 103)     52

Jeremiah 20:15     196

296 Scripture Index

25:10     272 31:18     17 31:18*     191 31:34     112 46:10     215

Ezekiel

16.e*     125 18:4     36 18:20     36 33:11     274 36*     123 36.c*     106, 108

Hosea

9:7     258

Joel

Amos



2:32*     232



5.d*     109

Micah

6.b*     106, 116, 124–25 7:19     63

New Testament: Matthew

4     150, 161 5:4     272 5:10*     250 5:11*     250 5:13     193 5:13–14     193 5:14–16     222 6* (6:25–34)     48 6:9*     233 6:19–20     223 6:33     275 7:14     253

Scripture Index 297

Mark



7:17*     237 7:21     200 7:24–27     190 7:26*     190 9:13*     239 9:27–28     113 10:25     113 11:12     192, 270 11:28*     240 11:29     253 13*     231, 243, 246 13:27     113 14:22–32     84 15:4     192 15:13*     246 15:21–28     82 15:22*     242 16:4     156 16:17     205 16:18     203 16:24     253 18:19*     233 20:11     113 20:16* (22:14)     243 21:13*     231 22:1–14     277 22:11*     192 22:14     243 24:36–39     192 24:42–43     193 24:43     113, 221 25:1–13     30, 36 25:14–30     274 26:14*     244 26:56     245 26:65*     244 26:69* (26:69–75)     245



1:15*     239 7:24–30     82 9:49     193

298 Scripture Index

Luke

John



10:29*     250 13:33–37     193



1:13*     242 1:46–55     8 2:10     258 2:11*     239 6:39     192 7:47*     236 10:2     113 10:25–37     30, 39 11:42* (12:42)     192 11:46* (12:46)     192 12:39     113 14:34     193 15.d*     108 15:3–7     269 15:11–32     269 16:26     37 18*     122 18.b*     105, 116 19:1–10     277 22:33     174 22:54–62     174 22:59–62     269



3     226 3:14     30 3:16     269 3:16*     239 3:28–29     246 3:36*     238 3:39* (3:16 or 3:36)    239 5:14* (1 John 5:14–15)  242 6:54*     233 6:55–56*     241 6:66*     244 8:47*     232 10:27*     232 13:1–11     84

Scripture Index 299

Acts



14:2     157 21:16*     192 21:17*     192 21:18*     192



2*     123, 125 2.a*     106 2:21*     233 2:42*     254 2:47*     232 5:20          227 5:20*          232 7.f*     109 7:55     252 7:56     252 8:32     191 9:14*     233 11:26*     254 13:26     227 13:26*     232 14:3     227 14:3*     232 17:11*     254 17:28     259 20:24     198 20:30*     244 20:32     227 20:32*     232 22:5* (22:16)     233 22:16     233

Romans

1*          144 1:21     222 3*     124 3.a*     105, 108, 116 3:10* (3:10–18)     236 4:3–8     63 5:1*     235 6*     255 6:4*     233

300 Scripture Index 1 Corinthians

6:11     255 6:18*     255 8* (8:26)     51 8:13     255 8:14–15     200 8:15–16     221 8:16     217 8:16* (8:15)     234 8:16–17     223 8:17–25     221 8:26     51 8:28     36, 194, 198 8:28* (8:29–30)     235 8:29–39     38 8:30* (8:31)     235 8:35*     250 9:15     202, 258 9:22     82 10:12*     240 10:15     113, 258 11:34     236 12*     124 12.a*     106, 109, 116 12:1     205 12:1* (12:1–2)     247 12:12     270 14:17     199, 202 16:20     55

1:17     164 1:30     176 1:30*     255 3:11–14     71 3:16*     255 6:19*     255 6:20     223 7:20     222 7:23     223 9:27     205 10:4     270 10:13     215

Scripture Index 301

10:16*     233, 242 10:26     199 11:19*     244 12:12–27     271 12:20     222 13*     234 13:8     222 13:12     46, 206 15:33     271 15:57     205

2 Corinthians

1:4     215 1:8–11     61 3:6*     254 5:1     184 5:10     191 5:18     227 5:18*     232 6:16–17     256 10:4     192 12:9     259

Galatians

3:1     222 3:26*          233 3:26–27*     241 3:27*     233 4:7     206 4:26     222 4:26*     254 5:24*     255 5:25*     255 6:10*     257 6:14     205

Ephesians

1:4     215, 231 1:13     215 1:13*     235 1:13* (1:13–14)     235 1:18     215

302 Scripture Index

Philippians

Colossians

2.a*     123 2:4     202 2:11–22     222 2:19     222 2:19*     231, 255 3:18–19     205 3:21     206 4:4     215 4:8     277 4:15–16     221 4:17–24     256 4:20*     256 5.c*     105, 116 5:8     256 5:11*     257 5:22–24     155 6:13*     192 6:15     227 6:15*     232

1:6 1:6* 1:9 1:29* 2:15 2:15* 2:15* (2:15–16) 4:3 4:4 4:18 4:20

    199, 269     247     204     250     258     232     256     238     202     93     206

1:13 1:16–17 1:24* 2:13* 3:10 3:12 3:16*

    256     259     250     256     257     193     254

Scripture Index 303 1 Thessalonians



1:4*     232 3:12     205 5:2     221 5:4     221 5:23* (5:23–24)     257 5:24     197

1 Timothy

1:10     201 1:15*     239 1:20     245 3:15*     254 4:1*     244

2 Timothy

1:2* (4:1–2)     193 1:12     203 1:15*     245 2:19     203 2:19*     231, 246 2:20     82 3:12*     250 4:7–8     202 4:14*     245 4:16*     245

Titus

Hebrews

1:15 2:11* (2:11–12) 2:13 2:14 3:5*

    199     256     205     194     233

2:9 3:6* 4:4–5 4:7–11 4:12 10:4–10 11:10

    223     254     258     223     80     158     199

304 Scripture Index 12:1     276 12:1–2     223 12:5–6     221 12:6     21, 219 12:6* (12:6–8)     249 12:13–14            197 12:14*     256 12:16–17     223 12:18–19     88 12:22     222 13:14*     191 James

1 Peter

2 Peter

1 John

1:12     270 1:17     257 1:22*     255 4:4*     257 5:16     275

1:18–19     158, 223 1:19* (1:18–19)     240 1:23     205 2:5     93, 113 2:12     258 2:19–20     196 3.c*     105 4:14*     250 4:17*     249 5:2*     192 5:7     275

1:1     200 2:1*     244 2:20–22     246 2:22     81 3:10     221

2:4     192 2:17     271

Scripture Index 305 2:27     204 3:2–3*     256 3:3*     247 3:23*     239 3:24*     234 4:7*     237 4:13*     234 4:19*     236 5:4     204 5:14–15     242 Revelation

1:16 1:20 2:12 3:5 3:12 5:6–14 7:3 9:4 10:6 13:8 13:16 14–18 14:13 17:8 19:7–8 20:12 20:15 21:1–4 21:2 21:2–3 21:19–21 21:27 22:19

    80     272     80     238     222     223     156     156     259     238     163     163     197     238     192     238     238     157     222     223     222     238     238

Index Page numbers in italics refer to illustrations. Bacon, Anne Cooke, 16, 19 Bacon, Nicholas, 19 Barnes, Robert, 3 Baron, James, 172 Barret of Bray, Mistress, 188, 198, 199n102 Bertie, Katherine Brandon, Duchess of Suffolk, 1, 7, 15, 29, 33–40, 207, 220, 228 Bertie, Peregrine, 22 Bertie, Richard, 165n118 Bible: Bishops’, 22–23; Coverdale, 22n51, 99, 105; Geneva, 12–13, 22, 25, 43n5, 48n46, 56n102, 65n150, 77–78, 95, 99–100, 117–20, 189n9, 220, 222n19; Great, 99, 106–9, 114; Hebrew (Old Testament), xix–xx, 8, 100–1, 109, 115, 118, 178n225; Vulgate, xix–xx, 37n50, 76, 99–101, 105n18, 189n9, 191n25. See also Psalm 51 Blackhall, Andro, 96 blasphemy, 52, 63, 112, 177, 244, 258–59 Bodley, John, 184 Bodley, Thomas, 184n287 Boleyn, Anne, 3, 6, 12, 177n231 Book of Common Prayer, 6, 12–13, 17, 106, 121, 151, 163n98, 175n221, 211 Bowes, Elizabeth, 160n62, 185n299 Bowes, Marjory, 12, 153, 160n62, 185n299 Bratt, Kenneth D., 209n3 Brinkelow, Henry, 5 Brinkelow, Margery, 5

Act for the Advancement of True Religion, 10 Act of Supremacy, 12 Act of Uniformity, 152, 172n192 Acts and Monuments, 6–8, 16, 29 Adamson, Elizabeth, 172n186 adoption, 21, 67, 221, 225–28, 230, 231n21, 233–34, 236–38, 241–43, 247, 255–56. See also Of the Marks of the Children of God: on adoption affliction, 20–21, 33–34, 36, 38, 42, 44, 47, 50, 55, 57, 60–62, 64, 171, 176, 183, 195, 200–1, 203, 214n30, 215, 219, 221–22, 228–30, 237–38, 243, 247–52, 261–65. See also Of the Marks of the Children of God: on affliction Aleph, Johan (John the First), 100 Anabaptism, xvii–xix. See also Protestantism Anglicanism, xvii–xviii, 20. See also Church of England; Protestantism Angus, John, 96 annunciation, 8–9 apocalypse, xix apostasy, 243–44, 253. See also Of the Marks of the Children of God: on apostasy Aquinas, Saint Thomas, xviii, 226 Aretino, Pietro, 76, 127 Askew, Anne, xvii, 4–5, 10 atonement, 63n146, 92nn128–29 Augustine, Saint, xviii, 30, 226, 229, 236, 241n126, 243, 247–48 Aylmer, John, 165n118 307

308 Index Brooke, George, 5 Bucer, Martin, 99–100 Calderwood, David, 154n2, 162n90 Calvin, John: commentaries, 9–10, 13, 41, 60n125, 178n243; on election, xviii, 81n23, 226 (see also election); relationship with Queen Elizabeth, 13, 15, 29 (see also Elizabeth I, Queen of England: anti-Calvin sentiment); sermons, 1, 12, 14–16, 26, 29–30, 35, 41–74, 77–79, 228, 243n146. See also Calvinism; Geneva; Protestantism; Sermons of John Calvin Calvinism, xviii, 275. See also Calvin, John; Protestantism: Reformed Campbell, Margaret, 267 Campin, Robert, 8 Capito, Wolfgang, 99, 111 Carew, Richard, 21 Carmichael, William, 172 Cartwright, Thomas, 18, 187 Case, John, 133, 138 Catholic Church, xvii–xix, 3–4, 11, 13–14, 63n140, 76, 164n105, 228. See also Catholicism; church; papism Catholicism, xvii–xix, 16–17, 20, 35n33, 76, 149, 164n105, 169n163, 213n14, 225–26; doctrine, 4, 6, 9–11, 37n44, 42, 63n147, 67n167, 101n9, 152, 155n7, 164n106, 175n220, 232n43, 246n181, 246n185; English revival, 12–13, 149, 151– 56, 164n107, 188, 195n66. See also Catholic Church; papism Cecil, Mildred Cooke, 14, 16, 19, 22 Cecil, William, 14–15, 19, 22, 153, 179, 183n284

church, xvii–xix, 2–4, 69, 73, 76, 94, 115, 143, 175, 191, 193, 196, 198, 211–15, 220–23, 226–29, 231–34, 237, 241–46, 248, 250, 252–55, 257, 259, 272n62; in England, 4, 6, 12, 19–21, 41, 77–78, 107, 121–22, 143, 153, 155, 158, 164, 175, 187, 211, 219–20, 268; in Frankfurt, 150; in Geneva, 1, 12–13, 95, 115, 118, 120, 160–61, 173, 182n278; history of, 6, 8–9, 16; in the Low Countries, 20, 225, 230, 275; Reformed 1, 4, 175, 225; in Scotland, 95–96, 167, 172, 186, 213. See also Catholic Church; Church of England; Orthodox Church; sacraments; women: in the church Church of England, xvii–xix, 13, 19, 151–52, 163nn101–2, 164n107. See also Anglicanism; church; Protestantism civil disobedience, 42, 95 Cob, Stephen, 4–5 confession: of faith, 71, 167, 239; of sin, 39, 43, 49, 51, 58, 63–65, 70–71, 73, 76–77, 87, 112, 119, 126, 130n64, 133, 137–39, 147, 167, 171, 196, 202, 206, 250, 264. See also sacraments; salvation; sin Cooke, Sir Anthony, 16 Cooke sisters. 1, 16–17, 19. See also Bacon, Anne Cooke; Cecil, Mildred Cooke; Killigrew, Katherine Cooke; Russell, Elizabeth Cooke Hoby Cooper, Thomas, 219 Countess of Warwick. See Dudley, Anne Russell

Index 309 Coverdale, Miles, 22n51, 99, 105–6, 109, 122, 183. See also Bible: Coverdale; Psalm 51 Crane, Anthony, 220 Crane, Elizabeth, 220 Cranmer, Thomas, 6, 10, 106 Crespin, John, 142 Croft, James, 179 Cromwell, Thomas, 2–4, 106 Crowley, Robert, 126. See also Psalm 51 Cunningham, Alexander, 267 Cunningham, Lady Margaret, 22, 267–68, 273n89, 266–77 Day, John, 16, 24, 27, 29, 79 Dering, Anne. See Lock, Anne Dering, Edward: 16–19, 211, 214; “heifer” sermon, 16–17, 189–93; illness, 187–88, 195n66, 214n32; letters, 188, 195–205, 214, 228, 261; letters to his wife, 187, 193–95; marriage to Anne Lock, 1, 16, 187–89, 207, 214; poetry, 207; prayers, 205–6; published works, 20, 189, 214n31; sermons, 197n79, 199n102, 211, 214n30, 228, 261; translation theory, 189n9, 191n22; unorthodoxy, 18. See also Lock, Anne: marriages Dering, Richard, 197 Dieppe, 162, 166, 175, 177 Dowriche, Anne, 20 Duchess of Suffolk. See Bertie, Katherine Brandon Dudley, Ambrose, 219 Dudley, Anne Russell, Countess of Warwick, 20, 219–23, 229 Dudley, Robert, 17, 207, 219, 225 Dundee, 152, 167, 172–75

Eastern Orthodox Church. See Orthodox Church ecclesiology, 226 Edinburgh, 96n5, 152, 166–67, 171n181, 172–73, 175n210, 176n235, 178–79, 185–86, 213n15; Treaty of Edinburgh, 14 Edward VI, King of England, 6–7, 10, 16, 41, 121, 126, 149, 151, 156n25 election, xviii, 81n23, 82, 226, 228–29, 233–34, 236, 237n92, 241n125, 256; the elect, xviii, 33, 36, 81n23, 157n30, 200, 203, 206, 231n20, 232, 235, 238, 259, 271. See also Calvin, John: on election Elizabeth I, Queen of England: accession to the throne, 1, 12, 16, 41–42, 121, 151; anti-female sentiment against, 12–13 (see also women); anti-Calvin sentiment, 13, 15, 29, 42, 95; childhood, 6, 15, 18; imprisonment, 190n15, 191n21; plots against, 188, 195n66, 196n73 (see also Ridolfi plot); Privy Council, 3–4, 14, 153, 180n256, 181n259; religious policy, xviii, 12–14, 78; Religious Settlement, 151; writings for, 15–19, 41–42, 146, 178n243, 187, 189–93, 207–9, 220, 270n34 Erasmus, Desiderius, 5, 76–77 Eucharist. See sacraments: Eucharist evangelical, xvii, 2–3, 5–6, 212 Exeter, 1, 19–21, 32, 95, 184n287, 211–12 Field, John, 20, 150, 161nn75–76, 189, 211–15, 254n267

310 Index A Form of Prayers, 11, 13, 142–46, 167n137 Foxe, John, 6, 8–9, 16, 29, 165n116, 188, 191n21 Frankfurt, 11, 150–52, 158n48, 160, 175, 177n231 Froschauer, Christofel, 22n51 Fulford, Ursula, 20 Fullerton, Adam, 172 Gardiner, Stephen, 4 Geneva: Anne Lock in, 1, 10–15, 29, 79, 95, 142, 150–54, 160–62, 175, 184n287; Bible (see Bible: Geneva); A Form of Prayers (see A Form of Prayers); as Protestant hub, 1, 10–13, 41–42, 76, 79, 96, 152, 171–73, 177, 183, 184n287, 225, 254n267 (see also Protestantism: Genevan); Psalters, 31, 76n2, 99, 115–18, 142–46 (see also Psalm 51) Goodman, Christopher, 12–13, 22, 42, 95–96, 152, 161n71, 166, 171, 173–74, 175n210, 178 Grindal, Edmund, 19 Haarlem, 225, 230 Haliday, Adam, 152, 172, 177 Hamilton, James, of Evandale, 22, 267 Hamilton, James, second earl of Arran, 22, 178n238, 185n306 Hatton, Christopher, 18 Henry VIII, King of England, xvii, xix, 1–4, 6, 10, 14–15, 77, 106, 114, 121, 133 Herbert, Mary Sidney, 146. See also Psalm 51 heresy, xix, 3–4, 6, 18, 230, 245. See also orthodoxy Hickman, Anthony, 6, 149, 160, 162, 177, 183, 185

Hickman, Rose Lock, 6, 149, 154, 158n44, 160, 162n87, 177, 183 Holbein, Hans, the Younger, 22n51 Hope, Edward, 172 Howard, Henry, 133, 188. See also Psalm 51 Howard, Thomas, 188, 195 humanism, 51n76, 76, 100 Hunnis, William, 136. See also Psalm 51 idolatry, 45–46, 155–58, 165n117, 167–72, 175, 184, 244, 250, 270 illness, xix, 12, 19, 30, 32–38, 42–43, 48–49, 54, 61–62, 77, 79, 93, 152, 187–88, 195, 197, 201n17, 203, 228, 232n43, 245, 248; spiritual disease, 33–40, 77, 93, 147, 195, 197, 222, 228, 238, 243, 245, 248 Islam, xvii, 35n32 James VI (James I), King of Scotland and England, 182n278, 275n119 Jerome, Saint, xix–xx, 99 Johnston, John, 172 Joye, George, 99–102. See also Psalm 51 Judaism, xvii, 8, 82n32, 131, 244n162 Judas, Leo, 126 justification, 103, 132, 150, 204, 236, 255 Justin Martyr, Saint, 251 Katherine of Aragon, 10 Kemp, Andro, 95–96 Kethe, William, 79 Killigrew, Katherine Cooke, 188, 200–5 Kirkcaldy, William, 182n278 Knightley, Elizabeth Seymour, 220 Knox, John: conversion, 149; early life, 149; enslavement, 6, 149, 171n181, 182; exile, 1, 150,

Index 311 154–55, 160n65, 165n118; The First Blast of the Trumpet against the Monstrous Regiment of Women, 12–13, 15, 42, 152, 165 (see also women: rulers); letters to Anne Lock, 149–86 (see also Lock, Anne); ordination, 149; “The Second Blast,” 165n117, 165n119 Knox, Margaret Stewart, 154n2, 267, 275n119 Knox, Marjory. See Bowes, Marjory Laing, David, 154n2, 213n15 Latimer, Hugh, 6–7, 10 Lawson, James, 213n14 Leith, 172, 177 Lock, Anne (first daughter), 12. See also Lock, Anne: children Lock, Anne: agency, 79–80; children, 2, 12–13; death, 1, 21; early life, 2; education, 2, 4–5, 30–33 (see also Cob, Stephen); exile, 1, 10–15, 29, 79, 95, 150–54, 160–62, 175, 184n287, 211, 214; family, 1–6, 106 (see also Vaughan, Margaret Gwynnethe; Vaughan, Stephen); marriages, 1, 5–6, 11, 16, 149–50, 161n79, 173n195, 187 (see also Dering, Edward; Lock, Henry; Prowse, Richard); works (see Lock, Anne: works) Lock, Anne: works: dedication to the countess of Warwick, 221–23 (see also Of the Marks of the Children of God); dedication to the duchess of Suffolk, 33–40 (see also Sermons of John Calvin); Giardino cosmografico coltivato, 24, 207–10; letters exchanged with John Knox,

149–86 (see also Knox, John); Of the Marks of the Children of God (see Of the Marks of the Children of God); “The Necessity and Benefit of Affliction” (see Of the Marks of the Children of God); A Meditation of a Penitent Sinner, 75–94 (see also Psalm 51; Sermons of John Calvin: sonnets); Sermons of John Calvin (see Sermons of John Calvin); translation theory, 1, 20–21, 29, 40–42, 77–80, 100; writing as Anne Lock Dering, 207–9; writing as Anne Lock Prowse, 219–65; writing style, 79. See also Lock, Anne Lock, Henry (first son), 13n27. See also Lock, Anne: children Lock, Henry (husband), 1, 5–6, 11, 16, 149–50, 161n79, 173n195. See also Lock, Anne: marriages Lock, Michael (brother of Henry), 177, 183 Lock, Michael (son), 13n27. See also Lock, Anne: children Lock, Sir William, 5 Lok, Henry (second son), 2, 13n27, 21–22. See also Lock, Anne: children Lovell, George, 172 Luther, Martin, xvii–xix, 4, 9. See also Lutheranism; Protestantism Lutheranism, xvii, 4, 176n223. See also Luther, Martin; Protestantism Man, Thomas, 24, 217 manuscript culture, 2, 6, 15, 17–18, 24, 29, 41, 76n4, 95–96, 99, 127n19, 146, 150, 154n2, 161n75, 164n112, 165n118,

312 Index 185n301, 207, 211, 212nn6–7, 268n4. See also print culture Marshall, William, 99, 104. See also Psalm 51 Martin, Dorcas Eccleston, 16, 18, 194n50 Martin Marprelate controversy, 1, 20, 219–20, 225 martyrdom, 16, 149, 223, 229, 251–53 Mary (mother of Jesus), 8–9 Mary I, Queen of England, 1, 10–13, 15–17, 41–42, 77, 95, 149, 151, 155n5, 155n9, 164n107, 165n121, 191n21, 198n89 Mary of Guise, 13–14, 149, 152, 167, 188, 213n12 Mary Stuart, 13–14, 95, 149, 154, 178n238, 182n278, 184, 185nn306–7, 186n314, 186n318, 188, 195n66, 197n78, 213n12 Mary Tudor. See Mary I, Queen of England Maunsell, Andrew, 16n31, 21, 220 May, Steven W., 79n7 medicine: humoral theory, 30, 36, 39, 86, 245; oil of scorpion, 30, 37, 79; practice of, 32–35 (see also women: medical practice); spiritual, 15, 29–40, 42, 71, 77, 89, 157, 187, 202, 228, 245, 248 A Meditation of a Penitent Sinner, 75–94, 174n204; prefatory sonnets, 80–83; psalm sonnets, 83–94 (see also Psalm 51). See also Lock, Anne: works; Sermons of John Calvin Millman, Jill, 268n3 Milton, John, 274n95 More, John, 189 Moyle, Anne Lock, 20, 22. See also Lock, Anne: children Moyle, Robert, 22

Nonconformism, xvii–xviii Northern Rebellion, 16 Of the Marks of the Children of God: on adoption, 231–43 (see also adoption); on affliction, 247–53 (see also affliction); on apostasy, 253–57 (see also apostasy); Lock’s preface, 219–23; meditations, 258–59; “The Necessity and Benefit of Affliction,” 261–65; Taffin’s dedication, 229–30; theological themes, 225–29. See also Lock, Anne: works; Taffin, Jean Orthodox Church, xvii–xix. See also church orthodoxy, xix. See also heresy Orwin, Thomas, 24, 216–17 papism, xvii–xviii, 9, 12–13, 21, 35–37, 63, 67, 163, 172–73, 175, 246, 270 paraphrase, 5, 21, 75–78, 80, 99, 104, 109, 111, 114, 121–22, 127, 133, 136 Parr, Katherine, 4, 10, 18, 76 Peebles, David, 95 plague, 71, 72n216, 155, 156n22, 157–58, 176, 183–84 Powell, Gabriel, 273n89 prayer, 40, 50–52, 101, 111, 159–60, 166–67, 174, 176, 180, 188–89, 194, 203, 205–6, 228, 242–43, 257–59, 264, 270, 275; formal, 51; liturgical, xix, 8, 11, 15, 18, 51n76, 78, 104, 114–15, 138n118, 142, 151, 163n101, 163n103, 164, 175, 233; spontaneous (arrow), 51n76. See also Book of Common Prayer; A Form of Prayer; worship practices

Index 313 predestination. See election Presbyterianism, xvii, 211, 275n119 print culture, 1, 3, 6, 12, 16, 18–20, 22n51, 24, 29, 75–76, 79, 96, 99–100, 104–6, 114–15, 121, 127, 133n101, 138, 142, 150–51, 161n75, 165n118, 185, 187, 189, 211, 213n13, 220, 225, 273n89. See also manuscript culture Protestantism: doctrine, xvii–xix, 3, 4–12, 16, 41–42, 76, 93, 95, 122, 152, 155, 176n223, 229, 255n284; French, 20, 152, 225–26, 229n6, 230; Genevan, 10, 15, 17, 76, 96, 142–43, 151, 184n287; libertines, 230; prose style, 32, 76, 220; radical, 1, 4–5; Reformed, xviii–xix, 1, 4, 10–12, 14–15, 17–20, 24, 72n207, 76, 78–79, 122, 149, 150, 169, 172n186, 172n190, 176n223, 176n226, 182n278, 187, 207, 211, 219–20, 225–29, 231n23, 241n128, 254n264, 263n16, 268 (see also Puritanism); Scottish, 14–15, 22, 96, 149–54, 182n269, 183n284, 211, 266, 275n119; in Tudor England, 1, 3–4, 13, 20, 24, 76–78, 122, 187, 225, 229, 268; women, 6–9, 15, 22, 187–88, 219–20, 225 (see also women). See also Reformation Prowse, Anne. See Lock, Anne Prowse, Richard, 1, 19–20, 95, 184n287, 211. See also Lock, Anne: marriages Psalm 51: on Bathsheba, 75, 101–2, 108–9, 115, 118; Bucer Psalter, 99, 100–2 (see also Bucer, Martin); Capito Paraphrases, 99, 111–13 (see also Capito, Wolfgang; Taverner, William);

Coverdale Bible, 99, 105–6; Crowley Psalter, 126–27 (see also Crowley, Thomas); Gallican Vulgate, 76, 99; Geneva Bible, 99, 117–20 (see also Bible: Geneva); Genevan Form of Prayers and Psalter (1556), 142–46; Geneva Psalms (1557), 99, 115–16, 118–20 (see also Geneva: Psalter); Ghostly Psalms, 122–25; Great Bible, 99, 106–9; Hebrew Vulgate, 99; Howard poetic paraphrase, 133–36 (see also Howard, Henry); Hunnis Psalter, 136–38 (see also Hunnis, William); King’s Primer, 99, 114–15; A Meditation of a Penitent Sinner (prose), 99, 120–21 (see also A Meditation of a Penitent Sinner); poetic translations, 121–48; prose translations, 99–121; Savonarola Exposition, 99, 104–5 (see also Marshall, William; Savonarola, Girolamo); Seager Psalter, 138–42 (see also Seager, Francis; Seres, William); Sidney Herbert Psalter, 146–48 (see also Herbert, Mary Sidney); van Campen Psalter, 99, 109–11; Wyatt poetic paraphrase, 127–33 (see also Wyatt, Thomas); Zwingli Psalter, 99, 102–3 (see also Zwingli, Ulrich). See also Coverdale, Miles; Joye, George; A Meditation of a Penitent Sinner Puritanism, xvii–xviii, 1, 13, 17–18, 20–21, 211, 219–20, 225, 228. See also Protestantism: Reformed Raguenier, Denis, 14, 41

314 Index Reede, Joan, 5 Reede, William, 5 Reformation, xvii, xix, 4, 9, 11, 18, 41, 100, 121, 163n95, 187, 225; English, xvii, 1, 3–4, 6, 11, 16, 18–19, 96, 100, 114, 121, 151– 53, 172, 176–78, 187–88, 211, 268; German, xvii; Italian, 104; radical, xvii, 1, 4–5; Scottish, 14– 15, 149, 152–54, 167–68, 170, 172, 178, 183n280, 183n284, 188, 211, 213–14, 267; Swiss, 96, 102, 126. See also Catholicism; church; Protestantism Ridolfi plot, 188, 195n66. See also Elizabeth I, Queen of England: plots against Rolloke, George, 172 Rous, Elizabeth, 20 Russell, Elizabeth Cooke Hoby, 16n34, 19–20, 219 Russell, Lord John, 19, 219 sacraments: xix, 4, 241n127; administration of, 163–64, 167, 173, 231, 241n130; anointing of the sick, xix, 30, 39, 67n167, 232n43; baptism, xvii, xix, 9, 13n27, 72n212, 111, 151, 163–64, 232, 239, 241; Catholic vs. Protestant, xix, 9, 72n212, 101n9, 232; confirmation, xix, 232n43; Eucharist (Lord’s Supper), xviii–xix, 23, 72n212, 93n130, 93n132, 151, 163–64, 175–76, 232–33, 241–42, 246; marriage, xix, 232n43; ordination, xviii–xix, 9, 149, 164, 232n43, 254n268; participation in, 151, 164, 226–28, 237–38, 241n127, 253–54, 273; penance, xix, 63, 101n9, 232n43; real presence,

241n128; sign and seal, 72n207, 164. See also Catholicism; church; Protestantism salvation: through confession, 62, 112, 237–38 (see also confession); election, xviii, 81 (see also election); through God’s grace, 45, 47, 65, 67–68, 70, 112, 114, 116, 119, 151, 194n54, 205, 215, 227–30, 232, 237–39, 243, 247, 249, 253, 258, 267–71, 273, 275, 277; good works, 37–38, 42, 67; interpretation of, 31, 227–29 sanctification, 55, 150–51, 158, 165, 174, 176, 255, 257–58 Sandys, Edwin, 198n89 Sanford, James, 18–19 Savonarola, Girolamo, 99, 104, 111. See also Psalm 51 Seager, Francis, 138. See also Psalm 51 Seres, William, 138. See also Psalm 51 Sermons of John Calvin: on the Good Samaritan, 30, 39; on King Hezekiah, 41–79, 243n146; Lock’s preface, 29–40; A Meditation of a Penitent Sinner (see A Meditation of a Penitent Sinner); political intention, 29–33; reception, 16; sonnets, 42, 75–94, 99 (see also Psalm 51); title page, 26–27. See also Calvin, John; Calvinism; Lock, Anne: works Seymour, Edward, 220 Sidney, Sir Philip, 146 sin: 36–37, 39, 42, 75, 77–78, 81, 84–91, 101–5, 108–9, 111–14, 116, 118–20, 123–26, 130–31, 134–41, 144–45, 147, 150, 158n39, 159, 176, 189, 199, 205, 230n10, 247, 249, 262, 264, 272, 276; dead to, 255; essential

Index 315 sinfulness of man, 226, 236, 256n293; mortal, 67n167; original, 91–92, 110, 113n42, 229, 240n122; thought vs. action, 63n146, 144, 151, 194; waking up from, 47, 53, 70–71, 221–22, 247n193, 249. See also confession; Psalm 51; salvation Smeaton, Thomas, 213 Smith, Rosalind, 15n30 St. Andrews, 95–96, 152, 169–74, 177, 180, 183 St. Andrews Psalter, 95–97 St. Johnstone, 152, 167–69, 173 St. Paul’s Cathedral, 16, 18, 187, 214 Stanhope, Anne, 220 Sternhold, Thomas, 121, 133, 138 Sylva, Bartholo, 207–9 Taffin, Jean, 20–21, 24, 67n172, 214n30, 216–17, 219–20, 225–30, 231n23, 237n89, 237nn92–93, 238n100, 239n115, 240n119, 241n125, 245n172, 249n206, 254n264, 255n284, 261. See also Lock, Anne: works; Of the Marks of the Children of God Taverner, William, 99, 111. See also Psalm 51 Throckmorton, Rose. See Hickman, Rose Lock transubstantiation, 151, 158n39 Tudor court, 1–2, 4, 6–7, 9, 12, 14–17, 19–20, 22, 29, 33, 76n4, 77, 121, 149, 168, 177n231, 187–88, 202n122, 207, 219–20. See also Edward VI, King of England; Elizabeth I, Queen of England; Henry VIII, King of England; Mary I, Queen of England

Tyndale, William, xvii, 3–4, 14, 101, 105 Tyrwhit, Lady Elizabeth, 18 Udall, John, 219 van Campen, Jan, 76n2, 99, 109. See also Psalm 51 Vaughan, Anne. See Lock, Anne Vaughan, Jane, 5. See also Lock, Anne: family Vaughan, Margaret Gwynnethe, 1–2, 4. See also Lock, Anne: family Vaughan, Stephen (elder), 1–6, 106. See also Lock, Anne: family Vaughan, Stephen (younger), 5. See also Lock, Anne: family virginity, 8–9; wise and foolish virgins parable, 30, 36 Waldegrave, Mary, 220 Waldegrave, Robert, 220 Welsh, Elizabeth Knox, 267, 275n119 Welsh, John, 275 White, Micheline, 7n15, 14n28, 29 Whitelaw, Alexander, 183 Whitgift, John, 19 Whittingham, William, 79, 143. See also Psalm 51 Wigston, Mistress, 220 Wilkinson, Jane, 177n231 Wilkinson, Joan North, 177n231 William of Orange, 225 Wilson, Thomas, 198n92 Wishart, George, 149 Wode Psalter. See St. Andrews Psalter Wode, Thomas, 95–96 Wood, Thomas, 152, 173–74 women: in the church, xviii, 1, 7–9, 12, 212, 222, 226–27, 254n268 (see also church); medical practice, 32; rulers, 12–13, 42,

316 Index 152, 165 (see also Elizabeth I, Queen of England; Mary I, Queen of England); spirituality, 10–11, 23–24, 150–54, 172n186, 175n216, 187, 220, 268, 274 (see also Lock, Anne: spirituality); translators, 1, 29, 193–94 (see also Lock, Anne: translation theory); worship practices, 9–10, 23; writers, 29 worship practices: clerical, 9, 77, 163– 64, 171; lay, 9–10, 222, 254n267; private, xix, 6, 9, 45, 76, 96, 121, 189, 205–6, 253–54, 275; public, xix, 9, 76, 115n53, 121, 142, 158, 167, 170, 188, 254n259; women’s (see women: worship practices). See also prayer Wriothesley, Thomas, 4 Wyatt, Thomas, 76, 93n130, 127, 190. See also Psalm 51 Young, Anne, 160n65 Young, James, 160, 177 Zwingli, Ulrich, 99, 102. See also Psalm 51

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Series Titles Madre María Rosa Journey of Five Capuchin Nuns Edited and translated by Sarah E. Owens Volume 1, 2009 Giovan Battista Andreini Love in the Mirror: A Bilingual Edition Edited and translated by Jon R. Snyder Volume 2, 2009 Raymond de Sabanac and Simone Zanacchi Two Women of the Great Schism: The Revelations of Constance de Rabastens by Raymond de Sabanac and Life of the Blessed Ursulina of Parma by Simone Zanacchi Edited and translated by Renate Blumenfeld-Kosinski and Bruce L. Venarde Volume 3, 2010 Oliva Sabuco de Nantes Barrera The True Medicine Edited and translated by Gianna Pomata Volume 4, 2010 Louise-Geneviève Gillot de Sainctonge Dramatizing Dido, Circe, and Griselda Edited and translated by Janet Levarie Smarr Volume 5, 2010

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Gottfried Wilhelm Leibniz, Sophie, Electress of Hanover and Queen Sophie Charlotte of Prussia Leibniz and the Two Sophies: The Philosophical Correspondence Edited and translated by Lloyd Strickland Volume 10, 2011 In Dialogue with the Other Voice in Sixteenth-Century Italy: Literary and Social Contexts for Women’s Writing Edited by Julie D. Campbell and Maria Galli Stampino Volume 11, 2011 Sister Giustina Niccolini The Chronicle of Le Murate Edited and translated by Saundra Weddle Volume 12, 2011 Liubov Krichevskaya No Good without Reward: Selected Writings: A Bilingual Edition Edited and translated by Brian James Baer Volume 13, 2011 Elizabeth Cooke Hoby Russell The Writings of an English Sappho Edited by Patricia Phillippy With translations from Greek and Latin by Jaime Goodrich Volume 14, 2011 Lucrezia Marinella Exhortations to Women and to Others If They Please Edited and translated by Laura Benedetti Volume 15, 2012 Margherita Datini Letters to Francesco Datini Translated by Carolyn James and Antonio Pagliaro Volume 16, 2012

Delarivier Manley and Mary Pix English Women Staging Islam, 1696–1707 Edited and introduced by Bernadette Andrea Volume 17, 2012 Cecilia del Nacimiento Journeys of a Mystic Soul in Poetry and Prose Introduction and prose translations by Kevin Donnelly Poetry translations by Sandra Sider Volume 18, 2012 Lady Margaret Douglas and Others The Devonshire Manuscript: A Women’s Book of Courtly Poetry Edited and introduced by Elizabeth Heale Volume 19, 2012 Arcangela Tarabotti Letters Familiar and Formal Edited and translated by Meredith K. Ray and Lynn Lara Westwater Volume 20, 2012 Pere Torrellas and Juan de Flores Three Spanish Querelle Texts: Grisel and Mirabella, The Slander against Women, and The Defense of Ladies against Slanderers: A Bilingual Edition and Study Edited and translated by Emily C. Francomano Volume 21, 2013 Barbara Torelli Benedetti Partenia, a Pastoral Play: A Bilingual Edition Edited and translated by Lisa Sampson and Barbara Burgess-Van Aken Volume 22, 2013

François Rousset, Jean Liebault, Jacques Guillemeau, Jacques Duval and Louis de Serres Pregnancy and Birth in Early Modern France: Treatises by Caring Physicians and Surgeons (1581–1625) Edited and translated by Valerie WorthStylianou Volume 23, 2013 Mary Astell The Christian Religion, as Professed by a Daughter of the Church of England Edited by Jacqueline Broad Volume 24, 2013 Sophia of Hanover Memoirs (1630–1680) Edited and translated by Sean Ward Volume 25, 2013 Katherine Austen Book M: A London Widow’s Life Writings Edited by Pamela S. Hammons Volume 26, 2013 Anne Killigrew “My Rare Wit Killing Sin”: Poems of a Restoration Courtier Edited by Margaret J. M. Ezell Volume 27, 2013 Tullia d’Aragona and Others The Poems and Letters of Tullia d’Aragona and Others: A Bilingual Edition Edited and translated by Julia L. Hairston Volume 28, 2014 Luisa de Carvajal y Mendoza The Life and Writings of Luisa de Carvajal y Mendoza Edited and translated by Anne J. Cruz Volume 29, 2014

Russian Women Poets of the Eighteenth and Early Nineteenth Centuries: A Bilingual Edition Edited and translated by Amanda Ewington Volume 30, 2014 Jacques Du Bosc L’Honnête Femme: The Respectable Woman in Society and the New Collection of Letters and Responses by Contemporary Women Edited and translated by Sharon Diane Nell and Aurora Wolfgang Volume 31, 2014 Lady Hester Pulter Poems, Emblems, and The Unfortunate Florinda Edited by Alice Eardley Volume 32, 2014 Jeanne Flore Tales and Trials of Love, Concerning Venus’s Punishment of Those Who Scorn True Love and Denounce Cupid’s Sovereignity: A Bilingual Edition and Study Edited and translated by Kelly Digby Peebles Poems translated by Marta Rijn Finch Volume 33, 2014 Veronica Gambara Complete Poems: A Bilingual Edition Critical introduction by Molly M. Martin Edited and translated by Molly M. Martin and Paola Ugolini Volume 34, 2014 Catherine de Médicis and Others Portraits of the Queen Mother: Polemics, Panegyrics, Letters Translation and study by Leah L. Chang and Katherine Kong Volume 35, 2014

Françoise Pascal, MarieCatherine Desjardins, Antoinette Deshoulières, and Catherine Durand Challenges to Traditional Authority: Plays by French Women Authors, 1650–1700 Edited and translated by Perry Gethner Volume 36, 2015 Franciszka Urszula Radziwiłłowa Selected Drama and Verse Edited by Patrick John Corness and Barbara Judkowiak Translated by Patrick John Corness Translation Editor Aldona Zwierzyńska-Coldicott Introduction by Barbara Judkowiak Volume 37, 2015 Diodata Malvasia Writings on the Sisters of San Luca and Their Miraculous Madonna Edited and translated by Danielle Callegari and Shannon McHugh Volume 38, 2015 Margaret Van Noort Spiritual Writings of Sister Margaret of the Mother of God (1635–1643) Edited by Cordula van Wyhe Translated by Susan M. Smith Volume 39, 2015 Giovan Francesco Straparola The Pleasant Nights Edited and translated by Suzanne Magnanini Volume 40, 2015 Angélique de Saint-Jean Arnauld d’Andilly Writings of Resistance Edited and translated by John J. Conley, S.J. Volume 41, 2015

Francesco Barbaro The Wealth of Wives: A Fifteenth-Century Marriage Manual Edited and translated by Margaret L. King Volume 42, 2015 Jeanne d’Albret Letters from the Queen of Navarre with an Ample Declaration Edited and translated by Kathleen M. Llewellyn, Emily E. Thompson, and Colette H. Winn Volume 43, 2016 Bathsua Makin and Mary More with a reply to More by Robert Whitehall Educating English Daughters: Late Seventeenth-Century Debates Edited by Frances Teague and Margaret J. M. Ezell Associate Editor Jessica Walker Volume 44, 2016 Anna StanisŁawska Orphan Girl: A Transaction, or an Account of the Entire Life of an Orphan Girl by way of Plaintful Threnodies in the Year 1685: The Aesop Episode Verse translation, introduction, and commentary by Barry Keane Volume 45, 2016 Alessandra Macinghi Strozzi Letters to Her Sons, 1447–1470 Edited and translated by Judith Bryce Volume 46, 2016 Mother Juana de la Cruz Mother Juana de la Cruz, 1481–1534: Visionary Sermons Edited by Jessica A. Boon and Ronald E. Surtz Introductory material and notes by Jessica A. Boon Translated by Ronald E. Surtz and Nora Weinerth Volume 47, 2016

Claudine-Alexandrine Guérin de Tencin Memoirs of the Count of Comminge and The Misfortunes of Love Edited and translated by Jonathan Walsh Foreword by Michel Delon Volume 48, 2016 Feliciana Enríquez de Guzmán, Ana Caro Mallén, and Sor Marcela de San Félix Women Playwrights of Early Modern Spain Edited by Nieves Romero-Díaz and Lisa Vollendorf Translated and annotated by Harley Erdman Volume 49, 2016 Anna Trapnel Anna Trapnel’s Report and Plea; or, A Narrative of Her Journey from London into Cornwall Edited by Hilary Hinds Volume 50, 2016 María Vela y Cueto Autobiography and Letters of a Spanish Nun Edited by Susan Diane Laningham Translated by Jane Tar Volume 51, 2016 Christine de Pizan The Book of the Mutability of Fortune Edited and translated by Geri L. Smith Volume 52, 2017 Marguerite d’Auge, Renée Burlamacchi, and Jeanne du Laurens Sin and Salvation in Early Modern France: Three Women’s Stories Edited, and with an introduction by Colette H. Winn Translated by Nicholas Van Handel and Colette H. Winn Volume 53, 2017

Isabella d’Este Selected Letters Edited and translated by Deanna Shemek Volume 54, 2017 Ippolita Maria Sforza Duchess and Hostage in Renaissance Naples: Letters and Orations Edited and translated by Diana Robin and Lynn Lara Westwater Volume 55, 2017 Louise Bourgeois Midwife to the Queen of France: Diverse Observations Translated by Stephanie O’Hara Edited by Alison Klairmont Lingo Volume 56, 2017 Christine de Pizan Othea’s Letter to Hector Edited and translated by Renate Blumenfeld-Kosinski and Earl Jeffrey Richards Volume 57, 2017 Marie-Geneviève-Charlotte Thiroux d’Arconville Selected Philosophical, Scientific, and Autobiographical Writings Edited and translated by Julie Candler Hayes Volume 58, 2018 Lady Mary Wroth Pamphilia to Amphilanthus in Manuscript and Print Edited by Ilona Bell Texts by Steven W. May and Ilona Bell Volume 59, 2017 Witness, Warning, and Prophecy: Quaker Women’s Writing, 1655–1700 Edited by Teresa Feroli and Margaret Olofson Thickstun Volume 60, 2018

Symphorien Champier The Ship of Virtuous Ladies Edited and translated by Todd W. Reeser Volume 61, 2018 Isabella Andreini Mirtilla, A Pastoral: A Bilingual Edition Edited by Valeria Finucci Translated by Julia Kisacky Volume 62, 2018 Margherita Costa The Buffoons, A Ridiculous Comedy: A Bilingual Edition Edited and translated by Sara E. Díaz and Jessica Goethals Volume 63, 2018 Margaret Cavendish, Duchess of Newcastle Poems and Fancies with The Animal Parliament Edited by Brandie R. Siegfried Volume 64, 2018 Margaret Fell Women’s Speaking Justified and Other Pamphlets Edited by Jane Donawerth and Rebecca M. Lush Volume 65, 2018 Mary Wroth, Jane Cavendish, and Elizabeth Brackley Women’s Household Drama: Loves Victorie, A Pastorall, and The concealed Fansyes Edited by Marta Straznicky and Sara Mueller Volume 66, 2018

Eleonora Fonseca Pimentel From Arcadia to Revolution: The Neapolitan Monitor and Other Writings Edited and translated by Verina R. Jones Volume 67, 2019 Charlotte Arbaleste DuplessisMornay, Anne de Chaufepié, and Anne Marguerite Petit Du Noyer The Huguenot Experience of Persecution and Exile: Three Women’s Stories Edited by Colette H. Winn Translated by Lauren King and Colette H. Winn Volume 68, 2019 Anne Bradstreet Poems and Meditations Edited by Margaret Olofson Thickstun Volume 69, 2019 Arcangela Tarabotti Antisatire: In Defense of Women, against Francesco Buoninsegni Edited and translated by Elissa B. Weaver Volume 70, 2020 Mary Franklin and Hannah Burton She Being Dead Yet Speaketh: The Franklin Family Papers Edited by Vera J. Camden Volume 71, 2020 Lucrezia Marinella Love Enamored and Driven Mad Edited and translated by Janet E. Gomez and Maria Galli Stampino Volume 72, 2020 Arcangela Tarabotti Convent Paradise Edited and translated by Meredith K. Ray and Lynn Lara Westwater Volume 73, 2020

Gabrielle-Suzanne Barbot de Villeneuve Beauty and the Beast: The Original Story Edited and translated by Aurora Wolfgang Volume 74, 2020 Flaminio Scala The Fake Husband, A Comedy Edited and translated by Rosalind Kerr Volume 75, 2020