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precedents on those kings who performed not these things, the old law shows how the Lord revenged his quarrel; and on those kings who fulfilled these things, he poured forth his blessings in abundance. For example, it is written of Josiah, in the book of the Kings, thus: Like unto him there was no king, that turned to the Lord with all his heart, according to all the law of Moses; neither after him arose there any like him.' This was to that prince a perpetual fame of dignity, to remain to the end of days. Being bound by my function to lay these things before your royal highness; the one, as a reward if you fulfil; the other, as a judgment from God if you neglect them; yet I openly declare, before the living God, and before these nobles of the land, that I have no commission to denounce your majesty deprived, if your highness miss in part, or in whole, of these performances: much less to draw up indentures between God and your majesty; or to say you forfeit your crown, with a clause for the bishop of Rome, as have been done by your majesty's predecessors, king John and his son Henry of this land. The Almighty God of his mercy let the light of his countenance shine upon your majesty, grant you a prosperous and happy reign, defend you, and save you; and let your subjects say, Amen.

"GOD SAVE THE KING."

The piety of the youthful monarch was manifested at the coronation. Bale relates, upon the authority of credible witnesses, that when three swords were brought to be carried in the proces sion, as emblematical of his three kingdoms, the king said there was one yet wanting. The nobles inquiring what it was, he answered, THE BIBLE, adding, "That book is the sword of the Spirit, and to be preferred before these swords. That ought in all right to govern us, who use them for the people's safety by God's appointment. Without that sword we are nothing, we can do nothing, we have no power. From that we are what we are this day. From that we receive whatsoever it is that we at present do assume. He that rules without it, is not to be called God's minister, or a king. Under that we ought to live, to fight, to govern the people, and to perform all our affairs. From that alone we obtain all power, virtue, grace, salvation, and whatsoever we have of divine strength." When the pious young king had thus expressed himself, he commanded the bible to be brought with the greatest reverence, and carried before him.

His affection for Cranmer, and his pious feelings, appear from the following letter written by him to the archbishop, originally in Latin.

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Revered godfather, although I am but a child, yet I am not unmindful of the services and the kindnesses you daily perform and manifest towards me. I have not forgotten your kind letters delivered to me on St. Peter's eve. I was unwilling to answer them until now, not from neglect or forgetfulness, but that, as I daily meditated on them, and committed their contents faithfully to

memory, at length having well considered them I might reply the more wisely. I do indeed embrace and venerate the truly paternal affection towards me which is expressed in them-may your life be prolonged for many years, and may you continue to be a respected father to me by your godly and wholesome counsels. For I consider that godliness is to be desired and embraced by me above all things, since St. Paul has said, Godliness is profitable to all things."

Cranmer's reply is as follows: it was also written in Latin.

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My beloved son in Christ-I am as much concerned for your welfare as my own; therefore when I learn that you are safe and well, I feel myself to be so also. My absence cannot be so unpleasant to you, as your letters are pleasing to me. They show that you possess a disposition worthy of your rank, and a preceptor suitable for such a disposition. From your letters I perceive that you so cultivate learning that heavenly truths are not among the things you least care for, and whoso careth for those things, shall not be overcome by any cares. Go on, therefore, in the way upon which you have entered, and adorn your native land, that the light of virtue which I behold in you may hereafter enlighten all your England," &c.

His tutor (probably Dr. Cox) says in a letter to the archbishop, "Your godson is merry and in health, and of such towardness in learning, godliness, gentleness, and all honest qualities, that both you and I, and all in this realm, ought to think him to be, and take him for, a singular gift sent of God," &c.

The education of Edward VI. inspired the protestants with great hopes of the progress of the truth, but they were not wholly devoid of apprehensions respecting the influence of the papists at court. Bale says, "Many things I conclude concerning prince Edward, whom I doubt not but the Lord hath sent for the singular comfort of England. Not that I timorously define any thing to come concerning him; considering it only in the Lord's power. But I desire of the same Lord to preserve his bringing up from the contagious drinks of those false physicians. And this is to be prayed for of all men." That many such prayers were offered by the protestants there can be no doubt; the frequent references to the youthful monarch by Latimer and other reformers, show the pleasure mixed with anxiety, with which they regarded his advance in life. Latimer, in his sermon on the plough, notices how the papists whispered the king in his ear," alluding no doubt particularly to the crafty Gardiner, who also laboured earnestly to persuade the protector and the council to leave all matters concerning religion in their present state, during the king's minority.

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Happily for England, the intrigues of Gardiner were not successful. The reformation advanced steadily from the commencement of the reign of Edward VI. That it proceeded not to the full extent which might have been desirable, is accounted for by

the peculiar state of parties in the English court at that time; also by the political situation of the country with regard both to foreign and domestic affairs. That much remained imperfect may readily be admitted, but at no previous period of English history, and not often at any subsequent time, was true religion more generally prevalent through all ranks than in the reign of Edward VI. To enter into the details of the progress of the reformation would be impossible in the present brief account, which is rather intended to give some particulars of the private character of king Edward than of the public proceedings of his reign.*

The decision with which the protector and his counsellors proceeded with the work of reformation from the first, is shown by a letter from John ab Ulmis to Bullinger, written at Oxford on Åscension day, 1546. He says, " England is adorned and enlightened by the word of God, and the number of the faithful increases largely every day. The mass, so dear to papists, begins to give way; in many places it is already dismissed and condemned by divine authority, images are extirpated throughout the land, nor does the least spark remain which can afford hopes to the papists, or give them an occasion for confirming their errors respecting idols, or an opportunity of drawing aside the people from our Saviour. The marriage of the clergy is allowed and sanctioned by the royal approbation. Peter Martyr has demonstrated to general satisfaction, from the scriptures, and the writings of orthodox divines, that purgatory is only a cross to which we have been hitherto subjected. The same result has taken place respecting the eucharist, or the holy supper of the Lord-that it is a commemoration of Christ, and a solemn showing forth of his death, not a sacrifice."

As early as 1548, though but eleven years of age, we find king Edward seriously attending to the duties of the kingly office, by studying the state and condition of his realm, with an earnest desire to promote its safety and peace. In acquiring this knowledge, among other persons, he made considerable use of William Thomas already mentioned, whose natural abilities and attainments fitted him to impart information upon these subjects. Thomas planned a series of discourses to illustrate a number of principles or propositions which he stated. Of these he gave a list, desiring the king to point out such as he most wished to have discussed without delay. These " Common-places of State,” as they were entitled, are enumerated by Strype. It is hardly necessary to say that they differ most widely from the principles which Machiavel prepared for the instruction of an Italian prince, not long before that period. The following may be mentioned: 10. Whether religion, beside the honour of God, be not also the greatest stay of civil order?—23. How much good ministers are

*Some account of the progress of the reformation during the reign of king Edward will be found in the life of Cranmer, prefixed to the writings of that reformer in the present collection.

to be rewarded and the evil punished?-80. Whether princes ought to be contented with reasonable victories, and so to leave? The discourses of Thomas, it is true, were founded chiefly upon human policy, but there are points in them which indicate a better spirit; as for example, the religion of a prince whose amity is sought, is stated to be a matter for consideration. "A prince in battle," must also "examine whether his cause be lawful and just; for in a just cause shall God assist him." In a discourse concerning his majesty's outward affairs, we find the following paragraph. "Albeit that our quarrel is in God, and God our quarrel, who never faileth them that trust in him; yet forasmuch as wickedness reigneth in the midst of us, like as we should not mistrust the goodness of God, so ought we neither to neglect that policy which may help us to avoid the like captivity, that for wickedness happened to the elect people of Israel." Similar references to divine truths will not be found in political instructions at many periods of our history, and the reader will easily suppose that when such principles were recognised in private official documents, those of a public nature would not be deficient in their mention of Him who has declared, " By me kings reign."

The attendance of Cheke upon his royal pupil was interrupted for a time, the cause of which does not distinctly appear; but the fruits of his former instructions still remained. Among other interesting documents respecting king Edward, still in existence, is a journal, wherein are written down brief remarks concerning such affairs as from time to time came before him. Cheke is said to have advised him to keep a diary, observing, "That a dark and imperfect reflection upon affairs floating in the memory, was like words dispersed and insignificant; whereas a view of them in a book, was like the same words digested and disposed in good order, and so made significant." The king also kept in his own custody copies of all public records, and other matters which came under the consideration of the council.

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Cheke returned to his attendance upon the king, early in 1550: he was in some danger of being involved in the protector's disgrace, but escaped the storm, and stood afterwards more secure in the royal favour. He used his increasing interest at court to favour religious and learned men, foreigners as well as English. Ridley, as we shall hereafter see, called him, one of Christ's special advocates, and one of his principal proctors." Ascham also urged upon him the opportunity which he enjoyed, with Cecil and Cook, of favouring good matters relative either to religion or learning, and told him that they were expected to use these opportunities as they were able. Ascham's letters show that Cheke was not indifferent to these important subjects. The beneficial influence of Cheke also appeared from the kind reception given to Bucer, Fagius, and Martyr, when driven to England by the persecutions which followed the promulgation of the Interim in Germany. A number of letters and other documents which still

exist, show the advantages which resulted to the English reformation from the assistance of these refugees, under whose advice many improvements were introduced into the revised service book. Cranmer as well as Cheke encouraged the resort of the foreign protestants to England. On the decease of Bucer, application was made to Melancthon to supply his place; the king's death, however, intervened before a final arrangement was effected. Even foreigners who did not visit England were fully aware of the value of this pious king, as appears from many passages in their writings. Bullinger, in particular, addressed him in the preface to a decade of his sermons, in a manner which at once showed his own faithfulness, and his opinion of the christian principles of the monarch. He urged him, “To hold it as an undoubted truth that true prosperity was to be obtained by him no other ways, than by submitting himself and his whole kingdom to Christ, the highest Prince, and by framing all matters of religion and justice throughout his dominions according to the rule of God's word; not stirring one inch from that rule; propagating the kingdom of Christ, and trampling upon that of antichrist, as he had so happily begun." In another dedication he urges the king to proceed with firmness, and in the fear of God, not imitating the politic courses then adopted in Germany. The foreign protestants were anxious to engage the co-operation of Edward, and offered to wave some minor points of discipline if a general union could be effected. In order to counteract this, the romanists sent emissaries who pretended to be opposed to popery, while they were secretly supported by Gardiner in their attempts to excite discord in England. The king was solicitous for the welfare and comfort of these learned refugees, who were a good deal inconvenienced by some manners and customs of England. Hearing that Bucer had suffered in health for the want of a stove (or heated room) which he had been accustomed to in Germany, he sent him twenty pounds to defray the expense of constructing one previously to the next winter. Bucer in return wrote a book as a new year's gift for the king. It was entitled, "Concerning the kingdom of Christ." A summary of the contents is given by Burnet. It contained much advice on the subject of reformation, and probably occasioned a general discourse on that subject, which the king wrote about the year 1551. Bucer and his countrymen were also a good deal annoyed by the papists, who still abounded in the universities. The king's esteem for these exiles further appeared by his desire to retain Peter Martyr when the city of Strasburg requested him to return to them. After Bucer's decease, kind attention was shown to the interests of his widow. The persecutions consequent upon the Interim, which had driven Bucer and his associates from their own countries, excited much sympathy among English protestants. There also was ground for apprehensions of the revival of popery at home. Under these circumstances, to the petition in the liturgy, "Give peace in our time," was added the response,