--"N'estre capable dudict
royaulme pour le divorce faict entre le feu Roy
Henry et la Royne Katherine; se referant aux causes
aians meu ledict divorce; _et mesme n'estre
suffisante pour l'administration d'icelluy comme
estant femme_, et pour la religion."--_Papiers
d'Etat du Cardinal de Granvelle_, p. 28. Noailles
was instructed to inform the King of France of the
good affection of "the new King" ("le nouveaulx
Roy"). He had notice of the approaching coronation
of "the King;" and in the first communication of
Edward's death to Hoby and Morryson in the
Netherlands, a "king," and not a "queen," was
described as on the throne in his place.]

Jane Grey, eldest daughter of the Duke of Suffolk, was nearly of the
same age with Edward. Edward had been precocious to a disease; the
activity of his mind had been a symptom, or a cause, of the weakness
of his body. Jane Grey's accomplishments were as extensive as
Edward's; she had acquired a degree of learning rare in matured men,
which she could use gracefully, and could permit to be seen by others
without vanity or consciousness. Her character had developed with
their talents. At fifteen she was learning Hebrew and could write
Greek; at sixteen she corresponded with Bullinger in Latin at least
equal to his own; but the matter of her letters is more striking than
the language, and speaks more for her than the most elaborate
panegyrics of admiring courtiers. She has left a portrait of herself
drawn by her own hand; a portrait of piety, purity, and free, noble
innocence, uncoloured, even to a fault, with the emotional weaknesses
of humanity.[8] While the effects of the Reformation of England had
been chiefly visible in the outward dominion of scoundrels and in the
eclipse of the hereditary virtues of the national character, Lady Jane
Grey had lived to show that the defect was not in the reformed faith,
but in the absence of all faith--that the graces of a St. Elizabeth
could be rivalled by the pupil of Cranmer and Ridley. The Catholic
saint had no excellence of which Jane Grey was without the promise;
the distinction was in the freedom of the Protestant from the
hysterical ambition for an unearthly nature, and in the presence,
through a mor