¹ Charles i, Eikon basilike: the portraiture of his sacred majesty in his solitudes and sufferings: with selections from Eikonoklastes, John Milton, ed. Holly Faith Nelson and Jim Daems, Peterborough, On 2006, 203. See also Knachel, Philip A. in Eikon basilike: the portraiture of his sacred majesty in his solitudes and sufferings, Ithaca 1966Google Scholar; Knoppers, Laura Lunger, ‘Paradise regained and the politics of martyrdom’, Modern Philology xc (1992), 206–7Google Scholar; Sharpe, Kevin, ‘“So hard a text”: images of Charles i, 1612–1700’, HJ xliii (2000), 391–4Google Scholar; and Lacey, Andrew, The cult of King Charles the martyr, Woodbridge 2003Google Scholar, esp. ch. iv.

² Taylor, Vincent, The Gospel according to St Mark, London 1955, 551Google Scholar. On the other hand Rudolf Bultmann and K. G. Kuhn have argued that the Gethsemane narrative was a later addition in the passion sequence: Bultmann, Rudolf, History of the synoptic tradition, Oxford 1963Google Scholar, 267ff., 277, 284; Kuhn, K. G., ‘Jesus in Gethsemane’, Evangelische Theologie xii (1952–3), 262Google Scholar. See also Barbour, R. S., ‘Gethsemane in the tradition of the passion’, New Testament Studies xvi (1969–70), 231–51Google Scholar, and Green, Joel B., The death of Jesus: tradition and interpretation in the passion narrative, Tubingen 1988Google Scholar, esp. pp. 253–63.

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⁸ Madigan, Passions of Christ, 267. Popular culture also emphasised Jesus’ humanity, as in the Cordwainers’ Agony and betrayal, part of the fifteenth-century York pageant that initiates the passion, where Jesus is presented in a state of fear as he sweats ‘both water and bloode’ and his flesh trembles in anticipation of his betrayal and the ordeal to come: Davidson, Clifford, ‘Suffering and the York plays’, Philological Quarterly lxxxi (2002), 9–12Google Scholar.

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¹⁰ This lacuna – and its attendant simplification of what martyrdom often entailed – is evident in Susanna Brietz Monta, for example, who neglects to treat the theme of Gethsemane and its attendant affective states and problems, though Southwell is one of the authors whom she examines; nor does Brad Gregory explore Gethsemane-like moments as a stage of martyrdom, except through counter-martyrologists’ accusations of doubt experienced by those about to die: Monta, Susannah Brietz, Martyrdom and literature in early modern England, Cambridge 2005Google Scholar; Gregory, Brad, Salvation at stake: Christian martyrdom in early modern Europe, Cambridge, Ma 1999Google Scholar. For another picture of the preoccupation with sorrow and despair in the early modern period see MacDonald, Michael, ‘The fearefull estate of Francis Spira: narrative, identity, and emotion in early modern England’, Journal of British Studies xxxi (1992), 32–61Google Scholar.

¹¹ Thomas, Owen, ‘Interiority and Christian spirituality’, Journal of Religion lxxx (2000), 46–51Google Scholar. Owen points out that biblical authors themselves maintained an inner/outer distinction – the inner heart, or for Paul the inner man. But ‘for the most part the biblical emphasis is on the outer: faith manifest and visible in obedience, sacrifice, just action’; or in early Christian ascetics, who refused to uphold the inner experience over the outer manifestations (including corporeality expression) of their faith.

¹² Ibid. 51.

¹³ Taylor, Charles, Sources of the self: the making of the modern identity, Cambridge 1989Google Scholar. As an example of the thesis of the early modern self – often based on study of Hamlet – see Barker, Francis, The tremulous private body: essays on subjection, London 1984Google Scholar, and Greenblatt, Stephen, Shakespearean negotiations: the circulation of social energy in Renaissance England, Oxford 1988Google Scholar. For a convincing refutation of the theses behind these works see Aers, David, ‘“A whisper in the ear of early modernists”: or, reflections on literary critics writing the “history of the subject”’, in Aers, David (ed.), Culture and history, 1350–1600: essays on English communities, identities, and writing, London 1992, 177–202Google Scholar.

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¹⁶ In a strictly theological sense Jesus’ agony in the garden was not ‘psychological’ at all, at least in the modern (or early modern) sense of the term. See Holleran, J. Warren, The synoptic Gethsemane: a critical study, Rome 1973, 203Google Scholar.

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⁴¹ Hugh Latimer, Seven sermons before Edward VI, on each Friday in Lent, 1549, ed. Edward Arber, London 1869, 184. Spelling modernised.

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⁴³ Ibid. 192–203.

⁴⁴ John Calvin, Institutes of the Christian religion, ed. John T. McNeill, trans. Ford Lewis Battles, Philadelphia 1960, i. 509.

⁴⁵ Snyder, ‘Left hand of God’, 28.

⁴⁶ John Calvin, Commentary on a harmony of the evangelists, Matthew, Mark and Luke, ed. William Pringle, Grand Rapids 1956, iii. 228.

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⁷⁸ ‘To Margaret Roper, 3 June 1535’, in The correspondence of Sir Thomas More, ed. E. F. Rogers, Princeton 1947, 559. Spelling modernised.

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⁸² Ibid. xiv. i. 85.

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⁸⁵ Ibid. xiv. i. 220–1.

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