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  • APPENDIX TO VOL. 8.
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    APP1 “His mother,” etc. ] — The Latin Edition says, “Pattern habuit suae appellationis Thomam Cranmerurn:” the first English, “had to his father Thomas Cranmer, being of the same name,” p. 1470.

    APP2 “Cranmer being from his infancy,” etc. ] — The Latin Edition, p. 708, says, “Puer, cum primum per aetatem imbibendis literis admoveri coepit, literatore usus est publico ejus oppidi Asloctoniae liturgo sen administro (parochiani sua lingua clerum vocant parocbianum). Sub hoc igitur non elegantissimam nactus formationem, quum in minutioribus grammatices rudimentis aliquamdiu detritus, jamque preparatus satis videretur, adolescens demure annum agens decimumquartum, Cantabrigiam grandioribus imbibendis disciplinis a matte mittitur. Erant tum ea tempora, quando, neglectis spretisque cultioris doctrinae autorihus, foeda barbaries omnes occupabat scolas.” Which is thus Englished in the Edition of 1563: “In his childehood so soone as by the capacitie of his age hee was ready to take learning he had the parish clarke of Aslocton towne for his first teacher. Under whom not beyrig very well instructed, when he had spent some tyme in the fyrst rudiments of gramruer, and semed to be well entred, being fourtene yere olde he was sent of hys mother to Cambridge to be further instructed in high learning. It was at that time,” etc.

    APP3 “Until he was twenty year old.” ] The Latin Edition says, “ad vigesimum usque secundum aetaris suae annum:” this brings us to the year 1511; Cranmer took his B.A. degree, according to the University Register, in the year 1511-12, i.e. in 1512.

    APP4 “The books of Fuber and Erasmus began,” etc. ] — The Latin Edition adds, “per id tempus.”

    APP5 “As a considering beholder or scholar of Pythagoras. “ ] “Ut scepticus quidam rerum omnium contemplator vel Pythagoricus auditor.” (Lat. Ed.) i.e. “a Pythagorean listener.”

    APP6 And so being Master of Arts,” etc. ] — The University Register states Cranmer to have taken his M.A. degree in 1515-16, i.e. in 1516.

    APP7 “Merchants.” ] — See Nares’s Glossary on “Merchant:” also middle of page 409 of this volume.

    APP8 “Being doctor of divinity.”] — The first Edition says, in continuation of the passage ending “memory,” in last page, “And thus with great diligence he followeth this order of study until he was yere olde and then he obtained that degree which in the schole of divinitie is highest, and maketh of scholers teachers, and so was made Doctor of Divinitie.” The Latin Edition (p. 709) says in like manner, “Donec ad annum progressus trigesimum quintum, titulum eum assecutus sit, qui in theologorum schola summus ac celeberrimus ex discipulis doctores reddit.” It appears, however, by the University Register, that Cranmer was made B.D. in 1521-22, and D.D. in 1526- 27, according to which he must have just completed his 38th year when he was made D.D., if born July 2, 1489.

    APP9 “Yearly proceed.” ] — The old Editions read, “yearly profess.”

    APP10 “Henry the Eighth, his divorce, being by the space of two or three years among the canoeists, civilians, and other learned men diversely disputed...Dr. Cranmer,” etc. ] — Extracts from the Latin and first English Editions will be found among the “Documents” at the end of this Appendix, No. I. Those extracts represent somewhat differently from subsequent Editions the mode in which Cranmer became connected with the matter. Foxe perhaps discovered that he had been misinformed in the first account: it seems probable that he was mistaken in saying that Bishop Long-land first suggested scruples to the king’s mind, and he might have been mistaken as to the other points. “I have heard Dr. Draycot, that was his chaplain and chancellor, say, that he once told the bishop what rumor ran upon him in that matter; and desired to know of him the very truth. Who answered, that in very deed he did not break the matter after that sort, as is said; but the king brake the matter to him first; and never left urging him, until he had won him to give his consent. Of which his doings he did forethink himself, and repented afterward.” (MS. Life of Sir T. More, cited in Wordsworth’s Eccl. Biog. vol. 1. p. 548, note (5), supposed to be written by Nicholas Harpsfield.)

    APP11 — The ensuing narrative of Cranmer’s retreat to Waltham Abbey, and his interview there with Gardiner and Foxe, is first introduced in the Edition of 1570. The author of the “Life and Death of Bishop Fisher” (Edit. London, 1740, p. 95) represents, not Waltham, but a bouse at Chich, or St. Osyth, near Colchester, belonging to Lord Darcy, as the place where Cranmer met with Henry’s courtiers, and was by them first introduced to the king. The same author states that the point opened by Cranmer was the king’s supremacy in his own dominions, and his right to have the divorce question settled at home independently of the pope’s court.

    APP12 — The words “judgment and” are first introduced in the Edition of 1583.

    APP13 “Learned men sent abroad to the most part of the universities in Christendom . . . in both the universities of Oxford and Cambridge.” ] It has been remarked in the Appendix to vol. 5 (notes on pp. 47, 56), that Cavendish ascribes to his master, Wolsey, the first suggestion of applying to the universities, previous to applying to the pope. The author of the “Life and Death of Bishop Fisher,” p. 65, represents it as the joint advice of the cardinal and the bench of bishops, who with certain of the most learned men of the realm had been convoked on the subject at the cardinal’s house, but separated without coming to any decision. The same writer adds, that the orators chosen by the king having obtained favorable answers from the universities, ambassadors were sent with these answers of the universities to the pope; and ultimately obtained the appointment of Campeggio and Wolsey to try the cause. But it is observable that there is no allusion in any of the king’s or cardinal’s despatches to the English ambassadors at Rome in 1528, to any opinions of the universities having been then obtained, but only to those of learned individuals. The probability is, therefore, that Foxe is correct, in ascribing the suggestion to Cranmer.

    APP14 “Unmannerly with his mouth.” ] — The words “with his mouth,” are not in the first three Editions.

    APP15 “And where the saying is ‘Not Hercules against two.’” ] — “ Mhd j Jhraklh~v ptoo id est, Ne Hercules quidem adversus duos, hoe est, Nemo usque adeo viribus excellit, ut unus pluribus par esse possit.

    Neque indecorum est cedere multitudini. Erit autem suavior metaphora, si significabimus neminem quantumvis eruditum adversus duos in disputando sufficere,” etc. Erasmi Adag. cent. 5. chil. 1. p. 174, where Plato’s Phaedo, sect. 38, the Euthydemus, etc. are referred to. “Home go this brace of disputants, wiser than they came to Cambridge, having learned by dear-bought experience, that if Hercules were so wary as not to fight against two, they two were none of the wisest to fight against so many Herculeses as an university might afford.” (Fuller’s Hist. of Cambridge, sect. 6. sect. 44-49.)

    APP16 “More than man-quellera.” ] — A bald translation of the Latin Edition (p. 711): “Sex articulos istos plusquam homicidas.”

    APP17 “Have me make another chevance,” ] — Or chevisaunce. “Our older writers use the word as the Fr. chever.” So Richardson; who then gives meanings from Cotgrave, of which “to compound, to come to an agreement,” seem best to suit the passage in Foxe. Tindale, quoted by Richardson, writes, “If they (the Venetians) allege that they bought it and so forth, his fatherhood (the pope) answered, That the old pope had none authority to make any such chevisance with St. Peter’s inheritance.” (Works, vol. 1. p. 445, Edit. 1831. See also Prompt.

    Parvulorum, p. 74, Edit. 1843; and Jewel’s Reply to Harding, p. 197, Parker Soe. Edit.)

    In p. 625 infra, “her doings and chievances” seems to mean contrivances, management, or notable achievements. See above, Appendix to vol. in. note on p. 215.

    APP18 “Casting into the satchel behind.” ] See Phaedrus’s Fables,4. 10.

    APP19 “Hatred conceived against some.” ] For “some” the first Edition, p. 1473, reads, “the duke of Northumberland, for the suppressing of the rude rebellion ray seal ‘by the sayde commons a litle before.”

    APP20 “While these things,”ect.] — The Edition of 1563, p. 1479, thus introduces this matter: “In the meaue tyme there came downe a Commission, sent from the Queene and her Counsell, to sytte upon all suche as were exempted out of pardon, among whom was the sayd Archbishop of Canterburye, called before the sayd Commissioners, then sittyng in the Deane of Patties house; who beyng there present before them, they assigned him a day to bring in a true Inventory of al his goods. In this meanwhyle there was one (whom the Archbyshoppe afierwarde named to bee Thornton) which had set up Masse at Caunterbury, wherupon suspicion arose and was blowen abrode by the adversaries, that Cranmer should be the author thereof. Cranmer hearing of these rumors and reportes falsely fathered upon hym, penned and drew out a certayue wrytinge, contayning his purgation agaynst that false and sclaunderous surmyse, whereby to stoppe the suspition of the people, and to stablyshe them in their professed truth.

    Thys byll being thus written,” etc. There are two accounts of Cranmer’s pretended mass, and his purgation, in the Edition of 1563; the account in subsequent Editions is made up from these two, but the above extract has been omitted, whereas it is necessary to complete the narrative.

    APP21 “He had already said mass at Canterbury.” ] — The first Edition, p. 1474, here adds: “whiche thyng was the crafie of some of the Papistes, and chiefly, as it is sayd, of Doctor Thorden (of whom mention is made before), eyther to bring the Archebyshop in hatred of the people, or else that under pretense of his name, they myght get the masse more autoritie. This rumor Cranmer thinking,” etc. Then follows an epitome of the “Purgation,” which has been given in full at vol. 6. p. 539, where see the notes in the Appendix.

    APP22 “Gave forth a writing.”] — In the first Edition there is added: “with great courage, and with no lesse truthe on his syde, but yet litle to purpose, consideryng the Quenes minde and the olde causes of her displeasure against him: for her mynde boyled against him with implacable hate for her mother’s divorce, which divorce (as it is thought) made her the more wyllyng and desirous to put the sayde Cranmer to death. And againe what can not princes doe in fyndyng cause when they lyste to doe a man hurt, whensoever they beare one in wyll, which maketh manye tymes much hurte in common weales.” (pp. 1474, 75.)

    The Archbishop’s great offense lay undoubtedly in making appeals to Rome unnecessary, and so ultimately questioning her judicial authority.

    See p. 11 supra.

    APP23 — The first Edition here rightly calls Scory bishop of Chichester: subsequent Editions alter this to Rochester: but he was translated to Chichester from Rochester by royal letters, dated May 23, 1552: see Rymer and Richardson’s Godwin: see also vol. 6. p. 412.

    APP24 “The said bishop.” ] — The Edition of 1563, p. 1479, adds, “of the Counsel,” to identify him with the individual above mentioned as “a bishop, of the queen’s privy council.”

    APP25 “Meddling in matters of religion.” ] — The first Edition, p. 1479, here adds; “By which proceedinges and doinges both of the said Cranmer and of the Quene, appeareth not only the constant mynde of Cranmer, offering hymselfe to peryl for hys true religion, wher otherwise he mighte have quietly lived, but also that all cruelty extended afterward against him, was not for the enforced matter of supposed treason, but for hys voluntarye professing of hys true Christian fayth.”

    APP26 “What this disputation was,” etc. ] — The following passage from the first Edition, p. 1475, describing the scene at Oxford, is worth preserving, though a full account is given supra vol. 6: “The disputation was solemnly denounced: the daye also appointed, not without great expectation of many. Doctor Weston was made chiefe arbiter and indge, whom we call Prolocutor: and in the same cause and daunger were joyned with the arch-byshop Nicholas Ridley, Byshop of London, and Hughe Latimer, sometime Byshoppe of Worcester.

    Whiche after they were broughte thether to dispute with the Divines were shut up in Pryson, untyle the daye of disputation, which was the sixtenth daye of Aprill An. 1554, at whiche daye they were all commanded to be present and to dispute. For the Archbyshop first (because they woulde begyn with him) was appointed Mondaye. The other two also had the other two dayes followyng, in lyke order. It were to long to repeate every thyng with what bitternes of mynde, with what favor of partes, janglyng of woordes, laughyng, raylinge, hissinge, and with what prejudice the matter was handeled, so that it myght seine to be, not a disputation but a conspiration, not the acte of Bachillers, but the madnes of Baehanals. Often tymes terme or twelve at once set upon him with gret raging voyces, as though they hadd stryved amonge them selves which of them by flatteryng should get the praise of impudence. Weston the Prolocutor sat up on hyghe, in his throne of theological majestic, above their heades, lookynge downe upon the hearers from above. Sometyme he did argue him selfe, but not without the pot, as is afore touched, his special frende, and trustie companion, that the disputation should be no less dronken than tumultuous, as well declared their confuse and unsemble disorder of crying, brawling, laughing, rayling, and raging. Whereof because we have sufficientlye entreated in the former part of this section before, we will now be the shorter in describing the same, referring the Reader to the place of their disputation above mentioned, etc. This one thing by the way, etc.”

    APP27 “Standing ashore.” ] Ashore, aside. (West.) It is used in the same sense as ajar, applied to a door. The word is common in the west of England. Halliwell’s Dictionary in vocem.

    APP28 “Sixty-six.” ] — “66” in the Edition of 1563, p. 1478.

    APP29 “Void in law.” ] — The Edition of 1563, p. 1479, adds, “for that it was given by persons excommunicated.”

    APP30 “Anno 1556, March 12.”] — This must be an error for “anno 1555, September 12;” but it so stands in all the old Editions except the first, which does not give the oration at full, nor its date.

    APP31 “Cornelius against Novatus.” ] — It would have been better had the bishop said “Novatian.” The two names, however, were frequently confounded in earlier times: see Notes on Eusebius (H. E. 6:43), and Cyprian’s Epistle to Magnus, from which this quotation is made, Ep. 76; or 69, Edit. Fell, p. 181.

    APP32 “Bagged with children.” ] See Nares’ Glossary. “An animal with young is said to be bagged.” (Halliwell’s Dictionary.)

    APP33 “St. Cyprian before his return being a witch.” ] — Cyprian of Carthage is here confounded with Cyprian of Antioch, who is mentioned and lauded by Gregory Nazianzen, etc. and whose fabricated Confession is appended to Fell’s Edition, and Baluze’s, and the Paris one of 1836, of the writings of Cyprian of Carthage. See Placcii Thestrum Anonym. et Pseudonymorum, pt. 2:p. 213; and Foxe, 1:199, 205 and note (1); or, if further examination is wished, S.

    Basnage’s Annales Politico-Ecclesiastes ad an. 248, sect. 5-7. “Verum in ea [i.e. the oration of Gregory of Nazianzum] — illud est incommodi, quod magnum Cyprianum confundit cum alio Cypriano, qui ex mego Christianus factus, cure Justina virgine quam veneficiis frustra corrumpere tentaverat, martyrium Nicomediae sub Diocletiano subiisse fertur. In eundem scopnlum impegisse videntur Prudentius in Hymno de S. Cypriano et alii nonnulli, potissimum e Graecis.”

    Ruinart, Acta Martyrum sincera; p. 198, Edit. 1713.

    APP34 “So did Marcian against Manicheus.” ] Dr. Martin intended perhaps, or at least ought, to have instanced the Eutychians, instead of “Manicheus.” See S. Basnage’s Annales Politico-Ec. ad an. 452, sect. 12. In the next line “Jovinian” has been corrected into “Jovian.”

    APP35 “So had Henry the title of defender of the faith.” ] He had indeed; and the negotiation, jobbing, and intrigue, connected with this matter, and” the boke,” are most instructively displayed in a valuable pamphlet, “The Papal Jewel in the Protestant Crown, an Historical Note, illustrative of the fac-simile Bull of Leo X. conferring on Henry VIII. the title of Defender of the Faith.” Lond. 1845.

    APP36 “To put in a not.”] It has not been found in any copy extant. (Dr.

    Jenkyns in Remains of Cranmer, 4:97.)

    APP37 “Origen saith and interpreteth.” ] The quotation being made memoriter is not verbally correct (see Orig Op. tom. 4:Append. p. 22, Edit. 1733), and the latter part about tradition sayours of being a gloss.

    APP38 “Three times a rew.” ] This is the reading in all the old editions of Foxe: “a rew” means “in a row,” in succession: see Nares, and Todd’s Johnson, where “rew” is shown to be the original of “row.”

    APP39 “Ipsum dari censuit.” ] In Augustine himself, “exsolvisse videtur,” tom. 3. Append. col. 73.

    APP40 “But not so well as the Marquis.” ] The reading in Coverdale’s Letters is better; “but none so well.”

    APP41 “The holiness.” ] In Edit. 1563 somewhat more largely, “the stynckyng holiness.”

    APP42 — This papal commission to proceed definitively against Cranmer is in the Bonner Register, folio 421, whence Foxe seems to have taken it, as his copy agrees.

    APP43 — A portion of this Definitive Sentence is given in Raynaldi’s continuation of Baronius, an. 1555, sect. 30, headed by the following, extracted from the Acta Consistoriaiia: “Romae die 4. mensis Decembris 1555 fuit consistorium, in quo fuit plene disputatum, an Thomas Archiepiscopus Cantuariensis esset privandus et puniendus, cum multa crimiina haeresis commisisset: et tandem fuit conclusum et lata desuper sententia per Sanctitatem suam tenoris sequentis, viz.”

    APP44 — The Latin process against Cranmer, and his condemnation, together with his recantation, will be found in the Bonner Register, folio 421-3, whence they are printed at the end of this Appendix, Document No. II.

    APP45 “But Bonner still went on.” ] — This paragraph is rather differently worded in the Edit. of 1563, p. 1491: “went on stil impudently with his dogge eloquence, railing still at him, heapyng a great number of lies together, continuyng almost the space of one half houre, beginnynge every sentence, saying, This is the man; so lewdly and lothsomly, that he made every man wearie.”

    Part of Bishop Bale’s sketch of the archbishop in his “Britanniae Scriptores,” is well worth extracting: “In medio Babylonis probum semper egit Israeliticae gentis ducem, atque inter tyrannizantes in Christi veritatem Papistas inaudita prudentia moderatus est populum Dei, ne vulpibus essent praedae. Nemo unquam felicius ac firmius in pseudomagistrorum medio cum Christo, quamvis non sine periculo vitae, perstitit. Nemo prudentius pseudoapostolos quosdam, tametsi cum Paulo sciret esse pestilentissimos, tolerabat ad tempus, ne in majorem concitarentur insaniam.”

    These difficulties, candidly considered, will often suggest a satisfactory reply to the obloquy, which either religious or political acrimony has attempted to cast on the name of this illustrious martyr. Biogr. notice, prefixed to vol. 2 of Cranmer’s Works (Parker Soc.) p. 7.

    APP46 “And especially master Curtop.” ] The Edition of 1563 reads “in especially.”

    APP47 “Through reservations of the bishoprics, provisions, annates.” ] “The statute of 25 Henry VIII. providing that no more sums of money should be paid to the bishop of Rome, begins with a recital, how the subjects of this realm had for many years been greatly decayed and impoverished by intolerable exactions of great sums of money, taken and claimed by the bishop of Rome, called the Pope, and the see of Rome; as well in pensions, censes, Peterpence, procurations, fruits, suits for provisions and expeditions of Bulls for archbishoprics and bishoprics, and for delegacies, and rescripts in causes of contention and appeal, jurisdictions legatine, dispensations, licenses, faculties, grants, relaxations, writs of perinde valere, rehabilitations, abolitions, and other infinite sorts, etc. as the statute declares them to be.” — Staveley’s Romish Horseleach (Lond. 1769), pp. 22, 23.

    APP48 “Letters of protection and defense.” ] These are designated in vol. 5. p. 784, vol. 6:p. 264, “Apostles;” the meaning of which term is thus explained in Ferraris’s “Bibliotheca Canonica, Juridica, etc.” tom. 1. p. 208: “Apostolorum autem, qui libelli pariter dimissorii appellantur, formam atque soletunia de Jure Romanorum veteri exponit Brissonius, ex leg. I. ff. de libell, dimissor, ubi Marcianus haec habet, ‘Post appellationem interpositam literae dundae sunt ab eo, a quo appellatum est, ad eum, qui de appellatione cogniturus est, sive principem, sive quem alium. Quas Literas dimissorias sive Aostolos appellant.’” This extract will make Foxe’s note more intelligible.

    APP49 — The Latin original of this Recantation will be found among the Documents at the end of this Appendix (No. II.), copied exactly from Bonner’s Register.

    APP50 “Would nothing relent.” ] In Edit. 1563, p. 1498, “she doth so little release, that they which durst entreat for him, were entangled themselves in danger.”

    APP51 “And ragged apparel” ] The Edit. of 1563, p. 1499, adds: “And yet with a christen judgement if we behold the matter, we shall see the said arch, never before more gloriously, or more like a true archb, invested in all his pontifical stay, as now he standeth in this sely poore wede. For then true humilitie (as is wont to be in that state), sincere patience, ardent crying to God, depe sighing in spirit, joyned with perfect contempt of thinges present (which as I think are the truest ornaments of bishops), did worthily furnish and adorne his mynd, erected unto Christ.”

    APP52 “Example of the three children.” ] See the Apocryphal addition to Daniel in. 50.

    APP53 “Likewise his head was so bare.” ] The first Edition, p. 1502, has “shewed bare.” There are other variations, but not of importance.

    APP54 — The translation of Justinian’s Novellae, here quoted, is that by Halounder, and retains the mistake of “non videt,” which should of course be “nescit,” being itself a quotation from 1 Corinthians 14:16.

    APP55 “Dies mihi dictus est... 16 hujus mensis.” ] “Perhaps vicesimo sexto should be read here; for the citation was delivered on the 7th of September, the eightieth day from which is the 26th of November.

    Strype understands it of the 16th of February, 1556; but Cranmer could not have been summoned to appear at Rome on that day; for the Pope’s letters, announcing the definitive sentence of excommunication and deprivation, and granting authority to degrade, and deliver him over to the secular power, were dated on 14th of the preceding December [see p. 71 supra]. Foxe, first Edit. p. 1491.” — Dr. Jenkyns’ note in Cranmer’s Remains, vol. 1. p. 385.

    In line 32, for “ut eandem mihi,” the first Edition reads, “ut mihi Responsionem meam.”

    APP56 “God be praised again.” ] The letters of Martyrs better: “again and again.”

    APP57 — Agnes Potten is called Anne, supra 7. 374. The first Edition has these various readings, pp. 1271, 1503. Anne is probably correct; for in the Harleian MSS., No. 421, fol. 189, will be found the Articles alleged against Anne Potten and Joan Trunchfield; also their personal replies to the Articles, made before Dunning in the Church of St. Mary at the Tower, Ipswich, October 8th, 1555; and Dunning’s sentence of condemnation. It is observable that Potten’s Christian name is there given as Anna in Latin, Anne in English: her husband is called “herebrewer,” and both are said to have been of St. Lawrence’s parish, Ipswich.

    Several verbal variations occur in this account of these two martyrs from the original text of 1563, p. 1503, which are here noticed: line from bottom of this page, “Their opinion or rather certaine perswasion, only” is omitted before “memorial.” Next page, line 2, “worthily” is omitted; a few lines lower., “Romish rowght, with all their,” etc.; “continuing,” etc.; “and being in the torment of tier, there held they up,” etc.; “and on the one syde of the lyre;” “these two women beyng allways;” “the one which was,” omitted; “Mighel’s wyfe seamed at all times;” “zelouse in her manner;” “the other in joye, then, although;” “so” omitted before “joyfully; .... knew her;” “her ende.”

    APP58 — Foxe had not the ensuing account for the first Edition, but only a notice which is given at p. 725 of this volume (1563, p. 1707); at this place he says (1563, p. 1504), “What their confessions were; before whom they were examined, and by whom condemned, for as touche as we have no certein knowlege, neither by Register, nor yet by other of their friends, we can saye no more but this, that they died the true martyrs of God, for the confession of a sincere fayth in Christe Jesus, whose example we ought rather to followe in the tyme of persecution and trouble, then either for the love of worldly pleasure, or for fear of bodely death, to slip wilfully from the knowen truthe.”

    APP59 “Being somewhat starkened.” ] This word does not occur in the dictionaries as a verb; though the substantive etc. is used. Thus Richardson quotes from Holland’s Plinie, book 31:sect. 10: “For the stiffnesse and starkenesse of the lims.” See Todd’s Johnson, under Starch.

    APP60 “About the 24th day of April,” ] The first three Editions read “28,” which is afterwards corrupted into 23.” That the former is correct, is incidentally proved by Careless, saying on the 25th of April, that Tyros suffered the day before (p. 167): also at p. 113,” April 14.” is the reading in all the old Editions, where an x has dropped out, as an i has in this place.

    APP61 — It is difficult to understand how Ridley should have had any thing to do in this matter, for he was not made bishop of London till the fourth year of Edward VI.: nor does Drake’s ordination appear at all in the Ridley Register (Ridley’s first ordination took place 24th June, 1550): but his institution to Thundersley is given fol. 320, dated January 29th, 1550-1. He is there stated to have been presented by the king, “rerum et indubitatum ipsius ecclesiae patronum.” Lord Riche may, however, have used his influence with the king for him.

    APP62 — The old editions erroneously read, “14,” except the first, which has 24, p. 1506. See note on p. 105.

    APP63 — This son was named “Amos,” as appears by the following letter of Tyros to his sister, reprinted from the first Edition, p. 1513; another letter from Tyms to his sisters will be found at p. 723 of this volume, first given by Foxe in the Edition of 1583: the other letter has by some oversight never been reprinted till now: it is thus introduced, after the “Supplication of the men of Norfolk”: — “In the Historye of the Martyrs nexte goyng before this Supplication above prefixed, mention was made of one William Timmes a Godlye Minister and Martyr of Christ. Thys Wylliam Timroes a lyttle before hys martyrdome, beyng in pryson, wrote a certayne letter unto hys sister, verye fruytefull and not unworthye to bee redde, whiche letter to keepe a righte order in the History, shoulde have beetle placed before the foresayde Supplycation, but because the sayde letter came no sooner to oure handes, commynge halfe a daye shorte (whereby it coulde not be adjoyned there where wee woulde) so soone as it came, wee placed it here, and yet not greatly (I truste) interruptynge thereby the order of the Historye. The woordes of the letter bee these. “A Letter of Wylliam Tyros mentioned a lyttle before this supplication. “Grace, mercy, and peace from God the Father, through out’ Lord and Savior Jesus, be unto you my dere syster, both now and evermore. Amen. “My most derely beloved sister, I thank my good God with all remembrance of you alwaies in my prayers for you, and praye with gladnes because my good God hath giuen you so earnest a spirit in his cause; the which I beseche hym for hys mereyes sake to continue in you to the ende, both the wil which he hath begon, and also power to performe the same in dede, to the glory of God, and your everlasting comforte in Christe. And my dearely beloved take good heade and beware of false perswasion. For that is the thing, that the devil doth in these dares most prevail wyth. For fyrst he wil perswade you that you may go to the Idoles temple with a safe conscience. But answer hym and saye as Sirach (Ecclesiastics 13:1 — ED) sayth, Hee that toucheth pith shalbe defiled therwith: and so saye you, He that is companion among Idolaters, what they worship their false gods, must nedes be partaker of theyr wickednes: therefore say unto them, that S. Paule commaundeth me to come out from among them, and to touche no uncleane thing: yet some of them wyl say, I pray you how say you unto S. Paule, where he sayth, there is no Idole unto him in al the whole world? it is very true: ther was none to byre in dede, and yet there were as many almost I thinke as ther be now. But he never came where they were, but alwayes he preached agaynst them; and so answere them and say. And you go to the Idoles temple to rebuke them of their Idolatry, then I allowe your going and I wyl go with you to here you: but and you go thether to serve the lawe fashioning your selfe like unto them, because you would not beare the crosse, and so to flatter both with God and the world, for saveguard of your life, then [I] say that Christ saith, He that sayeth his lyfe shal loose it, and he that looseth his lyfe for my sake shal find it. And therefore tell byre I know (say you) that my lyfe is in the handes of God, and not in the handes of men; and he himselfe saith in the Gospel that al the heares of my head be numbred, ye and sayth there shall not one of them fall to the ground except it be his good wil. Then seing that he is so loving a God unto us as he hath bene from the beginning, fyrst consider that he made us like unto his own image and then consider through the transgression of our first father Adam, we had al lost the joies of heaven, and by our own synne made the firebrands of hell: yet here marke the greate love of God to us ward: heaven was soughte, the earth was sought, to see and if any creature could be founde, that was able to pacify the wrath of God towardes man. But there was neither man, neither Angel that could do it: then he like a most lovinge Lord, spared not his onely and most derely beloved sonne, so that if he had had a more precious jewel, as he had none, he would have geven it for the redemption of man. So that he sent hym down to take our nature in the wombe of the blessed virgin Mary, etc.; and last of all to suffer the most shameful death upon the crosse even for our sinnes, and so by hys death hath purchased pardon for al our sinnes; and not so leving us, but hath also by that death and precious bloodshealing purchased us everlastinge joye in the kingdom of heven. All these thinges wel considered methink should cause us to say with S.

    Paule, Who shall separate us from the love of God? shal tribulacion, or anguish, or persecution, ether hunger, ether nakednes, ether peril , ether sword, as it is written; for thy sake are we killed al the day long, and are counted as shepe appointed to bee slayne; yet never the lesse in all thinges we overcome stronglye through hys helpe that loved us; yea, arid I am sure that neither death, neither life, neither Angels, neither rule, neither power, neither thynges present, neither thinges to come, neither high, neyther low, neither any other creature shal be able to departe (See note on Volume 3 p. 826. The above question from Romans 8 is the main according to Tyndale’s version.) us from the love of God, showed in Christe Jesus our Lorde: yea, and all the aforesayd love of our good God were of us so well considered, as it was of Sainte Paulo, it then would cause us to say as he sayd, and rather desyre to be absent from this enemy of ours, this our vile bodye, and to bee at home with our so deare friend our Lord and Savior Jesus Christ, the which desire God graunt us: and also power to fulfyll the same, if we bee called thereto even by lyre, and so through lyre into the kingdome that our lord and savior Jesus Christ both God and man purchased wyth his precious bloud. To that kyngdome I beseeche byre to bryng you and your deare husband, with all the rest of your family, Amen. My deare syster I pray you grete my sister Glascocke, and one of you comfort another in Christe.

    CONTINUE IN PRAYER, ASKE IN FAYTH AND OBTAYNE YOUR DESYRE. “By me William Tyros, thys 7. of September, praying for you, accordyng to my bounden duty, especiallye for my sonne Amos, (Alluded to in Letter earlier in this Volume.) whom I commit into your handes, and I thanke you for your gentle token that you sent me by one that came with my syster Wod of Retchford.”

    APP64 “A great many of ceremonies.” ] This seems to be another instance of the word, spelt more commonly meiny, or meyne; signifying an assemblage, company etc.: see note on p. 639, vol. 7:Appendix, p. 783. It occurs again in p. 158; “where were a great many of priests;” and in the examination of Carles, p. 166 of this vol. “there is a great many of other matters.” So also in p. 409, line 11.

    APP65 — More is told of Hullier afterwards at p. 379. In the first Edition, p. 1513, Foxe erroneously dates the martyrdom of Hulllee subsequent to that of Tyros: “About this time, after the burning of these 6 above named;” but correctly adds, soon after, “About the second day of Aprill he suffered martirdom.” For at p. 379 he is said to have suffered on Maunday Thursday, which fell on April 2, in the year 1556. See Nicholas’s Tables.

    APP66 “Account of Thomas Drowry.” ] The Foxian MSS. in the Harleian Collections, No. 425, furnish (p. 135) the following variations from Foxe’s text: — “Amongst which he chiefly,” And namely he: “spoken by the priest,” of the, etc.: “very real body,” very body: “and turning towards,” and turning, as it were: “teach thee so,” so teach thee: “against thee” omitted: “substitute some other,” an other.

    APP67 “Having within my crayer.” ] A small ship with one mast: see Halliwell’s Dictionary of Archaic words; Todd’s Johnson. In Adelung’s “Glossarium mediae et inf. Latinitatis,” it is added, under Craiera, “navis piratica. Gall. olim Craier, Crier et Croyer.” See Shakspeare, Cymb. Act 4:so. 2; and p. 219 of this vol., line 12 from bottom. Hall’s Chronicle, p. 866, edit. 1809.

    APP68 — This Latin document, not reprinted since the first Edition of Foxe, will be found in the Bonner Register, folio 430, where it is intituled in the margin, “Literae relaxationis sententiae excommunicationis contra Willre. Adam, Thomam Freman, et Willre.

    Stonard, laicos, condemnatos propter varias haereses.” Foxe’s copy is occasionally defective, and has been corrected by that in Bonner’s Register. It is followed in the Register by a copy of the “Regia Pardonacio,” dated Westminster “26. die Julii, annis regnorum tertio et quarto:” it is observable that this “Pardon” calls Adams by the aliases of (once)Bocer, or (thrice) Butcher, “Adams alias Bocher,” etc.

    APP69 — “Uttoxeter” is both times called “Uttopater” in the first Edition.

    The families of Flyer and Pyot seem afterwards to have become connected by marriage; see next note.

    APP70 — The reading “Cheekley” is according to the first Edition; the subsequent Editions read “Cheadle.” From a Pedigree of the Pyotts in Shaw’s “Staffordshire,” 1. 364, it appears that they became a considerable family: they sprung from “Henry Pyott of Hound’s Cheadle and Booths in the Count. Stafford, Gent.,” which gives color to the reading “Cheadle; his son appears to have been “Thomas Pyot,” father of” Richard Pyot,” who is recorded in 1583 to have married “Margerie Flyer.” See Shaw’s Pedigree, and MS. additions to a copy of Shaw in the British Museum, formerly in the possession of S.

    P. Wolverston, Esq.; “Richard Plat and Margerie Flyer married [at St.

    Mary’s in Lichfield] 29 Nov. 1583.” There may be some doubt, however, whether the Thomas Pyat of the Pedigree in Shaw is the same individual with the Thomas Pyot of Foxe’s text, who appears as a sufferer for the Gospel’s sake: for in an extract from the first Edition, given in the next note, Thomas Pyot appears as a persecutor: this latter may have been the man of Shaw’s Pedigree and of Cheadle, the former a connection perhaps of the other, living at Checkley, which is near Cheadle.

    APP71 “Taper and beads,” etc. ] — The Edition of 1563, p. 1527, furnishes the following additional illustration, which Foxe considered perhaps hardly important enough to trouble the types with a second time. “The daye following, beyng the 27, day of June, one Thomas Barnes and Elice Byrch in the same dioces of Lychefield were detected by Thomas Pyot to Doctor Dracot the Chauncelour. The matter whereupon they were denounced was this. They rydynge together to Leeke fayre, after the death of kynge Edwarde, one of them sayd; it was a straunge thyng to heare two Queens proclaymed in one realme.

    And the other aunswered, saying; it was great pitie, for that would bee an occasion of muche unquietnes. Then sayde thone to the other; if the one obtayne, we shall have the newe lawe styll. And if the other obteyne, we shall have the olde masse agayne. Whereunto he made answere agayne, saying; if his dagger were in his belly that sayde the fyrst masse, he cared not. Upon these woordes Draycotte the Chauncelor asked him whether he was an heretick in so saying; or whether he had the same tyme an evill opinion of the masse or not: his aunswer was, that he trusted he was no hereticke: albeit he denied not at the speakynge of those wordes, but that he thought the masse to be abhominable and detestable; for the whiche wordes, after his submission, yet was he condemned to bere a fagot, with beades and his taper before the crosse, etc. APP72 “Ill to chieve.” ] To fare ill, or not succeed: see Todd’s Johnson, etc.

    APP73 “For they are spiteful.” ] The first Edition, p. 1636, reads “spiritual;” and for “seventeen months” reads “16 days.” Perhaps Alexander VI., Plus III. who reigned 26 days, and is commonly said to have been poisoned (see Platina) A.D. 1503, and Julius II. who succeeded him the same year, may be alluded to; or rather John XXIII., Greg. XII., and Benedict XII., may be meant: see Foxe, in. 417 — 19.

    APP74 — We may add that this is a notion not unfrequent among the Fathers; as in Minutius Felix, cap. 18, sect. 7, and Cyprian de Van. ldolorum, sect. 5. See top of p. 432 of this volume.

    APP75 “Great bibble-babble.” ] Idle talk, inconsistent matter; see Shakspeare’s Twelfth Night, 4:2; and Foxe afterwards, p. 340 end; and Halliwell’s Dictionary.

    APP76 “Examination had before Dr. Martin.” ] The first Edition, p. 1529, adds: “then one of the maisters of the Chauncerie, and a jolye stirrer in those matters, written by his own hande, as hereafter appeareth.” Subsequent Editions proceed thus: “Whiche examination because it conteineth nothyng almost but wranglyng interrogations, and matters of contention, wherein Doctour Martin would enter into no communication about the Articles of his accusation, but onely urged him to detect his fellowes, it shall not be greatly materiall therfore to expresse the whole, but onely to excerpt so much, as perteinyng to the question of predestination, may bryng some fruite to the Reader.”

    APP77 — The heading of Careless’s examination, retained from the first Edition, is important for the date which it contains, “April 25th:” see note above on p. 105. Later Editions merely say, “The effect of John Careless’s Examination before Dr. Martin, briefly declared.”

    APP78 — All the Editions except the first begin the account thus: “First, Doctor Martin calling John Careless to him in his chamber, demanded what was his name. To whom when the other had answered that his name was John Careless, then began Doctor Martin to descant at his pleasure upon that name, saying, that it would appear by his conditions, by that time he had done with him, that he would be a true careless man in deed. And so after other by talk there spent about much needless matter, then he asked him, where he was born.

    Forsooth, said he, at Coventry,” etc. (See p. 167.)

    APP79 — See the note above on p. 105.

    APP80 “Would gladly bear a pain with me.” ] A peculiar phrase.

    Chaucer has: “he woll enjoyne us suche a paine, as we mowe not bere ne sustayne.” Works, by Urry, p. 158, col. 1.

    APP81 — There is another prevarication in page 164: we have had occasion before to notice this want of strict veracity in some of those who were in trouble for religion: see Appendix to vol. 5 note on p. 425.

    It was probably to conceal these infirmities of Careless, and prevent the evil effect of such an example, that Foxe in after editions gave only “the effect” of Careless’s examination.

    APP82 “Whistered.” ] This is the reading of 1563, p. 1534: see note in Appendix to vol. 7:p. 628. Subsequent editions alter it to “whispered.”

    APP83 — See the note above on p. 105, whence it seems that this letter was written between Saturday, June 6th, and Friday, June 12th, 1556.

    APP84 “Their estimation appaired.” ] Deteriorated, or waxed worse: see the same word, p. 291: also see Mr. Way’s note on Prompt. Parr. p. 12; and Halliwell in voc.

    APP85 “Deep and diffuse questions.” ] See note on p. 242, line 7 from bottom.

    APP86 “To know the truth thereof, wrate.” ] This form of the verb in its past tense might, from its unfrequency, be supposed perhaps to be owing to a misprint. It is however the reading of the Edition of Foxe 1563, and is used by Churchyard, as quoted in Wharton’s “Hist. of Poetry,” 2. 495 (Edit. 1840): — “His termes to taunts did lean, His talke was as he wrate, Full quicke of witte, right sharp of words, And skillful of the state.” And in the same work (in. 245, note) Puttenham is quoted, speaking, in his “Arte of English Poesie,” of Edward Ferrers, a poet of the time of Edward VI., and saying that “he wrate for the most part to the stage in Tragedie,” etc. It occurs besides in one or two other places in this volume, pp. 294, 296, 747.

    APP87 — For the fullest and best account of the editions and translations of” Calvin’s Institutes, see Mr. Pitcairn’s “Catalogue Raisonne,” prefixed to the Calvin Soc. translation, 1845.

    APP88 “The oil of these men doth not supple,” etc. ] — Palmer has in this remark combined both the reading of the Latin Vulgate, with which he would be familiar (“ impinguet”), and that of Coverdale’s and the present authorised English version, “shall break.” The Latin follows the Septuagint, lipana>tw: see Rosenmuller on Psalm 141. sect. 5.

    APP89 “From God’s blessing to the warm sun.” ] A proverbial phrase which implies quitting a better for a worse situation. (Nares’s Glossary.)

    APP90 “Yourself I wis.” ] Mr. Price says that this word should always be printed “i-wis,” being the “Anglo-Saxon adverb gewis, certainly.” (On Wartoh’s English Poetry, vol. 2:p. 84 (edit. 1840), note (60) end.)

    Mr. Wright also so prints it in “The Chester Plays,” p. 44, and notes 243. In page 360 of this volume of Foxe the expression occurs again, where it is printed “iwis” in the first three Editions, “Iwis” afterwards. “I wis” seems however to have acquired a meaning different from the original one, “I guess.”

    APP91 “Help to stuff and frit.” ] — This is the reading of all the old editions; corrupted in later ones into “fit.” It may signify, planted with wood (see Halliwell, under Frith); or more probably it is a corruption of “fret,” on which Mr. Tyrwhitt writes: “Fret (for freighted, fraught) is used by Lydgate in a ballade, falsely attributed to Chaucer; edit. Urr. p. 552, vers. 269. ‘Ther kinde is fret with doublenes;’ and in Traged. b. 5:c. 7, ‘Fret full of stones;’ b. 8:c. 7, ‘With riche stones fret. ’ Fret may also be derived from the Sax. Fraetwian, ornare:” (Canterbury Tales, ver. 689. Edit. London, 1830.) Two more similar instances of fret occur in Urry’s Chaucer, p. 346, 5:192, and p. 561, 5:124. A well-stocked farm seems to be intended.

    APP92 “Fallen together in aplumpe.” ] Here again late editions of Foxe corrupt this into “lump;” but those of 1576 and 1597 (p. 1760) read as now given. It means a “group or mass of anything,” see Halliwell’s Diet. of Archaic words, and Nares’ Glos. As used by Foxe, its meaning seems rather to differ from that in the instances adduced by Nares.

    APP93 “A diligent promoter of good men.” ] — It may be remarked here, to avoid apparent inconsistency, that by “promoter” in this case is meant “an informer:” see Nares’s Glossary in roe.

    APP94 “Looked as pale and as bleak.” ] “Bleke, wan of color, blesme.”

    Palsgr. A. S. bleec, pallidus. Promp. Parvulorum, p. 39.

    APP95 “Then the]4th day of the said month of “13 July.” ] — This is the reading in all the editions: they all likewise read in the note at foot of the page.

    APP96 — The words, “or some others think the 27th,” are not in the first Edition. In the conclusion of this sentence the first Edition reads “14; ” those subsequent read “13.”

    APP97 For “1557,” read 1567.

    APP98 “Whose children’s heads were taken up.”] — “Ne videatur incredibile, in uno Gregorii vivario aliquot centena infantum crania” [in the copy of Ulric’s letter, as printed by Gerhard, it is “aliquot centena,” not “6000,” as in others,] “inventa esse, notandum, quod Patrum nostrorum memoria simile quid acciderit, quando in comitatu Mansfeldensi in oppido Gerbstadt in piscina prope Monasterium inventa fuere 300 submersorum infantum crania. Lutherus in Comment. cap. 4. Genes. p. 54, cum hujus Epistolae Udalricianae mentionem fecisset, subjungit. Simile exemplum nostra oetate accidit.

    Cum Moniales in Austrioe vico Closter Neumburg propter turpem vitam cogerentur mutare locum, et Monasterium Franciscanis habitandum concessum esset, atque illi pro sua commoditate oedificia quoedam mutarent, inventoe sunt in fundamentis novis duodecim olloe, quarum singuloe cadaver infantis habebant.” Gerhard. Confessio Catholica, lib. 2. pt. 2. p. 62; or p. 817, edit. Francof. 1679.

    APP99 — See these names again mentioned at p. 430.

    APP100 “Burning of Thomas Moor.” ] See Strype’s Memorials, “Originals of the reign of Mary,” No. 51. p. 165; or vol. 7. p. 238, Edit. 1816.

    APP101 “Answered ‘it is a diffuse question.’” ] “This word (diffuse) appears to have been used in the sense of obscure. I find diffused explained by Cotgrave, ‘diffus, espars, obscure.’ And in a Latin, Greek, and English Lexicon, by R. Hutton, printed at London by H.

    Bynneman, 1583, the Latin adverb obscure is interpreted,’ darkely, obscurely, diffusely.’” Singer’s note to Cavendish’s Life of Wolsey, vol. 1. p. 92. Grove’s Edition of Cavendish at the same place reads “difficult.” Philpot has made use of the word (see vol. 6. p. 410) in the same sense, where the Latin has “obscura:” see also vol. 7. p. 450, middle, and p. 202 of this volume.

    APP102 — This account of John Newman has been given supra, vol. 7. p. 335; he was burned August 31st, 1555, and therefore it seems wholly out of place here.

    APP103 — See vol. 7. p. 337.

    APP104 “Joan Waste . . . They pronounced sentence against her.” — The sentence is in the Harleian MSS. No. 421, folio 76, dated 19th June 1556.

    APP105 “Sixty years.” ] — The “60” of the first three Editions, is corrupted in 1583 and ever after into “40.”

    APP106 “A shoemaker burnt at Northampton.” ] This man is afterward (p. 423) named John Kurde, and more particulars are given.

    APP107 “In the prison of Chichester.” ] All the Editions read “the castle;” but the Errata in first Edition corrects this into “the pryson.”

    APP108 “Kissing the pax.” ] At a certain period during the solemnization of Mass, a tablet, or small square board (occasionally perhaps constructed in a folding fashion) was exhibited to the communicants, who one after another imprinted upon it the kiss of peace, “hincque dicta lapax.” It was more or less ornamented according to the status of the house to which it belonged, or the ingenuity of its monks. It is called by the various names of Pax, Paxbred, and Deoseulatorium.” (Raine’s “St. Cuthbert,” p. 129.) “Shortly after the Agnus ye kiss the Pax, which was the ordinance of Pope Innocent in the year of our Lord 310, and while the boy or parish clerke carrieth the Pax about, ye yourselves alone eat up all, and drink up all. Ah! what riding fools and very dolts make ye the people? ye send them a piece of wood, of glass, or of some metal to kiss, and in the mean season ye eat and drink up all together.” (Becon’s “Displaying of the Popish Masse,” London, 1637, pp. 261-2.) “Minister daturus patera genuflectit ad dextram celebrantis, et dicto tertio Agnus Dei, cum prima oratione sequenti, porrigit instrumentum osculandum eldera celebranti.” Gayanti “Thesaurus Sac. Bitaura,” pars 2, tit. 10. p. 118, edit. Venet. 1713, where more of such matter (if wanted) may be seen. See page 312 of this volume sect. 4.

    APP109 “Lichfield, but also in other parties.” ] “I and other have sent to yowe a generall letter of our proceedinges in these Bartyes.” (Letters on Suppression of the Monasteries, p. 182.) See p. 500 of this volume.

    APP110 “To the contrary.” ] The first Edition goes on: “Moreover this present yeare, to wytte anno 1556, was burned at Chester one Hoke, a true martyr ef the Lord.” (p. 1548.)

    APP111 — See pp. 401-405.

    APP112 — The ensuing narrative of the Visitation at Cambridge is merely a reprint of Golding’s translation.

    APP113 “ In a readiness, and moreover to admonish,” etc. ] — This reading is from the original text of Golding’s” Briefe Treatise” etc.

    Foxe’s text is very inferior in sense, and less faithful to the Latin: “In presence, and also to set forward.” “Inespecially” is the reading of the first Edition and the “Briefe Treatise.” This word occurs rather frequently in Caxton’s books; as in the Golden Legend, fol. 351, verso, etc.

    APP114 — “Inclined” would be a better term than “cleaved;” for the Latin says, “Ilia ex Ionga multorum annorum memoria dejecto pontificis jugo ad sanam doctrinam, quae haereseos insimulata est, coepit propendere.” fol. 115.

    APP115 “Notwithstanding, they were desired,” etc] — The Latin says (fol. 116), “Invitati alius alio, ubi subesset aliqua ratio officii declarandi aut ostendendae voluntatis;” from which it appears that “their” refers to the inviters.

    APP116 “Reverendissimus...Card. Polus...leges et deereta...reduxit.” ] There may be an allusion here to the cardinal’s projected “Reform of England,” the Decrees of which have been translated into English by Mr. Chancellor Raikes (Chester, 1839); the main object aimed at in them being, to use Mr. Raikes’s words, “the full and complete restoration of Popery…in its faith, its power, and revenues, accompanied by a few popular and obvious provisions against the insufficiency or immorality of the clergy. The ultimate restitution of all church property [so-called] wrested by the laity, (Still termed “shameless robbery” by priestmen: see “Evang. Christendom.” 1847, p. 255. — ED.) is clearly contemplated. An absolute abolition of the freedom of the press, and even of the tongue, is of course enjoined.

    And though the still severer penalties incurred by heretics is enveloped in a discreet veil of mystery and vagueness of expression, yet what those severer penalties were might be distinctly and unequivocally read in those wreaths of smoke and flame that were at that moment ascending to heaven from Oxford and Glouecester — from Smithfield and Cambridge.” (Preface, p. 10.)

    The Decrees are dated from Lambeth, 10th of February, 1556, and were reprinted at Dilingen with other treatises of the Cardinal in 1562.

    They are included likewise in Le Plat’s “Monumentorum ad Historiam Cone. Trid. illustrandam collectio,” tom. 4 pp. 570 — 599; and in Cardwell’s Doc. An. 1:176.

    APP117 “Nisi illa Epicuri propria particula ‘quasi’” ] — In Cicero’s treatise “De natura Deorum” (lib. 1 sect. 18) it is argued by the Stoic, that the form or shape which Deity would assume would be the human, accompanied however with merely a quasi body, and quasi blood. But in sect. 26 it is remarked in refutation of the notion: “Mirabile videtur quod non rideat haruspex, cum haruspicem viderit: hoc mirabilius, quod vos inter vos risum tenere possitis; non eat corpus, sed quasi corpus: hoc intelligerem quale esset, si id in ceris fingeretur aut fictilibus figuris: in deo quid sit quasi corpus, aut quasi sanguis, intelligere non possum; ne tu quidem, Vellei; sed non via fateri.

    Ista enim vobis quasi dictata redduntur, quae Epicurus oscitans hallucinatus est,” etc.

    APP118 “Fell to amendment.” ] All the editions of Foxe read, “the amendment:” but “the “is wanting in the “Briefe Treatise,” and is therefore omitted as an interpolation of the printer.

    APP119 “Do the worst.” ] So reads the first Edition, p. 1540: those following “doing,” not so well.

    APP120 — “Copes” is substituted for “habits,” the Latin being “capa.” “Vestibus ecclesiasticis indutos (capas nuncupant vulgo).” (Latin, fol. 125.) On “capa,” see Mr. Way in Prompt. Parv. 60, 61.

    APP121 “The master himself,” etc. ] — “Ipsum praefectum ornari illo habitu, quo vestiuntur qui missam celebrant, nisi quod superius capam indueret, ut reliqui.” (Lat. fol. 125.)

    APP122 “The priest when he ravisheth himself.” ] “Ravesheth,” or “ravisheth,” is the reading of all the editions, and must be the same as “reveschyd,” clothed. “The byschop reveschyd hym in holynes, And so went to the autere.” (MS. Trin. Coil. Camb. quoted in Halliwell, where more.) The Latin account has (fol. 125, verso) “ornari illo habitu, quo vestiuntur.” APP123 “There perceiving,” etc. ] — “Ibi cum Praepositum et caeteros sese quantum possent cernerent ornantes eo modo quo ab illis antea diximus fuisse praescriptum, superveniunt, cum adhuc illi loco non movissent,” (fol. 126.) On the authority of the foregoing, Foxe’s text has been improved: he reads, “dressing themselves as fast as they could in such order,” etc.

    APP124 “What a feat conveyance.” ] This passage has been corrupted in editions subsequent to that of 1576, by inserting “of” after “feat,” which has been struck out in the present; even 1576 has “of” in the margin. See Mr. Way’s note on Fetyee in Prompt. Parr. p. 159. It might be translated into modern English by “a pretty device.”

    APP125 — The editions after 1563 read, “to suborn the University,” and “if they had not done so, the other,” etc.

    APP126 — The editions after 1563 needlessly say, “Thus the vicechancellor,” etc.

    APP127 “And” is put in before “for taking up,” agreeably to the Latin, and to complete the sentence.

    APP128 — All the editions after 1563 read, “the better part,” and “disallowed it:” the Latin (fol. 129) has “comprobatum.”

    APP129 “To see what gear it was.”] — This word seems to have been “a servant of all work,” usable on almost any occasion. The bishop of Ely says to Latimer; “Well, well, Mr. Latymer, I perceyve you somewhat smell of the panne; you will repent this gere one day” (Foxe, vol. 7.

    Documents at end of Appendix, No. 4.): and when Cardinal Wolsey felt an oppression on his chest, “the Earl demanded whether he [the Physician] had anything to break wind that troubleth one in the breast, and he answered that he had such gear.” (Cavendish’s Life by Singer, 1. 301.) See afterwards p. 495, line 14, and 498, etc. passim.

    APP130 “The thick milk, wherewithal and a little oil men were wont to be annealed.] — Ubinam esset illud spissum lac, quo una cum oleo utebantur.” (Lat. fol. 130.)

    APP131 “So rank.” ] Foxe omits “so,” which is put in from the Latin and the “Briefe Treatise.”

    APP132 “Setting to of the seal agayne.” ] Ad denuo obsignandam.”

    APP133 “Had great regard of the expenses of every college.” ] This is the reading in the “Briefe Treatise,” which is supported by the Latin:

    Foxe alters it to “had great regard in their expenses, to every college.”

    APP134 “The like order the Cardinal himself, in a certain provincial synod.” ] “ Their table should be frugal and sparing; whatever be the number of guests or friends staying with them, there should not be served up to table more than three, or at the most four kinds of meet, besides fruit and confectionary.” (The “Reform of England by the Decrees of Cardinal Pole,” translated by Henry Raikes; Chester, 1839, p. 34; see supra, p. 263.) The Cardinal was in this department imitating his predecessor: see Strype’s Cranmer, book in. chap. 35.

    APP135 “Queen’s College.” ] Foxe, following Golding’s translation, says “King’s College,” and again ten lines lower. But the Latin (fol. 134) says “Reginenses” in both places: which Golding himself afterwards translates “Queen’s:” see next page, line 17. Dr. Lamb’s” Collection of Letters, Documents,” etc. (p. 205), says: “It. the vysytors came to the Queen’s College.”

    APP136 “They were prohibited.” ] Foxe, following Golding’s translation, has here “exhibited.” In the Latin original, “Historia de Vita, Obitu,” etc. it is (fol. 137 verso), “Nam eadem fide...prohibiti sunt.”

    APP137 “For it was their mind,” etc. ] — The Latin (folio 138) here says, “Erat enim illud ipsis in animo ecclesiasticorum vires inquirere; quas, quoniam in studio suarum partium qui esscut de principibus hujus negotii fore non dubitabant.”

    APP138 — “Inespecially,” and “whole and sound,” are according to the first Edition.

    APP139 “By the authors thereof.” ] “By” seems idiomatic: the Latin has “ex authoribus,” as concerns the authors.

    APP140 “Covered over with verses.” ] See Dr. Lamb’s “Collec tion of Documents,” p. 210.

    APP141 “If a man might spur him.” ] The same as to spere, to ask, inquire, to seek: still in use in the north of England. See Halliwell’s Diet. where more, and Dr. Jamieson’s “Etymolog. Dict. of Scottish language,” under Spere.

    APP142 “The reconciling of two churches, of our Lady and of St.

    Michael.” ] The expense of this purification is recorded in the Registers of Great St. Mary’s; from which the following has been extracted, cited in Le Keux’s “Memorials of Cambridge:” “1557. For the new hallowyng and reconcyleing of or chyrche, beyng interdycted for the buryall of Mr Bueer, and the charge hereunto belongeyng, frankensense and souch perfumes for the sacrament, and herbes, etc. 8s.”

    APP143 “This was done.., by the bishop of Chester.” ] — “It at 7 my 50 of Chester came to St. Mary’s and almost half houre before to hallow the churche, and hallowed a great tubbe full of water and put therein salt asshes and wyne and wente onse round abowte without the churche and thryce within, the Mr of Xts College, Mr Percyveil, and Coilingwood were his Chaplens and wayted in gray Amyses, and that don Parson Coilingwood sayde Masse; and that don my seyde Lorde preched, wherunto was let my L. of Lynkolne and D. Cole; the Datary tarying at home and my L. of Chychester beinge syck.” (Lamb’s “Documents,” p. 217.)

    APP144 “A windlass” (Ed. 1563).] — A circuitous route, or “compass,” to which last it is altered in later editions.

    APP145 “Singing with a loud voice, ‘Salve festa dies.’” ] . — The commencement of an Easter hymn, used in papal processions. It is given ill the “Processionale Romanum,” p. 71, Edit. Tornaci, 1675, and in Daniel’s “Thesaurus Hymnologieus,” tom. 1. 169: see also Venantii Fortunati Poem. lib. 3. sect. 7. See Strype’s “Memorials under Mary,” oh. 26, p. 208; ch. 27, p. 220; ch. 49, pp. 377, 382, 386; Tottenham’s “Popery on the Continent,” pp. 6, 7; and Lamb’s “Collection of Documents,” p. 218.

    APP146 — For “namely,” and “especially,” line 14 from bottom, the first edition reads “inespecially.”

    APP147 “Which she would not should be suffered,” etc. ] — This sentence is made clearer than Foxe’s from the Latin; and six lines lower “honor” is put in for “order.” APP148 “Commenced.” ] academical term, signifying to take a degree (see Todd’s Johnson): it is altered after the first Edition to “dignified” APP149 “Dregs of the Romish juggling easts.” ] — Con trivances, management; see Halliwell’s “Archaic Dictionary,” under Cast; and the “Promptorium Parvulorum,” Edit. 1843, p. 263; where Mr. Way’s note furnishes us with, “A jugler with his troget castis (vaframentis) deceiveth mens syght;” and “jogelyng caste,” rendered in Palsgrave “passe, passe.” And in the “Remains of Bishop Coverdale” (Parker Society, 1846) we read (p. 333), “Now go to, if I find any more such juggling easts with you,” etc. But two lines of an epigram, supposed to come from Sir Thomas More’s pen, may best explain this term: — “Now who hath plaid a feater east, Since juggling first begonne!” Quoted in Warton’s “English Poetry,” 3. 62, Edit. 1840.

    APP150 “Among the rest that did him.” ] The Latin says, “qui inter caeteros qui,” etc.

    APP151 — “Your eyes” in “Briefe Treatise,” and Latin “vestros.” Foxe “our eyes.”

    APP152 — The first Edition reads “inespecially.”

    APP153 “And he himself as one cashed.” ] Cashiered, dismissed. See Halliwell.

    APP154 “Every man’s health was appaired.” ] This is the reading of Edit. 1563, p. 1555, where the later editions have the plainer “impaired.” It means the same. Caxton writes: “Wherein I answered unto his lordship that i coulde not amende it, but if I sholde so presume, I might apair it.” (Quoted in Johnson’s Typogr. 1. 147. and Bouther’s Glossary.)

    APP155 “For Evagrius reporteth.” ] Hist. Ecclesiastes 4:38. Eutychius closed any discussion on the subject, by pronouncing the matter too clear to need any debating.

    APP156 “But much more notable.., that the Spaniards.” ] See for additional particulars M’Crie’s “History of the Reformation in Spain,” pp. 227-230. This volume demonstrates well how a “reaction” in Rome’s behalf is effected, and what is more, how it is maintained; most truly vi et armis.

    APP157 “When he was well whittled.” ] Elevated; and in the present case with liquor. Richardson quotes (under the word)from Holland’s Plutarch, fol. 387: “Certain Chians there were, who being come to see the city of Sparta, chanted to be well whittled, and stark drunk,” etc.

    And in Calfhill’s Latin letter (see note on p. 297) from which this account is taken, it runs: “Is ubi jam advesperaverat, ab immanibus suis poculis aliquid temporis intermittens.”

    APP158 “So ungentle a recompense.” ] In Edit. 1563, p. 1559, “so ungentle a prank.”

    APP159 “Wherefore master James Calfield.” ] The author of “An Answer to Martiall’s Treatise of the Cross,” one of the recent publications of the Parker Society, and who would in all probability rank with “the grave men, well learned and wise,” alluded to by Foxe (see Append. vol. 6. p. 772) as then members of Christ Church. A Latin letter addressed by him to Bishop Grindall in 1561, on the subject of the exhumation and restoration of the remains of Peter Martyr’s wife, is given in the “Historia Vera” (fol. 196, verso), referred to on p. 258 of the present volume of Foxe.

    APP160 “And whether they have a rood.” ] The reasons for these representations were thus given in earlier times: “And for this cause Roodes and ymages ben set on hye in the cirches; for as soone as a man cometh into the chirche, he shold see it and have it in his mynde and thynke on Cristis passyon: wherfore crosses and other ymages be full necessary and nedeful whatsomever these Lollers saye; for and it had not be full profitable, holy faders wolde have destroyed hem many yeres agone. For right as the people done worshyp to the Kingis scale, not for love of that seale, but for love of that kyng that it cometh fro; so Roodes and ymages be set for the Kynges seale of heven and other sayntes in that. same wyse, for ymages ben lewed peples bokes; and as Johan Bellet (See Bishop Jewel’s Reply to Harding, Art. 3 div. 15, end.) saith there be thousandes of peple that cannot ymagyne in her [their] hertes how Crist was done on the crosse, but as they see by ymages in the Chirches, and in other places there as they ben.” The “Liber Festivalis,” fol. 41. Edit. Paris, 1495. See p. 108 supra, top.

    APP161 — This papal Commission is given according to the Edition of 1563, p. 1561, collated with another copy in Burnet from the Records, another in the Bonner Register, folio 425, and another in Wilkins addressed to the bishop of Exeter. The stars denote the variations introduced from those copies.

    APP162 “To come to their parish churches.” ] In conformity with the tenor of this edict, we may presume, was issued the following reproof to the Mayor and Corporation of Bristol, being an extract from Queen Mary’s Privy Council Book, now kept at the Privy Council Office, Whitehall: — “At Westminster the 24th of August, 1557. “A lre to the Maior and Aldermen of Bristoll requyring them to conforme themselfs in frequenting the Sermons processions and other publique ceremonyes at the Cathedrall churche there to the doings of all other Cities and like corporations wth in the Realme and not to absent themselfs as they have doon of late; nor loke from hensforthe that the Deane and Chapitre shulde waite uppon them or fetche them out of the Cittie wth their crosse and procession, being the same very unsemely and farre out of ordre.”

    APP163 “Masterless men, barretors.” ] In “The Charge of the Quest of Warmot in every Warde,” given by Arnold in the “Customs of London,” p. 90, inquiry is ordered to be made, “yf there be ony comon ryator, barratur, etc. dwelling wythin the warde.” The term is taken from the French, barateur, in low Latin, baraterius, which have the same meaning. (Mr. Ways note on Promptorium Parv. p. 115, where it is Latinized (p. 23) by pugnax.)

    APP164 “To they were warned again.” ] The preposition “to” is taken for “until,” both here and a few lines lower; “yea to the lord legates commissioners.” It is the reading of the first three editions of Foxe, altered in those subsequent into “till.” Mr. Halliwell quotes an instance of this use from a Lincoln MS.: — “Theys knyghtis never styrite ne bhme To thay unto the cete wanne.” Warton’s “History of English Poetry,” (1. 67, edit. 1840) furnishes from Robert de Brunne another: — “Of that gift no thing ne wist To he was east oute with Hengist.” The same author (3. 99) gives another instance of this idiom from Minot’s poems on the wars of Edward III.: — “And in that land, trewly to tell, Ordains he still for to dwell To time he think to fyght.” APP165 “Appledore in the wild of Kent.” ] Or “the Weald, so named of the Saxon word weald, which signifieth, a woodie countrie.” (Lambarde’s “Perambulation of Kent,” p. 189, edit. 1826.) See vol. 3. p. 341.

    APP166 “Or beadhouse.” ] — In Lysons’ “Environs of London” the almshouses at Isleworth are termed bedehouses. See Boucher’s Glossary, under Beades.

    APP167 — In the first impression of this Edition, “Chiche” (the reading in all the old Editions) was altered into “Chichester;” the blunder was not discovered in time to correct it in this impression.

    APP168 “That good will was in this bishop to have the blood.” ] — Bonner seems in this instance to be “burdened” with more willingness to shed blood, than is quite warranted: he was, we think, becoming satiated, besides the trouble, and especially the want of success, etc.

    APP169 “Who intermellig certain points.” ] — This is the reading of the first Edition, p. 1568. Nares’s Glossary and Todd’s Johnson furnish instances of its use from Bishop Fisher, Marston, etc. It of course means — what it has been altered into in other Editions — “intermixing.”

    APP170 “Pax.” ] — See the note above on p. 256.

    APP171 “Martyrs of Christ burned at Maidstone.” ] — See vol. 1. Life, p. 94.

    APP172 “Were by right of law recovered.” ] — See more in Strype’s Annals, I. 1:558, or, in folio, 374.

    APP173 “The restraint was made by Gregory the 9th.” ] — This refers probably to the edict of the Council held at Toulouse A.D. 1229 (cap. 14), at which Romanus Bonaventura, Cardinal Deacon of St. Angelo, presided; and which is generally quoted as having been the first instance of Scripture, translated into a vulgar tongue, being publicly prohibited. See Labbe, tom. 11. 430; Basnage’s “Hist. Ecclesiastes Ref.” 1:309; and Horne’s “Popery the Enemy of Scripture,” p. 10.

    APP174 “Doth not a priest bind and loose?” ] — The faculty of teaching with authority, pronouncing judgment ex officio, or propounding doctrine ex cathedral, is indicated by the same emblem [of keys] . It was mentioned by Christ when reproving the Jewish teachers: “Woe unto you, lawyers! for ye have taken away the key of knowledge ye entered not in yourselves, and them that were entering in, ye hindered.” (Luke 11:52.)

    That the key in this place signifies the office of teaching, is illustrated by an apposite sentence from the tract “Semacot,” which Lightfoot and others after him, produce: “When Samuel the Less died, they hung the key and notebook of the deceased on his bier” (that is, to be buried with him, as were old synagogue-books lately with Rabbi Herschel of London), “because be had no successor” — no one worthy to carry the emblems of his office.

    And the Savior elsewhere uses implicitly the same figure, when he charges on the Pharisees the sin of having “shut up” the kingdom of heaven — not heaven itself, but the enjoyment of true religion — against the people.

    Although the verbs shut or lock, and open or unlock, would seem most consistent with the idea of a key, the inspired writers, both of the Old and New Testament, prefer to say bind and loose. But a few examples, out of the many which might be adduced, will assist the English reader to understand the phraseology of the passages before us. It is said in Psalm 105:21,22, that Pharaoh made Joseph “the lord of his house, and ruler of all his substance, to bind his princes at his pleasure, and teach his senators wisdom.” But it does not appear from the history, nor can it be reasonably supposed, that Joseph did literally bind the princes of the Egyptian court at his pleasure; nor that his sovereign would have dared to invest him with such a dangerous and unnecessary prerogative. But the exegetical clause, “and teach his senators wisdom,” defines the meaning of so remarkable an attribution of authority. The Septuagint translators understood it in this sense, and accordingly rendered the Hebrew thus: tou~ paideu~sai touteach his princes as himself, reading wvPnk , instead of wcpnb . With the Septuagint agree the Ethiopic, St. Jerome, the Itala, the Vulgate, the Mozarabic Psalter, and in short all the published Latin versions and Fathers, who agree in rendering Ut erudiret principes, etc. “that he might teach his princes:” so that there are a host of witnesses attesting that to bind, signifies to teach.

    Another host of modern translators might be appealed to; but one of them, Martin Luther, shall speak for all: Das er seine Fursten unterweise nach seiner weise, “that he might instruct his princes after his own manner.” And sometimes the verb has the sense of prohibition, as in the Targum of Onkelos on Numbers 11:28, where the Hebrew of “My lord Moses forbid them,” is rendered by the Chaldee zynorsa , bind them.

    Perhaps the phrase came into use after the Babylonish captivity, as part of the artificial phraseology then engrafted on the Hebrew. There is an interesting example of the corresponding unbind in the Book of Daniel. When the mysterious handwriting appeared on the wall of the palace, and Belshazzar had sought in vain to get it explained, the queen recommended Daniel as a person likely to satisfy his anxiety, by explaining the mysterious characters; saying, that in the reign of Nebuchadnezzar “an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shadowing of hard sentences, and dissolving of doubts, were found in the same Daniel.” (Daniel 5:12.) In the original Chaldee, an explainer of dreams is wylh rvpm , a looser of dreams; and a dissolver of doubts is wyrfq arcm , an untier of knots. The king himself repeats the same words in addressing Daniel; so that this manner of speaking was current, it would seem, at the court of Babylon.

    But a yet more apposite example occurs in the first book of Esdras: “Esdras took the book of the law before the multitude; for he sate honorably before them all. And they all stood upright when he expounded the law.” (9:45, 46.) These words, “when he expounded the law,” are, in the original Greek, ejn tw~| lu~sai tomon , during the loosing of the law; where exposition of the law of God is called loosing or unbinding. The Romanized Latin version, faithful to the cause of sacerdotal power, neatly introduces a various reading, cum absolvisset legem, instead of solvisset; making it to say, “When he had .finished the law.” But those binders and loosers committed themselves by that evasion, into a tacit acknowledgment confirmatory of our exposition of the figure.

    Perhaps it is the universal manner of Orientals to employ these verbs in the same sense. One sentence from the “History of the Dynasties,” by Abed Faraj, a writer of the 13th century, may be produced here.

    Describing a persecution suffered by some Jews, he says, “He who yesterday was a person in authority, and bound and loosed, and was clothed in splendid apparel, is to-day clad in sackcloth, and blackens his hands, as if he were a dyer, and not a scribe.” (Dynast. 11.) So that it was the office of the Scribe, as well as of the Priest, to bind and loose.

    If the terms be taken distinctly, to bind may signify to instruct, or place under moral discipline; and to loose is to explain or expound law or doctrine. If they be taken together, to bind and to loose is to exercise the authority of teacher, speaking, as we say, ex cathedral.

    And here it must be noted, that things, not persons, are the subjects.

    Christ does not commit the persons, but the doctrines, to the ministration of his Apostles. He does not say eja>n tina , whomsoever, but o[ ejadoctors, it is said that one binds, and another looses: that one consulted a wise man, and he bound it; therefore he will not consult another, lest that other should loose it.

    And some one is cited as saying, It was never known that they loosed us a crow (permitting it for food), nor bound us a pigeon (forbidding it to be eaten). And it is in the ordinary style of the synagogue to say rwsa , bound, for forbidden, and rtwm , loosed, for allowed. From all this we infer, that the keys of the kingdom of heaven are the faculty of teaching authoritatively under the Christian dispensation. (Wesleyan Magazine, 1844, June. pp. 456-458.)

    APP175 “A shilling also…which her father had bowed.” ] — As this word is not now of very common occurrence, another instance may be given from the notes to the “Paston Letters,” (vol. 1. p. 174, edit. 1840): — “The same dager he slew hym with, he kest (east) it in a sege, whiche is founden and taken up al to bowyd (bent together).” In vol. 7. p. 369, Robert Smith writes to his wife: “I have sent each of them a token, a bowed groat,” etc. See also p. 213 of this vol. and Brand’s Popular Antiquities, vol. 2 p. 59, edit. 1841.

    APP176 “That Paul supposed.” ] — “That dokei~n (1 Corinthians 7:40) is not designed to express doubt or uncertainty is admitted by the best critics.” Dr. Henderson on Divine Inspiration, p. 560, where more.

    APP177 “Words which are written in the Bible.” ] — The words here designated a portion of the Bible are a citation from Baruch, chap. 6:1- 5 (see vol. 6. p. 419). The application of the term “Scripture” in a broad way to the Apocryphal books had become rather customary (Rivet. “Isagoge ad Scrip. Sac.” cap. 7. sect. 27), though they are not recognized as such by the Jewish Church. (Horne’s Introduction, vol. 1 p. 481,* edit. 1846. See Bishop Marsh’s Comparative View, ch. 5.)

    But this particular passage does not furnish the expression “the living God” (Acts 14:15), for which Woodman quotes it to repel the charge of heresy. “Did I not tell you, my lord deputy,” cries Gardiner, “how you should know a heretic? He is up with his living God, as though there were a dead God. They have nothing in their mouths, these heretics, but the Lord liveth; the lyving God: the Lord, the Lord, and nothing but the Lord.” (Strype’s “Memorials under Mary,” ch. 7 p. 68. See also Foxe, vol. 5 p. 507, and p. 824 of this vol.)

    Brokes, afterwards Bishop of Gloucester, complains in the same way: “Hath not the like practice been exercised with us these fewe yeres past, by our evangelical brotherhood? Have not we bene likewise by them assaulted with the word of the Lord, urged with the word of the Lorde, pressed with the word of the Lord, ye when the Lorde (our Lord knoweth) ment nothing lesse? was other [either] ergo in pervise [parvise (A porch where disputations took place. See Appendix to Volume 7. Also Richardson’s Dict. in voc .)] other Alleluya at Easter ever more common than was in theyr mouthes, the worde of the Lord and God’s boke?” (In a MS. Poem composed on Sir John Oldcastle, preserved in the Cotton Library, there occurs; “It is unkindly for a knight That should a king’s castle keep, To babble the Bible day and night, In resting time, when he should sleep.” See Mr. Sharon Turner’s “Hist. of England during the Middle Ages,” 3. 144, edit. 1830.) (Sermon at Paule’s Crosse, Nov. 12, 1553; sign. D. 11. Imprinted by R. Caly.) On the “Seven Generations,” see Mr.

    Russell Hall’s “Errors of the Apocrypha,” Lend. 1886, p. 11.

    APP178 “Be contented: be enformed.” ] — This is the reading of edit. 1568, p. 1576. The subsequent Editions read, “be contented to be enformed,” or “reformed.” Tyndal writes: “For he that doth wrong, lacketh wit and discretion, and cannot amend till he be enformed and taught lovingly.” (p. 203, Workes, edit. 1.573.)

    APP179 “I am well apaid.” ] — Contented, satisfied: see Bouther’s Glossary. Wycliffe against the Order of Friers (chap. 42) complains, they “ne be apaied with food and hylling.” See also Foxe at p. 364, line 1,5 from bottom: “Ah! I am well apaid.” In the old editions of Sternhold and Hopkins, Psalm 83:8 is thus versified: — “And Assur eke is well apaid With them in league to be.” See also Bishop Hall’s Dedication to a Sermon at Excester, August 24, 1637. Foxe uses “evil apaid,” vol.2. p. 3. 59, line 9, in the sense of discontent, by a less common application.

    APP180 — The reading, “other apostles,” is introduced from the first Edition.

    APP181 “I looked, and it was written ‘saeramentum.’” ] — It is admitted that the sacraments are called mysteries; but by no means that they are convertible terms. For a proof of this, the reader is principally referred to the Latin Vulgate. In the Book of Tobit (12. 7) he will meet with the words sacramentum regis; in the 2d Epistle to the Thessalonians. 2:7, mysterium occurs; and in Revelation, sacramentum mulieris, etc. (17. 7), as the translation of the same Greek word, musth>rion . The first of these texts is rendered by the Douay translators, “the king’s secret;” while the Rhemists render the second and third mystery. In short there is no word in the Old or New Testament which agrees with the word sacrament. It is a Latin word, and is used in a general sense by the early ecclesiastical writers of the Western Church to express any sacred ceremony, rite, or mystery. Such as require fuller information are referred to Bingham’s Antiquities, book 12:1. sect. 4. (Grier’s Answer to Ward’s “Errata of the Protestant Bible,” p. 108.)

    See also Chemnitz, Examen Decrett. Cone. Trid. Pars 2 loc. 1 sect. sect. 6; Loc. 14 sect. 11; and Rivet’s Catholicus Orthodoxus, Tract. 3. quaest. 15, sect. 3.

    APP182 “We have an altar, etc. What meaneth St. Paul?” ] — See Whitby in locum.

    APP183 “This Robin Hood was a famous robber,” etc.] — Perhaps he gave the name to “that class of malefactors, who are named Roberdesmen in the statutes, 5 Ed. III. c. 14, ‘Et diverses roberies, homicides, et felonies ont este faitz eintz ces heures par gentz qui sont appellez Roberdsmen,’ etc. This law was confirmed by 7 Ric. 2. c. 5, where the word is again introduced.” (Mr. Wright’s note on Piers Plowman’s Vision, p. 506, Lond. 1842.)

    APP184 — All the old editions read, “it is no maner.”

    APP185 “Tormentors talk.” ] — A singular expression.

    APP186 — See the note above.

    APP187 — See note infra.

    APP188 “Ah! I am well apaid.” ] — See the note supra on p. 343, line 10.

    APP189 “If you will allgates have.” ] — This is an Anglo-Saxon word signifying “at all events,” and is used in Wycliffe’s version of Rom, 11:10. See Prompt. Parr. p. 9, Bouther’s Glossary, and Halliwell’s Dictionary. It is here restored from the first Edition, p. subsequent Editions read “needs.”

    APP190 “As it chanced yet now.” ] — This is the reading of the first Edition.

    APP191 “Then they all took heart of grace.” ] — The common explanation of this phrase, “to take encouragement,” “pluck up,” hardly suits the present passage. “Heart of grass” is the form in which it sometimes appears: see Nares’ Glossary on both forms.

    APP192 “This Boyes was one of the proctors of the University that year.” ] — Maunday Thursday is the Thursday before Easter, and fell on April 2 in 1556, which is the true year, and not 1557. (See supra, p. 131.)

    Another circumstance points out 1556 as the true year, viz. that George Boyes was elected proctor in 1555, and would therefore be proctor April 2,1556.

    APP193 “Then cried one Bacon.” ] — The first Edition, p. 1603, reads “Then cryed master Marsham and one Bacon,” etc.

    APP194 “Is to be marked.” ] — The first Edition goes on: “For if thou diligently marke (good reader) herein the labors of every state and degree in al tymes and yeares, who then sitteth so styl in worldly security, as doth the bloody byshops, unles it be to practice pesthent policy, to bring such worthy men to serve their slavishe slaughter, to the poysoning of Christen soules, as here in this history thou mayest se, to the great griefe of a good hart.” p. 1604.) Is not this truly exemplified in the generally dead calm of regions thoroughly reduced to the dominion of Rome?

    APP195 “The tenth Sunday the axis took me.” ] — “An axes or access, from the French word acces, means the fit or paroxysm of a disease, and in this place most probably may be considered as an ague fit.” (Paston Letters, vol. 1:p. 140, edit. 1840.)

    We find this word in Sir Thomas More’s Dialogue, bk. 2:oh. 8. “St.

    Austin, as it is written by Posidonius, lying sore sick himself of an axes, cured another with his prayer;” and in the “Newe Legende of England” (fol. 58, verso, edit. 1516), “He (St. Hugh) helyd two persons that were obsessed with devylles after he fell syke of a grevous axes.”

    See Promptorium Parvulorum, p. 218, notes; Bouther’s Glossary.

    APP196 “A four miles from Colchester.” ] — This use of “a,” in speaking of a portion of time or space, is common in old English: see vol. 6 p. 206, middle, “about a three weeks;” Luke 9:28, “about an eight days after these things.” See also p. 363 of this volume, “about a three years agone,” and p. 524, “I remained a vii days and more.”

    APP197 — This is an instance of an idiom in our old writers, which has been noticed in vol. 6 p. 441, note (2), though it. is not very evident what wit there is in “lesson.” The Lectiones or Lessons of the Liber Festivalis, in the Breviary, etc. may be alluded to. In the Prompt. Parr. “Lessone” is Latinized by” Lectio.” “He abhored all the supersticyouse sorceryes (ceremonies, I shud saye) of the proude Romyshe churche.” (Bale’s Chronicle of Lorde Cobham, p. 11, edit. 1729.) “Walpoole, a cursed Jebusite (Jesuite, I should say).” (Liturgical Services in the reign of Queen Elizabeth, Park.

    Soc. p. 681.)

    APP198 “With certain of his company.”] — The first Edition, p. 1606, reads “a certain;” for an example of which idiom see vol. 4 p. 664, line 26.

    APP199 — Foxe states in his first Edition (pp. 1706-7), that he introduced the plate opposite this page, “to thentent that he which was the doer therof, beholding the cruelty of the dede, may come the soner to repentance…. God graunt that he that was the doer and cause therof, as he hath lyfe and fayre warning geven him of God to repente, may have lyke grace withal to lament and repent betime, least peradventure he feele hereafter the bitter taste of God’s revenging rodde as the other have done besides.”

    APP200 “And there lodged with the rest.” ] — The first Edition, p. 1607, reads “laid with the rest;” as it does also on p. 614; “which were lodged in out-chambers.”

    APP201 “Which said John Thurston afterwarde, about the month of May.”] — From a reference to this martyr in the Privy Council Book it would appear, that Thurston was alive over this month. “At St. James the 12th of Decembre 1557. “A lre to Anthony Browne, Esq., oone of the Queenes Mattes sergeaunts at Lawe, signifieng unto him in aunswere of his, that towching suche as he writeth of to remayne hitherto in Colchester gaole ever syns the execution of Trudge and before, as personnes thenne suspected to have byn his ayders and comforters, he maye onles he hath the more vehementer suspitions against them, bavle them upon substanciall suerties to be fourthe comyng and abide such ordre as the Lawe will at the next assizes. And as for Thurston remayning also in the said gaole as a personne very evil in matters of Religion, notwthstanding he was taken to be reconciled, he is willed to remitt him unto the Ordinary wth such matter as he hath wherewth to charge him.”

    APP202 “So bade him say after.” ] — The Edition of 1563 goes on: “doyng by him as a man would use chyldren, whiche because they can not take meate themselves, chammeth it or it be put into their mouthes.” (p. 1615.)

    APP203 “Into apprentice-apparel, viz. watchet-hose.” ] — Pale blue, according to Nares, under “Watchet.” Chaucer writes, waget, and Skinner thinks it may be watchet, the color of wad or woad Ft. guesde. “But he their sonne full fresh and jolly was All decked in a robe of watchet hew.” Spenser, F. Q. 5 can. 11, st. 27. Richardson’s Diet.

    APP204 “Then Dr. Brudges starte up.” ] — Chancer has — “He starte him up out of the bushis thik.” Knight’s Tale 1581.

    APP205 . “By the which she was suddenly.” ] — Through the exertions of the Revelation B. Ritchings, vicar, “tablets have been erected in Mancetter church, in memory of the martyrs R. Glover and Mrs.

    Lewis; and to meet the wishes of those who may be desirous of knowing more of those faithful witnesses,” Mr. Ritchings published “A Narrative of the Persecutions, etc. of R. Glover and Mrs. Lewis,” of which a third Edition appeared in 1842, the materials being principally taken, of course, from Foxe’s work.

    APP206 “Joyce Lewes…brought in judgment.” ] — The sentence against Jocosa Lewes by the bishop, is among the Harleian MSS. No. 421, folio 78.

    APP207 “Process was sent out for them.” ] — See infra, p. 429.

    APP208 “At the first I.” ] — There should be a (.) after “1,” not a (—), as if the sentence were open. From Nares and Halliwell it seems that the repetition of the pronoun in this way was common among the dramatists. In prose, Sir Thomas More has it: “For I eat flesh all this Lent, myself I.” (Dialogue on Tribulation, p. 126, edit. 1847.) See vol. 7 p. 659, where Bonner ends a sentence with”] .”

    APP209 “Go to, thou art a merchant indeed.” ] — See a similar use of “merchants,” p. 4, line 3 from bottom. See Nares’s Glossary on the word.

    APP210 “To take thee as a Relapse.” ] — “One vehemently suspected may be commanded a general abjuration of all heresies; after which, if he relapses into his former heresy, or associates with and favors heretics, he is delivered over to the secular power as a Relapse.” (Chandler’s Hist. of Persecution, p. 212; see Sexti Decretail. lib. 5 tit. 2, sect.4; and Llorente’s History of the Inquisition of Spain, Lond. 1826, p. 242, and Foxe, 4:p. 704.)

    APP211 “Called the Nestorians.” ] — Allerton, it may not be superfluous to remark, should have said, “the Eutychians,” whose tenets would best subserve his objection, or the “Docetoe:” see Suicer’s Symbolum Niceno-Const. ex antiquitate illust., p. 219; Jewel’s Reply to Harding, art. 6:pp. 498, 500, Parker Soc. edit.; and Pearson on the Creed, art. 4.

    APP212 “Leaful.” ] — On this word, see Appendix to vol. 3., note on p. 261. This reading is from Ed. 1563, p. 1625.

    APP213 After 1563, “fayne” is changed into “gladly.”

    APP214 “A long sword.” ] — All the editions here read “cord;” but this is evidently a mistake, see next page, line 27, where all the editions read “sword;” and how could a cord be made out of a board?

    APP215 , last line. “With those that went from the castle.” ] — What follows these words in the first edition, p. 1631, gives a better or an additional reason for Margaret Thurston’s being deferred; and accords better with her subsequent history on p. 428, where her “backsliding” is alluded to. “But the one (namely Margaret Thurston), the morning she should suffer with those that went from the castell, *was mightely attempted of the wicked Papistes to relent from her conceived and undoubted truth — and what through infirmity, the fear of the tier, and their flattering perswasions, she yelded unto them after a sort; whereby for that present she was kept backe from martirdome, and committed that daye prysoner to Mote-hall in Colchester, wher betbre she was prisoner in the Castel aforesaid*.” The Register of J. Bryce also supports this view: — “When widow Thurstone thei did assaile, And brought An Banger to death his daunce.” Farr’s “Select Poetry of the reign of Queen Elizabeth,” I. 172, Parker Soc. edit.

    APP216 “We have thought it good to stay the…burning.” ] — This may be the case alluded to in the following extract from Queen Mary’s Privy Council Book: — “At Richmonde, the 7th of August, 1557. “This dale my lordes of the counsell having received a lre from Sir John Butler, Knight, of the 5th of this moneth, whereby he writeth that his deputie hath respited a wooman from execution that was condempned for heresie, and shuld have byn executed at Colchester: Their lordshipps considering that the said shiref is annswerable for his deputies doings bathe appointed him to paye for a fine for this disordre the some of 10th whiche they have signified unto him by their letters of this date.” (See Strype’s Memorials under Mary, chapter 52.)

    APP217 “Sir Thomas Tresham.” ] — In Bridges’s History of Northamptonshire by Whalley (vol. 1:p. 7) we find, in a list of the Sheriffs of the County, Sir Thomas Tresham as chosen in 2 & 3 of Philip and Mary, i.e. between 25 July, 1555, and 24 July; 1550, so that it does not appear how he could have been sheriff in September or October 1557; and the earlier date assigned in p. 253 must be the correct one.

    APP218 “Then one Nicholas Cadman, being hastler.” ] — One “that rostythe mete, assator” (Prompt. Parvulorum, p. 229). Humphrey de Bohun, Earl of Essex, among the household servants named in his will, 136l, as “potager, ferour, barber, ewer,” etc. mentions “Will de Barton, hastiler.” (Royal Wills, p. 52..) The derivation is evidently from basts. “Haste, a spit or broach.” Cotgr. (Mr. Way’s note in roe. where more.)

    APP219 “Set yourselves therefore at large,” etc.] — This is the wording of Tyndale’s, and Coverdale’s, and Cranmer’s versions, which here commence a sentence, and connect (it will be observed) the close of verse 13 with that following. (See Bagster’s Hexapla in lot.) Tyros quotes the passage with the same rendering, supra, p. 118.

    APP220 “Report” is changed after 1563 into “think.”

    APP221 “Divers good men and women…in trouble.”] — See before p. 405, top: there is a process against Nicholas Hurde, Jo. Hurleston, Elizabeth Smyth, Margaret Cole, John Hurleston, Helene Bowring, Margaret Byrrell, Ana. Penifather, dated Sep. 30, in the Harleian MSS.

    No. 421, folio 69-74.

    APP222 “Bought the said Joyce.”] — This is the reading of 1563: the subsequent editions give “accompanied,” which is the meaning of the other. For a similar instance, see vol. 7. p. 660.

    APP223 — For “Cattesfield” (a place near Hastings) the first edition reads “Rotherfield.”

    APP224 — See note on supra.

    APP225 — This fifth article is given more at length in Edition 1563, p. 1638. “Fiftly, that the sayde John *hath thought, beleved, and spoken, and so doth thinke, beleve; and content to speake, that he being out pryson, and at his own libertie, is not bound to come to his owne parishe churche to heare martins, mass and even-song there, or any divine service song or sayde there, as it is now used here in England, and that therefore he hath not come to his own parishe churche of S.

    Leonards aforesayd, especially these two yeares last past, but* absenteth, etc.”

    In article 6 also: “man child, *the place he will not name, nor yet the minister, nor the godfathers or godmother, or midwife, or other that was present, saving his own selfe, whom he saith was there present) he the said John* Callsed.”

    APP226 — The articles are given in rather an enlarged form in the first Edition, pp. 1640, 41; but the omitted portions seem too unimportant for a reprint. We may, however, give the eighth, as it is particularly adverted to on p. 487. “Eightly, that the sayde Gibson, in the sayde tyme and places or in one of them, hath affyrmed and sayde, that he the sayde Gibson is not bonnde at any tyme, though he have libertye, and the presence of a Priest conveniente and mete, to confesse his sinnes to the sayd Prieste, nor to receive absolution of his sinnes, at the said priestes bands, nor to receyve of hym the sacrament, commonly called the sacrament of the altar, alter suche forme as is now used within this realme of England, accordyng whereunto the sayd Gibson nowe at this last Easter tyme, an. 1557, having an honest, sufficient, and lawful Priest provyded, both for hym, and for other the prisoners in the sayd Counter to hear confession, to minister the sacramente of the altar, dyd withoute any juste cause at al refuse planelye, and denye openlye eyther to bee confessed at all unto the sayde Pryeste, or anye other Pryeste beyng Catholyque, eyther elles to receyve the sacramente of the altar.”

    APP227 “And added moreover.” ] — The first Edition goes on: “protestynge with a greate oath.” (p. 1642.)

    APP228 “Secrety of his conscience.” ] — “Secrery” seems to mean “defense.”

    APP229 “And to improve them.” ] — This is the rendering in Tyndale’s and Cranmer’s translations of Titus 1:9. (see Bagster’s English Hexapla); “improve,” as in vol. in. 432; 7:170, meaning, to confute, disprove, etc.

    APP230 “To have him *dereigned*.” ] — This word is introduced flora the first Edition, p. 1646. [t seems to have been omitted afterwards from the meaning being obscure, or through oversight. But some word seems necessary to the sentence. “In some places the substantive deraignment is used in the very literal signification with the French desrayer, or desranger; that is turning out of course, displacing, or setting out of order; as deraignment, or departure out of religion — and deraignment, or discharge of their profession; which is spoken of those religious men who forsook their orders and professions.” (Blount, in Todd’s Johnson.)

    APP231 — *22* is the reading of Edition 1563, and, from what follows, seems the true reading: subsequent Editions read “12.”

    APP232 — This Commission does not appear in the Bonner Register.

    APP233 — The Editions subsequent to that of 1563 read, “So is it wonderful to behold the providence,” etc.

    APP234 “At his Maundy.” ] — See Archbishop Grindall’s Remains, edit.

    Parker Soc. p. 51, note. See also 379 of this volume.

    APP235 — The articles and sentence against Seman will be found among the Foxian Papers, Harleian MSS. No. 421, folio 150: the sentence was read April 1st, 1558. The Editions after 1563 read “26.” for “36.”

    APP236 — The Articles and Sentence against Carman will be found among the Foxian Papers, Harleian MSS. No. 421, fol. 157: he is there called a “plowright, of Hingham, Norw. dioc:” and the sentence was read 18th Feb., 1558.

    APP237 “Then...in his Parish of Aylsham.” ] — The following additional matter appears in Edition 1563, p. 1707. “Before mention is made, p. 1655, of one Berye of Allsam in Norfolke Commissary, who in Quene Maryes dayes emong other his cruel acres, with one Thomas Knowles a proctor in the Byshops courte, persecuted in the sayd Towne one William Harrison a schole maister, a man very grave and godly, and one who much profited in that vocation, wherby he was faine to flye from his wyfe and children to Bennet Coiledge in Cambridge, where he falling sieke came home againe, and lieng very weke in his bed, one of Syr Richard Southwelles men came to him, called maister St. and thretned to burne him, and that hys goods should be confiscate to the Quene, if he would not be ordered to obey the lawe, etc. So that he upon theire cruel threates died peacyble in the Lord of that sicknes: hys name therfore be praised: Amen.”

    APP238 — The Editions subsequent to 1576 corrupt “20.” into “19.”

    APP239 — All the Editions except 1563 read” ministered baptism.”

    APP240 — All the Editions except the first read “promise.”

    APP241 — For “reader” the first Edition, p. 1670, reads “brother.”

    APP242 — This Answer is given according to the text of 1563: subsequent Editions express it somewhat differently, and apparently not so correctly: “that since the Queen’s Majesty’s reign, but Robert Southam added, not for x years before, he had received the sacrament of the altar, either at their Curate’s hands or any other priest.”

    APP243 “You pray that you may be saved by blood of Thomas.” ] — See Foxe, vol. 2, 252; 7, 130 and Hore 13. Virg. Marie (Paris, 1527\ fol. 26:recto. The merits of this same Pontiff are recognized in a very modern Romish publication — Supplementum ad Missale Romanum, Derbiae 1844; where we have (p. 26) “concede nobis per merita beati Thomae martyris tui atque Pontificis.”

    APP244 “What until…when three Popes at once.” ] — John XXIII.; Gregory XII.; and Benedict XIII. One object of the assembling of a Council at Constance, A.D. 1414, was to dispose of this Cerberus (Sandial Vitro Pontiff. Romans p.586, edit. 1775); see more in the Introduction to Geddes’ “Council of Trent no Free Assembly;” Loud. 1697, p. 21-23; or in Foxe himself, in. 416-419.

    APP245 “To burn them at Brentford.” ] — See Strype’s “Memorials under Mary,” chap. 63, p. 461, folio.

    APP246 “Qui patre Sayago natus.” ] — The allusion here seems unfounded. Baron Lechmere informed Strype” that he (Bp. B.) was born at Hanly in Worcestershire, of one Boner, an bonest poor man, in a house called Boner’s place to this day, a little cottage of about pounds a year. And that his great grandfather, Bishop Boner’s great friend and acquaintance, did purchase this place of the said Bishop in the times of Queen Elizabeth,” etc. (Annals 1 pt. 2:300.) See also Foxe, vol. 7, 408.

    APP247 “One Master Pugson.” ] — The first Edition, p. 1691, goes on: “where they being in good exercises, as ye have beard, by false spies the matter was knowen to the Papistes, and immediately half a score sent to take them: which when they came, chargyng them in the Quenes name to obey, notwithstanding some of them escaped away, and others were apprehended, to the number of 20 or theraboutes, of the which number was this Thomas Hinshaw. Who with the rest,” etc.

    The same means are now being most extensively used for obtaining information. (See p. 271, supra; and vol. 3. p. 824, top.)

    APP248 “Remained a three weeks.” ] — An idiom not unfrequent in early times. Sir Thos. More has: “about a tenne year ago;” Workes, p. 900; and in “The letters relating to the Suppression of Monasteries” (p. 85); “Here departe of theym that be under age upon an eight; and of theym that be above age, upon a five wolde departe yf they might.” See also p. 37 (top) of the same volume; and pp. 363, 384, line 11 from bottom, supra.

    APP249 — For “blowen over” the Editions following 1563 read “overpassed.”

    APP250 — The first three English Editions read “with the said Thomas Hinshaw and with Robert Willis.” The Robert Willis here mentined is evidently the same individual with “Robert Willys” mentioned at p. 469; but the editor of the Edition of 1583 took it into his head, that the same family was named either “Milles” or “Willis,” and that this Robert Willis was the same individual as Robert Milles, mentioned at bottom of last page as the brother of John Milles, and as “burnt before at Brentford, as is above signified” (see p. 479); hence he here omits the word “with,” evidently for the purpose of connecting Robert Willis as well as Thomas Hinshaw with the word “said” in conformity with this same notion he conversely alters Milles at p. 469 into Willes; at p. 479, the first time (by an oversight) he leaves Milles to stand, though presently after, and throughout p. 480, he prints “Willes:” here also he throughout prints “John Willes,” as the person scourged with Thomas Hinshaw.

    APP251 “Milles…said the same.” ] — The first Edition, p. 1691, adds, “makyng a crosse and knocking his breast” — a part of the performance which it was perhaps considered, afterwards, would be best omitted. But many had to accommodate much farther. (See Appendices to vol. 5.)

    APP252 “Slaves and vassals.” ] — The first Edition has it, “and the Massemongers underlinges.”

    APP253 — Is Foxe’s Appendix (p. 731 of this vol.) this name is written “Alcocke or Aucocke,” and he is there called a “woad-setter.”

    APP254 — After the account of Alcocke’s death, the Edition of continues (p. 1668). “Thus see you what lamentable estate the churche of Hadley was in after the death of D. Taylour: many through weakenes and infirmitie fill to the Poperie; and suche as were more perfect, lyved in great feare and sorowe of hart. Some fled the towne; and wandred from place to place. And some fled beyond the seas, leving all that ever they had to God, and committing them selfes rather to banishment and povertie, then they would against their conscience do any thyng that should displease God, or in any point sound against his holy worde. God be praysed for this goodly tryall, wherein suche as feared God were lyke gold in the furnace purified, and suche as were weake have learned to knowe them selfes, and henceforth to leane to God’s strength, and to praye for his helpe, that they may be more strong, and walke more firmely in the waye of Gods worde in tyme to come. “To God our almyghtie father, through Jesus Christ our Savior, be all honor and glorie, and the Lord graunt us his Holy Ghost, to strengthen and comfort our weakenes, and to leade us through this wretched worlde, so that we may come to that blessed rest ordeyned for his chosen sainctes, Amen. God be praysed for ever, Amen, Amen.”

    APP255 “Adversary of the Romish religion.” ] — In Edition 1563, “the Pope’s irreligious religion.” See vol. 2:p. 357, line 9.

    APP256 — “Saunder” is, after the first Edition, changed into “Alexander:” the process against Alexander Gouch, or Gotthe, will be found in the Harleian MSS. No. 421, folio 140-143: he is there said to be “de Colnes:” Colneis was one of the Hundreds of Suffolk, next to Carlsford, in which Grundisburgh is, and next to Loes, in which Woodbridge is.

    There is a singular discrepance as to the Christian name of Driver’s wife: in the first Edition, pp. 1670, 1671, she is called “Elizabeth” in this heading, and in the heading to her second examination (see p. 495): “the second examination of Elizabeth Driver:” but the same Edition, p. 1672, in a passage found at p. 496 of this volume, calls her “Margaret:” in the Harleian MSS. No. 421, fol. 140 — 143, we find the process against her, and she is there called “Margaret uxorem Nich. Dryver de Grundesburgh.” She is there represented as having been formally condemned at St. Mary’s, Bury, May 27th, 1558.

    APP257 — “Likening” is altered after 1563 into “likened,” and in 1583 the comma is removed after “for that;” which makes it appear, as if Driver’s wife likened the Queen to Jezebel, because her ears were cut off.

    APP258 — The words “and Dr. Gascoine” are put in by the Editor, because he assisted in this, as well as in the next examination.

    APP259 “It is the New Testament.” ] — This is the reading of the first Edition; those following insert “the Old and” before “the New.”

    APP260 “Long tale.”] — The first Edition reads “take,” which is probably a mistake for “tale” or “talke.”

    APP261 — The words “and gave it” are by oversight omitted after the edition of 1568.

    APP262 — “Of on” is changed in the later editions into “of from,” or “off from.” The old reading, however, is here retained as being probably a genuine archaism, “of” denoting a change of state. See Todd’s Johnson, 19th sense of “of.”

    APP263 “Iwisse, Iwisse.” ] — Verily, verily: see note on p. 216. The first Edition reads “I wysse, I wysse”; 1570, 1576, “Iwisse, Iwisse;” 1583, 1596, “Iwisse, iwisse.”

    APP264 — The names of Humfrey and the two Davids are in-eluded in the same process with Gouch and Driver. Harleian MSS. No. 421, fol. 140-143. Philip Humfrey is there stated to have been a tailor, of the parish of Onehouse in Suffolk; and Henry Davye a carpenter, of Stradeshull; John Davye a Sherman, of Stradeshull. These — together with Agnes Dame, derundesburgh, (“soluta”) spinster, and Grace Wighton, de Lavenham, (“soluta”) spinster — appeared at St. Mary’s Church, Bury, before Dr. Milo Spenser, the Bishop’s Vicar General, on Thursday before Whitsuntide, May 26th, 1558: next day Humphrye, the two Davyes, and Margaret Dryver, are stated to have had sentence pronounced on them; and Goche and John Davye are stated to have been given up, as incorrigible heretics, to Simon Oxford, an under-bailiff of Sudbury: Agnes Dame and Grace Wighton appear to have abjured and received absolution at the Bishop’s Palace, Norwich, Sept. 9th, 1558, and were ordered to do penance next Sunday at the Cathedral.

    APP265 “Sir Clement Higham.” ] — He was the last Roman Catholic Speaker of the House of Commons. His monument is in Barrow church, Suffolk.

    APP266 “Thou art…a woman…wilt thou talk of so high misteries?” ] — This is a notion not very uncommon among choice members of the Church of Rome; see infra, p. 541. Cardinal Hosius, for instance, writes as follows: — “Rude vulgus etiam et indoctum intolerabili quadam superbia, manibus (quod aiunt) et pedibus illotis, impudenter ad sacrarum literarum lectionem accedere, quin et stultas hoc sibi mulierculas arrogare, videmus, ut rejectis Patribus, contemptis Pastoribus et Doctoribus, totius Ecclesiae sensu et consensu ne pili quidem facto, suam interpretationem etiam eorum interpretationibus anteponere non reformident.” (De Expresso Dei Verbo, p. 640, tom. 1 Oper. edit. 1584.) “Whose malapertnes,” argues another priest, “I cannot see howe it male be more aptly repressed then with that or the like taunt which one Demosthenes, (See Theodoret Hist. Eccles. 4. 19. — ED.) servaunt and cooke to the Emperor Valens, was ones quaffed withall: who what time as S. Basil (Tripart. Hist. lib. 7 c. 36, Greg. in Mono.) was conferring with the Emperour of Scripture matters, pertly precing in uncalled, dasshyng out textes, and chopping in lumpes of scripture, beselye, as it were to reprehende that profound learned doctor, was sharplie rebuked, and chastened of the same, after thys sorte: Tuum est de pulmentariis cogitare, non dogmata divina concoquere: Sir Cooke (saith he)it is your office to see to pottage makyng, to cares of the kitchine, and cookerie, and not to controule Goddes doctrine, neither to entrecounter against holie writte. As who should sale, what you choppelogike, how long have you been a chopper of Scripture?” etc. A Sermon very notable — made at Paules crosse 12 Nov. by James Brokis D.D. and Master of Bailye College in Oxforth; 1553.

    There is a passage illustrative of this phrase in the “Historia Albigensium” of Gulielmus de Podio Laurcntii, cap. 8 describing the proceedings of Didacus, Bishop of Osma, and his associates, in going about to dispute with the Albigenses, he says: “Fuit et altera disputatio apud Apamiam [Pamiers] , in qua soror Bernardi Rogerii Comitis Fuxensis palam haereticos tuebatur: cui frater Stephanus de Micdia: “Ite domina, inquit, filate colum vestram: non interest vestra, loqui in hujusmodi contentions.”

    APP267 “Sikerly, Sir.” ] — This is the reading of all the old editions of Foxe, and means “surely.” See vol. 3. 299, top; and Halliwell’s Diet. of Archaic words.

    APP268 “Three or four.” ] — Altered into “two or three” in the editions of 1583, 1596.

    APP269 “Do you not promise them trentals?” ] — Sir Thomas More thus dilates on the profitable returns from Trentalls, and such “gear,” to the Romish Priesthood. “But than the Trentalles he they be thynges, ye wote well, whereby the multitude of the clergy and specially the Prelates geate every man among them an infinyte treasure in a yere, so that it is no mervayl though the whole clergye seculare and religiouse, what variaunce soever they have among themselves beside, concerning the preeminence of their perfeccion as this pacifier saith, agre together for all that in thys point, to kepe and holde faste the Trentalles, because of the great encrease of the rychesse that they bringe in by heapes unto every man among them. I that nothing can geate by them, beseche God to kepe in mennes devocions to wards Trentalles and obytes to. For as much as he sayth that seculer and religiouse both sticke to those profites, yet if religious Lutherans may proceede and prosper, that cast of their abytes and walke out and wed Nunnes and preach against Purgatory and make mockes of the Masse; many men shall care little for obites within a whyle, and sette no more by a Trentall than a ruffiane at Rome setteth by a trent une.”(A game at cards: see Halliwell’s Dict. of Archaic words under One and Thirty .) (Sir Thos. More’s Workes; Apol. ch. 20, p. 880.)

    APP270 — The first three Editions read “gyring,” which is afterwards changed into “gyrning,” which means “grinning:” see Nares’s Glossary, and the old Edition of Latimer’s Sermons (Parker Soc. Ed. 1 p. 547). “Gyring,” however, may mean twirlling about, making antics. See Todd’s Johnson, 5 “Gyre.”

    APP271 “Martyrs burnt in Bristol.” ] — A tablet to the memory of these martyrs has been recently erected in Highbury Chapel, Cotham. “Three suffered in Bristol, and more had done, had not Q. Elizabeth’s coming to the throne hindered; which brought back again from banishment Mr. Pacy and Mr. Huntingdon, two preachers of this city.

    The said Mr. Huntingdon, after his return, preaching at the Cross in College Green, charged those men there present with ill using both those that suffered and those that escaped, in these or like words: “Oh! cruelty without mercy, that a man should act so laboriously that, which without hasty repentance shall hasten his damnation. Know you not who made the strict search for Mr. Pacy, whom if God had not hid, as Jeremiah, you had burned, stump and all — he being lame? Yet you had no pity; and you know who went to Redland to buy green wood for the execution of those blessed saints that suffered, when near home, at the Back or Key, he might have had dry. Take heed! or little sorrow will not serve. God may cast you into unquenchable fire, worse than the soultering of green wood.” (Bristol Protestant, Feb. 1848.)

    APP272 “Under the custody and danger of Bonner.” ] — “Danger” here means power. See Appendix to vol. 7:note on p. 441. See a good example of it in vol. 4 p. 202, line 8 from bottom; the word is used in the ordinary sense in the preceding line. It occurs too in a doctrinal statement controverted by Sir Thomas More, in his Dialogue against Tribulation, book it. ch. 6. — “He (Christ) brought us out of the devil’s danger with his own dear precious blood,” p. 99, edit. 18:17 also ch. 16 p. 152. Is it not taken in the same sense in the authorized version of Matthew 5:21, 22? Dr. Jamieson has a good article on the word in his “Etymological Dictionary of the Scottish Language.”

    APP273 “The trouble of John Fronton.” ] — In the English translation of the “Inquisitionis Hispanicae Artes” of Gonzalez de Montes — A discovery of the holy Inquisition of Spayne, etc. Lond. 1568 — the name is given (and no doubt more correctly) “John Framton;” fol. verso: or still better, in Strype, “Frampton;” Annals, I. 1. p. 357.

    APP274 “And on his head a coping tanck.” ] — A conical hat. The word is also spelt coppidtanke, coppentante. “A copentank for Caiphas.”

    Gascoigne’s Delicate Diet. 1576. Halliwell’s Dictionary under copatain. Coppe seems to have been applied generally to the top of anything elevated: see Prompt. Parvulorum, and note, p. 91; and for a representation of the thing itself, Puigblanch’s Inquisition unmasked, vol. 1 298; Shakespeare’s Taming of the Shrew, act 5 sc. 1.

    APP275 “There suffered also…with other thirteen.” ] — “The Inquisitors of Seville, who had depended on the presence of Philip II., prepared another auto-da-fe for him, similar to that of Valladolid. When they had lost all hope of that honor, the ceremony was performed: it took place on the 22d of December 1560. Fourteen individuals were burnt in person, (i.e. relaxed) and three in effigy,” etc. (Lorente’s Hist.

    Inquisition, p. 219.)

    And this is the religion and this the Institution which the Royalist Battalion of Manresa is set upon addressing the Regency of Sen.

    D’Urgel, in] 823, to renovate and still perpetuate in Spain! “The nation [the Battalion is made to say] demands unity, integrity, the perpetuity of the Catholic, Apostolic, end Roman religion, which is the only immovable and indestructible basis of the temporal and eternal happiness of man. To establish that divine religion we demand the reestablishment of the Holy Inquisition with all its attributes and faculties — the most sublime institution [no doubt!] in matters of legislation, whose utility and advantages have benefited Spain so much, and the necessity for which is proved by the torrent of evil doctrines, which in civil and religious affairs have produced evils of so fatal a kind.”

    The Battalion very appropriately goes on to demand the restoration of the Company of Jesus: — “In order to form a new generation profoundly imbued with the principles of religion, of sound morality, and of the social and civil virtues [!!!] , we desire that the Institute of the Society of Jesus may be spread throughout the country:. etc.” (Times, 1845.) Compare Cranmer’s Remains, 2, 164, P.S.; or Foxe, 5, 732.

    APP276 — The narrative of the sufferings of Wilmot and Fairfax is here given according to the text of 1563, after which it appears to have been must capriciously tinkered by Foxe or his editor.

    APP277 “But the priests of Baal with their.” ] — Instead of these words, the later editions read, “and to say that the.”

    APP278 “When my maister asked him what he had said,” etc.] — Wilmot evidently furnished the original account in the first person, and Foxe probably abbreviated some parts and turned them into the third person; hence we must suppose that this sentence stood originally as follows: — “My maister asked me what I had said, swearing a great oath that he would make me to tell him. I said, that I trusted I had said nothing,” etc.

    APP279 “As they have doone already with his other fellow.” ] — These words are omitted after the first edition. They furnish evidence of abbreviation. Wilmot probably was called and examined last, and so wrote in this manner, “as they have done with my fellow.”

    APP280 “For the which our fact, he seeth we must suffer.” ] — Later editions read “his fact,” “saw…he.” Foxe has embarrassed the construction as before, in trying to abbreviate Wilmot’s narrative.

    APP281 “For a book called ‘Antichrist.’” ] — “Antichrist, that is to saye:

    A true reporte that Antichrist is come, wher he was borne, of his persone, miracles, what tooles be worketh withall, and what shal be his ende: translated out of Latine into Englishe by J. O. imprinted in Sothwarke by Christophor Truthcall, cum priv. reg. 1556.”

    The printer’s name of this volume, which seems to have been written originally by Rodolph Walter, the Swiss Reformer, is supposed to be a feigued one: see Ames’ Typogr. Antiq. by Herbert, vol. in. p. 1451; and Bibliotheca a Conr. Gesnero — per Jo. Frisium; Tiguri, 1583, p. 733.

    APP282 “In the reign of Queen Mary, I, Tomas Green,” etc.] — In the first edition, p. 1685, this narrative opens in the third person: “In the reign of Queene Mary, one Thomas Grene, being apprehended and brought before Doctor Story by his own maister, named John Wayland the promoter, being then a prynter, for a booke called Antichriste, the whiche Thomas Grene did distribute to certen honest menne: Being, I say, brought before Doctor Storye, he asked him where he had the booke, and said I was a traytor,” etc.

    We may fairly conclude, that the whole was originally in the first person, but Foxe or the printer changed it to the third, in order to give it as a part of his own narrative; but finding it ill assort with what follows, he altered it back again.

    APP283 “Remembered himself.” ] — In vol. 3. p. 335, middle; “We once again require you to remember yourself;” also, p. 339, line 16.

    APP284 “To whom I answered…answer.” ] — This sentence is worded as follows in edit. 1563, p. 1686: “And I neither mynding, nor able to answere their Doctors, neither knowing whether they alleged them right, said: I nether knew Saint Cyril nor Saint Tertullian; but that whiche is written in the news testament I understode.”

    APP285 “A 7 days.” ] — See next page, line 6; and the note on p. 483.

    APP286 “Then I told him.” ] — Is in the first edition worded, “and I made him manifest;” p. 1687.

    APP287 “Cut out his tongue.” ] — The edit. of 1563 goes on: “Over and besides these above rehearsed wet divers and many other, who for Christes sake humbled themselves to the beatynges and stripes of the Papists, many mo (no dout) than we have knowlegs of. For the nature and patience of these godly Martyrs wer such, that the more they suffred for Christ, the lesse they bosted thereof: who would have thought that Boner ever woulde have broughte maister Bartlet Grene above mentioned [vol. 7, 731] being a Lawyer and a Gentleman under the unsemely chastisement of a rod, and yet notwithstanding he so did, as the said mayster Grene himselfe declared to a frende of hys(This friend’s name was M. Cotton.) in Newgate a little before his death.” (p. 1688.)

    APP288 “Of this great skirmish.” ] — The edit. of 1563 adds; “and the Castle wonne, that never was kept.”

    APP289 “And so said forth.” ] — This is the reading in edits. 1563 and 1576. In later it has been corrupted into “forsooth.” “And so he read forth,” p. 374, supra. For other instances see Strype’s Annals, I. p. 359, line 7 from the bottom, and p. 363, last line.

    APP290 “Another treaties of such as were preserved.” ] — This portion of Foxe is thus prefaced in the edition of 1563, pp. 1694-5: — “Having safely, deare beloved in Christ, by the power of God waded through the depth of a mightye ocean, in collecting and discoursing the lives and endes, as well of suche which with constants courage moste valiantly and Stephen-lyke sufered for Christ and his truth ye cruel and bitter death, as also of them which professynge the lighte of Christes Gospel, afterward, leaving their houses and countrey were constrained to flys from place to place, or els have bens tryed wyth other punishments of roddes, rackes, hand burnings, beard pluckynge, etc. I bethoughte myselfe of a third kind of people, no lesse in mine opinion worthye of cronicle and posteritie, I means those which beinge in the very middest of all daunger, and invironed rounds aboute wholy with jeoperdy, and no lesse constant in the truths, by the singular grace of God, John and Daniel-like, most miraculouslye and against all mens expectations in savety were delivered from the wicked and wolvishe handes of theirs enemies. In the whiche table and catalogue pleaseth the Queenes roosts excellent majestye, and our redoubted Lady, amongest the chiefest to bee accompted and wrytten. For is it not more clere then the lighte, yea and more bright then the sunne, that her grace was only preserved by the mighty hand of the helper Christ, and playne miracle of divine providence. Otherwise verely it could not possible be, that her majesty so longe in safety could contynue being a ladye of so excellent vertue, so well qualyfyed, so godly disposed, so constant in Christes religion, and beings placed in the daungerous tyme and hurlyburly amongs the thickest of her enemyes, at whome only they shorts, and by all kinde of wayes and policies trayterously and violentlye sought to dispatch. “Which this her escape I cannot otherwise so wel ascribe, as unto the deth of Winchester. Who if any longer had contynued, it had bens a greats hasard if that by his wycked and blody fetches, both her grace had not lost her head and England bereft of her liege Lady and rights lawfull inheritor. But lauds and prayse bee unto God, England quietly enjoyeth her, she lyveth and prosperously reygneth amongs us, and that by his divine providence, which by his inscrutable goodness searcheth, ruleth, and worketh al thinges. And here, by the way, under your malestyes correction with desyre of your graces pardon I referre myself to your highnes in what extreme misery, disease, daunger and perill ye were, how from poste to piller ye were tossed; how narrowly, herely, and hardely ye escaped, how straungely miraculously from daunger ye were delyvered, what favor and grace you found at thalmightyes hands, which when all hope of recovery was past, stretched out his mighty arme, and preserved your maiesty, and placed your grace with such quietness, rejoicing and sufferings of al, as seldom hath bene herd of, in this your rightful throne of England, ther to lyre and raigne over us, your liege and natural people, teach and trade(An uncommon use of this word, “to guide or trace out a path.” See above “Now concerning his trade of life.”) us in the righte pathes of the gospel of Christ, to be a zealouse example of it to the rest, to maintaine the teachers and prechers thefor, to bridle the stouborne transgressors and breachers, and finally to be hys very substitute and Vicar here in this Realme under hym: beseeching your highnes after most humble manet, and that in the bowels of our Savior Christ, and in the name of my contrye, thys your most high and worthy function, as you have most godly begonne, with earnest zeale to rule and go through with courage to maintayne Christes quarrell, with al your strengthe to defende it agaynste the enemyes, wherin ye shall do your maister Christ most thankeful service, shall answere to hys holy giftes bestowed upon you, and finally after long helth and prosperity in this your earthly kingdom, which is but temporall, shall enjoy the heavenly kingdome which is everlastyng.”

    APP291 “The work of de Bosco.” ] — The first edition appeared at Venice in 1478, and reprints in the following century were rather numerous.

    The author’s English name, who flourished about 1231, was Halifax.

    See Dibdin’s Biblioth. Spencer in. 501; Panzer’s Annall. Typogr. 7, 145, 525, etc. and Fabricii Biblioth. mediae et inf. Latin. tom. 4, 129; who says of it, “Innotuit potissimum Sacroboscus libro decantatissimo de Sphoera Muzzdi, quem praelectum in Scholls per 400 amplius annos universa legit et trivit tironum Astronomiae natio.” This was a different individual from Jacobus Manlius de Bosco, who wrote “Luminare majns.”

    APP292 “And a new Testament of Geneva.” ] — This new Testament, neatly printed in duodecimo in Roman and Italic types, consists of leaves, including the title: “The Newe Testament of our Lord Jesus Christ, conferred diligently with the Greke and best approved translations. — At Geneva, printed by Conrad Badins, 1507.” It is a beautiful book, and now of rare occurrence, printed with a silver type, and on the best paper; by far the best review of the sacred text that had yet been made. A copy of this book, at public sale, has brought as much as Ill. 5s. Anderson’s Annals of the English Bible, vol. 2, 307, 12. Horne’s Introduction, vol. 5, 90.

    Mr. Bagster has given a fac-simile reprint of this celebrated edition.

    APP293 “Will, quoth he, you hope, and you hope.” ] — Is the examiner to be considered in a rhyming mood? or is the present a quotation from the Romaunt of the Rose (in Chaucer’s works), from which Mr.

    Halliwell (Diet. of Archaic Words) quotes (4463): — “For trust that thei have set in hope Whiche fell hem aftirward a-slope.” See p. 59, supra, line 10 from end.

    APP294 — This “Breve Regium” does not appear in the Bonner Register. 13 July, 4 & 6 of Philip and Mary must have fallen in the year 1558. (See Nicholas’s Tables.)

    APP295 — “Continently” in this passage, and at p. 536, line 7, is adopted from the first edition, p. 1676, instead of “incontinently” and “immediately,” the readings of the later editions.

    This reading, though not appearing in any of the old English Dictionaries, may be supported from a passage in “Newes concernynge the general councell holden at Trydent…translated oute of Germayne into English by Ihon Holibush, an. 1518,” printed by Thos.

    Raynald, and extracted in Brydges’ British Biblio-grapher, 2, 294: — “Whan the Turkyshe messaungers had receaved thys coragious answere of the emperiall majestye, they are returned to theyr Lorde, which continently sente over the foresayde letters,” etc. Also in Sir Thomas More’s Works, page 1180; “The second booke of Comfort against Tribulation,” ch. 11 we read, “And then continently following, to thentent that we should se that it is not without necessitye, that the pavyce [full length shield] of God should compasse us about uppon everye syde, he sheweth in what wyse wee be by the dyvel envyroned,” etc.

    APP296 — Sir Thomas Cornwallis was high sheriff of Norfolk and Suffolk in 1553-4, the last year of Edward VI. He raised a considerable force in defense of Mary’s claim, and was by her, in gratitude, made a member of the privy council, treasurer of Calais, and comptroller of the household.

    APP297 “Boela.” ] — The first edition, p. 1677, reads “Beell,” the rest “Boele.”

    APP298 “Then fared he.” ] — “To take on” or “behave” seems to be the meaning of this word in this passage. Tyndale in his answer to Sir Thomas More’s Dialogue, book in. ch. 13:uses it in the same way: “In the 13th he rageth, and fareth exceeding foul with himself.” Works edit. 1831, vol. 2:p. 157. See Prompt. Parr. p. 150.

    Sir Thomas himself in the “Debellacion of Salem and Byzance,” pt. 1, ch. 12:”He fareth in all thys tale, as though we sate together playing at poste:” and so Foxe, vol. in. 349, line 12; and again vol. 4, p. 40, line from bottom; “he, staring and faring like a madman.”

    APP299 — The editions after 1563 read “receive the sacrament and believe in it.”

    APP300 “Sacrament of the altar.”] — The first edition of the “Acts and Monuments” then proceeds to give some brief notices of Martyrs, which in succeeding editions made way for what Foxe perhaps thought more important matter: they are preserved at the end of this Appendix, No. III. of “Documents.”

    APP301 — “Abashed “is the reading of 1563, changed afterwards into “amased.” See Todd’s Johnson. Caxton says (in Johnson’s Typographia 1:197), “And thus between playn, rude and curious, I stand abashed.”

    APP302 “And ever among” ] — This phrase, which signifies “at intervals,” has been corrupted in some Editions of Foxe into “anon.”

    Instances of it are given in Halliwell’s Dict. in voc.; and one easily accessible appears in the “Liturgical Services of the Reign of Q.

    Elizabeth” (Parker Soc.), p. 499, middle.

    APP303 “Bustleth.” ] — The Edition of 1563, p. 1696, reads “buscleth:” see vol. 7:p. 203, line 6 from bottom, and p. 400, middle.

    APP304 “As the time called on.” ] — The first Edition reads, p. 1696, “as the howr and tyme served.”

    APP305 “They commanded him to prison.” ] — The Edition of 1563 more graphically, “they command.” (p. 1697.)

    APP306 “One Master Tollin.” ] — The first Edition (p. 1698) adds, “now person of S. Antiins in London:” Strype’s Memorials under Henry VII I. ch. 49.; Life of Parker I. III. edit. 1821. The recantation which Tolwyn had to make before Bonner, and the terms of it, form the subject of Bale’s “Yet a course at the Romyshe Foxe,” Zurich, 1543; published under the name of Harryson.

    APP307 “And evermore be praised; Amen.” ] — The Edition of 1563 here gives the following narrative, till the present unreprinted: — “Maister Nownd of Martilsham in Suffolke, justice of peace went to Debnham for to seke for one Moyse, who woulde not come to the Church, and when he could not fynd hym in the towne, he learned that he was in the feld. Thether he rode with his men following hym on fote to catch Moyse: but Moyse being a loft upon a cart, espied the stout Hunter, and perceiving that he was the pray, made hast of the carte and toke him to his feete out of the field. Nownd folowed with hast on horse back, and his men on fote. But Moise lept over a hedge so that the horsman could follow him no longer, but sent hys men after to hallowe and hunt. But God dyd so hyde poor Moise in a smal covert, that they retorned without their pray. So was the labor of thungodly frustat. The same Nowne, playd the watchman himselfe, in seking of Gouch and Drivers wyfe, with a javeling in his hand, lyke a tal speare man, and yet he never killed so much as a rat in his Princes warres. He being on his nags backe an after none, at dronken tyme of the daye toward night, made a lusty course,(Displayed his agility and prowess in tilting at the imaginary foe.) lyke a tall man of war before hys wife, and asked her if she thought him not to be a lusty Champion, and so wente forth with hys speare and pytch forkes, and gaged the hay goffes, to seke out the sely soules, that were in quiet rest. But after Quene Elizabeth by the providence of God had obteyned the crown, the same Nownd tourning his typpet and hys tale at Wodbridge, complayned of the greate mysery that pore soules had suffered, and that men in office and authority were compelled to use suche greate violence and persecution against their willes.(Sir H. Bedingfield may, we think, be allowed to share in this not unreasonable excuse.) But wold to God that that horse that would not be ruled, but carry a man agaynst hys will, had eyther bene better broken, or faster tied in a halter. And how can such a justice .justly, and with a safe conscience, nowe punish adversaries of Goddes religion, remayning the same, and in the same office.” (p. 1698.)

    APP308 “Without money and meat.” ] — The first Edition, p. 1698, proceeds: “She had a very good memory, and no lesse rypenes of witte, very lowly, gentil and loving to every body, and herselfe beloved also both of man and child.”

    APP309 “Most sweet sleep.” ] — To which the first edition, p. 1698, adds: “The Lord graunt us to imitate her steppes, Amen. Thus did this good Lady finsihe her race, and brought her graye beares with much honoure to the grave, whose steppes and life I wishe youth in themselves to make auncient, and the aged to make honorable, in feare and reverence to the holy name of the Lord. Amen.”

    APP310 “And last master Bentham.” ] — The edition of 1563 proceeds: “with Robert Cole. in speaking of which persons, I cannot but somthing say in their justly deserved commendation, who in so daungerous a tyme, setting all thinges apart, not onely their goods, ease and liberty, but also neglecting their own bodyes and lives, woulde enter so venterous a charge for Christ, and in the churches cause, wherein seemeth to me to appeare the true triall of a sincere and assured faithfull minister, worthy to be preferred, and have double honor in the church of Christ, whereof would to God the Churche this daye had more plentye. Althoughe to take the charge and care of Christes flocke, at all tymes and seasons, is woorthy of muche reverence and commendation, yet in prosperity it may chaunee that respeete of lucre, case and worldlye honor maye allure peradventure some times some men ther-unto: but in time of peryl and daunger, where is no lucre but losse, no gayne but payne, no life but death, no living but labor is looked, no safetye but miserye remayneth; there and then to enter into that yoke and function onely upon the symple zeale and regarde of the flocke of Christe, and nothing else: He that so will do, where so ever he bee, I take hym to be a man, not onely rare, but a perfect Minister in deede, and worthye eternall commendation. But to returne agayne to Queen Maries tyme, as I have shewed the great and mercyful woorking of the Lord, in delyvering and rescuing the publycke Congregation here gathered: so neyther dyd hys providence fayle in the private cases lykewise of the ministers of the same as especially in this one case of Maister Bentham.” (p. 1700.)

    APP311 “Been prest and ready.” ] — “Thou art more prest to heare a sinner erie Then he is quicke to climbe to thee on hye.” George Gascoyne in “Select Poetry of the reign of Elizabeth” (Parker Soc.), p. 34.

    APP312 “Having no more said unto him.”] — The first Edition (p. 1701) goes on: “To this I might also adjoyne the happy escape of Robert Cole, minister now of Bow in London, from the handes of Maister Petit, Justice in Kent, being hys mortall enemye, and one that soughte his lyfe. Who meeting hym by chaunce, in a narrow lane, not farre from Feversam, and so meeting him, that one of them must needes touche an other, vet so overcame that daunger, that hee was past and gone before the Judge dyd know it was he, and so the sayd Cole escaped.”

    APP313 “Rood-sallor.” ] — An illustration may be given of this word from Higden’s Polychronicon, in his notice of the Council “at Ryall strete of Calne,” where Dunstan so “wysely” presided, in 978. (See Foxe, vol. 2 p. 69): “Then ye gystes and ye beames of the soler all to brake, and ye soler fel doune; and some were deed and some hurt and maymed for ever-moor. So all yt ther were deed other hurtful sore.

    Outake Dunsta alone escaped gracyously and wysely.” (Lib. 6, cap. 12.)

    APP314 “Like the women of the Netherlands with hukes.”] — “Huke, or Huick, was a kind of mantle or cloak worn in Spain and the Low Countries.” (Nares.) “There was also a female attire, called Hewke, Belg. huyeke, which covered the shoulders and head. In the Acta Sanctorum Jun. vol. 4:632, a female is described as clothed in habitu seculari, cum peplo Brabantico nigro, Huckam vulgo vocant. Palsgrave gives ewke, a garment for a woman, surquayne, froc; huke surquanie; and Minsheu explains huyke, huike, or huke, to be a mantle, such as women use in Spain, Germany, and the Low Countries, when they go abroad.” Mr. Albert Way’s note on Promptorium Parvulorum, edit. 1843, p. 233; where more.

    APP315 “A watchword from Sir John Mason.” ] — See Strype’s Life of Sir J. Cheke, pp. 108, 109, edit. 1821.

    APP316 — “Dagge,” a pistol. See note on p. 662.

    APP317 “To aid and deliver him out of the same.”] — The first Edition proceeds: “Here lykewise might I speake of Maister Harington and also of that worthy and most godly Lady, the Lady Vayne, whose earnest and pythy letters to Maister Philpot, and to Maister Bradford are yet to be sene, and by the leave of the Lord hereafter shal appeare. “What a singular and memorial spectacle of Gods mereyful clemency was declared in delyveringe Sir Nicholas Throgmorton in the same time of Quene Marl: who not so much for other pretensed causes as especiallye for religion was so stratly pursued, so vehemently hated, so mightely assaulted, that being clered(For this jury was severely fined.” — Rapin 2. 38. See Foxe, Volume 6 pp. 549, 561.) by the inquest of 12 men, yet scarslye could be released; concerning the discourse and proces of whiche man, as wee have it in our handes to shewe, so for the notablenes of the matter we would here have put it downe, but that the length therof requireth rather an other tyme to performe the same.(Sir Nicholas was a “fautor” of Bishop Jewel. See Humphrey’s Life, p. 83.) “Fynally as there is no difference of persons with the Lord, so many tymes hys provident and merciful help is no less upon the pore and symple, as upon other worthyet and greater personages, as in the same tyme of Quene Mary wel appered in a certen simple and poore creature, named Thomas Musgrave, who after his condemnation beinge caried to Smithfield, there to be burned, yet notwithstanding was saved, and yet is alyve. Such is the secret and unsearchable operation of Gods power, able to deliver whom hee pleaseth in the middest of death and desperation, etc.” (p. 1703.)

    APP318 “Which was a bird-bolt shot off.” ] — A bird-bolt was “an arrow having a ball of wood at the end of it, and sometimes an iron point projecting before the ball, formerly used for shooting at birds.” Todd’s Johnson: see Shakespeare, Love’s Labour’s Lost, 4:3.

    APP319 . “Thomas Bryce.” ] — The author, in all probablility, of the “Register” in Farr’s Select Poetry of the reign of Queen Elizabeth (Parker Soc.), 1, 162.

    APP320 “Skipper.” ] — All the old Editions, even 1563, read “shipper;” but this is no doubt a misprint for “schipper” (Dutch) or “skipper.”

    See Todd’s Johnson.

    APP321 “Forty-seven years ago or thereabout.” ] — It is to be observed, that this account of Thomas Rose was first published by Foxe in the Edition of 1576: consequently, the expression “forty-seven years ago” carries us back to 1529, the date assigned by Foxe to the Card Sermons. (See vol. 7, p. 439.) That Latimer began to preach the Gospel earlier, appears from the notes in the Appendix to vol. 7.

    APP322 — For “Longland,” the original text erroneously reads “Longley.”

    APP323 — Richard Nix, having been Bishop of Norwich ever since 1501, died Jan. 14th, 1536; and William Rugg was elected his successor May 31st, following, consecrated July 2nd. (Richardson’s Godwin.) This will help to fix the date of this portion of Rose’s History.

    APP324 — “Tuesday,” in the text, is the reading in all the Editions, also “Thursday” three lines lower: as “Tuesday” is mentioned three lines above, it would seem probable that “Tuesday” here is a mistake for “Thursday.”

    APP325 — For “Hopton,” the original text reads erroneously “Hopkins.”

    APP326 “Eusebius Emissenus…saith.” ] — See vol. 5:p. 269, and note.

    APP327 “They were within the kenning.” ] — “William Worcester uses the term kenning to denote a distance at sea, pp. 179, 313; and it appears from Leland that twenty miles was accounted as a kenning, probably, as the extreme distance within ordinary sight. ‘Seylley is a Kennyng, that is to say, about a 20 miles from the very Westeste pointe of Cornewaulle.’ (ltin. 3. fol. 6.)” Mr. Way’s note on Prompt.

    Parvulorum (p. 271), where it is Latinized by Coguicio. See also Boucher’s Glossary under Barbican; and Hall’s Chronicle, p. 52, edit. 1809.

    APP328 “Toward the land of Cleves…came safe to Augsburg.” ] — “Ausburg” is the reading in Foxe’s old text. It seems a question whether we should not here read “Duisburg,” or “Duysburg,” which was in Cleveland. This suggestion seems quite confirmed by the exactly parallel case of Thomas Mountain: “So with as much speed as I could make, I took waggon, and went up to Germany, and there was at a place called Duisburgh, a free city, being under the Duke of Cleveland” Wordsworth’s Ecclesiastes Biogr. in. 305, edit. 1839; or Strype’s Memorials, Mary, ch. 24.

    APP329 “Eloquently...spoken...of Tully.” ] — Orat. pro Murena, cap..5, sect. 12.

    APP330 “With their hair frownsed.” ] — “Fronce implies a wrinkle, crumple or gather, generally in allusion to dress, as in the Vision of Piers Ploughman, 8657. ‘Frounsyng, froncement,’ Palsg. Mr. Way’s note on Prompt. Parr. p. 181. “Their shirts been fronced with gold or silk; yea, and that is of the finest cloth that can be founden.” Ship of Fools, in Dibdin’s Ames, 2:218. Also, see Todd’s note on Milton’s “Penseroso,” line 123.

    APP331 “After this it happened, immediately upon the rising of Sir Thomas Wyat,” etc.] — The ensuing account of Elizabeth’s apprehension and imprisonment in the Tower is not quite accurate: Foxe, however, himself supplies what is defective in other places of his work. The following are the outlines of what occurred: — Wyat rose January 25th, 1554 (Foxe vol. 6:p. 413): next day Mary wrote to Elizabeth to come to court for her own safety’s sake.

    Elizabeth sent word she was most desirous to come, but begged three or four days’ indulgence on account of illness. Her gentlemen afterwards wrote to state her illness and exculpate themselves. (See both Letters in Strype’s Memorials, Mary). Wyat removed towards London January 31st, on which Mary went to Guild-bail in much excitement, and addressed the citizens, February lst; after which she left Lord High Admiral Howard and the Lord Treasurer to aid the mayor in resisting Wyat (supra, vol. 6 p. 414). She then sent commissioners to fetch Elizabeth, no doubt partly at the suggestion of Gardiner, who was with her at Guildhall (see vol. 6 p. 415); who stated it was “the Queen’s pleasure that she should be in London the seventh day of that present month.” Foxe however is wrong in stating here, that these commissioners fetched Elizabeth away the next morning; for he elsewhere states that another commission was sent, viz. Lord Howard, and Sir Edward Hastings, on Saturday, February 11th, who relate their arrival at Ashridge in a letter to Mary of that day, enclosing a plan of their intended journey to town the following week. (See vol. 6. p. 544, and Appendix.) Foxe on the next page gives a plan closely resembling that. Under this arrangement Elizabeth would have arrived in town on Friday, February 16th, when (according to Foxe) she was shut up in privacy for a “fortnight, till Palm-Sunday,” which .fell on March 18th, i.e. thirty days after her arrival. The truth is, that plan evidently was not adhered to, in consequence of Elizabeth’s illness; and she did not reach town till Thursday, February 22d. (Carte, Cotton MSS. F. 5, and Noailles’s Letter to the French King, dated the following Saturday.) Three weeks (not “a fortnight,” as Foxe says) from this time, or on Friday March 16th, Gardiner paid his visit; and on Palm-Sunday, March 18th, she went to the Tower. (Supra, vol. 6 p. 548; Cotton MSS. Vitell. F. 5.)

    APP332 “Especially the careful fear.” ] — D. Cox, in a metrical paraphrase of the Lord’s Prayer in Farr’s “Select Poetry,” p. 504, has — “Forgive us our offenses all Relieve our careful conscience.” APP333 “Prisoner a fortnight.” ] — All the editions after that of add, “which was till Palm-Sunday,” which clause is here omitted, as it may have been literally true that Elizabeth was only a fortnight without seeing “lord nor friend;” but it appears to have been three weeks before Gardiner visited her on Friday before Palm-Sunday. (See note on p. 606).

    APP334 — The imprisonment of Sir W. Sentlow on Saturday, February 24th, is mentioned supra, vol. 6 p. 545. It corroborates the opinion that Elizabeth arrived in town on Thursday, February 22d.

    APP335 “Upon Saturday.” ] — “Being Palme-Sonday Even, 2 certain Lords of the counceil (whose names here also we do omitte”): edit. 1563, p. 1712. And for “better and more comfortable,” five lines lower, we there read “more joyouse and better.”

    APP336 “Had two abecies provided.” ] — Two alphabets: see Halliwell’s Diet. of Archaic Words.

    APP337 — The first edition, p. 1711, thrice reads “Acroft” for “Croft;” once, near bottom, “Croft.”

    APP338 — The first edition omits “very” before “strange.”

    APP339 — All the editions after the first read “four years of age.”

    APP340 “Such a company.” ] — “Such a kind of company.” Ed. 1563.

    APP341 “She being desirous to know what he meant.” ] — This is thus expressed in Ed. 1563: “Whereat she being more greedy, as farre as she durste.”

    APP342 — The edition of 1563, p. 1713, says, “In conclusion, the 16 day of May she was removed from the Tower,” etc.

    APP343 “Wafting in the country about.” ] — To “waft” is to float (Todd’s Johnson) or hover. Hollingshed here uses the term “waiting.” May that be a misprint for “waithing,” explained in Jamieson’s Scottish Dictionary by “wandering, roaming”? Or may “wafting” be a misprint for “wafting,” of which the same work gives the meaning “to wave;” and of “waffle” “a vagabond”? “Wafting” is said in the Glossary to Allan Ramsay’s Poems, 1721, to mean “wandering.” See Brand’s Pop.

    Antiq. in. 122, edit. 1841.

    The reading, however, of “wafting” in this place seems to be supported by the following passage in Cavendish’s Life of Wolsey, vol 1. p. 185; “boats full of men and women of the city of London, waffeting up and down in Thames;” which in Dr. Wordsworth’s copy (in Ecclesiastes Biogr. 1, 565) is “walking up and doune.”

    APP344 — All the editions but the first read “lodged” for “laid.”

    APP345 “Then he coming to the lord,” etc.] — The first edition says, “he staieing asyde.”

    APP346 “That doleful night.” ] — The first edition reads “doubtful.”

    APP347 “Me tanquam ovis.” ] — The Queen had these words re-quoted before her with additional illustration in after-life: See Walton’s Lite of Hooker, with Keble’s note, edit. Oxf. 1841, p. 35.

    APP348 “Drop vie crowns.” ] — A term in gambling, the same as the revy. Florio, p. 442. Halliwell’s Diet. of Archaic words, p. 320. To revie is to bet again.

    APP349 “What a dearth happened.” ] — In some lines appended to Bonner’s Homilies, 4to. 1555, the excessive rains are alluded to. - MAN “These stormye showres and ragyng floodes That dayly us molest — Alass ye heavens, what may this meane, Is nature now opprest?

    THE AYRE “Thou man thy case, thy wycked state; Why wylte thou not lamente, And spedely God’s grace receive And duly doo repent?

    Thy sinnes so greate, and eyes so drye Thy wofull ruyne nighe, For the our stremes doune cause to poure, Thys plague doth cause us sighe.

    A1 creatures eke with us now mourne Thy recheles stuborne harte.

    Alas wepe thou, that we may cease, And thus ease thou thy smarte.” APP350 . “The severe punishment of God upon the persecutors.” ] — This portion of Foxe is thus prefaced in the first edition, pp. 1703-4. “To recite and collect all the tirantes and blody persecutors in Quene Maryes tyme, nether is it my purpose in this present chapter, nether doth any laysure serve thereto at this tyme. And as for such as wet most principal and chiefest doers in this persecution agaynst God’s saintes, seing they are notorious and knowen to al men alredy, I nede not here greatly to repete them. For as no man is ignorant, but that of al Byshops Boner was the chiefest instrument of this persecution, Steven Gardiner ever excepted: so amonge all the commissioners who knoweth not doctor Story to be the principall, likewise among the Chauncellors doctor Douning of Norwich to be the cruellest? Although doctor Dracot of Lichfield cam nere unto him. Of Archdeacons, Nicholas Harpesfield: (See Wood’s Athenae. Edit. Bliss. 1. 439.) of Commissioners, Robert Collens; of justices Sir Edward Tirrell;(Edmund Tirrell, Esq. The mistake is pointed out in another case in errata to edit. 1563.) of accusers Thomas Tye, priest; but that John Deron (whom Gardiner was wont to call Jhon thaccuser) semeth not to come behind him herein. Of promoters Robert Caly, otherwise called Robin Papist. Of Sumners, Cluney. Of Jaylors, Alexander, keeper of Newgate exceaded all other. These I saye who doth not know to be famous and notorious persecutors of Christes flocke, who by their owne factes and doings have uttered themselves so manifestly to all the world, that they nede not by me to be recited. And yet as I sayd, my purpose in this chapter is not to recite any, but only to set forth God’s manifest scourge and judgment upon suche, whose punishment may engender a terror in al other persecutors to beware hereafter of spoylinge innocent bloud.”

    APP351 “And so died.” ] — The first edition (p. 1704) proceeds: — “But especiallye is to be noted the terrible stroke of God’s hand upon a priest of the same country in Carmerthen, called Sir Richarde sometime a Frier. Who, a little after the martirdome of the said bishop Ferrar, standynge uppon the toppe of a stayre in one master Downes house, dwelling in the said towne of Carmerthen, jestinge at the death of maister Ferrar, fel downe soddainly and brake his necke.”

    APP352 “As he was in his labor stacking up a goff of corn.” ] — Or golfe. “A rick of corn in the straw laid up in a barn is called in Norfolk, according to Forby, a goal; every division of the barn being termed a goaf-stede: to goave signifies to stow corn therein. Palsgrave gives ‘goulfe of corne, so moche as may lye bytwene two postes, otherwyse a baye.’” Promptorium Parvulorum, edit. by Way, p. 202, and note.

    See supra, p. 493; and the extract from p. 1698 of edit. 1563, in Appendix.

    APP353 “As this James Abbes.” ] — The first edition, p. 1705, continues: — “At the time of his martirdom, when the sheriffe came to have him awaye, he, to make him selfe the redier to that heavenly journey, did untye his hose, and other his apparell, ere that he went out of the prison. Wherupon as the serife [sic] did lead, etc.”

    APP354 “River about Rewley, at Oxford.” ] — The site of a royal abbey, occupying the northern part of the Island of Oseney, founded in by Edmund, Earl of Cornwall. Ingram’s Memorials of Oxford, vol. 3. p. 11.

    APP355 “Spurred his horse in such sorte.” ] — See Sir Thomas More’s Dialogue on Tribulation, 2:5. “His horse, as he had caught his master’s mood, Snorting, and starting into sudden rage, Unbidden, and not now to be controll’d, Rushed to the cliff, and, having reached it, stood!

    At once the shock unseated him; he flew Sheer o’er the craggy barrier,” etc.

    Cowper’s Task, bk. 6.

    APP356 — The name of John Tayler, alias Barker, occurs soon after the foundation of the bishopric, and under August 31st, 1569. (See Rudder’s Hist. of Gloucestershire.)

    APP357 — William Jennings was appointed first Dean of Gloucester by the charter of foundation, September 37 1541, and died November 4, 1565. (Ibid.)

    APP358 “Hofmeister — as he was in his journey.” ] — There seems to be some mistake here. Hofineister, who was a monk of the Augustinian order, attended the second Conference at Ratisbon in 1546, and spoke on the 20th of February. See Actorum Colloquii Ratisbonensis ult. narratio; Lovanii, 1547; and Sleidan, tom 2:416, edit. 1786.

    He died in fact at Gunzburg, in 1547, in his thirty-eighth year, having, according to Romish authority, been poisoned by the heretics] — “Astu et dolo haereticorum creditur interiisse. Sic enim Seripandus — in suo diario notavit. Mortuus igitur est Hoffinaisterus, ut credebatur haereticorum extinctus veneno.” Ossingeri Biblioth. Augustinians (Ingoldst. 1768), p. 448.

    The sentiments of Hoffmeister were on some points, however, of so liberal a caste, that his own so-called Catholic brethren might be inclined to get rid of him in some noiseless way. See Rivet’s Grotianae Discussionis Dialysis, sect 17 sect. 20; sect. 5, sect. 11.

    APP359 — Foxe here reads “Clarilocus “in the text, and “Charilocus” in the margin: inadvertently the latter reading has been adopted, but “Clarilocus” is the right reading: see vol. 4. p. 373, Appendix.

    APP360 “The cardinal not a liltle amazed at the sight.”] — The authority for this account has of course been objected to by the Romanists. “Rein ipsam in dubium vocavit Spondanus (Contin. Annall. Baronii ad an. 1552, sect. 5), quod a solo Sledano relata sit: sed fidem incomparabilis hujus historici vindicavit ipse Cardinalis Pallavicinus, qui id vere narrari in diario Magistri caeremoniarum ad diem 25 Martii, eumque Magistrum huic eventui ipsum adfuisse testatur (Hist. Conc.

    Trid. lib. 13:3, sect. 1). Concedamus autem, canem hunc non fuisse spectrum diabolicum, quod nec Sleidanus affirmat; demus, in sola phantasia ae deliriis febricitantis forte Cresceutii canem hunc extitisse: sed quare, quaeso, vociferarentur, quantas tragoedias excitarent Romanenses, si vel Lutherus, vel Melancthon, aut Chemnitius hunc in modum e vita demigrassent?” Schelhorn Amoenitat. Ecclesiastes tom. p. 376. It may be as well to add, that this story relative to the Cardinal is given in a somewhat abridged form in the small edition of Sleidan, printed by Conrad Badius, 1559 (fol. 396, verso). See Courayer’s translation of Father Paul’s Hist. of Count. of Trent, 1690, edit. 1738.

    APP361 “A stouter defender of the Pope’s side…John Eckius.” ] This champion’s Enchiridion was regarded as a most potent weapon by the and-Catholics of Reformation times. Bale, under the name of Harryson, writes: — “The Enchyridion of Eckius that impudent proctour of Antichrist offendet yow nothynge at all:” [he is alluding to some of Bonner’s literary prohibitions] “Everye where ys thys boke sought and enquyred for in cyte, markett and feyer. Everye set Johan nmst have yt that can rede, to make hym ther-with a Christen curate, a good ghostlye father, and a catholyck member of holye churche. Verye fewe Popyshe Prestes within my lordes dyocese are at thys same houre without yt, eyther in ther chambers, sieves or bosoms.(The edit.

    Antverpiae, 1547, is a neat pocket volume.) For yt ys a most precyouse treasure to hym that wyll heare confessyons and kepe a cure well to Antichristes behove. That embrase the gentyll menne of the Popes lyverye and marke, that tulle they, that kysse they, that drawe they to them as a worke of most holye wholsom catholyck doctrine. No lesse myght Harrye Pepwel in Paules churche yearde have out of Michael Hillenius’ howse, in Anwerpe at one tyme than a whole complete prynte at the holye request of Stokyslaye [Panzer, Annall.

    Typogr. 7:252]. In a short space were they dyspached, and a newe prynte in hande, soche tyme as he also commaunded Barlowes dyaloges(“A dialogue describing the original ground of these Lutheran faccions,” etc. supposed to be reprinted by Cawood in 1553. See Wood’s Athenae Oxon. 1. 365; Dibdin’s Ames, 4. 389.) to be preached of the curates through out all hys dyocese. I know yt the better, for that he at the same tyme suspended me from preacynge in Estsexe, bycause I wold not leave the gospell and be sworne to the observacyon of hys injunceyons. I have knowne in my tyme more than 6 dyverse pryntes of thys erronyouse and devylyshe boke whych ys a manyfest token that the utteraunce therof hath not bene small.” Yet a course at the Romyshe Foxe, Zurick, 1543. fol. 54, 55.

    APP362 “The English translation of the history of John Cation.” ] — Dibdin also, in his Typogr. Antiquities, vol. 4 p. 317, mentions “The thre bokes of Cronicles, whyche John Cation gathered wyth great diligence of the best authors, etc.; printed (and apparently translated) by Walter Lynne, 4to. Lond. 1550. Carion’s Works are purged in the Roman Expurgatory Index, Mr. Gibbings’ reprint, Dublin, 1837.

    APP363 “To the feast, called our Lady’s Oumegang.” ] — That is her Procession, from the Anglo-Saxon ymb-gan, to go round: see Bosworth’s Anglo-Sax. Dictionary, and Halliwell under Umgang.

    APP364 “Hurlwind” ] — All the Editions but the first read “whirlwind.”

    APP365 “Translated out of the French book.” ] — Commentaries de l’estat de la Religion et Republique soubs les Bols Henry and Francois second, etc.; 8 vo. 1565, fol. 6-9: written by Pierre de la Place; see above Appendix to vol. 4:note on p. 441. Pierre de la Place was a native of Angouleme, and President of the Court of Aids at Paris. His history commences in 1556, and ends in 1561 with the Conference at Poissy, of which it gives an excellent journal. For a zealous Calvinist, the author has written with much moderation, and as a faithful historian. Many original pieces are to be found in his work, which he introduces with skill. He was killed in the massacre of St.

    Bartholomew. “Biblioth. Hist.” a J. G. Meuselio, vol. 7 pt. 2 p. 227.

    APP366 “Not long after the same, the chancellor Oliver,” etc.] — See Thuani Hist. lib. 24:sect. 24: and “Rerum in Gallia ob religionem gestatum libri tres,” 1570. Serranus, or Jean de Serres, is supposed to have been the author of these Commentaries, five parts of which were published, and enlarged editions, from 1570 to 1590. It tells much for its credibility that Thuanus has made such ample use of the work, and not less so that it should have found a place in the Roman” Index Lib.

    Prohib.” Freytag’s “Apparatus Liter.” tom. 3. p. 250, and the “Biblioth. Hist.” a Meuselio, may be consulted for an account of it; or Le Long’s “Biblioth. Historique de la France,” edit. 1719, p. 408.

    APP367 “Latin verses printed in the French story-book above alleged.” ] — They will be found in the “Rerum in Gallia gestarum” above referred to, at p. 69. With respect to Charles V., it may be well to consult M’Crie’s” History of the Reformation in Spain” (Edinburgh, 1829), p. 246; and to compare Sandoval’s account, which was translated and printed separately, “Hist. Captiv. Francisci I., necnon vitae Caroli V. in Monasterio” (Mediolani, 1715), by Adam Ebert, or in the Spanish original lib. 33, sect. 9.

    APP368 “The president Minard…was slain with a dag.” ] — “D’un coup de pistolet” are the words of De la Place (p. 30), which may explain ,,dag.,, See note above on p. 575.

    APP369 “And the Cardinal of Lorrain.” ] — “Ce pretre perfide et sanguinaire s’etoit declare Lutherien dans une entrevue avec le Duc de Wurtemburg a Saverne, afin de ne pas aigrir les Protestants d’Allemagne, et de pouvoir continuer sans obstacle a faire assassiner et massacrer les Calvinistes de France.” — Varillas Histoire de Charles IX., tom. 1, 122; Cologne, 1684. De Potter’s “Lettres de Saint Pie,” Bruxelles, 1827, p. 2. See Smedley’s Hist. of Reform. in France, 2:36, 37. “D’abord il (Card. Lorraine) s’insinua par de basses complaisances dans les bonnes graces de Diane de Poitiers, maitresse de Henri II., qui disposoit de ce Monarque et par hi du Royaume...]l flit premier qui fit de la Bastile l’instrument ordinaire des vengeances ministerielles…Il inventa les lettres de cachet...]l regardoit Inquisition comme l’instrument le plus stir de ses vengeances secretes, et il fit tous ses efforts pour introduire en France — ‘ce sanglant tribunal, Ce monument affreux du pouvoir monacal.’” Du Massacre de la St. Barthelemi, Discours Historique par Gabr.

    Brizard; pt. 2:pp. 14 — 16.

    APP370 “Castellanus.” ] — Peter Chastellain, Bishop of Macon: see Appendix to vol. 4, note on p. 406.

    APP371 “First what a peaceable and heavenly end made the worthy servant and singular organ of God, Martin Luther!”] — It may be well, now that the Jesuits have fixed, and are extending their dominion, in this country, to give their historian’s remarks upon the death of Luther. The writer, it may be premised, is commended for his suavity, etc. “Cum iris quoque Deus quasi quadam conspiratione consentiens, portentum illud orbis terrarum, seminatorem malorum omnium, et hujus temporis Anti-christum, de medio sustulit. Piget infernum hoc monstrum suo nomine nominate. Ille, inquam, catholicae religionis transfuga, desertorque Coenobii, instaurator haeresum omnium, illud Dei et hominum odium, duodetrigesimo suae defectionis anno, cum laute et splendide coenatus esset, facetiisque de more lusisset, ea ipsa nocte repentino morbo correptus, jugulatusque, sceleratissimam animam vomuit, gratissimam Satanae hostiam, qui se talibus oblectat escis, unde ejus saturetur ingluvies.” Hist. Soc. Jesu, pars prima, auct.

    Nic. Orlandino (Colossians Agrip. 1621); lib. 6, sect. 59.

    APP372 “Berengarius.” ] — Quere, Bullingerus.

    APP373 “Lewis of Bourbon, Prince of Conde.” ] — Brother to Antony, King of Navarre: see Laval’s “Hist. of Ref. in France,” book 2, sect. 5.

    APP374 “Were wont to sing in their hymns.” ] — These lines form a portion of a hymn used “in Communi plurimorum Martyrum,” and beginning, “Sanctorum meritis inclyta gaudia.” It appears in the “Expositio hymnorum totius anni secundum usum Sarum,” Paris, 1502, fol. 39; in the Salisbury Breviary, edit. 1535, fol. 70; and in Daniel’s Thesaurus Hymnologicus, tom. 1. p. 203. The reading of “nee” for “non,” in the second line, is supported by the two former. The notion, however, that “Persecutors were wont” to sing this or any other hymn, must originate in some misapprehension, or be a plain blunder.

    APP375 “I pray God they may.” ] — The text of the second Edition, 1570, here closes with the following prayer:- Almighty God and Father of our Lord Jesus Christ, of his gracious mercy, and for the reverence of his Statue; either convert the hartes of these bloody enemyes or cut short their power, and disapoynt their devises, or els so shorten the perilous dayes of this kingdome of Sathah, that the peaceable kyngdome of Christ may be set up for ever by the spedy commying of him, Qui venturus est in nubibus coeli.

    Veni cito Domine Jesu.

    Amen.

    APP376 “To deliver thy Church.” ] — The contrary opinion of a Papal Ecclesiastic is, in the present times, worth placing alongside that of John Hales. “Extinctis Card. Polo, ac regina Maria Augliae luminibus, densissima posthae haereseon caligo inhorrescere coepit, cum in Sceptrum Anglicum non vera regni hoeres Maria Stuarta Reg. Scotiae...sed Elisabetha praecipiti impetu, perturbatissimoque judicii ordine, licet spuria, atque ex Regni et Ecclesiae legibus sceptris indignissima, flagitio ad solium vocata est.” (Raynaldi Annales ad an. 1558, sect. 11.)

    APP377 “The Conference,” etc.] — There is a printed account of this Conference in Lambeth Library, which the Editor has collated, and finds to correspond, with the exception of a few verbal differences, to Foxe’s large type: the Lambeth account, however, gives none of Foxe’s small type, except the list of the disputants, and the three propositions in dispute. The title-page of the Lambeth copy is as follows: — The declaracyon of the procedynge of a conference, begon at Westminster the last of Marell, 1559, concerning certaine articles of religion and the breaking up of the sayde conference by default and contempt of certayne Byshops, parties of the sayd conference.

    Imprynted at London by Richarde Jugge and John Cawood prynters to the Queen’s Maiestie. Cum privilegio Regiae Maiestatis.

    APP378 — The Lambeth copy reads “Aylmer.”

    APP379 — For “probation” the Lambeth copy reads “proposition.”

    APP380 — The Lambeth copy reads “deliver.”

    APP381 — For “lord keeper” the Lambeth copy reads “privy council.”

    APP382 — The Lambeth copy has not the words, “and afterwards Bishop of Winchester.”

    APP383 “Approved by St. Augustine.” ] — Whose words more accurately given are: “Quare non opus est locutione cum oramus, id est, sonantibus verbis…non ut Deus, sed ut homines audiant,” etc. (tom. col. 542, edit. Bened.)

    APP384 “The liturgies both of Basil and Chrysostome declare.” ] — In Renaudot’s Liturg. Orient. Collect. tom. 1:64; Biblioth. Patr. 4:col. 89, edit. Paris, 1576.

    APP385 “Accord and harmonize with those of all the churches of God.” ] — These words are a more correct exhibition of the original, titan Foxe’s, “in all churches be uniform and agreeable.”

    APP386 — Foxe’s text improperly inserts “over” after “passing.”

    APP387 — Foxe’s text is improved here, and in the next paragraph, from the original Latin of Ambrose.

    APP388 — Foxe’s text is again somewhat revised from Jerome’s Latin.

    APP389 “And in the end of his Commentary upon...Galatians.” ] — But this quotation, it should be observed, is made from the larger genuine commentary upon this Epistle; the two former being taken from the short comment upon the Thirteen Epistles of Paul, which all agree was not of Jerome’s writing. See Rivet’s “Crit. Sac.” lib. 4:5; Oudin. “De Scripp. Eccles.” 1:845; Labbe in Bellarmin. de Scripp. Ecclesiastes p. 110, edit. Venet. 1728.

    APP390 “The same Jerome saith in the preface.” ] — In the second, however; tom. 6:p. 133, edit. 1616.

    APP391 “Constitution of Justinian.” ] — It is to be observed that there is much discrepancy between the different copies of this Constitution, in the original as well as in the Latin translation. In the Edition by H.

    Scrimger (1558)a whole page is left out, containing, amongst other matters, the passage to which Jewel refers, and which is found in the Greek edition of Haloander. Note on Jewel’s Replie to Harding, Art. 3.; Works edit. Oxf. 1848, vol. 2, 43. See also Taylor’s” Dissuasive from Popery,” part 1 ch. 1 sect. 7, which informs us that “this law was rased out of the Latin versions of Justinian. The fraud and design was too palpable, but it prevailed nothing; for it is acknowledged by Cassander and Bellarmine, and is in the Greek copies of Haloander (De Missa 12, c. 13 sect. ad Novellam).” In modern Editions of the Civil Law this paragraph is transferred to Novell. 137, sect. 6.

    APP392 — For “as they possibly could,” the Lambeth copy reads “as they might possible.”

    APP393 — The Lambeth copy reads “should be agreed;” and three lines lower omits “was” after “assembly.”

    APP394 “The order of the Second Day’s Talk.” ] — The whole of the ensuing matter to the words “utterly refused that to do” (p. 692, line 14 from bottom), is thus summed up in the Lambeth copy, which afterwards goes on to the end of that paragraph, and concludes with the word “contempt” (p. 693). “And therfore upon Mondaye, the lyke assemblye began agayne at the place and hower appoynted, and ther upon what sinister or dysordered meaninge is not yet fullye knowen (though in some part it be understanded) the bishop of Winchester and his Collegees, and especially Lyncolne, refused to exhibite or reade, accordynge to the former notorious order on Friday that which they had prepared for the second assertion. And therupon by the lord keper of the great scale, they being first gently and favorable required to kepe th’order appointed, and that takinge no place, beinge secondly as it behoved pressed with more earnest requeste; they neyther regardyng the aucthoritye of that placer nor their owne reputacyon, nor the credite of the cause, utterly refused that to do.”

    APP395 “Master Cole.” ] — See Bishop Jewel’s Works, 1:52, 60, Edit.

    Parker Soc.

    APP396 — The Lambeth copy reads “stand;” and two lines lower “order to he taken.”

    APP397 “Edmund Grindale.” ] — And the author, as should have been noted at the time, of the Dialogue in vol. 6, p. 336. See “Remains of Archb. Grindall,” pp. 39-74, Parker Soc.

    APP398 “Unto whom the Lady Wharton.” ] — Mr. Douce thinks (MS. note on copy now in the Bodleian) that Lady Jane must, from her reply, have read the following “narration” in the Liber Festivalis, fol. 43, (misprinted 47.) recto, edit. Paris, 1495: “We rede in saynt Gregorys tyme. There was a woman that hight laciva and se made brede(The “singing cake” of Volume 7 544, Volume 8. 274.) for the Pope and other preestys to synge with: and for to housell with the peple. Also whan the Pope come to this woman to yeve her housel: and sayd take here Goddis body: thenne this woman smyled and laughed. Thenne the Pope wytdrew his honde; and layd the ostye upon the aultar: and torned to this woman Lacyva and sayd to her, why smylest thou whan thou shouldest receyve Crystis body: and she sayd why calleste thou that Cristis body that I made with my one handis. Thenne was Gregory the Pope sory for her mysbeleve and bad all the peple pray to God to shewe some miracle for this womans helpe: and whan they had prayed long, Gregory wente to the aulter agen, and founde thosty [the host] torned in to red flesche and blood bledynge; and he sheweth it to this woman,” etc. etc. Tricks of this kind almost abound in Romish narration. See Raynaldi’s Annales, an. 1556, sect. 37.

    Lady Jane did not however follow up the story, nor attend, happily, to the object here proposed in this scene: “And therfore lete us do all the worship that we may to the sacrament that we can or maye and be in noo mysbyleve.”

    The same, or similar artifices, are even now adopted for keeping up a belief’ in the doctrine of Transubstantiation. See Churchman’s Monthly Penny Mag. July, 1847; p. 42.

    APP399 “A Treatise of Master Nicholas Ridley.” ] — This is doubtful. See the Addenda to Ridley’s Works, p. 543, Parker Soc.; and Jewel’s Reply to Harding, Art. 3. div. 26. A reviewer in the British Critic for April, 1843, declares that this is the same as the treatise which Collier gives some account of, as to be found in 300 Cambridge; and states that it is there prefaced with a dedication to Queen Elizabeth, and that instead of” father” (see p. 707 of this volume) the 300. MS. reads “brother.” Moreover, the reviewer argues that Edward VI. never threatened to “strain the bishops” in the direction of images (see p. 707).

    APP400 “And again they are worthy of death.” ] — These words, excepting “worthy,” will not be found represented in either the Douay, or the present authorized version of the English Bible. They are absent from the Greek, and also from the better Latin MSS. “Decem e nostris MSS. et quidem emendata pleraque praetermittunt, Graecis codicibus consentance, substantivum verbum sunt; leguntque hoc ordine, Digni qui spem in talibus hab. Lobiense addit sunt, sed alio loco: Sunt digni qui in talibus spem habent. Reliqua nostra exemplaria et sunt adjiciunt et morte: Digni sunt morte qui, etc. expositoribus Lyrano, Holcotio, Carensi, et Richelio, conformiter. At utrumquc dubio procul superfluit.

    Mirum est Glossematicos illos, de ils, quos sequendos sibi proponerent, codicibus, non magis fuisse sollicitos.” Lucae Brugensis “Notationes in Sacra Biblia,” Antv. 1580, p. 224.

    The text as quoted in Foxe is that of Coverdale’s Bible, etc.

    APP401 “Zephirus, in his commentary.” ] — “Tertulliani A pologeticum doctissimis commentariis illustrasse refert Nigrius (Hist. Scripp.

    Florent.) quae in lucem prodiere cum Tertulliano ipso Basileae, 1550.

    Insuper Jo Alb. Fabricius Biblioth. Latin. 2:27l, elegantem Tertulliani edit. recenset Parisiis apud A. Wechelium, 1566, duobus voll., quae integras B. Rhenani notas singulis libris praemissas exhibet, et Apologetico adjunctum Francisei Zephyri Florentini commentarium, sire paraphrasim antea non editam.” — Bandini’s “Juntarum Typogr.

    Annales,” pars 1. p. 141, 142. The quotations on this page from Augustine are made rather loosely.

    APP402 “Epiphanius, in his Epistle to John Bp. of Jerusalem.” ] — See Cave’s Lives of the Fathers, in. 217. The way in which this Letter has been assailed by Romanists, is worthy of notice. “In Epistolam ad Joan. Episc. Hierosol. Pontificii omnes quasi densato agmine irruunt, quia imaginum in templis erectionem, non solum verbo sed etiam facto damnavit. Et quia totius Epistolae, ab Hieronymo (ut constat) conversae, fidem non omnino possunt convellere, quidam, ut refert Bellarminus de Imag. 2, cap. 9, respondent, egisse Epiphanium contra Anthropomorphitarum errorem, ut Thomas Waldensis. Alii ut Salmeron comment, in 1 John cap. 5, disp. 32, posse aliquem sancto zelo Dei percitum errare in aliquo facto. Alii ut Sixtus Senensis, lib. annotat. 247, ex Damasceno, unam hirundinem ver non facere. Alii ut Gregorius de Valentia si maxime factum illud Epiphanii exploratum esset, plus ponderis apud se Ecclesioe autoritatem atque usum habere debere, lib. 2 de Idol. cap. 7. Idem tamen Gregorius, Bellarminus etiam (ubi supra) et Baronius (annal. 4:ann. 392, sect. 53), veriorem solutionera existimant, si verba illa quibus scribit Epiphanius se seidisse velum pendens, in quo erat hominis imago, SUPPOSITITIA esse dicantur. Id quidem evincere volunt conquisitis undique argutiolis, quas Bellarrainus, ut numero pugnet qui pondere non potest, novem enumerat.” Rivet’s Crit. Sac. in. sect. 29, where the objections are then considered seriatim; Oudin. Comment. de Scripp. Ecclesiastes 1535.

    APP403 “Valentinian and Theodosius wrote.” ] — This decree has been cited, too hastily perhaps, as condemning absolutely the making any image. The heading of it is: “Nemini licere signum Salvatoris Christi humi, vel in silice, vel in marmore aut insculpere aut pingere.” Cod. 1. tit. 8.

    APP404 “About which Eutropius writeth.” ] — This mustbe looked for in Paulus Diaconus (lib. 23, p. 333), appended to such editions of Eutropius as that noticed in vol. 1 p. 221, note; and other collections.

    From the great similarity of quotation and argument adopted by the writer of this treatise, and in the second part of the Homily “against Peril of Idolatry,” they would seem to be the work of the same individual. See Horn. edit. Oxf. 1840, pp. 170, 186, 198.

    APP405 — Foxe’s accuracy in stating that Ridley once went to mass in the Tower, seems to be very questionable. Ridley meant not to allude to any such thing in his conference with Latimer, but to his former practice in his unenlightened state. See the passage in the second Conference, and Second Objection of Antonian, supra, vol. 7. p. 411.

    Ridley denies that he ever allowed the mass with his presence, vol. 7:pp. 424, 434. In fact Foxe has confounded this with the case of Bishop Ferrar, as related supra, 7:146.

    APP406 “Appearance of Thomas Hitton.” ] — Sir Thomas More has furnished some particulars about Hitton, which, as such notices are not over abundant, we may, though without endorsing his surmises, etc. here introduce. “Thus rejoiced Tyndale in the death [of] Hytton, of whose burning he boasteth in his answer to my dialogue,(In Tyndale’s Practice of the Prelates: Works, Volume 1, p. 485, edit. 1831; or Foxe 4. 619.) where he writeth thereof, that where I said that I had never founden nor heard of any of them, but that he would forswear to save his life, I had heard he saith of Sir Thomas Hytton whom the Bishops of Rochester and Canterbury slew at Maydstone. Of this man they so highly rejoice, that they have as I said, sett his name in the Kalendar before a book of their English prayers, by the name of St. Thomas the Martyr, in the vigil of the blessed Apostle St. Mathew the 23 day of February, and have put out for him the holy doctor and glorious martyr St.

    Polycarpus, the blessed Bp. and the disciple of St. John the Evangelist; for that was his day indeed, and so it is in some calendars marked.

    Now to the entent that ye may somewhat see what good Christen faith Sir Thomas Hytton was of, this new saint of Tyndale’s canonysazion, in whose burning Tyndale so gaily glorieth, and which hath his holy day so now appointed to him, that St. Polycarpus must give him place in the Kalendar: I shall somewhat show you what wholesome heresies this holy martyr held. “First ye shall understand that he was a Priest, and failing to Luther’s sect, and after that to the sect of Friar Huskyn and Zuynglius, east off matins and Mass, and all divine service, and so became an Apostle sent to an fro between our English heretics beyond the see, and such as were here at home. “Now happed it so that after he had visited here his holy congregations in divers corners, and luskes(Perhaps dirty , or blind , unfrequented , from lusciosus . See however Todd’s Johnson and Richardson’s Dict.

    The Host asking the Chanon’s Yeman, in Chaucer, where he dwells, the latter says, — “In the suburbis of a toune (quod he) Lurking in harnis and in lanis blinde.” — Prologue 678-9. ) lanes, and comforted them in the Lord to stand stiff with the devil in their errors and heresies, as he was going back again at Gravesend, God considering the great labor that he had taken already, and determining to bring his business to his well-deserved end, gave him suddenly such a favor and so great a grace in the visage, that every man that beheld him took him for a thief. For whereas there had been certain linen clothes pilfered away that were banging on an hedge, and Sir Thomas Hytton was walking not far off suspiciously in the meditation off his heresies; the people doubtings, that the beggarly knave had stolen the clouts, ell in question with him and searched him; and so found they certain letters secrectly conveyed in his coat, written from evangelical brethren here, unto the evangelical heretics beyond the see. And upon those letters founden, he was wyth his letters brought before the most rev. Father in God the Archbp of Canterbury, and afterward as well by his Lordship as by the Reverend Father the Bp of Rochester examined, and after for his abominable heresies delivered to the secular hands and burned. In his examination he refused to be sworn to say truth, affirming that neither Bp nor Pope had authority to compell him to swear, which point although it be a false heresy, yet it is likely he refused the oath rather of frowardness than of any respect that he had either in keeping or breaking. “His father and his mother he wold not be a knowen of what they were; they were some so good folk of likelihood, that he could not abide the glory. He wold not be a knowen that himself was Priest, but said that he had by the space of 9 yeres been beyond the see, and there lived by the joiner’s craft. Howbeit he said that he had always as his leisure wold give him leave, and as he could find opportunity in places where he came, taught the gospel of God after his own minde and his own opinion, not forcing of the determination of the church, and said that he intended to his power so to persevere still.” Confutation of Tyndale’s answere; prentyd at London by W. Rastell, 1532; Pref. Bb. 3.

    APP407 “Reading of a godly book called ‘The Lamentation.’” ] — The “Lamentation against the cytye of London, for certayne great vyces used therein,” was printed at Nuremberg in 1545. (See Herbert’s Typogr. Ant. p. 1558, and Haweis’ Sketches of the Reformation, p. 272.) It bore the name of Roderick Mors, and was proscribed: see vol. 5:p. 568.

    APP408 “Of Fading.” ] — In some editions, “vading.” See Becon’s Works, Parker Soc. vol. 3. 609.

    APP409 “Take heed of had I wist.” ] — “As this sentence [“had I wist,” i.e. had I known] appears from the frequent use of it in old writers to have become almost proverbial, the following notices of its occurrence may not be unacceptable. It is used in a letter from Mr. Cheeke to the Duke of Somerset, temp. Edw. VI. (See Nugae Antiq. 1:45), where Mr.

    Park also refers to “Heywood’s Dialogue and Epigrams upon English Proverbs:” — “Never trust thou these training toyes, for feare of had I wist prove a foole.” Melbancke’s Philotimus, 1583. It is the title and subject of a poem in the first sheet of the “Paradise of Dainty Devices.” In a poem entitled “The Way to Thrift” at the end of the “Northern Mother’s Blessing,” said to he written nine years before the death of Chaucer, and printed for Robert Dexter, 1597, we harem “And yet beware of Had I wist.” Brydges’ Brit. Bibliog. 2:555, where more. It is also used by Latimer, supra in vol. 7:491, middle.

    APP410 “Confession of Patrick Patingham.”] — See Appendix to vol. 7, note on page 331.

    APP411 “A bible babble.” ] — The reading in the first edition, p. 1703, is “a bybble babel.” See note on p. 340, sub-note (2).

    APP412 — This is Michael Trunchfield’s wife, mentioned supra, pp. 101, 373.

    APP413 — This account of Maundrell is supplementary to that at p. supra: it has been corrected by edition 1563, p. 1707.

    APP414 — The “Note” of Elizabeth Pepper need not have been printed here, as it will be found inserted in its proper place above, p. 153. This “Note” is from the Appendix to edition 1563, p. 1707; but was not reprinted in the Appendix to any subsequent edition, nor even inserted in its right place till 1583.

    APP415 “A woad-setter.” ] — Alcock is before (p. 489) called “a Shearman.”

    Somner’s Anglo-Saxon Diet gives, “Wadspiti, Instrumenti genus, a kind of instrument, Fortasse Pastinum, a dibble or setting stick, used in setting or sowing of woad.” See also Bosworth’s Anglo-Saxoin Dic.

    Loudon says that the plat grown in England is properly the weld , which yields a yellow die, whereas woad yields a blue; and that the weld was gande in French, waud in German.

    APP416 — Instead of “Litanie,” all other editions but the first read “English;” and the first omits the words, “used by King Edward.”

    APP8-417 — “Thus he raging all the reign .”] — In a speech delivered on the scaffold, this Romish saint (see Wood’s Athenae 1 col. 388) attempted in some degree to neutralize this charge; and the reason given for his relaxation is no doubt honest. Rome disowns with much readiness schemes, the issue of which she describes from afar is becomming doubtful, and which are not likely to answer . “To prove,” says Dr. Story, “that I was not so cruel as I am reported to be, let this one tale suffice: there were at one time 28 condemned to the fire, and I moved the Dean of Paules to tender and pity their estate, which after was Abbot of Westminster, a very pitiful minded man [see Volume 7 p. 740], I think the most part of you must know him — it is Mr. Frecknam — and we went up and perswaded with them, and we found them very tractable. And Mr. Frecknam and I labored to the Lord Cardinal Poole, shewynge that they were nescientes quid fecerunt . “The Cardinal and we did sue together to the Queen, and laid both swordes together, and so we obtayned pardon for them al, savyng an olde woman that dwelt about Paules churchyard; she would not convert and therefore she was burned. The rest of them received absolution, and that with al reverence; serch the Register and you shall finde it. “Yea and it wasby my procurement that there should be no more burnt in London, for I saw well it would not prevaile.” (“Adeclaration of the Lyfe and Death of John Story,” imprinted at London by Thomas Colwell, 1571, and reprinted in Harleian Miscel. 3. 104.)

    The “new torment,” to which Foxe subsequently alludes, was “a cage of iron,” which Story said, “if I live, I will have made for them (heretiques) with a doer on the side, where they shall be enclosed, and the doer made fast, and the fire to be made under them. And then, said he, they shall know what frying is, and their mouths shall be stopped from blowing out their pestilent doctrines.”

    This account od Story was drawn up, according to Sanders, a personal friend of the Doctor, by one of the noblemen present at his execution; “ut omnes intelligerent, tantas Joannis Storaei virtutes fuisse atque esse, ut neque post funera ejus ipsorem livor et invidia conquiescat!” (De Visibili Monarchia, p. 738.)

    The “English Review” (June 1847, p. 489.) furnishes a good modern specimen “of the effrontery with which the Romish church at one and the same moment vends her miraculous tales to the credulous multitudes, and disavows them in quarters where they may prove inconvenient,” and be not likely to answer .

    APP418 — Sir John Harrington was high sheriff of Lincolnshire 1558- 1559, 29, 39 Hen. VIII., according to a “Chronological Table of the High Sheriffs of the County of Lincoln,” etc. in the London Institution.

    APP419 — “The horrible massacre in France .”] — Great expectations were formedof the success of this renowned expression of popish “benevolence;” but “the remembrance of St. Bartholomew’s Day has continued to exist through successive generations, as a perpetual ground of accusation while attacking the priests, pronounced the names of victims that had perished under Charles IX. (Continental Echo, 1846, p.36.)

    As early as the year 1554, ten years before the execution of Anne Dubourg, and eighteen years before the fatal St. Barthelemy, the dean of St. Germain l’Auxerrois at Paris, Father Le Picart, had the effrontery to preach from his pulpit, when speaking of the Protestants, that “the king ought for a time to counterfeit the Lutheran amongst them, so that thus alluring them into his power, they might fall upon them all, and purge the kingdom of them at once.” As the support of the clergy became more and more necessary to the ambitious designs of the Guises, their influence increased to such a point that even the royal will was no longer a bridle to it, and they undisguisedly and unequivocally urged on the populace to rise and destroy the Huguenots. There was soon a general insurrection of the clergy against the moderate and peaceful policy of the king, whose weakness only increased their audacity. For several years priests and monks were everywhere busily engaged in preaching to the people that they should take up arms; they hesitated not to point out to the assassin men of wealth and influence who favored the Reformers; they even went so far as to proclaim in their sermons that “if the king showed too much reluctance to massacre the Calvinists, he ought to be dethroned, and shut up in a convent;” and at the beginning of the memorable year 1572, a bishop, Arnaud Sorbin of Nevers, faisait rage (to use the expression of cotemporary historians) against the king for not killing them, and publicly excited the Duke of Anjou to do the work himself, “not without giving him some hope of the primogeniture, as Jacob had received that of his brother Esau.” The pulpit became a power superior to the laws; the king was no longer able to resist, and the result was the catastrophe of the 24th of August, 1572, which is still remembered with horror as the massacre of St. Barthelemy. (Foreign Quarterly Review, July,1846, p. 323. See Elliott’s Horae Apocalypticae, in. 316.) This statement affords a much better view than is commonly given of the causes of the massacre. the -French nation had no peculiar connection with it. It was of papal birth, originating in a terror of the increasing numbers of the Reformed, and a determination, if possible, not to be supplanted by the so-called heretics. On its premeditation see Allen’s “Reply to Dr. Lingard’s Vindication,” Lond. 1827; and for abundant proof of a general popish conspiracy for the extirpation of the Protestant churches throughout Europe, Turner’s History of England (Elizabeth) chaps, 26-30:It is a remarkable circumstance that the papers on the subject of the St. Barthelemy massacre, which should exist in the Paris libraries, are missing! See Sir Henry Ellis’s Letters, series 3. vol. 3. 376. For further and similar examples of Rome’s “glorious conquests,” see Mackay’s “Jesuits in India,” 1845; Wilks’ “Tahiti,” 1844; and Tate’s “Madeira,” 1847.

    APP420 “Furthermore here is to be noted.” ] — For some account of the medals struck on this; “glorious” occasion, the orations delivered, and the commendations bestowed upon the perpetrators of the massacre, of all ranks — of much of which Foxe probably was not cognizant — see Smedley’s “History of the Reformation in France,” vol. 2 pp. 34- 39; and Mendham’s “Life and Pontificate of Saint Plus V.” pp. 186- 200; and, for important extracts from the correspondence of Charles IX. with the Sieur de Mandelot, Governeur of Lyons, recently printed, which throws important light upon the general subject, pp. 204-209 of the same volume.

    APP421 “Whereupon began great siege...against Rochelle.” ] — “Le quatrieme jour de Decembre, suivant le commandement du Roy, le sieur de Biron accompagne de sept cornettes de cavallerie et de dixhnit enseignes de pietons entra au pays d’Onis pour serrer les Rochellois; et lots commenca la guerre toute ouverte.” (“Recueil des choses memorables en France,” p. 454, A Heden, 1603.)

    APP422 , line 5 from end. “To make short seven principal assaults.” ] — The assaults during this memorable siege were nine in all: see the “Recueil,” (ut supra) p. 478 and Laval’s “Reformation in France,” vol. 3. pt. 1. page 473. Respecting a subsequent popish assault on this city, see Bishop Hall’s “Answer to Pope Urban’s inurbanity.”

    VOLUME 5 — The fifth edition of the Acts and Monuments, which appeared in 1596-97, and consisted of 1200 copies, was printed by “Peter Short, dwelling on Breadstreete Hill, at the. signe of the Starre” (Herbert’s Typogr. Ant. p. 1209.); a curious coincidence, as to locality, with the present edition.

    DOCUMENTS REFERRED TO IN THE FOREGOING APPENDIX.

    NO. 1. (See Note in the Appendix on page 4 of this Volume.) From the Latin Edition, Basil, 1559, p. 709.

    Quum igitur ab episcopo Lincolniensi Longlando caeterisque ecclesiae proceribus aliquot regi persuasum esset illegitimum esse connubium verboque Dei dissentaneum, placuit tandem sex delecta capita hominum doctissimorum ex utraque academia Cantabrigiensi pariter et Oxoniensi in quaestionem ejus rei adhiberi, num fas censerent cum ea copulari quae prius fratris sui esset conjugium experta. In hoc duodecemviratu erat et hic Cranmerus. Sed quia id temporis peregre abesset the ab academia, suffectus est ei alter, qui absentis suppleret vicem. Post longam citro ultroque disceptationem tandem in hanc itum est sententiam a duodecim, ut conjugium licet sua natura illegitimum non negarent, posse tamen dispensanti pontifici concessum fieri faterentur. Haud multo post reversus iterum in academiam Doctor Cranmerus suam rogatus super ea re sententiam sic argumentis contendit sic causam munit, cum doctoribus disputans, ut quinque ex his facile in suns pertraxerit partes. Unde mox per totam Cantabrigiam in diatribis, in colloquiis, in symposiis, in scholls, simulque privatis aedibus publica jam materia frequensque quaestio in omnium ore percrebuit:

    An papa facultatem haberet legem divinam relaxandi, ut fratri liceret fratris uxorem sibi in matrimonium consciscere. Eoque ventum denique, ut a pluribus in diversam partem, hoc est, contra pontiffcis auctoritatem, sit judicature. Id ubi intelligit Stephanus Gardinerus, etc.”

    FROM THE EDITION OF 1563, P. 1471.

    Therefore when the kyng was perswaded by Longland Byshoppe of Lincolne that the mariage was unlawfull, and contrary to the lawes of God: it was decreed that sixe of the best learned should bee chosen out of either the Universities of Cambryge and Oxforde, to decise this matter, whether they thought it lawfull that he might be matted with her, that had been before his brother’s wyfe.

    Among these 7 was Cranmer one: but because at that tyme he was abroade from the Universitie, another was put in his steade, which should supplie his rowme whyle he was absent. After long debating to and fro, the xii agreed on this sentence, that though the mariage were unlawfull of it selfe, yet by dispensation of the Pope it might be permitted. Not long after, when Doctor Cranmer, returning to the Universitie, was demaunded his sentence of that matter, he so contended in arguments, disputing with the Doctors arid prevailing in the cause, that by good learning he pervinced and turned five of them to his syde and sentence, so that by and by upon that, through all Cambrige, in meetinges, in talkinges, in drynkynges, in the scholes, and in private houses this was a common matter and question in every mans mouth, whether the Pope had autoritie to release God’s lawe, that one brother myght marie an other brother’s wyfe. And it came to this point, that most judged against the Popes autoritie.

    When Stephen Gardiner, then being the kynges Secretstie, and afterwarde made Bishop of Wynchester, perceived that, he certified the Kyng, howe that Cranmer had driven five of those Doctors determiners to the contrary opinion, and also many other of that Universitie: whiche when the Kyng had heard, he sent for Cranmer, having much debating and talke with him concerninge that matter; by whome the Kyng being more fully instructed, sent hym backe agayne, whiche charged hym that after they had leisurly debated this matter at large, he should bring the same diligently put in wryting. Whiche when he had performed, etc.

    NO. 2.

    ACCOUNT OF THE FINAL PROCESS AGAINST CRANMER. (See Notes in the foregoing Appendix on pp. 72, 82.) From the Bonner Register, fol. 421-423.

    Transumptum Domini Papae ad procedendum contra Thomam Cranmerum Cantuariensem archiepiscopum, cam toto processu desuper. [Then follows the Pope’s Commission, as given at pp. 69-71 of this volume.] DIE SANCTI VALENTINI martiris, viz. die Veneris decimo quarto die mensis Februarii Anno ab Incarnatione Domini secundum cursum et computationem Ecclesiae Anglicane 1555, Indictione decima quarta, Pontificatusque Sanctissmi in Christo patris et domini nostri domini Pauli divina providentia hujus nominis papae quarti Anno primo, Annisque regnorum Illustrissimorum in Christo principum Philippi et Marire dei gratia Regis et Reginae, etc. secundo et tertio, E litera dominicali existente, hora quasi octava antemeridiana, in ecclesia Collegii regii vulgo appellati Fredyswydes alias Christes College in alma Academia Oxoniensi, apud summum altare ibidem solempniter celebrata fuit missa de corpore Christi atque decantata cam choro et organis: qua pacta, venerabilis et egregius vir Magister Johannes Harpesfelde sacrae theologiae professor Archidiaconus London, in Suggestu prope chori ostium praefixo constitutus, concionem admodum piam et frugiferam magno ibi populo cetu advolante et praesente fecit: Ubi praeter cetera multum erudita praesentate Thomae [praesente Thoma] Cranmero olim archiepiscopo Cantuariensi ac in summo templi illius loco (ubi crux praefigebatur)notorie locato, omnes opiniones atque haereses quas idem Cranmerus perperam et erronee ante docuerat constanterque tenuerat et affirmaverat gravissime et doctissime coufutavit atque condempnavit. Qua concione finita atque ab omnibus catholicis maxime laudata Reverendi in Christo Patres Edmundus London et Thomas Eliensis permissione divina respective episcopi ab eadem concione ad summum altare antedictum se statim contulere; Et ibi in loco cum tabula sive credentia ac cathedris aliisque ad illud rebus pernecessariis decentissime extructo et ornato prefati Reverendi patres episcopi memorati signis omnibus pontificalibus circumcincti et induti in suas sedes se immiserunt. Nec ita multum postea adductus coramque eisdem reverendis patribus locatus fait supradictus Thomas Cranmerus, quem. pallio ac ceteris omnibus insigniis et vestibus tam Archiepiscopalibus et episcopalibus quam sacerdotalibus et clericalibus iidem reverendi patres indui curarunt.

    Hiis itaque gestis presentataque per me Robertum Johnson (sacra auctoritate apostolica notarium publicum infra nominatum) bulla apostolica sive literis apostolicis executorialibus et commissionalibus dicti sanctissimi domini nostri papae tam (sic) super condempnatione ipsius Thomae Cranmeri de crimine heresis, sub plumbo, cam chordulis canabis dependentibus, Romanae curiae more bullatis alias emanates (emunitis), ac per eosdem patres Reverendos cum ea qua decuit reverentia pariter et honore receptis, atque de eorum mandatis per me praefatum Robertum Johnson notarium publicum antedictum, dicti Reverendi patris domini Edmundi London Episcopi Registrarium principalem, publice perlectis, iidem Reverendi partes ob honorem reverentiam et obedientiam dicti Sanctissimi domini nostri papae et Sedis apostolicae onus executionis literarum hujusmodi apostolicarum in se assumpserunt juxta et secundum vim formam et tenorem eorundem ac in dicto negotio degradationis inframentionato procedendum fore decreverunt; Meque eundem Robertum Johnson notarium publicum in eorum Actorum scribam et actuarium in ea parte etiam assumpserunt et deputarunt. Et cam predicti Reverendi partes executores sive commissarii apostolici memorati ad degradations hujusmodi negotium procederent, statim dictus Thomas Cranmerus porrexit quandam schedulam in scriptis complectentem (at asserebat) suam appellationem in ea parte ad futurum generale concilium interpositam, dicendo in Anglicis ut sequitur, viz. I doo appeale to the nexte generall counsaile, hoe est latine, Ego appello ad proximum generale concilium, et requisivit me praefatum notarium ad conficiendum sibi instrumentum super hujusmodi sua pretensa appellatione ac astantes tunc ibidem ad perhibendum testimonium in ea parte, me eodem Roberto Johnson notario et scriba memorato respondente et dicente, quod nollem sibi conficere aliquod tale Instrumentum aliter quam de jure tenebar in hoc casu. Deinde premissis sic pactis, prefati Reverendi partes ad actualem degradationem ipsius Thomae Cranmer procedentes Ipsum Thomam pallio predieto ac omnibus aliis insigniis et vestibus prememoratis, ab ultima Veste inchoando ae gradatim discendendo usque ad primam vestem inclusive (quae sibi dabatur in collatione primae suae tonsurae), exuerunt et deposuerunt: Atque omni honore praerogativa ornatu et dignitate Archiepiscopali, ac benefitio, ordine, et privilegio sacerdotali et clericali, juxta juris exigentiam et praeteriti temporis morem laudabilem in ea parte usitatum, spoliaverunt privaverunt et degradaverunt. Et subsequenter eundem Thomam sic ut premittitur exutum depositum spoliatum privatum et degradatum atque veste laicali indutum Curiae et polestart seculari viz. Edmundo Yrisshe deputato Johannis Wayte Majoris et Thomae Wyncle et Johanni Wells balliris dictae civitatis Oxoniensis tunc ibidem personaliter praesentibus, cum protestacione et intereessione in tali actu per ecclesiam fieri solita et consueta, commiserunt et tradiderunt. Quem quidem Thomam Cranmer sic commissure et traditum prefati deputatus et ballivi abhinc per se et ministros suos in dicta veste laicali ad carcerem illum vulgo appellatum Buekcrdo immediate abduci fecerunt. Super quibus premissis omnibus et singulis predicti reverendi patres episcopi et executores sive commissarii antedicti me prefatum Robertum Johnson notartum publicum et eorum Actorum Scribam memotatum publicum Instrumentum conficere, Ac testes infranominatos testimonium exinde perhibere, instanter rogarunt et requisive-runt, sieque rogavit et requisivit eorum uterque, praesentibus tunc ibidem venerabilibus et egregiis viris magistris Richardo Marshall decano dicti collegii regii vocati Christes Colledge, Jacobo Courtopp decano ecclesiae cathedralis Petriburgensis, et Richardo Smith sacrae theologiae professore, Waltero Wrighte archidiacono Oxoniensi, Thoma White Custode novi Collegii ibidem, legum doctoribus, Arthuro Poole praesidente Collegii Beatae Martae Magdalenae Oxoniensis, Alexandro Bolser canonico predicti Collegii Regii, Thoma Benger milite, necnon Leonardo Bolser, Johanne Cooke et Willielmo Gilberte, Armigeris, preconibus sive praecipuis bedellis, Auglice vocatis the Squiers bedells, dictae Universitatis, et multis aliis testibus ad perhibendum testimouium super praemissis, sic ut praemittitur gestis et expeditis, per eosdem reverendos patres specialiter rogatis et requisitis. EXCELLENTISSIMIS et Illustrissimis in Christo Principibus Philippo et Mariae dei gratia Angliae Franciae Neapolis Iherusalem et hiberuiae regibus, fidei etc. vester humilis et devotus Edmundus Londoniensis et Thomas Eliensis permissione divina respective Episcopi, ac sanctissimi in Christo patris et domini nostri domini Pauli divina Providentia hujus nominis papae quarti ad infrascripta executores sive commissarii sufficienter et legitime deputati, omnimodo honorem et obedientiam ac salutem in eo per quem [reges] regnant et principes dominantur. Noverit Majestas vestra regia quod cam dictus Sanctissimus in Christo pater et dominus noster papa in negotio haereticae pravimtis contra Thomam Cranmerum olim Cantuariensem Archiepiseopum sub certis modo et forma in literis suis apostolicis expressis et jure procedens Eundem Thomam super crimine haeresis, et praesertim quia ipse animae suae salutis immemor contra regulas et dogmata ecclesiastica de veritate corporis et sanguinis lhesu Christi in sacramento altaris, necnon sacri ordinis sacramento, aliisque ecclesiae catholicae sacris, aliter quam sancta mater ecclesia praedicat et observat sentierat ac docuerat, sanctaeque sedis apostolicae et dicti Sanctissimi domini nostri papae primatum et auctoritatem negaverat, denique illam Wiclefi et Lutheri heresim eorumque falsa dogmata crediderat et sequutus fuerat et insuper libros in ea parte scripserat et imprimi fecerat, scriptaque in eisdem publice defenderat, confessum et convictum; atque ea ratione hereticum manifestum credentemque hereticis predictis et illorum sequacem esse, et excommuuicationis et anathematis vinculo irretitum et innodatum fuisse, tradendumque fore curiae seculari, inter caetera decrevit et pronuntiavit; Ac demum literas apostolicas commissionales sire executortales super praemissis, sub plumbo, cum chordulis cauabis dependentibus more romanae curiae bullaris, de data Romae apud sanctum Petrum Anno incarnationis domini 1555 19 Kal. Januarii Pontificatus sui Anno primo, ad degradaudum prefatum Thomam ae eum curiae seculari tradendum, nobis prefatis episeopis sub certis modis et forma in eisdem literis apostolicis expressis et designatis direxit: — Noverit celsitudo vestra regia serenissima, Quod nos, prefati Londonien. et Ellen. episcopi ad reverentiam obedientiam et honorem dicti Sanetissimi domini nostri papae onus executionis literarum apostolicarum executorialium hujusmodi in nos prout decuit humiliter assumentes, ae virtute et vigore earundem in dicto degradationis negotio rite et legitime procedentes, memoratum Thomam Cranmerum ab omni honore dignitate et praerogativa Archiepiscopali necon ab omni ordine benefitio et privilegio clericali degradavimus et eisdem omnibus et singulis privatum fuisse et esse, seculariqae potestati viz. Edmundo Yrysshe deputato Thawats majoris civitatis vestrae Oxon. ac Thomae Wincle et Johanni Wells ballivis ejusdem civitatis vestrae coram nobis personaliter praesentibus juxta juris ac praedictarum literarum apostolicarum exigentiam tradidimus et reliquimus.

    Vestrae igitur regime majestati excellentissimae tenore praesentium significamus et innotescimus ac certificamus omnia et singula premissa sic per nos fuisse et esse gesta et facta, ac veritatem in se omnino habere: Supplicantes nihilominus et in Visceribus Ihesu Christi obsecrantes, ut severitatis ultio et severa executio quae ex legibus et more inclitissimi vestri regni in hoc casa fieri et haberi solet et consuevit sic mitigetur, ut Idem Thomas charitative reformetur, et ejus delicta quaterus fieri potest cum omni mansuetudine et lenitate corrigantur, sic quod rigor non sit valde rigidus, et quod clementia omnino sit ad salutem metumque aliis incutiat a similibus sceleribus abstinendi potins quam fiduciam praebeat dicta scelera perpetrandi. In cujus rei etc. Datum Oxoniae 14 die Februarii Anno domini supradicto.

    Notandum est quod dictus Thomas Cranmerus fuit potestea [postea] , viz. die Sabbati 21 die mensis Marcii, anno Domini secundum cursum et computationem ecclesiae Anglicanae millesimo quingentesimo quinquagesimo sexto, in quodam loco extraMUROS borealis parris civitatis Oxoniensis, combustus et in cineres concrematus etc.: et quod idem Cranmer tempore ejusdem concremationis et immediate ante ilium suam concrc-mationem publice revocabat recantaciones suas antea per eum factas, persistendo in erroribus et haeresibus suis etc.

    Ego Thomas Cranmer anathematizo omnem Lutheri et Zwinglii haeresim et quodcunque dogma sanae doctrinae contrarium: confiteor vero et credo firmissime unam sanctam et catholicam ecclesiam visibilem extra quam salus non est, atque ejusdem in terris supremum agnosco caput Episcopum Romanum, quem fateor summum esse pontificem et papam ac Christi vicarium, cui omnes tenentur subesse fideles.

    Item quod ad sacramenta attinet, credo et colo in sacramento Eucharistiae rerum Christi corpus et sanguinem sub speciebus panis et vini verissime circa ullum tropum et figuram contenta, conversis et transubstanciatis pane in corpus et vino in sanguinem Redemptoris divini potestate. Atque in allis sex sacramentis (sicut in hoc) id credo et teneo et credo quod universa tenet ecclesia ac sentit Romana. Credo insuper purgatorium locum, ubi ad tempus cruciantur defunctorum animae pro quibus sancte ac salubriter orat ecclesia, sicut et sanctos colit, ad illosque preces effundit. Demum in omnibus me profiteor non aliud sentire quam ecclesia catholica et Romana tenet; ac me poenitet quod aliud unquam tenuerim ac senserim. Deum antera supplex oro, ut pictate sua mihi condonare dignetur, quae in illum et ejus ecclesiam commisi: fideles simul rogo et obsecro, ut pro me preces effundant: eos autem qui meo ant exemplo ant doctrina seducti sunt per sangumem Jhesu Christi obtestor, ut ad ecclesiae redeant unitatem, idemque dicamus omnes, ut non sint in nobis schismata. Postremo, sicut me subjicio catholicae Christi ecclesiae ejusdemque supremo capiti, ita me submitto Philippo et Marlin Angliae regibus, et eorum legibus et decretis: et testor Deum optimum maximumque haec in nullius gratiam nullins metu a me confessa sed ex animo et libentissime, ut meae et aliorum simul conscientiis consulam et prospiciam. V.

    Kalendas Martii Anno domini millesimo quingentesimo quinquagesimo sexto.

    Per me Thomam Cranmerum.

    Testes Henricus Sidallus. Frater Johannes a Villa Garnice in hispania.

    NO. 3. (See Note in the Appendix on page 549 of this Volume.) From the Edition of 1563, pp. 1677-1679.

    The persecution of godly men and women of Suffolk in Quene Maries time. [After mentioning William Browne, Robert Blomefield, Elizabeth Lawnson, and Robert Hollon’s wife and son, it proceeds] — Item, there was one Robert Stegolde, an old husband man, persecuted out of Erie Stonham, in the sayd Countye, for the same causes that John Hollond and hys mother were, as is aforesayde.

    There was persecuted out of Rekengale [Rekenhall] , in the County of Suffolke, mother Birlyngam, and her twoo Sonnes, and Agnes her daughter, and Katherin Browne a good vertuous maide, because they would not go unto the church to heare Masse, nor allowe the ceremonies, nor receive the sacrament of the aultar, nor yet shew any sygne to worship it.

    There was persecuted out of Cornefeld one Spurdance, and afterwarde he was taken by Lauson and Barker of Todnam [Tuddenham] , and burnt at Berry, and there was persecuted out of the said Hamlet called Comefield, Jhon Blomefield and his wife, Peke and his wife, husbandmen both, and Jhon Thornes wife; because they would not go to the churche and receive the sacrament of the altar.

    There was persecuted oute of the Citye of Norwiche a shomaker and his wife, named William Hammon, by resister Attkins, mayster Mingey, resister Spencer and resister Head, because he would not kepe theyre ceremonies, holy water etc., nor yet beleve in the sacrament of the altar, nor worship it.

    Out of Ipswiche were persecuted maistres Tolly widow, and Jone Bockinge, wydowe.

    From Nedehum, by Ipswiche, was dryven from her house, one Bakers wife: her husband was a Myller, who remained secretlye the most part of her trouble with one Wylliam Corbold of Brodishe in Norfolke, who succoured many in those daies, and at a sister of hers in Sylam, hard by.

    Out of Hoxne was one good wife Barker of Chickering compelled to flee, within a fewe daies after she was brought to bed of a child, not without the consent of her husband, and peryl of her lyfe.

    Many other, yea a great multitude were persecuted in Suffolke also, whych for that I lack their names, I omyt at this tyme.

    THE PERSECUTED IN NORFFOLKE, One resister Launcelot Thexton, a divine, was sore persecuted, and hys goodes touche spoyled.

    Also another called maister Henrye Birde dwelling in Norwich (who maried Alice, the daughter of one maistres Jone Morrant, wydow, of that city of Norwich, a very nurse to al good people) was lykewise driven from his dwelling, to seke the hyding of his heade in straunge places.

    Further one Richarde Chambers nowe dwellyng in Carlton by Bucknam [Buckenham], was likewise persecuted with the good woman hys wife, and traveled from place to place.

    Moreover there was etc. [as on p. 535 supra.] Among these was a good yong man called Thomas Cullier, who had his persecuted part in those perilous dales. These and an infinite number besides were grevouslye molested, which for tediousnes to the boke, and reader, I leave here unrehearsed.

    THE PERSECUTED IN ESSEX.

    Out of Dedam were driven William Bets and William Birde, with their wires.

    There was one Robert Seades, of the age of 38 yeares, an honeste godly man, and very zelous in the Lordes cause, who accustomed himselfe with the harpe, and could playe very well theroll: but in saint Nicholas parish in Colchester all kinge Edwards dayes hee solde grocery. When quene Mary came, and her lawes stablished, he fledde from his home, with his wife and children, and lay night and day in woods and groves abroade in Essex. At the last he syckned, and lay at one George Manners in East Thorpe in Essex, and there dyed verye constantlye in the faith of Christe. And by reason the house of the sayd Georges stoode in controversy, whether it were in East Thorpe, or in Markestay, the Commissary of the one towne, and the Prieste of the other, being for the matter in sute, the Commissary to have an entresse in the said house, commaunded that he should be buryed in East Thorpe, although he knewe certainlye his religion, and dyd accompt him as an heretike.

    So religious was he, that, for lucres sake he woulde doo against his own conscience. . This Robert Searles dyed upon a Wednesday, a moneth before Christmas.

    Thomas Stettle of Booking in Suffolk [Essex] , being by his science a taylor was apprehended, and broughte to be examined. Where it was demaunded, among many other thinges, whether he did beleve in the Masse or no. And he answered no: his beleve was in Christ crucified. “Why,” saith one, “dost thou not beleve in the Crede?” “Yes, sir,”saith he, “that I do.” “Well, then, is not the crede in the Masse?” Stettel. “What of that?” “Mary then thou muste nedes beleve the masse.” Stettel. “Although I graunt sir, that the crede be in the Masse, yet I am sure the Masse is not in the crede.”

    Out of Colchester was driven the wydow Dibney, who being in one of her neighboures house secretly, sawe when the Papistes went into her house, and spoyled her goods, and yet was enforced to suffer it, unlesse she woulde venture her life therefore.

    Out of the said towne also was persecuted one Wilsons wife, maistres Elkins, with other.

    Out of Booking was driven one Thomas Upcher, and his wyfe.

    Out of Barne Hall was driven one master Laurence, and his wife.

    Out of that countrey fled one maister Parker with his wife.

    One maister Turner with his wife. One Thomas Brice, a younge man, who now is Minister of Bursted; wyth a great multitude besyde.

    THE PERSECUTION IN KENT.

    Out of Feversam was persecuted one Robert Coles, wyth his wyfe and chyldren, who is now person of Bow in London. Also one Richard Proude.

    Out of Ashford John Lydley and his wife, and one Margaret Wullet, wydow. From Caunterburye went one Newman, Maistres Joyce Hales, maistres Nevell, and maistres Mantell.

    In the said Kent in March was one maister Mantell etc. [as in vol. p. 546.] Out of that country fled maister Cole Archdeacon of Essex, maister Isaac, a Justice, and his wife, maister Allyn, maister Grenewaye, and one goodwife Chittenden, with divers others, an infinit nomber, which here now we may not recite for divers considerations, but brefely go forward with our story, as the matter wyl suffer us.

    THE PERSECUTED IN COVENTRY.

    And nowe likewise some thinge to speake of Coventry, and other places, in the order and race of these, which under this persecution were comprehended, the name and remembraunce of one John Hopkins, a man wealthy, and then sheriffe of Coventry is not to be overpaste. [The remainder of this paragraph goes on as in vol. 7:p. 248.] It were to longs here to recite, how many other good men and women (beside this godly sherife, in this tyme of Quene Mary, dyd flee over the sea, of whom sore wer in France; [ect. as in vol. p. 430] whereof a great part was of studentes and learned men, such as nowe be for the most part Byshops, Deanes, Archdeacons, or Ministers, rulynge and instructing the church of England. Such was the provision of God, so mercyfullye then to provide for the tymes to follow. f628 And as these dyd flee without the realme, so no doubt many there were at home within the realms, which dyd flee no lesse from place to place, to keeps their conscience free, as the Scholemaister of Lynne, maister Rackestraw, a scholemaister at Norwich, maister Henrye Bird before touched, the scholemaister of Alesham etc.

    And who knoweth, or can recite al which in the tyme of this persecution were afflicted and spoyled, some of theyr lands, some of their house and stuffs, some of bookes, many scarse escaped with their lyves, etc.

    Among the other of Norfolke, Robert Watson is not to be forgotten, who sustayned imprisonment in the city of Norwich for the gospel, almost twoo yeares together, tyll it pleased God at length to delyver hym by this subscription. Fyrst, the proposition or article laid unto him, was this: — I beleve and confesse that the bread and wyne in the Eucharist, throughe the omnipotencye of God’s woord, pronounced by the Priest, are turned into the body and bloud of Christ; and after consecration under the formes of bread and wyne remaineth the true body and bloud of Christ, and no other substance besides the substance of the body and bloud above said.

    His answer and subscription to the same.

    His omnibus eatenus assentior et subseribo, quatenus verbo Dei nituntur, eoque sensu quo sunt ab ecclesia Catholica, eta sanctis Patribus intellecta. ‘To al these I doo assent and subscribe, so far as they are grounded upon God’s woord, and in such sense as they are understanded of the catholike church, and the holy fathers.’

    Whether this was a recantation or subscription, here I doo not discusse: but so God wrought, that by meanes and procurement of Doctor Barret, hee was delyvered upon the same. After whose deliveraunts came Christopherson, then Deane in Norwich, and beyng greatly angrye with the same, caused byre to bee soughte for agayne. But hee throughe the helps of good men, was conveigned over the seas, and so escaped the daunger.

    IBID. P. 1681.

    If oure story shoulde proceede here soo wyde and large, as dyd the troubles of those days, we should compile here, I thynke, an endles proces. For what countrie almoste in England did not fele some sotowe then of that persecution. And as I have spoken of other countries, so also coming to Starefort, I might have just occasion somewhat to saye of W. Cooke, who not only susteined trouble, but was also committed to vile pryson, for that he suffered this oure printer to print the boke of Wint. De Vera Obed. f629 Also at Oundel, T. Hensen a worthy mainteiner of the Preachers of the Gospell was so assaulted, that he never durst corn to his house, but died in Q. Maries time. And one Wards felt the like crueltie.

    Not far from these dwelt Maister Grene of Swynsted, and maister Armstrong in Lorby [Corby] , of whom the last was caused to bears a fagot, who for the sorow therof lived not long after.

    And to returne to Norfolke againe, what should I speak of Jenings Hasset, the Pepsies with divers mo, tossed from post to piller by the meanes of Cantrel, and one How: father Moore of Norwich worsted wever, for the same religion was troubled of the Papistes, being put in the stockes with a paper on his head.

    Likewise in Kent, one Trewe was pursued out of his house by Sir Edward Gage, and at last brought to his house, and ther layd in the dungeon: from thence had to the next market town, was set on the pillery, and lost bothe his eares, for dissuading not to come to the churche.

    TO THE QUENE’S MOST EXCELLENT MAIESTIE, QUENE ELIZABETH, f630 By the grace of God Quene of England, Fraunce and Ireland, defendour of the faith, and supreme governour of the saide Realme of Englande and Irelande, next under the Lorde, as well in causes ecclesiasticall, as also to the temperall state appertaining, her humble subject John Fox hartely wisheth and desireth with increase of Gods holy spirite and grace, long to florishe and reigne in perfect health, and much honor, through the mercie and favor of Christ Jesus, our Lorde and aeternall Savior, to the comfort of his churche, and glorie of his holy name. CONSTANTINE the greate and mightie Emperour, the sonne of Helene an Englyshe woman of this youre Realme and countrie (moste Christian and renowned Pryncesse Queene Elizabeth) after he had pacified and established the churche of Christ, being long before under persecution, from the tyme of our savior Christ almost 400 yeres: and comming in his progresse at length to a citie called Caesaria (where Eusebius wryter of the Ecclesiasticall story was then placed Byshop) required of the sayde Eusebius upon his owne free motion, to demaund and aske of him what so ever he thought expedient or necessary for the state and commoditie of his Churche, promising to graunt unto him the same, whatsoever he should aske, which Eusebius, if he had then required what terrene benefite soever he would, either of possessions to be geven, or of impositions to be released, or any other lyke, etc. he had no doubt obtained his request of that so lyberall, and so noble harted Emperour. But the good and godly Byshop, more nedy then gredy, more spiritually geven, then worldly minded, who had learned rather to take a litle, then to aske much, setting all other respectes aside, made this petition, onely to obtaine at his majesties hande, under his seale and letters autentique, free leave and license through al the monarchie of Rome, going to all Consulles, Proconsulles, Tribunes, and other officers in all cities and countries, to searche out the names, sufferinges and acres, of all such as suffered in al that time of persecution before, for the testimonie and faith of Christ Jesus. The nomber of all whiche holy and blessed Martyrs, upon the sayd licence being searched out, amounted to the accorapt, for every daye in the Calendary to be ascribed (as Hierome wryting to Chromarius, and Heliodorus doth wytnesse) fiftie thousande Martyrs,. saving only the first daye of January excepted. For that day beyng assigned to the chousing of their Consules, was therfore festivally solennized throughout all the Romaine Empire.

    In wiche Historie (moste excellent and noble Queene) twoo thynges put me in a variable doubt, whether of these two rather to commend and extolle: the good Emperour, or the godly Byshoppe: the one for his Princely preferre, the other for his godly and syncere petition. The Emperour for his rare and syngular affection in favoring and furtherynge the Lordes churche, or the Byshoppe in zealyng the publique busines of the Lorde, before the private lucre of hym selfe. Certes in bethe together may to us appeare, what all maner estates may learne to knowe: not onelye what in those dayes was done, but also what ought nowe to be followed. In the Byshop is to be noted: the goodes and ornamentes of the Church cheifly to consiste, not in Donatives and patrimonies, but in the bloud, actes and lyre of Martyres, the seekyng and settynge foorth whereof ought to occupie the studie of true Christian Byshoppes. In the Emperour also we beholde howe studiously the Nobilitie in those dayes were set to tender the state and utilitie of the Churche, and the Ministers of the same; in gevyng to them, not in takynge from them, yea, in preventing their shamefast modestie, with their Princely liberalitie. Such was then the carefull affection of them in those dayes towards the Lorde, that it rebounded also unto his churche, and ministerie thereof, in furnishyng and in gratifying them, in larging them, in privileging and enrichyng them with ample giftes and Princely benefites, that the lyke affection hath rare ben founde since those dayes: as may appeare in that whiche the Romaine churche at this present calleth the donation of Constantine, whiche although it be forged and counterfeited of them selves (as no doubte it is) yet it can not bee denied, but that Emperours and Princes were in those dayes Patrones highly beneficial unto the same. Would God the other for their partes had agayne been as moderate in not abusing so great liberalitie upon them bestowed. But of this fewer woordes the better, neither is this the purpose why I do inferre the historic. Wherefore then perteineth the illation thereof, your maiestie perhappes will muse?

    Forseth for two causes speciall.

    For first thinking with my selfe to wryte to your Malestie, as duetie byndeth in the Preface of this boke: then againe pondering with my selfe the famous actes, the memorable doinges, the Princely proceadinges of your grace, and conferringe the same with the like valiaunt factes of that worthy Emperour, I could not enter mention of the one, but must nedes wryte of the other. Such is the mercifull goodnes of almightie God upon his poore afflicted creatures, that though he suffer sometyme the Tyraunt to rage, and the Hypocrite to reigue for the iniquitie of the people, yet some tyme againe, the same hande of the Lorde whiche woundeth, healeth; that presseth, refressheth; that striketh, salueth againe, to make amendes withall. What a sore and dreadfull hand of the Lorde in the primative tyme of the churche was sene under so many persecuting Emperours, and cruell consules? At length the Lord sent this mild Constantinus, to cease bloud, to staye persecution, to refreshe his people. In much like maner what bitter blastes, what smarting stormes have been felt in England duryng the space of certaine yeares, till at last Gods pitifull grace sent us your Maiestie to quenche fier brandes, to asswage rage, to releave innocentes.

    What a multitude of godly Martyrs were slayne before the tyme of the sayde Constantine, is partly above declared. And likewyse what a nomber also before your graces happie reigne were murdered, in this present historie here followyng is comprehended.

    Over and besides, to compare tyme with tyme, and place with place: what was in his tyme founde so happie, for whiche we have not as great cause howe to blesse God in this so gracious a tyme of yours. For as God gave then great reaste to his Churche by the reigne of him: so hath it pleased the Lorde with no lesse aboundance of peace to blesse us by the meanes of you.

    The successe of his affayres I graunte was great; and no lesse have wee to geve prayse to God for the marvelous workes brought to passe by you. In considering likewyse how beneficiall, howe carefull, howe bountefull hee was to the Churche of the Lorde: although the like Donations have not yet appeared in giftes geven by youre grace unto the Churche, yet the same care and tendernesse of harte in youre Maiestie hath not been lackinge: what mekenesse and clemencie was in that noble and great Emperour, whiche is and hathe not beene greater in you?

    Briefly let Constantinus be never so great: yet wherein is your noble grace to him inferiour? in many thinges equall, in this superior, for that Constantinus, being only but an helper unto the persecuted,’ your highnes hath dispatched that persecution from other, under whiche ye were entangled your selfe: and that chiefly (what so ever they pretended) for the truthe of your profession: wherein your grace hath more to rejoyce than in any other thing els beside. For if’ it be true that Hierome saith Martyrum passio, triumphus dei , then what cause have you to rejoyce in the Lorde, when you cause the Lorde to triumphe in you? And for so muche as I have begone to compare, and yet my penne can make no end, this further I wyll adde, that the aide and succor of the saide Constantine in healping the persecuted churche, though it was great and worthy commendation, yet reached it no further then his owne dominions.

    Here howe if it were not for suspicion of flatterie, I could recite, not onely what we at home, your natural and loving subjectes: but also what other forraine Realmes abroade have received by your grace, or rather by Gods grace in you: as neyther the Realme of Scotlande, nor yet of Fraunce to this daye wyll or can deny the same. Of the whiche two Realmes whiche had alwayes been before contrary and mortall enemies to this Realme of Enghande, the one of them being so greatly entangled with forrane enemies, as without your Princely helpe, they were lyke utterly to have been overthrowen, must nedes therfore, and do no lesse, I dare say, recompt them selves bound to your Malestie, then their libertie and countrie is worth. The other likewyse, if their tongues here present myght with one voyce declare, what their hartes inwardly do thinke, no doubt they wold hold up their handes to heaven, and blesse the Lord for the goodnes they have and doe receyve by your gracious meanes. But of this enough, and more perhaps then will be thought to be spoken of simplicitie. But I had rather with suspicion of flatterie to discharge my deutie; then with scrupulous silence to be founde ingratefull.

    The second and principall cause why I have induced this foresayde matter of Constantine and Eusebius, is this: for that your Maiestie in markyng the humble petition of the Byshop, and the gentle graunt of the Emperour, maye the rather be intreated to accept this my poore and simple endeavoure, in setting forth this present history, touching the Actes and Mouumentes of suche godly Martyrs as suffered before youre reigne for the like testimonie of Christ and his truth. For if then such care was in searching and setting forth the doynges and Acres of Christes faithfull servauntes, suffering for his name in the primative tyme of the Church; why should they now be more neglected of us in the latter churche, such as geve their bloud in the same cause and like quarell?

    For what should we say? Is not the name of Christe as precious howe, as then? were not the tormentes as great? is not the cause all one? And if the adversaries wyll saye contrarye and repugne agayne, allcaging that those in the primative tyme suffered then for Christ, these suffered not for Christe, but for Heresie: I wyll answere them againe as Martine Luther aunswered unto the Pope.

    Let the Pope, sayd he, and his Popelinges graunt Christ onely to be my Savior, and that the fayth onely in Christ justifieth a Christian man, I will take him for a good Byshop, and his religion to be ryght. But that he wyll never do, so long as he is Pope. For Pope holy, and fayth onely, can not otherwyse joyne together, but that all his idolatrous worship, his superstitious merites, and trifling traditions must nedes geve place, and lose their autoritie. For in these three I recompte all the Popes whole religion to consist, but of this enough.

    Nowe returning agayne to our purposed matter and followyng the example of Eusebius this worthy Byshop, although I can not atcheve that so perfectly as he hathe done, yet have I labored and travayled according to my infirme habilitie, what I may, in collecting and setting forth the actes, fame and memorie of these our Martyrs of this latter tyme of the churche, whiche according as my dutie doth bynde me, next under the Lorde, I offer and present here unto your Maiestie, humbly desyring, and nothing yet misdoubtine, but that your highnes and singuler clemencie, likewyse followyng the steppes of that noble Constantine, with no lesse propensitie of favoure and furtherance, wil accept and also assiste these my laborious travailes to the behoufe of the churche, against the importunitie of the malignaunt: if peraventure any suche spurners against the truthe shall appeare, as I feare they wil, bending them selves to maligne and detracte the doinges hereof, as they do all other thinges, being contrary to their corrupt religion and affection, except your graces assistaunce shall releave and defense me against the same: who in so doing not onely shall make me thinke my paynes and labor herein the better bestowed: but also shall encourage, by the same your princely benignite, both me and all other my fellowe brethren to proceade (the grace of the Lorde so assisting us) in further travayle, to accomplyshe that whiche our diligence can extende unto for the use of Christes churche, utilitie of your Realme, and the glorie of his holy name: to whom as we geve moost hartie thankes for exalting your majestic out of your adversitie; so we beseche him to conserve you in longe prosperitie, with the dayes not only of Constantinus reigne, but also with them whose reigne hath been longest in any commonwealth.

    Vivat Regina in .Domino.

    Your Majesties faithfull and humble subject in the Lord, J. FOXE

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