BOOK BOOKS IN LATIN ABOLISHED 1 See the Latin Edition, Basle, 1559, p. 200. Ed. 1563, p. 726. Ed. 1570, p. 1519. Ed. 1576, p. 1288. Ed. 1583, p. 1330. Ed. 1597, p. 1211. Ed. 1684, vol. 2. book 9. p. 46.—ED. 2 See Edition 1563, p. 726.—ED. 3 See the Appendix. —ED. 4 See Edition 1563, p 727. —ED. 5 This reason for taking away the superstitious opinion, serveth also as well for abolishing other things besides altars, etc. 6 See Ridley Reg. fol. 288, and Foxe, Edition 1563, p. 728. Also see Appendix.—ED. 7 King Edward’s Letter to bishop Ridley, and the six reasons above specified, with these last observations, were republished in London in 1641. —ED. 8 Note Dr. Hopton’s allowance of the Communion in those days. 9 Judging by the documents before and after, this date is likely to have been June the 24th, —ED. 10 In Matthew cap. 23. —ED. 11 Apud Theodoret, H.E. 1. 7. —ED. 12 A.D. 1550.

STEPHEN GARDINER 1 Although the first imprisonment of Stephen Gardiner, bishop of Winchester, in order of time was before the deprivation of bishop Bonner; yet, forsomuch as he was not deposed from his bishopric till the next or second year after, which was 1551, I have therefore driven off the history of the said bishop of Winchester to this present place. 2 This history of Stephen Gardiner, bishop of Winchester, is arranged as it is in the first edition of the Acts and Monuments, to which Foxe refers the reader in all his subsequent editions. See Edition 1563, p. 728. —\parED. 3 To obviate much confusion in the dates, the editor has altered the arrangement of the following five letters. —ED. 4 He noteth Master Barlow. [He was consecrated bishop of St. Asaph in 1535, and in 1536 he was removed to St. Davids, which see he retained for about thirteen years: from thence he was translated first to Bath and Wells, and then to Winchester. See Godwin, p. 514, and infra p. 64.—ED.] 5 Where quiet and tranqufility goeth with right formed religion, by all means it is to be main-rained; but, contrary, where God’s religion lacketh its right, there the second table must give place to the first. 6 This bishop reasoneth here as one having more respect to worldly tranquillity than to Christ’s glory. 7 Why Winchester, under pretense of giving sage counsel, craftfly goeth about to incense and set the lord protector against all good men, and all godly proceedings. 8 Winchester here meaneth a fetch, if he could have brought it about. 9 For this letter, see p. 58. —ED. 10 God’s word is folly to Winchester, but to them that be wise in the Lord, it is the wisdom of the Lord to salvation. 11 This place here seemeth to lack something, or else Winchester lacketh his wits. 12 Then were the old fathers and bishops in the primitive church, with Epipbanius and Charlemagne, and all the council of Frankfort, hogs and dogs. 13 If every image representing a thing of truth, may stand in a place of worship, then let Winchester’s face stand in the church also. 14 If it be against reason, that learned men should take from the unlearned the books of theil images, much more is it against reason to take from them the books of God’s word. 15 This letter should bear date May the 27th Gardiner refers to it in his letter of the 6th of June, [1547] and mentions the date. — Ed. 16 Luther and Anne Askew, why not as well saints both in heaven, though they varied in one small point here, as you and Smith, both the pope’s friends, though ye vary, as ye said yourself, in divers? 17 If the Six Articles might have continued still, all were quiet with Winchester, howsoever it were else with the true church of Christ. 18 Every uncertainty is noisome, I grant. But reformation of religion is not by and by the cause of uncertainty in a commonwealth, nor maketh every man to be a master. 19 The realm is troubled by them, much like as the prophet Elijah was he that troubled the kingdom of Ahab. 20 Salt laid on a sore, if it do vex it, the fault is not in the salt, but in the flesh, which cannot abide it. 21 The true religion and opinion of these Germans will be found not to disagree, when the bishop of Winchester shall not be able toprove the contrary, as yet he hath not done it hitherto. 22 Germany with their religion yet doth stand, notwithstanding Winchester and the emperor did withstand them, what they both could. 23 His argument — Ged’s law hath rule of all. Men and women say, they understand God’s law: ergo, men and women have rule of all. Nego argumentum quia constat quatuor terminis. His argument should thus proeeed,—God’s law hath rule of all. Men and women say, they are God’s law: ergo, such men and women have rule of all. And thus is the form of the argument good, and the matter false. 24 This proveth not; for though a man of nature abhorreth his destruction, as he desireth relief; yet it followeth not that a man should desire so the destruction of another man’s soul, as he desireth relief of his body. 25 How well you remembered this lesson of anger in queen Mary’s time, let others judge. 26 A.D. 1547. Gardiner refers to the lord protector’s answer to this letter, in one dated June 10, 1547.—ED. 27 Rex te ergo semper in oculis. 28 Arab. ad Ro. 1. ‘Ad Deum promerendum quem nihil utique latet, suffragatore non est opus sed mente devota.’ 29 If every thing were an oracle by and by, that king Henry did, then Winchester were a good logician. 30 Wherefore then serve the Scriptures for realms to be ruled by, if God never reveal any thing in a realm, but by the king’s own person in his man’s age? 31 Bale’s book called ‘Elucidation, etc. touching Luther.’ — ’The true hystorie of the christen departynge of Martyne Luther, translated by Johan Bale, 8vo. 1546; and the examinacion of Anne Askew, latelye martyred in Smithfelde; imprented at Marpurg, 1546,’ appear in ‘Herbert’s Account of Printing, vol. in. pp. 1560, 1561.’ Strype seems to have thought (Ecclesiastical Memorials, Edw. VI. book 1, c. 5.) that the ‘Acts of Unchaste Votaries,’ was one of the books here referred to, not perceiving that in a subsequent letter Gardiner had plainly indicated the books of Bale, to which he was alluding.—ED. 32 The following nine letters, extending to page 54 are from the Edition of 1563, pp. 728-749. —ED. 33 If Winchester never slept till he had read the paraphrase, either he was a quick reader, or else he read faster than he well understood. 34 Which return Winchester and his never looked for, if all crafty practices were known. 35 And why did you and yours break the act of parliament of king Edward for the communion by a proclamation for setting up the mass in queen Mary’s days 36 Lord Tiptoft was executed in 1470.—ED. 37 A little before his going to the Fleet, which was Sept, 25th, 1547. See a few lines lower.-ED. 38 Gardiner had been committed to the Fleet on the 25th of September, 1547, and was set at liberty Jan. 7th following (see pp. 107,128). His confinement in the Tower lasted somewhat more than five years, he was sent there on the last day of June, 1548 (see pp. 69,7l, and p. 106, Art. III.), and liberated on the 3d of August, 1553, four weeks after Mary came to the throne.—ED. 39 Erasmus if he had been alive, he could as well have answered to this matter, as he answered to Albertus Plus objecting against him the same. 40 Because ye require an ancient author, what say you to Chrysostome in Epist. ad Tit. Horn. 3, ‘Si fidei credis, cur alia infers, quasi fides justificare non sufficiat sola. 17 ’ The same Chrysostome, also, in Matthew 8, Hom. 27. ‘Ut jam neminem fugere possit, has verbis declarari, non ex operibus, sed ex fide salutem hominibus aeternam praestari.’ 41 If I might be so bold with this noble clerk, I would oppose him in his grammar, what part of speech were ‘absque ‘ in St. Paul, where he saith ‘Fide justificamur, absque operibus?’ ‘We are justified by faith, without works.’ If he say, it is a preposition exclusive, as he must needs do, then how can he deny here charity to be excluded with all the works of the law, in the action of justification? If this word ‘excluding’ do displease you, then take away in St. Paul these words, ‘Gratis, non ex operibus, operibus absque, donurn est,’ etc. That is ‘freely,’ ‘not of works;’ without works, it is God’s gift etc.’ Works of charity are not excluded not to follow; but not merit any part of justification. 42 Hereby it is evident that this insensible ass had no feeling of God’s spirit in the matter of justification. 43 Concerning his abominable railing against the Paraphrase and Homilies defer thy judgment, good reader, till we come to his objections and to our answers to the same. 44 This letter must have been written on Saturday, the 12th of November, 1547.—ED. 45 Your strait keeping is to be doubted, considering the warden of the Fleet was your special friend. 46 The first and second tomes of Erasmus’s Paraphrase upon the New Testament were printed by Edward Whitchurch, in 1545-9.—ED. 47 The reference is to a letter addressed to the lord protector, and dated ‘the last of February.’ [1547.] See p. 26.—ED. 48 If this doctrine were plain in king Edward’s time, how chanced it that it was not so plain with you in queen Mary’s time? 49 Eusebius of Caesarea saith, that he saw the pictures of Paul and Peter kept with a certain christian man; but yet he saith not, that those pictures were set up in any church. 50 [‘Eusebius writeth of images.’ Hist. Eccles. 7. 18. But he does not state that he saw the pictures of Paul, etc.: iJstorh>samen is the word used.—ED.] What antiquity images had in the church is declared by the doing and writing of Epiphanius, in his epistle to the bishop of Jerusalem, translated by Jerome. Item, In the council called ‘Eliberitanum,’ [Elvira in Granada, A.D. 277. —ED.] article 36, it is to be seen how pictures were forbidden in church walls. [The canon from the council of Elvira appears in the ‘Concil. general, studio Labbei,’ tom. 1, col. 974.—ED.] Item, In the council of Constantinople sub Leone Imp. images were condemned. Item, Charlemagne, with the whole council of Francfort, decreed against images, abrogating the vain and frivolous acts of Irene, in his council a little before. Briefly, concerning the antiquity of images, when bishops began to cease from preaching in churches, then images began to be set up. [The first edition of the Caroline Books was printed, as is supposed, at Paris in 1549. The last bears this title: Augusta Conc. Niceni II censura, hoc est Carolini de impio imaginum cultu libri 4: Curavit C. Aug. Heumannus; Hanoverae, 1731. We may quote one forcible description of the character of the Nicene council from this volume: ‘Hujus vanissimae Synodi textus nil aliud, quam materia est, ubi stultitia magnitudinem suam exercuit.’ Lib. 1, cap. 23. The council under Leo IV is included in ‘Goldasti Imperialia decreta de cultu Imag.’ Francof. 1608; for the contents of which see ‘Sagittarii Introduct, in Hist. Eccles.’ tom. 1,. p. 1025.—ED.] 51 It is not like: for ‘Non facies sculptile,’ that is moral; ‘De immundis,’ is but ceremonial. 52 Betwixt images and idols there is but little difference, but betwixt images set up in churches, and idols, there is none at all. Cic. lib. 1. De Finibus. ‘Imagines quae idola nominant.’ 53 Duo hic videnda sunt; primum, tempore Gregorii imagines nondum colebantur, ut hodie apud nos, sed tantum ad historiam adhibebantur.

Cujusmodi videtur pictura illa Christi et mulieris fimbriam tangentis, cujus meminit Eusebius in hist. Verum si viveret hodie Gregorius, videretque tantam in statuis profanationem, quid tum sensisset ille haud obscurum est. Praeterea excusatio illa et defensio picturarum quam affert, preterquam quod justa ratione caret, pugnat etiam manifeste cum Synodo Eliberitan. artic. 36. ubi prohibentur in templis picturae, ne in cultu sit error. Pugnat etiam cum exemplo Epiphan. et Ezech. etc. 54 See Corpus Juris Canonici a Pithaeo. Paris, 1695, volume 1, p. 467. —\parED. 55 Ibid.—ED. 56 Idolatry is not excluded, so long as any virtue is sought at their hands.

Virtue is and hath been sought at their hands. Ergo, Idolatry is not excluded, as he saith. 57 What work Winchester maketh to creep to dead crosses, and to worship blockish images! But the lively images of Christ, them he brought to the cross, and burned cruelly. Therefore it is worthily said by Clemens 18 [Romanus, Recogn.], lib. 5. [cap. 23] ‘Quis est iste honor Dei, per lapideas et ligneas formas diseurrere, atque exanimes figuras [tanquam numina] venerari, et hominem, in quo vere Dei imago est, spernere?’—But Winchester was so busied in his laymen’s books, that he had no leisure to understand learned books. [See the Appendix.] 58 If things having the office to signify and work in us the understanding of Christ and holy things, are therefore to be worshipped, censed, and crept unto, why then do ye not worship the preacher, the Bible book, the Epistler and Gospellet? which give a much more lively understanding to our minds, of holy and heavenly things, than images do. 59 The argument of Winchester reverteth against himself: for if God’s word, and such other sounds, giving a lively understanding to us, yet be not had in such a worshipful regard, that any doth cense them, or creep and offer to them: ergo, much less should you do the same to these your dead and insensible images. 60 One idol well compared with another. 61 Because you say that godly honor, or ‘cultus divinus,’ is taken away by you from images, I pray you what could ye do to God, if he were here materially himself, more than ye do to them? To cense them, to candle them, to tabernacle them, to set them up in churches, to adore and invocate them, to kneel and knock to them, to creep and offer to them, to seek virtue, and to require health at them, to make them your patrons, and to make your vows unto them, etc.—if this be not ‘divinus cultus,’ tell me what give you to God more than this 62 All papists perchance. 63 Yea, but what knight of that order kneeleth or prayeth to that George that hangeth about his neck? 64 A worshipful service, to disworship God, and worship creatures. You said before they were laymen’s books. Now ye make them learned men’s books also wherein you read (ye say) many things at one opening. And what read you or see you in those books, I pray you? ‘Nimirum id quod pueri vident in nubibus.’ And where be you bid to look upon these fantastical books! ‘Scrutamini Scripturas,’ saith the Lord: ‘Contemplamini picturas,’ writeth Winchester. But rather Winchester should have read the book of Epiphanius contra Encratitas, where these words be opened to him, ‘Non decet Christianurn per oculos suspensum teneri, sed per occupationem mentis,’ etc. [This passage, not very accurately rendered in the latter clause, is to be found in the ‘Conc. Nicaen.’ 2 actio 6, p. 473, tom. 7, edit. Labbei. The original Greek is given by Archb. Usher, ‘Reply to a Jesuit,’ p. 440, Cambridge, 1835. Foxe seems to have been led to suppose it occurred in the portion of Epiphanius, ‘contra Encratitas,’ apparently by Flacius Illyricus, ‘Cat. Test. veritat.’ col. 170, edit. 1608. See also the Vulgate Edition of the Nicene council in the same volume of Labbe, col. 849.—ED.] 65 If ye did see any printer yet to do worship to his graven letters, then might ye well seek thus, as ye do, a knot in a rush. 66 ‘Holy water.’ Consecration of water and salt to sanctify the people, is attributed to Alexander I but for what credit is to be given to those decrees, falsely lathered upon those ancient bishops, read Sleidan, lib.2 . de Monach. ‘In nomine meo,’ etc. If the name of Christ only do and can serve to cast out devils, what should water do, where Christ only may and should serve to work that mastery? 67 The king’s ring giveth sanation: ergo, holy water may have also its effect and operation. — Resp Non valet consequentia; for the matching of corporal things with spiritual joineth in no comparison together, but the very plain answer is this: Both be abuses, and against the word of God. 68 The king would not wear St. George upon his breast, in images were forbidden. The king weareth St. George upon his breast: ergo, images are not forbidden.—Resp. This argument, besides that it standeth ‘ex puris particularibus,’ whereby it may be denied; in the major also there is a double understanding in this word ‘images,’ whether it be taken indefinitely, or particularly. If the latter part of the major be taken universally, for all images, both in churches and in private houses, used or worn in garments,—then, the first part is false. If particularly, for such only as be set up in churches, then the conclusion, whether it be universal, maketh a false argument, ex quatuor terminis: or, if it be particular, it may be granted, and hurteth nothing our doctrine; for we speak only against the images set up in churches, not against the others. 69 St. George’s feast is kept, ergo, saints are to be worshipped.—Resp. A like argument: Lammae Fair is kept, ergo, lambs are to be worshipped. 70 The water of baptism hath an express ordinance, whereas holy water hath none. 71 Christ useth not now in his church dumb creatures of gold and silver, etc., but ministers, by the lively ministering of his word, to carry abroad his grace. 72 Cramp-rings and holy water, both together, in like case of abuse and superstition. 73 After Peter’s doctrine, the blood of Christ only purgeth us from all sin: ergo, what should holy water do? 74 ‘Plainly as it is,’ his pen will not let him lie. 75 The beginning of holy water came first from the Gentiles, who used to sprinkle ‘aqua lustrati,’ standing at the door, upon such as went into the temple. 76 ‘Cure fide et zelo:’ Sorcerers and conjurors, with such a wrong faith joined to dumb creatures, may and do, with like reason, call up devils, as holy water may drive them away. 77 See pp. 24, 26.—ED. 78 These articles were presented on the 15th of Dec. 1550 21 .—ED. 79 A.D. 1548.—ED. 80 Winchester refuseth to preach by other men’s papers and prescriptions; and yet he afterwards would prescribe other men, by papers, what they should preach, against all conscience and honesty. 81 June 29, 1548.—ED. 82 A lock of words, that is, to open and shut again as they list. 83 St. Paul threateneth death to the misusers of the sacrament: ergo, the real presence of Christ is in the sacrament.—‘Nego argumentum.’ And why would not Winchester allow this reason in others, in queen Mary’s time, speaking the word of truth after their conscience, contrary to his inhibition. 84 A.D. 1549.—ED. 85 A.D. 1550.—ED. 86 The article which touched him was the first article, prescribing him to subscribe, which article he wisheth here to be put out. 87 Your putting-to your pen in this matter, would not have made you naught, but your haughtiness would not put to your pen. 88 But this answer could not stand in queen Mary’s days. 89 See Edition 1563, p. 765.—ED. 90 See Edition 1563, p. 765, 1583, p. 1339.—ED. 91 This part of the history is arranged according to the First Edition, p. 766.—ED. 92 See Edition 1563, p. 767.—ED. 93 July the 9th, 1550, according to Foxe’s History: see p. 73, Art. 12. —\parED. 94 See the Appendix 35 . 95 See Edition 1563, p. 769. All the subsequent editions here read, “These Articles were sent the 15 of July;” and the next paragraph then commences, “The bishop of Winchester receiving and perusing these Articles, made this answer again: That first touching the Article of Submission, he would in no wise consent,” etc. [See the text.] The Articles, however, were sent to Gardiner July 14th (See p. 74, Art. 14.) The error of “July 15th” arose from mistaking the date of the minute of council, which immediately follows, for the date of the preceding Articles; a mistake which might easily occur, from the manner in which the passage is printed in the First Edition.—ED. 96 “Goshold,” or Gosnal.—ED. 97 The history continued from this place, and extending to page 264, containing the bishop of Winchester’s sermon, and other valuable documents, will be found in the First Edition of the Acts and Monuments, pages 770 to 866 inclustve.—ED. 98 See article 8. p. (67).—ED. 99 Preached on the Feast of St. Peter, June 29, 1548. See article 9. p. 69.—\parED. 100 See the Appendix 37 .—ED. 101 In the original, the sentence ends at “Christ,” and the parenthesis forms adistinct sentence: the punctuation here adopted seems necessary to the sense.-ED. 102 The reader is now introduced to an historical detail, extending to nearly ninety pages folio in the First Edition of the Acts and Monuments. As it is now first published since the year 1563, it will be read as well with interest as curiosity. It bears testimony to the fidelity of John Foxe, in recording the severe measures of certain parties against Stephen Gardiner, the bishop of Winchester. While no protestant can justly defend the long imprisonment, without an open trial, of one, who was probably a conscientious popish prelate, yet no adherent to Gardiner’s church has a right to fix upon protestantism the injustice of those proceedings, of which designing men, under color of protestantism, were the agents. Nevertheless, we may learn from these proceedings, that no government can be safe and prosperous, so long as the supremacy of the pope is acknowledged by the subject: and we must admire the hand of God overruling the intrigues and violence of contending factions, and confirming in the hearts of our forefathers the love of those scripture principles which the church of Rome continues obstinately to repudiate. —ED. 103 These positions and articles may be found at page 64. In the original Editions of the Acts and Monuments is inserted another copy of these articles in this place: they differ in a few respects from those already referred to, as follows: ‘Article 8. That after the premises, and for that those former admonitions and commandments notwithstanding, you did yet still show yourself not conformable; and for that also, by your example, the people were much animated, and thereby occasion of much unquietness ministered, you were called before the king’s majesty’s council in the month of June, in the second year of his majesty’s reign, and by them, on his majesty’s behalf, commanded to preach a sermon before his majesty; and therein to declare the justness and godliness of his majesty’s father, in his proceedings upon certain matters partly mentioned in certain articles to you delivered in writing, and partly otherwise declared unto you. The effect whereof was touching the usurped authority of the bishop of Rome, and that his pretensed authority was justly and godly taken away in this realm, and other the king’s majesty’s dominions; touching the first suppression and taking away of monasteries, religious houses, pilgrimages, relics, shrines, and images; the superstitious going about of St. Nicholas bishop, of St.

Edmund, St. Katherine, St. Clement, and such like; for taking away of chantries, obits and colleges; touching hallowing of candles, water, ashes, palm, holy bread, beads; creeping to the cross, and such like.

Also touching the setting-forth of the king’s majesty’s authority in his young years, to be as great as if his highness were of many more years; touching auricular confession; touching the procession and common prayer in English; and that things done in general councils against the word of God, may be justly revoked in particular councils. ‘9. Item, That you, receiving the same, and promising to declare them in a sermon by you made before his majesty for that purpose, on the feast of St. Peter, in the said second year of his highness’s reign, did then and there contemptuously and disobediently omit to declare and set forth many of the said matters; to the great contempt of his majesty, and dangerous example of others. ‘15. Item, That after all this, viz. the 19th of July, in the said fourth year, your being personally called before the whole council, and having the said submission and articles openly and distinctly read unto you, and required to subscribe the same, refused, for unjust and fantastical considerations by you alleged, to subscribe the same.’—ED. 104 As these his answers are expressed before (at page 64), therefore here we omit them, and refer the reader to the place. 105 Prima Appellatio. In Dei nomine Amen. Coram vobis publica et authentica persona ac testibus fide dignis hic praesentibus, Ego Stephanus, permissione divina, episcopus Wintoniensis, (episcopus animo appelandi et de nullitate aeque principaliter querelandi, omnibusque melioribus et efficatioribus via modo et juris forma, quibus melius aut efficatius de jure debui ant debeo, atque ad omnem juris effectam exinde sequi valentem,) dico, allego, et in his scriptis de jure propono, Quod—licet fuerim et sim episcopatum Wintoniensem praedictum legitime assecutus, ipsumque (sic assecutus) cum suis juribus et pertinentiis universis per nonnullos annos possiderem pacifice et quiete, sicque (salvia subseriptis) etiam possideam in praesenti, pro veroque episcopo ac legitimo possessore hujusmodi fuerim et sim communiter dictus, tentus, habitus, nominatus et reputatus, palam, publice, et notorie; quodque, licet fuerim et sim (prout esse debui et debeo) in pacifica possessione, juris-suique sim percipiendi et habendi fructus, reditus, proventus, et obventiones, et alia jura et episcopalia emolumenta quaecunque, act episcopatum praedictum qualitercunque spectantia atque de et ex eodem undecunque provenientia et contingentia; et quamvis insuper fuerim et sim vir integri status, bonae famae, vitaeque ac morum et conversationis laudabilium, non suspensus, non excommunieatus nec interdictus, seu aliquo crimine, saltem notorio sen famoso, irretitus seu convictus, sed ad parendum juri et standum mandatis ecclesiae ac quorumque superiorurn meorum (praesertim omnibus et singulis maudaris, praeceptis, et monitionibus metuendissimi in Christo principis et domini nostri Edwardi Sexti, Dei gratia Angliae Franciae et Hiberniae supremi capitis; quatenus legibus statutis proclamationibus et injunctionibus ejusdem serenissimae Majestatis Regiae, et ejus auctoritate editis, factis, publicatis, et admissis conveniant et repugnantia non fuerint, et quatenus salva conscientia mea parere possim) semper promptus et paratus, prout iisdem hactenus effectualiter (quatenus teneor) parui et obedivi, ac parere et obedire intendo, Deo duce, in futurum, — Nihilominus, praepollentes nobilesque viri, Edwardus dux Somerset, Wilhelmus, comes Wiltshire, magnus thesaurarius Angliae, Johannes comes Warwick, dominus magnus magister hospitii regii, Wilhelmus marchio Northampton, magnus camerarius Angliae, et simul alii viri illustres privati concilii Regiae Majestatis, praedicti conciliarii, sese ejusdem Regiae Majestatis in ea parte delegatos asserentes, me, episcopum antedictum, ad subscribendum certis articulis sive capitulis tune mihi ex scripto recitatis, etiam incontinenter, absque deliberatione debita et matura ac in ea parte requisita (maxima gravitate et difficultate contentorum in eisdem pensatis), mandarunt et admoverunt: et licet copiam articulorum sire capitulorum ejusmodi mihi concedi tradique atque inducias competentes debite petierim, ut de illis omnibus et singulis sincerum animae meae judicium et persuasum ex Scripturis veritatis scripto declararem, meque promptum ad sic respondendure scripto singulis articulis sive capitulis hujusmodi obtulerim; dicti tamen delegati asserti (me, episcopum antedictum, in praemissis seu praemissorum aliquo exaudire non curantes ulteruisque utcunque proeedentes, absque causae cognitione et absque causa justa legitimave, procedentes ‘de facto,’ cum ‘de jure’ nullo modo potuerunt nec debuerunt) fructus episcopatus mei praedicti (eorum reverentiis honoribus et dignitatibus semper salvis) nulliter et minus juste, sub certis modo et forma per eos servandis at nullo modo servatis, ‘de facto’ (ut praefertur) sed non ‘de jure,’ sequestrarunt; et comminationes insuper minus justas in eodem decreto adjecerunt, ut in eodem decreto continetur. Unde ego Stephanus, episcopus praedictus, sentiens me ex praemissis atque ex his quae ex eisdem recolligi et inveniri possent indebite praegravari, et timens in futurum enormius gravari posse, ab eisdem et eorum quolibet ad praefatam Regiam Majestatem atque ejusdem Regiae Majestatis personam excellentissimam—primo verbo tenus, coram certis meis servientibus sive familiaribus tune mecum in loco carceris Turris Londinensis (ubi tune incarceratus fui et in praesenti sum), propter defecturn tam notarii quam etiam aliorum testium jurisperitorumque ac atramenti et calami — infra decem dies gravamina hujusmodi proxime et immediate sequentes, saepius sen semel appellavi, apostolosque petii, et protestatus fui; et, quum data facultas, esset coram reverendissimo arehiepiscopo Cantuariensi et allis judicibus ac serenissima Regia Majestate et allis tune praesentibus me ita appellasse significavi. Atque deinde, omnino infra decem dies, postquam notarii praesentiam et jurisperitos calamumque et atramentum habere potuissem, videlicet die et loco praesenti appellatione et querela mea specificatis, coram vobis publica et authentica persona et testibus superius mentionatis, denuo ac meliori et efficatiori modo et forma in his scriptis appello; apostolosque peto, primo secundo et tertio, instanter instantius et instantissime, mihi dari tradi et liberari cum effectu; atque de nullitate praemissorum aeque principaliter dico querelo et protestor, quod non sunt decem dies elapsi, ex quo notarii publici testiumque praesentiam et jurisperitorum consilium ac calami et atramenti usum, ut hanc appellationem interponerem, habere potuissem; protestorque quod gravamina ista sunt gravamina in dies continuata; atque protestor qnod casu quo judicum delegatorum praetensorum praedictorum praesentias habere potuissem, de facto libenter appellarem; et insuper protestor quod est de addendo corrigendo reformando ac minuendo hanc meam appellationem, et de subtrahendo ab eadem illamqne in meliorem et competentiorem formam redigendo, justum jurisperitorum consilium, atque de intimando candem omnibus et singulis quorum interest seu interesse poterit in hae parte, pro loco et tempore congruis et opportunis, proui moris est juris atque still. Super quibus, etc. [See Edition 1563, pp. 780,781. —ED.] 106 As concerning the specified acts, orders, and proceedings of the council against him, and being now as you have heard exhibited, see them page 79. 107 These words ‘proponit ut supra’ are to be understood as following every one of the next eighty-two items.—ED. 108 These be the matters that be rehearsed in the eighth article of the objections laid against the bishop. 109 This letter, because it is placed and expressed before, needeth not here to be recited, which is to be found page 86. 110 The attestation of these noble personages here produced we have likewise deferred to the twentieth session, with the rest there to be read and seen at large. 111 As touching this appellation, ye heard before in the third session, page 100; and as concerning the instrument the tenor thereof here now ensueth: The Tenor of the Instrument made upon the Appellation above expressed in the Third Session of this Process.

In Dei nomine, Amen. Praesentis publici instrumenti serie cunctis evidenter appareat et notum sit, quod—anno ab incarnatione Domini 1550, regniquo excellentissimi et invictissimi principis et domini nostri Edwardi Sexti, Dei gratia Angliae Franciae et Hiberniae Regis, fidei defensoris, et in terris ecclesiae Anglicanae et Hiberniae supremi capitis, quarto, mensis quidem Decembris die 23—reverendus in Christo pater et dominus, dominus Stephanus, permissione divina Wintoniensis episcopus (coram reverendissimo in Christo patre et domino, domino Thoma permissione divina Cantuariensis archiepiscopo, totius Angliae primate et metropolitano, una cum aliis ejusdem serenissimae Regiae majestatis judicibus delegatis, sive commissariis, tunc in aula manerii ipsius reverendissimi domini archiepiscopi apud Lambehithe, in Wintoniensi dicecese, judicialiter et pro tribunali, sedentibus, personaliter constitutus) in nostra notariorum subscriptorum praesentia quasdem appellationem, apostolorum petitionem, querelam, et protestationem, simul et scriptis conceptas et recitatas, fecit, legit, et interposuit; appellavitque, apostolos petiit, querelavit, et protestatus est, ceteraque fecit et exercuit, prout in scriptis hujusmodi per eum tunc ibidem publice lectis plenius continebatur, tenore subsequentis. ‘In Dei nomine, Amen. Coram vobis, ete.’ Super quibus omnibus et singulis idem reverendus pater appellans, nos notarios subscriptos sibi unum vel plura, publicum vel publica, instrumentum vel instrumenta, conficere, testesque inferins nominatos testimonia veritati perhibere, instanter rogavit et requisivit.

Acta fuere praemissa, omnia et singula, prout supra scribuntur et recitantur, sub anno Domini regnique Regiae majestatis, mense, die, et loco, praedictis: praesentibus tunc ibidem venerabilibus viris, magistris Richardo Liel, Galfrido Glinne, Johanne Fuller, Wilhelmo Jeffrie, Richardo Standish, David Lewis, legum doctoribus; Johanne Lewis, David Clapham et Johanne Clerke, notariis publicis; et aliis complurimis in multitudine copiosa tunc ibidem congregatis testibus, ad praemissa testificanda specialiter rogatis et requisitis. [See Edition 1563, page 793.—ED. 112 See the deposition of these witnesses likewise, in the twentieth action following; as frequent mention hath been made before. 113 These words follow each item. —ED. 114 These words follow each item. 115 Article 9 is omitted, in the original. —ED. 116 Also spelt Grote. and Groute; but Crowte is the name inserted in the Depositions.—ED. 117 ‘Morgan Philips,’ in the Depositions.—ED. 118 Otherwise Breman. 119 Concerning the depositions of these above rehearsed witnesses, look in the twentieth act following. 120 Concerning the depositions of this lord Paget here produced, we defer to the twentieth act, where you shall find him examined as well upon the above-named articles, as upon the intertogatories severally ministered to him: as well by the office as the bishop. 121 Inserted in the Acts or Sessions, to make a full answer to articles 7,8, and 19. [This is an abstract, and not a copy of the original Allegation, —ED.] 122 This book (because it is in print) I thought not good here in place to bring in, but I leave you to it. 123 But as concerning the sight of them, as many as came into our hands, ye shall see them above in page 24, etc. 124 ‘Gosnall’ alias Gosnald.—ED. 125 The process of this Dr. Redman is not yet come to our hands. If it do, thou shalt find it among our other additions, in the supplement of this history. [See infra, p. 236. —ED.] 126 As concerning the second letter above mentioned, sent from king Edward the Sixth, look in page 80, where you shall have the true copy thereof. 126a Doctissimo Vire, Edmundo Crispino amico integerrimo, Oxoniae. Ante meam ex Lutetia profectionem dedi literas ad te per Anglum illum, communem amicum nostrum. Nune tantum tibi scribo, ut mearum fortunarum cursum tibi indicem. Interim dum Lutetiae expedio negotiola quaedam perierunt mihi dies quindecim: Louvanii decem amicis pristinis libenter dedi, tum ut ab itineris labore paulisper refocillarer et res ad meam profectionem necessarias componerem, tum etiam ut ad ingenium jucundae consuetudinis inter dulces sodales et fideles fratres redirem, et linguae rubiginem, quam non mediocrem inter lutulentos illos homines contraxi, mutuis eloquentium hominum colloquiis abstergerem. Heri vesperi, nocte intempesta, Antwerpism perveni: Hodie mane fidem meam apud bibliopolam nomine Garbrandi nostri liberavi. Quod dudum fecissem, nisi Lutetiae negotia, et literatum scribendarum et aliarum rerum, quae mihi molesta juxta et infrugifera fuerunt, et Louvanii suavis amicorum consuetudo, detinuissent. Verum sat cito, quando sat bene. Literas, quas ad Garbrandum his inclusas mitto, trades: quibus etiam syngrapham persolutae pecuniae adjunxi. Et tibi et illi pro istoc beneficio gratias ago, re-laturus haud dubie luculentas, si quando casus aliquis ferat: et ita relaturus, ut plane agnoscatis in hominem et memorem, et gratum, hoc quicquid fuit officii (quod certe Christianum fuit) contulisse. Quum eo quod destinavi pervenero, quam peregrinationem perendie (volente Deo) auspicabor, latissime de rebus omnibus, tum publicis tum privatis, ad to scribam.

Nunc unica episcopi vestri Wintoniensis narratiuncula contentus eris.

Pervenit magno cum strepitu Louvanium, ut tanti regis legatum decebat; qua in urbe humanissime apud Jeremiam privato hospitio fuit exceptus. Facultas theologica, universitatis nomine, vinum illi honoris gratia propinavit. Venerandi vero magistri nostri, ut altius dignitatem et eruditionera hominis rimarentur, animadverterunt orationem quandam ‘De Vera Obedientia’ ab eodem compositam extare, in quo auctoritatem Romani pontificis labefactabat, regiam potestatem supra sanctae sedis apostolicae, ut ilii loquuntur, statuebat. At ea perlecta, non solum honoris exhibiti eos poenituit, sed etiam palinodiam recantare decreverunt; et quantum primum honoris tribuerunt, tantundem rursus contumeliae illi erogare homines impudentes non dubitaverunt.

Richardus Lathomus, terminorum interpres, et caeteri hujus sodalitii satellites ecclesiaeque nutantis Atlantes aggressi sunt hominem.

Disputatum est de primatu Papae: episcopus orationem suam acriter defendebat. Theologi suam sententiam pertinaciter tuebantur, et, episcopum excommunicatum [et] schismaticum manifeste vocitantes, summam contumeliam nomini Anglicano inferebant. Hic non referam argumenta quae utrinque in tutelam propriae sententiae producebantur, atque fortassis viris doctis Achillea non viderentur, et utriusque partis honorem sanctum tutumque retineri aequum est. Irolenti igitur episcopo missare in templo divi Petri ornamenta ad missificationem necessaria, tanquam homini excommunicato, denegata sunt. Is, offensus inopinato casu, illico profectionem maturat. Decanus postridie elaborata oratione famam hominis pro concione misere proscindit.

Doleo vehementer istorum vicem, qui tam inconsulte seipsos apud probos et cordatos viros deridendos propinent. Habes itaque (mi Edmunde) historiam verissimam; nam doctor noster totius tragaediae spectator fuit. Nunc te valere jubeo, si prius orem, ut amicis omnibus quam potes officiosissime meo nomine salutem dicas: ad quos privatim sum scripturus, cum primum per otium et opportunitatem liceat. Vale.

Antwerpira, vicesimo secundo Septembr. A.D. 1541.

Tuus ox animo, Franciscus Driander. 127 The contents of these two papers we have also expressed before. 128 These articles you shall find in the first session before expressed. 129 These interrogatories, ministered by the bishop to sir A, Wingfield, as well as to all the other witnesses against him produced, ye shall find in the second session or act. 130 This passage appears to be an interpolation.-ED. 131 These ye shall find at page 123. 132 ‘Contest,’ a fellow-witness.-ED. 133 The 21st day of January. 134 Also spelt Blaser.-ED. 135 ‘Comperts,’ see the Appendix.-ED. 136 Hom. Il ii. 204.-ED NOTES FOR THE READER 1 The Book of John Elder sent into Scotland. 2 Herein he granteth against himself. 3 The reprint from the First Edition of the Acts and Monuments, commencing at page 86 of this volume, closes here.-ED. 4 See Edition 1563, page 867.-ED. 5 It is thus that the history proceeds in the First Edition of the Acts and Monuments, p. 867. The author excuses himself from repeating ‘the tedious tractation’ in later Editions, in consequence of ‘the greatness of the volume,’ but refers the reader to the original history, which has been faithfully reprinted in the present Edition.-ED. 6 Corporally, that is truly; so Christ is there; otherwise not. 7 When passages of ancient writers have been brought forward by Romanists (at controversial discussions more particularly) in support of the practice of offering up masses for the dead 51 , it has been usual to meet them by other passages of a totally different tendency from the same writers, rather than to attempt an explanation of the former. This however may be done, as will be seen by the following extracts from a work entituled, De origine et superstitione Missarum in honorera sanctorum celebratarum, auct. Jo. Fechtio (Restoch. 1707.) “Offerre pro defunctis in universum, sive sanctis, sive allis, est munera eorum loco ad ecclesiam adferre et per sacerdotem Deo, tanquam ei donata, repraesentare; idque in signum, defunctum in fide atque communione ecclesiae obiisse. Nimirum postquam offerendi mos (primum, ut supra ostensum, liberrimus) mox ira invaluit, ut qui non offerret, separare se ab ecclesiae communione, neque cum caeteris vel eodem gaudere jure vel idem onus subire, adeoque gentilium numero haberi velle, existimaretur; ipsaque ideo ecclesia per exclusionem ab hoc ritu exclusos ab ecclesia notaret (cujus rei, nisi fallor, prima post dubios apostolorum canones, et Cyprianum, in Conciliis Ancyrano et Eliberitano vestigia occurrunt); morientes quoque, ut testarentur, in ecclesiae se communione finivisse vitam, neque vel catechumenorum vel poenitentium vel excommunicaterum numero contineri, oblationes, post mortem etiam, suo nomine suoque loco, voluerunt offerri.” Cap. 4, sec. 18.

In another portion of the same volume (cap. 5, sec. 13.) various passages from the fathers are alleged to support this interpretation. “Nunc caeteras hujus moris appellationes compendio persequemur. ‘ ommemorate nomina’ Cyrillus Hierosoly. (siquidem ejus indubitato sunt catecheses) per ‘mentionem demortuorum facere’ exprimit: mnhmoneu>omen, inquit, kai< tw~n prokekoimhme>nwn. Ita Augustinus (Confes. lib. 9.): ‘Quotquot haec legerint, neminerint ad altare tuum Monicae, famulae tu.’ Epiphanio est ‘nomina dicere seu pronuntiare;’ Ta< ojno>mata le>gein tw~n teleuthsa>ntw : quod antea expresserat ipsc Aerius, contra quem scribit—ojnoma>zein ojno>mata tw~n teqnew>twn; nominare nomiae demortuorum. (Heres: 75. see. 3,7.) Earlera ‘ nominandi’ voce Ambrosiusutitur: ‘Omnibus yes oblationibus frequentabe. Quis prohibebit innoxios nominare? Quis vetabit commendatioais prosecutione complceti?’ (Orat. in Val. tom. Iii. p, 12.) Eodem sensu ‘ memoriam celebrate’ et ‘memoriam facere’ frequenter dicunt Chrysostomus et Augustinus. Ille: mnh>mhn poiou~meqa tw~n ajpelqo>ntwn ejpi< tw~n qei>wn musthri>wn memoriam mortuorum interacta mysteria eelebramus. (Hem. 41, in Corinthians) Hic veto: ‘Nec pierum anime mortuorum separantur ab ecclesia que etiam nunc est regnum Christi. Alioquin nec ad altare Dei fieret eorum mereefta in communicatione cotperis Christi.’ (De Civ.

Dei, lib. 20:see. 9.) Alibi idem Augustinus ‘ad altare vel altaris sacramenta recitari martyres dixit, ceu ad locum paulo ante adductum notat Leonhardus Coqueius. Et Chrysostomus loco citato: ‘ Clamare super mortuis.’ Ita enim: ou+ de/ ma>thn oJ proestww| tw~n friktw~n musthri>wn teloume>nwn, boa~ uJpenwn, non frustra,quialtari pracest, cum tremenda mysteria celebrautur, clamor super omnes in Christo dormientes. ‘Commemorationis’ vex omnium frequentissima est, qua et usus Augustinus, cam inquit: ‘It, qui cotperis et sanguinis Christi communione defuncti sunt, ad ipsum sacrificium suo loco commemorantur.’ (Serm. 32, de verb. Apest. tom. 10.) Pro commemorationibus defunctorum missas fieri Coneilium Vaserise IL (cap. 4.) edixit. Concilium Carthaginiense IV. de its, qui attente leges pcenitentite exequuntur, si casa in itinere vel in marl mortui fuerint, sanxit: ‘ ut memorio eorum et orationibus et oblationt-hus eommendetur.’ (cap. 79.) Jo. Damascenus oratione, quod qui in fide hint migrarunt sacris operationtibus et beneficiis maltum juventur, principle statim profitetur ordinasse apestoles, (qua de re postca dicemus) ejpi< tw~n friktw~n kai< ajcra>ntwn kai< zwopoiw~n musthri>wn mnh>mhn poiei~sqai tw~n pistw~v koimhqe>ntwn , id est, (Jo. (Ecolampadio interpr.) in tremendis et impollutis vitalibusque sacramentis memoriam corum, qui fideliter obdormicrtlnt, habendaln esse.”-ED. 8 The original letter in Latin is extant in the Edition of 1563, pp. 870 to 872, and will be found in the Appendix to this Edition.-ED. 9 Alexander Nowel, since dean of Paul’s. 10 In this point the judgment of Dr. Redman is not to be followed. (HISTORY OF WILLIAM GARDINER) 1 See Edition 1563, page 874; also the Latin Edition 1559, page 203.-ED. 2 See the Appendix. 3 The bull of Phalaris, a certain tyrant,was a kind of torment made of brass, like a bull, with fire under it, to torment such as were put into it, to make them to roar like a bull. 4 It is reported that a sparkle lighted among gunpowder. 5 Ex testimonio N. Fildi, Pendigrace, et aliorum, qui rei gestae interfuerunt. 6 See the Latin Edition 1559, page 209.-ED. (HISTORY OF LORD SOMERSET) 1 En quo discordia fratres perducit miseros! 2 According to Maitland, in his History of London, (fol.) vol. 2, p. 1196, Amcotes was lord mayor in 1548, and sir Rowland Hill, in 1549. The sheriffs here named, are also those of 1548.-ED. 3 “Juste judicate, filii hominum.” 4 Here is to be noted that the city levied five hundred men, but they were not sent. 5 Foxe calculated here from erroneous data. The duke had been liberated on the 6th of February, 1550. The recommittal to the Tower took place on the 16th of October, 1551. See Stow’s Annals (fol. 1631) pp. 603- 605.-ED. 6 Stat. an. 5. Reg. Edw. VI. 7 See edition 1563, p. 880; and the Appendix.-ED. 8 See Hall’s Chronicle. (London, 1809), p. 130.-ED. 9 Touching the troubles of the duke of Gloucester read before. 10 See vol. 3 page 713, of this Edition.-ED. 11 July the sixth, 1553.-ED. 12 Cypri. in serm. De Coena Dom. 13 Gelasius contra Eutichen. 14 Aug. de Consec. Dist 2. ex Sententiis Prosperi 78 . 15 Theod. Dial. 1. contra Eutich 79 . 16 Theod. Dial. 2. contra Entich. 17 Original in Matthew 15. 18 Irenaeus, lib. 4, contra Haeres. 19 Greg. in Reg. 20 Chrys. I Corinthians 11, Hom. 27. 21 Cyril in Joan. lib. 4, cap. 14. 22 Lib. de Catechisandis rudibus 81 , [cap. 26.-ED] et Epist. ad Dardanum. 23 Tertul. contra Marc. lib. 4. 24 Aug. Psalms 3. 25 Aug. con. Adamantum Maniclaeum, cap. 12. 26 Aug. de Doctrina Christiana. 27 Ambros. de Sacr. lib. 4 cap. 4. 28 Aug. ad Dardanum 82 . 29 Ibid. 30 Basilius de Spirit. Sanct. cap. 22. 31 August. 32 Cyril. de Trin. lib. 2 p. 33 Aug. in Psalms 98. 34 Vig. contra Eutichen, lib. 4. 35 Vigil. 37 Cypriar, de Coena Dom 83 . [See Appendix.] 38 Cypr. de Coen. Dom. 39 Aug. de Civ. lib. 21 c. 25. 40 See the Appendix.—ED. 41 Tractat 87 . 80. super Johan. 42 Epist. 95 88 . ad Paulinum 43 Cap. 18. de Articulis. 44 Well cavilled and like a papist. 45 Homily 83. [Section 4, tom. 7 p. 889.] 46 Here is to be noted, that Peter Martyr, in his answer at Oxford, did grant a change in the substances of bread and wine, which, in Cambridge, by the bishop Dr. Ridley, was denied. 47 As Christ called not the bread a figure, so he, speaking figuratively, at other times called them not plain figures, though they were so. 48 Epist. 6. lib. 1 and Epist. 3. lib. 2. 49 Hom. 13. upon Matthew. 50 See his first Dialogue. 51 August. I. contra Maximinum [lib. 2 cap. 22.] 52 Hilarius, lib. 8 de Trinitate [cap. 14]. 53 Chrysostome Homily 45, upon John [Section 2 and 3]. 54 Dionysius in Ecclesiastical Hierarchies. 55 Ignatius ad Philadelph. 56 Irenaeus, lib. 4 cap. 34. 57 Cyprian, lib. 1 Epist. 6. 58 Gelasius in Epist. de duabus naturis in Christo. 60 Isich. lib. 1 cap. 3. 61 August. super Joan. tract. 30 et tract. 50. 62 Aug. Epist. 57 104 [now 187. cap. 3, Section 10]. 63 Ibid. [cap. 6, Section 18]. 64 Vigilus contra Eutich. lib. 4. 65 Aug. in Joh. tract. 25. 66 That is to say: “You shall not eat the body which you see, and drink that blood which they shall shed that shall crucify me. I have commended to you a sacrament. Understand it spiritually, and it shall give you life: the flesh profiteth nothing.” August. Quinquagent. 2.

Psalm 98. 67 Irenaeus, lib. 5.contra Valentinum. 68 Beda supra Lucam. 69 That is to say, sacraments here may have their honor as things religious, but they are not to be wondered at as miracles. 70 If Christ were both gone and tarried, then he should seem to have left himself behind him. 71 “ Noli dubitare ibi nunc esse hominem Christum Jesum 110 , unde venturus est. Memoriterque recole et fideliter tene Christianam confessionem, quoniam ‘resurrexit amortuis, ascendit in ecelum, sedet ad dexteram Patris, nec aliunde quam inde venturus est, ad vivos mortuosque judicandos.’ Et sic venturus est ilia angelica voce testante quemadmodum ire visus est in coelum, id est in eadem camis forma et substantia, eui profecto immortalitatem dedit, naturam non abstulit.

Seeundum hanc formam non est putandus ubique diffusus. Cavendum enim est ne ita divinitatem astruamus hominis ut veritatem corporis auferamus.” 72 Donec seculum finiatur sursum est Dominus: sed etiam hic nobiscum est veritas Domini Corpus enim in quo resurrexit in uno loco esse oportet; veritas autem ejus ubique diffusa est. 73 Ergo non supra terram, nec in terra, nec secundum carnem quaerere debemus Dominum, si volumus invenire. Non enim supra terram quaesivit, qui stantem ad Dei dextram vidit. Maria quaerebat in terra tangere Christum et non potuit; Stephanus tetgit quia quaerebat in coelo. Ambros. lib. 10 Luc. [cap. 24]. 74 “Veri Dei est ubique esse; verl hominis alicubi esse.” Hierom. ad Marc. 75 Stultum est eum parvo in loco vel abscondito quaerere, qui totius mundi est lumen. 76 Audiendi non sunt qui Christum demonstrant in aedibus. 77 Bed in 17 cap. Joan.

Christ; first, because it is not in heaven, neither sitteth at the Father’s right hand; moreover, because it is in a hundred thousand boxes, whereas Christ’s body filleth but one place. Furthermore, if the bread were turned into the body of Christ, then would it necessarily follow, that sinners and unpenitent persons receive the body of Christ.” 78 See Appendix. 79 “Is indigne sumit, qui aliter sumit quam Christus instituit.” 80 “Si sacramenta quandam similitudinem ipsarum rerum quarum sacramenta sunt non baberent, omnino sacramenta non essent. Ex hac autem similitudine plerumque earum rerum nomina accipiunt. Ergo, secundum quendam modum sacramentum corporis Christi corpus Christi est; sacramentum sanguinis Christi sanguis Christi est.” Aug. ad Bonif. Epist. 23. 81 “Christus quodammodo se ferebat in manibus suis, cum diceret, Hoc est corpus meum.” 82 “ Mysteria omnia interioribus oculis consideranda sunt 113 , hoc est, spiritualiter. Interiores autem oculi, postquam panem vident, creaturas transvolant, neque de illo pane a pistore cocto cogitant, sed de eo qui se dixit panem esse aeternae vitae.” Chrys. in Joh. Hom. 46. [See App.] 83 ‘Si secundum literam sequaris id quod scriptum est, Nisi manducaveritis carnem filii hominis, non erit vita in vobis, ea litera occidit.” Orig. in Levit. hom. 84 “Principio cavendum est ne figuratam dictionem secundum literam accipias. Ad hoc enim pertinet id quod ait apostolus, litera occidit.

Cum enim figurate dictum sic accipitur tanquam proprie dictum sit, carnaliter sapitur; neque ulla animae mots congruentius appellatur.”

Aug. de Doct. Christi, lib. 3 c. 16. I Corinthians 3. 85 “Si praeceptiva locutio est fiagitium jubens, aut beneficentiam vetans, figura est: Nisi manducaveritis carnem filii hominis, et bibcritis ejus sanguinem, non erit vita in vobis. Flagitium videtur jubere: ergo, figura est praecipiens passioni Domini esse communicandum, et suaviter in memoria recondendum, quod pro nobis caro ejus crucifixa sit.” Aug. de Doct. Christi, lib. 33 c. 16. 86 ‘Caro non prodest; hoc est, secundum spiritum verba mea intelligenda sunt. Quia qui secundum carnem audit, nihil hcratur.—Quid est autem carnaliter intelligere? Simpliciter ut res dicuntur, neque aliud quippiam cogitare.—Non enim ita judicanda sunt quae videntur, sed mysteria omnia interioribus oculis videnda sunt, hoc est, spiritualiter.” Chrys. in Joh. hom. 46. [or 47, Section 2.] 87 “Christus accepit panem, et corpus suum fecit, Hoc est corpus meum dicendo, id est, figura corporis mei” Tertul, contra Marc. lib. 4. 88 “Quia morte Domini liberati sumus, hujus rei memores in edendo et potando, carnem et sanguinem quae pro nobis oblata sunt significamus.” Ambrose, in 1 Corinthians 11. 89 “Quando dicunt, Unde patet Christum immolatum fuisse? haec adferentes eorum ors consuimus. Si enim mortuus Christus non est, cujus symbolum ac signum hoc sacrificium est?” Chrys. in Matthew hom. 83. [It is numbered as the eighty-second in Montfaucon’s Edition, vol. 7 p. 889, Paris, 1836.-ED.] 90 “Non dubitavit Christus dicere, Hoc est corpus meum, cum daret signum corporis sui.” Aug. ad Adimantum. 91 “[Christus] adhibuit [Judam] ad convivium, in quo corporis et sanguinis sui figuram discipulus [suis] commendavit et tradidit. Aug. in Psalm 3. [Section 1.] 92 “Ouia panis corpus confirmat, ideo ille corpus Christi congruenter nuncupatur. Vinum autem quia sanguinem operatur in carne, ideo ad sanguinem Christi refertur.” Raban. de Instit. Clericorum. 93 “Vinum laetificat, et sanguinem auget, et ideo non inconvenienter per hoc sanguis Christi figuratur.” 94 “Quemadmodum terrenus panis percipiens vocationem Dei, jam non communis panis est, sed eucharistia ex duabus rebus constans, terrena, et ccelesti.” Iren. contra Valentin. lib. 4 [c. 34]. 95 “In eucharistia non esse desinit substantia panis, et natura vini. Etenim imago et similitudo corporis et sanguinis Domini in actione mysteriorum celebratur.” 96 Chrys. Horn. 20. in Epist. 2. ad Corinth. 97 Chrysostome. 98 “Hoc altare veneraris quoniam in eo proponitur corpus Christi. Eum autem qui re ipsa corpus est Christi, afficis contumelia, et negligis pereuntem.” 99 “Quod si haec vasa sanctificata ad privatos usus est transferre periculosum, in quibus non verum corpus Christi sed mysterium corpotis Christi continetur, quanto magis vasa corporis nostri?” Chrys. in Hom. 11, super Matthew 100 “Ea quae Christus dicit non sunt carnalia, sed spiritualia. Ouod enim comedentibus suffecisset corpus, ut totius mundi fieret alimonia? Sed idcirco meminit Ascensionis Filii hominis in coelum, ut eos a corporali cogitatione avelleret.” Athanas. in verba Evang. “Qui dixerit verbum in Filium hominis.” 101 “In illis carnalibus victimis figuratio fuit carnis Christi, quam pro peccatis nostris erat oblaturus, et sanguinis quem erat effusurus; in isto autem sacrificio gratiarum actio atque commemoratio est carnis Christi quam pro nobis obtulit et sanguinis, quem pro nobis effudit. In illo ergo sacrificio, quid nobis sit donandum figurate significatur; In hoc autem sacrificio quid nobis donatum sit, evidenter ostenditur. In illis sacrificlis praenunciabatur Filius Dei occidendus: in hoc pro impils annunciatur occisus.” August. ad Marcellinum 114 . 102 “Panis iste quem Christus corpus suum faterut esse, verbum est nutritorium animarum.” Origen in Matt. 103 “Nulli aliquatenus dubitandum, unumquemque fidelium corpotis et sanguinis Domini tunc esse participem, quando in baptismate membrum efficitur Christi. Sacramenti quippe illius participatione ac beneficio non privabitur, quando in se hoc invenit quod sacramentum significat? August. in Sermone 115 . 104 “Tanta est vis verbi, ut panis et vinum maneant quae sunt, et mutentur in aliud.” 105 “Non abjecit Deus creaturam suam, sed ea repraesentavit corpus suum.” 106 “Non sanguinem carnis expetimus, sed sanguinem verbi.” 107 “In isto pane, quod est materiale ejicitur in secessum: id autem quod fit per verbum Dei, pro fidei ratione prodest.” Origen super Matthew cap. 14. 108 “Haec diximus de pane symbolico.” 109 “Ista secundum sanae fidei regulam figurate intelliguntur. Nam alioqui horribilius videtur esse humanam carnem vorare quam perimere, et humanum sanguinem potare quam fundere.” Augustinus, contra adversarium Legis et Prophetarum 116 . 110 “Non hoc corpus quod videtis estis manducaturi et bibituri sanguinem quem fusuri sunt qui me crucifigent. Sacramentum aliquod vobis commendavi.” August. in Psalm 98. 111 “Aliud a pane corpus Jesus habet: nec pro nobis panis traditus, sed ipsum Christi verum corpus traditum est in crucem, quod panis figura in coena exhibitum est.” 112 “Symbola visibilia corporis et sanguinis sui appellatione honoravit, non mutans naturam, sed naturae addens gratiam.” 113 “Sacramenta Dominici corporis et sanguinis alia sunt ante sacram invocationem; post invocationem vero mutantur, et alia fiunt.” 114 “Incidisti in laqueos quos ipse struxeras: neque enim sancta ilia symbols post consecrationem discedunt a natura sua: manent enim in priori et substantia et figura, etenim oculis videri et digitis palpari ut ante possunt.” 115 “Postquam sanetificatur panis, non amplius appellatur panis, tametsi maneat natura panis.” 116 “Dicimus quod multa differentia separantur corpus in quo passus est Christus et sanguis quem in cruce pendens fudit, et hoc corpus quod in mysterio passionis Christi quotidie a fidelibus celebratur. Etenim hoc corpus pignus et species est, illud autem ipsa veritas. Apparet ergo quod tam multa differentia separentur, quantum est inter pignus et earn rem pro qua pignus traditur, et quantum inter imaginem, et rem eam cujus imago est, et quantum inter speciem et veritatem.”

THE DEATH OF KING EDWARD THE SIXTH 1 “Quum qnam illelateritiam (ut aiebat) accepit, marmoream reliquit.” Ex.

Sueton. \Octav. Section28.] 2 Prince Edward, when he wrote this epistle, seemed to be very young, not above seven years of age, lying then at Ampthill. 130 1 Timothy 4. 3 Alludit ad verba Terentii in Comoedia. [Adelph. 4 7, 44.] 4 This letter seemeth to be written by Dr. Coxe. 5 “The witnesses hereof present were, sir Thomas Wrothe, sir Henry Sidney, two of the chief gentlemen of the privy-chamber; doctor Owen, doctor Wendy, and Christopher Salmon, groom.” See Edition 1563, page 888, second set.-ED. 6 It is like she was persuaded by witches and blind prophecies, that king Edward should not live so long. 7 Testified by a certain reverend personage yet alive, being then the bishop’s chaplain.

BOOK PREFACE 1 See Bingham’s Christian Antiquities; book 13:chap. 1 Section 4.-ED. 2 Isidorus, lib. 6; Etym.; Hugo, in Speculo eccles.; Tertul. cont. Mart. lib. [4 cap. 18 ]; Cyprian. “de Bono Patient.” 3 Cassianus de Canonicis orationibus, lib. 3 cap. 7. 4 In the old time, the assemblies of the congregation in the night in common prayer and fasting, were called vigils. 5 Socrat. Eccles. Hist. lib. 2 cap. 13. Epiph. Trip. Hist. lib. 4 c. 13. Sozom. lib. 2 c. 32. Epiph. Trip. Hist. lib. 4 c. II. Socrat. lib. 3 c. 9. Epiph.

Trip. hist, lib. 6 c. 2, 3. Socrat. lib. 5 c. 15. Kai< kaq eJautou~v ejkklhsia>zein.” Epiph. Trip. Hist. lib. 7 c. 13. apud se ipsos missarum celebrare solemnia, sec. Item, collectas agunt sec. quod Socrat. Graece, lib. 6 c. 22, inquit Peri< de<, suna>xewn ” et suna>xeiv poi>ousin etc. [Bellarmine accords in some measure with Foxe: “Probabilissima est eorum sententia, qui Missam dici volunt a misslone, seu dimissione populi, ut idem sit Missa, quod Missio, sicut idem sunt apud veteros collecta et collectio, et Graece sullogh< et su>llexiv , et peccati remissa et remissio; remissam enim passim usurpat Cyprianus, lib. 3 epist. 8. lib. ‘De bono patientiae,’ in Epist. ad Jabaian. et alibi.” De Missa, lib. 1 cap. 1. A protestant illustration of this subject will be found in “The Masse in Latine and English, with a commentary and observations;” by Peter du Moulin; London, 1641; or, still more copiously, in Rod. Hospiniani Historiae Sacramentariae, lib. 3 cap. 3.-ED. 6 This service, with its prefixed story, may be seen in the “Missale ad usum ecelesiae Sarum” (Paris. 1515), fol. 27; and also in the “Missale Romanum cure multis missis ac benedictionibus noviter additis” (Venetiis, 1515), fol. 224.-ED. 7 A superb copy of this Mass Book (Missale secund, usum. Eceles.

Sarisburiensis, fol. 1497) is in the Royal Library of Windsor, to which place it has recently been conveyed from Kensington. Another copy bearing date 1527 is in the British Museum, and all those “Secund. usum Sarisburiensis,” may be consulted for the completion of many of the directions, ceremonies, and conjurations here referred to.-ED. 8 And why not on the left hand as well? or why any such kissing at all? 9 Precious no doubt and principal: or else art thou too presumptuous, that hast already offered it up for thy sins, and for the salvation of others. 10 Who gave you that commission? will you offer bread and wine for the church of Christ, who of very love hath offered up himself for it already? Ephesians 5. 11 Charity would pray for others also. 12 So did not the Lord teach his disciples to pray. Matthew 6; Luke 6. 13 And why not his enemies also? Matthew 5. 14 Why make ye then a satisfactory sacrifice of it? 15 If ye had the Lord’s matter in hand, ye would do it in remembrance of him. 16 Thus the merits and prayers of Christ are defaced. 17 And why? for within a little while he looketh to have it his God. 18 That must he do with a sour and frowning countenance, if he follow the cautels of the mass 19 Yea, three at the least; for this gear must be conjured as well as other things: lest, when they think Christ to be naturally present, the devil be there, and take up the lodging before. 20 The Scripture saith, eadem nocte, the same night. 21 He saith not,” Let one of you take and eat it himself alone.” 22 He saith not, Hang it up, keep it, worship it. 23 “Enim” have they put in of their own, and left out “quod pro vobis datur.” 24 If it were the true sacramentat bread of the body of the Lord, it should be taken and eaten; and not lifted up to be gazed upon. 25 Why takest thou it then alone? or why should not the lay people then drink of the cup also? Be not they the Lord’s disciples? Scholars of his heavenly school? 26 These words, “Mysterium fidei,” have ye here added; declaring the cup to be but a mystical representation of the blood! 27 How standeth this with the remembrance of saints, or of the dead, “In quorum memoria,” etc.? 28 By these crumbs may ye know what bread was wont to be used. 29 And may no fewer crosses than five serve? 30 And why then be ye angry with us? 31 The bread of eternal life, is Christ himself: if this then be he, how darest thou presume to offer him up unto his Father? 32 Have ye the most precious body of Christ in so small estimation, that ye resemble it to the beasts, which Abel and Abraham offered? 33 If the host, as thou sayest, be Christ himself, is not he then most blessed already? 34 How standeth this with our faith, to desire Christ to be brought up to the presence of his Father, as though he were not there already. 35 And is he not yet blest enough? 36 God’s blessing on your good face. 37 Thus thou prayest for our Lady and all the saints in heaven, declaring that they are in no such painful purgatory, as they dream so much of. 38 Down, great heart. 39 No! good reason why. 40 If this were not a silly poor Christ, he should not need so many blessings of such a godfather. 41 Hoigh, child, and turn thee. 42 If God’s institution be your schoolmaster, why go ye then from the rules thereof? 43 The Lord’s institution teacheth you not such fond tricks, nor juggling gestures. 44 How should the Scripture else be verified that saith, “It is Christ, which hath the everlasting priesthood, being able to save those that come unto God by him, forsomuch as he ever liveth to make intercession for us?”

Hebrews 7. 45 But he telleth us not why. 46 Yet seeth he never a whit the better. 47 As who say, God save this mark! 48 The tenderlings may abide no cold. 49 Did the Lord Jesus teach such toys in his holy institution? 50 It is time to speak at last; for he hath gone a mumming all this while. 51 “Intra” some read “infra,” beneath. 52 So many crosses would make a man think that here were none but popes and popish crucifiers of Christ. 53 Lest the people be edified. 54 That metal clinketh well. 55 Do they not rest already in Christ, and in the sleep of peace, by thine own saying afore? 56 God’s holy word teacheth, that the offering of the body, and shedding of the most precious blood of Christ once upon the cross, is the full, perfect, and only salvation of all mankind. 57 Thus the death of the Lord is defaced. 58 O sinfill man! wilt thou merit that, which is Christ’s only gift? 59 Yes: the host that ye worship and speak unto afterward, if your words be not false. 60 For very devotion, be ye sure. 61 As it is seldom in good order. 62 For falling. 63 Hold him fast while ye have him in your hands; lest he fly from you, as like he will, if ye mock him too much. 64 Why not? if it be his maker. 65 If it fail, your kitchen will be the colder. 66 Note that the priest speaketh all this to the host: whereby it is evident how horribly they abuse God’s creatures. 67 That never was born of our Lady. 68 Benedicite, a God’s name. 69 Here be such tricks as St. Peter and Paul never wrote of. 70 A dangerous matter I tell you. 71 ‘Magno conatu magnus nugas agunt.’ 72 ‘De munere temporali’ Note well these words. 73 A token that he hath had some corrupt matter in hand. 74 What! dare ye call it a communion? Dr. Weston will be angry then. 75 What is it that these idolaters will not worship? Very signs and tokens will not they stick at. 76 He had need, I trow, that hath daubed such a muddy wall. 77 Is the priest, then, too proud to take it up himself. 78 For the poor deacon is not worthy to receive it. 79 By this is meant, these few words that are spoken next before the last collect. 80 O what a vizor of holiness is here! 81 That is, the last collect. 82 And why not with a loud voice if it be good? Because it is not the massmongers’ profession, to edify the people. 83 Bad service is as fit a name for the popish mass as can be. For not only custom, but evil will also, doth much, if Master Money help not. 84 What! the mass, in the devil’s name?—for what intent then died Christ? 85 That face hath much crossing. 86 Walk as ye came: ye have leave to be trudging. 87 Ex Euseb. lib 2. 88 The word “Liturging,” upon which Foxe grounds his remarks, does not appear in the portion of Eusebius referred to (lib. 2 cap. 1,) nor in book 7 cap. 19, where the appointment of St. James is again the subject. See the Appendix.-ED. 89 Perlecta enim epistola et evangelio, finis sacrificio imponebatur,” p. 57.

Edit. Lugduni, 1512.-ED. 90 Greg. in Regist. lib. 7 c. 63. 91 “Quod nunc agimus multiplici orationum, lectionum, cantilenarum, et consecrationum officio, totum hoc apostoli, et post ipsos proximi (ut creditur) orationibus, et eommemoratione passionis Dominicae, sicut ipse praecepit, agebant simpllciter,” etc. Lib. de Rebus Ecclesiastic. c. 22. 92 “The Introite.”—“Convenit fere inter auctores usum Introitus introductum esse a Celestino I., pontifice; sic enim scribit Walafridus, cap. 22, Micrologis, cap. l, et alii passim.” Bellarmine de Missa, lib. cap. 16.-ED.] 93 Platina, et Sigebertus in Vita Sergii. [Sigebert of Gemblours in Brabant wrote a Chronicle from the year 381 to 1112 (in which latter year he is supposed to have died), of which Miraeus published an improved Edition at Antwerp in 1608 (Oudin. Comment. de Scrip. Eccles. tom. col. 942); but Foxe must have used the earlier Edition of Paris, 1513.- ED.] 94 “Ut efficax haec mea sit deprecatio, beatae Mariae virginia suffragia peto,” etc. 95 Rupertus Tuitiensis, lib. 2. De Divin. offic, cap. 21. Chro. Chro. Fasci. temp. 96 Greg. Joanni Eplsc. Syracus. lib. 7. epist. 63. [“Nam S. Oregorius (lib. epist. 63) cure accusaretur, quod Kyrie eleison et alia nonnulla ex Graecorum cerereoniis in Lat. ecelesiam inveniret,” etc. Bellarmine, ut supra.-ED.] 97 Walafridus, c. [22. Walafrid Strabo, who flourished about A.D. 830, wrote, De exordiis et incrementis rerum ecclesiasticarum;” a work, according to Clarke, “of very considerable importance and utility.” It was first published by Cochlo eus, Moguntiae, 1549; and afterwards included in the Bibliotheca Patrum. See Clarke’s “Succession of Sacred Literature,” vol 2 p. 508; Oudin. Comment. 2 col. 74.—ED.] 98 Innocentius III (lib. 2 de Mysteriis Missae, cap. 20) scribit earn additionem (“Gloria iu Excelsis”) a nunnullis tribui Telesphoro, sed a pluribus tamen tribui Hilario Pictavo. See Bellarmine.-ED. 99 Exodus B. Rhen. Tertul. de corona milit. [p. 410 in the First Edition of Tertullian, which Rhenanus superintended. Basiliae, 1521.-ED.] 100 “Hugo de S. Victor.” [In support of this paragraph the reader may consult the “Liturgicon Latinum a Jac. Pamelio. Colon. 1609,” tom. p. 608.-ED.] 101 “Presbyter cure salutatione veteras Testamenti, et Episcopus cum salutatione novi Testamenti, salutat populum, quia dignius est novum quam vetus Testamentum.” 102 Guil. Durand. in rationali [Divin. officiorum, lib. 4 cap. 15, fol. 13.] Microlog. de Eccles. observat [cap. 3 in the Biblioth. Patrum. tom. 4 p. 594. Paris, 1576.-ED.] 103 “Dicuntur autem hi versiculi ‘Tractus’ qua graviter et tractim cana debent in signurn moestitiae, ut placet Durando.” A very different reason is given by others; but the subject is hardly worth inquiring into. The preceding quotations are made from the Romish Cardinal, Bellarmine, to show the accuracy of Foxe, and his acquaintance with the subject generally. In the Historia Sacramentaria of Hospinian the same points are fully considered; pp. 175-182. Edit. Genevae, 168l.- ED. 104 “Vera ratio videtur quam tradit B. Rhenanus in Annot. ad Tertul. de corona militis, quod scilicet dicatur Graduale, quia canebatur dura diaconus gradus ascenderet,” etc. See Bellarmine.-ED. 105 Honorius, lib. 2 cap. 88. 106 Abbas Notherus, auctor Sequentiarum. [Notherus was bishop of Liege from 971 to 1007. He wrote the lives of various saints, and about the miracles of others, etc. Oudin. Comment. 2 col. 482.-ED. 107 “Primis temporibus ab epistola Pauli missa incipiebatur, post quam sequebatur evangelium sicut nunc.” 108 “Constituit, ut quotiescunque sancta evangelia recitarentur, sacerdotes non sederent, sed curvi starent.” Anastas. de Vitis Pontif. p. 31.-ED. 109 “Legimus et circa annos Christianae salutis 500, fere, jam institutas Epistolas in officio Missali,” etc.—Pet. Ciruelus Darocensis in Expositio libri Missalis[Compluti 1528] in epist, nuncup. [Peter Ciruelo was a native of Daroca in Arragon, and became canon of Salamanca, and then professor of theology at Alcaia de Henares. See Antonio, Biblioth. Hispana nova, tom. 2 p. 185. Matriti, 1788.-ED.] 110 “Epistolam et Evangelium Alexander Papa legi ad Missam constituit.

Hieronymus autem Presbyter Lexionarium et Evangeliarium, ut hodie habet Ecclesia, collegit; sed Damasus Papa, ut nunc moris est, legi censuit.”—Honorius in summa, lib. 1 cap. 88. 111 Honor. ibid. 112 Ex Honor. 113 Ex actis Pontif. Rom. 114 Ex Rabano, lib. 1 cap. 3. De instit. cleric. 115 “Pro diversis sacrificiorum ritibus, simplex oblatio pinis et vini fidelibus sufficiat,” etc. Iren. lib. 4 cap. 18. [These words do not occur in the 18th chapter, from which a good selection, nevertheless, might have been made. Foxe therefore, may have given the general sense of Irenaeus, but not his exact words.-ED. 116 “Omnis populus intrans ecclesiam debet sacrificare, sicut docet ordo institutionis ecclesiasticae.” Walafrid. in exposit, ordinis Rom. 117 “Populus dat oblationes suas, id est, panem et vinum, primb masculi, deinde foeminae. Novissime vero sacerdotes et diaconi offerunt; sed solum panem, et boc ante altare.” [In Muratori’s Liturgia Romania Vetus; tom. 2 col. 1024.] 118 “In synodo Matisconensi deeretum est, ut in omnibus Dominicis diebus, aliisque festivitatibus, oblatio ab omnibus qui ad missam convenerint utriusque sexus offeratur in ecclesia, singulas oblationes offerentes finita missa oblationes a presbytero accipiant.” Burchardus, lib. 5 cap. 31. Ex concil Matiscon. 2 canon 4. [in Labbe, tom. 5 col. 981.-ED] 119 Nauclerus, vol. 2 generat. [15. page 560, edit. Coloniae, 1579.-ED.] 120 Ex vetusto quodam libro de officio Missae. 121 Cyprianus, de Oratione Dominica [cap 10]—August. De vera religione, cap. 3. 122 B. Rhenanus in Turtul. de Corona Militis. 123 Polydore Virgil. de Invent. lib. 5 cap. 10. 124 Panormitane, Lib. de celebratione Missae; cap. “Cum Martha.” 125 Rupert. ex Pont. Damas. Liturgia Basilii. 126 Humbertus epise, contra libellum Nicetae Monachi. 127 Ex actis Romans Pontif. [This is Bale’s work, and something to the point here mentioned appears in page 97; as reprinted by Lydius; Lug.

Bat. 1615.-ED.] 128 Panor. de celebratione Missae. 129 In registro. [See the Appendix.]. 130 Ex actis Rom. Pont. 131 “Orationem Dominioam mox post canonem super hostiam tensuit recitari.” Johan. Diaconus in Vita Gregorii. 132 “Dominica Oratio apud Graecos ab omni populo: apud nos vero a solo sacerdote cantatur.” Greg. lib. 9. Reg. ad Johan. Syra. 133 Ex decretis Innocentii, P. P. cap. 1. [More at length in Labbe, tom. col. 1246.] 134 “Porrexit in primitiva ecclesia sacerdos osculum pacis ministro, caeteris impartiendum, ut per hoc significaret,” etc. Gabriel Biel: in Can. sect. 81. 135 “Peracta autem conseeratione omnes communicent, qui nolnerint ecclesiasticis carere liminibus. Sic enim et apostoli statuerunt, et S.

Romana tenet ecclesia.” Anaclet. ep. 1. De Consecrat. dist. 2, c. 10 .”

Peract.” 136 Coehleus contra Musculum de officio Missae. 137 Can. Ap. cap. 9. 138 Can. Ap. cap. 8. 139 “Nec enim propri communio dici potest, nisi plures de eodem sacrificio participent,” etc. Micrologus de Ecclesiast. [Obser. cap. 51.-ED.] 140 “In primitiva ecclesia omnes qui celebrationi missarum intererant singulls diebus communicare solebant, eo quod apostoli omnes de calice biberunt,” etc. Gul. Durand. in Ration. lib. 4 cap. 53. 141 “Comperimus quod quidam sumpta tantummodo corpotis sacri portione,” etc. Gelas. Joan. et Majorico Episc. de Consecrat. dist. cap. “Comperimus.” [Corpus Juris Canonici, tom. 1 p. 454. Paris, 1687; and Labbe a Concilia, tom. 4 col 1156.-ED.] 142 “Et ibi vos estis in mensa, et in calice nobiscum vos estis. Simul enim hoc sumimus, simul bibimnus, quia simul vivmnus,” etc. Aug sermn. 2.

Pasch. [The former part of this quotation appears as follows in the Benedictine edition of Augustine [tom. 5 col. 976), where it ranks as Sermo 229; “Et ibi vos estis in mensa et ibi vos estis in calice.

Nobiscum vos estis.”-ED.] 143 “Item sacerdos calicem dando dicat; Sanguis Domini nostri Jesu Christi custodiat to ad vitam aeternam.” Ex libro Sacramentorum Gregorii. 144 “Nam hoc valet ad representandam passionem Christi, in qua seorsim fuit sanguis ‘A corpore separatus, etc. Secundo, hoc est conveniens usui hujus sacramenti, ut scorsim exhibeatur corpus Christi fidelibus in cibum, ct sanguis in potum.” Thomas Aquin. part. 3 quaest. 76. art. 2. 145 “Ut oblata a populo super altare consecranda disponant, et perfectis mysteriis, calicem sacrosancti sanguinis Domini fidelibus propinent.”

Amb. lib. de omnibus Divin. Officiis. 146 “Caeterum Dominica coena omnibus debet esse communis, quia ille omnibus discipulis snis qui aderant aequaliter tradidit sacramenta.”

Hierom. in epist. 1 Cor. cap. 11. “Convientibus.” 147 Innocent III de Sacro Altaris Mysterio, lib. 3 cap. 1. 148 Ex Vetusto lib. de Divin. Officiis. 149 Rather “336.” The introduction of the Pall is ascribed to him. “Ab eo institutum, ut Episcopus Ostiensis, qui consecrat Episcopum urbis, pallio uteretur, tradit liber Pontificalis.” Vitae Pontiff. Rom. studio A.

Sandini (Ferrariae, 1775), p. 94; who quotes Baronius also (ad an. 336, Section 63) to the same effect.-ED. 150 “Ab defensions sacrarum imaginum ordiens Pontificatum, legationibus, Eptstolis, Synodis restitit Imperatori Iconomacho.” Sandini ut supra, p. 268.-ED. 151 This ordinance belongs rather to Felix I. Cardinal Bona cites as much from Anastasius, lib. 1 Rerum Liturg. cap. 19, Section 5; but it is of little consequence.-ED. 152 Cardinal Bona (as quoted by Sandini, p. 40, note 3) writes—“putant nonnulli a Zephyrino papa statutum fuisse, ut calices vitrei essent.”

Lib. 1 Rerum Liturg. cap. 25, Section 1.-ED. 153 “Sabinianum Campanarum usum invenisse affirmant aliqui.” Sandini, p. 217; who thinks the opinion to be unfounded. He was bishop of Rome in 604.-ED. 154 “Anno 672, e vivis abiit Vitalianus, quem organis ad sacrorum cultus usum esse, ex quorundam sententia Platina scribit.” Sandini, p. 241.- ED. 155 “Multi scriptores legem canendae doxologiae in fine Psal. ad Damasum papam referunt, a quo hanc editam sanctionem aiunt, D. Hieronymo suadente et procurante. Decepti sunt isti ob epist. Hieronymi ad Damasum, quae ab eruditis tanquam adulterina ac plane commentitia exploditur.” Bona de divina Psal. cap. 16, Section 6. 2.-ED. 156 “Eutychianus, as others say.” “Hic constituit, ut fruges super altare tantum, fabae et uvae benedicerentur.” Anastasii Hist. de Vitis Pont.

Rom. p. 12. Moguntiae, 1602. 157 “Non apparebis in conspectu Dei tui vacuus,” etc. 158 This was in the fourth Lateran council, canon 21, in Labbe, tom. pars 1, col. 173.-ED. 159 “Hic constituit, ut septem hebdomadas ante pascha jejunium celebraretur, et natali Domini noctu missae celebrarentur” Anastas.

Hist. Rom. Pontif. p. 4.-ED. 160 Cyprian. lib. 2 epist. 3. 161 Ex libro Ordinis Romans Officio. 162 “Tripliciter,” inquit, “corpus Domtni intelligitur. Unum quod resurrexit a mortuis, quod significat particula in sanguinem missa; aliud quod adhuc vivit in terra, significatum per particulam a sacerdote consumptam; tertium, quod jam requiescit in Christo, quod etiam a tertia particula in altari reservata apte figuratur,” etc. Ex Rom. Ordine de Officio Missae. 163 Honor. in Gemma. lib. 1 cap. 66.—Guliel. Durand. in Ration. lib. 4 cap 53. 164 “Ut de oblationibus, quae offeruntur a populo et consecrationibus supersunt, vel de panibus quos deferunt fideles ad ecclesiam, vel certe de suis, presbyter convenienter partes incisas habeat in vase nitido et convenienti, et post missarum solennia qul communicate non fuerint parati Eulogias omni die Dominica, et in diebus festis, exinde accipiant.” Ex Sanctionibus Ecclcsiasticis. Class. 3, Decreta Pii Papae. 165 “Erat autem Romanis vetusta consuetudo, ut quum limen templi transeundum esset, saeerdos secundum morem Ethnicum, madidos quosdam olivae ramnsculos manu tenens ingredientes aspergebat, etc.

Sozom. lib. 6 cap. 6; Theodor. lib. 3 cap. 16. 166 “Aquam sale conspersam populis benedicimus, ut ea cuncti aspersi sanctificentur et purificentur. Quod et omnibus sacerdotibus faciendum esse mandamus: nam si cinis vitulae aspersus populum sanctificabat atque mundabat, multb magis aqua sale aspersus, divinisque precibus sacrata, populum sanctifica,atque mundat. Et si sale asperso per Helisaeum prophetam sterilitas aquae sanata est; quanto magis divinis precibus sacratus sal sterilitatem rerum aufert humanarum, et coinquinatos sanctificat et purgat, et caetera bona multiplicat, et insidias diaboli avertit, et a phantasmatis versuitis homines defendit!”

Ex lib. Concil. [tom 1 fol. 22 edit. 1535. Decret.] De consecrat. Dist. 3. e. [20.] “:Aquam.” 167 These incantations will be commonly found in the earlier pages of the Missals, etc.; as in the Missale ad usum insignis ecclesiae Sarum (fol.

Paris, 1502), where they follow the Calendar. They appear also much in the same position in the Manuale ad usum Sarum (Antverpiae 1542). See Rivet. Catholicus orthodox, tract., 2. quaest. 25, Section 2, and Thuani Hist. lib. 123, cap. 1, where nearly seven folio pages are filled with an account of a pretended posession, which was, as usual, countenanced by the popish priesthood, as it was detected by the faculty, in 1599.-ED. 168 “Horum decreta sunt in libris inserta conciliorum, sed ex his pleraque tam sunt levicula, tam nugatoria, tam aliena prorsus a sacris literis, ut credibile sit ab aliis Iongo post tempore fuisse conficta,” etc. 169 Exactis Rom. Pontif. in Vita Greg. IlI [“Gregorius III (731) aediculam construxit, in qua sacras reliquias undique conquisitas condidit ad cultum.” Sandini (ut supra), page 268.-ED.] 170 See Anastas. de Vitis Pontiff. p. 16. Edit. 1602; or Sandini, page 88.- ED. 171 Autor. lib. Concil. tom. 1 [fol. 178 recto, edit. 1535.] 172 In Buck’s Theological Dictionary, by Dr. Henderson, it is stated \p. 101), that the bells were assigned “godfathers and godmothers, who, as they held the ropes, gave them their names,” etc.; and they maybe seen so represented in a wood-cut in the Pontificale Romanum, folio.

Venetiis, 1543. Upon the same subject may be consulted Hospinian de Templis, p. 470, edit. 1603; Centum Gravamina Nat. Germ. No. 51; Riveti Catholicus Orthodox. lib. 2 quaest. 17, Section. 11; and Crashaw’s Sermon at the Crosse (London, 1609), p. 115.-ED. 173 Ex Pont. Damas. 174 The notes upon this portion of Foxe might have been much enlarged from Gavanti’s Thesaurus rituum, etc.; to which, or to similar works, the reader is referred for enlarged information on the above subject.

What has been here brought forward is enough to show Foxe’s general accuracy, and, that object satisfactorily attained, any further inquiry into these subjects seems needless in this place.-ED. 175 See Edition 1559, p 215. Ed. 1563, p. 901. Ed. 1570, p. 1567. Ed. 1576, p. 1336. Ed. 1583, p. 1397. Ed. 1597, p. 1270. Ed. 1684, vol. 3 p. 11.- ED. 176 This instructor of the lady Jane was master Elmer, [Aylmer or A Elmer. -ED.] 177 All these aforesaid, except only the duke of Northumberland, and sir John Gates, afterward were either by special favor, or special or general pardon, discharged. 178 See Edition 1563, page 902.-ED. 179 Rather, October 5. See Statutes of the Realm. Edit. 1819, vol. 4 p. 197.- ED. 180 Here is the head of Winchester. 181 No marvel if Bonner were so foul fallen away in such vile dungeon in the Marshalsea. 182 A very interesting narrative of the troubles of Thomas Mountain, parson of Whittington College, which has not found a place in Foxe’s volumes, might here be introduced from Strype’s “Memorials under Mary I.; chaps 7, 11;” and more particularly, respecting his removal to the prison at Cambridge, his release thence, and his subsequent hairbreadth escapes from the hands of bishop Gardiner’s familiars; in chapters 23, 24.-ED. 183 A report 149 of this Discussion appeared at the time, both in English and Latin: See “The treu report of the dysputacyon had and begone in the convocacy hows at London, etc. Imprinted at Basil by Alexander Edmonds, 1554;” it was drawn up by Philpot, archdeacon of Winchester. Herbert considers that the Latin “Vera Expositio Disputationis institutae mandato D: Mariae reginae in Synodo Ecclesiastica,” (16mo. Romae, 1554,) is the original, of which the English is a translation; the Preface is signed by V. Pollanus. See Herbert’s Typographical Antiquities, vol. 3 page 1574; Strype’s Memorials, vol. 4 page 453, London, 1816; also Gerde’s Scrinium Antiquarium ad Hist. Reform. Groningae, 1748, tom. 3 page 163, where a large portion of the Latin Exposition is reprinted.-ED. 184 Philips, Haddon, Philpot, Cheney, Elmas, and one other [namely, Young, chanter of St. David’s. See Burnet.-ED] 185 Archdeacon of Hereford; now bishop of Gloucester. 186 This man, called Philips, continued dean of Rochester all queen Mary’s time, and yet still remaineth. 187 Aug in Johan. tract 50. [Section 13, tom. 3 pars 2, col 634. Benedict.- ED.] 188 Dr. Chedsey. 189 Dr. Weston praiseth their learning, to flatter them, but he answereth not their arguments. 190 Dial. vol. 4 p. 84. edit. Sirmond.: and vol. 4 edit. Schulze. Halae, 1776- ED. 191 Iren. lib. 5 contra Valent. [cap. 2. Section 3. See the passage quoted supra, pp. 339, 340.-ED.] 192 “De Lapsis,” cap. 4.-ED. 193 “Vigilius” was bishop of Thapsus, and flourished about the year 500, or earlier; his treatise against Eutyches is included in the Bibliotheca Patrum, as in the first Paris collection, vol. 5 pp. 567-584, where it is incorrectly assigned to Vigilius, bishop of Trent. His works have been published in a collected form by Chifflet; Divione. 1665. The treatise here referred to was published separately, Tiguri, 1539; also Colon. 1575. See Oudin. Comment. de Scrip. Eccles. tom. 1 col. 1320; also Walchii Biblioth. Patrum, p. 611, Jenae, 1834; Rivet’s Critici Sacri lib. 4 cap. 28; and Cave’s Hist. Litt.-ED. 194 Here is a new evasion invented by Morgan, who dare not plainly deny Vigilius’s authority, but under a color. 195 If Weston charge them for prisoning Christ in heaven, how may they charge the papists for prisoning Christ in a box! 196 This lord Courtney was son to the marquis of Exeter. 197 Or “Troublefield.”-ED. 198 How he intended the spoil of their goods, it appeareth in that he, coming to Southwark, did hurt neither man, woman, nor child, neither in body, nor in a penny of their goods. 199 These words were spoken openly. 200 This parenthesis includeth with a prayer, a privy admonition to her father, that he fall not from his religion. 201 This man, a little before king Edward died, was heard openly in his sermons in London to, exhort the people with great vehemency after this sort: that if trouble came, they should never shrink from the true doctrine of the gospel which they had received; but should take it rather for a trial of God to prove them, whether they would abide by it or no. All which to be true they can testify, that heard him, and be yet alive; who also foreseeing the plague to come, were then much confirmed by his words, 202 It is thus that Foxe introduces this Letter in the First Edition of the Acts and Monuments, p. 920. “Here followeth a letter or epistle of the aforesaid lady Jane to a certain learned man, whom both I know and could also here nominate, if I were disposed. But, partly reverencing the worthy learning of the person, and partly, again, trusting and hoping again of some better towardness of the party hereafter, so have I set forth this her zealous letter to the man, that neither he be at any time thereby made the worse (being by me, as yet, unknown), and [that] others with himself also [may be] made the better; in that they may take heed, thereby not to fall in the like: and he also, being graciously and secretly admonished, may recover the fall, and avoid the peril; which I pray the Lord (if his will so be) he may.”—ED. 203 See Appendix 158 .-ED 204 This and the succeeding English verse are from the Edition of 1563, page 922.-ED. 205 Gray, being her surname, signifeth in Latin a Grecian. 206 See Appendix 166 .- ED. 207 “Fiat mihi secundum verbum tuum.” 208 Augustine de Utilitate Credendi, cap. 1, vol. 8 page 45. Benedict.-ED. 209 “ I can find no grounded reason, to cause me to dissent from the belief of our fore-elders 173 .” 210 “Johannes Trithemius, Abbas Spanheimensis, Ord. S. Bened. anno 1500 claruit, pluribus scriptis editis celebris. Imprimis nomen meruit insigni opere de Scriptoribus Ecclesiasticis, ad sua tempora deducto, et Basiliae 1494 primum, postea et Col. Agrip. 158l, divulgato.”

Hallervordii spicilegium de hist. Lat. as included in Supplementa et observat. ad Vossium cum praet. I. A. Fabricii. (Hamburgi, 1709, page 746.) The work of Vossius may itself also be consulted, page 644, Edit. 1651. Upon “Bertram,” Mr. Gibbings’ Preface (pp. 44 to 47) to An exact reprint of the Roman Index Expurgatorius (Dublin, 1837) will well repay a reference.-ED. 211 Tertullian contra Marcion, lib. 4 cap. 40. -ED. 212 “This is my body; that is to say, a figure of my body.” 213 Gelasius de duabus nat. in Christo, vol. 5 page 475, in the Bibliotheca Patrum (Paris, 1575); where however the words are “et tamen esse non desinit substantia vel natura panis et vini.” -ED. 214 “The substance of bread remaineth.” 215 Origen in Matthaeum; tom. 11 Section 14, vol. 3 p. 499; Paris, 1740. - ED. 216 “That which is sanctified, as touching the matter or substance passeth away into the draught.” 217 “Eat life, drink life.” [Sermo 131, De verbis Evang. Joh. 6 section 1, tom. 5 edit. Benedict.-ED. 218 “Which shall be given for you.” 219 Idem. 220 “The body is a figure of the body.” 221 “Which shall be given for you.” 222 “The bread which the Lord did deliver, being changed, not according to the form but according to the nature thereof, by the omnipotent Word, is made flesh.” [De Coena Domini, attributed to Cyprian, p. 40, Append. Edit. Oxon, 1682.] 223 “Bread is the body, meat, drink, flesh.” 224 Lib. 3 Section 16.-ED. 225 “The church of Rome was advanced above all other churches in the world, not by any synodical constitutions, nor by any councils, but by the lively voice of the Lord, according as the Lord said to Peter, Thou art Peter,” etc. Dist. 21. “Quaravis.” [‘See Corpus Juris Canonici, tom. 1 p. 58; where, however, the language is rather different.-ED.] 226 “Thou art Cephas, that is to say, the head.” 227 “We do absolutely determine, declare, and pronounce, that every creature is subject to the obedience of the bishop of Rome, upon necessity of salvation.” [See Extravag. Comm. lib. 1 tit. 8. Corpus Juris Canonici, torn. 2 p. 394; Paris, 1687.-ED.] 228 The tenor of this commission we have here adjoined:—“Edraundus, etc.

Dilecto nobis in Christo, magistro Wilhelmo Roper, in legibus baccalaureo, salutem, gratiam, et benedictionem. De tua, sana, doctrina, conscientiae puritate, et circumspectionis industria plurimum confidentes, ad evocandum et evocari faciendum coram to in judicio, quibuscunque die et loco congruis et opportunis, arbitrio tuo liraitandis, Johannem Draper presbyterum, nuper rectorem ecclesiae parochiaiis to Rayleigh. nostrae Londoniens. diocoesis et jurisdictionis, et quandam Johannem Gold, quam alias dictus Johannes contra sacros canones constitutionesque et ordinationes laudabiles sanctae matris cclesiae catholicae temere et de facto duxit in uxorem; causamque et negotium illius pretensi et illegitimi matrimonii cum suis annexis, connexis, quibuscunque, audiendum et examinandum: eosdem quoque delinquentes juxta juris exigentiam ab invicem divortiandum et sepamndum, atque ut de caetero seorsum et separatim vivant nulloqe modo invicem cohabitent, aut carnale commercium habeant, mandandum et, sub poena juris, monendum et jubendum, necnon poeniteniam salutarem et condignam dictae Johannae Gold, propter sua delicta et excessus in hac parte ac jurisdictione, juxta quaiitatem eorundem, prout discretioni tuae melius videbitur expedite, injunendum et imponendum; ceteraque omnia et singula in praemissis, aut ea necessaria seu quomodo-libet requisita, faciendum, exercendum, exequendum, et expediendum, vices nostras committimus, ac plenam in Domino, tenore praesentium, concedimus potestatem, cujuslibet legitimae coertionis eclesiasticae quam decreveris in hac parte, assumpto tibi in actorum scribam in praemissis quocumqne notario fideli et idoneo: mandantes, quatenus de omni eo quod in praemissis et circa ea feceritis, sigillium officialitis, etc.; in cujus rei, etc.” See Edition 1553, page 931.-ED. 229 This portion of Foxe’s history has been excellently illustrated in “The Remains of Thomas Cranmer, D,D. collected and arranged by the Revelation H. Jenkyns,” (vol. 4 pp. 4 to 66), who says: “There still exists, in manuscript, the official report” (of this disputation) “from Weston the prolocutor to Bonner, in the Harl. MSS. 3642. Also short notes of the chief arguments, in the library of Corpus Christi College, Cambridge, 340, art. 13; and some longer notes in the public library of the same university, Kk. 5. 14.”-ED. 230 See the Appendix. 231 “Placeat vobis ut instrumenturn fiat, quod horum jam praelectorum articulorum doctrina sana sit et catholica, atque cum veritate orthodoxae fidel consentiens, et vestro consensu et suffragiis comprobetur?’ 232 Edition of 1563.-ED. 233 See Appendix. 234 Edition of 1563. See Appendix.-ED. 235 ‘Mass in pike-sauce,’—in prick-song, I would say. 236 “Conservatrix omniurn rerum publicarum, tam Ethnicorum quam Christianorum.” 237 What he meaneth by the marrow-bones of the mass, read after, in his protestation given in writing to the prolocutor. 238 See the Appendix.-ED. 239 Organical, is called that which is a perfect body, having all the members and parts complete, belonging to the same. 240 Mr. Jenkyns has printed, in in, work 200 alluded to (page 439, in the note), the original Latin of this explication from the official report in the British Museum.-ED. 241 “Non rei veritate, seal significante mysterio” 242 Cranmer might have found fault with this argument, as well as with his Latin, being made in no mood or figure. 243 “This authority is stated in the Cambridge MS. to have been alleged by Oglethorpe; it certainly forms part of his train of reasoning.” Jenkyns, vol. 4 p. 24.-ED. 244 “Quid hoc esto rogo? Cum verba novissima hominis morientis audiantur ituri ad inferos, nemo eum dicit esse mentitum, et illius non judicatur haeres qui forte ea eontempserit. Quomodo ergo effugiemus iram Dei, si vel non credentes, vel contemnentes, expulerimus verba novissima, et unici filii Dei et Domini nostri salvatoris, et ituri in coelum, et inde prospecturi, quis ea negligat, quis non observet, et Jude ventiuri ut de omnibus judicet?” 245 “ Disparata 201 ”is a school term, meaning divers substances, being so sundered in nature; that one can never be said to be the other. 246 “Necessarium est, dilectissimi, mysteriorum dicere miraculum quid tandem sit; et quare sit datum, et quae rei utilitas,” etc. Homil. 61, ad Pop. Antioch. [Or rather Hem. in Johan. 46, al. 45, Edit. Benedict. tom. 8 p. 272; in Jenkyns’s Appendix, p. 423.-ED.] 247 Fallax a dicto secundum quid ad simpliciter. 248 “Veniat tibi in mentem quo sis honore honoratus, qua mensa fruaris. Ea namque re nos alimur, quam angeli,”etc. Hom. 83, in 26 cap. Matthew 249 A gross saying 202 . 250 “Erubescit fieri nutrix, qum facta est mater. Christus autem non its ipsc nutritor est noster ideo pro cibo carne propria nos pascit, et pro potu suum sanguinem nobis propinavit.” Item, in 26 Matthaei, Homil. 83. “Non enim sufficit ipsi hominem fieri, flagellis interim caedi: sed nos secum in unam, ut ita dicam, massam reducit, neque id fide solum, sed re ipsa nos corpus suum efficit.”[“Sir H. Saville doubted the genuineness of this homily, and F. Ducaeus and Montfaucon reject it altogether, as unworthy of Chrysostome.”Jenkyns.-ED.] 251 “Non vulgarem honorem consequutum est os nostrum, accipiens corpus Dominicum.”[hom. 30: Section 2.] 252 “O mitacalum, O Dei in nos benevolentia, qui sursum sedet ad alextram Patris, sacrificii tamen tempore hominum manibus continetur, traditurque lambere cupientibus eum! Fic autem id nullis prastigiis, seal apcrtis et circumspicientibus circumstantium omniurn oculis.”Chrys. lib. in. de Sacerd. cap. 4. [“The original of this passage supports Cranmer’s reasoning much better than the version here given.”Jenkyns, vol. 4:p. 30. The principal variation appears in the closing line, which we accordingly copy: “poiou~~si de< tou~to pa]ntev dia< tw~n ojfqalmw~n th~v pi>stewv .”In Hughes’s edition of this treatise (Cantabr. 1712), ble>pousi takes the place of poiou~si pi>stewv ; he has a long note upon the passage (p. 291), but does not notice any various reading; neither does Montfaucon, vol. i.p. 468. Paris, 1834.- ED).] 253 “Quod summo honere dignum est, id tibi in terra ostendo. Nam quemadmodum in regiis non parleres, non lectus aureus, sed regium corpus in throno sedens omnium praestantissimum eat: Its quoque in coelis regium corpus, quod nunc in terra proponitur. Non angelos, non archangelos, non coelos coelorum, sed ipsum horum omnium Dominure tibi ostendo. Animadvertis quonam pazto, quod omnium maximum est, atque pracipuum in terra, non conspicaris tantum sed tangis, neque solum tangis, sed comedis, atque eo accepto domum redis. Abserge igitur ab omni sorde an. imam tuam.”Hom. [24, Section 5.] 254 This word “est,” is not in Chrysostome. 255 This argument of Weston, standing only upon affirmatives in the second figure, hath no perfect form in logic. 256 Thus Cranmer answereth to the place of Chrysostome, how Christ is showed forth on the earth, not bodily, but in a sacrament; that is sacramentally and figuratively. 257 The body of Christ is showed forth to us, here in earth, divers ways: as in reading of the Scriptures, sometimes in hearing sermons, and also in sacraments; and yet neither the Scriptures, nor sermons, nor sacraments are to be worshipped. 258 “Videamus de propria christiani hominis forma, quanta huic substanti;e frivolm et sordid apud Deum prEerogativa sit. Etsi sufficeret illi, qubd nulla omnino anima salutem posset adipisci, nisi dum est in carne crediderit: adeb taro salutis cardo est, de qua cure anima Deo alligatur, ipsa est que efficit ut anima alligari possit; sed et caro abluitur, ut anima emaculetur; caro un-gitur, ut anima consecretur; signatur, ut anima rauniatur; cato manus impositione adumbratur, ut anima spiritu illuminetur; cato corpore et sanguine Christi vescitur, ut anima de Deo saginetur.”Tertul. de Resurrectione Camis, [cap. 8.-ED.] 259 To< e]nocov tou~ sw>matov kai< tou~ ai[matov tou~to ojhloi~ o[ti kaqa>per pare>dwke menhsan de< eijv au]ton oiJ Ioudai~oi ou[twv ajtima>zousin aujtogion aujtou~ sw~ma cersioi wJv Ioudai~oi kratou~ntev au]ton to>te kai< kata>ratw| prosfe>rontev sto>mati Dia< de< to< eijpei~n polla>kiv tou~ sw>matov kai< ai[matov tou~ Kuri>ou ojh~`loi o[te a[nqrwpov yiloriov oj poihthntwn wJv dh~qen dia< tou~twn ejkfobw~n aujtouJudas ipsum quidem tradidit, Judei contumeliose in ipsum insaniebant: sic ipsum inhonorant qui sanetissimum ipsius corpus impuris manibus suscipiunt, et tanquam Judaei ipsi tenent et execrabili ore recipiunt.

Quod crebro mentionem facit corporis et sanguinis Domini, manifestat, quod non sit simplex homo qui sacrificatur, sed ipse Dominus omnium factor, tanquam per haec quidem ipsos perterrefaciens.” [This passage will be found “Apud O Ecumen.” tom. 1.p. 532. Paris, 1631. Jenkyns.- ED.] 260 “Corpus vescitur, ut anima saginetur.” 261 The form of this argument which he repeateth, stood better before: for the form of this connection answereth to none of the three figures of syllogisms. 262 “Non possunt ergo separari in mercede, quos opera conjungit.” 263 As the body and soul are joined in the work of baptism, so are they joined in the communion of the Lord’s supper. For as the flesh is washed with water, that the soul may be purged spiritually; so our body eateth the outward sacrament, that the soul may be fed of God. 264 “Pater et Ego unum sumus.” 265 Bucer contra Abrincensem. [Bucer wrote in answer to Robertus Senalis, bishop ofAvranches; Defensio contra criminationem Rob. Episcop.

Abrin. de Eucharistia, etc. 8vo. Argentinae, 1534. See also Buceri Scripta Anglicana, p. 616. Baslieae, 1577. Jenkyns, p. 41, and Possevini apparatus Sacer. tom. 2 p. 345.ED.] 266 The papists by this one word “naturally,” confound themselves: for if the natural body of Christ were eaten, and went naturally into our bodies, then should it follow, that the nature of his body being immaculate, and now also immortal, our bodies united in nature to his pure and immortal body, naturally should never sin nor die. Wherefore it remaineth, that the natural uniting to Christ’s body, cometh not by the bodily eating of the sacrament, unto our body, but to our soul, and so shall redound at length unto our bodies. If that union of the substance of flesh should be granted unto our bodies, then should our bodies never die, nor see corruption. 267 Christ, not after his manhood, but after his divine nature, liveth naturally by his Father, which divine nature of his worketh also in his manhood an immortality: so our spirit and soul, receiving the natural body of Christ in the mysteries, by faith do receive also the nature of his body; that is, his pureness, justification, and life: the operation whereof redounding likewise unto our bodies, doth make the same also capable of the same glory and immortality. And thus it is true, that as Christ liveth naturally by his Father, so we live naturally by the body of Christ eaten in the mysteries, having respect both to the manhood of him and us. For as the flesh of Christ, in respect of bare flesh, liveth not naturally by the Father, but for that it is joined to his divinity: so our flesh liveth not naturally by Christ’s body eaten in the sacrament (for then every wicked man eating the sacrament should live naturally by him), but for that our flesh is joined to the spirit and soul, which truly eateth the body of Christ by faith: and so only the bodies of the faithful do live by eating the body of Christ naturally, in participating the natural properties of the body of Christ. 268 Ex exemplari manu Cranmeri descripto. 269 “Naturally,” is here expounded; that is, our bodies to participate the nature and properties of Christ’s holy immortal body. 270 Then had Christ a sinful flesh. 271 That is, made us partakers of the properties, life. innocency, and resurrection of his body. 272 Hilar. 8. de Trinit 203 . 273 Seeing master Cranmer had twice “vere,”and but once “vero,”they had no cause to be grieved: but that they were disposed to find a knot in a rush. 274 There were Editions of Paris, 1510, and of Basle, 1523 and 1550, prefaced by Erasmus. The passage in debate occurs in the treatise “de Trinitate,” lib. 8 Section 13.-ED. 275 “The ‘book’ referred to must be Cranmer’s Answer to Gardiner, printed by Wolf in 1551; in which the original passage from Hilary is cited with the true reading, ‘vere.’”—Jenkyns. From a previous note of Mr. Jenkyns it appears that Cranmer had been led into the mistake “vero,” by the pages, not of an impugner but a defender of the corporal presence; namely by Gardiner, in his Detection of the devil’s Sophistry, 1546.-ED. 276 Here Dr. Cole beginneth to carp. 277 “Dicendo dixit, non fecit dicendo; sed fecit discipulis sacramentum.” 278 This syllogism, speaking of a figure, hath no perfect form or figure. 279 “De totius mundi operibus legisti, quia ipse dixit, et facta sunt, ipse mandavit et creata sunt. Sermo Christi qui potuit ex nihilo facere quod non erat, non potest ea qu sunt in id routare que non erant? Non enim minus est novas res dare, quam rantare naturas. Sed quid argumentis utimur? suis utamur exemplis, incaruationisque exemplo astruamus mysterii veritatem. Nunquid naturge usus praecessit cum Dominus Jesus ex Maria nasceretur? Si ordinem qulerimus, viro mixta foemina generate consuevit; Liquet igitur quod procter naturge ordinem virgo generavit: et hoc quod eonficimus corpus ex virgine est. Quid hic queris naturae ordinem in Christi corpore, cum procter naturam sit ipsc Dominus Jesus partus ex Virgine! Vera utique caro Christi qum crucifixa est, quse sepuita est: Verb ergo illius sacra-mentum est.

Clamat Dominus Jesus; Hoe est corpus meum. Ante benedictionera verborum coelestinm alia species nominatur, post consecrationem corpus significatur. Ipse dicit sanguinem suum. Ante consecrationem aliud dicitur: post eonsecrationem sanguis nuncupatur. Et tu dicis, Amen, hoc est, verurn est. Quod os loquitur, mens interna fateatur: quod senno sonat, affectus sen fiat.”Arab. De his qui initiantur, etc. cap. 9. [The treatises of Ambrose here cited are generally considered spurious, or that they are much interpolated. See an excellent note in Mr. Jenkyns’s edition of Cranmer’s Works, vol. 2 page 326; also, Walchii Biblioth. Patrist. (Jenae, 1834), p. 297.-ED.] 280 As Christ Jesus was conceived against the order of nature; so in the instituting of this sacrament the order of nature is not to be sought. 281 “Panis iste panis est ante verba sacramentorum: ubi accesserit conascratio, de pane fit cato Christi. Hoc igitur adstruamus; quomodo potest qui panis est, corpus esse Christi! Consecratione i Consecratio igitur quibus verbis est, et cujus sermonibus? Domini Jesu. Nam ad reliqua omnia que dicuntur, laus Deo defertur, oratione petitur pro populo, pro regibus, pro ceteris; ubi venitur ut conficiatur venerabile sacramentum, jam non suis sermonibus sacerdos utitur, sed sermonibus Christi. Ergo senno Christi hoc conficit sacramentum. Quis sermo!

Nempe is quo facta sunt omnia. Jussit Dominus et factum est coelum; jussit Dominus et facta est terra; jussit Dominus et facta sunt maria, etc. Vides ergo qum operatorins sit selmo Christi. Si ergo tanta vis est in sermone Domini, ut inciperent esse quae non erant, quanto magis operatorius est, ut sint que erant, et in aliud commutentur.” 281a But the Lord Jesus here used not such words of commanding in the sacrament, as in the creation: for we read not, “Fiat hoc corpus meum,’ as we read, “Fiat lux,” etc. 282 Coelum non erat, mare non erat, terra non erat. Sed audi dicentera, ipse dixit et facta sunt, ipse mandavit et creata sunt. Ergo tibi ut respondeam, non crat corpus Christi ante consecrationem: sed post consecrationem dico tibi quod jam corpus Christia est.”Arab. de Sacram. lib. iv.cap. 4. 283 “Quid voluit per columbam, id est, per Spiritum Sanctum? docere, qui raiserat eum.’” 284 “Vides quam operatorius sit sermo Christi. Si ergo tanta vis in sermone Domini, etc, ut supra.”—De Sacram. lib. 4 cap. 4. 285 “Antequam consecretur, panis est: ubi autem verba Christi accesserint, corpus est Christi.”—Idem, lib. 4 cap. 5. 286 “Accpite, edite, etc.; hoc est corpus meum. Ante verba Christi, calix est’vini et aquae plenus: ubi verba Christi operata fuerint, ibi sanguis efiicitur, qui redemit plebem.” Idem, lib. iv cap. 5. 287 Mark how Weston expoundeth to eat in a similitude. 288 If this syllogism be in the second figure (as by standing of the terms appeareth), then is it false, because it concludeth affirmatively. 289 “Forte dicas, quomodo vers? qui similitudinem video, non video sanguinis veritatem. Primum omnium dixi tibi de sermone Christi, qui operatur, ut possit routam et convertere genera institutam naturae.

Deinde ubi non tulerunt sermonem discipuli ejus, sed audientes, quod carnem suam dedit manducari, et sanguinem suum dedit bibendum, recedebunt; solus tamen Petrus dixit, Verba vitae eternae habes, et ego a te quo recedam? Ne igitur plures hoc dicerent, veluti quidam esset horror cruoris, sed maneret gratia redemptionis, ideo in similitudinem quidem accipis sacramentum, sed ver naturse gratiam virtutemque consequeris.”Amb, lib. Vi. cap. 1. de Sacra-mentis. 290 “Si operatus est sermo coelestls in aliis rebus, non operatur in sacramentis coslestibus? Ergo didicisti quod pane corpus fiat Christi, et quod vinum et aqua in calicem mittitur, sed fit sanguis consecratione verbi cosiestis. Sed forte dices, speciem sanguinis non videri. Sed habet similitudinem. Sicut enim mortis similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis bibis, ut nullus horror cruoris sit, et pretium tamen operetur redemptionis. Didicisti ergo, quia quod accipis corpus est Christi.”—Amb. de Sacrament. lib. 4:[Erasmus questioned the genuineness of this coramentary; and later writers have generally considered it spurious. See Ed. Bened, tom. Ii. App. p. 21. Jenkyns, p. 59.5-En.] 291 Note, that Ambrose saith, we drink a similitude of Christ’s blood. 292 In cujus typum nos calicem mysticum sanguinis ad tuitionem corporis et animae nostrae percepimus.—Ambros, in 1 Corinthians. 11: 293 “‘Marcus Constantius’ was the fictitious name under which Gardiner published his ‘Con futatio Cavillationum,’ etc. The following is his translation: ‘Cibum ilium, ex quo sanguis et earnes nostra per mutationem nutriuntur, postquam per verbum precationis fuerit ab eodem benedictus, edocti sumus esse carnem et sanguinem illius Jesu, qui pro nobis fuit incarnatus.’ Peter Martyr’s complaint against it is, that the clause ‘Ex quo, etc., nutritur,’ is transposed, to avoid the inference which may be drawn from the original expression of Justin, ‘ that the bread and wine, after consecration as well as before, nourish our bodies by the ordinary process of digestion.’ “—“Gardyner Confutat.”object. 151. p. 151; Pet. Martyr, “De Eucharist.”p. 311.

Jenkyns. p. 60.-ED 294 “Quemadmodum per verbum Dei caro factus Jesus Christus, Salvator noster, carnem habuit et sanguinem pro salute nostra: sic et cibum ilium consecratum per sermonem precationis ab ipso institute, quo sanguis carnesque nostrae per communionem nutriuntur, ejusdem Jesu, qui caro factus est, carnem et sanguinem esse accepimus.” 295 Of thanksgiving. 296 Mutation. 297 Li+ma kai< sa>rkes , i.e. blood and flesh. 298 “Eum ealicem, qui est creatura, suum corpus confirmavit, ex quo nostra auget corpora. Quando et mixtus calix, et fractus panis percipit verbum Dei, fit eucharistia sanguinis et corpotis Christi, ex quibus augetur, et consistit carols nostrm substantia.’ 299 “Nutritur corpus pane symbolico, anima corpore Christi.” 300 “Quomodo carnem negant capacem esse donationis Dei quae est vita aeterna, quae sanguine et corpore Christi nutritur? Irenaeus, lib. 5, post duo folia & principio,” [lib. 5 cap. 2, p. 398, edit. Oxon. 1702.] 301 Note that the archbishop here did not translate the words of Justin, but only gather the effect of his meaning. 302 In eating the sacrament, no bread is considered; but only the true body of Christ. Consecrat. dist. 2. “Quia.” 303 See Cranmer’s translation of Emissene, vol. 2 p. 323; also the original, among the authorities in the Appendix: from a comparison of which it will appear that the charge of corruption was unfounded. See Jenkyns.- ED. 304 The original fully justifies Cranmer’s assertion; it is strange that Weston, in the very act of charging another with false quotation, should himself be so audacious as to substitute “merito continge” for “mente continge.” See Jenkyns.-ED. 305 This is not true; but the accuracy of his translation is rather doubtful.

See Jenkyns, note, page 64.-ED. 306 See a note of Jenkyns upon this subject 213 .-ED. 307 “In quantum vero est sacrificium, habet vim satisfactivam: sed in satisfactione attenditur magis affectio offerentis, quae quantitas oblationis. Unde Dominus dicit spud Lucam de vidua quae obmlit duo tara, quod plus omnibus misit. Quamvis ergo haec oblatio ex sui quantitate sufficiet ad satisfaciendum pro omni poena: tamen fit satisfactoria illis pro quibus offertur, vel etiam offerentibus, secuudum quautitatem suse devotionis, et non pro tota poena.” 308 “Quod sacrificium sacerdotis habet vim satisfacitvam,” etc. 309 This promise was not kept. 310 These two notaries were master Jewel, sometime bishop of Salisbury, and master Gilbert Mounson. 311 The “Anthropophagi,” are a kind of brutish people that feed on man’s flesh. 312 All the rest that followeth was not read, because the prolocutor made post-haste to the arguments. 313 By this device of concomitance, the papists imagine as much to be received under one kind as both. 314 The rule of logic is this: “A propositione de tertio adjacente, ad eam quae est de seeundo cure verbo recto significante existentiam, valet consequentia affirmative,” etc. 315 “A destructione antecedentis, ad destructionem consequentis.” 316 This argument holdeth after the same rule as did the other before. 317 In Opero imperfecto. [In Matthew cap. 5 hom. 11 tom. 6 p. 796. edit. 1837.] 318 In the primitive church the newly instructed in the faith and unworthy, were put away from the communion. 319 Ab una causa veritatis ad praepositionem habentem illam causam valet consequentia. 320 The verity of Ridley’s answer touching the real being of Christ in earth to be restrained by his ascending and abiding in heaven, standeth upon the necessity which we call “necessitas consequentiae,” by this demonstration.

Every natural body must necessarily be continued in his peculiar and certain place.

Christ’s body is a natural body:

Ergo, Christ’s body not to be in one certain place at once contained, it is impossible, according to the rule, “Omnes propositiones de impossibili et de necesse aequipollent dicto dissimiliter se habenti, et modo similiter.” 321 Christ’s abode in heaven is no let for him to appear on earth when he will: but whether he will, that must he proved. Again, it is one thing to appear on earth, another still in the sacrament, and to be present the same time with his body in heaven, when he is bodily present in earth. 322 “Corpus Christi est in coelo, sed veritas ejus ubique diffusa est.” 323 “Nonne per singulos dies offerimus? Offerimusquidem, sedrecordationem facientes morris ejus. Et una est haec hostia, non multae. Et quomodo una, et non multae, quae semei oblata est in sancto sanctorum Hoc autem sacrificium exemplar est illius; id ipsum semper oilerlinus, nec nunc quidem allure agnum, crastina alium, sed semper eundem ipsum. Proinde unum est hoc sacrificium; alioqui hac raftone, quoniam in multis locis offertur, multi Christi sunt Nequaquam, Red unus ubique est Christus; ethic plenus existens, et illic plenus, unum corpus.”Chrys. Horn. 17, ad Hebreeos. [Section 3, tom. 12:p. 241.] 324 “Sursum est Dominus, sed ubique est veritas Dommi.” 325 Out of Ridley’s own writing. 326 “Unde hoc nobis, piissime Jesu, ut nos vermiculi, reptantes super faciem terrae, nos, inquam, qui pulvis et cinis sumus, to presentem habere mereamur prae manibus, prae oeulis, qui torus et integer sedes ad dextram Patris, qui etiam unius horae momento, ab ortu solis usque ad occasum ab aquilone usque ad austrum praesto es, unus in multis, idem in diversis locis?” 327 This argument holdeth rather “materia” than “ratione forma.” 328 Lib. 3 cap. 3. 329 This addition is taken out of the copy of Ridley’s own writing. 330 “Tanquam maximum haereditatem, Eliseus melotem suscepit. Etenim ver maxima fuit hereditas, omni auto pretiosior: et era, duplex Hellas ille: et erst sursum Hellas, et deorsum Hellas. Novi quod justum ilium beatum putatis, et velletis quisque esse ut ille. Quid igitur, si vobis demonstravero quid aliud, quod illo multo majus omnes sacris mysteriis imbuti recipimus Helias quidem melotem discipulo reliquit:

Filius autem Dei ascendens suam nobis carnem dimisit. Sed Hellas quidem exutus: Chris,us autem et nobis reliquit, et ipsam habens ascendit.”Hom. 2, ad populum Antiochenum. [Section 9, p. 40, tom. 2:Paris, 1834.—ED ] 331 Here, at this answer, great cartfulls of taunting, spiteful, and reproachful words were cast upon this good bishop. 332 “O miraculum, O Dei benevolentiam! Qui sursum sedet tempore sacriffci, hominum manibus continetur.”Or, as others have translated it, “O miraculum, O Dei benignitatem! Qui cum patre sursum, sedet, in illo ipso temporis articulo, omnium manibus perractatur, ae se ipse tradie volentibus ipstm accipere et complecti! “Chrysost. de Dignitate Sacerdotii, lib, in. [cap. 4-ED.] 333 Comparison between Elias’s mantle and Christ’s flesh: Elias took his mantle, and left neither mantle nor sacrament of his mantle behind him.

Christ took his flesh, and left a sacrament of his flesh, which was more than Elias did: and yet the said Elias afterward cast down his mantle. 334 “Quam sit stupida et crassa responsio tua.” 334a “Reliquit nobis carnem suam.” 334b But were these judges in king Edward’s time? 334c “Spargimur sanguine Christi.” 334d This he repeated in English to the people also. 334e Here they returned again to Latin. 334f Of this catechism read before 219 . 334g The judges give an untrue verdict: for Dr. Cranmer, meaning by the council, spake no word of Ridley. 334h A possibili ad esse, non valet consequentia. 334i “Vera omilia sunt, et neque otiose, neque inutiliter constituta Dei verba, sed extra omnem ambiguitatem superfluae inanitatis, ignita, et ignita vehementer, ne quid illic esse, quod non perfectum ac proprium sit, existimetur.” 334j This argument is not formal in the second figure 335 Theophylact. in Matthew 26. 336 This argument is without perfect mood and form, having the minor negative in the second figure. 337 As concerning the authority of Theophylact, what he thought and might have spoken of that author, Dr. Ridley did not then speak, nor could conveniently (as he himself afterward declared, reporting and writing with his own hand the disputations in the prison), because of the uproars and clamors, which were so great, and he of so many called upon, that he could not answer as he would, and what he thought, touching the authority of Theophylact, but answered simply to that which is brought out of that author on this sort. 338 This Harding sat at the table among the notaries. 339 “Quoniam infirmi sumus, et horremus crudas carnes commedere, maxime hominis carnem: ideo panis quidem apparet, sed caro est.”

Theoph. in 6 cap. Johan. 340 In modern Editions, Apolog. 1 Section 66, p. 85. Venetiis 1747.-ED. 341 Read Cranmer’s answer to this before. [See p. 467.] 342 Sumptum ex exemplari Domini Ridlei descripto. 343 In this argument if the minor be a negative, the form is false: if it be affirmative, aequipollenter, the major is to be denied. 344 “Desiderio desideravi hoc pascha manducare vobiscum.” 345 “Professus itaque se concupiscentia concupiscere edere pascha suum (indignum enim ut alienum concupisceret Deus) acceptum panem et distributum discipulis suum corpus ilium fecit, Hoc est corpus meum, dicendo, etc.”Tertul. contra Marcion, lib. 4:[cap. 40.-ED.] 346 Analogical sense is that which hath a high and mystical understanding, that lieth abstruse and profound under the external letter.” 347 “Tune instituit quidem eucharistiam, sed utrumque erat Christi.” 348 “Quaero, inquit, quid sit scabellum pedum ejus? Et dicit mihi Scriptum, Terra scabellum pedum meorum. Fluctuans converto me ad Christum, quia ipsum quaero hic, et invenio quomodo sine impietate adoretur scabellum pealum ejus. Suscepit enim de terra terram, quia care de Terra eat, et de carne Maria carnem accepit, et quia in ipsa carne hic ambulavit, et ipsam carnem nobis manducandam ad salutem dedit: nemo nutera illam carnem manducat nisi prius adoraverit. Inventum est quo mode tale scabellum pedum Domini adoretur, ut non solum non peccemus adorando, sed peccemus non adorando ipsum,”etc. August. in Psalms 48 [Colossians 1065. tom. 4 Edict. Benedict.-ED. 349 If the minor of this argument (as is said before)be equipollent to affirmative, then it cometh next to the mood Datisi. 350 “This argument, having the minor a negative, neither is formable in the third figure, nor doth it conclude rightly, but should conclude thus: ergo, to worship the flesh of Christ in the eucharist is no idolatry.”— Sumptum ab autographo Ridlei manu alescripto. 351 “Nonnulli propter panera et calicem, Cererem et Bacchum nos colere existimabant,” etc. August. contra Faust. lib. 20 cap. 13. 352 Tom. 9 Operum, p. 1310, Basil. 1540.-ED. 353 This council of Florence was but of late years, in the time of the council of Basil. [It commenced its sittings at Florence in 1439, and continued them to 1442.-ED.] 354 Chrys. in cap. 10. Cor. 1. Hom. 24. 355 The major should be thus: Whatsoever did flow from the side of Christ is in the cup, etc.: or else the argument being in the second figure is affirmative, and false. 356 This argument concludeth not directly, and, being in the second figure affirmative, it is not formal 357 “Qui manducat carnem meam.” 358 The syllogism is thus to be formed. The sacrament of the new testament hath a promise of grace annexed: bread and wine have no promise of grace annexed: ergo, bread and wine is no sacrament of the new testament. 359 No promise made to bread and wine as they be common bread and common wine: but as they be sanctified and made sacraments of the Lord’s body and blood, they are not now called bread and wine, but have a promise annexed to them, or rather (to say the truth) annexed to the receivers of them. 360 “Panis quem frangimus, nonne communicatio corporis Christi est?

Quare non dixit participatio? Quia amplius quid significare voluit, et multam inter haec convenientiam offendere. Non enim participatione tantum et acceptione, sed unitate communicamus. Quemadmodum ehim corpus illud unitum est Christo: ita et nos per hunc panem unione conjungimur.”Chrys. in 1 Corinthians cap 361 “Panis quem nulla multitudo consumit.” Cyprian de Coena Dom. 362 “Ferebatur in manibus suis.” 1 Regum. [21. 13. But see Appendix to vol. 5, p. 802.] 363 “Hoc quomodo possit fieri in horninc, quis intelligat? Mauibus enim suis nemo portatur, sed alienis. Quomodo intelligatur de David secundum literam, non invenimus; de Christo autem invenimus.

Ferebatur enimChristus in manibus suis cum diceret, Hoc est corpus meum. Ferebat enim illud corpus in manibus suis,”etc. August. in Psal. 33, con. 1. [Enar. 2. tom. 2:col. 214. Edit. Benedict. ED.] 364 Ferebatur quodam modo in manibus suis.”August. i.e. Christ was borne in his own hands sacramentally. 365 A figure he may bear, but not a sacrament. 366 Of this council read before. 367 Ibid. 368 Of this Innocent the Third read before. 369 Aug, lib. 5 cont. Donatistas. cap. 8. 370 “Ouia aliquis non ad salutem manducat, non ideo non est corpus.” 371 In Joh. Evang. Tract. 59, Section l, tom. 3 p. 2, col. 663.-ED. 372 “Panem Domini, et panem Dominum. Mali manducant panem Domini, non panem Dominum: boni autem manducant et panem Domini, et panem Dominum.” 373 This, Weston spake in English. 374 “Ostendit Dominus crudelitatem Judae, qui cum argueretur, non intellexit, et gustavit carnem Domini,”etc. 375 “Ne humiliter spectemus propositum panem et potum, sed exaitata mente fideliter credamus jacere in illa sacra mensa Agnum Dei tollentem peccata mundi sacerdotibus sacrificatum.”In Gelasii Hist. Conc.

Nicaeni Prim. lib. 2:cap. 30. Apud Labbe, tom. 2:col. 232.—En. 376 “Positum esse panem in altari, et exaltata mente considerandum cum qui in coelis est.” 377 “Agnus Dei jacet in mensa.” 378 If the Lamb of God lie really upon the table, then why doth the council bid us lift up our minds; which rather should bid us let down our minds to the altar? 379 De Consecrat. dist. 9. [Gelasii Hist. Cone. Nic. lib. 2 cap. 80.] 380 “Nullus apostolorum dixit, haec est figura corpotis Christi: nullus venerabilium presbyterorum dixit incruentum altaris sacrificium figuram,”etc. 381 Out of Dr. Ridley’s copy. 382 This assertion is perfectly true, although cardinal Bessarion had managed to produce a temporary union: for his conduct in which business he was severely blamed, the Greek church being uninformed of his proceedings, and having never authorized him to attempt a union. See Historia concertationis Graec. Latinorumque de Transubstant., auct. J. R. Kieslingio; Leipsiae, 1754, pp. 188-194; Fleury, Hist. Eccles. livre 108, Section 135, and Labbe, tom. 13-ED. 383 Horn. 24, in 1 ad Cor. 384 This argument, after the disposition and terms, as it standeth, is not formal. 385 Lib. 3 de Doctrina Christiana. 386 “Videtis praefractum hominis animum, gloriosum, vafrum, inconstantem: videtis hodie veritatis vires inconcussas. Itaque clamate, Vicit veritas.” [See the Appendix.] 387 See the Harleian MSS. No. 422, art. 92. 388 Petilian was a Donatist bishop of Cirtha in Africa in the beginning of the fifth age.-ED. 389 But God saw it good that Weston never came to this age. 390 By this first and second communion, he meaneth the two books of public order set forth in king Edward’s days, the one in the beginning, the other in the latter end of his reign. 391 Chrysostome in 1 Corinthians cap. 10. 392 “Mysterium eucharistiae inter coenandum datum, non est coena Dominica.” 393 “Rursus pasche sacra cum discipulis in coenaculo ac post coenam, dieque unica ante passionem celebrat. Nos vero ea in orationis domibus, et ante coenam et post resurrectionem peragimus.” 394 Aga>ph : so were the feasts called, wont to be given to the poor 395 Weston scorned the name of minister. 396 Then they hissed and clapt their hands at him. 397 “Cranmer’s Book. A Defence of the true and catholike Doctrine of the Sacrament of the body and bloud of our Sauiour Christ.” 4to. Lend. 1550.-ED. 398 Several treatises upon this question will be found in “Operum Huld.

Zuinglii pars secunda.” Tiguri, 1581; pp. 313 to 376.-ED. 399 Fol. 14. “Contigit me,” etc. In that book the devil doth not dissuade him so much from saying mass, as he laboureth to bring him to desperation for mass.—Such temptations many times happen to good men. [This story is current among the papists at this time. (See Baddeley’s Sure Way, p. 55, etc.) The best refutation of it will be found in the following extract: “The tale against that godly man Dr. Luther, is scornful and slanderous, blazed abroad by Pighius, Hosius, Staphylus the runagate, and such others, only of wilful malice and hatred of the truth, and therefore not worthy to be answered. Dr. Luther showeth what terrible temptations the devil layeth to trap men withal, taking occasion sometimes of well-doing, sometimes of evil; sometimes of truth, sometimes of falsehood. And for example, he showeth that the devil on a time assaulted him, not in visible form, but by dreadful suggestions in his conscience, as it were, thus calling him to remembrance: These many years thou hast said mass; thou hast showed up bread and wine to be worshipped as God, and yet now thou knowest it was a creature and not God. Thereof followed idolatry, and thou wert the cause thereof,—All these things he saw to be true by the testimony and fight of his own conscience, and therefore confessed he had offended, and yielded himself unto God. The devil’s purpose was to lead him to despair; but God mercifully delivered him.

And this is Dr. Luther’s whole and only meaning in that place, that no man of himself is able to withstand such assaults and temptations of the enemy, but only by the power and mercy of God.” Jewel’s Reply to Harding, article 1, divis. 2.—ED.] 400 Here Tresham began to dispute in Latin. 401 Doctor Tresham’s argument without form or mood, concluding affirmatively in the second figure. 402 And what doth Christ else mean by these words, where he saith, “My words be spirit and life; the flesh profiteth nothing?” 403 “Si vere igitur carnem corporis nostri Christus assumpsit, et vere homo ille qui ex Maria natus fuit Christus est; nos quoque ver sub mysterio, carnem corporis sui sumimus, et per haec unum erimus, quia pater in eo est, et ille in nobis: Quomodo voluntatis unitas asseritur, cum naturalis per sacramentum proprietas perfect sacramentum sit unitatis?” 404 By that reason the New and Old Testament should not differ, but should be contrary one from the other, which cannot be true in natural or moral precepts. 405 “Secure bibite sanguinem quem fudistis.”[Section 3.] 406 “Crede, et manducasti.” 407 “Credere, non est bibere nec edere.” 408 “Edere” in some places is taken for “credere:” but that in all places it is so taken, it followeth not. 409 This place of the Hebrews alludeth to the old sacrifice of the Jews, who, in the feast of propitiation the tenth day, used to carry the flesh of the sacrifice out of the tents to be burned on an altar without, because none of them which served in the tabernacle should eat thereof: only the blood was carried by the high priest into the holy place. 410 This argument, because the major thereof is not universal, is not formal, and may well be retorted against Weston thus:— No natural or moral thing, forbidden materially in the Old Testament, is commanded in the New.

To drink man’s natural blood is forbidden materially in the Old Testament:

Ergo, To drink man’s natural blood materially is not commanded in the New. 411 “O Judae dementia! Ille cum Judaeis triginta denariis paciscebatur, ut Christum venderet, et Christus ei sanguinem, quem vendidit, offerebat.” 412 Argumentum a poena legis durum et difficile. 413 Argumentum a destructione consequentis, ad destructionem antecedentis. 414 Cyril in Johan. 1. 10. c. 13. 415 Cyril saith, that Christ dwelleth corporally in us, but he saith not, that Christ dwelleth corporally in the bread. Which dwelling of Christ in us, is as our dwelling is also in Christ—not local or corporal, but spiritual and heavenly. “Corporally,” therefore, is to be taken here in the same sense as St. Paul saith the fullness of divinity to dwell in Christ corporally; that is, not lightly or accidentally, but perfectly and substantially, with all his virtue and power, etc. And so dwelleth Christ corporally in us also. 416 “Per communionem corporis Christi, habitat in nobis Christus corporaliter.” 417 Note the immodest behavior of this Jack Scorner. 418 De Apparatione ad Missam. 419 “Videmus principem sacerdotem ad nos venientem, et offerentem sanguinem,”etc. 420 Aug. in Psalm 38 Chrysost. de incomprchensibili Dei natura. Tom. in. [horn. 3. Section 7. tom. 1:p. 470. Montfaucon.] 421 Hom. 69. 422 “Non eat negandum defunctorum animas pietate suorum viventium relevari, quum pro illis sacrificium Mediatoris offertar.”Cap. 110. 423 Doctores legendi sunt cum venia. 424 “Facere” for “sacrificare,” with Dr. Weston. 425 If Christ offered himself at the supper, and the next day upon the cross, then was Christ twice offered. 426 Who be these, or where be they, master oblocutor, that will be like the apostles, that will have no churches?—that be runagates out of Germany?—that get them tankards?—that make monthly faiths?— that worship not Christ in all his sacraments?—Speak truth man and shame the devil! 427 Alexander Ales, or Alesius, who translated the first Liturgy of Edward VI. into Latin. See Dr. Watkins’ note in his Life of Latimer, prefixed to his Sermons (London, 1824), p. 103.-ED. 428 “ Oujk a]neu Qhse>wv , i.e.“Haud absque Theseo;” cum significamus rem alieno auxilio confici:—refertur hoc adagium a Plutarcho in ejus vita, f. 28.” Erasmi adagiorum. Chil. 1 cent. 5, p. 167. Basil, 1540.-ED. 429 If Mr. Harpsfield had willed us to submit our senses to the Holy Ghost, he had said much better. 430 No, but those Jews sticking so much to the old custom and face of their church, and not seeking for knowledge, by ignorance of the Scriptures were deceived, and so be you. 431 “Under the forms,” that is, under the properties of bread and wine’: and so all this is true. 432 In the material eating of man’s body, there is no variety: for to eat man’s flesh either under accidents, or not accidents, both is against the Scripture, and against nature. 433 This answer doth not satisfy the argument: for the conclusion speaketh of a bodily absence, the answer speaking of a spiritual remaining. 434 If the natural presence is here, then that is false which Augustine saith: “Secundum praesentiam carnis non est hic!” 435 And how can we then give honor to him, to whom we can show no charity, nor give any thing else unto? What manner soever ye give to the body, if the substantial body be here indeed, it cannot be avoided, but either it must needs be false that St. Augustine saith, “Non est hic:” or else, Christ must have two bodies in two places together, present here after one manner, and in heaven after another manner. 436 Note what Harpsfield here holdeth: that the body of Christ is not present in the sacrament, but only to them that receive him worthily. 437 If the presence of his flesh be taken away, as Cyril saith, how then can the presence of his flesh be in the sacrament? Vigilius saith, his body is taken up. How then doth the same body remain still? unless either ye make him to have two bodies, or else make two contradictories true in one proposition. 438 Rather upon “Expedit vobis ut ego eam.” See Biblioth. Patrum. Paris, 1576, tom. 5 col 549.-ED. 439 The body of Christ is here to feed our bellies, but not to be lived withal. 440 The argument holdeth “e proportione.” 441 Ad Thrasimundum Regem, lib. 2. 442 ‘Salubriter credi possunt, fideliter quaeri non possunt.”[Weston does not give the quotation quite accurately; it is, “Credi salubriter potest (mysterium), vestigari utiliter non potest.”. Biblioth. Patrum, tom. col. 225. Edit. Paris, 1576.-ED.] 443 An instance of a somewhat similar style of arguing is cited from Joseph Angles, a Spanish author, in Rivet’s “Catholicus Orthodoxus,” tract quaest. 18, Section 19.-ED. 444 Aristotle must help to tell us how Christ is in the sacrament. 445 “Impossibile est, idem simul esse et non esse.” Aristotle 4. Metaph. 446 Passible and impassible cannot stand together in one subject. “Simul et ejusdem respectu et eodem tempore, propter rerum pugnantiam.”

Christ’s body to be passible and not passible at the supper, it appeareth by these words: “that shall be given for you.” 447 That remaineth yet unproved. Harpsfield seemed, a little before, to note the contrary, where he said, That the flesh of Christ, to them that receive him not worthily, is not present. 448 Sed species non progreditur usque ad animam: ergo nec corpus Christi non pascit corpus et animam.—These men would needs have a bodily presence, yet would they not, or else could not, bring any reason how. 449 This work is considered spurious. See Edit. Bened. tom. 6 Jenkyns, p. 73-ED. 450 Aug. in Johan. Tract 26. 451 Tertul. cont. Marcion. 452 “Non dubitavit Dominus dicere, Hoc est corpus meum, cam daret signum corporis.” 453 “Manducare carnem, et bibere sanguinem est tropicus sermo.”August. de Doctrina Christiana. 454 And how are they turned, if they remain “in priori substantia.” 455 “Sicut, antequam consecratur, panis est: sic, postquam consecratur, liberatus est ab appellatione panis, donatusque est appellatione corporis Domini, cum natura remanet.”Chrysost. ad Caesarium Monachum 229 . [See Appendix.] 456 Origen in Matthew 15.

OBSERVATIONS UPON THE DISPUTATIONS OF THE BISHOPS AND DOCTORS 1 For these observations, etc. to the close of the Queen’s letter to the mayor and aldermen of Oxford, on page 532, see Edition 1563, pages 991 to 999 inclusive. In later Editions Foxe sums up the disputations in these words: “First, of the opponents’ part, neither was there almost any argument in true mood and figure rightly framed: neither could the answerers be permitted to say for themselves; and if they answered any thing, it was condemned before they began to speak.

Again, such disturbance and confusion, more like a conspiration than any disputation, without all form and order, was in the schools during the time of their answering, that neither could the answerers have place to utter their minds, neither would the opponents be satisfied with any reasons.” 2 August. de Trinitate, lib. 3 cap. 4. 3 Augustine in Psalm 77. [Section 2.] “Idem in mysterio cibus illorum et noster, significatione idem, sed non specie.” 4 Augustin. De unitate Eccles. cap. I0. [Section 28.] 5 Chrysostom. ad popul. Antioch. Hom. 61. [In Johan. hom. 46. Section 3.] 6 Ex Chrysost. in Matthew cap. 26. Hom. [82, Section 5.] 7 Ex Chrysost. ut supra. 8 Ex Chrysost. Hom. 24. [in 1 Corinthians Section 5.] 350 Ex Tertul. “De Carnis Resurrectione.” 9 Ex Tertul. ibid. 10 Ambrosius, “De Sacrament.” Lib. 4. cap. 9. “De iis qui initiantur.” 11 Cranmerus :—“Dicendo dixit non fecit dicendo.” 12 Ex Justin 230 . Apolog. 2 [Section 66.] 13 Ex Ireneo. [lib. 5. cap. 2.] 14 Cranmerus:—“Tert. nutritur corpus pane symbolico, anima corpore Christi.” 15 Chrysost, Hom. 17. ad Hebraeos. [Section 3.] 16 Chrysost. Hom. 2. “Ad popul. Antioch.”[Section 9.] 17 Ex Theophylacto. 18 Ex Justin. Apolog. 2. (Section 66.] 19 Augustin. in Psalm. 98. 20 Chrys. I Cor. 10; Hom. 24. 21 On Psalm 33. Conc. 1. [Section 10.] 22 August. lib. 5. “Contra Donatistas.” cap. 8. 23 Ex Chrysost. 1 Corinthians Hom. 24. [Section 5.] 24 These answers of John Foxe, not being interesting to general readers, are printed in small type.-ED. 25 Augustin. lib. 3 “de Trinitate.” 26 Hom. 2. ad pop. Antioch. 27 Theophytact. in Marc. cap, 14. 28 Justinus, Apol. 2. 29 In the fourth Lateran council convoked by Innocent III in 1215, this imperious pontiff published no less than seventy laws or decrees, without deigning to consult any one; by which the papal power was extended and new articles of faith enjoined.-ED. 30 Here ends the long passage preserved from the edition of 1563: see supra, p. 520, note (2.) 31 See the Harleian MSS. Number 422, art. 53, 60, 68, and the Appendix.- ED. 32 Weston, here, giveth sentence against himself. 33 A prison so called 234 .-ED. 34 The market-place, “Quadrivium” in Latin. -ED. 35 This letter and the next are given according to the Edition of 1563, p. 977, except that they are there exhibited as one letter. -ED. 36 This letter is followed, in the Edition of 1563, by an address of Ridley to the reader, for which see the Appendix.-ED. 37 This justice Morgan gave sentence against lady Jane. 38 Sir Edward Montague, is meant. He had been speaker of the House of Commons in the reign of Henry VIII. 39 Of the sufferings of this man, a narration is given by Strype, from an account which Underhill himself drew up and sent to Foxe. See Mem. under Mary, cap. 6.-ED. 40 A small town four miles from Calais. -ED. 41 Stow says the 9th of August. -ED. 42 See the Harleian MSS. in the Brit. Mus. No. 422, artic. 8, in Grindall’s handwriting.-ED. 43 This monk was Dr. Thorton 246 , a cruel murderer of God’s people, of whose horrible end ye shall read hereafter, partly also in the Life of Cranmer. [See the Appendix. -ED.] 44 Stow says the 14th of September.-ED. 45 Sept. 15, according to Stow. -ED. 46 Amongst these pageants, stood a certain man upon the top of the eagle upon Paul’s steeple, with a flag in his hand. 47 “Mores.” Maurice Griffin was consecrated to this see in April 1554. “Poole,” bishop of Asaph, also appears to be an error. Parfew and Goldwell are the only names that occur about the period specified. A David Poole was made bishop of Peterborough in 1557. See Godwin.- ED.

THE DUKE OF SUFFOLK 1 The number of those were two hundred and forty, which with halters about their necks passed through the city to Westminster, and had their pardon. 2 “Qui offenderit in minimo, factus est reus omnium.” Matthew 5. 3 “Verum ex hisce mandatis.” James 2. 4 “Non in melius, sed in deterius convenitis.” 1 Corinthians 10. 5 See the Appendix 257 .-ED. 6 Ibid 7 Stow says April 29.-ED. 8 Stow says he was condemned on the 9th of May.-ED. 9 A.D 325.-ED. 10 A.D. 383.-ED. 11 A.D. 431.-ED. 12 A.D. 451.-ED. 13 See Ed 1563, p. 1004.-ED. 14 Stow says July 19. See Appendix 270 .-ED. 15 Dr. John Parkhurst, afterward made bishop of Norwich, A.D. 1560.-ED. 16 Stow says, they went to Richmond on the 11th, and rode through Southwark and London on the 12th; thus antedating the pageant of the 18th of August.-ED. 17 The church never confessed the natural body of Christ so to be in the sacrament, that the substance of bread was taken away, before the time of Pope Innocent the Third, an. 1215. 18 “Twenty cartloads of gold and silver in bullion, and two more of coined money.“Walter’s History of England, vol. 3 p. 383.-ED. 19 Stow says, three priests and two laymen. He adds, that during the sermon they were “displed [disciplined] on the heads, with the same rods.”-ED. 20 This book is entitled “A Declaration of Edmonde Bonner’s Articles concerning the Cleargye of London Diocese, whereby that execrable Antichriste is, in his righte colors, reueled.” London, 1554.-ED. 21 Testified by such as there and then were present.-Rich. K. etc. 22 It is extant in Latin in the First Edition, p. 1005, and will be found in the Appendix.-ED. 23 Note well these causes, reader, why the Scriptures should be razed out! 24 See the Appendix 271 -ED. 25 Ibid 26 Here note, that the printer of queen Mary’s statutes, doth err in his supputation, which saith, that this parliament began the 11th of this month; which day was then Sunday. Ex Statut. an. 1 & 2 R. Philip. et Mariae, cap. 8. 27 Stow says, Nov. 24.-ED. 28 Edition of 1563.-ED. 29 If queen Mary were quick with child in the 28th of the month of November, and afterward did labor in the month of June, then went she almost seven months quick with child. 30 More for the vantage that was hoped by it, than for any great love! 31 That the faith of the Britons came first from Rome, neither doth it stand with the circumstance of our stories: and if it so did, yet that faith and doctrine of the Romanists was not such then, as it is now. 32 Nay rather what riches and treasures the see of Rome hath sucked out of England, it is incredible. 33 The cause of their subjection to the Turk cannot be proved to come by swerving from the unity of the church of Rome, for they never fully joined unto it. And as touching the subjection of Asia and Greece to the Turks, read in the story of the Turks before. [VoL 4 page 18.-ED.] 34 And why then do ye, more cruelly than the Turk, persecute others for their conscience? 35 What policy is this, to make promise to get strength, and to break it as the queen did? 36 Christ’s absolution not sufficient, without the pope’s be joined withal. 37 With heavy hearts, God knoweth. 38 See Appendix 276 . 39 The Latin copy of this letter is in the First Edition, pp. 1012, 1013, and will be found in the Appendix.-ED. 40 The pope’s authority was as much welcome to the nobility of England as water into the ship. 41 O dissimulation of a flattering cardinal! 42 What similitude is betwixt light and darkness? 2 Corinthians 6. 43 “Exue to stola luctus et vexationis, et indue to decore, qui A Deo tibi est in gloria sempiterna: nominabitur enim tibi nomen tuum a Deo sempiternum, pax justitae et honor pietatis. Tum autem dicetur, circumspice et vide collectos fillos tuos ab oriente sole usque in occidentem, verbo sancto gaudentem.” 44 See Appendix 278 .

A LAMENTABLE EXAMPLE OF CRUELTY 1 See Edition 1563, p. 1017.-ED. 2 Who putteth out the candle, but they which extinguish God’s word, and forbid the Scriptures that should give us light? 3 They forbid laymen’s books; but you, forbid the book of God. 4 Then, belike, Christ is no head at all, to give life to his church, unless the pope’s head also be clapt on the church’s shoulders. 5 Imo, “potestas tenebrarum! ” 6 “Fiere cum fientibus, et gaudere cum gaudentibus.” 7 Note how the meaning of St. Paul’s words are here applied, “for ever.” 8 St. Paul, though he were the father of many churches in Christ Jesus, yet was he never so arrogant to take upon him to be supreme head of any church, but left that solely to Christ, and labored to bring all under him. 9 “So Hezekiah pulled down the hill-altars, which Manasseh afterwards did set up: and yet we commend the doings of Hezekiah, and disprove the fact of the other.” 10 “To establish the sale of abbey-lands.”[Strypo writes under the year 1555: “Notwithstanding the law that was made in the parliament last year, confirming church lands to the present owners, yet so cautious was sir W. Petre, one of the principal secretaries of state, that he thought it not sure enough to rely upon it, and therefore obtained a bull this year from the pope, for the ratification of the manors and lands, that he had purchased of king Henry VIII., which had formerly belonged to monasteries, etc. This bull is extant in Dugdale’s Monasticon, where it is specified, that sir W. Petra was ready to assign and demise the said lands to spiritual uses. The original bull was in the keeping of William Lord Petra (descended from the said secretary) anno 1672.” Chap. 34, p. 465.] 11 As it is to be seen in the act more at large ratified and confirmed at the same parliament) to the same intent and purpose. 12 The prayer in Latin, with the following inscription, is given in the First Edition of the Acts and Monuments. p. 1015. 13 A Prayer made by Doctor Weston, Dean of Westminster; and delivered to the Children of the Queen’s Majesty’s Grammar-school there; and said by them daily, Morning and Evening, for her Majesty.— “Juste Domine Deus, qui, propter primae mulieris piaculum, communemomnibus foeminis severam et inevitabilem maledictionem denunciastiet imposuisti:—netape ut in peccatis conciperent, et, grayidac, multiset magnis cruciatibus subjacerent, et, tandem, cum vita periculo parerent:—quesumu, pro tun immensa bonitate proque inexhausta misericordi, hujus legis edictum mitiga. Quiescat, paululum, ira tua, et reginam nostram biariam, Jam partum enitentem, tun gratite ainu fove. Adjuva eam ut, sine periculo vitae, dolorem superare; prolem corpore elegantem, anirao aobllem, justo tempore valeat parem; quo post, angustine oblita, cum gaudio miserationis turn gratiam celebret, leque tuumque nomen nobiscum benedicat in seeula seculorum!

Oraraus, obsecramus, obtestamur, Audi Domine et exaudi, ne dlcant fidel et eeclesim turn hostes, ‘Ubi eat Deus eorum?’ “-ED. 14 The papists call the protestants heretics and enemies to the cross of Christ, even as Ahab called Elias the disturber of Israel, when he was only the disturber himself. 15 Mark how, forgetting his prayer, he falleth to the praising of queen Mary. 16 The Testament setteth up only the glory of Christ. 17 If the changing of God’s promises, destroying his inheritance, stopping the mouths of God’s people; if contentions, wars, and schisms, be tokens of heretics, who so great heretics as the papists? 18 Cry up louder, you priests! peradventure your god is asleep. 19 It is not best such a one to be granted unto you; for being like Abraham, Joseph, Moses, and Solomon, he may chance to smell out your corrupt doctrine, and to detest your bloody tyranny, etc. 20 In the First Edition, page 1016, this prayer is entitled, “A short Prayer for Queen Mary, set forth in English by Thomas Smith, servant to her Majesty, to be daily and hourly prayed and said of good subjects.”- ED. 21 See Appendix. 22 Hereof read the statute an. 1 & 2, reg. Philippians et Mar. cap. 9. 23 This letter, with the two following, are printed at the end of a work entitled “An Apologye made by the Reuerende Father and constante martyr of Chryste, John Hooper, etc., that he should be a maintainer and encorager of suche as cursed the Queene’s highnes,” etc. Loud. printed by W. Tisdale, 1562, 8vo.-ED. 24 This letter is inserted from the First Edition, page 1020: the genuine piety, combined with the perfect simplicity which it displays, cannot fail to interest the reader.-ED. 25 The history of Judge Hales may be found on a subsequent page of this volume.-ED. 26 Of this persecution read before. [Vol. 1 of this Edition.ED.] 27 See the Appendix. 28 According to Strype only one month was granted him. See Memorials under Mary: chap. 11 page 170, Edit. 1816. Strype has collected a few additional notes respecting Dr. Crome.-ED.

BOOK THE STORY, LIFE AND MARTYRDOM OF MASTER ROGERS 1 See Edition 1559, p. 266. Ed. 1563, p. 1022. Ed. 1570, p. 1656. Ed. 1576, p. 1413. Ed. 1583 p. 1484. Ed. 1597, p. 1348. Ed. 1684, vol 3 p. 98.-ED. 2 Of master Rogers’s doing in this translation, read afore, vol. 5 p. 412. 3 “Dutch” here means German , being derived from Deutsch , the German word for German . The Latin edition (Bas. 1559, p. 266) here says: “Profectus ilico Vuittebergam adeo hi Germanica discenda lingua celeres fecit progressus,”etc. 4 Mary came up to London and arrived at the Tower, August 3d, 1553; see supra, p. 388.-ED. 5 This offensive Sermon was preached by Rogers, on Sunday, August 6th: see supra, p. 390.-ED. 6 This proclamation is given at p. 390, dated August 18th; but at p. 538 it is said to have been issued August 2lst.-ED. 7 It seems from Haynes’s State Papers of Lord Burghley, p. 170 (quoted by Wordsworth, Eccl. Biogr. 2 p. 304), that Rogers was confined before the proclamation; for the minute of the Privy Council in Haynes says,—“August 16th, John Rogers, alias Matthewe, a seditiouse preacher, ordered by the lords of the courts of the counsaill to kepe himself as prisoner at his howse at Powles, without conference of any personne, other than such as are daylie with him in householde, until suche time as he hath contrarie commaundment.” 8 The Latin edition, p. 267, adds here that his dwelling was very near the bishop of London’s; and that the proverb was realized, phma kakov geitwn . According to Foxe, supa p. 393, he was confined to his house August 16th, 1533. See p. 609.-ED. 9 Rogers was committed to Newgate, Saturday, Jan. 27th, 1554, as Foxe states sup. p. 543. So that he was more than a year in prison: the Latin edition, p. 267, says, “menses complures.” See p.609, infra.-ED. 10 Stephen Gardiner.-ED. 11 See Harleian MSS. Number 421, art. 20.-ED. 12 Pull sore against their wills, if they could otherwise have chosen. 13 Richard Pate was bishop of Worcester, having stept into Hooper’s shoes, 1554 (Godwin).-ED. 14 Allusion is here made to a sermon from whence Foxe has made large extracts (see vol. 5 pp. 80 to 86 of this Edition). It is entitled “A Sermon of Cuthbert, Byshop of Duresme, made upon Palme Sondaye laste past, before our Soverayne Kynge Henry the VIII. etc.:” printed by T. Berthelet London. 1539. It was reprinted by Mr. Rod of Newport-street, in 1823.-ED. 15 [Some] imperfection [in the original MS.-ED.] 16 Whatsoever is once concluded in a parliament, ought not to be reformed afterward by doctrine, nor the word of God; by the bishop of Winchester’s divinity. 17 Contra Maximin. lib. 2 (olim 3) cap. 14. Section 3. 18 Panormitanus 299 . Extrav. de Appel. cap. “Significasti.” [The passage is quoted by Jewel in his Defence of the Apology, part 4 chap. 12, divis. 2. On “the lawyer Panormitane” it may be observed that his name was Nicholaus Tudeschi, a Sicilian, called Panormitane because he was abbot in Palermo, and was afterwards archbishop of that city. He was one of the most famous canonists, was present at the council of Basil (see vol 3 p. 608), and participated in the opposition to pope Eugene.

He died in 1445. See Dupin, Cent. 15 chap. 4, p. 87. He maintained the supremacy of the pope both in temporal and spiritual matters. See Bellarmine, De Pont. Romans lib. 5 p. 1. See Appendix.-ED. 19 This was Sir Anthony Browne. 20 These murderers pretend sorrow of heart, and yet they will not cease from murdering. 21 “Turpissimum est quod et hos cum concubinis, pellicibus, et meretriculis cohabitare, liberosque procreare sinunt, accepto ab eis, atque adeo alicubi a continentibus, certo quotannis censu: habeant (aiunt) si velint.” Claude D’Espence in Epist. ad Titum. cap. 1 p. Parisiis, 1568. See also Labbe, tom. 13 c. 1399.-ED. 22 This prophetical forewarning commences at “If God look not mercifully upon England,” and closes “O ye wicked papists! make ye merry here as long as ye may.” See pp. 608 and 609.-ED. 23 John Daye, who may be called the printer of the English Reformation. In the reign of Edward VI. he printed many writings of the Reformers.

Consult “Ames’ Typographical Antiquities,” by Dibdin, vol. 4 for the best account of his publications. See also “British Reformers,” p. 35.- ED. 24 See Edition 1563, page 1036.-ED.

THE HISTORY AND MARTYRDOM OF LAURENCE SAUNDERS 1 Note how Winchester confuteth Saunders. 2 He meaneth public teaching of God’s word in his own parish, called Allhallows, in Breadstreet in the city of London. 3 He meaneth the proclamation, of which mention is made before: “Satis peecavit, qui resistere non potuit.” 4 “Explicita fides,” is when a man hath to answer to every point of his faith by sufficient ground and learning. 5 “Implicita fides,” is when a man without instruction in himself, groundeth only upon the faith of the church, not able to render any reason of that which he believeth. 6 This Dr. Weston and master Grimoald died both about the coronation of queen Elizabeth. 7 Winchester’s book “De vera Obedientia.” 8 See Edit. 1563, p. 1043. 9 The English metre, and the portions of three letters following, are from the Edition of 1563, pp. 1044 and 1045.-ED. 10 Of this dividing speaketh St. Paul, 2 Corinthians 6, and Jeremiah, chap. 1. 11 “Come out and divide yourselves from them,” etc. 12 Time and authority be things of themselves always uncertain: ergo, conscience ought never to stand upon time and authority. “Si non insanit satis sua sponte, instigat.” 13 To live as the Scripture leadeth us, is not to live as we list. The papists desire the pope, the protestants Christ only, to be their head. Now, which of these two be most like the Donatists? 14 “ Begun to me 309 ” seems to be equivalent to “hath challenged.” Bishop Hall, in his Contemplations (The two Sons of Zebedee), writes, “O blessed Savior, we pledge thee according to our weakness who hast begun to us in thy powerful sufferings;” and Herbert has “My flesh began unto my soul,” page 94. Lond. 1824. See also Hanmer’s Translation of Evagrius, book 1 cap.l1. Bishop Reynolds, in his “Meditations on the Lord’s Last Supper,” (chap. 8.) furnishes another example of the same idiom; “Because he himself did begin unto us in a more bitter cup.”-ED. 15 Ahab accuseth Elias for troubling Israel. 16 See Appendix. Romans 13. 17 “The Book of Letters of the Martyrs.” [This book was published by Miles Coverdale, in 1564; it has also been reprinted. London, 1837.- ED.] 18 “Ex ore infantium et lactantium perficiet laudem.” Psalms 8. 19 “Fray-bug,” or “fraybuggarde” (lst Edition), an imaginary monster.-ED. 20 To this his flock, the parish of Allhallows in Bread-street, he wrote also a fruitful letter, exhorting and charging them to beware of the Romish religion, and constantly to stick to the truth which they had confessed. 21 From the Edition 1563.-ED. 22 “Who can suitably with more things reward.” See “Letters of the Martyrs.” 8vo. 1837. P. 147-ED. 23 “Spiritus quidem promptus est, caro autem infirma.” 24 “Quid ego stupidus et attonitus habeo quod dicam, nisi illud Petri, Exi a me Domine, quia homo peccator sum?” 25 “Lucerna pedibus meis verbum Domini, lumen semitis meis,” et “Haec mea est consolatio in humilitate mea.” 26 “Domine, ad quem ibimus? verba vitae aeternae habes.” 27 “Orantes in omni loco, sustollentes puras manus.” 28 “Eo gaudio quod nemo toilet a nobis.” 29 “Recte tractare verbum veritatis.” 30 Justice saith. “Audi alteram partem” 31 He meaneth peradventure when the “Sanctus” is singing; for then the organs pipe merrily, and that may give some comfort.

THE STORY, LIFE, AND MARTYRDOM OF JOHN HOOPER 1 Note how discord and conciliation happen many times amongst good men. 2 The original, in Latin, is in the First Edition, p. 1051, and will be found in the Letters of the Martyrs, and in Ridley’s Remains (Parker Soc. Ed.) p. 357.-ED. 3 See the Harleian MSS. No. 421, art. 18, 26.-ED. 4 “Blessed be you, when they shall speak all reviling words against you for my name’s sake.” 5 “Castraverunt se propter regnum coelorum.” 6 This Morgan, shortly after, fell into a frenzy and madness, and died of the same. 7 This assertion appears to be incorrect, as the canon alluded to (the tenth) only mentions deacons, to whom marriage was, generally, allowed.

Apud Labbe, tom. 1 col. 1459.-ED. 8 The words of Paphnutius appear in Gelasii Hist. Con. Niceni, lib. 2 cap. 32. Apud Labbe, tom. 2 col. 246.-ED. 9 “Quem oportet coelum suscipere, usque ad tempus restaurationis omniuin.” 10 This good gentlewoman is thought to be mistress Wilkinson. 11 The judiciary acts 325 of the proceedings against Hooper are given at length by Strype (Memorials under Mary, chap. 22 p. 296, Edit. 1816), from the Foxian MSS.-ED. 12 See the Harl. MSS.No. 421, art 49.-ED. 13 “John Kelke who is yet alive.” See Edition 1570.-ED 14 Eusebius lib. 4 cap. 15. Of the Polycarp read before, [vol i.-ED.] 15 “Sinite me; qui namque ignem ferre posse.dedit, dabit etiam ut sine vestra clavorum cautione immotus in rogo permaneam.” 16 In the Latin Edition of the Acts and Monuments (Basil. 1559) some of the writings here referred to are extant; they are introduced by a short exhortation to the christian reader, by John Foxe, at p. 298. Then follows “Joannis Hoperi Appellatio ad Parlamentum: ex carcere. Anno 1554, Mens. August 27.” At p. 306 is a letter, “Episcopis, Decanis, Archidiaconis, et caeteris cleri ordinibus in Synodo Londinensi congregatis,” etc, At p. 309, follows “Joannis Hoperi de sacratissimae coenae Domini vera doctrina, et legitimo usu, contra Neotericos; ad excelsam Parlamenti curiam Anglicanam, illustre cum primis ac divinum monumentum, e carcere conscriptum” This treatise contains a preface and three chapters, and occupies from p. 309 to 392, of the Latin Edition of Foxe’s Ecclesiastical History; nor does it appear that it ever was reprinted. This is followed, at p. 392, by a hortatory letter of John Foxe, “Ad Neotericos;” then follows, “Contra Transubstantiationem rationes deductae ex Joanne Hopero, atque in certas leges et modos artis Dialecticae digestae ac comprehensae; per J. F.”-ED. 17 More of his letters ye shall read in the book of “Letters of the Martyrs.” 18 “Judas non dormit; nec scimus diem neque horam.” 19 “Dominus Jesus Christus suo sancto numine nos omnes consoletur et adjuvet. Amen.” 20 Translated out of Latin into English. 21 In this time of Antichrist is the patience and faith of God’s children tried, whereby they shall overcome all his tyranny. Read Matthew 24.

THE HISTORY OF DR. ROWLAND TAYLOR 1 See the Harleian MSS. No. 421, art. 21.-ED. 2 Mark how unwilling the people were to receive the papacy again. 3 The papists call all their trumpery, the queen’s proceedings. For you must remember that Antichrist reigneth by another arm and not by his own power. Read Daniel, of the king of faces, the eighth chapter. 4 Dr. Taylor there playeth a right Elias. 5 “ Super-altare 337 ” is a stone consecrated by the bishops, commonly of a foot long, which the papists carry instead of an altar, when they mass for money in gentlemen’s houses. [Bingham mentions other names given to this; book 8, chap. 6, Section 21.-ED.] 6 The Dictionary of Archaic and Provincial Words by Boucher (Lond. 1833) furnishes abundance of dissertation upon this idiom.-ED. 7 Here the bishop confesseth unlawful oaths ought not to be kept. 8 “Os quod mentitur, occidit animam.” 9 “Perdes omnes qui loquuntur mendacium.” 10 Note this answer. 11 His right name might be “sir John Clawback.” 12 Scripture approveth priests’ marriage, but the pope must be heard before the Scripture. 13 Gardiner denieth his own canonist, and calleth it a patched law. 14 Ambrose 3, “Qui integritat.” 15 Cyprian, lib. 1 Epist. 11. 16 Augustine, in his book, “De bono Conjugali,” ad Julianum. 17 The pope and his bishops command and counsel not to marry; yea, and to burn men for marrying, 18 Ambrose, 32. Quest. 1 cap. “Integritas.” 19 Epistles 11. 20 Lib. de Bono Viduitatis, ad Julianum. [Torn. 6, Section 13, col. 375.

Edit. Bened.-ED.] 21 32. Quest. 1 cap. “Integritas.” 22 Taylor’s godly exhortation to his son, is worthy of all youth to be marked. 23 This sheriff was master Chester. 24 A good testimony for all servants to mark. 25 Christ’s adversaries work all by darkness. 26 Doctor Taylor has been accused of levity by the papists; but doubtless it was holy joy which so powerfully wrought in the breast of this martyr in his way to the stake: for, “per totum iter, ingens erat laetitia, doxologiae, Psalmsorumque cantiones.” See the Latin Edition, p. 423.- ED. 27 This King was also one of them which went with his halbert to bring them to death which were burnt at Bury. “He ceaseth not to be a common railer; God grant him a heart to reflect on what is past, and a tongue to play the part of a good Christian in a short while.” Ed. 1570, in loc.-ED. 28 This cap was a round cap, sent by Miles Coverdale to Dr. Taylor by his wife. 29 This “packer” was sir Robert Bracher, preaching popish doctrine at Hadley. 30 Of this memorial cloak, read before in Dr. Ridley’s disputations. 31 He meaneth by the place, 1 Timothy 4, where St. Paul speaketh of the doctrine of devils. 32 It was by this very gross artifice, that Philip endeavored to remove the reproach and hatred which he had incurred. See Burnet, vol. 2 part 2, page 478. Edition 1820.-ED. 33 This master Machabaeus and Miles Coverdale married two sisters. 34 An Epistle of the King of Denmark to Queen Mary. Christianus, Dei gratis Daniae, Norwegiae, Gottorum, et Vandalorum rex; Sleswici, Holsatiee, Stormartec, ac Dithmersiae dux; comes in Oldenburg et Delmenhorst; serenissimae ac potentissimae principi D. Mariae, cadem gratia Anglia, Galliae, et Hiberuie reginae, comsanguinese nostrae charisaimae, salutem.—Serenissima princeps, consanguinea charissima, pro necessitudine mutu ite conjunctione, non solum regii nominia inter nos, sed etiam sangulnas, maxime vero utrinque inter haeregna nostra a vetustissimis usque temporabus propagata ac servata, non modo commerciorum sed omnium officiorum, vicissitudine et fide, facere non potuimms, quin—pietatis et doctrinae excellentis commendatione [ac] ver reverendi viri Johannis Machabeei, sacrae theologiae doctoris et professoris praestantissimi, subdlti ac ministri nostri imprimis dilecti, supplicibus gravissimisque precibus commoti—ad serenitatem vestram has literas daremus. Exposuit is nobis, in hac recenti perturbatione et motu regni Angliae (quem ex animo evenisae dolemus, et nunc indies in melius verti speramus) quendam nomine Milonem Coverdalum, nuper dioecesis Exoniensis piae laudatissimaeque memorim proxima regis (serenitatis vestrae fratris, consanguinei itidem nostri charissimi) auctoritate constitutum episcopum, nunc in tristissimas calamitates, carcerem, ac periculum vitae, nulli atrocioris delicti culpa, sed alii fatali temporum ruing incid sse. Quae quidera hic Machabaeus noster, quod ei affinitate et (quod gravius eat) pieraris, eruditionis, ac toorum similitudine tanquam frater devinctus sit, non minus ad se pertinere existimat. Itaque nostrum opera implorat, ut quam apse gratiam et favorera spud nos meretur, hominis innocentis calamitati ac periculo (qued apse non minus suum putat) accommodemus. Movetour profecto non ternere illires viri (cui suo merito imprimis benevolumus) commiseratione, ejusque maxime testimonio de captivi antistitis innocentii atque integritate: de quo quidem est ut eomelius aperemus, quod, multis jam morte mulctatis sontabus, de ipso integrum adhuc Deus esse volnit. Proinde non dubitavimus serenitatem vestram quantis possimus d’fiigentia atque animi propensione rogare, ut nostra causa captivi illius D. Milonis rationera cieraenter hubere dignetur, eumque ut a sceleris, its poenee etaare atrocitate alienurn esse velit, et temporum oftensam, qua ipsum quoque affiigi verisimile est, nobis nostreeque amiciflee regiee et precibus, preesertim hoc primo auditu, benign condonare, saltera eatenus, nt si fort hoc rerum statu gravis ejus preesentia sit, incolumis ad nos cure suis dimittatur, Id nobis summi benefici loco, et serenitati vestrae in fiorentissimis regni auspiciis (quae augusta, ihmsta, ac fortunata serenatara yestree ex animo optsinus) ad clementlee laudera honorificurn erit: et nos dabirons operaro, ut cure amiciflee nostree babitam rationera intellexerirams, eo majori studio in mutuam vicem gratitudinis omniumque officiorum erga serenitatem vestram ejusque universurn regnum et subditos incumbamms. Deum optimum maximum precamur, ut serenarata yestree, ad gloriam sui riominis et publicam salutero, felices omniurn rerum successus et incolumitatem diuturnam largiatur. Datee ex arce nostra Coldingensi, septarno calendas Mail, anno 1554. Vester consanguineus, frater, et amicus, Christianus, Rex. 35 The King of Denmark’s Second Letter. Christianus, Dei gratil Danice, Norwegiae, Gottorum, et Vandalorum rex; Sleswici, Holsatiae, Stormariae, ac Dithmersiae dux; comes in Oldenburg et Delmenhorst; serenissimae principi dominee Marice, Angliee, Francice, et Hiberniee reginee, fidel defensori, sorori et consanguineae nostrae charissimae, salutem et omnium rerum optstoa et faustos successus.—Redditae sunt nobis literae serenitatis vesttee, quibus benign admodum ad deprecationera nostram, qua pro D. Milonis Coverdull ecclesiae Exoniensis nuper nominati episcopi meolumitate usa sumus, respondetur: its ut intelligamus, licet alterins camsae quam quae nobis innotuerat periculum austineat, tureen serenitstem vestram nostrae intercessionis earn rationera habituram ease, ut illam sibi profuisse ipse Coverdalms sentaut. Cui quidera promissioni regiae cum tantum meritum tribuamus, ut ea freti non dubitaverimus ejus captara propinquos (nobis imprimis charos) mocerore ac solicitudine ad spem atque expectationera certle salutis vocare, facem non potuimus, quirt et gratias serenitati vestrae pro tam prompt ae benigna voluntate, non modo hujms beneficii seal etaare perpetuae inter nos ac regna nostra conservandae ac colendee amiciflee, ageremus, et quantum in nobis esset, quod ad amplectanda persequendaque heec auspicata initia pertineret, nihil preetermitteremus. Neque vero nobis de clementia ac moderatione serenitatis vestrae unquam dubaura fuit: quam Deus optimus maximus ad gloriam sui nominis et fructum publicee utilitatis ut magis ac magis eftoreseere velit, ex animo optsinus, Proinde cure ob rationes eerarias, neque aliud gravius delictum, D. Coverdalum tenera serenitas vestra scribat, est suni ut ipsims carest leetemur, eoque minus ambigamus, liberationera incolumitatemque ej us nostris precibus liberaliter donari. Nam et accepimus ipsum episcopatu, cujus nomine eerario obstrictus fuerat, eessisse, ut inde satisfactio peteretur: maxim cure neque diu eo potitum fuisse, neque tanturn emolumenti inde percepisse dicatur. Quinetiam siqua ratlonum perplexitas, aut alia forte camsa reperiri posset, tureen solicitudinem ac dubitationem nobis serenitatis vesttee tam amic atque officios deferentes litetee oranera exemerunt: ut existimemus serenitatemvestram, quoadejms fieri posset, magis honorera nostrum, quitm quid ab eo exigi possit, consideraturam: itaque serenitatem vestram repetitis precibus urgere non constituimus: sed potins testaturn facere, qultm accepts nobis serenissima vestra gratificatio fit, cujus talem eventurn omnino speramms, ut apse Coverdalus cotare nobis suee incolmnitatis a serenitate vestrt exoratee beneficium propediem repreesentare possit. Illud vero imprimis serenitati yestree vieassam persuasum esse cupatoms, nos non solurn referendee gratiee, seal etaare stablliendee, provehendeeque, inter nos ac regna ntrinque nostra amiciflee ac necessitudinis mutuee occasionera ant facultatem nullam ease praetermissuros. Deus opt. max. seren, vest. diu feliciter ac beat incolumem esse velit.—Datee ex oppido nostro Ottoniensi, 24 Sept. anno 1554. Vester frater et consanguineus, Christianus. 36 Othonia, or Ordensee, in the Isle of Funen. See Cotton-ED. 37 This paragraph, with that portion of the history of judge Hales similarly distinguished with asterisks, is from the First Edition of the Acts and Monuments (1563), p. 1113.-ED. 38 In the editions subsequent to the one just alluded to, Foxe curtails the history of judge Hales, and prefaces it with the following words: “In the history of master Hooper mention was touched a little before of judge Hales, wherefore something would be said more in this place touching that matter. But because the story of that man, and of his end, is sufficiently comprehended in our first book of Acts and Monuments, we shall not greatly need to stand upon rehearsal of every particular matter touching the whole; but, only taking the chiefest, and leaving the rest, we will report somewhat of the communication between the bishop of Winchester and him; declaring withal how false and untrue the excuse is of our adversaries, who so precisely by the law defend themselves, and say, that in all their doings they did nothing but by the law, to bear them out. Which if it be so, how did they then to Anne Askew? What law had they, when they had condemned her first for a dead woman, then afterward to rack her? By what law did they call up master Hooper, and prison him for the queen’s debt, when the queen in very deed did owe him fourscore pounds, and kept him a year and a half in prison, and gave him never a penny? By what law did bishop Bonner condemn and burn Richard Mekins, a lad of fifteen years of age, when the first jury had acquitted him, and he, at the stake, revoked all heresies, and praised the said Bonner to be a good man; and also, having him in prison, would not suffer his father and mother to come to him, to comfort their own child? What law had they to put master Rogers in prison, when he did neither preach nor read lecture after the time of the queen’s inhibition? and, when they had kept him in his own house half a year, being not deprived of any living, yet would not let him have a halfpenny of his own livings to relieve him, his wife, and eleven children? By what law was Thomas Tomkins’s hand burnt, and afterward his body consumed to ashes? What good law or honesty was there to burn the three poor women at Guernsey, with the infant child falling out of the mother’s womb, when they all, before their death, recanted their words and opinions, and were never abjured before? So here likewise in this case, what order or right of law did Stephen Gardiner follow, in troubling and imprisoning judge Hales, when he had done nothing either against God’s law, or man’s law, in proceeding by order of law against certain presumptuous persons, which both before the law, and against the law then in force, took upon them to say their mass, as ye shall hear in these his answers and communication had with Stephen Gardiner hereunder ensuing?”-ED. 39 “Saw,” an old grave saying or proverb.-ED. 40 This communication was published, at the time of the transaction taking place, in a small tract of three leaves (including the title) at “Roan ;” and, from a copy which produced 4 pounds, 6 shillings at the sale of Mr. Neunburg, Dr. Dibdin has reprinted it in his “Library Companion,” pp 115-118 Edit. 1824.-ED. 41 These particulars are substituted for a brief recital, in later editions. See as above, pp. 1115 and 1116.-ED 42 Winchester might rather have said, how their cruel dealing worketh desperation. 43 Euseb. Hist. Eccl. lib. 8. 44 Niceph. lib. 4, c. 13. Brassilia Dyrrachina. 45 Euseb. 8:14.-ED.

THE HISTORY OF THOMAS TOMKINS, AND FIVE OTHERS TOGETHER. 1 And so should he be with you, if you were a right bishop. 2 See Appendix.-ED.

WILLIAM HUNTER 1 See Edition 1563, page 1110.-ED. 2 These five were Tomkins, Pygot, Knight, Hawkes, and Laurence.

MASTER CAUSTON MASTER HIGHBED 1 Also sir Edmund Bonner, priest, before the death of Cromwell, was of that opinion, and was Sworn twice against the pope. 2 This Stempe is now warden of the college in Winchester.

JOHN LAURENCE 1 Psalms 42 [“To take soil” is a hunting term, meaning “to run into water,” as a deer, when closely pursued.-ED.] 2 Mark the spirit of this prayer, and compare it with the prayer of the papists, at the sacrifice of the mass.

APPENDIX DOCUMENT NUMBER 1 The original words are here a little transposed, to suit the Latin.-ED.