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1676 [1638]

Quene Mary. Thinges done the first yeare of Queene Mary.

MarginaliaAn. 1554.bout their neckes. They were in * Marginalia* The number of these were 240. which with halters about their neckes passed through the Citie to Westminster, and had their pardon. number about two hundreth.

Vpon the Saterday the xxiiij. of February, Syr William Sentlow was cōmitted as prisoner to the Maister of þe horse to be kept. This Syr Williā was at this time one of the Lady Elizabethes Gentlemen.

Vpon the Sonday beyng the xxv. of February, Syr Iohn Rogers was committed to the Tower.

MarginaliaPriestes diuorced.In this Weeke all such Priestes within the Dioces of London as were maryed, were diuorced from their liuynges, and commaunded to bryng in theyr wiues within a fortenight, that they might lykewise be diuorced from thē. This the Byshop did of his owne power.

MarginaliaGentlemen sent into Kent to be executed.Vpon the Tuesday in the same Weeke beyng the xxvij. of February, certaine Gentlemen of Kent were sent into Kēt to be executed there. Their names were these, the ij. Mantelles, ij. Kneuettes, and Bret: with these M. Rudston MarginaliaM. Rudston with certayne others, pardoned. also & certain other were condēned, & should haue bene executed, but they had theyr pardon.

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As touchyng the foresayd M. Mantell the elder, 

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In the 1563 edition, Foxe already had a brief account of the elder Mantel's refusal to recant his beliefs at his execution. (It was originally part of an account of the Marian persecution in Kent at the end of the work. In the 1570 edition, Foxe moved the brief account to introduce Mantel's denial of rumours that he had recanted.

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here by the way is to be noted, that as he was lead to execution, and at hys fyrst casting vnder the Gallowes, the rope brake. Then they would haue had hym recanted the truth, and receiued the sacrament of the aultar (as they terme it) and then they sayd hee should haue the Queenes pardon: but Maister Mantell lyke a worthy Gentleman, refused their serpentine counsell, & chose rather to dye, then to haue life for dishonoring of God.

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Moreouer, as touching the sayd M. Mantel, for that he was reported falsely to haue fallen from the constancie of hys profession, to cleare hym selfe thereof, and to reproue the sinister surmise of hys recantatiō, he wrote this briefe Apologie in purgation of hym selfe: the copie whereof you shall heare.

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¶ The Apologie of M. Mantell the elder. 
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Mantel's denial, first printed in the 1570 edition (1570, pp. 1638-39; 1576, pp. 1397-98; 1583, pp. 1468-69) must have circulated among the protestants in Kent and was very probably sent to Foxe by one of them after the 1563 edition was published.

 

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Mantell's Apology

Mantell's apology is a profession of faith which is also a short narrative of interrogation, with a combination of scriptural references and pointers to argument dominating. There is focus on an admission by Bourne that the Mass was a communion, and other glosses make the point that Mantell was not stubborn but constant; the glosses do not mention his particular concern that the Queen should realise this. Glosses also show a discrepancy in dates between editions, and a reference that was dropped after the 1570 edition.

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MarginaliaMarch. 2.PErceauing that already certain false reports are raised of me concerning my aunsweres in the behalfe of my beliefe, MarginaliaThe beliefe of M. Mantell the elder. while I was prisoner in the Tower of London, and considering how sore a matter it is to be an occasion of offence to any of those litle ones that beleue in Christ: I haue thought it the duty of a Christian man as neare as I can (with the truth) to take away this offence. MarginaliaDoct. Bourne sent to M. Mantell.It pleased the Queenes maiesty to send vnto me Maister Doct. Bourne, vnto whom at the fyrst meeting I acknowledged my fayth in all poyntes to agree with the foure Creedes, that is, the common Creede, the Crede of Nicene, Quicunque vult, and Te deum laudamus.

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Further, as concerning confession and penaunce, I declared that I could be content to shew vnto any learned Minister of Christes Church, any thing that troubled my conscience, and of such a mā I would most wyllyngly heare absolution pronounced.

MarginaliaM. Mantell opposed in the Sacrament.Touching the Sacrament of the aultar (as he termed it) I sayd that I beleued Christ to be there present as the holy Ghost ment when these wordes were written: Hoc est corpus meum.

Further, when this would not satisfy, I desyred hym to consider that I was a cōdemned man to die by a law, and that it was more meete for me to seke a redynes and preparation to death. And in so much as I dissented not from him in any article of the Christian fayth necessary to saluation, I desyred hym for Gods sake no more to trouble me with such matters, as which to beleue is neyther saluatiō, nor not to beleue, damnation. He aunswered, that if I dissented but in the least matter from the Catholike Church, my soule was in great daunger, therfore much more in this great matter, alledging this text: MarginaliaMath. 5. Iacob. 2. Qui offenderit in minimo, factus est reus omnium. i. Hee that offendeth in the least of these, is giltie of them all. Yea (quoth I) Verum est, ex hisce mandatis. i. It is true, of these commaundementes of God. To thys I desyred him to consider, that it was not my matter, neyther was I able in these matters to keepe disputation, nor mynded so to doe, and therefore to take these few wordes for a full aunswer, that I, not onely in the matter of the sacrament, but also in all other matters of religion, beleue as the holy catholicke Church of Christ (grounded vpon the Prophetes and Apostels) beleueth. MarginaliaThe church.But vpon this word church we agreed not, for I tooke

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exception at the Antichristian popish church.

MarginaliaD. Bourne and M. Mantell disagree in the Masse.Then fel we in talke of the Masse, wherein we agreed not: for I, both for the occasion of idolatry, and also the cleare subuersiō of Christes institutiō, thought it nought: and he e contra vpon certaine considerations supposed it good. I found fault that it was accounted a Sacrifice propitiatory for sinne, and at certaine other applications of it. But hee sayd that it was not a propitiatory sacrifice for synne (for the death of Christ onely was that Sacrifice) and this but a commemoration of the same. Then I: if ye thinke so, certayn blasphemous Collects left out, I could be content (were it not for offending my poore brethren that beleue in Christ, which know not so much) to heare your Masse. See (sayth he) how vaine glory toucheth you. Not so Syr (quoth I) I am not now, I thanke God, in case to be vainglorious.

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Then I found further fault wyth it, that it was not a cōmunion. MarginaliaBourne maketh the Masse a cōmunion.Yes (sayth he) one Priest saying Masse here, and an other there, and the thyrd in an other place. &c. is a communion. This agreeth scarcely wyth these words of Paule (sayd I): Marginalia1. Cor. 11. Non in melius, sed in deterius conuenitis. i. Ye come not after a better maner, but after a worse. Yea, & it is a communion to (said he) when they come together. Now draweth on the tyme (quoth hee) that I must depart from you to the Court, to say Masse before the Queene, and must signifye vnto her in what case I fynde you, and me thinke I finde you sore seduced. Then I sayd, I pray you report the best, for I trust you fynde me not obstinate. What shall I say, are ye content to heare Masse, and to receaue the sacrament in the Masse? I beseech you, sayd I, signifie vnto her Maiesty, MarginaliaMantell neyther obstinate nor stubborne.that I am neyther obstinate, nor stubburne, for tyme and perswasion may alter me, but as yet my conscience is such, that I can neyther heare Masse, nor receaue the Sacrament after that sorte. Thus after certayne requestes made to the Queenes Maiestye concerning other matters, he departed.

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The next day he came to me againe and brought with hym S. Cyprians workes, for so had I required hym to doe the day before, because I woulde see his Sermon De mortalitate. Hee had in this booke turned in and enterlined certaine places, both concernyng the Church and the Sacrament, which he willed me to read. I read as much as my tyme would serue, and at his next commyng I sayd that I was wholy of Cyprians mynde in the matter of the Sacrament. Doct. Weston and D. Mallet came after to me, whom I aunswered much after that sort as I did the other. Doct. Weston brought in the place of Cyprian, Panis iste none effigie sed natura mutatus. &c. I asked of hym how natura was taken in the Cōuocation house in the disputation, vpon the place of Theodoret. MarginaliaAnswere to thys place, read before pag. 1591. col. 1. lin. 1.

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To be short Doct. Bourne came often vnto me, and I alwayes sayd vnto him that I was not mynded nor hable to dispute in matters of Religion, but I beleued as the holy catholicke Church of Christ, grounded vpō the Prophetes and Apostles doth beleue, and namely in the matter of the Sacrament, as the holy fathers Cypriā and Augustine do write and beleued, and this aunswere and none other they had of me in effect, what wordes soeuer haue bene spread abroad of me that I should be conformable to al things &c. the truth is, I neither heard masse nor receaued the Sacrament dnryng the tyme of my imprisonment. MarginaliaMaister Mantell constant in his religiō.

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One tyme he willed me to be confessed. I sayd I am cōtent. We kneeled down to pray together in a window. I began without Benedicite, desiryng hym not to looke at my hand for any superstitious particular enumeratiō of my sinnes. Therwith he was called away to the Coūsell, & ego liberatus. Thus much I bare onely for my life, as God knoweth. If in this I haue offended any Christian, from the bottome of my hart I aske them forgeuenes. I trust God hath forgeuen me, who knoweth that I durst neuer deny hym before men, lest he should deny me before his heauenly father.

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Thus haue I left behind me writtē with myne owne hand, the effect of all the talke, especially of the worst that euer I graunted vnto, to the vttermost that I can remēber, as (God knoweth) all the whole communication I haue not written, for it were both to longe and to foolish so to do. Now I besech the liuyng God which hath receaued me to his mercy and brought to passe that I dye stedfast and vndefiled in his truth, at vtter defiaunce and detestation of all Papisticall and Antichristian doctrine, I besech him (I say) to kepe and defend all his chosen, for his names sake, from the tyranny of the Byshop of

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