Thematic Divisions in Book 12
1. Exhumations of Bucer and Phagius along with Peter Martyr's Wife2. Pole's Visitation Articles for Kent3. Ten Martyrs Burnt at Canterbury4. The 'Bloody Commission'5. Twenty-two Prisoners from Colchester6. Five Burnt at Smithfield7. Stephen Gratwick and others8. Edmund Allen and other martyrs9. Edmund Allen10. Alice Benden and other martyrs11. Examinations of Matthew Plaise12. Richard Woodman and nine other martyrs13. Ambrose14. Richard Lush15. The Martyrdom of Simon Miller and Elizabeth Cooper16. Rose Allin and nine other Colchester Martyrs17. John Thurston18. George Eagles19. Richard Crashfield20. Fryer and George Eagles' sister21. Joyce Lewes22. Rafe Allerton and others23. Agnes Bongeor and Margaret Thurston24. John Kurde25. John Noyes26. Cicelye Ormes27. Persecution at Lichfield28. Persecution at Chichester29. Thomas Spurdance30. Hallingdale, Sparrow and Gibson31. John Rough and Margaret Mearing32. Cuthbert Simson33. William Nicholl34. Seaman, Carman and Hudson35. Three at Colchester36. A Royal Proclamation37. Roger Holland and other Islington martyrs38. Stephen Cotton and other martyrs39. Scourging of Thomas Hinshaw40. Scourging of John Milles41. Richard Yeoman42. John Alcocke43. Thomas Benbridge44. Four at St Edmondsbury45. Alexander Gouch and Alice Driver46. Three at Bury47. A Poor Woman of Exeter48. The Final Five Martyrs49. John Hunt and Richard White50. John Fetty51. Nicholas Burton52. John Fronton53. Another Martyrdom in Spain54. Baker and Burgate55. Burges and Hoker56. The Scourged: Introduction57. Richard Wilmot and Thomas Fairfax58. Thomas Greene59. Bartlett Greene and Cotton60. Steven Cotton's Letter61. James Harris62. Robert Williams63. Bonner's Beating of Boys64. A Beggar of Salisbury65. Providences: Introduction66. The Miraculously Preserved67. William Living68. Edward Grew69. William Browne70. Elizabeth Young71. Elizabeth Lawson72. Christenmas and Wattes73. John Glover74. Dabney75. Alexander Wimshurst76. Bosom's wife77. Lady Knevet78. John Davis79. Mistress Roberts80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Englishmen at Calais85. Edward Benet86. Jeffrey Hurst87. William Wood88. Simon Grinaeus89. The Duchess of Suffolk90. Thomas Horton 91. Thomas Sprat92. John Cornet93. Thomas Bryce94. Gertrude Crockhey95. William Mauldon96. Robert Horneby97. Mistress Sandes98. Thomas Rose99. Troubles of Sandes100. Complaint against the Ipswich Gospellers101. Tome 6 Life and Preservation of the Lady Elizabeth102. The Unprosperous Queen Mary103. Punishments of Persecutors104. Foreign Examples105. A Letter to Henry II of France106. The Death of Henry II and others107. Justice Nine-Holes108. John Whiteman109. Admonition to the Reader110. Hales' Oration111. The Westminster Conference112. Appendix notes113. Ridley's Treatise114. Back to the Appendix notes115. Thomas Hitton116. John Melvyn's Letter117. Alcocke's Epistles118. Cautions to the Reader119. Those Burnt at Bristol: extra material120. Priest's Wife of Exeter121. Snel122. Laremouth123. William Hunter's Letter124. Doctor Story125. The French Massacre
Critical Apparatus for this Page
View an Image of this PageCattley Pratt ReferencesCommentary on the Text
Names and Places on this Page
BlackstoneJames Turberville
Person and Place Index  *  Close

Chancellor of Exeter (1555). (Fasti)

Blackstone examined and condemned Agnes Prest. 1570, p. 2249, 1576, p. 1943-45, 1583, p. 2049.

When entertaining his concubine and her friends, he would send for Mrs Prest to mock her for their amusement. 1570, p. 2252, 1576, p. 1945, 1583, p. 2052.

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James Turberville

(d. 1570?)

DD (1532). Bishop of Exeter (1555) (DNB)

John Harpsfield wrote a letter to Bonner about Whittle's subscription, in which he mentioned having had dinner with the bishop of Exeter. 1563, pp. 1455-56, 1570, pp. 2017-18, 1576, p. 1738, 1583, p. 1846.

James Turberville examined and condemned Mrs Prest. 1563, p. 1737, 1570, p. 2249, 1576, pp. 1943-45, 1583, p. 2049.

He was imprisoned in the Tower after the death of Mary. 1570, p. 2301, 1576, p. 1992, 1583, p. 2102.

2074 [2050]

Queene Mary. Persecution at Exeter. A poore woman examined.

MarginaliaAnno 1558. Nouem.can not passe ouer a certaine poore woman, and a sely creature, burned vnder the sayd queenes reigne, in the City of Exeter (whose name I haue not learned:) who dwelling sometime about Cornewall, hauing a husbande and childrē there, much addicted to the superstitious sect of popery: was many times rebuked of thē, & driuē to go to the church, to their Idols and ceremonies, to shrift, to follow the Crosse in Procession, to geue thankes to God for restoryng Antichrist agayne into this Realme. &c. Which when her spirit could not abide to do, she made her prayer vnto God, calling for helpe and mercy, and so at length lying in her bed, about midnight, she thought there came to her a certaine motion and feeling of singuler comfort. MarginaliaHer departing from her husband & returning agayne.Wherupon in short space, she beganne to grow in contempt of her husband and children, and so taking nothing from them, but euen as she went, departed from them, seeking her lyuing by labor & spinning as well as she could, here & there for a time. In which time notwithstanding she neuer ceased to vtter her minde, as well as she durst: howbeit she at that time was brought home to her husband agayn. Wher at last she was accused by her neighbours, MarginaliaThe poore woman sent vp to Excestor.and so brought vp to Exeter, to be presented to the Bishop and his Clergy. The name of the Bishop which had her in examination, was MarginaliaD. Troubleuile B. of Excestor, Blackstone persecutors.Doctour Troubleuile. His Chauncellour (as I gather) was Blackstone. The chiefest matter whereupon she was charged and condemned, was for the Sacrament (which they call of the Aultar) and for speaking against Idols, as by the declaration of those which were present, I vnderstand, which report the talk betwene her and the bishop on this wise. 

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This would seem to indicate that this account was drawn from eyewitnesses to this exchange.

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MarginaliaTalke betweene the woman & the Bishop.Bishop. Thou foolish woman (quoth the Byshop) I heare say that thou hast spoken certayne words of the most blessed Sacrament of the Aultar, the body of Christ. Fye for shame. Thou art an vnlearned person and a woman: wilt thou meddle with such highe matters, whiche all the Doctours of the worlde can not define? Wilt thou talke of so high misteryes? Keepe thy worke, & medle with that thou hast to do. It is no womans matters, at cardes and towe to be spoken of. And if it be as I am infourmed, thou art worthy to be burned.

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Woman. My Lord (sayd she) I trust your Lordship will heare me speake.

Bish. Yea mary (quoth he) therfore I send for thee.

Woman. I am a poore woman & do liue by my hands, getting a peny truely & of that I get I geue part to the poore.

Bish. That is well done. Art thou not a mans wife?

And here the Bishop entred into talke of her husband.

To whom she answered againe, declaring that she had a husband and children: and had them not. So long as she was at liberty, she refused not, neyther husband, nor children. MarginaliaThe wyfe renouncing her husband for Christes sake.But now standing here as I doe (sayd she) in þe cause of Christ & his trueth, where I must either forsake Christ, or my husband, I am contēted to sticke onely to Christ my heauenly spouse, and renounce the other.

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And here she making mention of the words of Christ: He that leaueth not father or mother, sister or brother, husband. &c. the Byshop inferred that Christ spake that of the holy martyrs, which dyed because they would not doe sacrifice to the false Gods.

Woman. Sikerly syr,  

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Cattley/Pratt, VIII, Appendix: ref page 498, line 26

This is the reading of all the old editions of Foxe, and means "surely." See ... Halliwell's Dict. of Archaic words.

and I will rather dye then I will do any worship to that foule Idoll, whiche with your Masse you make a God.

Bish. Yea, you callet, will you say that the sacrament of the aultar is a foule Idoll?

MarginaliaThe Sacrament of the Altar made an Idoll.Wom. Yea truly, quoth she: there was neuer such an Idoll as your sacramēt is, made of your priestes, & cōmaūded to be worshipped of al mē, with many fōd phantasies, where Christ did commaund it to be eaten & drunken in remembraunce of his most blesed passion our redemption.

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Bish. See this pratling woman. Doest thou not heare, that Christ did say ouer the bread: This is my body, & ouer the cup: This is my bloud?

Wom. Yes forsooth, he sayd so, but he meant that it is hys body and bloud not carnally, but sacramentally.

Bish. Loe, she hath heard pratling among these new preachers, or heard some peeuish book. Alas poore womā, thou art deceiued.

Wom. No, my Lorde, that I haue learned, was of Godly preachers, & of godly books which I haue heard read. MarginaliaReasons shewing why the Sacrament of the Lordes body is not to be worshipped.And if you will geue me leaue, I will declare a reason why I will not worship the sacrament.

Bish. Mary say on, I am sure it will be goodly geare.

Woman. Truely such geare as I will loose this poore life of mine for.

Bish. Then you will be a martyr good wife.

Woman. In deed if the denying to worshippe that bready God be my martyrdome, I will suffer it with all my hart.

Bish. Say thy minde.

Wom. You must beare with me a poore woman, quoth she.

Bish. So I will, quoth he.

Woman. I will demaunde of you, whether you can denye your creed, which doth say, that Christ perpetually doth sit at the right hand of his father both body & soule, vntill he come againe, or whether he be there in heauē our aduocate & do make prayer for vs vnto God his father. If it be so, he is not here in the earth in a piece of bread. If he be not here, & if he do not dwel in temples made with hands, but in heauen, what shall we seeke him here? if he did offer his body once for all, why make you a new offering? if wt once offring he made al perfect, why do you with a false offring make al vnperfect? if he be to be worshipped in spirite and truth, why doe you worship a piece of bread? if he be eaten & drunkē in faith & truth, if his flesh be not profitable to be among vs, why do you say, you make his body and fleshe, and say it is profitable for body & soule? Alas, I am a poore woman: but rather then I would do as you doe, I would liue no longer. I haue sayd syr.

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Bish. I promise you, you are a iolly protestant, I pray you in what schooles haue you bene brought vp?

Wom. I haue vpon the sondayes visited the sermons, and there haue I learned suche thinges, as are so fixed in my brest that death shall not separate them.

Bish. O foolish woman, who wil wast his breath vpō thee or such as thou art? But how chaunceth it that thou wentest away from thy husbande? if thou were an honest woman, thou wouldest not haue left thyne husband and children, and runne about the country like a fugitiue.

Wom. Syr, I laboured for my liuing: And as my mayster Christ counselleth me, when I was persecuted in one city, I fled vnto another.

Bish. Who persecuted thee?

MarginaliaThe wyfe persecuted by husband and children.Wom. My husband and my children. For when I woulde haue him to leaue Idolatry, and to worship God in heauen, he would not heare me, but he with his children rebuked me, and troubled me. I fled not for whoredom, nor for theft, but because I would be no partaker with him & his, of that foule Idoll the Masse. And whersoeuer I was, as oft as I could vpon sondayes and holy dayes I made excuses not to go to the popish church.

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Bish. Belike thē you are a good houswife, to flee from your husband, and also from the church.

Wom. My houswifry is but small but God geue me grace to go to the true church.

Bish. The true church: what doest thou meane?

Woman. Not your Popish Church, full of Idolles and abominations, but where three or foure are gathered together in the name of God, to that Church wil I go as long as I liue.

Bish. Belike then you haue a Church of your owne. Well, let this mad woman be put down to prison, vntil we send for her husband.

Wom. No, I haue but one husband, which is here already in this city and in prison with me, from whom I will neuer depart: and so theyr communication for that day brake of. Blackstone and others perswaded the Bishop that she was a mazed creature, and not in her perfect wit (which is no new thing, for the wisedome of God to appere foolishnes to carnall men of this world) & therfore they consulted together, that she should haue liberty and go at large. So the keper of the bishops prison had her home to his house, where shee fell to spinning and carding, and did all other worke as a seruant in the said kepers house & went about the city, when and whither she would, and diuers had delight to talke with her. And euer shee continued talking of the sacrament of the aultar. Which, of all thing they coulde least abide. Then was her husband sent for, but she refused to go home with him, with the blemish of the cause and religion, in defence wherof she there stood before the Bishop and the priestes.

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MarginaliaTalke betweene The woman and the Priestes about the Sacrament.Then diuers of the Priestes had her in handling, perswading her to leaue her wicked opinion about the sacrament of the aultar, the naturall body and bloud of our Sauiour Christ. But she made them aunsweare, that it was nothing but very bread and wine, and that they might be ashamed to say, that a piece of bread should be turned by a man into the naturall body of Christ, which bread doth vinow,  

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Cattley/Pratt, VIII, 499, fn 1

"Vinow" or "vinew," to grow musty. See H. Tooke's "Diversions of Purley," ed. 1840, 346. - ED.

and Mice oftentimes do eate it, and it doth mould & is burned: And (sayde she) Gods owne body wyll not be so handled, nor kept in prison, or boxes, or aumbries.  
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Cattley/Pratt, VIII, 499, fn 2

See Todd's Johnson's Dictionary, under Aumbry and Almonry. This term is defined by Carter as "a niche or cupboard by the side of an altar, to contain the utensils belonging them unto;" but it is evident that a more extended signification must be given to the word. In some of the larger churches the almeries were numerous and of considerable size, answering to what we should now call closets. See "A Glossary of Architecture," (Lond. 1838) p. 3, etc. - ED.

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Let it be your God: it shall not be mine: for my Sauiour sitteth on the right hand of God, & doth pray for me. And to make that sacramētal or significatiue bread instituted for a remēbrance, the very bodye of Christ, and to worship it, it is very foolishnes and deuillish deceit.

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Now truly (sayd they) the deuill hath deceiued thee.

No (sayd she) I trust the liuing God hath opened mine

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