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 ReferencesLatin/Greek Translations
Names and Places on this Page
2162 [2139]

A letter layd vpon Queene Maries Deske against she came to prayer.

The loue of God within her hart,
Shall beutifie her grace:
The feare of God on the other part,
Shall stablish her in place.
This Loue and Feare her colours are,
Whereby if she be known:
She may compare both nie and farre,
Vnable to be ouerthrown.
The loue of God it will her cause,
Vnfained if it bee:
To haue respect vnto his lawes,
And hate idolatrie.
If that she haue the feare of God,
And be thereto right bent:
She will do that he her bode,
And not her owne intent.
O noble Queene take heed, take heed,
Beware of your owne intent:
Looke or you leape, then shall you speed,
Haste maketh many shent.
Remember Saule that noble king,
What shame did him befall:
Because that vnto the Lords bidding,
He had no lust at all.
The Lord hath bid, you shall loue him,
And other Gods defye:
Alas take heede, do not beginne
To place Idolatry.
What greater disobedience
Agaynst God may be wrought
Then this: to moue mens conscience,
To worship thinges of nought.
What greater folly can you inuent
Then such men to obey:
How can you serue your owne intent,
Not foreseing your owne decay.
And where as first ye should mainteine,
Your Realme in perfect vnity:
To rent the peoples hartes in twayne,
Thorow false Idolatry.
Is this the way to get you fame,
Is this to get you loue:
Is this to purchase you a name,
To fight with God aboue.
Is this your care to set vp Masse,
Your Subiectes soules to stroy:
Is this your study, no more to passe,
Gods people to anoy.
Is this to reigne, to serue your will,
Good men in bondes to keepe:
And to exalt, such as be euill,
And for your grace vnmeet.
Such as made that fond diuorce,
Your mother to deface:
Are nighest you in power and force.
And most bounden vnto your Grace.
Well, yet take heed, of had I wist, 

Cattley Pratt  *  Close
Cattley/Pratt, VIII, Appendix: ref page 718, col. 1, line 6 from the bottom

As this sentence ["had I wist," i. e. had I known] appears from the frequent use of it in old writers to have become almost proverbial, the following notices of its occurrence may not be unacceptable. It is used in a letter from Mr. Cheeke to the Duke of Somerset, temp. Edw. VI. (See Nugæ Antiq. i. 45), where Mr. Park also refers to "Heywood's Dialogue and Epigrams upon English Proverbs:" - "Never trust thou these training toyes ... for feare of had I wist prove a foole." Melbancke's Philotimus, 1583. It is the title and subject of a poem in the first sheet of the "Paradise of Dainty Devices." In a poem entitled "The Way to Thrift" at the end of the "Northern Mother's Blessing," said to be written nine years before the death of Chaucer, and printed for Robert Dexter, 1597, we have -
"And yet beware of Had I wist."
(Brydges' Brit. Bibliog. ii. 555, where more.) It is also used by Latimer {earlier in the text}.

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Let Gods worde beare the bell:
If you will reigne, learne to know Christ,
As Dauid doth you tell.
What great presumption doth appeare,
Thus in a weeke or twayne:
To worke more shame then in vij. yeare.
Can be redrest agayne.
All is done without a law,
For will doth worke in place:
And this all men may see and know,
The weakenes of your case.
That miserable masking Masse,
Which all good men doth hate:
Is now by you brought vp agayne,
The roote of all debate.
Your Ministers that loue Gods worde,
They feele this bitter rodde:
Who are robbed from house and goodes,
As though there were no God.

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And yet you would seeme mercifull.
In the midds of Tyranny
And holy, whereas you mayntayne
Most vile Idolatry.
For feare that you should heare the truthe,
True preachers may not speake:
But on good Prophetes you make ruthe,
And vnkindely them intreate.
Him haue you made Lord Chauncellor,
Who did your bloud most stayne:
That he may sucke the righteous bloud,
As he was wont agayne.
Those whome our late king did loue,
You doe them most disidayne?
These thinges doth manifestly proue,
Your colours to be but vayne.
Gods word you cannot abide,
But as your Prophetes tell:
In this you may be well compared,
To wicked Iesabell.
Who had 400. Prophettes false,
And fiftie on a rought:
Through whose false preaching,
Poore Ely was chased in and out.
Gods Prophetes you do euil entreate,
Balles Priestes defend your grace:
Thus did the Iewes put Christ to death,
And let go Barrabas.
Hath God thus high exalted you,
And set you on a trone:
That you should prison and deface,
His flocke that maketh mone.
The Lord which doth his flock defend,
As the Aple of an eye:
Of this full quickly will make an end,
And banish crueltie.
Therefore my Counsell I you take,
And thinke thereof no scorne:
You shall finde it the best counsell,
Ye had since you were borne.
Put away blinde affection,
Let Gods word be vnpere,
To try out true religion,
From this euill fauoured geere.

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Finis quod W. M. as it is supposed.

The instruction of king Edward the sixt, geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist. Vpon this saying of an ancient D. of the Catholicke Church.

Dicimus Eucharistiam Panem vocari in scripturis, Panis in quo gratiæ actæ sunt &c. 

Latin/Greek Translations  *  Close
The saying 'of an ancient Doctor of the Catholike Church'.
Foxe text Latin

Dicimus Eucharistiam Panem uocari in scripturis, Panis in quo gratiae actae sunt, &c.

Foxe text translation

Not translated.

Translation (Wade 2004)

We say that the Eucharist is called Bread in the scriptures, Bread in which thanks have been given.

IN Euchariste then there is bread,
Wherto I do consent:
Then with bread is our bodyes fed,
But farther what is ment.
I say that Christ in flesh and bloud,
Is there continually:
Vnto our soule a speciall food,
Taking it spiritually.
And this transubstantiation, I,
Beleue as I haue read:
That Christ sacramentally,
Is there in forme of bread.
S. Austen sayth the word doth come,
Vnto the element:
And there is made he sayth in somme,
A perfect sacrament.
The Element then doth remayne,
Or els must needes ensue:
S. Austens wordes be nothing playne,
Nor cannot be found true.

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