Thematic Divisions in Book 11
1. The Martyrdom of Rogers 2. The Martyrdom of Saunders 3. Saunders' Letters 4. Hooper's Martyrdom 5. Hooper's Letters 6. Rowland Taylor's Martyrdom 7. Becket's Image and other events 8. Miles Coverdale and the Denmark Letters 9. Bonner and Reconciliation 10. Judge Hales 11. The Martyrdom of Thomas Tomkins 12. The Martyrdom of William Hunter 13. The Martyrdom of Higbed and Causton 14. The Martyrdom of Pigot, Knight and Laurence 15. Robert Farrar's Martyrdom 16. The Martyrdom of Rawlins/Rowland White17. The Restoration of Abbey Lands and other events in Spring 155518. The Providential Death of the Parson of Arundel 19. The Martyrdom of John Awcocke 20. The Martyrdom of George Marsh 21. The Letters of George Marsh 22. The Martyrdom of William Flower 23. The Martyrdom of Cardmaker and Warne 24. Letters of Warne and Cardmaker 25. The Martyrdom of Ardley and Simpson 26. John Tooly 27. The Examination of Robert Bromley [nb This is part of the Tooly affair]28. The Martyrdom of Thomas Haukes 29. Letters of Haukes 30. The Martyrdom of Thomas Watts 31. Mary's False Pregnancy32. Censorship Proclamation 33. Our Lady' Psalter 34. Martyrdom of Osmund, Bamford, Osborne and Chamberlain35. The Martyrdom of John Bradford 36. Bradford's Letters 37. William Minge 38. James Trevisam 39. The Martyrdom of John Bland 40. The Martyrdom of Frankesh, Middleton and Sheterden 41. Sheterden's Letters 42. Examinations of Hall, Wade and Polley 43. Martyrdom of Christopher Wade 44. Martyrdom of Carver and Launder 45. Martyrdom of Thomas Iveson 46. John Aleworth 47. Martyrdom of James Abbes 48. Martyrdom of Denley, Newman and Pacingham 49. Richard Hooke 50. Martyrdom of William Coker, et al 51. Martyrdom of George Tankerfield, et al 52. Martyrdom and Letters of Robert Smith 53. Martyrdom of Harwood and Fust 54. Martyrdom of William Haile 55. George King, Thomas Leyes and John Wade 56. William Andrew 57. Martyrdom of Robert Samuel 58. Samuel's Letters 59. William Allen 60. Martyrdom of Roger Coo 61. Martyrdom of Thomas Cobb 62. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 63. Martyrdom of Hayward and Goreway 64. Martyrdom and Letters of Robert Glover 65. Cornelius Bungey 66. John and William Glover 67. Martyrdom of Wolsey and Pigot 68. Life and Character of Nicholas Ridley 69. Ridley's Letters 70. Life of Hugh Latimer 71. Latimer's Letters 72. Ridley and Latimer Re-examined and Executed73. More Letters of Ridley 74. Life and Death of Stephen Gardiner 75. Martyrdom of Webb, Roper and Park 76. William Wiseman 77. James Gore 78. Examinations and Martyrdom of John Philpot 79. Philpot's Letters 80. Martyrdom of Thomas Whittle, Barlett Green, et al 81. Letters of Thomas Wittle 82. Life of Bartlett Green 83. Letters of Bartlett Green 84. Thomas Browne 85. John Tudson 86. John Went 87. Isobel Foster 88. Joan Lashford 89. Five Canterbury Martyrs 90. Life and Martyrdom of Cranmer 91. Letters of Cranmer 92. Martyrdom of Agnes Potten and Joan Trunchfield 93. Persecution in Salisbury Maundrell, Coberly and Spicer 94. William Tyms, et al 95. Letters of Tyms 96. The Norfolk Supplication 97. Martyrdom of John Harpole and Joan Beach 98. John Hullier 99. Hullier's Letters 100. Christopher Lister and five other martyrs 101. Hugh Lauerocke and John Apprice 102. Katherine Hut, Elizabeth Thacknell, et al 103. Thomas Drury and Thomas Croker 104. Thomas Spicer, John Deny and Edmund Poole 105. Persecution of Winson and Mendlesam 106. Gregory Crow 107. William Slech 108. Avington Read, et al 109. Wood and Miles 110. Adherall and Clement 111. A Merchant's Servant Executed at Leicester 112. Thirteen Burnt at Stratford-le-Bow113. Persecution in Lichfield 114. Hunt, Norrice, Parret 115. Martyrdom of Bernard, Lawson and Foster 116. Examinations of John Fortune117. John Careless 118. Letters of John Careless 119. Martyrdom of Julius Palmer 120. Agnes Wardall 121. Peter Moone and his wife 122. Guernsey Martyrdoms 123. Dungate, Foreman and Tree 124. Martyrdom of Thomas More125. Examination of John Jackson126. Examination of John Newman 127. Martyrdom of Joan Waste 128. Martyrdom of Edward Sharpe 129. Four Burnt at Mayfield at Sussex 130. John Horne and a woman 131. William Dangerfield 132. Northampton Shoemaker 133. Prisoners Starved at Canterbury 134. More Persecution at Lichfield
Critical Apparatus for this Page
Latin/Greek TranslationsCommentary on the Text
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1924 [1885]

Queene Mary. Persecutiō in the dioces of Lichfield. Hayward, Goreway, Rob. Glouer, Ioh. Glouer.

Marginalia1555. Septemb.fatall storme, but some good Martyrs or other there shed their bloud. And first to begyn with þe Dioces of Lichfield & Couentry, there we finde these ij. to be condemned, & also burned about the middest of þe sayd moneth of September at the towne of Lichfield: MarginaliaThe Martirdome of Thomas Hayward, and Iohn Goreway, at Lichfield. An. 1555. September.whose names were Thomas Hayward, and Iohn Gorway.

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The persecutiō and story of Maister Robert Glouer Gentleman, and of Iohn Glouer his brother, in the dioces of Lichfield. 
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The Martyrdom of Robert Glover

Robert Glover was married to Hugh Latimer's niece Mary and was closely tied to people in Latimer's circle, most especially Augustine Bernher, Latimer's amanuensis and confidante. For important background on Mary Glover and her close relationship to her uncle see Susan Wabuda, 'Shunamites and Nurses of the English Reformation: The Activities of Mary Glover Niece of Hugh Latimer' in Diana Webb, ed., Women in the Church, Studies in Church History 37 [Oxford, 1990], pp. 335-44. Richard Bott, Mary Glover's second husband, testified that Hugh Latimer arranged the marriage of Mary to Robert Glover (Wabuda, 'Shunamites,' p. 340). If this is true, it is a powerful indication that Robert Glover held strong evangelical convictions from an early date.

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Robert Glover's letter to his wife, describing his arrest and imprisonment, which is the main source for Foxe's account of his martyrdom, was printed in the Rerum (pp. 525-30 and 533-37). Foxe interrupted the letter to compare Robert Glover with his brother John (Rerum, pp. 530-32). This material was reprinted in the 1563 edition, with Foxe only adding comments that Robert Glover wrote nothing else in prison except this letter and that Glover was burned at Coventry on 19 September (it was actually 20 September). An account of Glover's sudden elation as he walked to the stake came to Foxe while the 1563 edition was being printed and was placed in an appendix to this edition. Augustine Bernher, who is mentioned in the story, was almost certainly Foxe's source for it.

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Glover's letter to his wife was reprinted in the Letters of the Martyrs (pp. 527-42). (A letter to the mayor of Coventry which was part of Robert's letter was printed separately inthe Letters of the Martyrs [p. 542]). A farewell letter from Glover to his wife and children was also printed in Letters of the Martyrs (pp. 542-43), but was never printed by Foxe. In the 1570 edition, Foxe rearranged this material so that the discussion of John and Robert Glover preceded Robert's letter instead of interrupting it. The description of Glover's elation on the way to the stake was expanded and incorporated into the account of Robert Glover. Aware that Bull had uncovered another letter written by Glover in prison, Foxe dropped his statement that Glover had written nothing else in prison and instead declared that he was unable to find official records of Glover's examinations, trial and condemnation. The 1570 account of Robert Glover was printed without change in subsequent editions.

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MarginaliaThe story of Master Rober Glouer Martyr, and of M. Iohn Glouer his brother.VNto this present tyme and moneth of September pertaineth also the memorable Martyrdome of M. Robert Glouer Gentleman, in the Dioces of Lichfield and Couentry. Of whose apprehension and troubles, because I can not well entreate but I must also intermixt some mention of hys brother Iohn Glouer, forsomuch as this priuy cōmission was chiefly sent downe for the said Iohn, and not for Robert Glouer (albeit it pleased almighty God, that Iohn escaped, & Robert in hys steede was apprehended) I thought therefore in one story to comprehend them both, in describing some part of their vertuous institution and order of life, and first to begin with Iohn the eldest brother. Who beyng a Gentleman borne, and heyre to hys father, dwellyng in the towne of Mancetor, was endued wyth fayre possessiōs of worldly goodes, but yet much more plentifully enryched wyth Gods heauenly grace and inward vertues. Which grace of God so working in hym, MarginaliaIohn Glouer, Robert Glouer, William Glouer. 3. godly brethren & zelous professours of the Gospel.he wyth hys two other brethren Robert and William, not onely receiued and embraced the happy light of CHRISTES holy Gospell, but also most zelously professed, and no lesse diligently in theyr lyuing and conuersation followed þe same: much vnlike vnto our tablegospellers now a daies, Virtutem qui verba putant, vt lucum ligna, 

Latin/Greek Translations  *  Close
Horace, Epistles I. 6. 31 - 32
Foxe text Latin

Virtutem qui verba putant, vt lucum ligna

Foxe text translation

Not translated.

Translation (Wade 2003)

Who think that virtue is just words, as a grove is trees.

Actual text of Horace, Epistles, Book I. 6. 31-2

virtutem verba putas et lucum ligna:

as Horace sayth. 
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Foxe is paraphrasing Horace (Epistles I, no. 6, line 31): 'virtutem verba putas et Lucum ligna' [you think that virtue is (merely) words and a sacred grove (merely) trees]. Foxe's version makes little grammatical sense but if one assumes that 'ut' is a printer's error for 'et' then Foxe's version reads: 'who think that virtue is [merely] words and a sacred grove [merely] trees'.

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And as touching this foresayd Iohn Glouer (who through his manifold afflictions semed to haue a deeper tast & contēplation of spirituall things, ioyned wt mortification from all worldly cares more thē the other had) although sufficient relation be made before in our former edition to be seene, pag. 1277. MarginaliaTouching further mention of Master Iohn Glouer, read in the former edition pag. 1277. yet as concernyng hys spirituall conflictes, and the Lordes gracious working in hym, because the consideration thereof is both worthy of memory, and the example may worke experience peraduenture to the comfort of the godly, it shal not be hurtfull to rehearse some part of the same. So it pleased God to lay hys heauy hand of inward afflictiōs and greuous passions vpon thys man, that though hee suffered not þe paynes of þe outward fier, as hys brother & other Martyrs did: MarginaliaThe inward conflictes and exercises of M. Iohn Glouer.yet if we consider what inwardly in spirite and mynde this man felt and suffered, and that of so long tyme, he may well be counted wyth hys brother Robert for a Martyr, being no lesse desirous wyth hym of the same martyrdome: yea and in comparison may seeme to be chronicled for a double Martyr. MarginaliaIohn Glouer a double Martyr.

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For as the sayd Robert was speedely dispatched wyth the sharpe and extreme tormentes of the fire in a shorte tyme: MarginaliaA heauy crosse of inward tormentes layd vpon Iohn Glouer.so thys no lesse blessed Saynt of God, what and how much more greuous pāges, what sorrowfull torments, what boyling heates of the fier of hell in hys spirite inwardly hee felt and susteyned, no speech outwardly is able to expresse. 

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Foxe's accounts of both Robert and John Glover are very preoccupied with the issue of the spirtual despair into which the godly fell. For Foxe's concern with this problem, see the introductory essay to this edition on Foxe's life.

Being younge I remember I was once or twyse with hym,  
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This is a fascinating autobiographical titbit. Foxe either was in the Coventry area briefly in 1547 or he might have traveled to Warwick during Edward VI's reign; he could have met John in either period.

whom partly by hys talke I perceiued, & partly by myne own eyes saw to be so worne and consumed by the space of v. yeares, that neither almost any brooking of meate, quietnes of sleepe, pleasure of lyfe, yea and almost no kynde of senses was left in hym. And doubtles I haue greatly wondred oftentimes at the marueilous works and operation of CHRIST shewed vpon hym, who vnlesse he had relieued betimes his poore wretched seruant so farre worne, with some opportune consolatiō,

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now and then betwixt, it could not possible be, that hee should haue sustayned so vntolerable paynes and tormentes. And yet the occasion thereof was not of so great moment and weight. MarginaliaThe better conscience, the sooner disquieted.But thys we see common among holy and blessed men, how the more deuout and godly they are, hauing the feare of God before theyr eyes, the more suspicion and mistrust they haue of them selues: whereby it commeth to passe, that often they are so terrified and perplexed wyth small matters, as though they were huge mountaynes: where as cōtrary other there bee, whom most haynous and very sore crimes in deede doe nothing touch or styrre at all. MarginaliaThe first occasion of Iohn Glouers inward affliction.The occasion of this was, that he beyng first called by the lyght of the holy spirite to the knowledge of the gospell, & hauing receaued a wonderous sweete feelyng of CHRISTES heauenly kingdome, hys minde after that falling a litle to some cogitation of hys former affayres belonging to hys vocation, began by and by to misdoubt hym selfe, vpon the occasion of these wordes wrytten in the. vij. to the Hebrues: MarginaliaHeb. 7.For it cannot be that they which were once illumined, and haue tasted the heauenly gift. &c. Vpon the consideration of which wordes he fully perswaded hym selfe, that he had sinned verely against the holy Ghost: euen so much, that if hee had bene in the deepest pyt of hell, he could haue dyspayred no more of hys saluation. Here readely euery good man may iudge of hym selfe, what terrours, boylynges, and conuulsions tormoyled in the meane time in hys wofull brest: although it bee hard for any man to iudge the greuousnes thereof, vnlesse he which hath experience of the lyke.

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In comparing nowe the tormentes of all Martyrs wyth hys paines, I pray you what paynes, punishmēt, and flames woulde not hee wyllingly haue suffered, to haue had some refocillation 

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Refreshment, revival [OED].

and tyme of refreshing? MarginaliaNo greife like to the greife of conscience.Who in such intolerable griefes of mynd, although he neyther had nor could haue any ioye of hys meate, yet was he compelled to eate agaynst hys appetite, to the end to differre the tyme of hys damnation, so long as he might, thinking with him selfe no lesse, but that hee must nedes be throwen into hell the breath being once out of the body. Albeit CHRIST he thought did pitye his case, and was sory for him: yet he could not (as he imagined) helpe, because of the veritie of the worde, which sayd: It can not be. &c. MarginaliaHebr. 7.

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And this I rehearse of hym, not so much to open his woundes and sorowes, as for that by hys example all we wyth hym may glorify the sonne of God, MarginaliaChrist a mercifull helper in tentations and hard distresses.who suffereth none to be tempted aboue his strength, but so tempereth and seasoneth the asperitie of euylles, that what seemeth to vs intolerable, not onely hee doth alleuiate the same, that we may beare it, but also turneth it to our further cōmodity then we can thinke. Which well appeared in this good seruaunt of God, in no man more. Who albeit (as we haue sayd) suffered many yeares so sharpe temptations and strong buffetynges of Satan: yet the Lord, who gratiously preserued him all the whyle, not onely at last dyd ryd him out of al discomfort, MarginaliaIohn Glouer by the grace of Christ restored agayne to perfect tranquilitie. but also framed hym thereby to such mortification of lyfe, as the lyke lightly hath not bene seene, in such sorte as hee being lyke one placed in heauen alredy and dead in this world, both in worde and meditation led a lyfe altogether celestiall, abhorryng in hys mynde all prophane doinges. Neyther was hys talke any thing discrepant from the fruites of his lyfe, throwing out neuer any idle, vile, or vayne language. The most part of hys lands he distributed to the vse of hys brethren, and committed the rest to the guiding of hys seruantes and officers, whereby the more quietly he might geue hym selfe to hys godly study, as to a continuall Sabboth rest. This was about the latter ende of kyng Henryes reigne, and continued a great part of the tyme of kyng Edward. 6.

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After thys in the persecutyng dayes of Q. Mary, as soone as the Bishop of Couentry heard the same of

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