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
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Thomas Radcliffe
 
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Thomas Radcliffe

(1526? - 1583)

Lord Fitzwalter ['Fitzwaters'] and, from 1557, earl of Sussex. Diplomat, Courtier, and Lord Deputy of Ireland (DNB).

Thomas Radcliffe was present at Gardiner's sermon, 30 September 1554. Called 'Lord Fitzwaters' by Foxe (1570, p. 1644; 1576, p. 1402; 1583, p. 1473).

During John Careless' first examination, Martin pretended, according to Foxe, to desire to help Careless survive. He asked Careless if he would like to go to Ireland with Lord Fitzwalter to do the queen's service, to which Careless replied that he was willing to do the queen service as long as he was alive. 1563, p. 1534, 1570, pp. 2101-02, 1576, pp. 1813-14, 1583, pp. 1919-20.

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Thomas Rose had a talk with the earl of Sussex, Sir William Woodhouse and other chaplains. 1570, p. 1979, 1576, pp. 1979-80, 1583, p. 2085.

Thomas Rose's last appearance was before Woodhouse and Hopton, with the earl of Sussex in attendance. 1570, p. 1979, 1576, pp. 1980-81, 1583, pp. 2085-86.

2109 [2085]

Queene Mary. Trouble and persecution of Thomas Rose before the Bishop.

MarginaliaAnno 1558.not, & that because it had not his originall of God & hys blessed word: and yet I deny not, but þt a man beyng trobled in his conscience, and resorting to a discreete, sober & christian learned man, for the quieting of hys mind, might well be permitted: but to binde a man vnder payne of dānation, once euery yeare to number his sinnes into þe eare of a filthy lecherous priest, is not of God, neither cā be approued by his word.

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Bish. Ah sirrha, yee will admitte nothing but scripture, I see well.

Rose. No truely, my Lord, MarginaliaNothing but scripture to be admitted for the regiment of the soule.I admit nothing but scripture for the regiment of the soule: for why, faythe commeth by hearing, & hearing by the word of god, and where þe word of God is not, there ought no beliefe to bee geuen. For what soeuer is not of fayth, is sinne, and here they leaue of speaking any more of that matter.

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But then M. Chancelor began to whet his teeth at me saying: Yea, but you haue here preached that the reall, naturall, and substantiall presence of Christ is not in the Sacrament of the altar: what say ye to that?

Rose. Verily I say, that you are a bloudy man, & seeke to quench your thirst wt the bloud of an innocent, & therefore to satisfie you in that behalfe, I say verily vnto you, that euen so I haue here preached, and althoughe contrary to law, you charge me with þe same, yet will I in no wise deny it, though iustly I might do it, but stand thereunto, euē to seale it with my bloud, desiring all that be here present, to testifie the same, and beleue it as the onely truth.

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Bish. I charge you all beleue it not.

Rose. Yea, But my Lord, sayde I, if ye will needes haue credence geuen you, you must bring Gods word to maintayne your sayinges.

Bish. Why, doth not Christ say: This is my body? and can there be any playner wordes spoken?

Rose. It is true, my Lord, þe words be as playne as can be and euē so be these, where as it is said, I am a dore, a vine and Christ called a stone, a Lyon, and yet is hee naturally none of these. For they be all figuratiue speaches, as both the scriptures and fathers do sufficiently proue.

At which my saying, the Bishop woulde haue had me stay, saying, I should haue an other day, wherin I might take better aduisement.

Rose. MarginaliaTransubstantiation and Reall presence agaynst the Scriptures & the auncient fathers of the primitiue Church.Not so, my Lord, sayde I, for I am at a full point wt my selfe in that matter, and am right well able to proue both your transubstantiation, with the reall presence, to be agaynst the scriptures & the ancient fathers of the primatiue churche. For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes, wryteth in his 2. Apologie, that the bread, water, and wine in the sacrament, are not to be taken as other meates & drinkes, but bee meates purposely ordayned to geue thankes vnto God, and therfore be called Eucharistia, and also haue the names of the body and bloud of Christe, and that it is not lawfull for anye man to eate and drinke of them, but suche as professed the religion of Christ, and liue also accordyng to theyr profession: and yet sayth he, the same bread & drink is changed into our flesh and bloud, and nourisheth our bodyes. By which saying it is euident, that Iustine ment that the bread and wine remayne still, or els they coulde not haue bene turned into our fleshe and bloud, and nourish our bodyes. At which my saying they were not a litle troubled, but enforced themselues to haue denyed the Doctor, and would suffer me to speake no more, but strait way was I caryed away vnto my lodging: and so ended the second day of mine appearaunce, whiche was the Friday in Whitson weeke, and then was I appoynted to appeare agayne on the monday following. Howbeit, vppon what occasiō, I know not, it was deferred vnto the Wednesday, which was Corpus Christi Euen.

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His talke with the Earle of Sussex, sir William Woodhouse, and the Bishops chaplaines.

IN the meane time the Byshop sent two of his chaplens to me, with whome I had communication about the reall presence: and after long reasoning to & fro, concerning this poynt, at length I droue them to this issue, whether they did confesse that Christ in the selfe same bodye whiche was conceiued of the virgin Mary, and wherein he suffcred and rose agayne, do in the selfe same body naturally, substancially, and really sit at the right hande of God the father, without returne from thence vntill the daye of the generall iudgement or not? Whereunto they aunswered, Yes truely, sayd they, we confesse it, hold it, and beleeue it. Then I agayne demaunded of them, whether they did affirme, after the wordes pronounced by the minister ther to remayne flesh, bloud, bones, heare, nayles, as is wonte most grossely to bee preached, or not? And they with great

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deliberation aunswered, that they did not onely abhorre þe teaching of such grosse doctrine, but also would detest thē selues, if they should so thinke.

At which two principall poyntes, wherein they fully confirmed my doctrine which I euer taught, I was not a little comforted and reioyced, but marueilously encouraged. Wherupon I demaunded againe of them, what maner of body they then affirmed to be in the Sacrament? MarginaliaThe Papistes affirme the reall body of Christ to be in the Sacrament but they know not how.Forsooth, sayd they, not a visible, palpable, or circumscriptible bodye, for that is alwaies at the fathers right hande, but in the sacrament it is inuisible, and can neither be felt, seene, nor occupy any place, but is there by the omnipotēcie of Gods woorde they knowe not howe.

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And for this they brought in S. Augustine, although of them not truly vnderstanded, yet would they admit none other sense then their owne, but would take vppon them to confirme it with Martine Luther, Melanchthon, Bucer, and Caluine, so that I perceiuing their obstinacie in that behalfe, gaue them ouer for that time, & afterwardes talked with Doctour Barret, whome I also found of the same iudgement in that behalfe. For (sayd he) if ye shoulde dissent from the Fathers of the Primatiue churche in thys behalfe, of which S. Augustine is one, ye shall be counted to die out of the fauour of God. Well, all this their obstinacie and blasphemous errours imprinted and deepely weighed in my minde, I gaue them al ouer, and the more quietly to bring them to confesse that openly, whiche they vnto me had graunted priuately, I graunted them, according to the scriptures, and my former protestation, a presence, although not as they supposed.

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After all this, came there vnto me the honorable Earle of Sussex, and that gentle knight sir William Woodhouse, wyth great perswasions: vnto whome I sayd, after long talke, that I woulde doe all that I might, sauing my conscience, whiche I woulde in no wise pollute, and no more I haue, as knoweth God, by whome all menne must be iudged.

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His last appearance before the Bishop.

MarginaliaThe last appearaunce of Thomas Rose before the Bishop.NOw to come to my last appearaunce, after I was before the Bishop presented, he forthwith demaunded of me, whether I were resolued, as hee had hearde say. To whom I aunsweared, that euen as alwayes I had sayde before, þt euen so I was now. vnto whom by low bowing my knee, I gaue my due reuerence, and the rather for that þe honorable Earle of Sussex was there. Wherewith some which would be counted great Gospellers, were, contrary to all Christianitye, sore offended. Then I sayde, that what soeuer lawes were set forth for þe establishment of Christes true religion, & that according to the doctrine of Christes holy Apostles, & the faithful fathers of þe primitiue church, I did not only obey them, but most earnestly imbrace and beleue them. Yea, and yet to the further blynding of theyr eyes, I sayd, þt yf any thing could iustly be proued by gods holy worde, by me heretofore preached or taught vntruly, either for lacke of learning, slide of tongue, or of ignorāce, yet by better knowledge whē it shall iustly be tryed & examined by the same: I shall not refuse (the thing perfectly approued) to reuoke þe same. Prouided alwayes, the word of God herein to be iudge.

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Al this spake I (as God knoweth) to keepe them from suspecting that which I went about, and that they should haue none occasion to iudge me of obstinacy. Then sayd I moreouer. Al you must of force confesse, that þe doctrine by me heretofore preached, had besides the authority of Gods eternall veritye, the authority of two most noble & mighty princes, with the aduice and counsel of al the Nobility and Clergy of the same, and that with great deliberation from time to time, with open disputations in both þe Vniuersities: enacted also by parlament with the consent of the whole body and Commons of the same, and that without any resistance or gainsaying established, as a religion most pure & perfect, most earnestly and sincerely preached by þe principall Bishops and Doctors, and þt before the kinges maiesties person, & I as one being called to that office, did the like, with all the rest, and in the zeale of God, & wyth a pure conscience did set forth the same as the onely & absolute truth of God, and the iust and most true procedings of my soueraigne Lord and king, and I had then my head at that present euen where it now standeth, betwixt myne eares, altogether applying the same, to apprehende wyth all dilligence, that which then was established and taught as the onely and absolute truth, and a thing vnto me most desirous and well liking, without my desire to heare the contrary, till now through this my captiuitie I am compelled to heare the contrary part speak, who are euen here present, and which my Lord sent vnto me.

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