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NVbat vt angla anglo, regina Maria Philippo,
Inque suum fontem regia stirps redeat,
Noluit humani generis dæmon vetus hostis.
Sed deus, anglorum prouida spes voluit.
Nollet Scotus inops, timidusque ad prælia Gallus,
Cæsar, & Italia, & Flandria tota volet.
Noluit Hæreticus (stirps Caiphæ) pontificum grex,
Pontificum sed grex Catholicus voluit.
Octo vxorati patres in dæmone nollent:
Quinque Cathenati pro pietate, volent. MarginaliaLicentia Poet.
Noluit Iohannes Dudlei Northunbrius vrsus,
Sed fidum regni consilium voluit.
Noluit ætatis nostræ Catelina Viatus
Sed proceres & plebs & pia turba volet.
Nollet Graius dux, & Cantia terra rebellans:
Nos quoniam dominus sic voluit, volumus.
Clarior effectus repetat sua limina sanguis,
Cum sit Philippo iuncta Maria viro.
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QVamlibet Anglorum stirps ementita Philippo,
Et Maria Hispana de genitrice fuit:
Vt tamen Hispano, confusi sanguinis Angla
nuberet in gentis dedecus atque patris,
Noluit anglorum priscæ virtutis amator,
Sed deus in nostram perniciem voluit.
Noluit in nostram, nisi conspirata, salutem
Turba: quid ad nos si gens inimica volet?
Pontifices sati, quasi Caiphas, omina dantes
Nolebant: at grex cacolucos voluit.
Elegere pij connubia talia nolle:
Velle quidem demens hæresis illa fuit.
Consilium multo præstantius, octo mariti,
quinque cathenatis ob malefacta, dabant.
Noluit hos iungi thalamos Northumbrius heros.
O consultores, qui voluere, malos.
Noluit haud æquo confligens marte Viatus
Solaque, quæ voluit, turba papalis erat.
Nolebat Graius, neque terra Britanna volebat:
Nos, quoniam dominus sic voluit, tulimus.
Sed tulimus pariter fata infælicia, quando
Infælix Maria est nupta Philippe tibi.
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NVbat vt Hispano Regina Maria Philippo
Dic age nunc, Calchas quos voluisse vides?
Noluit & voluit quid inanis turba refert nil,
Velle & nolle dei est: quid volet ille, refert.
Hoc quoniam voluit dominus, voluistis: at ille
Quod voluit, quoniam nescis (inepte) scias.
Scilicet hoc voluit, vates vt vanus & augur
Et mendax Whitus pseudopropheta foret.
Regi, non regi, petitur mox spernitur, Angla est,
Nō Angla est, grauida est, nō grauida est, grauis est.
Parturit atque parit sic vos voluistis ouantes.
Nil tamen illa parit: hoc voluit dominus.
Ergo papistarum sic irrita vota malorum
Semper eant, numen stetque in honore dei.
Sit nomen domini benedictum.
MarginaliaIohn Streat.About the same tyme, or a litle before, vpon Corpus Christi daye,
Foxe's narrative of John Street's desecration of a Corpus Christi procession in 1554 (1563, p. 1005; 1570, p. 1644; 1576, p. 1403; 1583, p. 1473) is of extraordinary interest. Foxe states at the conclusion of the narrative that 'the briefe Chronicle of London in this poynt is not to be credited, which untruely reported that he [Streat] fayned himselfe in Newgate to be mad: which thing, we in writing of this history by due inquisition of that partie [Streat], have found to be contrary'. Obviously this 'brief chronicle' was Foxe's initial source for this incident, but can this chronicle be identified? Only two of the surviving London chronicles, histories or diaries which preceded the 1563 edition contained this story. One is Machyn's diary, which clearly was not Foxe's source (see J. G. Nichols (ed.), The Diary of Henry Machyn, Camden Society Original Series 42 (London, 1848), pp. 63-64).[Back to Top]
The other version of the story is in what is called the Grey Friars' chronicle and this was very probably Foxe's source. It has the essential details of the incident, including Streat's name, that Streate was 'put in Newgatte and then fayned him selffe madde' (J. G. Nichols (ed.), Chronicle of the Grey Friars of London, Camden Society Original Series 53 (London, 1856), p. 89). This is particularly interesting since the Grey Friars' chronicle is known to have passed through the hands of John Stow. Foxe and Stow are known to have exchanged materials but not until after the 1563 edition, under the auspices of Matthew Parker. (There seems to have been a certain amount of personal tension between Foxe and Stow, and their cooperation was not entirely voluntary). Thus it appears that it was Foxe who originally acquired a copy of the Grey Friars' chronicle and passed it to Stow.[Back to Top]
That said, Foxe made very little use of the Grey Friars' chronicle, probably because he disliked and distrusted its anti-protestant bias. This distrust can be seen in his taking the trouble to find Streat and interview him about the incident, after he learned of it from the chronicle. (This is also an example of Foxe hunting down oral sources to confirm or deny written reports).[Back to Top]
Aboute thys tyme, in the sayd moneth also, there came a precepte or mandate from Boner Byshoppe of London, to all Persones and Curates wythin hys Diocesse, for the abolyshynge suche Scryptures and writinges, as hadde been paynted vppe in Churche Walles before, in Kyng Edwardes dayes, the copye of which precept or mandate here we thought good to expresse, in theyr owne style and wordes, that the worlde myghte see the wycked procedynges of theyr impious zeale, or rather theyr malicious rage agaynste the Lorde, and hys woord, & against the edifying of Chrystyā people, whereby it myght appere by this blottynge oute of these Scriptures, not only how blasphemously thei spake agaynst the holy scriptures of god, but also how studiously they sought by all maner meanes, to kepe the people still in ignoraunce.[Back to Top]