as one without reason and distract of mynde. Whiche being ones knowen vnto sir Frauncis Inglefield, he with his bloudy brother the parson of Inglefielde, thought good to rid the pryson of him, and so he was discharged.
The statement that Bolton was released by Sir Francis Englefield (1563, p. 1018) is explained by the fact that Englefield, in addition to his numerous other offices, was keeper of Reading gaol (Bindoff, Commons).
It is not to be forgotten, amongest so may other troubles, that in prison was layde a whyle for fornication a Coller maker by his science. Who being of nature very tender, and felyng not one quarter of Iohn Boltons troubles and miserable tormētes, fel mad. And through frendship of them, who were more madde thē he, libertie was geuen him to sit at the grate of the Dungeon, to worke for his lyuing, and to haue the benefyte of the lyght, whiche is (as prysoners saye) no small benefite. This mad man hauing his toles, that is to saye, an awle and a stretcher, and his libertie therwith vsed the same almoste to the destruction of his owne wife, and the sayde Iohn Bolton. For she comming to visit him, beinge great with chylde, and thinking of no daunger (poore woman) towardes her, the wretched mad man vngraciously thrust his awle in her bodye, and slew the litle babe within her wombe. And yet not content therwith, but to encrease his mischief more and more, he also with the same instruments, did in diuerse places, hurt the said Iohn Bolton, sittinge in the stockes, to the great peryll of his lyfe, and no lesse daunger of the same continually, whyle the sayde Coller maker remayned in pryson, as it appeareth euidently at this present vpon his body, for them that list to see.[Back to Top]
Suche crueltie, and so greatly was truth hated, and whordom mainteined, by this wicked Gaolour, that the euill persone coulde haue libertie to doo his mischief when he woulde, where the poore symple Iohn Bolton (layde in for conscience sake to Godward) mighte not once haue so muche fauour, as to be free from the stockes, and to walk a litle for his comfort. This is the truthe of this story, approued by sufficient and credible testimonies, aswell of the inhabitours of the sayd towne of Reading, whose letters at this present for the certification thereof we haue to shewe, dated to vs the xii. daye of May, as also by the confirmation of the partie hym selfe, on whome this crueltie was shewed, being although through the same their extreme handlyng weake and feble, yet, (God be praysed) a man alyue.[Back to Top]
THe second daye of December, the byshoppe of Wynchester beyng Lorde Chauncelor, preached againe at Paules Crosse, at whiche sermon was present, the kynge, and Cardinal Pole. He toke for his theame, this part of the Epistle of S. Paule to the Romayns the xiii. Chapter. This also we knowe the season (brethren) that we should nowe awake out of slepe. for nowe is our saluation nearer then when we beleued. &c.[Back to Top]
Even his almost innumerable enemies conceded Stephen Gardiner's mastery of rhetoric and the Paul's Cross sermon of 2 December 1554 was one of his masterpieces. The impact of the sermon is indicated by its rapid dissemination. A detailed précis of this sermon appears in John Elder, A copie of a letter sente unto Scotlande (London, 1556), STC 7552, sigs. E6r-F1r, and the sermon was also translated into Latin: Concio reveren. Stephani episcopi Wintonien. Angliae cancellari, habita domenica prima adventus, praesentibus sereniss. rege et reverendiss. legato apost. in maxima populi (Rome, 1555). Neither was Foxe's source. Elder does not record many important details in Foxe's version; conversely Foxe does not have details in the Latin translation, especially its discussion of the queen's pregnancy. (Admittedly, this omission could be due to censorship on Foxe's part, although the reason for such censorship is obscure). Most importantly, Foxe states that his version was based on 'Some notes whereof as they came to my hands faithfully gathered (as it appeareth by sundry copyes)' (1563, p. 1018; 1570, p. 1651; 1576, p. 1408; 1583, p. 4179 [recte 1479]).[Back to Top]
As occurs with other sections of text containing the words of the catholic enemy, these glosses contest and subvert the text. Thus Gardiner's 'dreaming' sermon is mocked with the implication that it is ungrounded in reason and a product of fancy. There are also examples of reworked points from the text. The finishing of Gardiner's Latin sentence in a derogatory way is unusually stark and unfounded in its criticism. The ongoing campaign to deride failed catholic prophecies continues .[Back to Top]
Euen as the sacramentes of the Iewes did declare Christ to come, so do our sacramentes declare Christ, to be alredy come: MarginaliaTo saluation he is one to both.but Christ to come, and Christe to be come is not all one. for nowe that he is come, the Iewes sacramentes be done away, and ours only remayne, whiche declare that he is already come, and is nearer vs then he was the fathers of the olde lawe: for they had hym but in signes, but we haue hym in the sacramēt of the altar, euen his very body. Wherfore nowe also it is tyme that we awake out of our slepe, who haue slepte, or rather dreamed these twenty yeares past, as shal more easely apeare by declaryng at large some of the properties & effects of a slepe or dreame. And first, as men intending to slepe, do seperat them selues from company, and desire to be alone: Euen so haue we seperated our selues frō the sea Apostolicke of Rome, and haue bene alone, no Realme in Christendome lyke vs.[Back to Top]
Secondly, as in slepe men dreame, some time of kylling, some tyme of mayming, sometyme of drowning or burning, sometyme of suche beastlynes as I wyll not name, but wyll spare your eares: so haue we, in this our slepe not only dreamed of beastlynes, but we haue done it in dede: for in this our slepe, hath not one brother destroyed another? hath not halfe our money be wyped away at one tyme? and agayne those that would defend their conscience were slain: & others also otherwise troubled, besides infinite other thinges, whiche you all knowe as well as I: whereof I reporte me to your owne consciences. Farther, in a mans slepe all his senses are stopped, so that he came neither see, smell, nor heare: euen so where as the ceremonies of the churche were instituted to moue and styrre vp our senses, they being taken away, was not our senses (as ye woulde saye) stopped and we fast on sleepe? oreouer, when a man woulde gladly sleepe, he wyll put forth the candell, least pearaduenture it maye let his slepe, and awake hym. So of late, all suche wryters, as did hold any thyng with the Apostolike sea, were condempned, and forbyd-[Back to Top]