an honest man?
Coo. It is written that after Christe hath suffered, there shall come a people with the prince that shal destroy both cite & Sanctuary: I pray you shewe me whether thys destruction was in my fathers tyme, or nowe? The Bishop not answeryng his question, asked hym whether he would not obey the kynges lawes?[Back to Top]
Coo. As farre as they agree with the worde of God, I wyll obey them.
Bishop. Whether they agree with the woorde of God or not, we bee bounde to obey them, yf the kyng were an infidell.
Coo aunswered, if Sydrach, Mysaach, and a-Bednage had so done, Nabuchadonosor hadde not confessed the lyuing god. Then the Bishop tolde hym, that this two and twenty yeres we haue bene gouerned with suche kinges.
Coo. My lorde, why were ye then dombe and did not speake or barke?
Bishop. I durste not for feare of deathe. Thus they ended.
But after this done, it was reported that I railed: wherfore I called it to memory, and wrote this my rayling, that lighte shoulde not be taken for darkenes, nor synne for holines, and the deuill for God, who oughte to be feared and honoured both nowe and euer Amen.
THis Thomas Coo, an aged father, after his sondry troubles and conflicts, with his aduersaries, at lengthe was committed to the fyre at Yexforde, in the Countie of Suffolke, where he moste blessedly ended his aged yeres.
A note in the Rerum relates that George Brodbridge, James Tutty, GeorgeCatmer, Robert Streater and Anthony Burwood were burned together at Canterbury on 6 September 1555 (Rerum, p. 525). Foxe's complete account of these martyrs appeared in the 1563 edition; it seems to be drawn from a description of the examination of the six martyrs by a sympathetic observer, although it is possible that it is drawn from an official record. There are no substantial changes in the account of these martyrs in the 1570, 1576 and 1583 editions.[Back to Top]
LIke as Bonner byshoppe of London raged in his crueltie here within his dioces of London: so his bloudye bretherne the byshoppe of Douer, and Nicholas Harpesfielde Archedeacon of Caunterburye (a whelpe of Bonenrs owne heare)
Note that a savage denunciation of Nicholas Harpsfield as 'a whelpe of Bonners owne hear[t]e' which appeared in the 1563 edition was replaced by this bland introductory sentence. This is a good example of Foxe tending to moderate some of his more inflamatory rhetoric in the second edition of the Acts and Monuments.[Back to Top]
In 1551, it was testified that George Brodebridge had stated that predestination was conditional (BL, Harley 421, fo. 134r). It is unclear whether or not Brodebridge held these views when he died.
Who the thyrde daye of Auguste were broughte before the saide Bishoppe of Douer and his complices, and there were seuerally examined vppon certayne articles, touching the
Sacramente of theyr aulter, auricular confession, and other suche lyke. To the whiche the saide Catmer, (beeyng firste examined) made aunswere on this wyse. Christe (quod he) sytteth in heauen, on the righte hande of God the father: and therefore I doe not beleue him to bee in the Sacramente of the aulter: but he is in the worthye receiuer spiritually: and the Sacramente as you vse it, is an abhominable ydoll. Nexte vnto hym was called foorthe Roberte Streater: who beeyng also asked whether he dydde beeleue the reall presence of Christe in the sacrament of the aulter, saide, that he dydde not so beleue: for you doe mayntayne heresye, and idolatry (quod he) in that ye teache to worshippe a false God in the Sacramente, enclosed in a boxe. It is you that are the malignaunte churche: for in your churche, there are twentye thynges vsed againste the lawe of God. The lyke obiection was made againste Anthonye Burwarde, who also sayde, that their sacramente was made an ydole. After hym was George Brodbridge demaunded what he sayde to those articles. Who aunswered, that he woulde not be confessed of a priest, because he could not forgeue his owne synnes: and further sayde, that in the sacramente of the aulter there is not the reall bodye of oure Sauiour Christe, but breade geuen in the remembraunce of hym. Moreouer, as for your holye breade, your holye water, and your masse, I doe (quod he) vtterlye defye theym. And last of all didde the saide Iames Tuttye, make and confyrme their sayde former aunsweres. And therfore they were all fyue condemned to bee burned as heretykes, and so were they all in one fyre, at Caunterbury aforesayde, about the vi. day of September then nexte folowyng.[Back to Top]
A note in the Rerum states that Thomas Hayward and Thomas [sic] Goreway were burned at Lichfield in September 1555. Apart from correcting Goreway's name, this note was repeated in the 1563 edition. In the 1570 edition, Foxe added a statement that while the persecution was concentrated in London, East Anglia, Essex and Kent, other parts of the realm were affected as well.[Back to Top]
AFter these fyue aboue named, about the middest of the same month were burned at Lichfeld the said
THOMAS HAYVVARDE, and IOHN GOREVVAY.
BL, Harley 416, fos. 8r-13r. This letter was printed in Rerum, pp. 525-30 and 533-37). The wording of this letter was somehat changed when it was printed in Letters of the Martyrs, pp. 527-42. (Cf. the 1563 version with the version in later editions). This was undoubtedly due to Bull's editing. The versions of the letter in 1570 and subsequent editions followed Bull's version.[Back to Top]
THe quietnes of conscience which passeth all vnderstanding, wyth all gladnes, consolation, & bolde speaking in the holye ghoste, increase and multiply eternally in thine heart, by the louelye stable and costante faith in the onely and moste dearest sauiour Iesu Christe. Amen.
The letters which thou sentest to me in pri-