in the name of the Lord to do it. Whereupon the said Cutbert tooke such notes oute of the booke as he had wylled him to do, & immediately left the booke with maister Rough his wyfe, who kept it twoo monethes after. The next day folowing, in the night, he had an other dreame in his slepe againe. The maner whereof was this. Hee thought in his dreame that he was caried him selfe forceably to the Byshop, and that the Byshop pluckt of his berd, and caste it into the fyer, sayinge these wordes. Now I maye say I haue had a peece of an heretike burnt in my house, and so accordingly it came to passe.
[Back to Top]This account of Rough's dream dropped from the 1570 edition was almost certainly because his most important contemporary critic, Nicholas Harpsfield, had attacked Foxe's stories of dreams of the Marian martyrs Robert Samuel, John Rough, Cuthbert Simpson and their families, as demonically inspired (Nicholas Harpsfield, Dialogi sex contra Summi Pontificatus, monastica vitae, sanctorum sacrarum imaginum oppugnatores et pseudomartyres [Antwerp, 1566], pp. 933,949-50 and 965). Harpsfield's criticisms were made all the more potent because Foxe seems to have been uneasy about the validity of these stories himself. As was often the case, Foxe appears to have compromised in the face of criticism - he included the stories of dreams the martyrs had, but eliminated the story of the dream a martyr's wife had had. (And the dream of Rough's wife was not verified by such reliable witnesses as Augustine Bernher and Thomas Simpson).
[Back to Top]dle being lighted, and she comming better to her selfe sawe him and toke him about the necke and sayd: father, now I wil hold you, that you go not away, and so twise or thrise repeted the same. Then they fel a slepe agayn the same night, & so maister Rough his wife, being troubled in like case, dreamed that shee saw one Iames Merings wife (who also was burned at the same stake with M. Rough) going downe the strete with a bloudy banner in her hand, and a fyre pan on her head. Then sodenly she arysing to go se her, she thought she stombled on a great Hog, and had a mightye fal there by, through the soden feare whereof she awoke, and saide: I am neuer able to ryse agayne. Now to returne to Cutbert agayne, as we haue touched something before concerning his visions, so nowe remaineth to storye also of his paines & suffringes vpon the rack and otherwise, lyke a good Laurence for the congregacions sake.
[Back to Top]MarginaliaA letter of Cutbert Symson to his frendes beyonde the seas.A True report
This letter was printed in all editions of the Acts and Monuments and in Letters of the Martyrs, pp. 686-87 as well. Note that the gloss accompanying the letter in the 1563 edition indicates that this letter was sent to English protestants on the Continent.
racked me twise. Then was I caried to my lodging agayne, and x. daies after the Lieutenaunt asked me if I woulde not confesse that which before they had asked me. I sayd I had said as much as I would. then v. wekes after he sent me vnto the high priest, where I was greatly assaulted, and at whose hand I receyued the Popes curse for bearing witnes of the resurrection of Iesus Christ, & thus I commend you vnto God, & to the word of hys grace, with all them that vnfainedly call vpon the name of Iesus, desiring God of his endles mercy, though the merits of his deare sonne Iesus Christ to bring vs all to his euerlastinge kingdome. Amen. I prayse God for his greate mercye shewed vpon vs. syng Osanna vnto the highest with me Cutbert Simson. God forgeue me my sinnes. I aske all the world forgeuenes, and I do forgeue all the worlde, and thus I leaue this world in hope of a ioyfull resurrection.
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