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Thematic Divisions in Book 5
1. Preface to Rubric 2. The Rubric 3. Mary's First Moves 4. The Inhibition5. Bourne's Sermon 6. The True Report7. The Precept to Bonner 8. Anno 15549. From 'The Communication' to 'A Monition' 10. Bonner's Monition11. Mary's Articles for Bonner 12. The Articles 13. From Mary's Proclamation to the 'Stile'14. From the 'Stile' to the 'Communication' 15. The 'Communication' 16. How Thomas Cranmer ... 17. Cranmer18. Ridley 19. Latimer20. Harpsfield's Forme 21. 1563's Disputational Digest22. Political Events up to Suffolk's Death 23. Between Mantell and the Preacher's Declaration 24. The Declaration of Bradford et al 25. May 19 to August 1 26. August 1 - September 3 27. From Bonner's Mandate to Pole's Oration 28. Winchester's Sermon to Bonner's Visitation 29. Pole's Oration 30. From the Supplication to Gardiner's Sermon 31. From Gardiner's Sermon to 1555 32. From the Arrest of Rose to Hooper's Letter 33. Hooper's Answer and Letter 34. To the End of Book X 35. The Martyrdom of Rogers 36. The Martyrdom of Saunders 37. Saunders' Letters 38. Hooper's Martyrdom 39. Hooper's Letters 40. Rowland Taylor's Martyrdom 41. Becket's Image and other events 42. Miles Coverdale and the Denmark Letters 43. Bonner and Reconciliation 44. Robert Farrar's Martyrdom 45. The Martyrdom of Thomas Tomkins 46. The Martyrdom of Rawlins/Rowland White47. The Martyrdom of Higbed and Causton 48. The Martyrdom of William Hunter 49. The Martyrdom of Pigot, Knight and Laurence 50. Judge Hales 51. The Providential Death of the Parson of Arundel 52. The Martyrdom of John Awcocke 53. The Martyrdom of George Marsh 54. The Letters of George Marsh 55. The Martyrdom of William Flower 56. Mary's False Pregnancy57. The Martyrdom of Cardmaker and Warne 58. John Tooly 59. The Examination of Robert Bromley [nb This is part of the Tooly affair]60. Censorship Proclamation 61. The Martyrdom of Thomas Haukes 62. Letters of Haukes 63. The Martyrdom of Thomas Watts 64. Martyrdom of Osmund, Bamford, Osborne and Chamberlain65. The Martyrdom of Ardley and Simpson 66. The Martyrdom of John Bradford 67. Bradford's Letters 68. William Minge 69. The Martyrdom of John Bland 70. The Martyrdom of Frankesh, Middleton and Sheterden 71. Sheterden's Letters 72. Martyrdom of Carver and Launder 73. Martyrdom of Thomas Iveson 74. John Aleworth 75. Martyrdom of James Abbes 76. Martyrdom of Denley, Newman and Pacingham 77. Examinations of Hall, Wade and Polley 78. Richard Hooke 79. Martyrdom of William Coker, et al 80. Martyrdom of George Tankerfield, et al 81. Martyrdom and Letters of Robert Smith 82. Martyrdom of Harwood and Fust 83. Martyrdom of William Haile 84. Examination of John Newman 85. Martyrdom of Robert Samuel 86. George King, Thomas Leyes and John Wade 87. William Andrew 88. William Allen 89. Martyrdom of Thomas Cobb 90. Martyrdom of Roger Coo 91. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 92. Martyrdom of Hayward and Goreway 93. Martyrdom and Letters of Robert Glover 94. John and William Glover 95. Cornelius Bungey 96. Martyrdom of Wolsey and Pigot 97. Life and Character of Nicholas Ridley 98. Ridley and Latimer's Conference 99. Ridley's Letters 100. Life of Hugh Latimer 101. Latimer's Letters 102. Ridley and Latimer Re-examined and Executed103. More Letters of Ridley 104. Life and Death of Stephen Gardiner 105. Martyrdom of Webb, Roper and Park 106. William Wiseman 107. Examinations and Martyrdom of John Philpot 108. John Went 109. Isobel Foster 110. Joan Lashford 111. Five Canterbury Martyrs 112. Life and Martyrdom of Cranmer 113. Letters of Cranmer 114. Martyrdom of Agnes Potten and Joan Trunchfield 115. Persecution in Salisbury Maundrell, Coberly and Spicer 116. William Tyms, et al 117. The Norfolk Supplication 118. Letters of Tyms 119. John Hullier's Execution120. John Hullier 121. Christopher Lister and five other martyrs 122. Hugh Lauerocke and John Apprice 123. Katherine Hut, Elizabeth Thacknell, et al 124. Martyrdom of John Harpole and Joan Beach 125. Thomas Drury and Thomas Croker 126. Thomas Spicer, John Deny and Edmund Poole 127. Thomas Rede128. Persecution of Winson and Mendlesam 129. William Slech 130. Avington Read, et al 131. Wood and Miles 132. Adherall and Clement 133. A Merchant's Servant Executed at Leicester 134. Thirteen Burnt at Stratford-le-Bow135. Persecution in Lichfield 136. Hunt, Norrice, Parret 137. Martyrdom of Bernard, Lawson and Foster 138. John Careless 139. Letters of John Careless 140. Martyrdom of Julius Palmer 141. Guernsey Martyrdoms 142. Dungate, Foreman and Tree 143. Martyrdom of Joan Waste 144. Three Men of Bristol145. Martyrdom of Edward Sharpe 146. Four Burnt at Mayfield at Sussex 147. John Horne and a woman 148. Northampton Shoemaker 149. Prisoners Starved at Canterbury 150. More Persecution at Lichfield 151. Exhumations of Bucer and Phagius along with Peter Martyr's Wife152. Pole's Visitation Articles for Kent153. Ten Martyrs Burnt at Canterbury154. The 'Bloody Commission'155. Twenty-two Prisoners from Colchester156. Five Burnt at Smithfield157. Stephen Gratwick and others158. Edmund Allen and other martyrs159. Edmund Allen160. Alice Benden and other martyrs161. Richard Woodman and nine other martyrs162. Ambrose163. The Martyrdom of Simon Miller and Elizabeth Cooper164. Rose Allin and nine other Colchester Martyrs165. John Thurston166. Thomas More167. George Eagles168. Richard Crashfield169. Fryer and George Eagles' sister170. John Kurde171. Cicelye Ormes172. Joyce Lewes173. Rafe Allerton and others174. Agnes Bongeor and Margaret Thurston175. Persecution at Lichfield176. Persecution at Chichester177. Thomas Spurdance178. Hallingdale, Sparrow and Gibson179. John Rough and Margaret Mearing180. Cuthbert Simson181. William Nicholl182. Seaman, Carman and Hudson183. Three at Colchester184. A Royal Proclamation185. Roger Holland and other Islington martyrs186. Richard Yeoman187. John Alcocke188. Alcocke's Epistles189. Thomas Benbridge190. Stephen Cotton and other martyrs191. Alexander Gouch and Alice Driver192. Three at Bury193. The Final Five Martyrs194. William Living195. The King's Brief196. William Browne197. Some Persecuted at Suffolk198. Elizabeth Lawson199. Edward Grew200. The Persecuted of Norfolk201. The Persecuted of Essex202. Thomas Bryce203. The Persecuted in Kent204. The Persecuted in Coventry and the Exiles205. Thomas Parkinson206. The Scourged: Introduction207. Richard Wilmot and Thomas Fairfax208. Thomas Greene209. Bartlett Greene and Cotton210. Steven Cotton's Letter211. Scourging of John Milles212. Scourging of Thomas Hinshaw213. Robert Williams214. Bonner's Beating of Boys215. A Beggar of Salisbury216. John Fetty217. James Harris218. Providences: Introduction219. The Miraculously Preserved220. Christenmas and Wattes221. Simon Grinaeus222. John Glover223. Dabney224. Alexander Wimshurst225. Bosom's wife226. The Delivery of Moyse227. Lady Knevet228. Crosman's wife229. Congregation at Stoke in Suffolk230. Congregation of London231. Robert Cole232. Englishmen at Calais233. John Hunt and Richard White234. Punishments of Persecutors235. Tome 6 Life and Preservation of the Lady Elizabeth236. The Westminster Conference237. Nicholas Burton238. Another Martyrdom in Spain239. Baker and Burgate240. Burges and Hoker241. Justice Nine-Holes242. Back to the Appendix notes243. A Poor Woman of Exeter244. Those Burnt at Bristol: extra material245. Priest's Wife of Exeter246. Gertrude Crockhey
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981 [913]

the churche, whiche is Christes spouse. Doctor Weston liked this well, & commended him highly, saying that he was a well learned man, and a sober man, and well exercised in all good learning and in the Doctors, and finallye a manne mete for his knowlege, to dispute in that place. I praye you heare him, quod he. Than mayster Cheny desired suche as there were presente to pray two wordes with him vnto God, MarginaliaM. Chenies praierand to say (vincat veritas) let the veritie take place, and haue the victory. And all that were present cried with a loude voice, vincat veritas, vincat veritas. Thā saide Doctor Weston to him, that was hipocriticall. Men may better saie, quod he, vicit veritas. Truthe hath gotten the victorye. Maister Cheny saide againe, if he would geue him leaue, he would bryng it to that point that he might wel saie so. MarginaliaM. Cheny and watsō. Than he disputed with maister Watson, after this sort: you said that maister Haddō was vnmete to dispute, because he graunteth not the naturall and reall presence: but I saie you are muche more vnmete to aunswere, because you take away the substance of the sacrament. Mayster Watson saide, he had subscribed to the reall presēce, and should not go away from that. So saide Weston also and the rest of the Priestes, in so muche that of a great while he could haue no leaue to say any more, till the Lordes spake and willed that he should bee heard. Than he tolde them what he ment by his subscribing to the real presence, farre otherwise than they supposed: so than he went forwarde and prosecuted maister Haddons argumēt, in prouing that (ουσια) was a substance, vsing the same reason that master Haddon did before him: and whan he had receiued the same aunswer also that was made to maister Haddon, he saide it was but a leude refuge, whan they could not aunswere, to denye the authour. Yet he proued the authour to bee a catholike Doctor, and this proued, he confirmed his saying, (of the nature and substaunce) further: for the similitude of Theodoret is this, quod he. As the token of Christes body, & bloud after the inuocation of the Priest, dooe chaunge theyr names and yet continue the same substāce, so the body of Christ after his ascension, chaunged his name and was called immortal yet had it his former fashion, figure and circumscription, and to speake at one woorde, the same substance of his body. Therefore said maister Cheny, if in the former part of the similitude you denie the same substaunce to continue, than in the later part of the similitude, which agreeth with it, I will denie the body of Christ, after his ascension, to haue the former nature and substāce: but that were a great heresie. therefore it is also a great heresy to take away the substaunce of breade and wyne after the sanctification. Than was maister Watsō enforced to say that the substance of the body in the former part of the similitude brought in by him, did signify quantitye and other accidentes of the sacramental tokens which be sene, and not the very substance of the same. And therefore Theodoret sayth, quæ vidētur. &c.) that is those thynges whiche be sene. for accordynge to Philosophye, the accidentes of thynges be seen and not the substances.

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MarginaliaM. Cheny appealed to the Lordes.Than mayster Cheny appealed to the honorable menne, and desyred that they shoulde geue no credyte vnto them in so saying: for if they should so thynk, as they woulde teache, after theyr Lordshippes hadde rydden fourtye

myles on horsebacke, as theyr businesse do somtime requyre, they should not be able to saye at nyght that they sawe theyr horses al the daye, but onely the colour of theyr horses: and by his reason, Christ muste goe to schole and learne of Aristotle to speake. For whan he sawe Nathanaell vnder the figge tree, if Aristotle had stand by, he woulde haue saide, no Christe, thou sawest not hym, but the coulor of him. After thys, Watson saide, what if it were graunted þt Theodorete was on their side:  

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The statement that a passage in Theodoret was on 'their side' (Trew report, sig. D4v; 1563, p. 913 and 1570, p. 1576 [recte 1577]) was misprinted to read 'the other side' in 1576 (p. 1345). This error was reprinted in 1583 (p. 1415).

where as they hadde one of that opinion, there were an hundreth on the other syde. Than the Prolocutor called for maister MarginaliaMorgan is called for to help at a pinche.Morgan to helpe. And he said that Theodorete did not more than he mighte lawfullye doe. For first he graunted the truthe, and than for feare of suche as were not fullye instructed in the faith, he spake (αἰνιγματικως) that is, couertlye and in a misterye. And this was lawfull for hym to dooe. For first he graunted the truthe, and called them the bodye of Christe, and the bloude of Christe, than afterwarde he semed to geue somewhat to the senses and to reson: but that Theodorete was of the same mind that they were of, the woordes folowing, quod he, doe declare. For that whiche foloweth, is a cause of that whiche went before and therefore he sayth, (the immortalitie &c.) Wherby it doth appeare, that he ment the diuine nature, & not the humane. MarginaliaMorgan is takē wyth false allegyng of the text.Than was Morgan taken with misalleging of the texte. For the booke had not this woorde (for.) for the greke woorde dyd rather signify (truely) and not (for) so that it might manifestly appeare that it was the begynnynge of a new matter, and not a sentence rendrynge a cause of that he had saide before. Than was it saide by Watson againe, suppose that Theodorete bee with you, whiche is one that we neuer heard of printed but two or three yeares agoe: Yet he is but one, and what is one agaynste the whole consent of the Churche? After this mayster Cheny inferred, that not onely Theodorete was of that mynde, that the substance of breade and wyne doe remaine, but diuers other also, and speciallye Ireneus, who makyng mention of this sacrament, saieth thus: whan the cuppe whiche is myngled with wine, and the breade that is made, doe receyue the woorde of God, it is made the thankes geuynge of the bodie and bloude of Christe, by the whiche the substance of our fleshe is nourished, and dothe consist. If the thankes geuing doe nourish our body, than there is some substance besides Christes bodye. To the whiche reason, both Watson and Morgan answered, that (ex quibus) by the whiche, in the sentence of Ireneus were referred to the nexte antecedent, that is to the body and bloud of Christ, and not to the wyne, whiche is in the cuppe, and the bread that is made. Maister Cheny replied, that it was not the body of Christ, whiche nouryshed our bodyes. And lette it bee that Christes fleshe nourishe to immortalitye, yet it dothe not aunswer that argumente, althoughe it bee true, no more than that aunswer whiche was made to my allegation out of saint Paule. The breade whiche we breake &c. with certayne other lyke, whereunto you aunswered that bread was not taken there in his proper signification, but for that it hadde bene: no more than the rodde of Aaron, whiche was taken for the Serpente, because it hadde bene a Serpent.

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