Thematic Divisions in Book 12
1. Exhumations of Bucer and Phagius along with Peter Martyr's Wife2. Pole's Visitation Articles for Kent3. Ten Martyrs Burnt at Canterbury4. The 'Bloody Commission'5. Twenty-two Prisoners from Colchester6. Five Burnt at Smithfield7. Stephen Gratwick and others8. Edmund Allen and other martyrs9. Alice Benden and other martyrs10. Examinations of Matthew Plaise11. Richard Woodman and nine other martyrs12. Ambrose13. Richard Lush14. Edmund Allen15. The Martyrdom of Simon Miller and Elizabeth Cooper16. Rose Allin and nine other Colchester Martyrs17. John Thurston18. George Eagles19. Richard Crashfield20. Fryer and George Eagles' sister21. Joyce Lewes22. Rafe Allerton and others23. Agnes Bongeor and Margaret Thurston24. John Kurde25. John Noyes26. Cicelye Ormes27. Persecution at Lichfield28. Persecution at Chichester29. Thomas Spurdance30. Hallingdale, Sparrow and Gibson31. John Rough and Margaret Mearing32. Cuthbert Simson33. William Nicholl34. Seaman, Carman and Hudson35. Three at Colchester36. A Royal Proclamation37. Roger Holland and other Islington martyrs38. Stephen Cotton and other martyrs39. Scourging of Thomas Hinshaw40. Scourging of John Milles41. Richard Yeoman42. John Alcocke43. Thomas Benbridge44. Four at St Edmondsbury45. Alexander Gouch and Alice Driver46. Three at Bury47. A Poor Woman of Exeter48. Priest's Wife of Exeter49. The Final Five Martyrs50. John Hunt and Richard White51. John Fetty52. Nicholas Burton53. John Fronton54. Another Martyrdom in Spain55. Baker and Burgate56. Burges and Hoker57. The Scourged: Introduction58. Richard Wilmot and Thomas Fairfax59. Thomas Greene60. Bartlett Greene and Cotton61. Steven Cotton's Letter62. James Harris63. Robert Williams64. Bonner's Beating of Boys65. A Beggar of Salisbury66. Providences: Introduction67. The Miraculously Preserved68. William Living69. Edward Grew70. William Browne71. Elizabeth Young72. Elizabeth Lawson73. Christenmas and Wattes74. John Glover75. Dabney76. Alexander Wimshurst77. Bosom's wife78. Lady Knevet79. Mistress Roberts80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Edward Benet85. Jeffrey Hurst86. William Wood87. Simon Grinaeus88. The Duchess of Suffolk89. Thomas Horton 90. Thomas Sprat91. John Cornet92. Thomas Bryce93. Gertrude Crockhey94. William Mauldon95. Robert Horneby96. Mistress Sandes97. John Kempe98. Thomas Rose99. Complaint against the Ipswich Gospellers100. Tome 6 Life and Preservation of the Lady Elizabeth101. The Unprosperous Queen Mary102. Punishments of Persecutors103. Foreign Examples104. A Letter to Henry II of France105. The Death of Henry II and others106. Justice Nine-Holes107. John Whiteman108. Admonition to the Reader109. Hales' Oration110. Cautions to the Reader111. Snel112. Laremouth113. William Hunter's Letter
Critical Apparatus for this Page
Commentary on the Text
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1974 [1947]

Q. Mary. The story and condemnation of Iohn Hunt and Richard White, Martyrs.

Marginalia1558. Nouēb.those dayes will I poure my spirite. &c. Whiche place after that he had expounded to her, she began to take hold on the Gospell, growyng more and more in zeale and loue thereof, and so continued vnto her Martyrdome.

MarginaliaA note of Alice Snoth.Among such young women as were burned at Caunterbury, it is recorded of a certaine mayde, and supposed to be this Alyce Snoth here in this story mentioned, or els to be Agnes Snoth aboue storied, pag. 1751. 

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For Agnes Snoth see 1563, p. 1469; 1570, p. 2031; 1576, p. 1751 and 1583, pp. 1858-59.

(for they were both burned) that when she was brought to bee executed, she beyng at the stake, called for her Godfather and Godmothers. The Iustice hearyng her, sent for thē, but theyr durst not come. Notwithstandyng the Iustice willed the messenger to go agayne, and to shew them that they should incurre no daunger therfore.

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Then they hearyng that, came to know the matter of their sendyng for. MarginaliaHereby B. Boner may see, that the Martyrs dyed in the same fayth wherin they were baptised by their Godfathers, and Godmothers.When the mayde saw them, she asked them what they had promised for her: and so she immediatly rehearsed her fayth, and the commaundementes of God, and required of them, if there were any more that they had promised in her behalfe: and they sayd no.

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Then sayd she: I dye a Christian woman: beare witnes of me, and so, cruelly in fire was she consumed, and gaue ioyfully her lyfe vppe for the testimonie of Christes Gospell, to the terrour of the wicked, and comfort of þe godly, & also to the stoppyng of the sclaunderous mouthes of such, as falsely doe quarell agaynst these faythfull Martyrs, for goyng from that Religion wherein by their Godfathers and Godmothers they were first Baptised.

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¶ The story and condemnation of Iohn Hunt and Richard White, ready to be burnt, but by the death of Queene Mary, escaped the fire. 
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John Hunt and Richard White

An account of White and Hunt, based on testimony from an individual informant, or informants, appeared in 1563. In the 1570 edition, an account of Richard White's examination from a sympathetic eyewitness was added to this account. Beyond the correction of a few factual errors, no other changes were made to this account.

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MarginaliaThe story of Iohn Hunt and Richard White.BEsides these Martyrs aboue named, diuers there were in diuers other places of the Realme imprisoned, whereof some were but newly taken and not yet examined, some begon to be examined, but were not yet condemned, certaine both examined and cōdemned, but for lacke of the writ escaped.

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Other there were also, both condemned, and the writ also was brought downe for their burnyng, and yet by the death of the Chaūcellour, the Byshop, and of Queene Mary, happenyng together about one tyme, they most happely and maruelously were preserued and lyued many yeares after. In the number of whom was one Iohn Hunt and Richard White imprisoned at Salisbury. Touchyng whiche history, somethyng here is to be shewed.

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First these two good men and faythfull seruauntes of the Lord, aboue named, to witte, Iohn Hunt, and Richard White had remained long tyme in prison at Salisbury, and other places thereabout, the space of two yeares and more. Duryng whiche tyme, oftymes they were called to examination, and manifold wayes were impugned by the Byshoppe, and the Priestes. All whose examinations, as I thought not much needefull here to prosecute or to searche out, for the length of the volume: so neither agayne did I thinke it good to leaue no memory at all of the same, but some part to expresse, namely of the examination of Rich. White before the Byshop of Salisbury, the Byshop of Glocester, with the Chauncellour and other Priestes, not vnworthy perchaunce to be rehearsed.

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¶ The examination of Richard White, before the Byshop of Salisbury in his chamber in Salisbury, the 26. day of Aprill. an. 1557.

MarginaliaExamination of Richard White.THe Byshoppe of Salisbury at that tyme was Doctour Capon. The Byshop of Glocester was Doctour Brokes. These with Doctour Geffrey þe Chaūcellour of Salisbury, and a great number of Priests sittyng in iudgement, Richard White was brought before them. With whō first the Byshop of Glocester, whiche had the examination of him, begynneth thus:

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Byshop Brokes. Is this the prisoner?

The Chauncellour. Yea my Lord.

Brokes. Frend, wherfore camest thou hether?

White. My Lord I trust to know the cause, for the law saith: in þe mouth of two or three witnesses things must stād.

Doctour Capon. Did not I examine thee of thy faith when thou camest hether?

White. No my Lord, you did not examine me, but commaunded me to the Lollardes Tower, and that no man should speake with me. And now I do require myne accuser.

Then the Register sayd: the Maior of Marlborow MarginaliaThe Mayor of Marlborow persecutor. did apprehend you for wordes that you spake there, and for that I commaunded you to be conueyed hether to prison.

White. You had the examination of me in Marlborow. Say you what I haue sayd, And I will aunswere you.

Geffrey. Thou shalt confesse thy fayth ere thou depart, & therfore say thy minde frely, and be not ashamed so to do.

White. I am not ashamed of the Gospell of Christ, because it is the power of God to saluation vnto all that beleue, and S. Peter sayth: If any man do aske the a reason of the hope that is in the, make him a direct aunswere and that With mekenes. Who shall haue the examination of me?

Chaunc. My Lord of Glocester shall haue the examination of thee.

White. My Lorde, will you take the paynes to wet your coate in my bloud? be not guiltye therof: I warne you before hand.

Brokes. I will do nothyng to the contrary to our law.

White. My Lorde, what is it that you doe request at my handes?

Brokes. I will appose thee vpon certayne articles, & principally vpon the sacrament of the alter? MarginaliaThe Sacrament of the Altar. Howe doest thou beleue of the blessed Sacrament of the alter? Beleuest thou not the reall, carnall, and corporall presence of Christ in the same, euen the very same Christ that was borne of the virgine Mary, that was hanged on the Crosse, and that suffered for our sinnes? (and at these wordes they al put of their cappes and bowed their bodies.)

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White. My Lord what is a Sacrament.

Brokes. It is the thyng it selfe the whiche it representeth.

White. My Lord that can not be, for he that representeth a Prince can not be the Prince hym selfe.

Brokes. How many Sacramentes findest thou in the scriptures called by the name of Sacramentes?

White. I finde ij. Sacramentes in the Scriptures, but not called by the names of the sacramentes, But I thinke S. Augustine gaue them the first name of Sacramentes.

Brokes. MarginaliaThe name of Sacramentes not found in the Scriptures.Then thou findest not that worde Sacrament in the Scriptures.

White. No my Lord.

Brokes. Did not Christ say: This is my body? and are not his wordes true?

White. I am sure the wordes are true, MarginaliaHow the Papistes play wyth scriptures, as the deuill did when he tempted Christ.but you play by me as the deuill dyd by Christ, for he sayd: If thou be. &c. Mat. 4. For it is. &c. Psal. 91. But the wordes that followed after he cleane left out, whiche are these: Thou shalt walke vpō the Liō & Aspe. &c. These words the deuill left out because they were spoken agaynst hym selfe: and euen so doe you recite the Scriptures.

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Brokes. Declare thy fayth vpon the Sacrament.

White. MarginaliaWhites opinion of the sacrament.Christ and his Sacramentes are like, because of the natures, for in Christ are. ij. natures, a diuine and a humane nature: so likewise in the Sacrament of Christes body and bloud, there be two natures: the whiche I diuide into ij. partes, that is, externall and internall. The external part is the element of bread and wyne, accordyng to the saying of S. Augustin. The internal part is the inuisible grace whiche by the same is represented. So is there an externall receauyng of þe same Sacramēt, & an internall. MarginaliaDouble receauing of the Sacrament, externall and internall. The externall is with the hand, the eye, the mouth, and the eare. The internall is the holy Ghost in the hart, whiche worketh in me fayth, Whereby I apprehend all the merites of Christ, appliyng the same wholly vnto my saluation. If this bee truth beleue it, & if it be not, reproue it.

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Doct. Hoskins. This is Oecolampadius doctrine, and Hoper taught it to the people.

Brokes. Doest thou not beleue that after the wordes of cōsecration there is the naturall presence of Christes body?

White. My Lord, I will aunswere you, if you will aunswere me to one question. Is not this article of our beliefe true: He sitteth at the right hād of God the father almighty? if he be come from thence to iudgement, say so.

Brokes. No. But if thou wilt beleue the Scriptures, MarginaliaA Popish Paradoxe Christes body both in heauen and in earth at one tyme.I will proue to thee that Christ was both in heauen and in earth at one tyme.

White. As he is God, he is in al places: but as for his māhode, he is but in one place.

Brokes. S. Paul, sayth. 1. Cor. 15. Last of all he was seene of me. &c. Here S. Paule sayth he sawe Christ, and S. Paul was not in heauen.

White. S. Pauls chief purpose was by this place to proue the resurrection. But how do you proue that Christ when he appeared to S. Paule, MarginaliaHow S. Paul saw Christ. was not still in heauen: like as he was sene of Steuen, sittyng at the right hand of God? S. Augustine sayth: MarginaliaSupra Psal. 54. the head that was in heauen dyd cry for the body and members whiche were on the earth & sayd: Saul, Saul, why persecutest thou me? And was not Paul taken vp into the third heauen where he might see Christ? as he witnesseth. Cor. 15. For there hee doth but onely say that he saw Christ, but concernyng the place, he speaketh nothing. Wherefore thys place of scripture proueth not that Christ was both in heauen and earth at one time.

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Brokes. I told you before he would not beleue me. Here

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