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
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1997 [1970]

Q. M. Diuers saued by Gods prouidence from burning. Simon Grinæus.

MarginaliaAnno. 1558.downe nor worshyp. The 3. cause is: you minister it in a straunge tong, contrary to S. Paules doctrine: Marginalia1. Cor. 14. I had rather haue fiue wordes with vnderstandyng, then tenne thousand with tounges: by reason wherof the people be ignoraunt of the death of Christ.

Kenall. Thou Hereticke, wilt thou haue any playner woordes then these: Hoc est corpus meum? Take, eate, this is my body? wilt thou deny the Scripture?

Wood. I will not deny the holy Scriptures: God forbyd, but with my hart I do faithfully beleue them. S. Paule saieth: God calleth those thinges that are not, as though they were. And Christ saith: I am a Vyne: I am a doore. S. Paule saith: The Rocke is Christ. All whiche are figuratiue speaches, wherein one thyng is spoken, and an other thing is vnderstanded.

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Robinson. You may a very long tale of this matter. Learne Wood, learne.

Kenall. Nay, these heretickes will not learne. Looke how this hereticke glorieth in hym selfe. Thou fole, art thou wiser then the Queene, and the Counsell, and all the learned men of this Realme?

Wood. And it please you, Maister Chauncellour, I thinke you would bee loth to haue suche glory, to haue your life and goodes taken away, and to be thus railed vpon, as you raile vppon mee. But the seruaunt is not greater then his master. And where you do mocke mee, and say I am wiser then the Queene, and her Counsel, S. Paule saith: The wisedome of the wise of this world is foolishnes before God, and he that will be wise in this world, shall be accompted but a foole.

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Kenall. Doest not thou beleue that after these wordes spoken by a priest: Hoc est corpus meum: This is my body, there remaineth no more Bread and Wine, but the very flesh and bloud of Christ, as he was borne of the virgine Mary, really and substātially, in quantitie and qualitie, as he did hang vpon the Crosse?

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Wood. I pray you M. Chauncellour, geue mee leaue for my learnyng, to aske you one question, and I will aunswere you after.

Kenall. It is some wise question, I warrant you.

Wood. GOD spake to the Prophet Ezechiell saiyng: MarginaliaEzech. v.Thou sonne of man, take a rasour and shaue of the heare of thy head and of thy beard, and take one part and cast it into the ayre: take the seconde part and put it into thy coate lap, and take the third part and cast it into the fire: and this is Ierusalem. MarginaliaW. Woods question propounded to the Doctours.I praye you, M. Chauncellour, was this heare that the Prophet did caste into the fire, or was it Ierusalem?

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Kenall. No, it did signifie Ierusalem

Wood. Euen so this word of Christ: This is my body, MarginaliaThe naturall quantitie of Christ not in the Sacramē not so to be vnderstanded that Christes carnall, naturall, and reall body is in the same, in quantitie and quality, as it was borne of the virgin Mary: and as he was crucified vpon the Crosse, is present or inclosed in the Sacrament: but it doth signifie Christes body, as S. Paule saieth: So oft as ye doe eate of this bread and drinke of this cup, you shall shew forth the Lordes death till he come. What should the Apostle meane by this word, till he come, if hee were here carnally, naturally, corporally, and really in the same quantitie and qualitie as he was borne of the virgine Mary, and as he did hang on the Crosse, as you say? but saint Paule saith: Ye shall shew the Lordes death till he come. This doth argue þt he is not here as you would haue vs to beleue.

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Doct. Chadsey. I will proue that Christ is here present vnder the forme of bread, but not in quantity & quality.

Kenall sayd: yes he is here present in quantitie and qualitie.

Chadsey. He is here present vnder a forme, and not in quantitie and qualitie.

Yes, sayd Kenall.

No, sayd Chadsey.

I will proue him here in quantity and quality, said Kenall.

I will proue the contrary, sayd Chadsey.

MarginaliaThe Papistes could not agree in their owne doctrine.And these twoo Doctours were so earnest in this matter, the one to affirme, the other to deny, contending and ragyng so sore one at the other, that they fomed at the mouth, and one was ready to spit in an others face, so that in a great fury and rage the two Doctours rose vp from the Iudgement seate, and Doctour Kenall departed out of the Churche in a greate rage and fury immediatly.

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Wood. Behold good people, they woulde haue vs to beleue that Christ is naturally, really, in quantity and quality present in the Sacrament, and yet they can not

tell them selues, nor agree within them selues how he is there.

At these wordes the people made a great shout and the Maior stode vp and commaunded the people to be quiet, and to kepe silence. MarginaliaW. Wood deliuered, as was S. Paule by the contention of the Phariseis and Saduces.And that God that did deliuer S. Paul out of the hands of the high Priestes, by the contention that was betwene the Phariseis and the Saduces, did euen so deliuer mee at that tyme out of the mouthes of the bloudy Papistes, by meanes of the contention of these twoo Doctours. Blessed be the name of the Lord whiche hath promised to lay no more vpon his, then he will make them able to beare, and in the middest of temptation hee can make away for his (whom and when it pleaseth hym) to escape out of all daungers.

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Many other like examples of Gods helpyng hand haue bene declared vpon his elect Saintes and Children in deliueryng them out of daunger by wonderfull and miraculous waies, some by one means, some by an other. What a notable woorke of Gods mightie hand was seene in Simon Grinæus, mencioned in the Comentarie of Melancthon vppon Daniell. Who hauyng a sodayne warnyng by a certaine olde man, who was not seene after, nor knowen then of any what he was, auoided the perill of taking and burnyng, as by the relatiō of Melancthon writing and witnessing of the same, may appeare in the words of his owne story here following.

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¶ The history of Simon Grinæus collected out of Melancthons Commentaries vpon the x. Chapiter of Daniell. 
Commentary  *  Close

This account was first printed in the main body of the 1563 edition (pp. 441-42) and moved to this section on providential rescues in the 1570 edition.

MarginaliaThe Story of Simon Grinæus. Ex Commentarijs Phil. Melanct. in cap. 10. Danielis.WHen I was (saieth he) at the assembly holden at Spyre in the yeare of our Lord. 1529. by chaunce Symon Grinæus came thether vnto me from the vniuersity of Hedelberge, where he heard Faber the Bishop of Vienna in a Sermon, defend and maintaine certaine detestable errors. When the Sermon was done, he folowed Faber MarginaliaIohn Faber Bishop of Vienna persecutor. goyng out of the Church and saluted hym reuerently, declaring vnto hym that the was moued of a good zeale and intent, somwhat to say vnto hym. Faber was contented to talke with hym.

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MarginaliaObsequium amicos, Veritas odiū parit. 

Latin/Greek Translations  *  Close
Foxe marginal note
Foxe text Latin

Obsequium amicos, Veritas odium parit.

Foxe text translation

Not translated.

Translation (Wade 2004)

Obedience produces friends, Truth produces hatred.

Then Grinæus said vnto him that he was very sory that a man of suche learnyng and aucthority should openly maintaine suche errors as were both contumelious against God, and also might be refuted by the manifest testimonies of the scripture. MarginaliaFaber gently admonished of Grinæus for his Sermon.Irenæus writeth (said he) that Polycarpus was wont to stop his eares whensoeuer hee heard any erroneous and wicked doctrine. With what mynd then (thinke you) woulde Polycarpus haue heard you argue and reason what it is that the mouse eateth, when she knaweth the consecrated hoste? Who would not bewaile suche ignoraunce and blindnes of the church? With this Faber brake of his talke, as hee was about to saye more, and asked his name. This man dissembling nothing, gently tolde him that his name was Grinæus.

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This Faber (as many well knew) was alwayes tymerous and fearefull in the company of learned men, Wherfore he fearyng the learnyng, eloquence, and feruent zeale of Grinæus, specially in such a matter as this was, fayned as though hee had bene sente for by the kyng, and that he had no leysure now to reason vppon this matter. Hee pretended that he was very desirous of acquaintaunce and longer talke with Grinæus, intreatyng him, that both for his owne priuate cause, and also for the common wealth, he would come againe the next day vnto hym, and so shewed him his lodgyng, and appointed him an houre when he should come. Grinæus thinking þt he had spokē vnfainedly, promised so to do.

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When he was departed frō Faber, he came straight way vnto vs, and was scarsly set at the table (for it was supper tyme( reciting a part of his talke with Faber vnto mee and others there present, when as I sittyng with my company, was sodeinly called out of the Parlar by a certayne auncient fatherly man, MarginaliaGodly warnyng set by an old man to Grinæus. who shewyng a singular grauitie in his countenaunce, woordes, and behauour, spake vnto me and sayde, that the Sergeantes woulde by and by come vnto our lodgyng, beeyng sent by the kynges commaundement, to cary Grinæus to Prison, whom Faber had accused to the Kyng, commaundyng that Grinæus should straight waies depart out of the Towne, and exhorted mee that wee shoulde in no case delay the tyme: and so biddyng me farewell, departed. But what old man this was, neither did I know then, nor afterward could vnderstand. I retur-

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