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. William Living68. The Miraculously Preserved69. Edward Grew70. William Browne71. Elizabeth Young72. Elizabeth Lawson73. Christenmas and Wattes74. John Glover75. Dabney76. Alexander Wimshurst77. Bosom's wife78. Lady Knevet79. John Davis80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Englishmen at Calais85. Edward Benet86. Jeffrey Hurst87. William Wood88. Simon Grinaeus89. The Duchess of Suffolk90. Thomas Horton 91. Thomas Sprat92. John Cornet93. Thomas Bryce94. Gertrude Crockhey95. William Mauldon96. Robert Horneby97. Mistress Sandes98. Tome 6 Life and Preservation of the Lady Elizabeth99. The Unprosperous Queen Mary100. Punishments of Persecutors101. Foreign Examples102. A Letter to Henry II of France103. The Death of Henry II and others104. Admonition to the Reader
Critical Apparatus for this Page
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2206 [2166]

Quene Mary. Persecutiō in Cant. dioces. Examinatiō of Edm. Allin before Syr Iohn Baker.

MarginaliaAn. 1557. Iune.Collins. And it shall like your honour, what a knaue is this, that compareth himselfe with Christ.

Baker. Let him alone, he will pumpe out anone an infinite heape of heresies. Hast thou any more to say for they selfe?

Allin. Yea that I haue. Adam was licenced of God, and Abraham was commaunded to teach his children and posterity, & so Dauid teacheth in diuers psalmes: and Salomon also preached to the people, as the booke of the preacher proueth very well, where he teacheth that there is no immortall felicity in this life, but in the next. And Noe taught them that were disobedient in his dayes, and therefore is called the eyght preacher of righteousnes in the second Epistle of Peter. Also in the 11. of Numbers, where Moyses had chosen 52. elders to helpe him to teach and rule the rest, Eldad and Medad preached in the tentes, wherefore Iosua beyng offended, MarginaliaPreaching without licence in the old Testamēt.complained to Moyses that Eldad and Medad did preach without licence. To whom Moyses answered and wished that all the people coulde do the like. What should I be long? most of þe Priestes were not of the tribe of Leuy and Aaron.

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Collins. These are authorities of the old Testament and therefore abrogated, but thou art a foole and knowest no schole poyntes. Is not the law deuided into the law ceremoniall, morall, and iudiciall?

Allin. I graunt that the ceremonies ceased when Christ came, as S. Paule proueth to the Hebrues, and to the Collossians, where he sayth: MarginaliaColoß. 2.Let no man iudge you in any part of a saboth day, new moone, or other ceremonies which are figures of thinges to come, for Christ is the body.

Collins. And are not þe indicials abrogated by Christ?

Allin. They are confirmed both by Christ in the 5. of Mathew, and by Paul in the 1. Epistle to Timothe. 4. The law sayth he is not set forth for the vertuous and godly, but for menslayers, periured, aduouterers and such like.

Collins. * Marginalia* Albeit the positiue law of Moses Indicials doe not binde the Gentiles with the same necessitie absolutely in euery cōdition, as it did the Iewes, to whom it was peculiarly geuen: yet may the Gentiles borow out of the same lawe, such thinges that shall be expedient for their regiment. Neither can they borowe any lawes better then out of Moses. Thou art an heretike. Wilt thou call the iudicials of Moises againe? wilt thou haue adultery punished wyth death? disobedient children to their parēts to be stoned? wilt thou haue legem talionis 

Latin/Greek Translations  *  Close
Foxe text narrative.
Foxe text Latin

Legem talionis

Foxe text translation

Not translated.

Translation (Wade 2004)

Law of retaliation.

[cf. Tertullian,adv. Marc.xiv. in Migne PL vol. 2, col. 0508B:

ergo et legalis talio non retributionem injuriae permittebat.]

? But thou art an Asse. Why shoulde I speake latin to thee thou eronious rebell? shall we now smite out eye for eye, tooth for tooth? thou art worthy to haue thy teeth and tounge plucked out.

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Allin. If we had that law, we shoulde neither haue disobedient children, neyther adulterers, neyther false witnes bearers, neyther Ruffians.

Baker. M. Collins, let vs returne to our first matter. Why didst thou teach þe people, whom thou saydst thou didst feede both bodely and spiritually, beyng no priest?

Allin. MarginaliaIn tyme of publicke corruption, and in want of true teachers, it is not forbidden to any man to teach.Because that we are all kinges to rule our affections, prest to preach out the vertues and word of God, as Peter writeth: and liuely stones, to geue light to other. For as out of flint stones commeth foorth that, that is able to set all the worlde on fire, so out of christians should spring the beames of the Gospell, which should inflame all þe world. If we must geue a reckning of our fayth to euery mā, and now to you demaunding it, then must we study the scriptures and practise them. What auayleth it a man to haue meate and will eate none, or apparel & wil weare none, or to haue an occupation, and to teach none, or to be a lawyer and vtter none? Shall euery artificer be suffred, yea & cōmended to practise his facultie and science, and the christian forbidden to exercise his? Doth not euery lawyer practise his law? Is not euery christiā a folower of Christ? Shal ignoraunce which is condemned in all sciences be practised of christians? Doth not S. Paul forbid any mans spirite to be quenched? Doth he prohibite any man that hath any of these giftes,which he repeateth. 1. Cor. 14. to practise the same? Only he forbiddeth womē, but no mā. The Iewes neuer forbad any. Read the Actes of the Apostles. MarginaliaPope Gregory the 9. first restrayned lay men to teach or instruct others in scriptures.And þt restraint was made by Gregory the 9. Pope of that name, as I heard one, a learned

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man preach in King Edwardes dayes.

Collins. Thys villaine (and it like your honour) is mad. By my priesthoode, I beleue, that he will say, a priest hath no more authoritie then an other mā. Doth not a priest bind and loose?

Allin. MarginaliaSinne bindeth: Repētance loseth: God forgeueth: Man exhorteth.No, my sinne bindeth me, and my repentaunce loseth. God forgeueth sinne onely, & no priest. For euery christian when he sinneth, bindeth himselfe, and whē he repenteth, loseth himselfe. And if any other be losed from his sinne by my exhortation, I am sayd to loose him: and if hee perseuer in sinne, notwithstanding my exhortation, I am sayd to bind him, although it is God that bindeth and looseth, and geueth the increase: Therfore saith Christ, Mat. 18. MarginaliaMath. 18.Whersoeuer 2. or 3. are gathered together in my name, there am I in the middest of them, and whosoeuer sinnes they forgeue, they are forgeuen: and whosoeuer they retayne they are retayned. MarginaliaHow man remitteth sinne or reteyneth. Neyther hath the Pope any keyes, saue the keyes of error: MarginaliaThe Popes keyes be the keyes of errour. for the key that openeth the locke to Gods misteries and to saluation, is the key of fayth and repentance. And as I haue heard learned mē reason. S. Austine and Origen, with others, are of this opinion. Then they reuiled him and layd him in the stockes all the night. Wherwith certayne that were better mynded, being offended with such extremitie, willed Allin to kepe his conscience to himself, and to follow Baruckes counsell in the 6. chap. MarginaliaBaruc. 6.Therfore when ye se the multitude of people worshipping thē behinde and before, say ye in your hartes, O lord it is thou that ought only to be worshipped.

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Wherwith he was perswaded to go to heare Masse the next day, & sodenly before the sacring went out, and considered in the churchyard with himselfe, that such a litle cake betwene the priestes fingers could not be Christ, nor a materiall body, neyther to haue soule, life, sinnewes, bones, flesh, legges, head, armes, nor brest, & lamented, þt he was seduced by the place of Barucke, which his cōscience gaue him, to be no scripture, or els to haue an other meaning: MarginaliaAlen brought agayne before Syr Iohn Baker.& after thys he was brought agayne before Syr Iohn Baker, who asked why he did refuse to worship the blessed Sacramēt of the altar. MarginaliaTalke of the Sacrament.

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Allin. It is an Idoll.

Collins. It is Gods bodye.

Allin. It is not.

Collins. By the Masse it is.

Allin. It is bread.

Collins. How prouest thou that?

Allin. When Christ sat at his last supper, and gaue them bread to eate.

Collins. Bread, knaue?

Allin. Yea bread, which you cal Christes body. Sat he still at the table, or was he both in their mouthes, and at the table? If he were both in their mouthes and at the table, then had he ij. bodies, or els had a fantasticall bodie: which is an absurditie to say it.

Syr Iohn Baker. MarginaliaThys Papist graunteth that Christ had a glorified body at his Supper.Christes body was glorified, and might be in mo places then one.

Allin. Then had he more bodyes then one, by your one placyng of him.

Collins. Thou ignoraunt Asse, the schole men say, that a glorified body may be euery where.

Allin. If his body was not glorified till it rose againe, then was it not glorified at his last Supper, and therfore was not at the table, & in their mouthes, by your owne reason.

Collins. A glorified body occupieth no place.

Allin. That which occupieth no place, is neither God, nor any thyng els: but Christes body say you, occupieth no place: therfore it is neither God nor any thyng els. If it be nothing, thē is your religiō nothing. MarginaliaThe Papists make 4. persons in one Trinitie.If it be God, then haue we iiij. in one Trinitie, which is the person of the father, the person of the sonne, the person of the holy ghost, the humane nature of Christ. If Christ be nothyng, which you must nedes confesse if he occupie no place, then is our study in vayne, our faith prostrate, and our hope without reward.

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