1576 Edition | Book 11 | Page 1640 
and substauntially in the Sacrament of the aultar, MarginaliaThe reall presence of Christ onely in heauen.aunswered that the body of CHRIST borne of the blessed virgine was in heauen, and otherwise (he sayd) he would not aunswere, because he had read it in the Scripture, that Christ did ascend, and did neuer descend since, and therfore sayd that he had not learned in the Scripture, that Christ shoud be in the Sacrament.MarginaliaQ. Mary. An. 1555. Septemb.
[Back to Top]Furthermore beyng demaunded, whether he would obey the lawes of the Realme of England made for the vnitie of fayth, or no, hee aunswered, that his body should be at the Kyng and Queenes commaundement so farre, as the law of GOD would suffer. &c.
CloseWhile Foxe is entirely correct in his reports of what Cobb said, he is very selective in his reporting of it. He did not report Cobb's remark 'that he cannot rede in scripture that Baptisme shuld be a Sacrament' nor did he report that Cobb declared that 'he cannot fynde in goddes worde that any Sacrament is in the Church' (BL, Harley 421, fo. 217v). Foxe would have found both views completely unorthodox. It is worth repeating that Foxe must have known what Cobb actually said; he had taken the statements of Cobb which he printed from the interrogation of Cobb, and the copy of the interrogation found in Foxe's papers is in the martyrologist's handwriting.
[Back to Top]Foxe obtained the date of Cobb's condemnation from his sentence; the original sentence is in Foxe's papers (BL, Harley 421, fos.203r-204r).
CloseA note in the Rerum relates that George Brodbridge, James Tutty, GeorgeCatmer, Robert Streater and Anthony Burwood were burned together at Canterbury on 6 September 1555 (Rerum, p. 525). Foxe's complete account of these martyrs appeared in the 1563 edition; it seems to be drawn from a description of the examination of the six martyrs by a sympathetic observer, although it is possible that it is drawn from an official record. There are no substantial changes in the account of these martyrs in the 1570, 1576 and 1583 editions.
[Back to Top]NOw from Northfolke and Suffolke to returne agayne into the Diocesse of Caunterbury,
CloseNote that a savage denunciation of Nicholas Harpsfield as 'a whelpe of Bonners owne hear[t]e' which appeared in the 1563 edition was replaced by this bland introductory sentence. This is a good example of Foxe tending to moderate some of his more inflamatory rhetoric in the second edition of the Acts and Monuments.
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George Catmer, of Hyth.
Robert Streater, of Hyth.
Anthony Burward, of Calete.
George Brodbridge, of Bromfield.
CloseIn 1551, it was testified that George Brodebridge had stated that predestination was conditional (BL, Harley 421, fo. 134r). It is unclear whether or not Brodebridge held these views when he died.
Iames Tuttye, of Brencheley.
MarginaliaExaminations of these fiue Martyrs.Who vppon the thyrd day of August were brought before Thornton the foresayd Byshop of Douer and his complices, and there were both ioyntly and seuerally examined vpon certaine Articles, touchyng the Sacrament of their aultar, auricular confession, and other such lyke.
[Back to Top]MarginaliaExamination and aunsweres of Catmer.To the whiche the sayd Catmer (beyng first examined) made aunswere on this wise: Christ (quoth hee) sitteth in heauen on the right hand of God the Father, and therfore I do not beleue him to bee in the Sacrament of the aultar: but he is in the worthy receiuer spiritually, and the Sacrament as you vse it, is an abhominable Idoll.
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CloseMarginaliaExamination and aunsweres of Streater.Next vnto hym was called forth Robert Streater: who beyng also asked whether hee dyd beleue the reall presence of Christ in the Sacrament of the aultar, sayd, that he dyd not so beleue: for you do maintayne Heresie and Idola-
try (quoth hee) in that ye teach to worshyp a false God in the Sacrament, enclosed in a boxe. It is you that are the malignaunt Church: for in your Churche there are twenty thynges vsed agaynst the law of God.
MarginaliaBurward examined.The like obiection was articulate also agaynst Anthony Burward, who also sayd, that their Sacrament was made an Idoll.
After him was George Brodbridge demaunded what he sayd to those Articles.MarginaliaBrodbridge examined. Who aunswered, that hee would not be confessed of a Priest, because he could not forgeue his owne sinnes: and further sayd, that in the Sacrament of the aultar there is not the reall body of our Sauiour Christ, but bread geuen in the remembraunce of him. Moreouer, as for your holy bread, your holy water, and your Masse, I do (quoth he) vtterly defie them.
[Back to Top]MarginaliaIames Tuttie examined with his aunswere to the same.And last of all did also Iames Tuttye make and confirme their sayd former aunsweres.
And therefore they were all fiue condemned to be burned as heretickes, and so were they all in one fire at Canterbury aforesayd, about the vj. day of September then next followyng.
CloseA note in the Rerum states that Thomas Hayward and Thomas [sic] Goreway were burned at Lichfield in September 1555. Apart from correcting Goreway's name, this note was repeated in the 1563 edition. In the 1570 edition, Foxe added a statement that while the persecution was concentrated in London, East Anglia, Essex and Kent, other parts of the realm were affected as well.
[Back to Top]MarginaliaThomas Hayward. Iohn Goreway, Martyrs.ALthough the rage and vehemencie of this terrible persecution in Queenes Maryes dayes dyd chiefly light in London, Essex, Northfolke, Suffolke, and Kēt, as hath bene partly already declared: yet notwithstandyng besides the same, we finde but few partes of this Realme from this fatall storme, but some good Martyrs or other there shed their bloud. And first to begyn with the Dioces of Lichfield & Couentry, there we finde these two to be condemned, MarginaliaThe Martyrdome of Thomas Hayward and Iohn Goreway, at Lichfield. Anno. 1555. September.and also burned about the middest of the sayd moneth of September at the Towne of Lichfield: whose names were Thomas Hayward, and Iohn Goreway.
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CloseRobert Glover was married to Hugh Latimer's niece Mary and was closely tied to people in Latimer's circle, most especially Augustine Bernher, Latimer's amanuensis and confidante. For important background on Mary Glover and her close relationship to her uncle see Susan Wabuda, 'Shunamites and Nurses of the English Reformation: The Activities of Mary Glover Niece of Hugh Latimer' in Diana Webb, ed., Women in the Church, Studies in Church History 37 [Oxford, 1990], pp. 335-44. Richard Bott, Mary Glover's second husband, testified that Hugh Latimer arranged the marriage of Mary to Robert Glover (Wabuda, 'Shunamites,' p. 340). If this is true, it is a powerful indication that Robert Glover held strong evangelical convictions from an early date.
[Back to Top]Robert Glover's letter to his wife, describing his arrest and imprisonment, which is the main source for Foxe's account of his martyrdom, was printed in the Rerum (pp. 525-30 and 533-37). Foxe interrupted the letter to compare Robert Glover with his brother John (Rerum, pp. 530-32). This material was reprinted in the 1563 edition, with Foxe only adding comments that Robert Glover wrote nothing else in prison except this letter and that Glover was burned at Coventry on 19 September (it was actually 20 September). An account of Glover's sudden elation as he walked to the stake came to Foxe while the 1563 edition was being printed and was placed in an appendix to this edition. Augustine Bernher, who is mentioned in the story, was almost certainly Foxe's source for it.
[Back to Top]Glover's letter to his wife was reprinted in the Letters of the Martyrs (pp. 527-42). (A letter to the mayor of Coventry which was part of Robert's letter was printed separately inthe Letters of the Martyrs [p. 542]). A farewell letter from Glover to his wife and children was also printed in Letters of the Martyrs (pp. 542-43), but was never printed by Foxe. In the 1570 edition, Foxe rearranged this material so that the discussion of John and Robert Glover preceded Robert's letter instead of interrupting it. The description of Glover's elation on the way to the stake was expanded and incorporated into the account of Robert Glover. Aware that Bull had uncovered another letter written by Glover in prison, Foxe dropped his statement that Glover had written nothing else in prison and instead declared that he was unable to find official records of Glover's examinations, trial and condemnation. The 1570 account of Robert Glover was printed without change in subsequent editions.
[Back to Top]MarginaliaThe story of M. Rober Glouer Martyr, and of M. Iohn Glouer his brother.VNto this present tyme and moneth of September pertaineth also the memorable Martyrdome of Maister Robert Glouer Gentleman, in the Dioces of Lichfield and Couentry. Of whose apprehension and troubles, because I can not well entreate but I must also intermixte some mention of hys brother Iohn Glouer, for somuch as this priuy Commission was chiefly sent downe for the sayd Iohn, and not for Robert Glouer (albeit it pleased almightye GOD, that Iohn escaped, and Robert in hys stede was apprehended) I thought therfore in one story to comprehend them both, in describyng some part of their vertuous institution and order of lyfe, and first to begyn with Iohn the eldest brother. Who beyng a Gentleman borne, and heyre to hys father, dwellyng in the Towne of Mancetor, was endued wyth fayre possessions of worldly goodes, but yet much more plentyfully enriched, with Gods heauenly grace and inwarde vertues. Whiche grace of GOD so workyng in hym, hee with hys two other brethren Robert and William, MarginaliaIohn Glouer, Rob. Glouer, William Glouer. 3. godly brethrē & zelous professors of the Gospell.not onely receiued and embraced the happy light of Christes holy Gospell, but also most zelously professed, and no lesse diligently in theyr liuyng and conuersation followed the same: much vnlike vnto our tablegospellers now a dayes, Virtutem qui verba putãt, vt lucum ligna,
CloseVirtutem qui verba putant, vt lucum ligna
Not translated.
Who think that virtue is just words, as a grove is trees.
virtutem verba putas et lucum ligna:
CloseFoxe is paraphrasing Horace (Epistles I, no. 6, line 31): 'virtutem verba putas et Lucum ligna' [you think that virtue is (merely) words and a sacred grove (merely) trees]. Foxe's version makes little grammatical sense but if one assumes that 'ut' is a printer's error for 'et' then Foxe's version reads: 'who think that virtue is [merely] words and a sacred grove [merely] trees'.
[Back to Top]And as touchyng this foresayd Iohn Glouer (who through his manifold afflictions seemed to haue a deeper tast and contemplation of spirituall thynges, ioyned with mortification from all worldly cares more then the other had) although sufficient relation bee made before in our first edition to be sene, pag. 1277.MarginaliaTouching further mention of M. Iohn Glouer, read in the first edition. pag. 1277. yet as concernyng his spirituall conflictes, and the Lordes gracious workyng in him, because the consideration therof is both worthy of memory, and the example may worke experience peraduenture to the comfort of the godly, it shall not be hurtfull to rehearse some parte of the same. So it pleased GOD to lay his heauy hand of inward afflictions and greuous passions vpon this man, that though he suffered not the paynes of the outward fire, as his brother and other Martyrs did: MarginaliaThe inward conflictes and exercises of M. Iohn Glouer.yet if we consider what inwardly in spirite and mynde this man felt and suffered, and that of so long tyme, he may well be counted with his brother Robert for a Martyr, beyng no lesse desirous with him of the same Martyrdome: yea end in comparison may seeme to be chronicled for a double Martyr.MarginaliaIohn Glouer a double Martyr.
[Back to Top]For as the sayd Robert was speedely dispatched with the sharpe and extreme tormentes of the fire in a shorte tyme: so this no lesse blessed Saint of GOD, what & how much more greuous panges, what sorrowfull tormentes,