MarginaliaAnno. 1556. Marche.ther diuers treatises of these learned Martyrs, as to this our story shall apperteine.
The vnquyet spirite of Stephen Gardiner beyng not yet contented, after all this thrusteth out an other booke in Latine of the like Popishe argument, but after an other title, named Marcus Anthonius Cōstantius.
This was Gardiner's pen name for his Explication and assertion of the true Catholic faith.
Foxe had prepared a Latin translation of part of Cranmer's rebuttal during his exile, but he had been unable to find a protestant printer on the Continent willing to publish a work on the bitterly divisive subject of the eucharist (see J. F. Mozley, John Foxe and his Book [London: 1940], pp. 46 and 56).
[Back to Top]He used this as a substitute for a pen.
Presumably Foxe had the book with Ridley's annotations. Elsewhere (1583, p. 1730), Foxe implied that he had seen other unpublished works which Ridley wrote in prison.
Besides these bookes aboue recited, of this Archbishop diuers other things there were also of his doyng, as the booke of reformation,
This is Cranmer's code of canon law which Foxe edited under the title of the Reformatio Legum (London: 1570), STC 5992.5. On Cranmer's proposed revision of the canon law see MacCulloch, Cranmer, pp. 500-04 and 533-35.
Foxe is presumably referring to Cranmer's 1553 catechism; for a discussion of this work see MacCulloch, Cranmer, pp. 535-37.
And thus much hetherto concernyng the doynges and trauailes of this Archbyshop of Canterbury duryng the lyues both of kyng Henry, and of kyng Edward his sonne. Which ij. kynges so long as they continued, this Archbishop lacked no stay of mayntenaūce agaynst all his maligners.
Afterward this K. Edward Prince of most worthy towardnes fallyng sicke, when hee perceiued that hys death was at hand, and the force of his paynfull disease would not suffer him to liue longer,
Foxe is following the narrative of Cranmer's life sent to him while he was in exile, but he discards that narrative's praise of the Book of Common Prayer as 'so good and perfite a booke of religion' (BL, Harley 417, fo. 91r and Narratives of the Days of Reformation, p. 225). For Foxe's later attempts to have the Book of Common Prayer revised see Thomas S. Freeman, '"The Reformation of the Church in this Parliament": Thomas Norton, John Foxe and the Parliament of 1571,' Parliamentary History 16 (1997), pp. 131-47.
[Back to Top]To this the Archbishop aunswered, that hee was iudge of no mans conscience but his owne: and therefore as hee would not bee preiudiciall to others, so hee woulde not commit hys conscience vnto other mens factes, or cast him selfe to daunger, seyng that euery man should geue accompt of his owne conscience and not of other mens. And as cōcernyng subscription, before he had spoken with the kyng him selfe, hee vtterly refused to do it.
[Back to Top]The kyng therefore beyng demaunded of the Archbishop concerning this matter, sayd: that the Nobles and Lawyers of the Realme counselled hym vnto it, and perswaded him that the bond of the first testament could nothing let, but that this Lady Iane myght succeede him as heyre, and the people without daūger acknowledge her as their Queene. Who then demaunding leaue of the kyng, that he myght first talke with certaine Lawyers that were in the Court, when they all agreed that by the law of the Realme it might be so, returning to the king,MarginaliaCranmer through þe perswasion of the Counsell, the King, and lawyers subscribed to K. Edwards Testament. with much ado he subscribed.
Cranmer's reluctance to agree to the scheme to place Jane Grey on the throne and his eventual capitulation are discussed in McCulloch, Cranmer, pp. 540-41.
Well, not long after this, king Edward died, being almost sixtene yeares old, to þe great sorrow, but greater calamitie of the whole Realme. After whose decease immediately it was commaunded that the Lady
Iane which was vnwylling thereunto, should be proclaymed Queene. Which thing much mysliked the cōmon people: not that they did so much fauour Mary, before whom they saw the Lady Iane preferred, as for the hatred conceiued agaynst some, whom they coulde not fauour.
In the Rerum (p. 713) and 1563, Foxe states specifically that the people hated the duke of Northumberland, a passage which was undoubtedly excised in deference to Northumberland's sons.
Note that in the Rerum (p. 713) and the 1563 edition, Foxe described Mary as gathering an army and putting her enemies to flight.
The rest of the Nobles paiyng fines, were forgeuē, the Archbishop of Cant. onely excepted. Who though he desired pardon by meane of frendes, could obtaine none: in so much that the Queene woulde not once vouchsafe to see him: For as yet the olde grudges agaynst the Archbishop for the MarginaliaManet altamente repostum Iudiciū paridis, spretæque iniuria matris.
Manet altamente repostum Iudicium paridis, spraetaeque iniuria matris Not translated. There remains stored deep in her heart the judgment of Paris and the injustice of the spurning of her mother [The final word of the citation has been changed from the original Virgilianformaetomatris]
….manet alta mente repostum
iudicium Paridis spretaque iniuria formae,
Whyle these thinges were in doing, a rumor was in all mens mouthes, that the Archbishop, to curry fauour with the Queene, had promised to say a Dirige Masse after the olde custome, for the funerall of Kyng Edward her brother. Neither wāted there some which reported that he had already said Masse at Cāterbury: which Masse in dede was said by D. Thornton.MarginaliaThis Doctour Thornton was after the bishop of Douer, a cruell & wicked persecuter. This rumor Cranmer thinking speedely to stay, gaue forth a writing in his purgation: the tenour whereof beyng before expressed, pag. 1395. col. 1. I neede not here againe to recite.
[Back to Top]This account of how Cranmer came to write his denial of celebrating mass first appeared in the 1563 edition but considerably out of order in the text (on p. 1479). It eventually replaced the briefer account of this incident in Rerum, p. 714 and 1563, p. 1474.
Wherupon D. Cranmer at his day prefixed, appeared before the said Commissioners, bringing a true Inuentory, as he was commaūded, of all his goodes. That done, a MarginaliaThis Byshop was D. Heath byshop after of Yorke.Bishop of the Queenes priuy Counsell, being one of the sayd Commissioners, after the Inuentory was receaued, bringing in mēcion of the byll: My Lord (sayd hee) there is a bill put forth in your name, wherein you seeme to be aggreeued with setting vp the Masse agayne: we doubt not but you are sory that it is gone abroad.
[Back to Top]To whom the Archbishop aunswered agayne, saiyng: as I do not deny my selfe to be the very autour of that bill or letter, so much I confesse here vnto you, cōcerning the same bill, that I am sory that the sayd bill went from me in such sort as it did. For when I had written it, M. Scory got the copy of me, & is now come abroad, and as I vnderstād, the City is full of it. For which I am sory, that it so passed my handes: for I had intēded otherwise to haue made it in a more large and ample maner, and mynded to haue set it on Paules Church dore, and on the dores of all the Churches in London, with mine owne seale ioyned thereto.
[Back to Top]At which wordes when they saw the constantnes of the man, they dismissed hym, affirming they had no more at that present to say vnto him, but that shortly hee should heare further. The sayd Byshop declared afterward to one of Doctour Cranmers friendes, that notwithstandyng hys atteinder of treason, the
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