MarginaliaAn. 1497.
Rich. Milderale.
Iames Sturdye. SHortly after the martyrdome
The following accounts of Londoners punished for heresy are drawn from The Great Chronicle of London, ed. A. H. Thomas and I. D. Thornley (London, 1938), pp. 261, 262 and 264.
I.e., 17 January 1497.
MarginaliaAn. 1498. FVrthermore the next yeare folowyng, whiche was the yeare of our Lord. 1498.
Actually 1499; Foxe was misled by the author of the Great Chroniclereckoning years by the Lord Mayor's term of office which began in the spring. This account is from The Great Chronicle of London, ed. A. H. Thomas and I. D. Thornley(London, 1938), p. 286.
MarginaliaThe Queene was remoued to Calys at the beheading of her cousin Edward Plantagenet IN the same yeare aboue mentioned, which was the yeare of our Lord. 1499,
Actually 1500; Foxe was misled by the author of the Great Chroniclereckoning years by the Lord Mayor's term of office which began in the spring.
Foxe made a mistake error, there was no such person. In the Great Chronicle, it reads that in July there 'was a town in Norfolk [sic] namyd Babramconsumed the more part therof with fire' (The Great Chronicle of London, ed. A. H. Thomas and I. D. Thornley [London, 1938], p. 294). This reference to burning is followed immediately by the account of the execution of a heretic in Smithfield. In the manuscript Foxe consulted a marginal note reads: Babram hereticus (London Guildhall MS 3313, fo. 273v).
[Back to Top]Reading rapidly Foxe must have thought that Babram was the name of a heretic andthat he was burned. By the way, Babraham is a village in Cambridgeshire, notNorfolk.
Foxe is referring to the Great Chronicle, which he believed was written by the chronicler Robert Fabian. These histories of English martyrs are all derived from London Guildhall MS 3313 (now printed as The Great Chronicle of London), which belonged to John Stow and possibly was loaned by him to Foxe (certainly Foxe consulted the work at some point). Foxe attributes this work (probably correctly) to the chronicler Robert Fabyan.
[Back to Top]Foxe is referring to the version of Fabian.s chronicles in print, incontrast to the Great Chronicle, which Foxe believed was written by Fabian, butwhich was in manuscript. These histories of English martyrs are all derived from London Guildhall MS 3313 (now printed as The Great Chronicle of London), which belonged to John Stow and possibly was loaned by him to Foxe (certainly Foxe consulted the work at some point). Foxe attributes this work (probably correctly) to the chronicler Robert Fabyan.
[Back to Top]ABout which yeare likewise or in the yeare next folowing the xx. day of Iuly, was on old mā burnt in Smithfield.
This is from The Great Chronicle of London, ed A. H. Thomasand I. D. Thornley (London, 1938), p. 294. The execution of an unnamed old man at Smithfield is recorded in a number of sources (e.g., The Great Chronicle of London, ed. A. H. Thomas and I. D. Thornley [London, 1938], p. 294 and Fabyan's Chronicle, ed. H. Ellis [London, 1911], p. 687). None of the surviving sources supply the details of the man's attempted escape and injury, so it must be assumed that whatever the source that Cary supplied to Foxe was, it was subsequently lost.
[Back to Top]MarginaliaAn. 1499.
Hieronimus Sauonarola with two fryers, Martyrs. IN the same yeare also, which was of the Lord. 1499. fell the Martyrdome
Foxe had an account of Savanorola in his Commentari (fo. 177r-v)but this account is conflated from two sources. The first is the admiring accountof Philippe de Commynes, whose praise of Savanorola as a prophet who foresawthe future and who was dedicated to the reform of the Church, helped establishSavanorola as a proto-Protestant to the Reformers (see Philippe de Commynes,De Carlo Octavo…et bello Neapolitano Commentarii [Paris, 1561], pp. 105-7). The other source was the account of Savanorola in Matthias Flacius,Catalogus testium veritatis (Basel, 1562), p. 565.
[Back to Top]MarginaliaSauonarola cited to appeare before the pope. Now for somuch as the sayd Hierome would not leaue of preaching, he was commaunded to appeare before the pope, to geue accompt of his new learnyng, (for so then they called the truth of the Gospell:) but by meanes of the manifold perilles, he made his excuse that he could not come.MarginaliaThe doctrine of Sauonarola condemned because he would not come before the pope. Then was he agayne forbidden by the pope to preach, and his learnyng pronounced and cōdemned as pernicious, false and sedicious.
[Back to Top]This Hieronymus, as a man worldly wise, foreseyng the great perils and daungers that might come vnto him, for feare, left of preachyng. But when as the people, which sore hungred and longed for Gods word, were instant vpon him that he would preach agayne,MarginaliaSauonarola preacheth cōtrary to the popes commaūdement. he begā agayne to preach in the yeare of our Lord. 1496. in the Citie of Florēce: and albeit that many coūcelled him that he should not so do without the popes commaundemēt, yet did he not regarde it, but went forward frely of his owne good wil. When as the pope and his shauelynges
This is a prejorative term for priest.
In all his preachyng, he desired to teach no other thyng then the onely pure and simple word of God, makyng often protestatioō that all men should certifie him if they had heard him teach or preach any thyng contrary thereunto, for vpon his own consciēce he knew not that he had taught any thing but the pure word of God. What his doctrine was all men may easely iudge by his bookes that he had written.
[Back to Top]MarginaliaHieronnymus with 2. other fryers committed to prison. After this, in the yeare of our Lord. 1498. he was takē and brought out of S. Markes cloyster, & two other Friers with him, named Dominicke and Siluester, which fauoured his learnyng, and was caried into prison,MarginaliaThe cōmentarie of Hierome Sauon. vpō the Psalme beginning: In te domine speraui. whereas he wrote a goodly meditation vpon that most comfortable. 31. Psalme. In te Domine speraui non confundar in æternum sed in iusticia tua libera me. Wherein he doth excellently describe and set fourth, the continuall strife betwene the flesh and the spirite.
[Back to Top]After this the Popes Legates came to Florence, and called forth these three good men, threatenyng them maruelously, but they continued stil constant.MarginaliaArticles obected against Hierome & the two fryers. Then came the chief cōsailers of the Citie, with the popes cōmissioners, which had gathered out certaine Articles agaynst these mē, wherupon they were condemned to death: the tenour of whiche Articles hereafter ensue.
The first eight of these articles come from Matthias Flacius, Catalogustestium veritatis (Basel, 1562), p. 565. The remaining six are culled from the accountof Savanorola in Philippe de Commynes, De Carlo Octavo…et bello Neapolitano Commentarii [Paris, 1561], pp. 105-7, where they are not, however, presented as articles objected against Savanorola.
[Back to Top]1. The first Article was as touchyng our free iustification through fayth in Christ.
2. That the Communion ought to be ministred vnder both kyndes.
3. That the indulgences and pardons of the pope, were of no effect.
4. For preachyng agaynst the filthy and wicked lyuing of the Cardinals and spiritualty.
5. For denying the popes supremacie.
6. Also that he had affirmed, that the keyes were not geuen vnto Peter alone, but vnto the vniuersall Church.
7. Also, that the Pope did neither follow the life nor doctrine of Christ, for that he did attribute more to his owne pardons and traditions, then to Christes merits, and therfore he was Antichrist.
8. Also, that the popes excommunications are not to be feared, and that he which doth feare or flye them, is excommunicate of God.