Thematic Divisions in Book 11
1. The Martyrdom of Rogers 2. The Martyrdom of Saunders 3. Saunders' Letters 4. Hooper's Martyrdom 5. Hooper's Letters 6. Rowland Taylor's Martyrdom 7. Becket's Image and other events 8. Miles Coverdale and the Denmark Letters 9. Bonner and Reconciliation 10. Judge Hales 11. The Martyrdom of Thomas Tomkins 12. The Martyrdom of William Hunter 13. The Martyrdom of Higbed and Causton 14. The Martyrdom of Pigot, Knight and Laurence 15. Robert Farrar's Martyrdom 16. The Martyrdom of Rawlins/Rowland White17. The Restoration of Abbey Lands and other events in Spring 155518. The Providential Death of the Parson of Arundel 19. The Martyrdom of John Awcocke 20. The Martyrdom of George Marsh 21. The Letters of George Marsh 22. The Martyrdom of William Flower 23. The Martyrdom of Cardmaker and Warne 24. Letters of Warne and Cardmaker 25. The Martyrdom of Ardley and Simpson 26. John Tooly 27. The Examination of Robert Bromley [nb This is part of the Tooly affair]28. The Martyrdom of Thomas Haukes 29. Letters of Haukes 30. The Martyrdom of Thomas Watts 31. Mary's False Pregnancy32. Censorship Proclamation 33. Our Lady' Psalter 34. Martyrdom of Osmund, Bamford, Osborne and Chamberlain35. The Martyrdom of John Bradford 36. Bradford's Letters 37. William Minge 38. James Trevisam 39. The Martyrdom of John Bland 40. The Martyrdom of Frankesh, Middleton and Sheterden 41. Sheterden's Letters 42. Examinations of Hall, Wade and Polley 43. Martyrdom of Christopher Wade 44. Nicholas Hall45. Margery Polley46. Martyrdom of Carver and Launder 47. Martyrdom of Thomas Iveson 48. John Aleworth 49. Martyrdom of James Abbes 50. Martyrdom of Denley, Newman and Pacingham 51. Martyrdom of John Newman52. Richard Hooke 53. Martyrdom of William Coker, et al 54. Martyrdom of George Tankerfield, et al 55. Martyrdom and Letters of Robert Smith 56. Martyrdom of Harwood and Fust 57. Martyrdom of William Haile 58. George King, Thomas Leyes and John Wade 59. William Andrew 60. Martyrdom of Robert Samuel 61. Samuel's Letters 62. William Allen 63. Martyrdom of Thomas Cobb 64. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 65. Martyrdom of Hayward and Goreway 66. Martyrdom and Letters of Robert Glover 67. Cornelius Bungey 68. John and William Glover 69. Martyrdom of Wolsey and Pigot 70. Life and Character of Nicholas Ridley 71. Ridley and Latimer's Conference 72. Ridley's Letters 73. Life of Hugh Latimer 74. Latimer's Letters 75. Ridley and Latimer Re-examined and Executed76. More Letters of Ridley 77. Life and Death of Stephen Gardiner 78. Martyrdom of Webb, Roper and Park 79. William Wiseman 80. James Gore 81. Examinations and Martyrdom of John Philpot 82. Philpot's Letters 83. Martyrdom of Thomas Whittle, Barlett Green, et al 84. Letters of Thomas Wittle 85. Life of Bartlett Green 86. Letters of Bartlett Green 87. Thomas Browne 88. John Tudson 89. John Went 90. Isobel Foster 91. Joan Lashford 92. Five Canterbury Martyrs 93. Life and Martyrdom of Cranmer 94. Letters of Cranmer 95. Martyrdom of Agnes Potten and Joan Trunchfield 96. Persecution in Salisbury Maundrell, Coberly and Spicer 97. William Tyms, et al 98. Letters of Tyms 99. The Norfolk Supplication 100. Martyrdom of John Harpole and Joan Beach 101. John Hullier 102. Hullier's Letters 103. Christopher Lister and five other martyrs 104. Hugh Lauerocke and John Apprice 105. Katherine Hut, Elizabeth Thacknell, et al 106. Thomas Drury and Thomas Croker 107. Thomas Spicer, John Deny and Edmund Poole 108. Persecution of Winson and Mendlesam 109. Gregory Crow 110. William Slech 111. Avington Read, et al 112. Wood and Miles 113. Adherall and Clement 114. A Merchant's Servant Executed at Leicester 115. Thirteen Burnt at Stratford-le-Bow116. Persecution in Lichfield 117. Hunt, Norrice, Parret 118. Martyrdom of Bernard, Lawson and Foster 119. Examinations of John Fortune120. John Careless 121. Letters of John Careless 122. Martyrdom of Julius Palmer 123. Agnes Wardall 124. Peter Moone and his wife 125. Guernsey Martyrdoms 126. Dungate, Foreman and Tree 127. Martyrdom of Thomas More128. Examination of John Jackson129. Examination of John Newman 130. Martyrdom of Joan Waste 131. Martyrdom of Edward Sharpe 132. Four Burnt at Mayfield at Sussex 133. John Horne and a woman 134. William Dangerfield 135. Northampton Shoemaker 136. Prisoners Starved at Canterbury 137. More Persecution at Lichfield
Critical Apparatus for this Page
View an Image of this PageCattley Pratt ReferencesCommentary on the TextCommentary on the Woodcuts
Names and Places on this Page
1642 [1618]

Queene Mary.
The talke betwene M. Bradford, and two Spanish Fryers.

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Commentary on the Woodcuts  *  Close
The pressure of persuasion to which Bradford was subjected in the Counter included, soon after the efforts of the prelates, the weight of the mendicants. They are represented in the way that was customary in the Acts and Monuments as sinister figures whose ugly features betray their evil scheming character. As in the preceding picture of Bradford, barred window and gaol keeper set the scene, and again the leading figures are named. But the atmosphere is very different from the civilised exchanges with the bishops. Bradford is seated, but he is being intimidated and with fixed gaze clings to his book. The gaolor stands threateningly at his side while the ample figure of the ruthless Alphonso lunges towards him, abetted by the hooded figure of King Philip's confessor. The threatening group on the right, specially the sinister central figure, raising his left hand to his cap, seems to be echoed in the two enemies of Gods word pulling a preacher from the puplit, who illustrate 'Envie' in Stephen Bateman's A christall glasse (London, 1569), sig. G4r (a woodcut which seems also to reflect Foxe's woodcut of Thomas Bilney being pulled out of the pulpit). The narrow eyes and broad noses of this popish posse could have been modelled on the features of cruelty as described in the work of physiognomy printed by John Day in 1558.

MarginaliaBradford willed to pray maketh his prayer.Brad. Whereupon Bradford made a prayer, and besought God to direct all theyr willes, wordes, and works, as the wils, wordes, and workes of his children for euer.

Alph. Yea, you must pray with your hart. For if you speak but with toung onely, God will not geue you his grace.

Brad. Syr do not iudge, least ye be iudged. You haue heard my words, now charity would haue you to leaue þe iudgement of the hart to God.

Alph. You must be as it were a neuter, and not wedded to your selfe, but as one standing in doubt: pray and be ready to receiue what God shall enspire, for in vain laboreth our toung to speake els.

MarginaliaNo man ought to be in doubt of his religion.Brad. Syr my sentence, if you meane it for Religion, must not be in a doubting or vncertain, as I thanke God I am certayne in that for which I am condēned: I haue no cause to doubt of it, but rather to be most certayne of it, and therfore I praye God to confirme mee more in it. For it is his trueth, and because it is so certayne and true that it may abide the light, I dare be bold to haue it looked on, and conferre it with you, or any man: in respect wherof I am both glad of your comming and thanke you for it.

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Alph. What is the matter whereof you were condemned we know not.

MarginaliaThe cause why M. Bradford was condemned.Brad. Syr I haue bene in prison almost 2. yeares: I neuer transgressed any of theyr lawes wherefore I might justlye be prisoned, & now am I condēned onely because I franckly confessed (wherof I repēt not) my fayth concerning the sacrament, when I was demaūded in these 2. poynts: one that there is no transubstantiation: the other, that the wicked do not receiue Christes body.

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Alph. Let vs looke a little on the firste. Doe you not beleue that Christ is present really, and corporally in the forme of bread?

MarginaliaChrist present to the faith of the worthy receauer.Brad. No, I do beleue that Christ is present to the fayth of the worthy receiuer, as there is present bread and wyne to the sences and outward man: as for any such presēce of including and placing Christ, I beleue not, nor dare beleue.

MarginaliaA Spanish Argument. Christes body is circumscriptible in heauen: Ergo Christes body is circumscriptible in the bread.Alph. I am sure you beleue Christes naturall body is circūscriptible. And here he made much ado of the 2. natures of Christ, how that the one is euery where, & the other is in his proper place, demaūding such questions, as no wise man would haue spent any time about. At length, because the Frier had forgotten to conclude, Bradforde put him in mind of it, and thus then at length he concluded: how that because Christes bodye was circumscriptible concernyng the humayne nature in heauen, therefore it was so in the bread.

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Brad. How hangeth this together? Euen as if you should say: because you are here, Ergo it must needes followe that

you are at Rome. For this you reason: Because Christes bodye is in heauen, Ergo it is in the Sacrament vnder the forme of bread: which no wise man will graunt. 

Cattley Pratt  *  Close
Cattley/Pratt, VII, Appendix: ref page 180, line 11

"This hangeth not together: for to reason thus, because you are here, ergo you are at Rome, is far out of frame: even so reason you: because Christ's body is in heaven, ergo it is in the Sacrament under the form of bread, which no wise man will grant." - Ed. 1563, p. 1209.

Alph. Why, will you beleue nothing, but that which is expressely spoken in the Scriptures?

Brad. Yes Syr, I will beleue whatsoeuer you shall by demonstratian out of the Scripture declare vnto me.

MarginaliaChrist is able to doe it: Ergo, he doth it.Alph. He is obstinate, quoth Alphonsus to his felow: and then turning to Bradford sayd, is not God able to do it?

Brad. Yes, but here the question is of Gods will, and not of his power.

Alph. Why? doth he not say playnely, this is my body?

Brad. Yes, and I deny not but that it is so, to the fayth of the worthy receyuer.

Alph. To the fayth? how is that?

Brad. Forsooth Syr as I haue no toung to expresse it: so I know ye haue no eares to heare & vnderstand it. For fayth is more then man can vtter.

Alph. But I can tell all that I beleue.

Brad. You beleue not much then. For if you beleue þe ioyes of heauen, and beleue no more therof then you can tell, you wil not yet desire to come thither. For as the mind is more capable & receiueable thē the mouth: so it conceiueth more then toung can expresse.

MarginaliaHoc est corpus meum.Alph. Christ sayth it is his body.

MarginaliaQuodam modo.Brad. And so say I, after a certayne maner.

Alph. After a certayne maner? that is, after an other maner then it is in heauen.

MarginaliaAugustinus Epistola ad Bonifacium.Brad. S, Augustine telleth it more playnely, that it is christes body after the same maner as Circumcision was the couenaunt of God, and the Sacrament of fayth is fayth: or to make it more playne, as baptisme and the water of baptisme is regeneration.

Alph. Very well sayd, Baptisme and the water therof is a Sacrament of Gods grace & spirite in the water clensing the Baptised.

MarginaliaArgument. As grace is in the water of baptisme so is the body in the Sacrament. But grace is in the water by signification: Ergo so is the body in the Sacrament.Brad. No Syr, away wt your enclosing but this I graunt, that after the same sort Christes bodye is in the breade, on which sort the grace and spirit of God is in the water.

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Alph. In water is Gods grace by signification.

Brad. So is the body in the bread in the Sacrament.

MarginaliaA Popish distinction of Sacramentes.Alph. You are much deceiued in that you make no differēce betwene the Sacramentes that be standers, and the sacramentes that are transitory and passers by. 

Commentary  *  Close

Castro is distinguishing between sacraments in which the sacramental object was permanently altered, such as the eucharist, and ones in which it was not, such as baptism.

As for example, the Sacrament of Order,  
Commentary  *  Close

I.e., ordination.

which you deny, though S. Augustine affirme it, it is a standerd, although the ceremony be past. But in Baptisme so soone as the bodye is washed, the water ceaseth not to be a Sacrament.

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Brad. Very good, and so it is in the Supper of the Lord: no

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