But after this recouering more grace againe, and better strength at the hande of the Lorde, two yeares after beyng apprehended agayne, was brought before Syr Thomas More and the bishop of London
Tewkesbury was, in fact, tried at More's house at Chelsea, which was unusual, but not illegal. This provided fuel for lurid rumours that More tortured accused heretics at his house.
Foxe's sudden desire for brevity is a little suspicious, especially since it contrasts with his diligence in printing documents from Tewkesbury's first heresy trial. Foxe clearly had access to the records of Tewkesbury's second trial, so why didn't he print those? Thomas More, who was present, claimed that Tewkesbury, at his second trial, denied that he had ever held the opinions that he had abjured at his first trial (Thomas More, The Confutation of Tyndale's Answer, ed. Louis A. Schuster, Richard C. Marius, James P. Lusardi and Richard J. Schoeck, CWTM 8 (3 vols, New Haven, CT, 1973), I, p. 21). If Tewkesbury had appeared to be disingenuous, evasive or even deceptive at his trial, then Foxe would have wanted to conceal this.
[Back to Top]In primis, he confesseth that he was baptised and intendeth to kepe the catholike faith. Secondly he affirmeth that the abiuratiō, othe and subscription that he made before Cutbert late byshop of London, was done by cōpulsiō.
This is an indication that More was correct and that Tewkesbury had attempted to deny that he had held the beliefs he abjured at his first trial (see preceding comment). Tewkesbury's answer to this article, had Foxe printed it, would have been interesting.
Thyrdly, that he had the bookes of the obedience of a Christian man
This is a work by William Tyndale.
Fourthly, he affirmeth that he suffered the two faggotes that were embrothered vpō his sleue to be taken from him, for that he deserued not to weare them.
Fiftly, he sayeth that fayth onely iustifieth, whiche lacketh not charitie.
Syxtly, he sayth þt Christe is a sufficient mediatour for vs, and therfore no prayer is to be made vnto any sainctes, wherupon they layde vnto hym this verse of the Antheme, Salue regina, ergo aduocata nostra &c. To the whiche be aunswered that he knew none other aduocate but Christ alone.
MarginaliaChrist our purgatory.Seuently, he affirmeth that there is no purgatory, after this lyfe, but that Christe our sauiour is a sufficient purgation for vs.
Eightly, he affirmeth that the soules of the faythfull departinge this lyfe, resteth with Christ.
Nynthly, he affirmeth that a priest by receauing of orders, receaueth more grace if his faith be increased or els not.
Tently, and last of all, he beleueth that the sacrament of the flesh and bloud of Christe, is not the very body of Christe in fleshe & bloude as it was borne of the virgin Mary. Whereupon the byshoppes chauncelour asked the sayd Tewkesberie if he could showe any cause why he should not be taken for an heretike, falling into his heresie agayne, and receaue the punishement of an hereticke. Wherunto he aunswered that he hadd wrong before, and if he be condempned nowe, he rekeneth that he hathe wronge. Then the Chauncelour caused the articles to be read openly, with the aunswers vnto the same, the whiche the sayde Tewkesberie confessed, and thereupon the byshop pronounced sentence against him, and delyuered hym vnto the shryues of London, for the tyme beyng, MarginaliaRycharde Gresham Edwarde Altam sherifes.who were Rychard Gresham and Edward Altam, who burned hym in Smythfield vpon saint Thomas euen, being the xx. dayeof December, in the yeare aforesayde, the tenor of whose sentence pronounced against hym by the byshop doth here ensewe worde for worde.
[Back to Top]This document must have come from a now lost court book of Bishop John Stokesley of London.
This foresayde sentence definitiue agaynste Iohn Tewkesberie, was read and pronounced by the bishop of London, the xvi. day of the