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666 [610]

Actes and Monuments of the Church.

wise with him, Garret hauinge his redde hode on his shulders like a maister of art, after that, they were sent to Osney, ther to be kept in prison till farther order was taken.

Ther were suspected beside, a great nomber to be infected with heresy as they called it, for hauinge such bookes of Godes truth as garret sold vnto them, as maister Clerke 

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The source for this list of names is not clear, although most of them are also names which appear in Dalaber's unabridged account. Foxe's statement that 'diuers other there were, whose names I cannot remember', suggests either that he is here reproducing another document, or, possibly, that he is drawing on his own first-hand knowledge of Oxford heresy. Foxe first went up to Oxford in 1534.

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which died in his chamber and could not be suffered to receiue the Communion, beinge in prysonne and saienge these words: Crede et manducasti. Maister Sommer, Maister Bettes, Tauerner Radley, with other of Friswides colledge, of Corpus Christi colledge, and Vdal and Dier wyth other of Maudlen colledge, one Eden wyth other of Glocester colledge, & two blacke monkes one of S. Austines of Caunterburye named langporte, þe other of Saint Edmondsbury monk, now yet liuing and deane of Norwich named Iohn Salesbury, two whit mōks of Barnard colledge, twoo chanons of Saint Maries colleadge, MarginaliaRobert Ferar bishop of S. Dauies one of them named Robert Ferrar after warde Bishop of Saint dauies and burned in Quene Maries time, these. ii. cannones bycause they had no place in the vnyuersitye with the other, they wente on the contrary side of the procession bare headed and a bedell before them to be knowen from the other, diuers other there were whose names I cannot remember which were forced and constrained to forsake there colleges, and sought theire frendes. Against the procession time ther was a greate fier made vpon the toppe of Carfaxe where into all such as were in the saide procession eyther conuict or suspected of heresy were commaunded in token of repentance and renunciation of of theire errores, euery man to cast a boke into the fier as they passed by. After this maister Garret flienge from place to place 
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Which is to say, Foxe knew nothing of Garret's activities between 1528 and 1540. On these, see ODNB.

escaped their tirranny vntil this presēt time that he was again apprehended and burned with Doctor Barnes. MarginaliaWilliam Ierome burned in Smithfeld. With whome also William Hierom som time viccar of Stepney was likewise drawen into Smithfield & there together with them constantly endured martirdome in the fier. when they were all thre at the stake together, after diuers and sundry exhortations had D. Barnes made this protestation folowinge.

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I am 

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This text, known as Barnes' Protestation, rapidly circulated in manuscript amongst London evangelicals, but the earliest witness to it surviving comes from the Catholic John Standish, whose printed rebuttal of it later in 1540 includes the full text: John Standish, A lytle treatise composyd by Johan Standysshe, against the protestacion of R. Barnes (STC 23209: London, 1540). On the tangled history of this text, see Ryrie, '"A Saynt in the Devyls Name"', p. 152.

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come hither to be burned as an heretike and you shall here my beliefe wherby ye shall perceiue what eronious opinions I hold. God I take to recorde I neuer (to my knowledge) taught any erronious doctrine but only those thinges which scripture led me vnto. And that in my Sermons I neuer mainteined anye erroure, neither moued nor gaue occasion of any insurrectiou. Although I haue ben slaundered to preach that our lady was but a saffron bag 
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This peculiar phrase refers to an image used by English radicals, often from the Lollard tradition as well as Anabaptists, to denigrate the Virgin Mary. Such radicals argued that, like a bag of saffron, she had no merits of her own, was merely a vessel or container, and - once she was no longer carrying her precious cargo - was of no more importance than another woman. The image strongly implies, but does not necessarily require, the belief that Christ did not take flesh from the Virgin, which was anathema to Catholics and mainstream magisterial Protestants alike: hence Barnes' vigorous denial. For contemporary examples of the phrase, see Corpus Christi College, Cambridge, MS 128 p. 13 (LP XVIII (ii) 546 p. 294); British Library, Cotton MS Cleopatra E.v fo. 397r (LP IX 230, where misdated).

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which I vtterly protest before god that I neuer ment it neither preached it: But all mystudy and diligēce hath ben vtterly to confoūd and confute al men of that doctrine, as are the annabaptistes which deny that our sauioure Christe did take any flesh of the blessed virgin Mary which sectes I detest and abhorre: And in this place ther hath ben burned some of thē whom I neuer fauored nether maintened: but with all diligence euermore did I study to set forth the glory of god, the obedience to our soueraign Lord the kinge, and the true and sincere religion of Christe. And nowe herken to my faith: I beleue in the holy and blessed trinity that created and made all the worlde, and þt this blessed trinity sent doune þe second person Iesu Christ into the wombe of the most blessed and purist virgine Mary. And here beare me recorde that I do vtterly condemne that abhomynable and detestable opinion of the annabaptistes, which say that Christ toke no fleshe of the virgine. For I beleue that wtout mans will or power, he was conceiued by the holy ghost & toke flesh of her. And that he suffred hōger thirst cold and other passiones of our body (sin except) according to the saienge of Sainte Peter, he was made in all thinges like to his bretherne excepte sine. 
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This appears to be a conflation of two separate verses of the letter to the Hebrews, not any work attributed to St. Peter: Hebrews 2:17, 4:15.

And I beleue that this his death and passion, was the sufficient raūsome for the sinne of all the world: And I beleue that thorough his death he ouercame sin death and hell. And that their is none other satisfaction vnto the father but this his deathe & passion only. And that no worke of manne did deserue any thing of God, but only his passion as touchinge our Iustification. For I know the best worke that euer I did is vnpure and vnperfit. And with this he cast abrod his hāds and desired God to forgiue him his trespase. For although perchaūce you know nothinge by me yet do I confesse that my thoughts and cogitations be inumerable, wherfore I besech the not to enter into iudgement withe me accordinge to the saienge of the prophet Dauid. Non intres in iudicium cum seruo tuo domine. 
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Psalm 143:2.

And in another place, si iniquitates obseruaueris domine quis svstinebit? 
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Psalm 130:3.

Lorde If thou straightly marke our iniquity who is able to abide thy iudgement? Wherfore I trust in no good work that ever I did but only in the deth of Christ. I do not doubt but thorough him to inherit the kingdome of heauen. Take me not here þt I speake against good workes, for they are to be done. And verely they that doo them not shall neuer come to the kingdome of God. We most do them, bycause they are commaunded vs of God to shew and sett forth our profession not to deserue or merit for that is only þe death of Christ. I beleue that there is a holy church and a company of all them that professe christ. And that all that haue suffered and confessed his name, be saintes, and that all they do praise and laude god in heauen more then

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