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729 [682]

BE it knowen to all faithful people, that as touchinge the blessed sacrament of the altare, I do firmlye and vndoubtedly beleue, that after the words of consecratyon be spoken by the priest accordinge to the common vsuage of this church of England there is present really the body and bloud of our sauiour Iesu Christ, whether the minister which doth cōsecrate, be a good mā or a bad man, and that also when so euer the saide Sacramente is receiuved, whether the receiuer be a good man or a bad man he doth receiue it really and corporallye. And moreouer I do beleue, that whether the saide sacrament be then receiued of the minister, or els reserued to be put into the pixe, or to be brought to anye personne that is impotent that is sicke, yet there is the very body and bloud of our said sauior, so that whether the minyster or the receiuer be good or bad, yea, whether the sacramente be receiued or reserued, alwayes there is the blessed body of Christ really.

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And this thing with al other thinges touching the sacrament and other sacramentes of the churche, and all thinges els touchinge the christen belefe, whyche are taught and declared in the kinges maiesties boke lately setforth, for the erudition of the christen people, I Anne Askew, otherwise called Anne Kyme, doo trulye and perfectly beleue, and so here presently confesse & knowledge. And here I do promise that henceforth I shal neuer say or do any thing against the premises, or against any of them. In witnesse wherof I the saide Anne haue subscribed my name vnto these presentes, wrytten the xx. day of March in the yeare of our Lord God. 1544.

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By me Anne Askew, otherwise called
Anne Kime.

Edmund bishop of London.
Ihon bishop of Bedford.
Owen Ogelthorpe doctor of diuinity.
Richard Smith doctor of diuinity.
Ihon Rudde bacheler of diuinity.
VVylliam Pie bacheler of deuinity.
Ihon VVymesley Archdeacon of London.
Ihon Cooke. Edward Halle.
Robert Ihon Alexander Brette.
Fraunces Spilman. Edmond Buttes.

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VVyth diuers other mo being then present.

MarginaliaBoner and his regester reproued wyth an vntruth.Here maist thou note gentle reader in thys confessyon bothe in the bishop and his regester a double sleight of false conueyaunce. For although the cōfession purporteth þe words of the bishops wryting. Whervnto she did set to her hand: yet by the title prefixed before maist thou see that both she was araigned and cōdemned before this was registred, and also that she is falsly reported to haue put to her hand whyche in dede by this her owne booke appeareth not so to be, but after this manner and condition. I Anne Askew do beleue al manner thinges contained in the faith of the Catholike church, and not otherwise 

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Foxe's insertion of Askew's confession as reproduced in Bonner's register (Guildhall Library MS 9531/12, 109r) is intended to serve as proof that Askew did not betray her evangelical faith in 1545. According to Foxe, the preamble to the confession as it appears in the register proves it to be a forgery: it states both that the confession was made in March 1544 (new-style 1545), and that Askew had been arraigned and condemned in open court, which she had not until July 1546. Thus, Foxe argues, the confession was a fraud (see Thomas F. Freeman and Sarah E. Wall, 'Racking the Body, Shaping the Text: The Account of Anne Askew in Foxe's Book of Martyrs', Renaissance Quarterly 54 [2001], 1181-82).

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However, this is unlikely. Not only does Askew herself (according to the Examinations) twice admit to signing the confession, it is likely that the confession was only copied into Bonner's register a year after it was signed because that is when Askew was condemned to die: in other words, until that point the confession remained a largely private affair, as Bonner had promised Askew, in 1545, that their interaction would remain, but now it was useful to make it public as evidence of Askew's obduracy. The fact of its being publicized in 1546 very likely contributed to Askew's decision to write her self-consciously exculpatory account. (See Megan L. Hickerson, '"Ways of Lying': Anne Askew and the Examinations', Gender & History 18 [April 2006], 50-65.)

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Then because I did adde vnto it, the Catholike churche, he flonge into his Chambre in a great fury. With that my cosen Bryttaine folowed him: desiring him for Goddes sake to be good Lord vnto me. He answeared that I was a woman, and that he was nothinge deceiued in me. Then my cosen Bryttaine desired him to take me as a woman, and not to sette my weake womans wit, to his Lordshippes verye greate wisdome. Then went in vnto him Doctor Weston, and saide, that the cause whye I did wryte there, the Catholicke churche, was, that I vnderstode not the church wryttē afore. So with much a do, they perswaded my Lorde to come out againe, and to take my name with the names of my sureties, which were my cosen Brittayne and master Spilman of Graies Inne. This being doone, we thoughte that I shuld haue bene put to Bayle immediatlye, according to the order of the lawe. Howe be it he woulde not suffer it, but committed me from thence to prison again vntil the next morowe. And than he willed me to appeare in the guild Hall, and so I did 

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This was illegal.

. Notwithstāding they wold not put me to Bayle there neither, but red the bishops wryting vnto me as before, and so cōmaunded me again to prison. Then were my sureties appoynted to come before them on the next morow in Paules church, which did so in dede. Notwithstanding they would once again haue broken of with them, because they wolde not be bound also for an other woman at theyr pleasure, whome they knew not, nor yet what matter was layed vnto her charge. Notwythstanding at the last, after much a do and reasoning to and fro, they toke a bond of them of recognisance for my forthe comming. And thus I was at the laste deliuered 
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This is the end of the text comprising Askew's First Examination in Foxe's base text (Bale's 1550 edition of the Examinations).

. Wrytten by me Anne Askewe.

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¶ The latter Examination of the worthy seruant of God, mastres Anne Askew, the yonger doughter of sir Williā Askew knight of Lincoln shire, lately martired in Smithfeld, by the wicked sinagoge of Antichrist.

Marginalia1546.J Do perceiue (dere frend in the Lord) þt thou art not yet perswaded throughly in þe truth concerning the Lords supper, because Christe said vnto his Apostles. Take eat this is my bo:dy which is geuen for you. In geuing forth the bread as an outward signe or token to be receiued at the mouth, he minded them in perfect beleue to receiue þe body of his whiche should dye for the people, or to thinke the death therof, the only health and saluation of their soules. The bread and the wine were left vs, for a sacramental cōmunion, or a mutual participation, of the inestimable benefites of hys mooste precious death and bloud sheding, and that we should in the end therof be thanckfull together for that most necessary grace of our redemptiō. For in the closing vp therof, he said thus, thys do ye, in remembraunce of me. Yea, so oft as ye shal eat it or drinke it. Luk. xi. &. i. Corinth. xi. Els shuld we haue bene forgetfull of that we oughte to haue in dailye remembraunce, and also bene altogether vnthankful for it. Therfore it is mete, that in our prayers we cal vnto god to graft in our forheads, the true mening of the holy ghost concerninge this cōmunyon,

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