Sermons at S. Mary spitle, openly in writyng to reuoke the doctrine whiche they before had taught. At which Sermons Steuen Gardiner also hym selfe was present to heare their recantation.
Barnes was in fact the second of the three men to preach his recantation sermon, on the Tuesday of Easter week, 30 March 1540.
This particular claim appears to be Foxe's invention.
The kyng had appoynted before certayne to make reporte of þe sermons. Besides thē there was one who writyng to a frend of hys in the Court, in the fauour of these preachers, declared how gayly they had all handled the matter, both to satisfie the recantation, and also in the same Sermons to vtter out the truth, that it might spreade without let of the worlde. Wherefore partly by these reporters, and partly by the negligent lookyng to this letter, whiche came to the Lord Cromwels handes (sayth Gardiner) MarginaliaBarnes, Garret, and Hierome, committed to the Tower.Barnes with hys other fellowes were apprehended, and committed to the Tower. Steuen Gardiner in hys foresayde booke agaynst George Ioye would nedes cleare hym selfe, that hee was in no part nor cause of their castyng into the Tower, and giueth this reason for hym, MarginaliaSte. Gardiner had no accesse to the kinges Counsell a yeare and more before the L. Cromwells fall.for that he hadde then no accesse ne hadde not after, so long as Cromwels tyme lasted, to the kynges secret counsaile: yet notwithstandyng
This passage is a particularly clear example of how the 'black legend' of Gardiner's devious malice had come to exist quite independently of any actual evidence. See Michael Riordan and Alec Ryrie, 'Stephen Gardiner and the making of a Protestant villain' in Sixteenth Century Journal vol. 34 (2003), 1039-63.
[Back to Top]Thus then Barnes, Hierome, and Garret beyng cōmitted to the Tower, after Easter, there remayned til the. xxx. day of Iulye, which was twoo dayes after the death of the Lord Cromwell. MarginaliaProcesse against Barnes, Hierome, and Garret.Then ensued processe agaynst them by the kings Counsel, in the Parliament
Barnes, Jerome and Garrett were excluded by name from the general pardon enacted by Parliament, and were subsequently condemned by an act of attainder hurried through at the end of July. Statutes of the Realm, vol. III (1817): 32o Hen. VIII c. 49, c. 60; Journal of the House of Lords, vol. I pp. 158-60.
[Back to Top]MarginaliaThe protestation of Doct. Barnes at the stake.I am
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.
[Back to Top]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).
[Back to Top]MarginaliaD. Barnes confession.I beleue in the holy and blessed Trinitie, three persons, and one God, that created & made all the world, and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed and purest virgine Mary. And here beare me record, that I do vtterly condemne that abominable and detestable opinion of the Anabaptistes, which saye that Christ tooke no flesh of the virgine. For I beleue that without mans wyll or power, he was conceiued by the holy Ghost, and tooke flesh of her, and that he suffered hunger, thirst, colde, and other passions of our bodye (synne except) according to the saying of S. Peter: He was made in all thinges like to his brethren, except sinne.
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.
Psalm 143:2.
Psalm 130:3.
I beleue that there is a holy Church, and a companie of al them that professe Christ: and that all that haue suffered and confessed his name, be Sainctes, and that all they do prayse and laude God in heauen, more then I, or any mans tounge can expresse, and that alwayes I haue spoken reuerently, and praised them as much as scripture willed me to doe: And that our Lady (I say) was a virgine immaculate and vndefiled, and that she is the most purest virgine that euer God created, and a vessell elect of God, of whom Christ should be borne. Then sayd M. Shiriffe, you haue said well of her before. MarginaliaD. Barnes obedient to Magistrates.And being afrayde that M. Shriffe had bene or should be agreeued with any thing that he should say, he sayd: Maister Shriffe, if I speake anye thing that you wyll me not, do no more but becken me with your hande, and I wyll strayght waye holde my peace, for I wyll not be disobedient in any thyng, but wyll obey.
[Back to Top]MarginaliaPraying to Sainctes.Then there was one that asked hym hys opinion of praying to Saintes. Then sayd he: Now of Saintes you shall here my opinion. I haue said before somwhat I thinke of them, how that I beleue they are in heauen with God, and that they are worthy of all the honour that Scripture willeth them to haue. But I say thorough out all Scripture we are not commaunded to pray to any Saintes. Therefore I can not nor will not
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