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PrefaceBook 1Book 2Book 3Book 4Book 5Book 6Book 7Book 8Book 9Book 10Book 11Book 12
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. Censorship Proclamation 32. Our Lady' Psalter 33. Martyrdom of Osmund, Bamford, Osborne and Chamberlain34. The Martyrdom of John Bradford 35. Bradford's Letters 36. William Minge 37. James Trevisam 38. The Martyrdom of John Bland 39. The Martyrdom of Frankesh, Middleton and Sheterden 40. Sheterden's Letters 41. Examinations of Hall, Wade and Polley 42. Martyrdom of Christopher Wade 43. Nicholas Hall44. Margery Polley45. Martyrdom of Carver and Launder 46. Martyrdom of Thomas Iveson 47. John Aleworth 48. Martyrdom of James Abbes 49. Martyrdom of Denley, Newman and Pacingham 50. Richard Hooke 51. Martyrdom of William Coker, et al 52. Martyrdom of George Tankerfield, et al 53. Martyrdom and Letters of Robert Smith 54. Martyrdom of Harwood and Fust 55. Martyrdom of William Haile 56. George King, Thomas Leyes and John Wade 57. William Andrew 58. Martyrdom of Robert Samuel 59. Samuel's Letters 60. William Allen 61. Martyrdom of Roger Coo 62. Martyrdom of Thomas Cobb 63. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 64. Martyrdom of Hayward and Goreway 65. Martyrdom and Letters of Robert Glover 66. Cornelius Bungey 67. John and William Glover 68. Martyrdom of Wolsey and Pigot 69. Life and Character of Nicholas Ridley 70. Ridley's Letters 71. Life of Hugh Latimer 72. Latimer's Letters 73. Ridley and Latimer Re-examined and Executed74. More Letters of Ridley 75. Life and Death of Stephen Gardiner 76. Martyrdom of Webb, Roper and Park 77. William Wiseman 78. James Gore 79. Examinations and Martyrdom of John Philpot 80. Philpot's Letters 81. Martyrdom of Thomas Whittle, Barlett Green, et al 82. Letters of Thomas Wittle 83. Life of Bartlett Green 84. Letters of Bartlett Green 85. Thomas Browne 86. John Tudson 87. John Went 88. Isobel Foster 89. Joan Lashford 90. Five Canterbury Martyrs 91. Life and Martyrdom of Cranmer 92. Letters of Cranmer 93. Martyrdom of Agnes Potten and Joan Trunchfield 94. Persecution in Salisbury Maundrell, Coberly and Spicer 95. William Tyms, et al 96. Letters of Tyms 97. The Norfolk Supplication 98. Martyrdom of John Harpole and Joan Beach 99. John Hullier 100. Hullier's Letters 101. Christopher Lister and five other martyrs 102. Hugh Lauerocke and John Apprice 103. Katherine Hut, Elizabeth Thacknell, et al 104. Thomas Drury and Thomas Croker 105. Thomas Spicer, John Deny and Edmund Poole 106. Persecution of Winson and Mendlesam 107. Gregory Crow 108. William Slech 109. Avington Read, et al 110. Wood and Miles 111. Adherall and Clement 112. A Merchant's Servant Executed at Leicester 113. Thirteen Burnt at Stratford-le-Bow114. Persecution in Lichfield 115. Hunt, Norrice, Parret 116. Martyrdom of Bernard, Lawson and Foster 117. Examinations of John Fortune118. John Careless 119. Letters of John Careless 120. Martyrdom of Julius Palmer 121. Agnes Wardall 122. Peter Moone and his wife 123. Guernsey Martyrdoms 124. Dungate, Foreman and Tree 125. Martyrdom of Thomas More126. Martyrdom of John Newman127. Examination of John Jackson128. Examination of John Newman 129. Martyrdom of Joan Waste 130. Martyrdom of Edward Sharpe 131. Four Burnt at Mayfield at Sussex 132. John Horne and a woman 133. William Dangerfield 134. Northampton Shoemaker 135. Prisoners Starved at Canterbury 136. More Persecution at Lichfield
Critical Apparatus for this Page
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1554 [1528]

Q. Mary. Examinations of M. Iohn Bradford, holy Martyr.

MarginaliaAn. 1555. Iuly.B. Worcester. If he be not included, how is he then present?

Bradford. Forsooth though my fayth can tell how, yet my toung can not expresse it, nor you, otherwise then by fayth heare it, or vnderstand it.

Here was much ado, now one Doctour standyng vp and speakyng thus, and others speakyng that, and the Lord Chauncellour talkyng much of Luther, Zuinglius, Oecolampadius:  

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All three of these protestant theologians held important, and fundamentally different, positions on the eucharist.

MarginaliaChristes body present to fayth.but still Bradford kept him at this poynt, that Christ is present to fayth: and that MarginaliaTransubstantiation denyed.there is no transubstantiation nor includyng of Christ in the bread: but all this would not serue them.

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Therfore an other bishop asked this question, whether the wicked man receiued Christes very body or no? MarginaliaThe wicked receiue not the body of Christ.And Bradford aunswered plainly no. Whereat the Lord Chaūcellour made a long Oration, how that it could not be that Christ was present, except that the euill man receaued it. But Bradford put away all hys Oration in few woordes, that grace was at that present offered to his Lordshyp, although he receaued it not: So that (quoth hee) MarginaliaReceiuing maketh not the presence of the body, but Grace.the receauyng maketh not the presence, as your Lordshyp would inferre, but Gods grace, truth, & power is the cause of the presēce, which grace the wicked that lacke faith cā not receiue. And here Bradford prayed my Lord, MarginaliaThe Popes Church diuorceth that the Lord in the Sacrament hath coupled.not to diuorce that which God had coupled together. He hath coupled all these together: Take, eate, this is my body: he sayth not: See, peepe, this is my body: but take, eate. So that it appeareth, this is a promise dependyng vpon condition, if we take and eate.

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L. Chaun. Here the Lord Chaūcellour and the other Byshops made a great ado, that Bradford had found out a toy  

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A trvial point, a trifle [OED].

that no man els euer did, of the condition,  
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Of the nature of the eucharist.

& the Lord Chaūcellour made many wordes to the people there about.

Brad. But Bradford sayd thus: MarginaliaThe Sacrament both a commaundement and a promise, & how?My Lord, are not these wordes, Take, eate, a commaundement? And are not these wordes: This is my body, a promise? If you will challenge the promise, and do not the commaundement, may you not deceiue your selfe?

L. Chaun. Here the Lord Chauncellour denyed Christ to haue commaunded the Sacrament, and the vse of it.

MarginaliaBradford teacheth Winchester his grammer.Brad. Why, my Lord I pray you, tell the people what moode Accipite, Manducate is: Is it not playne to children, that Christ in so saying commaundeth?  

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Christ's words at the Last Supper are rendered in the Vulgate as 'accipite manducate' (take and eat). This is in the imperative mood which means that the words can only be understood as a command.

L. Chaun. At these wordes the Lord Chauncellour made a great toying & triflyng at the imperatiue moode and fel to paresing or examinyng, as he should teach a child: MarginaliaWinchest. denyeth these wordes: Take, eate, to be a commaundement.& so concluded that it was no commaundemēt: but such a phrase as this, I pray you geue me drinke, which (quoth he) is no commaundement I trow.

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Brad. But Bradford prayed him to leaue toying and triflyng, and sayd thus: My Lord, if it be not a commaundement of Christ to take and eate the Sacrament, why dare any take vpon them to commaunde and make that of necessitie, which God leaueth free? as you do in making it a necessary commaundement, once a yeare for all that be of discretion to receaue the Sacrament.

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L. Chaun. Here the L. Chauncellour called him agayne *Marginalia* Diabolus, is as much to say in Greke, as a sclaūderer, or cauiler. Diabolus or Calumniator, and began out of these wordes: Let a man proue him selfe, and so eate of the bread, (yea bread quoth Bradford) and drinke of the cuppe, to proue that it was no commaundement to receaue the Sacrament. For then (quoth he) if it were a cōmaundement, it should bynde all men in all places, and at all tymes.

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Brad. Oh my Lord, MarginaliaDistinction betweene commaundements.discerne betwene commaundementes: some be so generall, as the ten commaundementes, that they blynde alwayes, in all places, and all persons: some be not so generall: as this is of the Supper, the Sacrament of Baptisme, of the thrise appearyng before the Lord yearely at Ierusalem, of Abraham offeryng Isaac. &c.

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Here my Lord Chauncellour denied the cuppe to be commaunded of Christ, for then (quoth he) we should haue eleuen commaundementes.

Brad. In deede I thinke you thinke as you speake, for els would you not take the cup from the people, in that Christ sayth: Drinke ye of it all. But how say you my Lordes, Christ sayth to you Byshops especially: Ite prædicate Euangelium.  

Latin/Greek Translations   *   Close
St. Mark, 16. 15.
Foxe text Latin

Ite praedicate Euangelium.

Foxe text translation

Go and preach the Gospell.

Actual text of St. Mark, 16. 15 (Vulgate)

et dixit eis euntes in mundum universum praedicate evangelium omni creaturae.

[Accurate citation, although participleeuntesturned into imperativeite]

i. Go and preach the Gospell: Feede Christes flocke. &c. Is this a commaundement or no?

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MarginaliaWinchester in a chafe.L. Chaun. Here was my Lord Chauncellour in a chafe,  

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In a fit of anger.

and sayd as pleased him.

Duresme. An other, the bishop of Duresme I weene, asked Bradford MarginaliaB. Tonstalles question.when Christ began to be present in the Sacrament? whether before the receauer receaued it, or no?

Brad. Bradford aūswered, that the question was curious & not necessary: & further sayd, that MarginaliaAs the cup is the testament: so bread is the body.as the cup was the new Testament, so the bread was Christes body to him that receaueth it duely, but yet so that the bread is bread. For (quoth he) in all the Scripture, you shall not finde this proposition, Non est panis, there is no bread. And so he brought forth Chrisostome: MarginaliaChrisost. in Mat. Hom. 83.Si in corpore essemus.  

Latin/Greek Translations   *   Close
Chrysostom, Homel. 83. in Mat. 3. 4.
Foxe text Latin

Si in corpore essemus.

Foxe text translation

Not translated.

Translation (Wade 2003)

If we were to be in the body.

Actual text of Chrysostom

[In Greek - cf. TLG]

Homel. 83. in Mat.

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34. Sūma, much ado was hereabouts, they calling Bradford hereticke, & he desiryng them to proceede on in Gods name, he looked for that which God had appointed for them to do.

L. Chaun. This fellow is now in an other heresie of fatall necessitie, as though all thynges were so tied together, that of mere necessitie all must come to passe.

Brad. But Bradford prayed hym to take thynges as they be spoken, and not wrast them into a contrary sence. Your Lordship (quoth hee) doth discerne betwixt God and man. MarginaliaTo God nothing is by fortune: to man it may seeme sometymes so to be.Thynges are not by Fortune to God at any tyme, though to man they seeme so sometymes. I speake but as the Apostles sayd: Lord (quoth they) see how Herode and Pontius Pilate, with the Prelates are gathered together agaynst thy Christ, to do that which thy hand and counsell hath before ordayned for them to do.MarginaliaActes 4.

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L. Chaun. Here began the Lord Chauncellour to read the excommunication.  

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A copy of the excommunication is in Foxe's papers (BL, Harley 421, fo. 42r).

MarginaliaWinchester readeth the Sentence of curse agaynst M. Bradford. And in the excommunication, when he came to the name of Iohn Bradford Laicus, lay man: why (quoth he) art thou no Priest?

Bardford. No, nor neuer was, either Priest, either beneficed, eyther maryed, either any Preacher, afore publicke authoritie had established Religion, or Preacher after publicke authoritie had altered Religion,  

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Bradford was ordained a deacon on 10 August 1550 (GL, 9531/12, fo. 319v). Although he preached, and held a prebend in St Paul's Cathedral, he was never ordained priest.

and yet I am thus handled at your handes: but God, I doubt not, will geue his blessyng where you curse. And so he fell downe on his knees, and hertely thanked God, that he counted him worthy to suffer for his sake. And so praying God to geue hym repentaunce, and a good mynde, after the excommunication was read, MarginaliaM. Bradford deliuered to the Shriefe.he was deliuered to the Shrieffe of London, and so had to the Clincke, and after MarginaliaM. Bradford sent to the counter in the poultrye.to the Coūter in the Poultry in the same Citie of London, this beyng then purposed of his murtherers, that he should be deliuered from thence to the Earle of Darby, to be conueyed into Lākashyre, and there to be burned in þe towne of Māchester, where he was borne: but their purpose concernyng the place was afterward altered: for they burned him in London.

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After the cōdēnatiō of M. Bradford, which was the last day of Ianuary, M. Bradford beyng sent into prison dyd there remaine vntill the first day of Iuly, duryng all which tyme, diuers other cōferences & conflictes he susteined with sondry aduersaries, which repayred vnto him into the prison.  

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While Rogers, Saunders, Hooper and Taylor were all executed within days of their having been condemned, Bradford was not burned for five months. The delay was due to to the earl of Derby intervening on Bradford's behalf. Derby was apparently aware of Bradford's following in Lancashire and hoped to secure his recantation, thus demoralizing his followers. While Bradford was awaiting execution he was visited by many leading catholic theologians who sought to win him over.

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The account of the discussions, conferences and examinations which follow were written by Bradford himself. Some of the manuscript copies of portions of the examinations are still in Bradford's handwriting. In the manuscript copies and in STC 3477, the examinations are in the first person; from the Rerum on, Foxe wrote much of the examinations in the third person.

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Of whō first Byshop Boner commyng to the Coūter to disgrade D. Taylour, the 4. day of February entred talke with the said M. Bradford: the effect wherof here ensueth.

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¶ Priuate talke had with Iohn Bradford, by such as the Prelates sent vnto hym, after the tyme of condemnation, by his owne writyng.

MarginaliaB. Boners talke with M. Bradford.VPon the 4. of February, that is, the same day M. Rogers was burned, Boner Byshop of Lōdō came to the Coūter in þe Poultry to disgrade M. D. Taylor about one of þe clocke at after noone. But before he spake to M. Taylor, he called for Ioh. Bradford which was prisoner there: whō whē he saw, he put of his cap, and gaue him his hād, saying: Because I perceaue that ye are desirous to cōferre wt some learned mē, therfore I haue brought M. Archdeacon Harpsfield to you. And I tell you, you do like a wise man. But I pray you go roūdly to worke: for þe time is but short.

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Bradford. My Lord, as roundely as I can I will go to worke with you: MarginaliaBradford desireth to conferre with none, and yet is ready to talke with any.I neuer desired to conferre with any man, nor yet do. Howbeit if ye will haue one to talke with me, I am ready.

Boner. What (quoth the Bishop in a fume  

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In a fit of anger.

to the keeper) did not you tell me that this man desired conference?  
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Bonner thought that Bradford wished to talk with him, presumably as a first step towards a recantation.

Keper. No my Lord, I told you that he would not refuse to conferre with any: but I did not say that it is his desire.

Boner. Well, M. Bradford, you are welbeloued,  

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Bonner may be referring to some solicitude towards Bradford from his goaler, but he may also be referring to the important people intervening to save Bradford's life.

I pray you consider your selfe, & refuse not charitie when it is offered.

Brad. In deede my Lord, this is small charitie, to condemne a man as you haue condēned me, which neuer brake your lawes. MarginaliaMore charity amongest the Turkes, then amongest the persecuting Papistes.In Turky a man may haue charitie, but in England I could not yet finde it. I was cōdemned for my fayth, so soone as I vttered it at your requestes, before I had cōmitted any thyng agaynst the lawes. And as for conference I am not afrayde to talke with whom you will. But to say that I desire to conferre, that do I not.

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Boner. Well, well. And so he called for M. Taylour and Bradford went his way.  

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STC 3477 records that one of Stephen Gardiner's men approached Bradford on 4 February 1555 and told him that if he requested time to confer with learned men about his theological beliefs, it would be granted. Bradford refused to make the request, but stated that he would be willing to discuss his beliefs with anyone (sig. A5v).

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¶ An other priuate matter of talke betwene M. Bradford and Willerton, Creswell, Hardyng, Harpsfield, and other moe.

MarginaliaTalke betwene M. Bradford and Willertō chaplayne to Byshop Boner.VPon an other day of February  

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7 February 1555 (see STC 3477, sig. A5r).

one, Maister Willertō, a Chapleine of the Bishop of London, did come to conferre with Bradford: but when he perceaued that Bradford desired not his commyng, and therfore wished rather his de-

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