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. Mary's False Pregnancy32. Censorship Proclamation 33. Our Lady' Psalter 34. Martyrdom of Osmund, Bamford, Osborne and Chamberlain35. The Martyrdom of John Bradford 36. Bradford's Letters 37. William Minge 38. James Trevisam 39. The Martyrdom of John Bland 40. The Martyrdom of Frankesh, Middleton and Sheterden 41. Sheterden's Letters 42. Examinations of Hall, Wade and Polley 43. Martyrdom of Christopher Wade 44. Martyrdom of Carver and Launder 45. Martyrdom of Thomas Iveson 46. John Aleworth 47. Martyrdom of James Abbes 48. Martyrdom of Denley, Newman and Pacingham 49. Richard Hooke 50. Martyrdom of William Coker, et al 51. Martyrdom of George Tankerfield, et al 52. Martyrdom and Letters of Robert Smith 53. Martyrdom of Harwood and Fust 54. Martyrdom of William Haile 55. George King, Thomas Leyes and John Wade 56. William Andrew 57. Martyrdom of Robert Samuel 58. Samuel's Letters 59. William Allen 60. Martyrdom of Roger Coo 61. Martyrdom of Thomas Cobb 62. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 63. Martyrdom of Hayward and Goreway 64. Martyrdom and Letters of Robert Glover 65. Cornelius Bungey 66. John and William Glover 67. Martyrdom of Wolsey and Pigot 68. Life and Character of Nicholas Ridley 69. Ridley's Letters 70. Life of Hugh Latimer 71. Latimer's Letters 72. Ridley and Latimer Re-examined and Executed73. More Letters of Ridley 74. Life and Death of Stephen Gardiner 75. Martyrdom of Webb, Roper and Park 76. William Wiseman 77. James Gore 78. Examinations and Martyrdom of John Philpot 79. Philpot's Letters 80. Martyrdom of Thomas Whittle, Barlett Green, et al 81. Letters of Thomas Wittle 82. Life of Bartlett Green 83. Letters of Bartlett Green 84. Thomas Browne 85. John Tudson 86. John Went 87. Isobel Foster 88. Joan Lashford 89. Five Canterbury Martyrs 90. Life and Martyrdom of Cranmer 91. Letters of Cranmer 92. Martyrdom of Agnes Potten and Joan Trunchfield 93. Persecution in Salisbury Maundrell, Coberly and Spicer 94. William Tyms, et al 95. Letters of Tyms 96. The Norfolk Supplication 97. Martyrdom of John Harpole and Joan Beach 98. John Hullier 99. Hullier's Letters 100. Christopher Lister and five other martyrs 101. Hugh Lauerocke and John Apprice 102. Katherine Hut, Elizabeth Thacknell, et al 103. Thomas Drury and Thomas Croker 104. Thomas Spicer, John Deny and Edmund Poole 105. Persecution of Winson and Mendlesam 106. Gregory Crow 107. William Slech 108. Avington Read, et al 109. Wood and Miles 110. Adherall and Clement 111. A Merchant's Servant Executed at Leicester 112. Thirteen Burnt at Stratford-le-Bow113. Persecution in Lichfield 114. Hunt, Norrice, Parret 115. Martyrdom of Bernard, Lawson and Foster 116. Examinations of John Fortune117. John Careless 118. Letters of John Careless 119. Martyrdom of Julius Palmer 120. Agnes Wardall 121. Peter Moone and his wife 122. Guernsey Martyrdoms 123. Dungate, Foreman and Tree 124. Martyrdom of Thomas More125. Examination of John Jackson126. Examination of John Newman 127. Martyrdom of Joan Waste 128. Martyrdom of Edward Sharpe 129. Four Burnt at Mayfield at Sussex 130. John Horne and a woman 131. William Dangerfield 132. Northampton Shoemaker 133. Prisoners Starved at Canterbury 134. More Persecution at Lichfield
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1942 [1903]

Queene Mary. The story and life of M. Latimer, Preacher and Martyr.
Here beginneth the lyfe, actes, and doinges of maister Hugh Latimer, the famous preacher and worthy Martyr of CHRIST and hys Gospell. 
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The Life of Hugh Latimer

The account of Latimer's life appeared in the 1563 edition. (There is nothing on Latimer's life in the Rerum, which is a powerful indication of the pressure on Foxe to sacrifice material in order to complete the work on time). Foxe's sources for the 1563 account are largely Latimer's own sermons and letters, Latimer's own descriptions of his early life (it is worth remembering that Foxe knew Latimer personally) and Augustine Bernher's dedication to the collection of Latimer's sermons which he edited. Bernher also probably contributed his own memories of Latimer and this may well have also been true of Mary Glover, Latimer's niece.

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Even by the low standards of the 1563 edition, the account of Latimer was poorly organised, and one major difference between it and the 1570 account of Latimer was the rearranging of the materials in it into a logical and chronological order. Another major difference was the pruning back of documents: Latimer's 'card' sermons, the citation sent to him by the bishop of Salisbury, Latimer's letter to Archbishop Warham, the ban on his preaching and the articles imputed to him were all dropped from this edition. But if documents were deleted, information from individual informants was added on Latimer's disputes with various friars in Cambridge.

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The 1570 version of Latimer's life was printed without change in 1576. In the 1583 edition, with paper in abundant supply, all of the documentation removed from the account of Latimer's life in the 1570 edition was restored, although the second 'card' sermon was relegated to an appendix.

Marginalia1555. October. MarginaliaThe story of Maister Hugh Latymer, Martyr.NOw consequently after the life of B. Ridley, with other his letters, which partly we haue expressed, partly we haue differred to our latter appendix, foloweth likewise the life and doinges of the worthy champion and old practised souldiour of CHRIST M. Hugh Latimer, of whose Actes & long trauailes euē from his first yeares and tender age to begyn here to entreate: first he was the sonne of one Hugh Latimer, of Thirkesson, in the County of Leycester, a husbandman of right good estimation: with whom also he was brought vp vntill he was of the age of iiij. yeares or thereabout. At which time his parentes (hauyng him as then left for theyr onely sonne, with. 6. other daughters) seyng his ready, prompt, and sharpe wyt, purposed to traine him vp in erudition and knowledge of good literature: MarginaliaMaster Latymer first set to schole. wherein he so profited in his youth at the common Scholes of his owne countrey, that at the age of xiiij. yeares, he was sent to the vniuersitie of Cambridge. MarginaliaMaster Latymer sent to Cābridge. Where, after some continuaunce of exercises in other thinges, he gaue him selfe to the study of such schole Diuinitie, as the ignoraunce of that age did suffer.

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MarginaliaMaster Latymer a long time was a zealous and superstitious Papist.Zelous he was then in the Popish Religion, & therwith so scrupulous (as him selfe confesseth) that being a Priest, and vsing to say Masse, he was so seruile an obseruour of the Romish Decrees, that he had thought he had neuer sufficiently mingled his Massyng wyne with water: and moreouer, that he should neuer be dāned if he were once a professed Frier, 

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Foxe is basing this claim on a passage in Latimer's first letter to Sir Edward Baynton.

with diuers such superstitious fantasies. And in this blynd zeale he was a very enemy to the professours of CHRISTES Gospell: as both his Oration made when he proceded Bachelour of Diuinitie, agaynst Philip Melancthon, MarginaliaMaster Latymer declaimed in Cambridge agaynst Melancthon. & also his other workes did plainly declare. But especially his Popishe zeale could in no case abyde in those dayes good M. Stafford reader of the Diuinitie Lecture in Cābridge, most despitefully rayling against him and willyng the youth of Cambridge in no wise to beleue him. MarginaliaOf this M. Stafford read before pag. 1152.Read before pag. 1152.

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Notwithstandyng such was the goodnes and mercyfull purpose of God, that when he saw his good tyme, by the which way hee thought to haue vtterly defaced the professours of the Gospell and true Church of CHRIST, he was at length him selfe by a member of the same, pretily caught in the blessed net of Gods word. MarginaliaLatymer conuerted by Mast. Bilney.For M. Thomas Bilney (whose story is before described) beyng at that tyme a trier out of Sathās subtilties, and a secret ouerthrower of Antichristes kyngdome, seyng M. Latymer to haue a zeale in his wayes (although without knowledge) was strickē with a brotherly pity towards him, & bethought by what meanes he might best wyn this zelous ignoraunt brother to the true knowledge of CHRIST. Wherfore, after a short tyme, he came to M. Latymers study, and desired hym to heare him make his confession. Which thing he willingly graūted: by the hearing wherof he was (through the good spirite of God) so touched, that hereupō he forsooke his former studying of the schole Doctours, and other such fopperies, & became a earnest student of true Diuinitie, as he him selfe, aswel in his conference with M. Ridley, as also in his first Sermon made vpon the Pater noster, 

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A somewhat different account of Latimer's conversion, which Foxe did not use, was sent to Foxe by Ralph Morrice, Cranmer's private secretary and a friend of Latimer's (BL, Harley MS 422, fos. 84r-87r).

MarginaliaRead M. Latimers owne confession in his first sermon vpon the Pater Noster. doth confesse. So that whereas before he was an enemy, and almost a persecutor of CHRIST, he was now a zealous seker after him, chaungyng hys old maner of cauillyng and railing, into a diligent kynd of conferryng, both with M. Bilney and others, and came also to M. Stafford before he dyed, and desired him to forgiue him. Read before pag. 1152.

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After this his winnyng to CHRIST, he was not

satisfied wth his own conuersion onely, MarginaliaM. Latymer a Papist, turned to a zealous Christiā.but like a true Disciple of the blessed Samaritane, pitied the misery of others, and therfore became both a publicke preacher, and also a priuate instructour to the rest of his brethrē within the Vniuersitie, MarginaliaM. Latymer becometh a preacher at Cambridge. by the space of iij. yeares,  

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'Two years' in 1563, corrected to three years in 1570.

spendyng his time partly in the Latin toung amongest the learned, and partly amongest the simple people in his natural and vulgar language. Howbeit, as Sathan neuer slepeth when he seeth his kingdome begin to decay, so likewise now seyng that this worthy member of CHRIST would be a shrewd shaker therof, he raised vp his impious imps to molest and trouble him. MarginaliaEnemies stirred in Cambridge against M. Latymer.

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Amōgest these there was an Augustine Frier, who tooke occasion vpō certaine Sermons that M. Latymer made about Christenmas. 1529. aswell in the Church of S. Edward, as also in S. Augustines, within the Vniuersity in Cambridge, to inueigh agaynst him, for that M. Latimer in the sayd Sermons (alludyng to the cōmon vsage of the season) gaue the people certein cardes out of the. 5. 6. 7. chapters of S. Mathew, whereupon they might, not onely then, but alwayes els occupy their tyme. MarginaliaM. Latymers preaching of the Cardes in Cābridge.For þe chief triumph in þe cardes he lymited the hart, as the principall thyng that they should serue God withall: wherby he quite ouerthrew all hypocriticall and externall ceremonies, not tending to the necessary furtheraunce of Gods holy word & Sacraments. For the better atteinyng hereof, he wished the Scriptures to be in English, 

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This sermon has not survived.

whereby the common people might the better learne their duties, as well to God, as to their neighbours.

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The hādlyng of this matter was so apt for the time, and so pleasauntly applied of him, that not onely it declared a singular towardnes of witte in þe preacher, but also wrought in þe hearers much fruit, to þe ouerthrow of Popish superstition, & settyng vp of perfect religion.

This was vppon the Sonday before Christenmas day, on which day comming to þe Church, and causing the bell to be toled to a Sermon, he entred into þe Pulpit takyng for his text the wordes of the Gospell aforesayd red in the church that day: Tu quis es. &c. In deliueryng the which cardes (as is abouesayd) he made the hart to bee triumph, exhortyng and inuityng all men thereby to serue the Lorde with inward hart and true affection, and not with outward ceremonies: MarginaliaThe differēce betwixt true and false religion. addyng moreouer to the prayse of that triumph, that though it were neuer so smal, yet it would make vp the best cote carde beside in the bunch, yea though it were the Kyng of Clubbes. &c. meanyng thereby, how the Lord woulde bee worshipped and serued in simplicitie of the hart and veritie, wherein consisteth true Christian Religiō, and not in the outward deedes of the letter onely, or in the glisteryng shew of mans traditions, of pardons, pilgrimages, ceremonies, vowes, deuotions, volūtary workes, & workes of supererogatiō, foūdations, oblations, the Popes supremacy. &c. so that all these either were nedeles where the other is present, or els were of small estimatiō in cōparison of the other.

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The tenour and effect of these his Sermōs, so farre as they could come to our handes, for somuch as they are collected and expressed in our former edition, pag. 1298. 

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This first 'card' sermon was printed in 1563, dropped from the 1570 and 1576 editions, but was restored in the 1583 edition. The two 'card' sermons printed by Foxe were part of a longer series of sermons 'on the card' which Latimer preached at Cambridge in Advent and Christmas 1529. (Their name derived from Latimer's using the traditional card games played during these holidays as props and themes to his sermons). Interestingly, these two sermons did not appear in any of the compendious editions of Latimer's sermons which were printed by John Day. Just as the Acts and Monuments was intertwined with, and yet distinct from the Letters of the Martyrs, so Foxe's account of Latimer and his writings was intertwined with, but distinct from, Day's editions of Latimer's sermons.

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and peraduenture also may be repeted agayn in our latter Appendix belongyng to the end of this Volume, I shall therfore referre þe reader either to the one place or to the other.

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It would aske a long discourse to declare what a styrre there was in Cambridge vpon this preaching of M. Latymer. Belike Sathan began to feele hym selfe and his kingdome to be touched to neare, and therfore thought it time to looke about him, and to make out his men of armes.

First came out the Priour of the Blacke Friers called Bucknham, 

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Robert Buckenham was the prior of the Dominican convent in Cambridge and a noted champion of orthodoxy. In 1527, he had been licensed to preach against Thomas Bilney, the great evangelical preacher and Latimer's spiritual mentor.

otherwise surnamed Domine labia. Who thinkyng to make a great hand agaynst M. Latymer, about the same tyme of Christēmas when M. Latymer brought forth his cardes to deface belike the do-

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