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
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1589 [1563]

Q. Mary. Ghostly Letters of M. Iohn Bradford, holy Martyr.

Marginalia1555. Iuly.lyke men and valiaunt men vnder Christes standard: MarginaliaHe doth embolden them to take vp Christes crosse and to follow him.take vp your Crosse and follow your Maister, as your brethren M. Hoper, Rogers, Taylor, and Saunders haue done, and as now your brethren M. Crāmer, Latymer, Ridley, Farrar, Bradford, Haukes. &c. be ready to do. The Ise is broken before you, therfore be not afrayde, but be content to dye for the Lord. You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours. Remēber that Christ sayth: He that will saue his lyfe shall lose it. And what should it profite you to winne the whole world, much lesse a litle quietnes, your goods, &c. and to lose your owne soules? Render to the Lord that he hath lent you, by such meanes as he would haue you render it, and not as you would. Forget not, Christes Disciples must deny themselues, as wel cōcernyng their will, as concernyng their wisedome. Haue in mynde, that as it is no small mercy to beleue in the Lord, so it is no small kyndnes of God towardes you to suffer any thyng, much more death for the Lord. MarginaliaBlessed be they that dye in the Lord: but more blessed be they that dye for the Lord.If they be blessed that dye in the Lord, how shall they be that dye for the Lord? Oh what a blessing is it to haue death due for our sinnes, diuerted into a demoustration and testification of the Lordes truth? Oh that we had a little of Moses fayth to looke vpon the end of the crosse, to looke vpō the reward, to see continually with Christ & his people, greater riches thē the riches of Egypt. Oh let vs pray that God would open our eyes to see MarginaliaThe end and riches that follow the crosse.his hyd Manna, heauēly Ierusalem, the cōgregatiō of the first borne, the melody of the Saintes the tabernacle of God dwellyng with men: then should we runne and become violent men, and so take the kyngdome of heauē as it were by force. God our father geue vs for his Christes sake, to see a litle, what and how great ioy he hath prepared for vs, he hath called vs vnto, and most assuredly geueth vs for his owne goodnes and truthes sake. Amen.

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My dearely beloued, repent, be sober and watche in prayer, be obedient, and after your vocations shewe your obedience to the hygher powers in all thynges that are not agaynst Gods word, therein acknowledgyng the soueraigne power of the Lord: howbeit so that ye bee no rebelles or rebellers for no cause: but because with good conscience you can not obey, be pacient sufferers, and the glory and good spirit of God shall dwell vpon vs. I pray you remember vs your afflicted brethren beyng in the Lordes bondes for the testimonie of Christ, and abydyng the gracious houre of our deare and most mercyfull father. The Lord for Christes sake, geue vs mery hartes to drinke lustly of his sweete cup, which dayly we grone and sigh for, lamenting that the tyme is thus prolonged. The Lord Iesus geue vs grace to be thankefull, and to abyde paciently the prouidēt houre of his most gracious good will, Amen. Amen.

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From the Counter in the Poultry.
Yours in Christ Iohn Bradford.

¶ To my good brother Iohn Careles, Prisoner in the kynges Bench. 
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This letter was first printed in Letters of the Martyrs, pp. 373-74. ECL 262, fo. 141r-v is a copy of this letter. This letter was written to Bradford's friend John Careless afterBradford had been transferred from the King's Bench. He is advising Careless, who remained in the King's Bench, on how to deal with the 'Freewillers' (the protestants who rejected predestinarianism) there. This letter is one of the few cases where Foxe permitted references to the dispute with the Freewillers in his volume and it is one of only two of Bradford's numerous letters on the subject which he printed. The reasons for this laxity were probably that the letter also contained practical divinity in dealing with extremes of despair and elation, which Foxe appreciated, and that the references to the Freewillers were not detailed.

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MarginaliaA letter of M. Bradford to I. Careles.THe father of mercy and God of all comfort, visite vs with his eternall consolation, accordyng to his great mercyes in Iesus Christ our Sauiour. Amen.

My very deare brother, if I shall reporte the truth vnto you, I can not but signifie that sithen 

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Since.

I came into prison, I neuer receaued so much consolation as I dyd by your last letter, the name of God be most hartely praysed therefore. But if I shall reporte the truth vnto you, and as I haue begon, speake still the veritie, I must confesse that for myne vnthankefulnes to you wardes, and to God especially, I haue more neede of Gods mercyfull tidynges, then I had euer heretofore. Ah that Sathan enuyeth vs so greatly. Ah that our Lorde would treade his head vnder our feete shortly. Ah that I might for euer, both my selfe beware, and be a godly example to you and others to beware of vnthankefulnesse. Good brother Careles, MarginaliaAfter a lightning take heed of a foyle.we had more neede to take heede after a lightenyng, of a foyle 
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I.e., we need to be careful, after a momentary improvement, of a check or a disappointment.

thē before. God therfore is to be praysed euen when hee hideth, and that of long, a chearefull coūtenaunce frō vs, lest we being not expert how to vse it as we should do, do hurt more our selues thereby: so great is our ignoraunce and corruption. This my good brother and right deare to my very hart, I write vnto you as to one whom in the Lorde I embrace, and I thanke God that you do me in like maner. GOD our father more and more geue vs both his good spirite, that as by fayth we may feele our selues vnited vnto hym in Christ so by loue wee maye feele our selues linked in the same Christ one to an other, I to you, and you to me, we to all the children of God, and all the children of God to vs, Amen, Amen.

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Commend me to our good brother MarginaliaThis Skelthrop was a frewill man.Skelthrop, for whō I hartely prayse my God, whiche hath geuen him to see his truth at the length, and to geue place to it. 

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Robert Skelthorpe was a former Freewiller; Bradford is responding to news that Skelthorpe had been converted to predestinarianism. This conversion would ultimately turn out to be temporary (Freeman [2002], pp. 130 and 146).

I doubt not, but

that he will be so heedy in all his conuersation, that his old acquaintance may euer therby thinke them selues astray. Wo and wo againe shoulde be vnto vs, if we by our example shoulde make mē to stumble at the truth. Forget not salutations in Christ, as you shall thinke good to Trew and hys felowes. 

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John Trew was the leader of the Freewillers in the King's Bench prison.

The Lord hath his tyme (I hope) for them also, although we perchaunce thinke otherwise. A drop maketh the stone hollow, not with once, but with often droppyng: so if with harty prayer for them and good example, you still and drop vpon them as you can, you shall see Gods woorke at the length.  
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Bradford is advising Careless not to confront the Freewillers in open debate but to work for their conversion gradually, through prayer and by setting a good example. (For background on the dispute with the Freewillers and the context of this letter, see Freeman [2002], esp. pp. 135-37).

MarginaliaThe charitable spirite of M. Bradford, in reducing them that be weake and ignorant. I besech God to make perfect all the good hee hath begun in vs all, Amen. I desire you all to pray for mee the most vnworthy prisoner of the Lord.

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Your brother Iohn Bradford.

¶ To M. Iohn Hall & his wife prysoners in Newgate for the testimony of the Gospell. 
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This letter was first printed in Letters of the Martyrs, pp. 374-75. ECL 260, fos. 9r-10v and ECL 262, fos. 230v-231v are copies of this letter. ECL 260, fos. 9r-10v is a copy of this letter in Augustine Bernher's handwriting; it may have been intended for Latimer, but it is more likely that it was copied by him for the edification of other Marian protestants. The Halls were members of Thomas Rose's congregation and had been arrested with the others on 1 January 1555.

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MarginaliaAn other letter of M. Bradford to Iohn Hal and his wife in Newgate pryson.ALmightye God our heauenly Father through Iesus Christ, be with you both my dearely beloued, as with his deare children for euer, and he so blesse you with his holy spirite, that you may in this your crosse (for his cause doubtles) reioice, and gladly take it vp to beare it so long as hee shal thinke good. I haue heard (my good brother & sister) how that God hath brought you both into his scholehouse. (wheras you were both purposed by his leaue to plaied the trewandes) that thereby you might see his carefulnes and loue toward you. For if it be a token of a louyng & carefull father for his children, to preuent the purpose, and disapoint the intent of his children, purposing to depart a while from the schole for feare of beatyng, (which thing they woulde not doe if they dyd as much consider the commoditye of learnyng which there they might get): howe shoulde you take this woorke of the Lord preuentyng your purpose, but as an euident signe of loue and fatherly carefulnes that hee beareth towardes you? If he should haue wincked at your wylles, 

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I.e., if God had obeyed your wills.

then would you haue escaped beatyng: I meane the crosse: but then shoulde you haue lost the commodity of learnyng, whiche your father will nowe haue you to learne and feele, and therfore hath hee sent to you his crosse. He I say, hath brought you where you bee: and though your reason and wit wil tel you, it is by chaunce or fortune, or otherwise, yet (my dearely beloued) knowe for certaine that what so euer was the meane, MarginaliaThe cros cometh not without Gods sending.God your father was the worker hereof, & that for your weale, although otherwise your old Adam doth tell you, and you feele: yet I say of truth that your duety is to thinke of thys crosse, that as it is of Gods sendyng, and commeth from him: so although your disertes bee otherwise it is of loue and fatherly affection for your weale and commodities sake.

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What commodity 

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Profit, advantage.

is hereby, you will perchaunce obiect. You are nowe kept in close prison you will saye: your family and children bee without good ouerseers: your substance diminisheth by these meanes: pouertye wil approch, and perchaunce more perils also, yea and losse of lyfe too. These are no commodities but discommodities, and that no small ones: so that iustly you would be glad to knowe what commodity can come to you by this crosse, whereby commeth so great discommodities.

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MarginaliaWorldly losse recompensed with endles and perpetuall gayne by the crosse.To these thinges I answere, that in deede it is true you saye of your bodies, families, children, substaunce, pouertye, lyfe. &c. Whiche thinges, if you woulde consider a while with inward eyes, as you beholde them wyth outward, then perhaps you shoulde finde more ease. Doe not you nowe by the inwarde sense perceyue that you must part from all these and all other commodities in the world? Tell me then, haue not you this cōmodyty by your crosse, to learne to loth and leaue the woorlde, and to long for and desyre an other world, where is perpetuitye? You ought of your own head and free will to haue (accordyng to your profession in baptisme) forsaken the worlde and all earthly thinges, vsyng the worlde, as though you vsed it not, Your hart onelye sette vppon your hourd in heauen, or els you could neuer be Christes true disciples, that is be saued, and be where he is. MarginaliaWhat commoditie the crosse bringeth.And trow you (my good hartes in the Lord) trowe you I say, that this is no commodyty, by thys crosse to be compelled hereto, that you might assuredly enioye with the Lord endles glory? How nowe doth god (as it were) fatherly pull you by the eares to remember your former offences concerning these thinges and al other thinges, that repentaunce and remission might ensue? How doth God now cōpell you to call vppon him, and to be earnest in prayer? Are these no commodities? Doth not the scripture say that, god doth correct vs in the worlde because we shall not bee damned with the worlde? That God chasteneth euerye one whom hee loueth? that the ende of thys correction

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