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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1439 [1413]

Here begynneth the eleuenth booke wherin is discoursed the bloudy murtheryng of Gods Saintes, with the particular processes and names of suche good Martyrs, both men and women, as in this tyme of Queene Mary were put to death.
¶ The story, lyfe, and Martyrdome of M. Iohn Rogers. 
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The Martyrdom of John Rogers

All of the material on Rogers's early life up to his imprisonment in Newgate was already printed in the Rerum (pp. 266-67). The Rerum also contains Rogers's account of his examinations (pp. 268-79). All of this material would be reprinted in every edition of the Acts and Monuments.

In the first edition of the Acts and Monuments, Foxe added the sentence condemning Rogers, taken from official records as well as Rogers's relation of what he would have saidat his examination if it had been permitted. There was also an additional account of Bonner refusing to allow Rogers to visit his wife before he was executed and a 'prophecy' that Rogers made to John Day. (Foxe reports that Day was the source for this). And, in the appendix to the first edition, Foxe printed an anecdote, which he must have heard while the 1563 edition was being printed, of Rogers's opposition, in Edward VI's reign, to clerical vestments.

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In the second edition of the Acts and Monuments, Foxe deleted most of Rogers's account of what he would have written, only producing a short extract from it. He also replaced his earlier account of Rogers's execution with a more detailed one, which was probably obtained from a member of Rogers's family, possibly the martyr's son Daniel. Foxe also added an account of Daniel Rogers discovering his father's writings; this was very probably obtained from the same source. And Foxe moved the anecdote of Rogers's opposition to vestments from the appendix and integrated it into his account of Rogers.

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In the third edition of the Acts and Monuments, Foxe simply reprinted the account of Rogers from the second edition without alteration. In the fourth edition, Foxe reprintedthe account from the second edition, also adding Roger's account of what he would have said at his examination, which had not been printed since the first edition.

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MarginaliaFebruary. 4.THE fourth day of February suffred the constant Martir of God M. Iohn Rogers,  

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The Martyrdom of Rogers

As with the sections that precede it, this one is strong on narrative, and many of the glosses reflect this (e.g., 'M. Rogers Chaplayne to the Marchaunt aduenturers at Antwerpe'; 'M. Rogers brought to the Gospell by M. W. Tindale, & M. Couerdale'; 'M. Rogers goeth to Wittenberge'; 'M. Rogers returneth from Saxonie into England in K. Edwards tyme'). In a departure from the usual practices in the 1563 edition, the names of speakers are placed in the margin during the portions of the text concerned with Rogers' examinations. The later editions insert the names into the text, reflecting their need to make space available for other forms of comment. The 1563 layout here is further evidence that Foxe had not yet fully worked out a set of conventions governing his annotations at this stage: 1563 was more experimental and irregular than later editions (but see the beginning of Book X for evidence which points another way).

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Several changes after 1563 show Foxe sharpening his attacks on the papists in later years. For example, the gloss 'The catholike church' is replaced by the polemically more powerful 'No head of the Catholicke Church, but Christ' from 1570; other examples are 'The papistes ar loth to abide trial' and 'A fayre pretense to excuse your ignorance'; 'Catholike what yt signifieth' and 'The Popes church proued not to be Catholicke'; 'Mariage of priestes' and 'Lawfulnes of priestes mariage'. These examples suggest that Foxe's more comprehensive and careful annotating from 1570 onwards in part grew out of a desire to make the most of the opportunities it afforded for making polemic points. One example shows an interesting shift in tone after 1563: the more vindictive and demotic 'Here my Lorde lacked but an onion to make the teares com oute' comment of 1563 became 'These murderers pretend a sorrow of hart and yet they will not cease from murdering', which makes the same point, but more directly. Thus, Foxe after 1563 seems to have allowed more space for attacking the opposition, but did so in a more careful manner.

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His attacks are often (following Rogers) procedural ('Steph Gardiner refused to haue the truth to be tryed by learning'; 'Gardiner wil compel to that, which he cānot teach to be true'; 'M. Rogers could not be heard to speake'; 'Confused talke without order'; 'M. Rogers imprisoned against all law and right'; 'M. Rogers punished before any law was broken'), and they also point out the cruelty ('The Pope a destroyer of maryage and maynteyner of whoredome'; 'M. Rogers could not be suffered of Boner to speake to his wife before his burning'), ignorance ('A fayre pretense to excuse your ignorance') and vice ('The Bishop of Winchester iudgeth M. Rogers, by his owne disease') of the persecutors, while also joining Rogers in capitalising on the past opinions and allegiances of the persecutors ('The Bishops contrary to theyr former doinges and wrytinges'; 'The Byshops neyther will stand by theyr assertion, nor yet will suffer other men so to doe'). The last of these glosses neatly combines an attack on the hypocrisy of the bishops who will not hold to their old opinion with criticism of their cruelty for persecuting Rogers for doing precisely that.

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Providing contrast to the failings of the papists, the glosses emphasise Rogers' pious concern for his family ('M. Rogers carefull prayer for his wife and children'), his generosity ('Prouision by M. Rogers for the prisoners') and his steadfastness ('M. Rogers refuseth his pardon'). Two pairs of glosses contrast protestant virtue and papist vice ('M. Gosnold laboured for M. Rogers' and 'Great mercy of Winchest. no lesse then the Foxe hath to the chickenes, or the Wolfe to suck the bloud of Lambes'; 'The godly spirite of M. Rogers' and 'Marke here the spirite of this prelate'). A series of glosses concerned with Rogers' prophecies appears at the end of the section: 'M. Rogers seemeth to prophesie here of England, and that truely' notes that Rogers 'seemeth' to predict the defeat of the papists, and this gloss is followed by others predicting the return of the exiles and the gospel, and concerning Rogers' attitude to the ministry and 'Priestes cappes'. The 'seemeth' perhaps functions as a device to remind the attentive reader that the threat of antichrist is never entirely subdued. This is especially significant given the glosses which follow on the provision of preachers and caps: these glosses would have been read in the shadow of the fear of antichrist. In line with established practice, 1583 has 'read afore' where 1570 and 1576 give accurate references.

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MarginaliaThe lyfe and story of M. Ihon Rogers.concernyng whose life, examinations, & suffering, here foloweth in order set forth. And first touchīg his life and bringing vp, Io. Rogers. brought vp in þe nniuersity of Cābridge, where he profitably traueiled in good learning, MarginaliaM. Rogers Chaplaine to the Marchaunt aduenturers at Antwerpe.at the length was chosen and called by the Merchantes aduenturers to be theyr chaplaine at Antwerpe in Brabāt, whom he serued to their good contentation many yeres. It chaunced him there to fall in company with that worthy seruant and Martyr of God William Tindall, and with Miles Couerdale MarginaliaM. Rogers brought to the Gospell by M. W. Tyndale, and M. Couerdale. (which both for the hatred they bare to popish superstition and idolatry, and loue to true religion, had forsakē their natiue country,) In conferring with them the scriptures, he came to greate knowledge in the gospell of God, in so much that he caste of the heauy yoke of Popery, perceiuyng it to be impure and filthy Idolatry, and ioyned himselfe with them two in that paynfull and most profitable labour of translatyng the Bible into the English tong, which is intituled: The translation of Thomas Mathew.  
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On the identification of John Rogers as Thomas Matthew, see Mozley (1953), pp. 131 and 136-41.

MarginaliaOf M. Rogers doing in this translation read afore pag. 1163. He knowyng by the scriptures, that vnlawfull vowes may lawfully be broken, and that Matrimony is both honest and honorable amongest all men, ioyned him selfe in lawful matrimony, and so went to MarginaliaM. Rogers goeth to Wittemberge.Wittemberge in Saxony, where he with much sobernes of liuing did not onely greatly encrease in all good and godly learning: but also so much profited in the knowledge of the Dutch tong, 
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I.e., German

that the charge of a congregation was orderly committed to his cure.  
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On this period of Rogers's life, see Mozley (1953), pp. 131-34.

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In which ministery he diligently & faythfully serued many yeares, vntill such tyme as it pleased God by the faythfull trauell of his chosen and deare seruaunt kyng Edward the vi. vtterly to banish all Popery forth of England, and to receyue in true Religion, settynge Gods Gospell at libertie. He then beyng orderly called, hauing both a conscience and a ready good wil to helpe forward the worke of þe lord in his natiue contrary, left such honest and certayne conditions as he had in Saxony, MarginaliaM. Rogers returneth from Saxonie into England in king Edwardes tyme.and came into England to preach the Gospel, without certaintie of any Condition. In which office after he had a space diligently and faythfully trauailed Nicholas Ridley then Byshop of London gaue him a prebend in the cathedrall Church of Paules, and the Deane, and the chapter chose hym to bee the MarginaliaM. Rogers reader and Prebendarie in Paules.Reader of the diuinitie lesson there, 

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Curiously, Foxe has not mentioned that Rogers was the vicar of St Sepulchre, a wealthy and important London living.

wherein he diligently trauailed, vntill such time as queene Mary obtayning the crowne, banished the gospell and true religion and brought in þe Antichrist of Rome, with his Idolatry and superstition.

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After the Queene was come to the Tower of London, he beyng orderly called thereunto, made a Godly and vehement Sermon at Paules crosse, confirming such true doctrine, as he and other had there taught in Kyng Edwards dayes, exhortyng the people constantly to remaine in þe same and to beware of all pestilent Popery, idolatry, and superstition. The Councell beyng thē ouermatched wyth popish & bloudy bishops, called him to accōpt for his sermō: MarginaliaM. Rogers called to accompt for hys Sermon at Paules Crosse. to whō he made a stout, wittie, & godly answere, and yet in such sort handled him selfe, that at that tyme he was clearly dimissed but after that Proclamation was set foorth by the Queene to prohibite true preaching, hee was called agayne before

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the
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