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. Nicholas Hall45. Margery Polley46. Martyrdom of Carver and Launder 47. Martyrdom of Thomas Iveson 48. John Aleworth 49. Martyrdom of James Abbes 50. Martyrdom of Denley, Newman and Pacingham 51. Martyrdom of John Newman52. Richard Hooke 53. Martyrdom of William Coker, et al 54. Martyrdom of George Tankerfield, et al 55. Martyrdom and Letters of Robert Smith 56. Martyrdom of Harwood and Fust 57. Martyrdom of William Haile 58. George King, Thomas Leyes and John Wade 59. William Andrew 60. Martyrdom of Robert Samuel 61. Samuel's Letters 62. William Allen 63. Martyrdom of Thomas Cobb 64. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 65. Martyrdom of Hayward and Goreway 66. Martyrdom and Letters of Robert Glover 67. Cornelius Bungey 68. John and William Glover 69. Martyrdom of Wolsey and Pigot 70. Life and Character of Nicholas Ridley 71. Ridley and Latimer's Conference 72. Ridley's Letters 73. Life of Hugh Latimer 74. Latimer's Letters 75. Ridley and Latimer Re-examined and Executed76. More Letters of Ridley 77. Life and Death of Stephen Gardiner 78. Martyrdom of Webb, Roper and Park 79. William Wiseman 80. James Gore 81. Examinations and Martyrdom of John Philpot 82. Philpot's Letters 83. Martyrdom of Thomas Whittle, Barlett Green, et al 84. Letters of Thomas Wittle 85. Life of Bartlett Green 86. Letters of Bartlett Green 87. Thomas Browne 88. John Tudson 89. John Went 90. Isobel Foster 91. Joan Lashford 92. Five Canterbury Martyrs 93. Life and Martyrdom of Cranmer 94. Letters of Cranmer 95. Martyrdom of Agnes Potten and Joan Trunchfield 96. Persecution in Salisbury Maundrell, Coberly and Spicer 97. William Tyms, et al 98. Letters of Tyms 99. The Norfolk Supplication 100. Martyrdom of John Harpole and Joan Beach 101. John Hullier 102. Hullier's Letters 103. Christopher Lister and five other martyrs 104. Hugh Lauerocke and John Apprice 105. Katherine Hut, Elizabeth Thacknell, et al 106. Thomas Drury and Thomas Croker 107. Thomas Spicer, John Deny and Edmund Poole 108. Persecution of Winson and Mendlesam 109. Gregory Crow 110. William Slech 111. Avington Read, et al 112. Wood and Miles 113. Adherall and Clement 114. A Merchant's Servant Executed at Leicester 115. Thirteen Burnt at Stratford-le-Bow116. Persecution in Lichfield 117. Hunt, Norrice, Parret 118. Martyrdom of Bernard, Lawson and Foster 119. Examinations of John Fortune120. John Careless 121. Letters of John Careless 122. Martyrdom of Julius Palmer 123. Agnes Wardall 124. Peter Moone and his wife 125. Guernsey Martyrdoms 126. Dungate, Foreman and Tree 127. Martyrdom of Thomas More128. Examination of John Jackson129. Examination of John Newman 130. Martyrdom of Joan Waste 131. Martyrdom of Edward Sharpe 132. Four Burnt at Mayfield at Sussex 133. John Horne and a woman 134. William Dangerfield 135. Northampton Shoemaker 136. Prisoners Starved at Canterbury 137. More Persecution at Lichfield
 
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Edward Stanley

(1508 - 1572)

3rd earl of Derby [DNB]

Edward Stanley accompanied Mary to Westminster Abbey for her coronation on 1 October 1553 (1570, p. 1635; 1576, p. 1395; 1583, p. 1466.)

He was a signatory to a letter from the privy council to Bonner, dated 27 November 1554, informing him that Mary was pregnant and ordering him to have prayers and Te Deums said throughout his diocese (1563, pp. 1014-15; 1570, p. 1647; 1576, p. 1405; 1583, pp. 1475-76.)

Stanley summoned George Marsh to Lathom House, his residence, and examined him there. 1570, p. 1732; 1576, p. 1479; 1583, p. 1562.

He detained Marsh at Lathom House, in harsh conditions, but after examining Marsh a second time he believed that Marsh would recant and ordered that he be well treated. 1570, p. 1734; 1576, p. 1479; 1583, p. 1562.

Stanley interrogated Marsh formally in Lancaster Castle. During the session, the earl told Marsh that he had never consented to the laws of Edward VI concerning religion. 1570, p. 1734; 1576, p. 1481; 1583, p. 1564.

Bishop Bourne declared that Bradford had caused much trouble with his letters, as had been reported by the earl of Derby. 1563, p. 1186, 1570, p. 1783, 1576, p. 1523, 1583, p. 1606.

Gardiner, on the subject of Bradford's allegedly seditious letters, referred to a report given by the earl of Derby. Bradford claimed that he had been denied paper, pen and ink. 1563, p. 1190, 1570, p. 1786, 1576, p. 1525, 1583, p. 1609.

It was intended that Bradford be handed to the earl of Derby and burned in Manchester, but these original plans were altered and he was burned in London. 1563, p. 1199, 1570, pp. 1789-90, 1576, p. 1528,1583, p. 1611.

 
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Francis Allen

[SP11/10, no. 1]

A clerk of the council who reminded Gardiner about Bradford's letters to Lancashire. 1563, p. 1197, 1570, p. 1788, 1576, p. 1527, 1583, p. 1610.

 
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John Bradford

(1510? - 1555)

Protestant divine. Martyr. Of Manchester. [DNB]

Foxe gives an account of Bradford's birth, early life and education. 1563, p. 1172, 1570, p. 1779, 1576, p. 1520 , 1583, p. 1603.

Martin Bucer exhorted Bradford to preach and join the ministry. 1563, pp. 1172-73, 1570, pp. 1779-80, 1576, p. 1520 , 1583, p. 1603.

Bradford was persuaded to enter the ministry by Ridley. Foxe provides an account of Bradford's ordination and early career under Edward. 1563, p. 1173, 1570, p. 1780, 1576, p. 1520, 1583, pp. 1603-04.

He was deprived under Mary. 1563, p. 1173, 1570, p. 1780, 1576, p. 1520, 1583, p. 1604.

On 13 August 1553 Bradford saved Bishop Bourne from a riotous crowd when the bishop preached at Paul's Cross. (1563, pp. 904-5, 1173; 1570, pp. 1570, 1780; 1576, pp. 1339, 1520; and 1583, pp. 1497 (recte 1409), 1604).

One Sunday Bradford preached at the St Mary le Bow Church in Cheapside, reproving people for their 'sedicious misdeamenour'. He was accused of sedition in 1553 and committed to the Tower. 1563, p. 1173, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

Bradford was committed to the Tower by the privy council on 16 August 1553 together with Thomas Becon and 'M. Vernon' [Jean Veron], (1583, p 1497, (recte 1409)). Another mention of Bradford being sent to the Tower, together with Veron and Becon, on 16 August 1553 is in 1570, p. 1634; 1576, p 1395; 1583, p. 1465.

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He was sent to the King's Bench in Southwark and later to the Counter, Poultry Street, London. 1563, p. 1173, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

Rowland Taylor was imprisoned with him in the King's Bench. Taylor told his friends that Bradford was an angel of God sent to comfort him (1563, p. 1570; 1570, p. 1696; 1576, p. 1448; 1583, p. 1521).

In a letter William Tyms wrote to 'God's faithful servants', he named his fellow prisoners in the King's Bench as Robert Ferrar, Rowland Taylor, John Philpot, John Bradford and five other Sussex men. 1570, p. 2082, 1576, p. 1795, 1583, p. 1902.

Bradford became ill whilst incarcerated. 1563, p. 1173, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

He received the sacrament whilst incarcerated. 1563, p. 1173, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

Foxe gives an account of Bradford's character and behaviour. 1563, p. 1174, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

Bradford was generous with his money towards fellow prisoners. 1563, p. 1174, 1570, p. 1780, 1576, p. 1521, 1583, p. 1604.

Foxe describes the conditions of Bradford's imprisonment. 1563, p. 1174, 1570, p. 1781, 1576, p. 1521, 1583, p. 1604.

Ridley reported to Cranmer, in a letter written in the aftermath of the Oxford disputations in April 1554, that Crome, Rogers and Bradford would be taken to Cambridge for a disputation on similar lines to that held in Oxford (1570, p. 1634; 1576, p 1394; 1583, p. 1464; not in LM). It was rumored in May 1554 that Bradford, Saunders and John Rogers would be in a disputation to be held at Cambridge (1570, p. 1639; 1576, p 1399; 1583, p. 1469). Bradford was one of the signatories to a letter of 8 May 1554 protesting against the proposed disputation. The letter is printed in 1563, pp. 1001-3; 1570, pp. 1639-41; 1576, pp. 1399-1400; 1583, pp. 1469-71.

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On 6 May 1554, John Hooper sent Robert Ferrar, John Philpot, John Bradford and Rowland Taylor a letter discussing a proposed disputation in Cambridge in which they would represent the protestants. 1570, p. 1687; 1576, p. 1440; 1583, p. 1513.

Laurence Saunders sent a letter to him and his fellow prisoners Robert Ferrar, John Philpot and Rowland Taylor (1570, pp. 1671-72; 1576, p. 1426; 1583, p. 1500).

Ferrar would have taken the sacrament if not for Bradford's intervention. 1563, p. 1174, 1570, p. 1781, 1576, p. 1521, 1583, p. 1604.

Bradford's final days and execution are described. 1563, p. 1174-75, 1570, p. 1781, 1576, pp. 1521-22, 1583, p. 1604.

Bradford was examined after the lord chancellor and his commission had finished their talk with Ferrar. 1563, p. 1185, 1570, p. 1782, 1576, p. 1522, 1583, p. 1605.

Bradford was brought to speak to Bonner by the under-marshal of the King's Bench. Talk and communication took place between the lord chancellor, Bonner and John Bradford on 22 January 1555, during which the bishop of Durham, Sir Richard Southwell, Sir Robert Rochester, and Secretary Bourne questioned Bradford's eucharistic doctrine. 1563, pp. 1185-88, 1570, pp. 1782-84, 1576, pp. 1522-23, 1583, pp. 1605-06.

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Secretary Bourne declared that Bradford had caused much trouble with letters, as had been reported to him by the earl of Derby. 1563, p. 1186, 1570, p. 1783, 1576, p. 1523, 1583, p. 1606.

Bourne asked Bradford if the letters were seditious, but Bradford claimed they were not. 1563, p. 1187, 1570, p. 1783, 1576, p. 1523, 1583, p. 1606.

The bishop of Worcester was present at this examination. 1563, p. 1187, 1570, p. 1784, 1576, p. 1523, 1583, p. 1606.

The under-marshall was called to take watch over Bradford and was told to make sure that Bradford wrote no letters. 1563, p. 1187, 1570, p. 1784, 1576, p. 1523, 1583, p. 1606.

Bradford was examined on 29 January 1555 before Bonner. 1563, pp. 1185-92, 1570, pp. 1782-87, 1576, pp. 1524-26, 1583, pp. 1607-09.

Thomas Hussey met Bradford and spoke with him after his first examination. He told him that he could organise an escape for him, and that all those who had witnessed the examination could see that they had not reason to hold Bradford, yet Bradford did not want any assistance. 1563, p. 1191, 1570, p. 1786, 1576, p. 1525, 1583, p. 1609.

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During the conversation between Hussey and Bradford, Doctor Seton entered the room, and spoke a 'long sermon of my Lord Canterbury, M. Latimer, and M, Ridley'. He acknowledged that Latimer and Ridley were not able to answer anything at all at their examinations, and that Canterbury desired to confer with Durham and others, saying that Bradford should make a like suit, to which Seton received no agreement from Bradford. Seton berated Bradford for his attitude, and claimed that Bonner could be charitable. 1563, p. 1191, 1570, p. 1786, 1576, p. 1526, 1583, p. 1609.

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Bradford was brought before Stephen Gardiner at St Mary Overy's on 29 January 1555 (1570, p. 1655; 1576, p 1412; 1583, p. 1483).

Bradford's second examination took place directly after the excommunication of John Rogers. 1563, pp. 1185, 1570, p. 1784, 1576, p. 1524, 1583, p. 1607.

Gardiner told Bradford that he would be handed over to the secular authorities if he did not follow the example of Barlow and Cardmaker. 1563, p. 1188, 1570, p. 1784, 1576, p. 1524, 1583, p. 1607.

During Bradford's second examination, Doctor Seton described Ridley and Latimer as being unable to answer anything at all at their examinations. 1570, p. 1786, 1576, p. 1526, 1583, p. 1607.

Gardiner spoke on the subject of Bradford's allegedly seditious letters, referring to a report given by the earl of Derby. Bradford claimed that he had been denied paper, pen and ink. 1563, p. 1190, 1570, p. 1786, 1576, p. 1525, 1583, p. 1609.

Bradford was taken to St Mary Overyes church and stayed there until early morning after his second examination. 1563, p. 1191, 1570, p. 1787, 1576, p. 1526, 1583, p. 1609.

Bradford's last examination took place directly after the excommunication of Laurence Saunders. 1563, pp. 1192, 1195, 1570, p. 1787, 1576, p. 1526, 1583, p. 1609.

Mr Chamberlaine told Gardiner that Bradford had served Harrington, to which Gardiner answered that Bradford deceived Harrington out of ?7, and claimed that this was why Bradford left his service. Bradford said this was slanderous. 1563, p. 1197, 1570, p. 1788, 1576, p. 1527, 1583, p. 1610.

The bishop of London referred to Bradford's letter to Mr Pendleton as proof of his heresy. A clerk named Allen then reminded Gardiner of Bradford's letters to Lancashire. 1563, p. 1197, 1570, p. 1788, 1576, p. 1527, 1583, p. 1610.

Bradford and Gardiner debated transubstantiation and Bradford denied Christ's presence in the bread and wine. The bishops and council discussed Luther, Zwingli and Oecolampadius. A bishop asked Bradford if he received Christ's body to which he said that he did not. 1563, p. 1197, 1570, p. 1789, 1576, p. 1528, 1583, p. 1611.

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In his last examination Bradford was also questioned by the bishop of Worcester. 1563, p. 1197, 1570, p. 1789, 1576, p. 1528, 1583, p. 1611.

Gardiner excommunicated Bradford. 1563, p. 1198, 1570, p. 1789, 1576, p. 1528, 1583, p. 1611.

He was excommunicated and sentenced to death by Stephen Gardiner on 30 January 1555 (1570, p. 1655; 1576, p 1412; 1583, p. 1483; also see 1570, p. 1699; 1576, p. 1450; 1583, pp. 1523-24).

Bradford was handed over to the sheriff of London and taken to the Clink. He was then taken to the Counter in the Poultry, and it was intended that he be handed to the earl of Derby and burned in Manchester, but these original plans were altered and he was burned in London. 1563, p. 1199, 1570, pp. 1789-90, 1576, p. 1528,1583, p. 1611.

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On 4 February 1555, after the condemnation of Bradford, Bonner went to the Counter to degrade Master Taylor but spoke to Bradford first. 1563, p. 1199, 1570, p. 1790, 1576, p. 1528, 1583, p. 1612.

Rowland Taylor told Bradford that he threatened to strike Bishop Bonner as he (Taylor) was being degraded (1570, p. 1699; 1576, p. 1451; 1583, p. 1524).

On 4 February 1555 Bonner took Harpsfield to speak with John Bradford, who was imprisoned after his excommunication. 1563, p. 1199, 1570, p. 1790, 1576, p. 1528, 1583, p. 1612.

In February 1555 Willerton, a chaplain to Bishop Bonner, went to speak with John Bradford in prison. They discussed the doctors and scripture and agreed that each would write down his own arguments over transubstantiation. Willerton sent his few sparse answers to Bradford the next morning and went to see him in the afternoon. They discussed whether or not the scriptures should be in the vernacular. Bradford gave Willerton his answers on transubstantiation and told Willerton to form his answers as reasons. 1563, pp. 1199-1200. Willerton was with Creswell, Harding, Harpsfield and others. 1570, p. 1790, 1576, p. 1528, 1583, p. 1612.

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On 12 February 1555 a servant of the earl of Derby went to see Bradford in prison. He asked Bradford to tender himself, and what his answer would be if Derby petitioned the queen to have Bradford sent overseas. Bradford refused, as he believed he would only end up being burned in Paris or Louvain, instead of in England, which was where he wished to die. 1563, p. 1200, 1570, p. 1790, 1576, p. 1529, 1583, p. 1612.

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On 14 February 1555 Percival Creswell, an old acqauintance of Bradford's, went to visit Bradford in prison. He offered to make suit for Bradford. He returned later, at 11 o'clock, with another man and gave Bradford a book by More, desiring him to read it. He told Bradford that the lords of York, Lincoln and Bath wished to speak with him. Then at 3 o'clock the same day, Dr Harding, the bishop of Lincoln's chaplain, went to see Bradford in prison. Harding talked of his fear for Bradford's soul, and that he himself had spoke against Peter Martir, Martin Bucer, Luther and others for their beliefs. 1563, p. 1200, 1570, pp. 1790-91, 1576, p. 1529, 1583, pp. 1612-13.

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On 15 February 1555 Percival Cresswell and another man went to see Bradford once more. Harspfield discussed with Bradford the way to enter the kingdom of heaven and also baptism. 1563, pp. 1200-01. In 1570 the date is given as 25 February. 1563, p. 1200, 1570, p. 1791, 1576, p. 1529, 1583, p. 1613.

On 16 February 1555 John Harpsfield and two others went to see Bradford in prison, to defend the line of bishops in the catholic church. Bradford refuted the argument. 1563, pp. 1202-03, 1570, pp. 1792-93, 1576, pp. 1530-31, 1583, pp. 1614-15.

On 23 February 1555 the archbishop of York (Nicholas Heath) and the bishop of Chichester (George Day) went to the Counter to speak with Bradford. 1563, pp. 1204-08, 1570, pp. 1794-97, 1576, pp. 1532-34, 1583, pp. 1615-17.

Bradford was asked by Heath and Day to read a book that did Dr Crome good. 1563, p. 1208, 1570, p. 1797, 1576, 1524, 1583, p. 1617.

On 25 February , at about 8am, two Spanish friars visited Bradford in the Counter. One of them was the king's confessor, the other was Alphonsus, who had written against heresies. Their conversation was held in Latin. 1563, pp. 1208-11, 1570, pp. 1797-98, 1576, pp. 1534-36, 1583, pp. 1617-19.

On 25 February, at about 5pm, Master Weston visited Bradford and asked to speak with him in private. When the two men were alone, Weston thanked Bradford for his writings to him and then produced the work that Bradford had sent him. It was entitled, 'Certayne reasons againste Transubstantiation gathered by John Bradforde, and geuen to Doctour weston and others'. 1563, p. 1212. They discussed transubstantiation. 1563, pp. 1211-12, 1570, pp. 1801-02. [Note that in 1570 this meeting is dated as the afternoon of 28 March. 1570, p. 1800.]

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On 21 March 1555 Bradford talked with Dr Weston, after being told of Weston's intention to visit by the earl of Derby's servant (when master Collier, warden of Manchester, had come to dinner at the Counter). 1576, p. 1536. Bradford and Weston spoke to each other in the presence of Master Collier, the earl of Derby's servant, the subdean of Westminster, the keeper (Master Clayden), and others. 1570, pp. 1799-80, 1576, pp. 1536-37, 1583, pp. 1619-20.

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Bradford wrote his religious convictions down for Weston, and on or around 28 March 1555 Dr Pendleton, Master Colier (sometime warden of Manchester) and Stephen Beche visited Bradford in the Counter. 1563, p. 1213, 1570, p. 1800, 1576, p. 1537, 1583, p. 1620.

Bradford questioned Pendleton as to why Pendleton changed his religion. 1563, pp. 1213-14, 1570, p. 1800, 1576, p. 1537, 1583, p. 1620.

Foxe states that he omitted the talk that Bradford and Pendleton had of 'my lord of Canterbury, of Peter Martirs boke, of Pendleto[n']s letter laid to Bradford.' 1563, p. 1214, 1570, p. 1800, 1576, p. 1537, 1583, p. 1620.

Bradford's reasons against transubstantiation were given to Weston and others. 1563, pp. 1211-12, 1570, pp. 1800-01, 1576, pp. 1537-38, 1583, pp. 1620-21.

Weston told Bradford of what he had done for Grimald, who had subscribed. 1563, p. 1212, 1570, p. 1801, 1576, p. 1538, 1583, p. 1621.

On 5 April, at 2pm, Weston went to visit Bradford in the Counter. Weston had not visited him earlier due to ill health and also because he had been busy withstanding monks from entering Westminster. He also thought that Pendleton would be coming to see him. Weston told Bradford that the pope was dead and that Weston had petitioned the queen and so thought that death would not come to Bradford soon. 1570, p. 1802, 1576, pp. 1538-39, 1583, pp. 1621-22.

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As Weston left Bradford on 5 April, he sent for Master Weale. 1570, p. 1802, 1576, p. 1539, 1583, p. 1622.

After Weston left Bradford on 5 April, the keeper, Master Claydon, and Steven Bech came to Bradford and spoke unkindly to him even though they had hitherto appeared to be friendly to him. 1570, p. 1802, 1576, pp. 1538-39, 1583, pp. 1621-22.

Bradford spoke to the servant of an unnamed gentlewoman, misused by her family for not going mass, who visited Bradford while he was in prison. [Note that Foxe says that the gentlewoman is still alive and so does not give her name, but simply records the conversation between the servant and Bradford.] 1570, pp. 1802-03, 1576, pp. 1539-40, 1583, pp. 1622-23.

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Bradford told the servant of the unnamed gentlewoman that he had read the work of Friar Fonse. 1570, p. 1803, 1576, p. 1539, 1583, p. 1622.

The servant of the unnamed gentlewoman gave Bradford greetings from Cardmaker. 1570, p. 1803, 1576, p. 1539, 1583, p. 1622.

The servant of the unnamed gentlewoman told Bradford that she saw a priest come to him in the morning and Bradford told her that he had brought a letter from a friar, to which he was replying. 1570, p. 1803, 1576, p. 1539, 1583, p. 1622.

Rowland Tayor joked to Bradford as he was about to be led away to execution (1563, p. 1080; 1570, p. 1703; 1576, p. 1454; 1583, p. 1527).

Foxe describes Bradford's behaviour at his burning at Smithfield. 1563, p. 1215, 1570, pp. 1804-05, 1576, p. 1540, 1583, p. 1623.

Sheriff Woodruff chided Bradford at his burning. When Woodruff went home after the burning of John Bradford, he became paralysed in his legs and arms. 1563, p. 1215, 1570, pp. 1804-05, 1576, p. 1540, 1583, p. 1624.

Bradford sent Anne Smith money. 1563, pp. 1266-7, 1570, p. 1876, 1576, p. 1607, 1583, p. 1701.

He was described as a faithful witness of Christ by Robert Glover in a letter to his wife.1563, pp. 1273-80, 1570, p. 1886-89, 1576, pp. 1615-19, 1583, pp. 1710-12.

Bradford was one of the authors of a petition to Philip and Mary asking them for a chance to debate the rectitude of the Edwardian religious reforms. The petition is printed in 1570, p. 1656; 1576, p. 1413; 1583, p. 1483.

Bradford's letter to John Treves, dated February 1548. [BL Harley 416, fos.33r-34r. Not printed in AM or LM.]

Bradford's letter to John Treves, dated Christmas 1549. [BL, Harley 416, fo.37v. Not printed in AM or LM.]

Bradford's letter to an unnamed gentleman or noble, written during Lent 1549. [BL Harley 416, fo.37r. Not printed in AM or LM.]

Letters of Bradford: 1563, pp. 1176-85, 1570, pp. 1805-40, 1576, pp. 1541-75, 1583, pp. 1624-64.

Ridley and his fellow prisoners sent a letter to Bradford and his fellow prisoners in the King's Bench. 1563, pp. 1894-95, 1570, pp. 1896-97, 1576, pp. 1624, 1583, pp. 1724-25.

Ridley wrote a letter to Bradford. 1563, p. 1295, 1570, p. 1897, 1576, pp. 1624-25, 1583, p. 1725.

Ridley wrote a letter to Bradford and his fellow prisoners, in which Ridley spoke of his love for Taylor. The bearer of the letter to Bradford was Punt, who also carried Hooper's letters. 1570, pp. 1897-98, 1576, pp. 1625-26, 1583, p. 1725.

Another letter was written by Ridley to Bradford. 1570, p. 1898, 1576, p. 1626, 1583, p. 1726.

Grindal wrote to Ridley from his exile in Frankfort, to which letter Ridley replied. He mentioned his imprisonment with Cranmer, Latimer and Bradford. 1570, pp. 1901-02, 1576, pp. 1628-30, 1583, pp. 1729-30.

Foxe includes Ridley's lamentation for a change in religion, in which he makes reference to Latimer, Lever, Bradford and Knox, as well as Cranmer and their part in the duke of Somerset's cause. 1570, pp. 1945-50, 1576, pp. 1670-78, 1583, pp. 1778-1784.

Bradford received a letter from John Careless. 1570, pp. 2104-05, 1576, pp. 1815-16, 1583, p. 1922-23.

Bradford wrote a letter to Careless. 1570, p. 2105, 1576, p. 1816, 1583, p. 1923.

 
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John Traves

(fl. 1531 - 1556)

Of Backley, Manchester. A deep influence on Bradford. [Fines]

John Traves was the recipient of a letter by John Bradford, who sent greetings to Bradford's mother and also his father and other friends, which included John Traves. 1570, pp. 1805-06,1576, pp. 1541-42, 1583, p. 1624.

[Traves is, contrary to Foxe, not a clergyman, but a merchant, probably a wool or cloth merchant. (Christopher Haigh, 'The Reformation inLancashire to 1558' (University of Manchester PhD, 1969), pp. 537-38]

 
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Laurence Bradshaw

Protestant. Of Bolton.

Related to James Bradshaw (probably his brother). [Haigh, Reformation and Resistance in Tudor Lancashire, pp. 171, 173.]

Lawrence Bradshaw was a recipient of a letter by John Bradford, who sent greetings primarily to his mother but also to his father and other friends, who included Laurence Bradshaw, James Bradshaw, John Treves, Thomas Sorrocold, and their wives and families. 1570, pp. 1805-06,1576, pp. 1541-42, 1583, p. 1624.

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Person and Place Index  *  Close
Mrs.Bradford

Mother of John Bradford, martyr. Of Manchester.

She was the recipient of letter by John Bradford, who sent greetings to her and others dear to him, which included his father, John Treves, Thomas Sorrocold, Laurence Bradshaw, James Bradshaw and their wives and families. 1570, pp. 1805-06,1576, pp. 1541-42, 1583, p. 1624.

She received a farewell letter from her son. 1570, pp. 1838-39, 1576, pp. 1573-74, 1583, pp. 1656-57.

She received another letter from her son, a little before he burned. 1570, p. 1839, 1576, p. 1574, 1583, p. 1656.

 
Person and Place Index  *  Close
Thomas Sorrocold

Possibly of Manchester.

Thomas Sorrocold was the recipient of a letter by John Bradford which sent greetings to Bradford's mother and also his father and other friends, which included Thomas Sorrocold, John Treves, Laurence Bradshaw, James Bradshaw and their wives and families. 1570, pp. 1805-06,1576, pp. 1541-42, 1583, p. 1624.

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(1509? - 1595?)

Draper. Lord mayor, alderman and merchant of London. (DNB)

Sheriff with David Woodruff in 1555.

Together with his fellow sheriff David Woodruff, Chester escorted John Rogers and John Hooper to and from various prisons during the process of their trials and condemnations. 1563, pp. 1030 and 1056-57; 1570, pp. 1662 and 1679-80; 1576, p. 1418 and 1433-34; 1583, pp. 1489 and 1507. After Hooper and Rogers were degraded they were delivered to the custody of Chester and Woodruff. 1563, p. 1058; 1570, p.1681; 1576, p. 1435; 1583, p. 1508. He and Woodruff also conveyed John Rogers to Smithfield. 1563, p. 1036; 1570, p. 1663; 1576, p. 1419; 1583, p. 1492.

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Chester escorted Rowland Taylor out of London on the first leg of Taylor's journey to Hadleigh for execution. Chester gave Taylor permission to speak with his wife and daughters and wept as Taylor said farewell to them. He 'gently' refused to let Taylor's wife speak further with her husband while Taylor was being detained in an inn, awaiting the arrival of the sheriff of Essex. Chester provided Margaret Taylor with an escort to her mother's house. 1563, p. 1076; 1570, p. 1700; 1576, pp. 1451-52; 1583, p. 1525.

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Together with David Woodruff, he took custody of Stephen Knight, John Laurence and William Pygot and delivered them to Newgate. 1563, p. 1112; 1570, p. 1721; 1576, p. 1469; 1583, p. 1543.

On 30 May 1555, John Cardmaker and John Warne were committed to Chester and Woodruff's custody for execution. At the stake, Chester and Woodruff called Cardmaker aside and talked with him secretly for a long time. 1563, p. 1142; 1570, p. 1751; 1576, pp. 1496-97; 1583, p. 1579.

Bradford was handed over to the sheriff of London [Chester or Woodruff] and taken to the Clink. He was then taken to the Counter in the Poultry, and it was intended that he be handed to the earl of Derby and burned in Manchester, but these original plans are altered and he was burned in London. 1563, p. 1199, 1570, pp. 1789-90, 1576, p. 1528,1583, p. 1611.

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Chester would weep at the death of the martyrs, whereas Woodruff would laugh. Chester was kind, whereas Woodruff would beat the condemned. 1563, p. 1215, 1570, p. 1804, 1576, p. 1540, 1583, p. 1624.

In a letter to Augustine Bernher, Bradford asked Bernher to ask Mrs Pierrpoint to ask Sheriff Chester what was planned for him. 1570, p. 1837, 1576, p. 1598, 1583, p. 1654.

Denley, Newman and Packingham were handed over to the sheriffs of London to be kept until commanded by writ to be sent to their places of execution. 1563, p. 1249, 1570, p. 1867, 1576, p. 1572, 1583, p. 1685.

William Chester was persecuted during Mary's reign for his protestant beliefs. 1563, p. 1737.

 
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Manchester
NGR: SJ 840 980

A parish in the hundred of Salford, county palatine of Lancaster; containing the manufacturing town of Manchester and 28 chapelries and townships. 36 miles east by north from Liverpool. Manchester comprises only one parish, which is in the Archdeaconry and Diocese of Chester. There are numerous subordinate churches; St Anne's, St Mary's, St Paul's, St John's, St James', St Michael's, St Martin's, St Peter's, St Stephen's, St Mathew's, St Philip's, St George's, St Andrew's, St Clement's, and St Luke's.

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English information from Samuel Lewis, A Topographical Dictionary of England (S. Lewis & Co: London, 1831)

Welsh information taken from Samuel Lewis, A Topographical Dictionary of Wales(Lewis & Co: London, 1840)

The reason for the use of these works of reference is that they present the jurisdictional and ecclesiastical position as it was before the major Victorian changes. The descriptions therefore approximate to those applying in the sixteenth century, after the major changes of 1535-42. Except for the physical locations, which have not changed, the reader should not therefore take these references as being accurate in the twenty-first century.

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Walden [St Paul's Walden]
NGR: TL 194 222

A parish in the hundred of Cashio, liberty of St. Albans, county of Hertford. 5.25 miles north-north-west from Welwyn. The living is a vicarage in the Archdeaconry of St Albans and the Diocese of London.

English information from Samuel Lewis, A Topographical Dictionary of England (S. Lewis & Co: London, 1831)

Welsh information taken from Samuel Lewis, A Topographical Dictionary of Wales(Lewis & Co: London, 1840)

The reason for the use of these works of reference is that they present the jurisdictional and ecclesiastical position as it was before the major Victorian changes. The descriptions therefore approximate to those applying in the sixteenth century, after the major changes of 1535-42. Except for the physical locations, which have not changed, the reader should not therefore take these references as being accurate in the twenty-first century.

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1648 [1624]

Queene Mary. The cruell Martyrdome of M. Iohn Bradford, and Iohn Leafe martyrs.
The description of the burning of M. Iohn Bradford Preacher, and Iohn Leafe a Prentise. MarginaliaAnno 1555. Iuly.

woodcut [View a larger version]

Commentary on the Woodcuts  *  Close
Bradford, standing in the pyre on the right with his call to England to repent of idolatry, and the short figure on the left of the illiterate young apprentice, John Leafe, who died with him, are shown before the lighting of the fire. The preliminaries reflected the godly fibre of the accused as they first prayed prostrate beside the stake, and then Bradford kissed the instruments of his coming death and gave his clothes to his servant. Apart from one pair of raised hands, officials and guards armed with pikes dominate the scene. Sheriff Woodroffe, who abruptly silenced Bradford's invocation and ordered his hands to be tied, was divinely punished by being struck down with paralysis six months after this event. As other martyrdoms show, hands were the last remaining recourse for communication from the fire. This is not the only case (compare Laurence Saunders, or Latimer and Ridley) in which the illustrator takes temporal liberties, representing an unlit pyre as well as the martyr's last words uttered in the flames. And as elsewhere, the final words were set afresh in each edition gothic type (1563), roman thereafter but with minor differences in positioning.

MarginaliaA notable example of Gods hand vpon M. Woodroffe.TOuching M. Wodroffe the Sheriffe, mention is made a little before, how churlishly here hee aunswered M. Bradford at the stake, not suffering him to speake, but cōmaunding his handes to be tyed. &c. The like extremity or worse, he vsed also before to M. Rogers: whereof ye haue heard before. 

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See 1563, p.1215.

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The sayd Wodroffe Sheriffe aboue mentioned, was ioyned in office with an other, MarginaliaSyr William Chester commended.called Syr William Chester, for the yeare 1555. MarginaliaDifference bdtweene 2. Shriffes, M. Chester and M. Woodroffe.Betweene these two Sheriffes such difference there was of iudgement and Religion, that the one, that is, Maister Wodroffe, was woont commonly to laugh, þe other to shedde teares at the death of Christs people. And where as the other was woont to restrayne and to beate the people, whiche were desirous to take them by the handes that should be burned: 

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This is an interesting indication of popular support for Bradford and Leaf.

the other Sheriffe contrariwise agayne with muche sorrow and mildnesse behaued himselfe, which I wish here to be spoken & known to the commendation of him, although I doe not greatly know the partie.

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Furthermore, here by the way to note the seuere punishmēt of Gods hand agaynst the sayde Wodroffe, as agaynst all other such cruell persecutours, so it happened, that within halfe a yeare after the burning of this blessed Martyr, the sayde Sheriffe was so striken on the right side 

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Notice how in 1570, Foxe updated the account of Woodruff's illness; Foxe was deeply committed to relating stories of providential justice befalling persecutors and, in this case, he seems to have made an effort to keep informed about Woodruff's fate over the years.

with such a paulsie, or stroke of Gods hand whatsoeuer it was, that for the space of eight yeares after, till hys dying day, he was not able to turne himselfe in his bed, but as two men with a sheete were fayn to stirre him: and withall such an insaciable deuouring came vpon him, that it was monstrous to see. And thus continued he the space of eight yeares together. 
Cattley Pratt  *  Close
Cattley/Pratt, VII, 195, fn 1

In the First Edition this calamity is thus recorded; "In fine, this foresaid master Woodrofe, after the burning of master Bradford, returning home to his house, strait upon the same was taken lame both arm and leg, so that this day he cannot stir out of his house, nor yet scarce move himself but as he is helped. The Lord, if it be his pleasure, be his helper!" See Edition 1563, p. 1215. - ED.

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¶ In mortem Iohannis Bradfordi constantissimi Martyris. 
Commentary  *  Close

Foxe replaced the longer English poem in honour of Bradford with a shorter Latin poem. Interestingly, the English poem appears to be a translation; a Latin version of it remains among Foxe's papers (BL, Harley 416, fo. 38r).

MarginaliaEpitaphium in Ioan Bradfordum per Ioan Frierum.
Discipulo nulli supra licet esse magistrum:
Quique Deo seruit, tristia multa feret.
Corripit omnipotens natum quem diligit omnem:
Ad cœlum stricta est difficilisque via.
Has Bradforde tuo dum condis pictore voces:
Non hominum rigidas terribilesque minas,
Sed nec blanditias, non, vim, nec vincula curas,
Tradis & accensæ membra cremanda pyræ. 

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Cattley/Pratt, VII, 195, fn 2

See the Harleian MSS. No. 416. Art. 27. - ED.

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Commentary  *  Close
The Letters of John Bradford

During Edward VI's reign, John Bradford was a respected and popular preacher with Bishop Ridley as his powerful patron. In the first half of Mary's reign, Bradford was arguably the most important protestant in England. Cranmer, Ridley, Latimer and Hooper were deferred to by other protestants, but they were, especially in the cases of Cranmer and Latimer, relatively isolated from other protestants. Bradford, in contrast, building upon relationships formed in Edward VI's reign, maintained connections among protestants, clergy and lay, in prison and outside of it, from Kent to Lancashire. He did this through epistles, leaving behind an impressive body of letters.

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Foxe and Henry Bull together printed eighty-six of his letters. (A further nine were printed in the Parker Society volumes of his works; seven of these had never been previously printed). Fifty-six letters are printed in the Acts and Monuments and forty-three are printed in both the Acts and Monuments and Letters of the Martyrs. Thirteen of Bradford?s letters are printed in the Acts and Monuments, but not the Letters of the Martyrs, while thirty of them are printed in the Letters of the Martyrs but not in the Acts and Monuments.

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This serves once again to underscore the immense contribution Henry Bull made to the Acts and Monuments. None of Bradford's letters were printed in the Rerum, although Foxe apparently had received some of Bradford's letters from Grindal (BL, Harley 417, fo. 113r). Certainly in the 1563 edition, Foxe was able to print Bradford's 'corporate letters' - i.e., his epistles to London, to Cambridge, to Lancashire and to Walde, Essex - as well as his letter to 'B. C.', one of his letters to Erkinwald Rawlins and one of his letters to Anne Warcup. Thirty-four of the thirty-six Bradford letters added to the 1570 edition were first printed in Letters of the Martyrs. (In addition to letters, Foxe also added his own notes on predestination to this section of the 1570 edition). There were no changes to Bradford's letters in the 1576 edition, but in the 1583 edition Foxe added Bradford's letter to Thomas Hall and all of his letters to John Traves.

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Bradford had three overwhelming concerns in his letters: to encourage the English protestants to endure persecution faithfully and especially not to attend mass; to console the spiritual distress of the faithful and to combat doctrinal 'errors' among English protestants, most especially the rejection of predestination. Foxe printed most of Bradford's writings on the first two subjects, but he only printed two letters which Bradford wrote touching on doctrinal disputes among the protestants. The issue of protestant doctrinal devisiveness had been raised by Foxe's catholic critics in the mid-1560s, and as a result Foxe suppressed most references to it in the subsequent editions of his work.

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Here follow the letters of M. Bradford. 
Cattley Pratt  *  Close
Cattley/Pratt, VII, Addenda: ref page 196

Bradford's Letters have been collected from different sources, to the number of CI., by the Rev. Aubrey Townsend, editor of Bradford's Works for the Parker Society, to which the reader is referred for much valuable information. He discovered the autographs of many of them among the Emmanuel Coll. MSS. at Cambridge.

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Commentary on the Glosses  *  Close
Bradford's Letters

In the previous section and others like it, the most interesting aspect of the glosses is the way in which they condition the reader's response to the text; in this section something like the opposite happens: certain pieces of the text are reformulated in the glosses in a way which suggests that they were designed for the kind of 'garnering' familiar in a commonplace-book culture: less entries to the text than things to take out. The margin thus provided a place for the reconstruction of the sufferings of the martyrs and their responses to them in a way which helped to soothe the religious pains of godly Elizabethans. This can be seen in glosses such as 'learne here to put away doubting al tender harts that seeke after christ': there is nothing specifically 'Marian' about this apart from its setting. By concentrating the statements of Bradford about spiritual and other suffering into tags which could be appropriated beyond their immediate context, Foxe produced a resource which could be used in his own church. The overlap of many of Bradford's concerns with Elizabethan practical divinity helps to explain this phenomenon. Thus, many of the glosses are concerned with affliction: what causes it (sin: 'Our sinnes prouoke persecutiō'; 'Gods manifold plagues vpon England in Q. Maryes dayes'; 'The cause of Gods plagues is our iniquities, and not knowing the tyme of Gods visitation'), the fact that to be punished in this world is a mercy ('Gods mercy the cause why we are punished here'; 'God punisheth not twise for one thing'), and that affliction is for the trial of God's children ('God vseth to proue and try his children'; 'Trouble tryeth who be of God, & who be not'; 'Affliction tryeth who goe with God, and who goe with the Deuill').

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All of these points were as relevant thirty and more years after they were made, to judge from the output of later divines. A related point is Bradford's continual allusion to the cross, exploiting a pun between the death of Christ and a synonym for affliction ('The efficacy of the crosse, and what it worketh in Gods children'; 'Prayse of the Crosse'; 'The Crosse a great tokē of Election'; 'Worldly losse recompēsed With endeles and perpetuall gayne by the Crosse'; 'What commoditie the Crosse bringeth'; 'Promises annexed to the Crosse'; 'The Crosse a token of Gods election'). This allows him to make the point that the persucutors do not attack his sins but Christ in him ('The Martyrs persecuted of the prelates not for their sinnes, but onely for Christ'; 'The Papistes condemne not Bradford but Christ'; 'Christ himselfe persecuted in his Martyrs'; 'The Prelates persecute and hate the Martirs not for their iniquities, but for hatred of Christ & of his veritye in them'; 'Bradford persecuted of the prelates not for his sines but for the truth of Christ'). Bearing this fundamental self-confidence in mind makes it easier to understand the glosses which highlight Bradford's highly self-critical attacks on his own sinfulness ('Bradford sory that he doth not more reioyce dying in so good a quarell'; 'He confesseth his sinnes before God'; 'M. Bradford accuseth agayne his owne lyfe'; 'M. Bradford accuseth himselfe of negligence. &c.'); these also have their use in practical divinity as models for articulating self-recrimination in the godly without tipping too far into despair (and along those lines, there is a gloss advising on the proper attitude to predestination: 'M.B. For the certainty of this fayth search your hartes. If you haue it. prayse the Lord: for you are happy, and therefore cannot finally perishe: for then happines were not happines, if it could be lost. Whē you fall the Lorde will put vnder his hand that you shall not lye still. But if ye feele not this fayth, then know that predestination is to high a matter for you to be disputers of, vntill you haue been better scholers in the schoolehouse of repentance & iustification. which is the Grammer schoole wherein we must be conuersant and learned, before we goe to the vniuersitye of Gods most holy predestination and prouidence'). Other glosses introducing letters make it clear that at the centre of Bradford's understanding of such issues was an ongoing concern with helping the afflicted ('A pithy and effectuall letter of M. Bradford to M. Warcup, and Mistres Wilkinson'; 'A letter of M. Bradford to a faythfull womā inwardly afflicted'). His pastoral concern is also advertised in the fact that he is often quite critical of the failings of Marian protestants: as with his successful chastising of the people attacking Bourne, he clearly felt (and Foxe was keen to portray him as such) able to issue reproofs which from others might have been less well taken ('Complaynt of the Carnall and wicked lyfe among the Gospellers'; 'Bradford prophecied before the Sweat time what would follow of carnall Gospelling, if repentance did not come'; 'Wanton Gospellers'; 'Proud Protestantes'; 'False Christians'; 'M. Bradford accuseth himselfe of negligence. &c.').

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In addition to glosses setting out Bradford's charisma and those packaging his wisdom for later generations to use, are the more usual type of glosses. There are many scriptural references, as is usual with the letters of martyrs, and there are also many glosses summarising Bradford's attacks on the mass ('The Masse is a poyson to the Church'; 'Doubtes & obiections aunswered'; 'The Sacrament of the aultar quite ouerthroweth the Lordes supper'; 'Fayth commeth by hearing the word and not by hearing Masse'; 'What daunger it is to goe to the blasphemous masse'; 'Reasōs prouing that no Christian may come to the Popishe mattins and euensong, with a good conscience'; 'The Popes seruice is in a tongue vnknowen'; 'The Popes seruice is full of Idolatrye; 'The Popes seruice cōdemneth our English seruice of heresye'; 'The Popes Latin seruice is a marke of Antichrist'; 'The going to the popes seruice geueth ill example, and is offensiue'; 'The Masse is the principall seruice of Antichrist'; 'A false Christ of the Priest & the bakers making'). Scory is listed as godly preacher in the earlier editions, but not in 1583. For the most part the glosses deviate little from the text, as one might expect given the profound sympathy Foxe felt for Bradford's writings. Two exceptions to this are: 'All our election is in and for Christ only', which is somewhat more theologically nuanced than Bradford's own formulation of Christ's relationship to election, and 'Gods sheepe must feede on the bare common: where the deuills cattell are stalfed', which expands Bradford's metaphorical pasture to talk of the devil's cattle that God's sheep must live among: this may reflect the less stark (and in a sense more troubling) distinctions between godly and ungodly in Elizabethan England. There are problems with the placing of glosses at several points, and disagreements about cross-references (with 1570as the most consistently correct as usual) can be found. As one might expect in a section with many scriptural references, there are several disagreements between editions.

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MarginaliaThe letters of M. Bradford.THis godly Bradford and heauenly martyr, duryng the tyme of his imprisonment, wrote sondrye comfortable Treatises, and many godly Letters, of whiche, some hee wrote to the Citty of London, Cambridge, Walden, to Lankeshyre and Chesshyre, & diuers to his other priuate friends. By the which foresayd Letters, to the intent it may appeare how godly this man occupyed hys time being prisoner, what speciall zeale he bare to the state of christes Church, what care he bad to performe his office, how earnestly he admonished all men, howe tenderly he comforted the heauy harted: how fruitfully he confirmed thē whom he had taught, I thought here good to place þe same although to exhibite here all the letters that he wrote, (being in number so many, that they are able to fill a booke) it cannot well be compassed, yet neuerthelesse we mynde to excerpt the principal of them, referring the reader for the residue, to the MarginaliaRead the booke of letters of the Martyrs.booke of Letters of the martyrs,  
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Cattley/Pratt, VII, 196, fn 1

This book was printed in London by John Day in 1564, and reprinted there in 1837. - ED.

where they may be found. 
Commentary  *  Close

There are thirty letters written by Bradford which were published in the Letters of the Martyrs and were never printed in any edition of the Acts and Monuments.

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MarginaliaThe copy of M. Bradfordes letter, whereof the Earle of Darby complayned in the Parliament.And first, for so much as yee heard in the storye before, how the Earle of Darby complayned in the Parliament house, of certayne Letters written of Iohn Bradford out of prison, to Lancashyre, and also howe hee was charged both of the Bishop of Winchester, and of M. Allen wyth the same letters, to the intent the Reader more perfectly may vnderstand what letters they were, being written in deede to his mother, brethren, and sisters, out of the Tower, before his condemnation, we wil beginne first with the same letters: the copy with the contentes wherof is thys, as followeth.

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¶ A comfortable letter of M. Bradford to hys Mother, a godly matrone, dwelling in Manchester, and to hys brethren and sisters, and other of his frendes there. 
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This letter first appeared in Letters of the Martyrs, pp. 290-94. ECL 260, fos. 124r-125v is a copy of this letter surviving in Foxe's papers.

MarginaliaA letter of M. Bradford to his mother, brethren and sisters.OUr deare and sweete Sauioure Iesus Christ, whose prisoner at this present (praysed be his name therfore) I am, preserue and keepe you my good mother, wyth my brothers and sisters, my Father Iohn Traues, Thomas Sorrocold, Laurence and Iames Bradshawe, with theyr wiues and familyes. &c. now and for euer. Amen.

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I am at this present in prison sure enough for starting, to confirme that I haue preached vnto you: 

Commentary  *  Close

This is another indication of Bradford's extensive preaching in Manchester and the region around it.

as I am ready (I thanke God) with my lyfe and bloud to seale the same, if god vouch me worthy of that honor. For good mother and brethren, it is a most speciall benefite of God, to

suffer
FFFF.iiij.