Thematic Divisions in Book 12
1. Exhumations of Bucer and Phagius along with Peter Martyr's Wife2. Pole's Visitation Articles for Kent3. Ten Martyrs Burnt at Canterbury4. The 'Bloody Commission'5. Twenty-two Prisoners from Colchester6. Five Burnt at Smithfield7. Stephen Gratwick and others8. Edmund Allen and other martyrs9. Alice Benden and other martyrs10. Examinations of Matthew Plaise11. Richard Woodman and nine other martyrs12. Ambrose13. Richard Lush14. Edmund Allen15. The Martyrdom of Simon Miller and Elizabeth Cooper16. Rose Allin and nine other Colchester Martyrs17. John Thurston18. George Eagles19. Richard Crashfield20. Fryer and George Eagles' sister21. Joyce Lewes22. Rafe Allerton and others23. Agnes Bongeor and Margaret Thurston24. John Kurde25. John Noyes26. Cicelye Ormes27. Persecution at Lichfield28. Persecution at Chichester29. Thomas Spurdance30. Hallingdale, Sparrow and Gibson31. John Rough and Margaret Mearing32. Cuthbert Simson33. William Nicholl34. Seaman, Carman and Hudson35. Three at Colchester36. A Royal Proclamation37. Roger Holland and other Islington martyrs38. Stephen Cotton and other martyrs39. Scourging of Thomas Hinshaw40. Scourging of John Milles41. Richard Yeoman42. John Alcocke43. Thomas Benbridge44. Four at St Edmondsbury45. Alexander Gouch and Alice Driver46. Three at Bury47. A Poor Woman of Exeter48. Priest's Wife of Exeter49. The Final Five Martyrs50. John Hunt and Richard White51. John Fetty52. Nicholas Burton53. John Fronton54. Another Martyrdom in Spain55. Baker and Burgate56. Burges and Hoker57. The Scourged: Introduction58. Richard Wilmot and Thomas Fairfax59. Thomas Greene60. Bartlett Greene and Cotton61. Steven Cotton's Letter62. James Harris63. Robert Williams64. Bonner's Beating of Boys65. A Beggar of Salisbury66. Providences: Introduction67. William Living68. The Miraculously Preserved69. Edward Grew70. William Browne71. Elizabeth Young72. Elizabeth Lawson73. Christenmas and Wattes74. John Glover75. Dabney76. Alexander Wimshurst77. Bosom's wife78. Lady Knevet79. John Davis80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Englishmen at Calais85. Edward Benet86. Jeffrey Hurst87. William Wood88. Simon Grinaeus89. The Duchess of Suffolk90. Thomas Horton 91. Thomas Sprat92. John Cornet93. Thomas Bryce94. Gertrude Crockhey95. William Mauldon96. Robert Horneby97. Mistress Sandes98. Tome 6 Life and Preservation of the Lady Elizabeth99. The Unprosperous Queen Mary100. Punishments of Persecutors101. Foreign Examples102. A Letter to Henry II of France103. The Death of Henry II and others104. Admonition to the Reader
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2270 [2230]

Quene Mary. The racking and condemnation of Cutbert Simson, Martyr.

MarginaliaAn. 1558. March.my house he hath felt some sorow, and yet I neuer see hys pacience broken. &c.

It is thought & sayd of some that that arrow which was grated betwixt his fingers, beyng tyde together, was not in the Tower, but in the Byshops house.

¶ The day before the blessed Deacon and Martyr of God Cutbert Simson, after his paynefull rackyng should go to his cōdemnation before Boner, to be burned, being in þe Bishops colehouse there in þe stockes, MarginaliaA vision of Cutbert Simson.he had a certaine vision or apparition very straūge, which he him selfe with his owne mouth declared to the godly learned man M. Austen, to his own wife, and Tho. Simson, 

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'Master Austen' is the ubiquitous Augustine Bernher, who, among other things, was de facto head of the underground London congregation. Thomas Simpson - apparently no relation to Cuthbert Simpson - was another of the congregation's deacons. On the important roles of Bernher and Thomas Simpson in the underground London congregation see Brett Usher, '"In a Time of Persecution": New Light on the Protestant Congregation in Marian London' in John Foxe and the English Reformation, ed., David Loades (Aldershot, 1997), pp. 233-51.

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and to other besides, in the prison of Newgate a litle before his death. The relation wherof I stand in no litle doubt whether to report abroad or not, considering with my selfe the great diuersitie of mēs iudgementes in the readyng of histories, and varietie of affections.  
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Note Foxe's unease about the reliability of the story about Cuthbert Simpson's dream and Foxe's anticipating criticism of it (anticipations which proved correct). Foxe probably decided to include the account because it was verified by Augustine Bernher and Thomas Simpson.

Some, I see, wil not beleue it, some wil deride the same, some also will be offended with setting forth thinges of that sort incerteyne, esteming all thinges to be incertaine and incredible, whatsoeuer is strange from the common order of nature. Other will be perchaunce agreued, thinking with themselues, or els thus reasoning with me, that although the matter were as is reported, yet for somuch as the common error of beleuing rash miracles, phantasied visions, dreames, and apparitions therby may be confirmed, more expedient it were the same to be vnsetforth.

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These and such like will be, I know, the sayinges of many. Wherunto briefely I aunswere, graunting first and admitting with the wordes of Basill, οὐ πᾶν ὀνείαρ ἐστὶ πρωφητία.  

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St. Basil
Foxe text Greek

?? ??? ?????? ???? ????????.

Foxe text translation

Not every dreame is streight way a prophecy.

Actual text of St. Basil

. This is, not euery dreame is streight way a prophecy. Agayne, neither am I ignoraunt that the papistes in theyr bookes and legends of sainctes haue theyr prodigious visions and apparitions of angels, of our Lady, of Christ, and other sainctes: which as I wil not admit to be beleued for true, so will they aske me againe, why should I then more require these to be credited of them, then theires of vs.

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First I write not this, binding any man precisely to beleue the same, so as they doo theyrs, but only report it as it hath bene heard of persons knowne, naming also the parties who were the hearers therof, leauing the iudgement therof notwithstanding free vnto the arbitrement of the reader. MarginaliaWhat credite is to be geuē to visions. and how farre.Albeit, it is no good argument proceding from the singular or particular, to be vniuersall, to say that visions be not true in some, ergo, they be true in none. And if any shall muse or obiect agayne, why should such visions be geuen to him or a few other singular persons more then to all the rest, seing the other were in the same cause and quarell, and dyed also Martyrs as well as he? to this I say, concerning the Lordes times and doinges, I haue not to medle nor make, who may worke where and when it pleaseth him. And what if the Lord thought chiefely aboue the other, with some singular consolation to respect him, who chiefely aboue the other, and singularly did suffer most exquisite tormentes for his sake? what great maruell herein? but as I sayd, of the Lordes secret times I haue not to reason. This only which hath out of the mans owne mouth bene receaued, so as I receaued it of the parties, I thought here to communicate to the reader, for him to iudge therof as God shall rule his minde. The matter is thys.

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The day before this Simson was condemned, he being in the stockes, Cloney his keeper commeth in with the keies, about ix. of the clocke at night (after his vsual maner) to view his prison, and see whether all were present, who when he espied the sayd Cutbert to be there, departed agayne, locking the dores after him. Within ij. houres after, about aleuen of the clocke, toward midnight, the sayd Cutbert (whether being in a slumber of being awake I cannot say) heard one comming in, first opening the outward dore, thē the second, after the third doore, and so looking in to the sayd Cut-

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bert, hauing no candell or torch that hee could see, but geuing a brightnes and light most comfortable and ioyfull to his hart, saying, Ha, vnto him, & departed agayne. Who it was he could not tell, neither I dare define. This that he saw he him selfe declared fower or fiue times to the sayd Master Austen and to other. At the sight wherof he receaued such ioyfull comfort that he also expressed no litle solace in telling and declaring the same.

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¶ Articles seuerally ministred to Cutbert Symson the. xix. of March, with his aunsweres also to the same annexed.

MarginaliaArticles seuerally ministred to Cutbert Simson. Marginalia1.FIrst that thou Cutbert Symson, art at this present abidyng within the Citie and Dioces of London, and not out of the Iurisdiction of the Byshop of Rome.

Marginalia2.Item, that thou within the Citie and Dioces of London, hast vttered many tymes & spoken deliberatly these wordes and sentences followyng, videlicet: that though thy parentes, auncestours, kinsfolkes and frendes, yea and also thy selfe, before the tyme of the late schisme here in this Realme of England, haue thought and thoughtest, that the faith and Religion obserued in times past here in this Realme of England, was a true faith and religion of Christ in all pointes & articles, though in the Church it was set forth in the Latin toung and not in English, yet thou beleuest and sayest that the fayth and Relgion now vsed commonly in this Realme, not in the Englishe, but in the Latine toung, is not the true fayth and Religion of Christ, but contrary and expressely agaynst it.

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Marginalia3. MarginaliaCeremonies.Item, that thou within the sayd Citie and Dioces of London, hast willingly, wittingly, and contemptuously done, and spoken agaynst the rites and the ceremonies commonly vsed here through the whole Realme, and obserued generally in the Church of England.

Marginalia4. MarginaliaVij. Sacramentes.Item, that thou hast thought and beleued certeinely, and so within the Dioces of London, hast affirmed and spoken deliberately that there be not in the Catholicke Church seuen Sacramentes, nor of that vertue and efficacie as is commonly beleued in the Church of England them to be.

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Marginalia5. MarginaliaSacramēt of the altar.Item, that thou hast likewise thought and beleued, yea and hast so within the Citie and Dioces of London spoken, and deliberatly affirmed, that in the Sacrament of the altar there is not really, substancially and truly the very body and bloud of our Sauiour Iesus Christ.

Marginalia6.Item, that thou hast bene, and to thy power art at this present, a fauourer of all those that either haue bene here in this Realme heretofore called heretickes, or els conuented and condemned by the Ecclesiasticall Iudges for heretickes,

Marginalia7.Item, that thou, contrary to the order of this Realme of Englād, and contrary to the vsage of the holy Church of this Realme of England, hast at sondry tymes and places within the Citie and Dioces of London, bene at assemblies and conuenticles, where there was a multitude of people gathered together, MarginaliaVsing of Englishe seruice.to heare the Englishe seruice sayd, which was set forth in þe late yeares of kyng Edward the vj. and also to heare and haue the Communion booke read, and the Communion ministred, both to the sayd multitude, and also to thy selfe, and thou hast thought, and so thinkest and hast spoken that the sayd English seruice, and Communion booke, and all things conteined in either of them was good and laudable, and and for such thou diddest and doest allowe and approue either of them at this present.

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¶ The aunswere of the sayd Cutbert to the foresayd Articles.

MarginaliaHys aunsweres to the articles.VNto all which Articles, the said Cutbert Simson aunswered thus or the like in effect.

To the. 1. 2. 3. 4. 5. and. 6. Article, he confessed them to be true in euery part therof.

To the. 7. Article he sayd that he was bound to aunswere vnto it, as he beleueth.

¶ A letter of Cutbert Simson, written to his wife out of the Colehouse. 
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This letter is printed in all editions of Acts and Monuments and in Letters of the Martyrs, pp. 659-60.

MarginaliaA letter of Cutbert Simson to hys wife.DEarely beloued in the Lord Iesus Christ, I can not write as I do wishe vnto you. I besech you with my soule, commit your selfe vnder the mighty hand of our

God,