Thematic Divisions in Book 11
1. The Martyrdom of Rogers 2. The Martyrdom of Saunders 3. Saunders' Letters 4. Hooper's Martyrdom 5. Hooper's Letters 6. Rowland Taylor's Martyrdom 7. Becket's Image and other events 8. Miles Coverdale and the Denmark Letters 9. Bonner and Reconciliation 10. Judge Hales 11. The Martyrdom of Thomas Tomkins 12. The Martyrdom of William Hunter 13. The Martyrdom of Higbed and Causton 14. The Martyrdom of Pigot, Knight and Laurence 15. Robert Farrar's Martyrdom 16. The Martyrdom of Rawlins/Rowland White17. The Restoration of Abbey Lands and other events in Spring 155518. The Providential Death of the Parson of Arundel 19. The Martyrdom of John Awcocke 20. The Martyrdom of George Marsh 21. The Letters of George Marsh 22. The Martyrdom of William Flower 23. The Martyrdom of Cardmaker and Warne 24. Letters of Warne and Cardmaker 25. The Martyrdom of Ardley and Simpson 26. John Tooly 27. The Examination of Robert Bromley [nb This is part of the Tooly affair]28. The Martyrdom of Thomas Haukes 29. Letters of Haukes 30. The Martyrdom of Thomas Watts 31. Mary's False Pregnancy32. Censorship Proclamation 33. Our Lady' Psalter 34. Martyrdom of Osmund, Bamford, Osborne and Chamberlain35. The Martyrdom of John Bradford 36. Bradford's Letters 37. William Minge 38. James Trevisam 39. The Martyrdom of John Bland 40. The Martyrdom of Frankesh, Middleton and Sheterden 41. Sheterden's Letters 42. Examinations of Hall, Wade and Polley 43. Martyrdom of Christopher Wade 44. Martyrdom of Carver and Launder 45. Martyrdom of Thomas Iveson 46. John Aleworth 47. Martyrdom of James Abbes 48. Martyrdom of Denley, Newman and Pacingham 49. Richard Hooke 50. Martyrdom of William Coker, et al 51. Martyrdom of George Tankerfield, et al 52. Martyrdom and Letters of Robert Smith 53. Martyrdom of Harwood and Fust 54. Martyrdom of William Haile 55. George King, Thomas Leyes and John Wade 56. William Andrew 57. Martyrdom of Robert Samuel 58. Samuel's Letters 59. William Allen 60. Martyrdom of Roger Coo 61. Martyrdom of Thomas Cobb 62. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 63. Martyrdom of Hayward and Goreway 64. Martyrdom and Letters of Robert Glover 65. Cornelius Bungey 66. John and William Glover 67. Martyrdom of Wolsey and Pigot 68. Life and Character of Nicholas Ridley 69. Ridley's Letters 70. Life of Hugh Latimer 71. Latimer's Letters 72. Ridley and Latimer Re-examined and Executed73. More Letters of Ridley 74. Life and Death of Stephen Gardiner 75. Martyrdom of Webb, Roper and Park 76. William Wiseman 77. James Gore 78. Examinations and Martyrdom of John Philpot 79. Philpot's Letters 80. Martyrdom of Thomas Whittle, Barlett Green, et al 81. Letters of Thomas Wittle 82. Life of Bartlett Green 83. Letters of Bartlett Green 84. Thomas Browne 85. John Tudson 86. John Went 87. Isobel Foster 88. Joan Lashford 89. Five Canterbury Martyrs 90. Life and Martyrdom of Cranmer 91. Letters of Cranmer 92. Martyrdom of Agnes Potten and Joan Trunchfield 93. Persecution in Salisbury Maundrell, Coberly and Spicer 94. William Tyms, et al 95. Letters of Tyms 96. The Norfolk Supplication 97. Martyrdom of John Harpole and Joan Beach 98. John Hullier 99. Hullier's Letters 100. Christopher Lister and five other martyrs 101. Hugh Lauerocke and John Apprice 102. Katherine Hut, Elizabeth Thacknell, et al 103. Thomas Drury and Thomas Croker 104. Thomas Spicer, John Deny and Edmund Poole 105. Persecution of Winson and Mendlesam 106. Gregory Crow 107. William Slech 108. Avington Read, et al 109. Wood and Miles 110. Adherall and Clement 111. A Merchant's Servant Executed at Leicester 112. Thirteen Burnt at Stratford-le-Bow113. Persecution in Lichfield 114. Hunt, Norrice, Parret 115. Martyrdom of Bernard, Lawson and Foster 116. Examinations of John Fortune117. John Careless 118. Letters of John Careless 119. Martyrdom of Julius Palmer 120. Agnes Wardall 121. Peter Moone and his wife 122. Guernsey Martyrdoms 123. Dungate, Foreman and Tree 124. Martyrdom of Thomas More125. Examination of John Jackson126. Examination of John Newman 127. Martyrdom of Joan Waste 128. Martyrdom of Edward Sharpe 129. Four Burnt at Mayfield at Sussex 130. John Horne and a woman 131. William Dangerfield 132. Northampton Shoemaker 133. Prisoners Starved at Canterbury 134. More Persecution at Lichfield
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1695 [1656]

Here begynneth the xj. booke wherin is discoursed the bloudy murderyng of Gods Saintes, with the particular processes and names of such good Martyrs, both men and women, as in this tyme of Queene Mary were put to death.
¶ The story, lyfe, and Martyrdome of Maister 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 suffered the constant Martyr of God, Maister 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. John Rogers.concernyng whose lyfe, examinations, and sufferyng, here foloweth in order set forth. And first touchyng hys life & bringing vp, Iohn Rogers brought vp in the Vniuersitie of Cambridge, where he profitably traueiled in good learnyng, MarginaliaM. Rogers Chaplaine to the Marchaunt aduenturers at the length was chosen and called by the Marchauntes aduenturers to be their Chaplaine at Antwerpe in Brabant, whom he serued to their good contentation many yeares. It chaunced him there to fal in company with that worthy seruaunt & Martyr of God William Tyndall, and with Miles Couerdale MarginaliaM. Rogers brought to the Gospell by Maister W. Tyndale, and M. Couerdale. (which both for the hatred they bare to Popish superstition and Idolatrye, and loue to true Religion, had forsaken their natiue countrey). In conferryng with them the Scriptures, he came to great knowledge in þe Gospell of God, in so much that he cast of the heauy yoke of Popery, perceiuing it to bee impure & filthy Idolatry, and ioyned him selfe with them two in that paynfull & most profitable labour of translatyng the Bible into the English toung, 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 translatiō, read afore pag. 1363. He knowyng by þe Scriptures, that vnlawfull vowes may lawfully be brokē, and that Matrimony is both honest & honorable amongest all men, ioyned him selfe in lawfull Matrimony, and so went to MarginaliaM. Rogers goeth to Wittemberge.Wittemberge in Saxonie, where he with much sobernes of lyuing did not onely greatly encrease in all good and Godly learnyng: but also so much profited in the knowledge of the Dutch toung, 
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I.e., German

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

In which ministery he diligētly and faythfully serued many yeares, vntill such tyme as it pleased God by the faithfull trauell of his chosen and deare seruaunt kyng Edward the vj. vtterly to banish all Popery forth of England, and to receiue in true Religiō, settyng Gods Gospel at liberty. He then beyng orderly called, hauing both a conscience & a ready good will to helpe foreward the worke of the Lord in his natiue countrey, left such honest and certayne conditions as he had in Saxony, MarginaliaM. Rogers returned frō Saxonie into England in King Edwardes tyme.and came into England to preach the Gospell, without certaintie of any condition. In which office, after hee had a space diligently and faythfully trauailed, Nicholas Ridley then bishop of London gaue hym a Prebēd in the cathedrall church of Paules, and the Deane, and the Chapter chose hym to be 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 trauayled, vntyll such tyme as Queene Mary obtayning the crowne, banished the Gospell and true religion, and brought in the Antichrist of Rome, wyth hys Idolatry and superstition.

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After the Queene was come to the Tower of London, he being orderly called thereunto, made a godly & vehement Sermon at Paules Crosse, confirming such true doctrine, as he and other had there taught in King Edwardes daies, exhorting the people constantly to remayne in the same, and to beware of all pestilent Poperie, idolatry, and superstition. The Counsell be-

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