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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1710 [1671]

Queene Mary. Example of Gods marueilous working in M. Saunders and D. Pendleton.

Marginalia1555. February.And thus haue ye the full history of Laurence Saunders, whom I may well compare to S. Laurence, or any other of the old Martyrs of Christes church: MarginaliaA comparison betwen Laurence Saunders and Saint Laurence.both for the feruent zeale of the truth and Gospell of Christ, and the most constant pacience in hys suffering: as also for the cruel tormentes that he in hys pacient body dyd sustaine in þe flame of fire. For so his cruel enemies handled hym, that they burned him with greene woode, and other smoothering rather then burnyng fewell, which put him to much payne, but that the grace and most plentifull consolation of Christ, which neuer forsaketh hys seruauntes, & gaue strength to S. Laurence, gaue also patience to this Laurence, aboue all that hys tormentes could worke agaynst: which well appeared by hys quiet standing, and sweete sleeping in the fire, as is aboue declared.

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And to the intent to giue to the reader to vnderstand the better, what the grace of Christ worketh in his seruauntes: and agayne, MarginaliaStrength to stand in Christ, cōmeth not of our selues, but is the gift of God.1931how feeble and weake mā is of him selfe without this grace geuen from aboue, though he seeme otherwise neuer so stoute in him selfe: here therfore haue we added to the foresayd story of Laurence Saunders, the communication which in the begynnyng of his trouble, was betwene hym and D. Pendleton, by the example wherof, such as stand, may learne to vnderstand and take heede with due feare, and not to bragge: to leane to the grace of the Lorde, and not to presume in themselues.

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¶ A certaine communication betwene Laurence Saunders and Doctor Pendleton, in the beginning of Queene Maries time.

MarginaliaTalke betwene M. Saunders and Doct. Pēdleton.AT the chaunge of Religion in this Realme, and the begynnyng of Queene Maries reigne, D. Pendleton and M. Saunders men knowen to the world, not onely to be learned but also earnest preachers of Gods word in the tyme of blessed kyng Edwatd, MarginaliaD. Pendleton a stoute preacher of the Gospell in Kyng Edwardes tyme. mette together in the countrey, where by occasion they were at that tyme, & as the case required (by reason of the persecution that was thē at hand) fell to debate what was best for them to do, in so daungerous a season. Wherupon M. Saunders, whether thorough very frailty in deede of his weake flesh that was loth to tast of the bitter cuppe,  

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Saunders is referring to Christ's words in the garden of Gethsemane (see Matthew 26:39, Mark 14:36 and Luke 22:42).

though his spirite were ready thereunto: or whether it were vpon the mistrust of his own strēgth, that he might receiue the greater power from aboue: or whether it were not for any one of the sayd causes alone, but for both together, or such like: seemed so fearefull and feeble spirited, that he shewed hym selfe in appearaunce, lyker either to fall quite from God and hys word, MarginaliaMaister Sauders timerous in Christes cause at the first beginning. which he had taught, or at least to betake him to his heeles and to flye the land, rather then to sticke to his profession and abide by his tackle: so as Doct. Pendleton (who on the contrary side, appeared not so byg of body, but as bold in courage, nor so earnest before in Pulpit, but as ready now to seale the same with hys bloud) tooke vpon him to comfort M. Saunders all that he might, admonishing him (as he could do it very wel) not to forsake cowardly his flocke when he had most neede to defend the wolfe from them: neither hauyng put his hand to Gods plough, to start now aside and geue it ouer, nor yet (that is worst of all) hauyng once forsaken Antichrist, to fall either him self, or to suffer others by his example to returne to their vomite agayn. After which and such lyke persuasions biddyng hym be of good cōfort, and to take a good hart vnto him: what man (quoth he) there is a great deale more cause in me to bee afeard then in you, for as much as you see, I cary a greater masse of flesh vpon my backe then you do, and being so laden with a heauier lumpe of this vyle carkas ought therfore of nature to be more fraile then you: MarginaliaThe stout bragges of D. Pendleton at the first beginning.and yet, saith he, I wil see the vttermost droppe of this grease of mine molten away, and the last gobbet of this flesh consumed to ashes, before I will forsake God and his truth. Whereunto the other aun-

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sweryng but litle, & wishing that almighty God would geue him more strength then he presently felt in hym selfe, MarginaliaGod geueth strēgth where feblenes is confessed. acknowledgyng his owne weakenes, consented notwithstandyng though it were somewhat fayntly, to ioyne with him in the profession of the Gospell, and so to go vp to London and set forth the same: wherupon they gaue ech other their hādes. Now when they were come to London, Lorde what a great chaunge was there betwene these two persons. The poore feeble faint harted Saunders, by the goodnes of almightie God, takyng hart of grace to him, seekyng the same in humilitie, boldly and stoutly confirmed his flocke out of the Pulpite, where his charge lay, mightly beatyng down Antichrist, and lustely preached Christ his Maister, for the which he afterward suffred most willingly, as is afore declared. MarginaliaExample how feble man is of himselfe without the Lord support hym.Whereas on the other side, Pendleton þe proude (who, as it appeared by þe sequele, had bene more stout in wordes, then constant in dedes, and a greater bragger, thē a good warriour) folowed Peter so iustly in crackes, how soeuer he dyd in repentaunce (which God onely knoweth) that he came not so soone to Lodnon but he chaunged his typette, 

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Literally, he changed a garment which he wore as part of his clerical dress. Apparently this was a popular proverb negatively characterizing a change of behaviour (see OED), but Foxe is also taking a jab at the wearing of clerical vestments.

and played the Apostata,  
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Apostate or traitor.

preaching in stede of sound doctrine, nothing almost but errours and lyes, aduaūcing Antichrist, and ouerthrowyng poore Christ withall his maine: so that his former boldnes came to nothyng, vnles it were a contrary key, becommyng of a faythfull pastour a false runnagate, and of a true preacher a sworne enemy of Gods euerlastyng Testament, to the great offence of his brethren, the hurt of his flocke, and the vtter vndoyng, without Gods greater mercy, of his owne soule. Wherin are specially to be considered the deepe & meruailous iudgementes of God, who as he can and doth make strong whom it pleaseth him, when he seeth hys tyme, and most commōly such as appeare most feeblest: euen so contrary wise throweth he downe other some, seeme they neuer so stout, stand they neuer so much in their owne conceites. Wherfore Marginalia
He that standeth let hym take heede he fall not.
Rom. 13.
let him that standeth take hede he fall not: and let vs pray continually to almighty God though we haue fayth, that he will helpe and encrease our fayth, that in hym it may be made stronge, which of it selfe is so weake that it is soone ouerthrowen.

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This blessed man of God enduryng lōg tyme in prison, did not passe all his tyme in vnfrutfull idlenes, but  

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Saunders' letters

The glosses mainly offer support in this section, giving scriptural references and identifying the recipients of the letters. An effect of this is to give a kind of outline of the ties which bound the Marian protestants together: the lessons and comforts of scripture were grafted on to the various patterns of association highlighted in the glosses naming the recipients of the letters: ties between pastor and flock, ties within the godly family, ties of friendship and comfort. Some of the glosses help to characterise Saunders in the scriptural terms which dominate the section: the gloss 'To this his flocke the parish of Alhallowes in Bredstreate. He wrote also a fruitefull letter, exhorting and charging them to beware of the Romish religiō and constantly to sticke to the truth which they had confessed' notes Saunders addressing his 'flock'; 'What it is to follow Christ' and 'The true badge of Christ. Iohn 13' highlight the link between suffering and following Christ). The only variation from this supprtive work can be found in the glosses next to Saunders' brother's letters urging him to return to Catholicism ('Iustice sayth. Audi Alteram partem'; 'He meaneth peraduenture when the Sanctus is singing for then the Organs pipe merely and that may giue some Comfort').

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There are various references which are badly positioned: the gloss 'Iosephes handling of his brethrē applyed to Christ' is well positioned in 1570 and 1576, but badly in 1583; in all the other cases 1570 has accurately placed references while 1576 and 1583 do not. A scriptural reference given correctly as '2. Cor. 4.' in 1570 appears as '1. Cor. 4.' in both 1576 and 1583.

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MarginaliaM. Saunders diligent in writing letters out of prison.still frō tyme to tyme did visite his frendes (as is sayd) & especially hys wife with many letters full of godly instruction & consolation.  
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Laurence Saunders' Letters

Almost all of these letters first appeared in Bull's Letters of the Martyrs and were only added in 1570. This is a striking tribute to the extent of Bull's research and Foxe's indebtedness to it. With this additional material, the Rerum format of a martyr's life interspersed with a martyr's letters comes closer to the pattern of the Acts and Monuments: a martyr's life, followed by his letters.

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All which letters it shall not be greatly nedefull here to inserte, partly because they are to be found in the booke of Letters, 
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Bull's Letters of the Martyrs.

MarginaliaRead the boke of Letters of the Martyrs. partly because we intende also (if God will) to prosecute the same hereafter more at large.  
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A reference to Foxe's plan, which was never realised, to include a separate volume reprinting all the writings of all the martyrs. (See Evenden and Freeman, p. 37).

In the meane tyme it shall not be out of place here presently to comprehend certein of them, as in order foloweth.

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MarginaliaA letter of M. Saunders sent to B. Farrar, D. Taylor, M. Bradford, and Maister Philpot.¶ A letter sent to M. Farrar B. of S. Dauids, Doctor Taylour, M. Bradford, and M. Philpot. 
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First in Letters of the Martyrs, p. 211.

GRace mercy and peace in Iesus Christ our Lord. &c.

Good Fathers and deare brethren, be thankefull vnto our most gracious God, which hath preserued vs, and shall (I doubt not) from blaspheming hys blessed name: yea not onely that, but also ex ore infantium & lactentium perficiet laudē. &c. i. MarginaliaPsal. 8.Out of the mouthes of very babes and sucklinges shall he set forth hys prayse. They offer vs (for sooth) our liberty and pardon, so that we wyll rise wyth them vnto that fayth, which we with thē were fallen frō. Yea or no must be aunswered in hast. They wil not admit any nedefull circumstances, but all (as heretofore) most detestable and abominable. Ryse wyth them wee must vnto the vnitie. A pardon (say I) of me must not be so dearely purchased. A pardon I desyre, for to lyue with an vnclogged conscience. The Donatistes (say they) sought for such singularitie, but they were not meete to liue in a common wealth, no more be you, as you shall shortly vnderstand. Wherefore away with him: yea the tyme was named within this seuennight. MarginaliaIohn. 11.There be. xij.

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