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
Critical Apparatus for this Page
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Names and Places on this Page
Sir John MorduantChurch LangtonFotheringhay
 
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Sir John Morduant

(1508 - 1571)

MP and Privy Councillor (1553 - 1556); heresy commissioner in London diocese in 1557 [Bindoff,Commons; DNB sub John, Lord Morduant (his father)] Justice of the Peace for Bedfordshire and Buckinghamshire. [SP11/5, no. 6]

Morduant warned Laurence Saunders not to preach in London. When Saunders defied the warning, Sir John informed Bishop Bonner. Sir John was present when Bonner examined Saunders and then conveyed Saunders to Gardiner. 1563, pp. 1038-39; 1570, pp. 1665-66; 1576, pp. 1420-21; 1583, pp. 1494-95.

Morduant came and sat down to hear Robert Smith's examination and took part. 1563, p. 1256, 1570, p. 1872, 1576, p. 1603, 1583, p. 1693.

Sir John Mordant wrote a letter to Bonner with Edward Tyrrel about women prisoners in the county of Essex. 1563, p. 1518, 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

Margaret Ellis was delivered up for examination by Sir John Mordant and Edmund Tyrrell, by means of a letter written to Bonner. 1563, p. 1518, 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

Joan Potter was delivered to Bonner by Mordant and Tyrrel for examination. She was named in a letter by the two justices written to Bonner. 1563, p. 1518, 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

Elizabeth Thackvel was delivered up for examination by Sir John Mordant and Edmund Tyrrell, by means of letter written to Bonner. 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

James Harris was delivered by Mordant and Tyrrel to Bonner for examination, as evidenced by a letter to Bonner written by the two justices. 1563, p. 1518, 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

Joan Horns was delivered up for examination by Sir John Mordant and Edmund Tyrrell. 1563, p. 1539, 1570, p. 2090, 1576, p. 1803, 1583, p. 1910.

Katherine Hut was delivered up for examination by Sir John Mordant and Edmund Tyrrell, through a letter written to Bonner. 1563, p. 1519, 1570, p. 2091, 1576, p. 1804, 1583, p. 1910.

[Foxe refers to him as 'Sir John Mordant'.]

 
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Church Langton
NGR: SP 723 938

A parish in the hundred of Gartree, county of Leicester. 4 miles north by west from Market Harborough. The living is a rectory in the Archdeaconry of Leicester, diocese of Lincoln.

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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Fotheringhay
NGR: TL 060 930

A parish in the hundred of Willybrook, county of Northampton, 3.5 miles north-north-east from Oundle. The living is a perpetual curacy in the Archdeaconry of Northampton, and diocese of Peterborough.

James I demolished the castle.

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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1518 [1494]

Queene Mary. Saunders his godly lyfe, his preachings, apprehension, and Examination before Boner.

MarginaliaAnn. 1555. February.one not liking with that kind and trade of life.

MarginaliaM. Saunders appointed to the trade of Marchadise, coulde not away with that kinde of life. M. Saunders from Marchaundise returneth to his study.It hapned that his maister, being a good man, and hearing his prentise thus in his secret prayers inwardely to moorne by himselfe, called him vnto him, to knowe what the cause was of that his solitarines and lamentation, who then perceiuing his minde nothing to fantasie that kind of life, (for so Saunders declared vnto him) and perceauing also his whole purpose to be bent to the study of his booke, and spirituall contemplation, like a good man, directed his letters incontinently vnto his frends, and geuing him his Indenture, so set him free, And thus Laurence Saunders being rauished with the loue of learning, and especially with the reading of Gods word, taryed not long time in the trafficke of marchandise, but shortly returned to Cambridge againe to his study, where he began to couple to the knowledge of the Latin, the study of the Greeke tongue, wherein he profited in small time very much: Therewith also he ioyned the study of the Hebrue. Then gaue he himselfe wholy to the study of the holy scripture, to furnish himselfe to the office of a Preacher.

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In study he was diligent and paynefull, in godly life he declared the fruites of a well exercised conscience, he prayed often and with great feruour, and in his praiers as also at other times, hee had hys parte of spirituall exercises, which his harty sighing to God declared. In which when any speciall assaulte did come, by prayer he felt presente reliefe: then was his company marueilous comfortable. For as his exercises were speciall teachinges, so in the ende they proued singular consolations: wherein he became so expert, that within short space he was able to comforte other which were in any affliction, by the cōsolation wherwith the Lord did comfort him. Thus continued he in the Vniuersitie, till he proceeded Maister of Arte, and a long space after.

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In the beginning of K. Edwards raigne, when Gods true religion was begon to be restored, after licence obteined, he began to preach, and was so well liked of them which then had authoritie, MarginaliaM. Sauuders reader in the Colledge of Fothinga.that they appointed him to read a Diuinitie lecture in the Colledge at Fothringa, where by doctrine and life he edified the godly, drew many ignoraunt to Gods true knowledge, and stopped the mouth of the aduersaries. He marryed about that time, and in the marryed estate led a life vnblameable before all men. The Colledge of Fothringa being dissolued, MarginaliaSaunders after reader at Lichfield.he was placed to be reader in the Minster at Lichefield: where he so behaued himselfe in teaching and liuing, that the very aduersaries did geue him a full report as well of learning, as of much godlines. After a certaine space, he departed from Lichfield to a benefice in Leicester shyre, called Churchlangton, wherupon he keeping residence, taught diligently, and kept a liberall house. From thence he was orderly called to take a benefice in the Citie of London, named Alhallowes in Breadstreete. Then minded he to geue ouer his Cure in the Countrey: and therefore after he had taken possession of his benefice in London, he departed from London into the Countrey, clearely to discharge hymselfe thereof. And euen at that time began the broyle aboute the clayme that Queene Mary made to the Crowne, by reason whereof he could not accomplish his purpose. 

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Cattley/Pratt, VI, Appendix: ref page 613, line 13 from the bottom

This relinquishing of preferment, so uncommon at that period, led Foxe, in his Latin edition of the Acts, to make some reflections, unrepresented, we believe, in the English translation.

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MarginaliaThe constāt purpose of M. Saūders.In thys trouble, and euen among the begynners of it, (suche I meane as were for the Queene) he preached at Northampton, nothing medling with the estate, 

Commentary  *  Close

Foxe is concerned to show here that Saunders, while defiant, was neither disloyal or seditious.

but boldly vttered his conscience against Popish doctrine and Antichrists damnable errours, which were like to spring vp agayne in England as a iust plague for the little loue which the English nation did beare to the blessed word of God, which had bene so plentifully offred vnto them. The Queenes men which were there and heard him, were highly displeased with him for his Sermon, and for it kept him among them as prisoner. But partly for loue of hys brethren & frends, which were chiefe doers for the Quene among them,  
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Edward Saunders, Laurence's elder brother, was the chief justice of the Queen's Bench in Mary's reign and had openly supported Mary against Jane Grey.

partly because there was no lawe broken by his preaching, they dismissed him. He seeing the dreadfull dayes at hand, inflamed with the fire of godly zeale, preached with diligence at both those benefices, as tyme coulde serue him, seeing he could resigne neither of them now, but into the hand of a Papist.

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Thus passed he to and fro in preaching, vntill that proclamation was put forth, of which mention is made in the beginning. At which tyme he was at his benefice in the countrey, where he (notwithstanding the proclamation aforesayd) taught diligently Gods truth, confirming þe people therin, and arming them against false doctrine, vntill he was not only commaunded to cease, but also with force resisted, so that he could not proceede there in preaching. Some of his frends perceiuing such fearefull manassings, counseled him to flie out of the realme; MarginaliaM. Saunders refuseth to flye the Realme.which he refused to do. But seing he was with violence kept from doing good

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in that place, he returned towardes London, to vysite the flocke, of which he had there the charge.

On Saterday, the 14. of October, as he was comming nigh to the Citie of London, Sir Iohn Mordant a Coūsellour to Queene Mary, did ouertake him, & asked him whether he went. I haue (sayd Saunders) a cure in London, and now I go to instruct my people according to my duety. If you wil follow my councell, quoth M. Mordant let them alone, and come not at them. To this Saunders aunswered: how shall I then be discharged before God, if any be sick and desire consolation, if any want good counsell & neede instruction, or if any should slipp into errour & receaue false doctrine? Did not you, quoth Mordāt preach such a day, and named the day, in Breadstreet in London? Yes verely, sayd Saunders, that same is my cure. I heard you my self, quoth M. Mordant: and will you preach now there agayne? If it please you sayde Saunders, to morow you may heare me agayne in that same place, where I will confirme by the authoritie of Gods worde, all that I sayd then, and whatsoeuer before that time I taught them.

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MarginaliaM. Mordant disswadeth Laurence Saunders from preaching.I would counsell you (quoth the other) not to preache. If you can and will forbid me by lawfull authoritie, then must I obey, sayde Saunders. Nay quoth hee, I will not forbid you, but I doe geue you counsell. And thus entred they both the Cittie, & departed eche from the other. M.Mordant of an vncharitable minde, went to geue warning to Boner Bishop of London, þt Saunders woulde preach in his Cure the next day. Saunders resorted to his lodging, wt a minde bent to doe his duety. Where because he seemed to be somewhat troubled, one which was there about him asked him how he did. In very deede (sayth hee) MarginaliaM. Saunders in prison, till he was in prison.I am in prison till I be in prison: meaning that his minde was vnquiet vntill he had preached, and that then hee shoulde haue quietnes of minde, though he were put in prison.

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The next day whiche was Sonday, in the forenone he made a sermon in his parish, MarginaliaM. Saunders sermon at Alhallowes.entreating that place whiche Paule writeth to the Corinthians: I haue coupled you to one man, that ye shoulde make your selues a chast Virgine vnto Christ. But I feare lest it come to passe, that as the Serpent beguiled Eue: euen so your wittes should be corrupt from the singlenes which ye had towardes Christ. Marginalia2. Cor. 11He recited a summe of that true Christian doctrine, through whiche they were coupled to Christ, to receiue of him free iustification thorough fayth in his bloud. The Papisticall doctrine hee compared to the Serpentes deceiuing, and lest they shuld be deceiued by it, he made a comparision betweene þe voice of God, and the voice of the Popish Serpent: descending to more particular declaratiō therof, as it were to let them plainely see the difference that is betweene the order of the Church seruice set forth by king Edward in the Englishe tongue: comparing it with the popish seruice then vsed in the Latine tongue.

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The first he sayd was good, because it was accordyng to the worde of God. Corinth. 14. and the order of the primatiue Church. The other he sayd was euill, and though in that euill hee intermingled some good Latine wordes: yet was it but as a little hony or milke mingled with a great deale of poyson, to make them to drinke vp al. This was the summe of his sermon.

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MarginaliaM. Saunders apprehended by B. Boner at his sermon. Sir Iohn Mordant accuser of L. Saunders. Preaching of Gods word, made treason with Bishop Boner.In the after noone hee was ready in his Churche to haue geuen an other exhortation to his people. But the B. of London interrupted him by sending an officer for hym. This officer charged him vpon the payne of disobedience and contumacie, forth with to come to the Bishop his maister. Thus, as the Apostles were brought out of the Temple where they were teaching, vnto the rulers of þe priests: so was Laurence Saunders brought before this Byshop in his Pallace of London, who had in his company the aforenamed Sir Iohn Mordant & some of his Chapleins. The bishop layd no more to Laurence Saunders charge but treason for breaking the Queenes proclamation, heresie and sedition for his Sermon.

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The treason, and sedition, his charitie was content to let slip, vntill an other time. But an hereticke hee woulde now proue him and all those, he sayd, which did teach and beleue that the administration of the Sacramentes and al orders of the Church are most pure, which doe come most nigh to the order of the primitiue Church. For the Church was then but in her infancie, and could not abide that perfection whiche was afterward to be furnished with ceremonies. And for this cause Christ himselfe, & after hym the Apostles did in many thinges beare with the rudenes of þe Church. To this Laurence Saūders answered wt the authoritie of S. Augustine, that MarginaliaCeremonies inuented onely for weake infirmitie.ceremonies were euen from the beginning inuented and ordayned for the rude infancy & weake infirmitie of man, and therefore it was a token of the more perfection of the primitiue church, þt it had fewe ceremonies, and of the rudenes of the Church Papisticall,

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because
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