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. The Miraculously Preserved68. William Living69. Edward Grew70. William Browne71. Elizabeth Young72. Elizabeth Lawson73. Christenmas and Wattes74. John Glover75. Dabney76. Alexander Wimshurst77. Bosom's wife78. Lady Knevet79. Mistress Roberts80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Edward Benet85. Jeffrey Hurst86. William Wood87. Simon Grinaeus88. The Duchess of Suffolk89. Thomas Horton 90. Thomas Sprat91. John Cornet92. Thomas Bryce93. Gertrude Crockhey94. William Mauldon95. Robert Horneby96. Mistress Sandes97. John Kempe98. Thomas Rose99. Complaint against the Ipswich Gospellers100. Tome 6 Life and Preservation of the Lady Elizabeth101. The Unprosperous Queen Mary102. Punishments of Persecutors103. Foreign Examples104. A Letter to Henry II of France105. The Death of Henry II and others106. Justice Nine-Holes107. John Whiteman108. Admonition to the Reader109. Hales' Oration110. Cautions to the Reader111. Snel112. Laremouth113. William Hunter's Letter
Critical Apparatus for this Page
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1913 [1886]

Q. Mary. Persecution in Sussex. Examination of Richard Woodman, Martyr.

MarginaliaMar. 26. MarginaliaAn. 1557. Iune.xvi. of Marke it is written: Who so beleueth and is baptised, shalbe saued, which wordes be very true: and who so beleueth not, shalbe damned, which Wordes be very true also. He saith: He that beleueth not, shalbe damned. Yea S. Iohn saith: He that beleueth not, is condemned alredy, because he beleueth not. But neyther of these two Scriptures, nor no other scriptures in all the newe Testament saith, that he that is not baptised shalbe damned, or is damned already. But if he beleue not, he shalbe damned, and is dāned already, as is aforesaid. Then he would haue interrupted me, and would haue layed to my charge that I was an Anabaptist. But I would geue him no place to speake, but said:

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Let me make an ende, and then say what you can. You shall haue as muche to doo, by Gods helpe, with this matter, as euer you had to aunsweare thyng in your lyfe. You knowe (I am sure) it is no maner to plucke a tale out of a mans mouth, nor it is not the order of reasonyng, as you know that better then I can tel you. Then Doctor Langdale bade me say on.

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Wood. My saying was, that they that beleue not, shall be damned, and be damned already. MarginaliaFayth not Baptisme saueth. MarginaliaNot lacke of baptisme, but lacke of fayth condemneth.But I dare not say, for al the goodes vnder heauen, that al they that receyue no materiall Baptisme by the water, shall be damned, as you haue said: yet I would you should not gather of these wordes, that I denye Baptisme, as you were aboute to laye to my charge, or euer I had halfe tolde my tale. But I would not haue you, nor no man so rash in iudgement, to condemne the thing that they are not able to proue by the word, & to make it seme to the simple, that the outward washing of the water were the cause of fayth.

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Lang. Why, is it not so? wyll you denye it? Howe say you? Wyll you denye it? I say, the chylde hath no fayth before it is baptised: MarginaliaBaptising of water is not the cause of fayth. The Catholickes doo holde the contrary.and therefore the baptising bryngeth the fayth. How say ye to it? Make me a plaine answeare to this question.

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Wood. Nowe I perceyue you goe about nothyng els, but to take vauntage of my wordes. But by Gods helpe, I wyl aunsweare you so, that you shall well see your sayinges vntrue. And yet I wyll not speake myne owne woordes, but the wordes of the holy Ghost, out of the mouth of the Prophets and Apostles: and then aske them whether they wyll denye it.

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MarginaliaA Catholicke paradoxe.You sayd, that fayth commeth by Baptisme, had by the vse of material water. I must be so bold to aske you where Iacob was baptised before he had faith. Saint Paule saith in the nynth chapter to the Romanes: Or euer the chyldren were borne, or euer they had done eyther good or bad, MarginaliaThe purpose of Gods election standeth by grace and not by reason of workes.that the purpose of God which is by election, might stand, not by the reason of woorkes, but by the grace of the caller, the elder shall serue the younger. Iacob I haue loued, and Esau I hated: How thinke you, had this child faith or euer he were borne, or no? answere to this, if you can.

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Lang. What, you speake of the olde Lawe. Iacob was not christened, but circumcised. I spake of Baptisme, and you are gone from baptising to the tyme of Circumcision: answeare me to the baptising. And me thinke by your talke, you deny originall sinne and free wyll, by the wordes that you brought in of S. Paul.

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MarginaliaDoctor Langdales argument. Children dying without baptisme may be saued. Ergo, children haue no originall sinne.For if children can be saued without baptisme, then it muste needes folowe, that chyldren haue no originall sinne, the whiche is put away in the baptising. But I thinke you know not what original sinne is, nor free wyll neyther, me thinke by your talke.

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Wood. Yes, I prayse God (I thinke) I can tell them all better then you can, me thinke euen by your words. First I pray you what free wyll hath man to doo good of hym selfe? Tel me this first, and then I wyl answere to al your other questions that you haue obiected against me.

Lang. MarginaliaAbsurde doctrine.I say that all men haue as much free wyll nowe, as Adam had before his fal.

Wood. I pray you, how proue you that?

Lang. Thus I proue it, that as sinne entred into the world, and by the meanes of one that sinned, al men became sinners, the whiche was by Adam, so by the obedience of man, MarginaliaAunswere. This righteousnes by Iesus Christ cōmeth vpon all men, not in taking away imperfections of nature, but in not imputing the imperfections of man, to condemnation.righteousnes came vpon all men that had sinned, and set thē as free as they were before their fal, the which was by Iesus Christ. Rom. v.

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Wood. Oh Lorde, what an ouerthrowe haue you geuen your selfe here in original sinne, and yet can not see it? For in prouyng that we haue free wyl, you haue denyed quite original sinne. For here you haue declared, that we be set as free by the death of Christ, as Adam was before his fal, and I am sure Adam had no original sinne before his fall. If we be as free nowe as he was then, I marueyle wherefore Paul complayned thrise to God, to take away the styng of it, God makyng hym aunsweare, and saying: My grace is sufficient for thee.

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These wordes, with diuers other, approueth originall sinne in vs: but not that it shall hurt Gods electe people, but that his grace is sufficient for all his. MarginaliaWe are made free by the death of Christ, not from falling but from damnation due by the Lawe for our falling. But you say in one place, it is not without Baptisme: and in an other place you put it away quite by the death of Christ: and in verye deede you haue spokē truer in the matter then you be aware of. For all that beleue in Christe, are baptised in the bloud of Christ, that he shed on the Crosse, and in the water that he swet for paine, and puttyng away of our sinnes at his death. And yet I say with Dauid in the. 51. Psalme: MarginaliaOriginall sinne.In sinne was I borne, and in sinne hathe my mother conceyued me: but in no suche sinne that shall be imputed, because I am borne of God by fayth, as Saint Iohn saith. MarginaliaIohn 3. Therfore I am blessed, as saith the Prophet, MarginaliaPsal. 23.Because the Lord imputeth not my sinne, and not because I haue no sinne: but because God hath not imputed my sinnes. MarginaliaPerfect doctrine.Not of our owne deseruyng, but of his free mercye he saued vs. Where is now your free wyll become that you spake of? If we haue free wyll, then our saluation commeth of our owne selfe, and not of God: the which is great blasphemie against God and his worde.

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For saint Iames saith: MarginaliaIames. 1.Euery good gyft, and euery perfecte gyft commeth from aboue, from the father of light, with whom is no variablenes, neither is he chaunged into darkenes. Of his owne wyll begate he vs. For the wynde bloweth where it lusteth, and we heare the sounde therof, as saith Saint Iohn. MarginaliaIohn. 3. But we can not tell from whence it commeth, neither whyther it goeth: Euen so is it with euerye one that is borne of God. For Saint Paul saith, MarginaliaPhil. 2.It is God that woorketh in vs the wyll and also the deede, euen of good wyll. Seeing then that euerye good and perfecte gyft commeth from aboue, and lighteth vpon whom it pleaseth God, and that he worketh in vs both the wyll and the deede: me thinke all þe reste of our owen will is litle worth, or nought at al, vnles it be to wickednes. MarginaliaAdams free will nothing.So me thinke here be places enough to proue that a man hath no free wyll to doo good of hym selfe: with a hundred places moe, that I could recite, if tyme dyd serue. And as for originall sinne, I thinke I haue declared my mynd therin, how it remayneth in man: whiche you can not denye vnlesse you denye the word of God. Now, if you wyll suffer me, I wyl proue my saying of Iacob and Esau, that I brought in, to proue that MarginaliaFaith was before baptisme.fayth was before Baptisme, and you refused it, because (you said) Iacob was not baptised. If you wyl geue me leaue, you shall see what I cā say therein: for me think you think my talke long. This I said, because I saw he was sore offended at my sayinges.

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Lang. Say what you can. MarginaliaD. Langdale seemeth to be put to silence.Foor it auayleth me to saye nothyng to you. For I was desired to sende for you, to teache you, and there wyll no woordes of myne take place in you: but you goe aboute to reproue me. Saye what you wyl, for me.

Wood. I take not vpō me to teache you, but to aunsweare to suche thynges as you lay vnto my charge: and I speake not myne owne mynde, but the mynde of the holy Ghoste, written by the Prophetes and Apostles. Wyll you geue me leaue to aunsweare briefly in that matter, that you maye report to other what I holde? And he said, he was cōtented. But I thinke it was for nothing, but to haue caught vantage of my words.

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Wood. MarginaliaChildren dying without baptysme are not therfore damned, speaking absolutely.First, if you be remembred, you said, that if my child had dyed without Baptisme, if I had bene the cause that it had not bene baptised, the child should haue bene damned, & I too. How say you?

Lang. Yea, that you should.

Wood. That is moste vntrue. For the Prophete saith: MarginaliaChildren beare not the offences of their fathers.The father shal not beare the childes offences, nor the child the fathers offences: but that soule that sinneth, shall dye. What coulde the chylde haue done withall, if it had dyed without Baptisme? the child could not doo withall. How say you vnto this? And I am sure, that which I brought in, in the old Law, to proue that fayth is before Baptisme, is not disagreeable vnto the woorde. For Circumcision was a figure of baptisme. And that I may bryng to proue Baptisme by, as well as S. Peter dyd: Marginalia1. Pet. 3. for he brought in Noes floud, which was a lōg time before Iacob & Esau, to proue Baptisme, saying: MarginaliaGene. 6.While the Arke was a preparing, wherein fewe (that is to say) eight soules were saued by water, like as Baptisme also nowe saueth vs, not in puttyng away of the filth of the fleshe, but that there is a good conscience consentyng to God.

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Here Peter proueth, that the water had not saued Noe and the other seuen, no more then it saued all the reste, if it had not bene for their fayth, whiche faith nowe saueth vs: not in puttyng awaye of the filthy sinne of the fleshe, by the washing of the water, but by a good conscience consentyng vnto God.

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But you sayde: If they be baptised with the water, if

they
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