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. Edmund Allen10. Alice Benden and other martyrs11. Examinations of Matthew Plaise12. Richard Woodman and nine other martyrs13. Ambrose14. Richard Lush15. 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. The Final Five Martyrs49. John Hunt and Richard White50. John Fetty51. Nicholas Burton52. John Fronton53. Another Martyrdom in Spain54. Baker and Burgate55. Burges and Hoker56. The Scourged: Introduction57. Richard Wilmot and Thomas Fairfax58. Thomas Greene59. Bartlett Greene and Cotton60. Steven Cotton's Letter61. James Harris62. Robert Williams63. Bonner's Beating of Boys64. A Beggar of Salisbury65. Providences: Introduction66. The Miraculously Preserved67. William Living68. Edward Grew69. William Browne70. Elizabeth Young71. Elizabeth Lawson72. Christenmas and Wattes73. John Glover74. Dabney75. Alexander Wimshurst76. Bosom's wife77. Lady Knevet78. John Davis79. Mistress Roberts80. 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. Thomas Rose99. Troubles of Sandes100. Complaint against the Ipswich Gospellers101. Tome 6 Life and Preservation of the Lady Elizabeth102. The Unprosperous Queen Mary103. Punishments of Persecutors104. Foreign Examples105. A Letter to Henry II of France106. The Death of Henry II and others107. Justice Nine-Holes108. John Whiteman109. Admonition to the Reader110. Hales' Oration111. The Westminster Conference112. Appendix notes113. Ridley's Treatise114. Back to the Appendix notes115. Thomas Hitton116. John Melvyn's Letter117. Alcocke's Epistles118. Cautions to the Reader119. Those Burnt at Bristol: extra material120. Priest's Wife of Exeter121. Snel122. Laremouth123. William Hunter's Letter124. Doctor Story125. The French Massacre
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2012 [1988]

Q. Mary. The examination and answers of Richard Woodman, Martyr.

MarginaliaAnno 1557. Iune.and by this you may try whether it be so or not. I dare say they that found it, & they that brought it to you, had thoght it would haue turned me to displeasure: but in very deed all things worke for the best to them that feare God.

Chic. In deed I find no great fault in this: but here is perillous geare, here is sedition. This was set vp vpon the church dore, you know it well enough.

Wood. In deed I wrote it to the Priest and to other that tooke vpon them MarginaliaRichard Woodmans childe being baptised by the midwyfe, was brought out of the house by the Papistes and confirmed in the fetch my childe out of my house without my leaue, and vsed it at their plesure, when they knew it was baptised already, as they were wel certified before. Wherfore my conscience compelled me to shew them my mynd in writing, wherein is conteined nothyng but the scriptures of God, rebuking them for their folly.

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Chichest. Yea, but it is terribly ment, and vncharitably. It is such geare coupled together I promise you, as I neuer see the lyke. But I promise you, I will make the best of it. And I protest before God, I would you should doe as well as myne owne soule and body. Be contented to be enformed.  

Cattley Pratt  *  Close
Cattley/Pratt, VIII, Appendix: ref page 342, below the middle

{Cattley/Pratt alters 'be contented to be enformed' to 'be contented: be enformed' in the text.} This is the reading of edit. 1563, p. 1576. The subsequent editions read, "be contented to be enformed," or "reformed." Tyndal writes: "For he that doth wrong, lacketh wit and discretion, and cannot amend till he be enformed and taught lovingly." (p. 203 Workes, edit. 1573).

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God hath done his part on you. Cast not your selfe away. Remember your wife and children, & the poore that lacke your occupying. Meane to follow your vocation. MarginaliaD. Christopherson B. of Chichester beginneth with fayre wordes to perswade Woodman from his doctrine. Remember you are not called to bee a teacher nor a preacher. S. Paul saith: Let euery man walke wherein he is called, and therein abide. Remember you are called to another vocation, for Gods sake walke therin. It is not your office to do as you haue done. You might do as much good by the report of worshipfull men, as any man might do in all the Countrey by your example, and if you would follow the lawes of the catholike church, it would be an occasion to bring a great many into the true church, that are out as you are.

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MarginaliaWoodman not out of the church.Wood. I would not that you should say, that I am out of the church of God, for I am not, but do allow the Church of God accordyng to his word. Yea, if I were abroad, if I could winne any into the true Church that be out, by any meanes that I could vse, I would be very glad. For God knoweth I loue all people as my self. And where you say I haue bene a preacher, it is not so. I neuer tooke any such thyng vpon me, as it is well known. MarginaliaA man may teache though he be no Preacher.But as for teaching I cannot deny: for it becommeth euery man to teach and instruct his houshold in the feare of God, and all other (as far as he can) that desire it of him. And where as you haue blamed me for reading the Scripture, and leauing my vocation (as you say) MarginaliaReading the Scripture letteth no man to walke in his vocatiō, but rather doth further him.I left not my vocation in reading the Scripture. For I trust I followed my vocation the better therefore. And the greatest cause that I was compelled to read the Scriptures, was, because the preachers and teachers was so changeable.

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Chic. No? did you not preach at a Fayre?

Woodman. No surely, but it was so reported. I was at a Fayre in deede. Whilest I was in prison, I had leaue of the Counsaile to goe home to pay my debtes, and then I went to a Faire to sell cattayle, and there mette with mee diuers poore men that I had set a worke, and of loue asked me howe I dyd, and how I coulde away with imprisonment. And I shewed them howe GOD had delte with mee, and howe he woulde deale with all them that putte their trust in hym: and this they called preachyng. MarginaliaLyes and sclaunder.And since that it hath bene reported that I haue baptised children, and maried folkes, the which I neuer dyd: for I was neuer Minister. 

Commentary  *  Close

Woodman is concerned here to maintain that, even though he was an active preacher, despite being a layman, he did not administer the sacraments.

Wherefore if I had so done, I had done contrary to the order of the Apostles, as God forbid I should.

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Chich. I am well apaid,  

Cattley Pratt  *  Close
Cattley/Pratt, VIII, Appendix: ref page 343, line 10

Contented, satisfied: see Boucher's Glossary. Wycliffe against the Order of Friers (chap. 42) complains, they "ne be apaied with food and hylling." In the old editions of Sternhold and Hopkins, Psalm lxxxiii. 8 is thus versified:-
"And Assur eke is well apaid
With them in league to be."
See also Bishop Hall's Dedication to a Sermon at Excester, August 24th, 1637. Foxe uses "evil apaid," vol. ii. p. 359, line 9, in the sense of discontent, by a less common application.

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if you be faultles in those thyngs, for I haue heard say the contrary.

Wood. I haue shewed you the truth, and that no man liuyng shal be able to prooue the contrary.

Chich. You sayd you doe not disallow the true Catholike Church.

MarginaliaWoodman disalloweth not the Catholicke Church.Wood. No, that I do not.

Chich. Why do you not then go to the Church? You come not there, it is enformed me.

Wood. I trust I am in the true church euery day. But to tell you truth, I come not at the Church where the most do resort. For if I should, I should offend, and be offēded. For at the last tyme that I was there, I offended many, & was offended my selfe. Wherefore for conscience sake I would not come there. For I was sent to prison for my commyng there, & now I am sent to you for biding thēce. So they will not bee pleased any way with mee, for they seeke my lyfe. Wherefore looke you to it, for I am now in your hands, and you ought to be a house of defēce against myne enemies. MarginaliaThe Bishop charged with his office.For if you suffer them to kill me, my bloud shall be required at your hands. If you can finde any iust cause in me worthy of death by Gods word, you may cōdemne me your self, and not offend god: wherfore looke to it, the matter is weighty, deliuer me not into their hands,

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and thinke so to be discharged.

Chich. I tell you truth, I can doe little in the matter. For I haue not full authoritie as yet of myne office: but I wil send for you and talke with you, if I wist I should do you any good.

Wood. I would be glad to talk with you and to shew you my mind in any thing that you shall demaund of me, now or at any other tyme.

Chich. So then he desired the shiriffes men to tary dinner with hym: MarginaliaThe Bishop biddeth Woodman to dinner.that this man (said he) may dine with me also: for it is possible that hee may haue no great store of meate whither he shall go.

Wood. So we taried dinner with him, and had no further talke, neither how to prooue where the true church of God is, nor of the Sacraments, nor of any other thing pertaining to meward, not for the space of two houres or more: but he entred in talke with me, how I vnderstoode many scriptures, MarginaliaTalke betweene Richard Woodman and the Bishop about Priestes mariage.& for bishops and priests mariages, & whether Paul had a wyfe or not. To whom I answered: It is a thyng that I haue little to do with, as concernyng mariages: but I am very well content to talke with you in the matter, as far as my poore learning will serue. So when he had talked with me of diuers Scriptures, he liked my talke well. He asked me how I said by S. Paul, whether he were maried or not. To whom I answered: I prooue by the scriptures, that he was neuer maried.

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Chich. How prooue you that?

Wood. I will prooue it well enough by Gods helpe. MarginaliaPaule if he were not maryed, yet he had power to marry as well as the other had.But yet I will prooue that Paul might haue had a wife, as wel as the other Apostles had.

Chich. Why, had the Apostles wyues?

Wood. Yea, all, sauing Paul and Barnabas, as I vnderstand it. For these are Paules wordes in the 1. to the Cor. 9. chap. Marginalia1. Cor. 9.Am I not an Apostle? am I not free? haue I not seene Iesus Christ? Are not ye my worke in the Lord? And if I be not an Apostle to other, yet to you I am an Apostle For you are the seale of my Apostleship in the Lord. Myne aunswer to them that aske me, is this: Haue we not power to eate and to drinke? eyther haue we not power to lead about a sister to wyfe, as well as the other Apostles haue, and as the brethren of the lord? Eyther haue not Barnabas and I power thus to doe? So this text prooueth, that Paul & Barnabas were vnmaried. But Paule declareth that the rest had wiues, & that they had power likewyse so to haue, but they found no neede thereof. But Paul declareth in the 7. chap. of the 1. epistle to the Corin. that he that hath no power ouer his owne flesh, may marrie: Marginalia1. Cor. 7.For it is better to marrie then to burne. Wherefore, to auoyd fornication (sayth he) let euery man haue his wyfe. Hee sayth, Let euery man haue his wyfe, and euery woman her husband. By this place of scripture I vnderstād, that MarginaliaPriestes ought to haue wyues, rather then to burne, by Sainct Paules doctrine.bishops & priestes may haue wyues, because they are men, rather then burne, or to commit fornication. But I thinke verily, he that can abstaine, hauing power of his owne wyll, doth best: but if he marrie, he sinneth not.

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So then hee debated the Scriptures with me dyuers wayes, that a bishop nor a priest ought not to haue a wife: but I prooued by diuers Scriptures both in the old Law MarginaliaGene, 2.& in the new, that women were at first made for the helpe of men, the which was spoken generally to al men. Wherfore (said I) euery man may haue a woman and sinne not in honest matrimony, as well bishops & Deacons, as other men, which you call priests, if they be true Ministers of Iesus Christ, & of that order that Bishops & Deacons were in Paules tyme. For Paul declareth to Tim. 1. and the 3. Marginalia1. Tim. 3. That a Bishop should be the husband of one wyfe, & how they should be honestly apparelled, and how they should bring vp their children, and likewise the Deacons. MarginaliaBishops and Deacons were maryed in the Apostles tyme.This (sayd I) prooueth more plainly, that both bishops & Deacons had wyues in the Apostles tyme, the which he could not deny. MarginaliaPapistes holde, that Byshops & Deacons hauing wiues before, might keepe them still: but not hauing before, might not afterward mary.But then he alleaged that no bishop nor Priest might take a wife, after he had taken vpon him that office, but if he had a wife before he tooke the office tryed meet for the purpose, for his lyfe and for his learnyng, hee mighte keepe his wyfe, and bryng vp his children according to s. Paules meadyng to Timothie, or els might they haue no wyues.

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Then sayd I, I thinke Paules meanyng in that place was, that a man that hath two wiues, might not bee made a bishop nor a Deacon, if he had neuer so much learnyng. But that place maketh not that a bishop or a Deacō may not marry after they be made bishops and Deacons. For I am sure that Paul was in the state of a bishop, whē he sayd: He had power to lead about a sister to wyfe, as well as the other Apostles had. MarginaliaPaul confesseth himselfe after his Apostleship to haue power to marry.Here Paul declareth, that it was in his power to haue a wyfe, after he had the office of a Bishop, which was not in his power, if he had bene forbidden of God.

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