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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Queene Mary. Exam and aunsweres of Richard Woodman Martyr.

MarginaliaAnno 1557. Iune.me thinke by your talke.

Wood. Yes, I prayse God (I thinke) I can tell them all better then you can, me thinke euē by your words. First I pray you what free will hath man to doe good of himselfe? Tell me this first, & then I will answere to all your other questions that you haue obiected agaynst me.

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

Wood. I pray you how proue you that?

Lang. Thus I prooue it, that as sinne entred into the world, & by the meanes of one that sinned, all men became sinners, the whiche was by Adam, so by the obedience of man, righteousnesse came vpon all men that had sinned, & sette them as free as they were before theyr fall, the whiche was by Iesus Christ. Rom. v.

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Wood. Oh Lorde, what an ouerthrowe haue you geuen your selfe here in originall sinne, and yet can not see it? For in prouing that we haue free wil, you haue denied quite original sinne. For here you haue declared that we be set as free by the death of Christ, as Adam was before his fall, & I am sure Adam had no originall sinne before his fall. If we be as free nowe as he was then, I maruell wherefore Paul complayned thrise to God, to take away the sting of it, God making him aunswere, and saying: My grace is sufficient for thee.

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MarginaliaAunswere. This righteousnes by Iesus Christ commeth vpon all men, not in taking away imperfections of nature, but in not imputing the imperfections of man to damnation.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. But you saye 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 deed you haue spokē truer in the matter thē you be aware of. For all that beleue in Christ, are baptised in the bloude of Christ that he shed on the Crosse, & in the water that he swet for payne and putting away of our sinnes at his death. And yet I say with Dauid in the 51. Psalme: In sinne was I borne, and in sinne hath my mother conceiued me: MarginaliaWe are made free by the death of Christ, not from falling but from damnation due by the lawe for our falling. Originall sinne.but in no suche sinne that shall bee imputed, because I am borne of God by fayth, as Sayncte Iohn sayth. MarginaliaIohn, 3. Therefore I am blessed, as sayth the Prophet: MarginaliaPsal. 23.Because the Lorde imputeth not my sinne, and not decause I haue no sinne: but because God hath not imputed my sinnes. MarginaliaPerfect doctrine.Not of our owne deseruing, but of his free mercy he hath saued vs. Where is now your free will become that you spake of? If we haue free will, then our saluation commeth of our owne selfe, & not of God: the which is a great blasphemy agaynst God and his word.

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For Saynt Iames sayth: MarginaliaIames. 1.Euery good gift, and euery perfect gift commeth from aboue, from the father of light, with whō is no variablenes, neither is he chaunged into darcknesse. Of his owne will he begate vs. For the winde bloweth where it lusteth, and we heare the soūd therof, as sayth S. Iohn: MarginaliaIohn. 3.But we cannot tell from whence it commeth, neither whether it goeth: Euen so is it with euery one that is borne of God. For S. Paule sayth: MarginaliaPhil. 2.It is God that woorketh in vs the will and also the deed, euen of good will. Seing then that euery good and perfect gift commeth from aboue, & lighteth vpon whom it pleaseth God, and that he worketh in vs both the will and the deede: me thinke all the reste of our owne will is little worthe, or nought at all, MarginaliaAdams free will nothing. vnles it be to wickednes. So me think here be places enough to proue that a man hath no free will to doe good of himselfe: with a hundred places moe, that I could recite if time did serue. And as for originall sinne, I thinke I haue declared my mind therin, how it remaineth in man: whiche you can not denye, vnlesse you deny the word of God. Now, if you will suffer me, I will proue my saying of Iacob and Esau, that I brought in, to proue that MarginaliaFayth was before baptisme.faith was before baptisme, and you refused it, because (you sayd) Iacob was not baptised. If you will geue me leaue, you shall see what I can say therin: for me think you think my talke long. This I sayd, because I saw he was sore offended at my sayinges.

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Lang. Saye what you canne, For it auayleth me to saye nothing to you. MarginaliaD. Langdale seemeth to be put to silence. For I was desired to sende for you, to teache you, and there will no wordes of mine take place in you: but you goe about to reproue me. Saye what you will for me.

Wood. I take not vpon me to teach you, but to aunswere to such thinges as you lay vnto my charge: and I speake not mine owne minde, but the minde of the holy Ghoste, written by the Prophetes and Apostles. Wyll you geue me leaue to aunswere briefly in that matter, that you may report to other what I holde? And he sayd, he was contēted. But I thinke it was for nothing, but to haue caughte vauntage of my wordes.

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MarginaliaChildren dying without baptisme are not therefore damned, speaking absolutely.Wood. 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, and I too. How say you?

Lang. Yea that you should.

Wood. That is most vntrue. For the Prophete sayeth: The father shall not beare the childes offences, MarginaliaChildren beare not the offences of their fathers.nor the childe the fathers offences: but the soule that sinneth shall dye. What could the child haue done withal, if it had died without baptism? the childe coulde not do withall. How say you vnto this? And I am sure: that which I brought in the olde Law, to proue that fayth is before baptisme, is not disagreeable vnto the word. For Circūcision was a figure of baptisme. And that I may bring to proue baptisme by, as wel as S. Peter did: Marginalia1. Pet. 3. for he brought in Noes floude, whiche was a long time before Iacob & Esau, to proue baptisme, saying: While the Arke was a preparing, MarginaliaGene. 6. wherein few (that is to saye) eight soules were saued by water, like as Baptisme also nowe saueth vs, not in putting away of the filth of the flesh, but there is a good conscience consenting 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 rest, if it had not bene for theyr fayth, which fayth now saueth vs: not in putting away of the filthy sinne of the fleshe, by the washing of the water, but by a good conscience consenting vnto God.

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But you sayd: If they be baptised with the water, if they dye before they come to yeares of discretion, they be al saued: the which S. Peter is cleane agaynste, vnlesse you graunt that children haue fayth before they be baptised.

Nowe I aske you what consent of conscience the children haue, being infantes. For you say they beleue not, before they bee Baptised: Ergo, then they cousent not to be Baptised, because they beleue not. And by this it followeth that none shalbe saued, althogh they be baptised. I would fayne see how you can aunswere to this.

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Lang. You are the most peruerse man that euer I knewe. You wote not what you say. The children are baptised in theyr * Marginalia* Nay rather in the fayth of their Parentes. Neyther is it the fayth of the Godfathers and Godmothers. that sanctyfieth the child but their dilligence may helpe him in seeing him catechised. Godfathers and Godmothers fayth, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paule speaketh of, saying: neither is Circumcision any thing worth, nor vncircūcision any thing worth, but keping of the lawe is altogether. Like as the Circumcision was the keping of the old law, so is baptisme the keeping of the new law.

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Wood. Ah, me thought if you would talke with me, you should be fayne to bring in the old law, to mainteine your sayinges by (for all that you refused it) when I brought it in. But yet it serueth not for your purpose, so muche as you think for. MarginaliaFalse doctrine of D. Langdale.For here you haue confessed that neither circumcision auayleth, nor vncircūcision: the which you your selfe haue coupled with Baptisme, prouing that none of them both preuaileth, MarginaliaFyrste where he sayth the keeping of the law is altogether.but keping of the law is altogether: the which law is kept (you say) by the outward signes: MarginaliaSecondly, that the keping of the lawe standeth in outward signes. the which is nothing so, for Abrahā beleued God, & that was counted to him for righteousnes: And this was before he was Circumcised. So the children beleue before they be either Circumcised, or Baptised, according to my first saying of Iacob and Esau: Iacob I loued, but Esau I hated.

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These wordes declared that Iacob hadde fayth in hys mothers wombe: also Iohn Baptist was sanctified in his mothers wombe, and therfore it was counted to them for righteousnesse: and I am sure, if they had dyed before, they had eyther receiued Circumcision or Baptisme as concerning the outward deed, they should haue bene saued. MarginaliaThirdly, that children dying before Baptisme are damned. For Gods giftes and callinges are such, that he cannot repent him of them. But by your saying he doth both repent and chaūge. For you say, keeping of the outwarde law is altogether. But a bad excuse is as good as none at all.

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MarginaliaFourthly, that childrē be baptised in the fayth of their Godfathers and Godmothers. &c.And where you sayd, the children be Baptised in their Godfathers and Godmothers fayth, they being all vnbeleuers, in what fayth is that childe baptised then? in none at all, by your owne saying. Whiche woordes made him stampe and stare.

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Lang. What? then you woulde count that there were very few beleeuers, if there be not one of three that beleeueth. You enter into Iudgement agaynst the people. Belike you thinke there be none that beleue well vnlesse they be of your minde. In deed then Christes flocke were a very litle flocke.

Wood. In deede these be Christes wordes, in the 12. of Luke, MarginaliaMany called but fewe chosen. Luke. 12. the which we may see to be very true. Yea you sayd, if there were not one amongest three, that were very few. But there is not one amongest three hundred, for any thing that I can see. For if there were, there would not be so many that would seeke their neighbors goodes & lyues as there be.

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Lang. Is the flocke of Christ such a litle flock as you speak of? you may call it a great flock. How many be there of thē: Can you tell me?

Wood. A prety question, I promise you, it is that you aske me: as though I did make my selfe equall with God.

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