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
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Latin/Greek Translations
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1909 [1882]

Q. Mary. The ij. Examination of Richard Woodman, Martyr.

MarginaliaAn. 1557. the other be: for is not the mariage seene? is not the mā and woman seene?

Wood. My Lord, I pray you wat is a sacrament?

Chich. It is the signe of a holy thing.

Wood. Me thinkes you haue certified me verye well. There neede not be a signe of a holy thyng, where the holy thing is it selfe. Then hys Chapleynes woulde haue interrupted me, but I desired my Lorde I might say out my minde in the matter. So with muche adoo he bade me saye what I coulde.

A thing signified, and a thing signifying, can not bee at one tyme in respecte of it selfe, in one subiect.
Matrimony is a holy thing it selfe signified.
Ergo, Matrimony can not be a Sacrament signifiing a holy thing.
There neede not be a signe of a thing, where the thing is it selfe. Matrimonie is a holy thing it selfe and is ended outwardly, and need no more signes but them selues: wherfore it can not be a sacrament, as other be.

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Chich. Loe, howe muche you speake agaynst your self. And as for an exāple: I come by a Hosier, and there hangeth a payre of Hose, MarginaliaThe hose in a Hosiers stalle, may bee a signe signifiing moe hose to be within, but it is no signifiing signe of it selfe. Neyther agayne is euery signe of an other thing to bee called a Sacrament.the whiche be Hose, and be a signe of Hose that be to sel within.

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Priest. How say you to this? Now my Lord hath hyt you home in deede.

Wood. He hath hyt me perilously, I tel you, with Sophistrie to blinde myne eyes withall. I marueile you be not all ashamed of it. I can answeare that to al your shames, if I might be iustly heard, I tel you plainly.

Priest. What, you be angry me thinkes.

Wood. I am not angrye, but I am earnest, I tell you, to see your blyndnes and folly. I talked of the Scriptures that be written, and it is Gods worde, to proue my matter true by, MarginaliaChichester proueth Matrimony to be a sacrament by a payre of hoseand you wyll proue your matter true by a payre of Hose. And as well can you proue it by that, as by Gods worde.

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Priest. Why, is there nothing true, but that is written in the Bible?

Wood. S. Paul saith to the Galathians the first chapter: If an angel come frō heauen, and preach any other doctrine then may be proued by Gods word, hold hym accursed: and so do I, I tel you plainly.

Priest. Here is a Testament in my hand: if I hurle him in the fire and burne hym, haue I burned Gods worde, or not? I wil bye a new for. xvi. pence.

Wood. MarginaliaLetters written in the booke speaking properly, be one thyng: the testament and worde of God is an other thing: And yet by vse of speach the booke of the testament is called the testament as bread and wyne be called the body and bloud of the LordI say, you haue burned Gods worde, and I beleue, he that wyl burne a testament willingly, would burne God hym selfe, if he were here, if he coulde: for he and his word are al one.

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Then they made a great laughing at it.

Wood. Laugh on (quoth I.) Your laughing wyll be turned to weeping, and al such ioy wyll be turned to mourning, if you repent it not with speede.

Chich. Then the bishop begon to helpe to cloke the priests folly, saying: why, if my Counting house were ful of books, and if my house should be on fire by chaunce, and so be burned, were Gods word burned?

Wood. No, my Lord, because they were burned against your wyll: but yet if you shoulde burne them willyngly, or thinke it wel, & not being sory for it, you burne Gods word as well as he. For he that is not sorye for a shrewd turne, doth allow it to be good.

Chich. Folowe your vocation: you haue litle learnyng. MarginaliaHeb. 13.We haue an aultar, whereof you may not eate. What meaneth S. Paul therby?

Wood. There is no man so foolishe, to eate stones, I trowe.

Chichest. What mockers and scorners be you, to saye, no man wyll be so foolishe, to eate stones? it is a playne mocke.

Wood. Why, my Lorde, you saide I had no learnyng, nor knowledge, nor vnderstandyng. Wherefore it becommeth you to make things more playne to me, and not to aske me suche darke questions, and yet blame me too: me thinke it is too much.

Chich. I dare say you know what it meaneth wel enough. The moste foole in my house wyll vnderstand my meanyng better then you doo.

Wood. There stoode some of his men not farre of, talkyng together beside a wyndowe. He called one of them by his name.

Chich. Come hither. I say to thee, thou shalt not eate of this table. What doe I meane therby?

The man. MarginaliaThe Byshop of Chichester rightly aunswered of his mā according to his question.Forsooth my Lorde, you woulde not haue me eate of this table, laying his hand thereuppon. With this answeare he made all them in the house to fall on laughing, and I coulde not holde it in, but burst out with laughter, and saide.

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Wood. He hath expounded the matter almoste as well as I.

Chich. He meaneth well enough, if you woulde vnderstande hym.

Aunsweare me agayne, to make it more playne. I say to thee, thou shalt not eate of this table. What meane I thereby?

The man. Forsooth you woulde not haue me eate this Table.

Wood. These words made them al laugh. Wherwith the Bishop was almost angry, because the answeare proued no better, and said.

Chich. He meaneth that I would not haue hym eate any of the meate that is set vppon this table. How sayest thou, doost thou not meane so?

The man. MarginaliaAit, aio. 

Latin/Greek Translations  *  Close
Foxe marginal note
Foxe text Latin

Ait, Aio.

Foxe text translation

Not translated.

Translation (Wade 2004)

He says, I say

Yes forsooth, my Lorde, that was my meanyng in deede.

Wood. Yea, my Lorde, nowe you haue tolde hym what you meane, he can say so too: and so could I haue done (as litle witte as I haue) if you had said Paul meant þt no mā might eate of that which was offered vpon the aultar, but the priestes.

Chich. Yea, I perceiue you vnderstande the meaning of Paul wel enough, but that you list to cauel with me.

Wood. Why, my Lord, doo you thinke I vnderstande such darke places of scripture, without learnyng? you said euē now, I had no knowledge nor learning, wherfore I answered you, as you iudged of me.

Chich. Well, let this matter passe and let vs turne to the principall againe. MarginaliaSacrament of the altar.Howe say you by the Sacrament of the Aultar?

Wood. You meane the sacrament of the body and bloud of Iesus Christ.

Chich. I meane the sacrament of the altar, and so I say.

Wood. You meane Christ to be the altar, doo you not?

Chich. I meane the sacrament of the altar in the Church. What, is it so straunge to you?

Wood. It is straunge to me in deede, if you meane the altar of stone.

Chich. It is that altar that I meane.

Wood. I vnderstand not the altar so.

Chich. No, I thinke so in deede: and that is the cause that you be deceiued. I pray you, howe doo you vnderstande the altar then?

Wood. If you wil geue me leaue tyll I haue done, MarginaliaThe altar how it is to be taken, and where it is.I wyll shew you how I vnderstand the altar, and where it is.

Chich. Yes, you shall haue leaue to say your mind, as much as you wyl.

Wood. It is written, Math. 18. MarginaliaMath. 18.That wheresoeuer two or three be gathered together in Christes name, there is he in the midst among them: and whatsoeuer they aske the father vpon earth, it shalbe granted them in heauen, agreeing to the 5. of Math. saying: MarginaliaMath. 5.When thou commest to offer thy gyft at the altar, and there remēbrest that thy brother hath ought against thee, leaue there thy offering, and go first and be reconciled to thy brother, and then offer thy gift. The priestes would haue interrupted me: but the bishop bad thē let me alone.

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Chich. You shal heare a prety conclusion anone.

Wood. I pray you let me make an end, and then find fault with me, if you can. Now to the matter. In these two places of scripture, I proue that MarginaliaChrist the true and onely altar.Christ is þe true altar, wherō euery christian man & woman ought to come and offer their giftes. First, whersoeuer þe people are gathered together in Christes name, there is he in the middest: and where he is, there is the aultar, so that we may be bold to come and offer our gyft, if we be in loue and charitie: if we be not, we must leue there our offering, and goe first and be reconciled to our brother, and agree with hym quickely, and so forth, and then come and offer the gift. MarginaliaThe place of Math. 5. expounded.Some wyl say, howe shall I agree with my aduersary, when he is not nigh by a hundred myles? may I not pray tyl I haue spoken with hym? To all such I answer: if thou presume to pray among the faithful, wishing any euil to any man, woman, or child, thou askest vengeaunce vppon thy selfe. For no such asketh any thing els of the Lord in his prayer. Wherefore agree with thy aduersary: that is, make thy life agreeable to gods word. Say in thy harte without dissimulation, that thou askest God and all the world forgeuenes from the bottome of thy hart, entending neuer to offend them more. Then all such may be bold to come and offer their gift, their prayer on the altar, where the people of God be gathered together. Thus haue I shewed you my mind, both of the altar, and of the offering, as I vnderstand it.

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Chich. Doo you vnderstand the offering and the aultar so? I neuer heard any man vnderstand it so, no not Luther the great heretike, that was condemned by a general Councel, and his picture burned.

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