Cvbmrjp of t:he theological ^eminarjp 
 
 PRINCETON . NEW JERSEY 
 PRESENTED BY 
 
 Samuel Agnew, Esq. 
 1814 - 1880 
 
 March 26, 1851 
 
 v/. 3 
 
TYNDALE'S ANSWER 
 
 TO 
 
 SIR THOMAS MORE'S DIALOGUE, 
 &c. &c. 
 
mt liarlt^r Society- 
 
 jFor tfie iputjliration of tfie CSaorbe of tfjc ^atfirre 
 anU ©arlp Jisariterfi of t!)c lacformeU 
 
AN ANSWER 
 
 TO 
 
 SIR THOMAS MORE'S DIALOGUE, 
 
 THE SUPPER OF THE LORD 
 
 AFTER THE TRUE MEANING OF JOHN VI. AND 1 COR. XL 
 
 AND 
 
 WM. TRACY'S TESTAMENT EXPOUNDED. 
 
 WILLIAM TYNDALE, 
 
 MARTYR, 1536. 
 
 <xy 
 
 EDITED FOR 
 
 €ft^ Jlatlt^t Sor^ietfit 
 
 REV. HENRY WALTER, B.D. F.R.S. 
 
 RECTOR OF HASILBUUY BRYAN, DORSET; 
 
 FORMERLY FELLOW OF ST JOHN's COLLEGE, CAMBRIDGE, AND PROFESSOR OF NATURAL 
 
 PHILOSOPHY IN THE EAST INDIA COMPANY'S COLLEGE AT HAILEYBUUY. 
 
 
 
 m 
 
 A-i V 
 
 a!i tU 
 
 Iteiiifi 
 
 > 
 
 w 
 
 CAMBRIDGE: 
 
 PRINTED AT 
 
 THE UNIVERSITY PRESS. 
 
 M.DCCC.L. 
 
CONTENTS. 
 
 PAGE 
 
 Introduotoky Notice to Answer to Sir T. More 2 
 
 Preftice to the Answer 5 
 
 Answer to Sir T. More's Dialogue 11 
 
 To the First Book of the Dialogue 78 
 
 To the Second Book 110 
 
 To the Third Book 133 
 
 To the Fourth Book 170 
 
 Introductoi-y Notice to the Supper of the Lord 218 
 
 The Supper of the Lord 222 
 
 Introductory Notice to Exposition of Tracy's Testament 269 
 
 The Testament of W. Tracy, Esq 272 
 
 The Exposition of it 273 
 
 Specimens of Tyndale's Translations ... 284 
 
ERRATA. 
 
 Vol. 1. p. 22, 1. 11. The word pastor is in old editions paster ; probably an 
 ancient typographic error for plaster . 
 
 p. 98, 1. 12, for 2 Cor. xii. r. 1 Cor. xiii. 
 
 p. 522, 1. 17, for iii. r. iv. 
 Vol. II. p. 271, margin, /or xiv. r. iii. 
 
 p. 307, note b,for 11. r. Caus. xi. 
 
 p. 335, 1. 19, for tasle, r. stale. 
 Vol. III. p. 270, 1. 8, for Lib. i. r. Lib. in. 
 
 p. 272, 1. 9, for xiv. r. xix. 
 
ANSWER 
 
 TO 
 
 SIR THOMAS MORE'S DIALOGUE. 
 
 [tyndale, hi.] 
 
[INTRODUCTORY NOTICE. 
 
 It was in 1528, that Sir Thomas More, being ab-eady regarded 
 as the most accompbshed scholar in England, and having before 
 his eyes a near prospect of being invited to fill the chief place in his 
 sovereign's council, was induced to accept bishop Tonstal's permission 
 to read the works of the reformers, that he might be qualified to 
 refute themi; nor did he suflfer the year to elapse before he had com- 
 posed, as the first fruits of his consequent researches and zeal, an 
 imaginary dialogue between himself and the confidential messenger of 
 a friend desirous to know his opinions respecting the religious ques- 
 tions which were then forcing themselves into general notice. In the 
 edition of Sir Thomas More's works, printed at London in 1557, and 
 then dedicated to queen Mary, as " To that pei'son to whom specially 
 of all worldly creatures the editor [William Rastell, serjeant at law] 
 trusted the book should be most acceptable," the title of this efibrt 
 to write down Tyndale and his labours is as follows: "A dialogue of 
 Sir Thomas More, knt. one of the council of our sovereign lord the 
 king, and chancellor of his duchy of Lancaster. Wherein he treated 
 divers matters, as of the veneration and worship of images and 
 reliques, jiraying to saints, and going on pilgrimages, with many other 
 things touching the pestilent sect of Luther and Tyndale, by the one 
 begun in Saxony, and by the other labored to be brought into England, 
 Made in the year of our Lord, 1528." The dialogue was divided by 
 its author into fom' books ; and occupies in that quarto edition a 
 hundred and eighty-four closely printed pages. 
 
 The date in the above title-page tells when More's Dialogue 
 •was composed; but Mr Anderson's researches have led him to con- 
 clude that it was not published till the summer of 15292. Tyndale's 
 title-page in like manner tells us that he made his answer in 1530; 
 but though Vaughan's dispatch to Henry VIII. of the date of Jan. 26, 
 1531, confirms this fact, it Avas not committed to the press till about 
 the close of the spring of that ycar^. By that time IMore had been 
 promoted from the chancellorship of the duchy to the elevated post of 
 loi-d high chancellor of England. But the laborious duties of that 
 judicial and political office did not prevent his undertaking to write a 
 " Confutacyon of Tyndall's Answer ;" and on such a scale, that when 
 he had not advanced beyond the first thirty pages of his opponent, 
 he found he had written enough to fill a folio volume of above 
 three hundred and sixty pages ; which was printed for him by his 
 brother-in-law, William Rastell^, in 1532. It is divided into three 
 books ; and the most prominent feature in the first book is the con- 
 
 [' Biog. Notice, Vol. i. p. xxxvi.] 
 
 [2 Ami. Annals of Eng. Bible, Vol. i. p. 237, B. i. $ 6.] 
 
 [^ See Biogr. Notice of Tyndale, pp. xlii— 1.] 
 
 [■" Probably father to the serjeant.J 
 
INTRODUCTORY NOTICE. 3 
 
 tinual recun-ence of abusive mention of Luther's marriage with Katha- 
 rine Boren. As she had been a nun, and Luther a priest, it was to bo 
 expected that More would consider tlieir marriage as illegal and 
 sinful ; and would consequently think himself entitled to speak of her 
 as of a harlot. But it is strange that he should not have perceived, that 
 there was neither argument nor decency in twitting Tyndale with 
 Luther's marriage, page after page, and in the coarsest terms, as More 
 has here done. See especially, Conf. pp. vi-^x. 
 
 When out of office. More continued his Oonfutacyon, till it had 
 reached the length of nine books ; the eighth of which is however 
 altogether a digi-ession from Tyndale to Barnes. So wordy a reply to 
 Tyndale's Answer was not likely to have many readers; and we 
 accordingly find that in five and twenty years it had fallen into such 
 neglect that serjeant Rastell could not meet with a complete copy of 
 the ninth book, for his edition of More's works. He had made his 
 printer go on till he had put the last words of a fragment before him 
 into type, viz. These things hath (7 saye) — and there he was obliged to 
 tei'minate his reprint with the following note : " There can be no more 
 found of this ninth book written by sir Thomas More." Works, p. 
 832. It is however to the credit of More's fairness, as a controver- 
 sialist, that the extracts from Tyndale incorporated into his Oonfuta- 
 cyon are so many, and so accurate, as to have been of material use to 
 the present editor in his endeavour to form a correct text ; for which 
 purpose he has also collated Day's folio reprint of 1573, with a copy 
 of Tyndale's Answer, now in the Cambridge University Library, and 
 not unlikely to have been the fii'st edition. It is a black letter duo- 
 decimo, without date of place, or year. The type is foreign ; but is 
 not Hans Luft's. The punctuation is German. It is not paged ; but 
 the leaves are numbered in small Roman ordinals : and it is bound up 
 with" A Disputacyon of purgatory e made by Johan Frith," which is in the 
 same type. We have akeady had occasion to mention that Frith 
 is said, by a contemporary, to have superintended the printing of 
 Tyndale's Answer, at Amsterdam. Vol. i. p. 1.] 
 
[The title-page of the above-mentioned edition in the Cambridge Uni- 
 versity Library announces and describes Tyndale's Answer as follows :] 
 
 fc!r ^n ^nstoere unto sir ^f)omas icon's Bfaloge, malie 
 bg Sailluam Sfnlrale. 
 
 jFir^t \)e Dcclarct^ fe&at Hje cl)urc|j ig, and gcbct]^ a wagon of 
 
 ccrtagiw toorlicg ioUdj i^lagtcr 0loxt rcbufect]^ in t^c 
 
 translation of tj)c i^etoc Testament. 
 
 C ^ftcr tDat De angloerctl) particularlgc unto cbcrg c^aptrc to^ic]^ 
 gcmetj) to Dabc ang appecauncc of truti) ti)oroto all l)i0 tiii tiofecs. 
 
 'Sftonlftc tijau tT;at &U' 
 
 jjCBt aitU stDuiic tip 
 
 frnm Urrtlj, anti 
 
 Cijrtst sljan 
 
 fli&c tijc 
 
 Itstjt. US' 
 
 jjljrst- 
 

 Awake thou that sleepest, and stand up from death, and Christ shall 
 give thee light. Eph. v. 
 
 The grace of our Lord, the light of his Spirit to see and m. c.i-iii.» 
 to judge, true repentance towards God's law, a fast faith in 
 the merciful promises that are in our Saviour Christ, fervent 
 love toward thy neighbour after the ensample of Christ 
 and his saints, be with thee, reader, and with all that 
 love the truth, and long for the redemption of God's elect^. 
 Amen. 
 
 Our Saviour Jesus in the sixteenth of John at his last John xvi. 
 supper, when he took his leave of his disciples, warned them, 
 savinsr, "The Holy Ghost shall come and rebuke the world of TheHoiy 
 
 J ts' J Ghost shall 
 
 judgment." That is, he shall rebuke the world for lack of true ^o",^ ^r"' 
 judgment, and discretion to judge ; and shall prove that the jud^en^"^ 
 taste of their mouths is corrupt, so that they judge sweet to m. c. iv-vi. 
 be sour, and sour to be sweet ; and the^ eyes to be blind, so 
 that they think that to be the very service of God, which is 
 
 \} The letters M. C. in the margin will indicate the passages which 
 Sir Thomas More has commented upon in his Confutation.] 
 
 [2 More begins his Confutation with a comment on this prayer, in 
 the following terms. " Tyndale here beginneth with an holy salutation, 
 and so doth Luther too, and so doth friar Husky ne [OEcolampadius] 
 too, and so doth every fond fellow of any of their sects. But when 
 men consider that where he prayeth 'God send them a fast faith,' him- 
 self teacheth a false faith against the sacraments, and meaneth that they 
 should be fast in the same, there will no good christian man can thank 
 him for that holy prayer. And where he prayeth here so holily for 
 the love of the neighbour, if men look on the love that is used among 
 all the masters of that holy sect, and consider their livings, and look 
 upon friar Luther, the very father of their holy sect, and see him run 
 out of religion" [that is, quit a monastery], "and fallen to flesh and 
 carrion, and live in letchery with a nun under name of wedlock, and all 
 the chief heads of them, late monks and friars, and now apostates and 
 living with harlots under the name of wives ; he that looketh on this, 
 and then seeth them and their scholars, as Tyndale here &c."J 
 
 [3 So D. but Sir T. More prints it tlieir in his Confutation.] 
 
6 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 but a blind superstition, for zeal of which yet they persecute 
 the true service of God ; and that they judge to be the law 
 of God, which is but a false imagination of a corrupt judgment, 
 for blind affection of which yet they persecute the true law 
 of God, and them that keep it. 
 
 And this same it is that Paul saith in the second of the 
 
 1 Cor. ii. first epistle to the Corinthians, how that the natural man that 
 is not born again, and created anew with the Spirit of God, 
 
 M.c.vi-viii. \)Q \iQ never so great a philosopher, never so well seen in the 
 law, never so sore studied in the scripture, as we have 
 
 The spiritual ensamplcs in the Pharisees, yet he cannot understand the 
 
 things ^ things of the Spirit of God. But saith he, " The spiritual 
 
 spiritually. , ini- ii' •• iii i r" 
 
 judgeth all thmgs, and his spirit searcheth the deep secrets oi 
 
 God;" so that whatsoever God commandeth him to do, he 
 
 never leavcth searching till he come at the bottom, the pith, 
 
 the quick, the life, the spirit, the marrow, and very cause 
 
 M. c.vHi-x. why, and judgeth all thing. Take an ensample in the great 
 
 M. c.x-xiv. commandment, "Love God with all thine heart:" the spiritual 
 
 searcheth the cause, and looketh on the benefits of God, and 
 
 Rom. xiii. so conceiveth love in heart. And when he is commanded to 
 
 M. c. xiv-xv. obey the powers and rulers of the world, he looketh on the 
 
 M. c. XV. benefits which God sheweth the world through them, and 
 
 Matt. xxii. therefore doth it gladly. And when he is commanded to love 
 
 The spiritual ^ ^ ° . 
 
 man search- j^jg nciojhbour as liimself, he searcheth that his neighbour 
 
 eth out the O ' O 
 
 oughVt<l7ovI is created of God, and bought with Christ's blood; and so 
 
 bouK.'^'^' forth : and therefore he loveth him out of his heart ; and if 
 he be evil, forbcarcth him, and with all love and patience 
 drawcth him to good : as elder brethren wait on the younger, 
 and serve them and suffer them ; and when they will not 
 come, they speak fair, and flatter, and give some gay thing, 
 
 M.c. xvi- and promise fair, and so draw them and smite them not; but, 
 if they may in no wise be help, refer the punishment to the 
 father and mother; and so forth. And by these judgeth he 
 all other laws of God, and understandeth the true use and 
 meaning of them. And by these understandeth ho, in the laws 
 
 XXX?' "'"" ^^ man, which are right and which tyranny. 
 
 If God should command him to drink no wine, as he com- 
 manded in the old Testament that the priests should not, 
 when they ministered in the temple, and forbade divers meats; 
 
 Man is lord the Spiritual (because he knoweth that man is lord over all 
 
 over all the "^ ^ i i i . 
 
 "eature^of othcr creaturcs, and they his servants, made to be at his 
 
PREFACE TO THE READER. 7 
 
 pleasure, and that it is not commanded for the wine or meat 
 itself, that man should be in bondage unto his own servant, 
 the inferior creature) ceaseth not to search the cause : and 
 when he findeth it, that it is to tame the flesh and that he be 
 alway sober, he obeyeth gladly ; and yet not so super- 
 stitiously, that the time of his disease he would not drink 
 wine in the way of a medicine to recover his health ; as 
 David ate of the hallowed bread; and as Moses for necessity isam. xxi. 
 left the children of Israel uncircumcised forty years, where of circumcision 
 likelihood some died uncircumcised, and were yet thought to ed in forty 
 be in no worse case than they that were circumcised ; as the 
 children that died within the eighth day were counted in as 
 good case as they that were circumcised: which ensamples m. c. xxxi. 
 might teach us many things, if there were spirit in us. And 
 likewise of the holy-day : he knoweth that the day is servant Hoiy-days 
 to man ; and therefore, when he findeth that it is done because for man, and 
 he should not be let from hearing the word of God, he obey- t> hoiy- 
 
 o ^ ^ ' d days. 
 
 eth gladly ; and yet not so superstitiously, that he would not xxxiii''^'^'"" 
 
 help his neighbour on the holy-day, and let the sermon alone 
 
 for one day ; or that he would not work on the holy-day, 
 
 need requiring it, at such time as men be not wont to be at 
 
 church : and so throughout all laws. And even likewise in The sisnifica- 
 
 T, . 1 , ,,,..„. tion of things 
 
 all ceremonies and sacraments, he searcheth the signmcations, are to be 
 
 , o sought, and 
 
 and will not serve the visible things. It is as good to him, Jlfe v?sibie^ 
 that the priest say mass in his gown as in his other apparel, ^^"^ 
 if they teach him not somewhat, and that his soul be edified 
 thereby. And as soon will he gape while thou puttest sand ceremonies 
 
 ,,,.,. I'cii !• 1 f ^'thout some 
 
 as holy salt in his mouth, it thou shew him no reason thereoi. go^d doc- 
 
 d ^ ^ trme are to 
 
 He had as lief be smeared with unhallowed butter as anointed ^^ rejected. 
 with charmed oil, if his soul be not taught to understand 
 somewhat thereby ; and so forth ^ 
 
 But the world captivateth his wit^, and about the law of m. c. ixxv— 
 God maketh him wonderful imaginations, unto which he so 
 fast cleaveth that ten John Baptists were not able to dispute 
 them out of his head. He believeth that he loveth God, 
 because he is ready to kill a Turk for his sake, that believeth m. c. ixvii. 
 better in God than he ; whom God also commandeth us 
 
 \} In p. xli. of his Confutation, More turns away from this preface 
 to quote and controvert diflferent passages in The Obedience, and so 
 proceeds to p. Ixxiv.] 
 
 [2 That is, the natural man's.] 
 
 XXXIU 
 
 xli. 
 
8 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 Turks are to lovc, and to leavG nothing unsought to win him unto the 
 lamented for knowlcdfc of tho truth, thouffh with the loss of our hves. lie 
 
 their igno- o . • i i i i • i_ j 
 
 ranee, and to supposoth that he lovcth his uoighbour as much as he is bound, 
 
 be won with 11 "^ i •ii i i 
 
 trine and if ^c be uot actuallj angry with him ; whom yet he will not help 
 loriif-r^ freely with an half-penny, but for a vantage, or vain glory, or 
 Kan'd for a worldly purpose. If any man have displeased him, he 
 M"c!lbfxviu. keepeth his malice in, and will not chafe himself about it, till 
 he see an occasion to avenge it craftily ; and thinketh that 
 well enough. And the rulers of the world he obeyeth, think- 
 eth he, when he flattereth them, and blindeth them with gifts, 
 and corrupteth the officers with rewards, and beguileth the 
 law with cautels and subtilties. 
 We do no- And because the love of God and of his neighbour, 
 
 exc"ept wi'do which is the spirit and the life of all laws, and wherefore 
 from a pure all laws are made, is not written in his heart, therefore in 
 all inferior laws and in all wordly ordinances is he beetle 
 blind. If he be commanded to abstain from wine, that will 
 Superstitious ]^q obsorvo uuto tho death too : as the Charterhouse monks 
 
 observations ' 
 
 breaking'of ^ had lover die than eat flesh. And as for the soberness and 
 
 Ihe keeping" chastlslng of the members, will he not look for; but will 
 
 M.'afixix. pour in ale and beer of the strongest, without measure, and 
 heat them with spices, and so forth. And the holy-day will 
 
 M. c. ixxix. he keep so strait, that if he meet a flea in his bed, he 
 dare not kill her ; and not once regard wherefore the holy- 
 day was ordained, to seek for God's word : and so forth in 
 all laws. And in ceremonies and sacraments, there he cap- 
 
 M. c. ixxx. tivateth his wit and understanding to obey holy church, 
 without asking what they mean, or desiring to know ; but 
 only careth for the keeping, and looketh ever with a pair 
 of narrow eyes, and with all his spectacles upon them, lest 
 aught be left out. For if the priest should say mass, baptize, 
 or hear confession, without a stole about his neck, he would 
 think all were marred, and doubt whether he had power to 
 
 M. c. ixxxi. consecrate, and think that the virtue of the mass were lost, 
 and the child not well baptized, or not baptized at all, and 
 
 M c. ixxxi that his absolution were not worth a mite. He had lever 
 that the bishops should wag two fingers over him, than that 
 another man should say, " God save him ;" and so forth. 
 
 The world Whcreforc, beloved reader, inasmuch as the Holy Ghost 
 
 is to be ' ' 1 • 1 
 
 rebuked rcbukctli tlio world for lack of iudo-mcnt ; and inasmuch 
 
 for lack of Jo' 
 
 judgment. ^Iso as tlicir ignorauco is without excuse, before whose faces 
 
PREFACE TO THE READER. 9 
 
 enougli is set to judge by, if they would open their eyes to 
 
 see, and not captivate their understanding to believe lies; 
 
 and inasmuch as the spiritual judgeth all thing, even the m. c. ixxxiu 
 
 very bottom of God's secrets ; that is to say, the causes of 
 
 the things which God commandeth ; how much more ought 
 
 we to judge our holy father''s secrets ^ and not to be as an 
 
 ox or an ass, without understanding ! 
 
 Judge, therefore, reader, whether the pope with his be Judge by 
 
 O ' ' ' A -l , these thingg, 
 
 the church ; whether their authority be above the scripture ; ^^^^^'Jf^^'"-' 
 whether all they teach without scripture be equal with the M'^'c.'ixxxiv 
 scripture ; whether they have erred, and not only whether ~^"* 
 they can. And against the mist of their sophistry take the 
 ensamples that are past, in the old Testament and authentic M.c.ixxxvii. 
 stories, and the present practice which thou seest before thine 
 eyes. Judge whether it be possible that any good should m. c. 
 come out of their dumb ceremonies and sacraments into thy 
 soul. Judge their penance, pilgrimages, pardons, purgatory, ju^ge what 
 praying to posts, dumb blessings, dumb absolutions, their [hipofe'l "* 
 dumb pattering, and howling, their dumb strange holy ges- and of hu 
 tures, with all their dumb disguisings, their satisfactions and 
 justify ings. And because thou findest them false in so many 
 things, trust them in nothing ; but judge them in all things'. 
 Mark at the last the practice of our fleshly spiritualty and Note the 
 their ways, bv which they have walked above eight hundred our Aeshiy 
 
 1/ ' «/ V o spiritualty. 
 
 years; how they stablish their lies, first, with falsifying the 
 scripture ; then through corrupting with their riches, whereof 
 they have infinite treasure in store; and last of all, with 
 the sword. Have they not compelled the emperors of the 
 earth, and the great lords and high ofiicers to be obedient m. c. ixxxix. 
 
 [1 Meaning the pope ; styled our holy father by papists in serious- 
 ness, but here ironically.] 
 
 [2 Sir Thomas More has the credit of being a more polished writer 
 than Tyndale ; and his confutation of tlie above three sentences is as 
 follows : " Judge, good Christian reader, whether it be possible that he 
 be any better than a beast, out of whose brutish beastly mouth cometh 
 such a filthy foam of blasphemies against Christ's holy ceremonies and 
 blessed sacraments, sent into his church out of his own blessed body 
 side. And for because ye find this fellow so frantic and so false in the 
 railing and jesting against the sacraments of Christ, ye may well judge 
 that whoso can delight or be content with his blasphemous ribaldry, 
 hath great cause in himself to fear that his christian faith beginneth to 
 fail and to faint." Conf. p. Ixxxviii.] 
 
10 PREFACE TO THE READER. 
 
 unto them, to dispute for them, and to be their tormentors ; 
 
 and the Samsumims^ themselves do but imagine mischief, 
 
 and inspire them? 
 The papists Mark whether it were ever truer than now, the scribes, 
 
 fog/ther"^^ Pharisees, Pilate, Herod, Caiaphas and Anna 2, are gathered 
 clSst. too-ether against God and Christ : but yet, I trust, in vain ; 
 
 M. C. xc " ° . 
 
 and he that brake the counsel of Achitophel shall scatter 
 Our sin is thoirs. Mark whether it be not true in the highest degree, 
 
 the cause , ° o ' 
 
 cm^m^ *^^^ ^^^ *^^ ^^^ ^^ ^^^ people hypocrites shall reign over 
 
 SI. c. xci. them. "What shews, what faces and contrary pretences are 
 made, and all to stablish them in their theft, falsehood, and 
 damnable lies, and to gather them together for to contrive 
 
 of'pSl" subtilty, to oppress the truth, and to stop the light, and to 
 keep all still in darkness ! Wherefore it is time to awake, 
 
 M.c. xcii- and to see every man with his own eyes, and to judge; if 
 we will not be judged of Christ, when he cometh to judge. 
 And remember that he which is warned hath none excuse, 
 if he take no heed. Herewith farewell in the Lord Jesus 
 Christ, whose Spirit be thy guide, and doctrine thy lights 
 to judge withal. Amen. 
 
 [1 See Deut. ii. 20.] [2 Annas.] 
 
 [3 The collated editions of Tyndale have thy guide, and doctrine, and 
 the light ; but Sir Thomas More's Confutation gives the reading intro- 
 duced into our text.] 
 
i-AA^i UJSTOH 
 
 SIR THOMAS MORE'S DIALOGUE. 
 
 What the cJmrch is. 
 
 This word church hath divers significations. First it m. c. xcv- 
 
 . . vii. 
 
 signifieth a place or house ; whither christian people were significations 
 
 O . ^ , ' , . of the word 
 
 wont in the old time to resort at times convenient, for to S^"''^'' ^"^^ 
 
 ' divers. 
 
 hear the word of doctrine, the law of God, and the faith ^^- ^- ''• 
 of our Saviour Jesus Christ, and how and what to pray, 
 and whence to ask power and strength to live godly. For The minis- 
 the officer, thereto appointed, preached the pure word of God church'are 
 only, and prayed in a tongue that all men understood : and to preach to 
 
 " ' ^ v O _ ^ the people 
 
 the people hearkened unto his prayers, and said thereto °2A ®j'^°''^ 
 Amen ; and prayed with him in their hearts, and of him a^on^'^l" 
 learned to pray at home and everywhere, and to instruct underitlSd? 
 every man his household. 
 
 Where now we hear but voices without significations, and 
 buzzings, howhngs, and cryings, as it were the hallooing of 
 foxes, or baitings of bears ; and wonder at disguislngs and 
 toys, whereof we know no meaning. By reason whereof we 
 be fallen Into such ignorance, that we know of the mercy and 
 promises, which are in Christ, nothing at all. And of the 
 law of God we think as do the Turks, and as did the oldM.c.ci. 
 heathen people ; how that it is a thing which every man may cannot be 
 do of his own power, and in doinp; thereof becometh srood, with works, 
 
 ^ o o ' be they never 
 
 and waxeth righteous, and deserveth heaven ; yea, and are ^° ''°'y- 
 
 yet more mad than that : for we Imagine the same of 
 
 fantasies, and vain ceremonies of our own making ; neither m. c. ci. 
 
 needful unto the taming of our own flesh, neither profitable 
 
 unto our neighbour, neither honour unto God. And of prayer 
 
 we think, that no man can pray but at church; and that it a great abuse 
 
 is nothing else but to say Pater noster unto a post : where- m.^'c^^'cI- 
 
 with yet, and with other observances of our own imagining, 
 
 we believe we deserve to be sped of all that our blind hearts 
 
 desire. 
 
12 ANSWER TO SIR THOMAS MORE's DIALOGUE, 
 
 The church In anotliGr signification, it is abused and mistaken for a 
 
 spiritualty, multitude of shaven, shorn, and oiled; which we now call the 
 
 spiritualty and clergy. As when we read in the chronicles, 
 
 King 'King William was a great tyrant, and a wicked man unto 
 
 King John, lioly church, and took much lands from them.' 'King John 
 
 was also a perilous man and a wicked unto holy church ; 
 
 and would have had them punished for theft, murder, and 
 
 whatsoever mischief they did, as though they had not been 
 
 people anointed, but even of the vile rascal and common lay- 
 
 st Thomas peoplo.' And, 'Thomas Becket was a blessed and an holy man; 
 
 bury. w. T. for lio dicd for the liberties (to do all mischief unpunished) and 
 
 privileges of the church.' 'Is he a layman, or a man of the 
 
 Holy church church?' ' Sucli is the living of holy church.' 'So men say of 
 
 a'great holy church.' 'Ye must believe in holy church, and do as they 
 
 swinge. 
 
 teach you.' 'Will ye not obey holy church?' 'Will ye not do 
 the penance enjoined you by holy church?' 'Will ye not 
 forswear obedience unto holy church?' 'Beware lest ye fall 
 into the indignation of holy church, lest they curse you ;' and 
 Thepopeand SO forth. In wlilch all, we understand but the pope, cardinals, 
 dkln for^the logatcs, patriarchs, archbishops, bishops, abbots, priors, chan- 
 cellors, archdeacons, commissaries, officials, priests, monks, 
 friars, black, white, pied, grey, and so forth, by (I trow) a 
 thousand names of blasphemy and of hypocrisies, and as many 
 sundry fashions of disguisings. 
 The church It liatli yot, or sliould have, another signification, little 
 
 gauon"of^' known among the common people now-a-days. That is to 
 sor't^la'ther- wit, it siojuifieth a congregation ; a multitude or a company 
 
 ed together. ' o ^ o o ' i %/ 
 
 gathered together in one, of all degrees of people. As a 
 man would say, 'the church of London,' meaning not the spi- 
 ritualty only (as they will be called for their diligent serving 
 of God in the spirit, and so sore eschewing to meddle with 
 temporal matters), but the whole body of the city, of all 
 kinds, conditions, and degrees: and 'the church of Bristow^,' 
 all that pertain unto that town generally. And what congre- 
 gation is meant, thou shalt alway understand by the matter 
 that is entreated of, and by the circumstances thereof. And 
 The church ^^ ^his third signification is the church of God, or Christ, 
 iu^takeu'in taken in the scripture ; even for the whole multitude of all 
 scripture. \]^q^^ that rcccivo the name of Christ to believe in him, and 
 Gal. i. not for the clergy only. For Paul saith (Galatians i.), 
 
 [1 Bristol.] 
 
MEANINGS OF THE WORD CHURCH. 13 
 
 " I persecuted the church of God above measure :" which was 
 
 not the preachers only, but all that believed generally: as 
 
 it is to see Acts xxii. where he saith : "I persecuted this Acts xxu. 
 
 way even unto the death, binding and putting in prison both 
 
 men and women." And (Galatians i.), " I was unknown con- oai. i, 
 
 cerning my person unto the congregations of the Jews which 
 
 were in Christ." And (Rom. xvi.), " I commend unto you Rom. xvi. 
 
 Phcebe, the deaconess of the church of Cenchris." And, " The i cor. xvi. 
 
 churches of Asia salute you." (1 Cor. the last.) And, " If a i Tim. iii. 
 
 man cannot rule his own house, how shall he take the care 
 
 of the church of God ?" " If any faithful man or woman x^g^hu^pj, 
 
 have widows, let them find them, that the church be not oVauthem"'^ 
 
 charged." And, "If thy brother hear thee not, tell the church [ncilrillr^ 
 
 or congregation ;" and so forth. In which places, and through- the^be"*^" 
 
 out all the scripture, the church is taken for the whole mul- together. 
 
 titude of them that believe in Christ in that place, in that 
 
 parish, town, city, province, land, or throughout all the world, 
 
 and not for the spiritualty only. 
 
 Notwithstanding yet it is sometimes taken generally for m- c. xcviii 
 all them that embrace the name of Christ, though their faiths ^ ^9"bie 
 
 ' o signification 
 
 be naught, or though they have no faith at all. And some- church.w"T. 
 times it is taken specially for the elect only; in whose hearts 
 God hath written his law with his holy Spirit, and given 
 them a feeling faith of the mercy that is in Christ Jesu our 
 Lord. 
 
 Why Tyndale used this word congregation, i-ather than church, iu the 
 translation of the new Testament. 
 
 Wherefore, inasmuch as the clergy (as the nature of 
 those hard and indurate adamant stones is, to draw all to 
 them) had appropriate unto themselves the term that of right 
 is common unto all the whole congregation of them that 
 believe in Christ ; and with their false and subtle wiles had 
 beguiled and mocked the people, and brought them into the 
 ignorance of the word ; making them understand by this 
 word church nothing but the shaven flock of them that 
 shore the whole world; therefore in the translation of the The cause 
 new Testament, where I found this word ecclesia, I interpreted t^ansi^ated*^'^ 
 it by this word congregation. Even therefore did I it, and ^cimrchUo 
 not of any mischievous mind or purpose to stablish heresy, cmgregauon. 
 
14 ANSWER TO SIR THOMAS MORe's DIALOGUE. 
 
 as Master I\Iore untruly reporteth of me in his dialogue, 
 ■where he raileth on the translation of the new Testament ^ 
 
 And when M. I\Iore saith, that this word church is 
 known well enough, I report me unto the consciences of all 
 the land, whether he say truth or otherwise ; or whether the 
 lay-people understand by church the whole multitude of all 
 
 [1 Chapter viii. of Book ill. of Mote's Dialogue is headed, " The 
 author sheweth why the new Testament of Tyndale's translation was 
 bui'ned. And sheweth for a sample certain words evil, and of evil 
 purpose changed." And it begins as follows : 
 
 " But now I pray you let me know your mind concerning the burn- 
 ing of the new Testament in English, which Tyndale lately translated, 
 and (as men say) right well, which maketh men much mai-vel of the 
 burning. It is, quoth I, to me great marvel that any good christian 
 man, having any drop of wit in his head, should any thing marvel or 
 complain of the burning of that book, if he knew the matter : which 
 whoso calleth the new Testament, calleth it by a wrong name, except 
 they would call it Tyndale's Testament, or Luther's Testament. For 
 so had Tyndale, after Luther's counsel, corrupted and changed it from 
 the good and wholesome doctrine of Christ to the devilish heresies of 
 their own, that it was clean a contrary thing. That were marvel, quoth 
 your friend, that it should be so clean contrary; for to some that 
 read it, it seemed very like. It is, quoth I, nevertheless contrary, and 
 yet the more perilous. For like as to a true silver groat a false copper 
 groat is nevertheless contrary, though it be quicksilvered ovei', but so 
 much the more false, in how much it is counterfeited the more like to 
 the truth, and so much the more perilous in how much it was, to folk 
 unlearned, more hard to be discerned. Why, quoth your friend, what 
 faults were there in it ? To tell you all that, quoth I, were in a manner 
 to rehearse you all the whole book, Avherein there were found and 
 noted, wrong and falsely translated, above a thousand texts by tale. 
 I would, quoth he, fain hear some one. He that should, quoth I, study 
 for that, should study where to find water in the sea. But I will shew 
 you, for ensample, two or three such as every one of the three is more 
 than thrice three in one. That were, quoth he, very strange ; except 
 ye mean more in weight : for one can be but one, in number. Surely, 
 quoth I, as weighty bo they as any lightly can be. But I mean that 
 every one of them is more than thrice three in number. These were, 
 quoth he, somewhat like a riddle. This riddle, quoth I, will soon bo 
 read. For he hath mistranslated three words of great weight, and 
 every one of them is, as I suppose, more than thrice three times repeated 
 and rehearsed in the books. Ah, that may well be, quoth he ; but that 
 was not well done. But, I pray you, what words be these ? The one 
 is, quoth I, this word Priests; the other, the Church ; the third. Charity."} 
 
THE CHURCH A CONGREGATION. 15 
 
 that profess Christ, or the juggling spirits only. And when m.. c. cxvi- 
 he saith that congregation is a more general term ; if it were, ?'\"^,|^^^/^°5 
 it hurteth not : for the circumstance doth ever tell what cJ^^^^'^'g 
 congregation is meant. Nevertheless yet saith he not the ^xix!""" 
 truth. For wheresoever I may say a congregation, there 
 may I say a church also ; as the church of the devil, the 
 church of Satan, the church of wretches, the church of wicked 
 men, the church of liars, and a church of Turks thereto. 
 For M. More must grant (if he will have ecclesia trans- 
 lated throughout all the new Testament by this word church) m. c. cxx- 
 that church is as common as ecclesia. Now is ecclesia a Kccusia is a 
 Greek word, and was in use before the time of the apostles, andsignifieth 
 
 tin • 1111 ^ congrega- 
 
 and taken tor a congregation among the heathen, where was tion. 
 no congregation of God or of Christ. And also Lucas him- 
 self useth ecclesia for a church, or congregation, of heathen 
 people thrice in one chapter, even in the nineteenth chapter 
 of the Acts 2, where Demetrius the goldsmith, or silversmith, Aetsxix. 
 had gathered a company against Paul for preaching against 
 images. 
 
 Howbeit, M. More hath so lono; used his figures of poetry, m. Mere 
 
 ' O O 1 t/ ' ivas skiltui 
 
 that (I suppose) when he erreth most, he now, by the reason '» voen^- 
 of a long custom, believeth himself that he saith most true. 
 Or else, as the wise people, which when they dance naked 
 in nets, believe that no man seeth them ; even so M. More 
 thinketh that his errors be so subtilly couched that no man 
 can espy them. So blind he counteth all other men, in com- 
 parison of his great understanding. But charitably I exhort 
 him in Christ to take heed ; for though Judas were wilier Judas, 
 than his fellows to get lucre, yet he proved not most wise 
 at the last end. Neither though Baalam, the false prophet, saaiam. 
 had a clear sight to bring the curse of God upon the children 
 of Israel for honour's sake ; yet his covetousness did so blind 
 his prophecy, that he could not see his own end. Let, a good ad- 
 
 ^ 11- 11 • monition to 
 
 theretore, M. More and his company awake by times, ere M.More. 
 ever their sin be ripe ; lest the voice of their wickedness 
 ascend up, and awake God out of his sleep, to look upon 
 them, and to bow his ears unto their cursed blasphemies 
 against the open truth, and to send his harvestmen and 
 mowers of vengeance to reap it. 
 
 [2 Viz. in verses 32, 39, and 41 ; where Tyndale has rendered tho 
 word congregation, whilst our Auth, Vers, renders it assembly.'] 
 
16 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 favour 
 Erasmus. 
 
 But how happcth it that M. More hath not contended in 
 M. More did like wisc against his darhno: Erasmus all this long while? 
 
 greatly ° . ° . . O , 
 
 Doth he not change this word ecclesia into congregation, 
 and that not seldom in the new Testament'? Perad venture 
 he oweth him favour, because he made Moria in his house^ : 
 which book, if it were in English, then should every man 
 see how that he then was far otherwise minded than he now 
 writeth. But, verily, I think that as- Judas betrayed not 
 Christ for any love that he had unto the high priests, 
 scribes and Pharisees, but only to come by that wherefore 
 he thirsted ; even so M, More (as there are tokens evident) 
 wrote not these books for any affection that he bare unto 
 the spiritualty, or unto the opinions which he so barely de- 
 fendeth, but to obtain only that which he was an hungred 
 for. I pray God that he eat not too hastily, lest he be 
 choked at the latter end ; but that he repent, and resist not 
 the Spirit of God, which openeth light unto the world. 
 
 M. More 
 was a deep 
 dissembler. 
 
 M. More is 
 captious. 
 M. C. 
 cxxxiii. 
 
 M. More 
 condem neth 
 the Latin 
 text. W. T. 
 M. C. 
 cxxxiv. 
 
 Why he useth this word elder, and not priest. 
 
 Another thing which he rebuketh is, that I interpret 
 this Greek word jyresbyteros by this word senior. Of a 
 truth senior is no very good English, though senior and 
 junior be used in the universities ; but there came no better 
 in my mind at that time. Howbeit, I spied my fault since, 
 long ere M. More told it me^, and have mended it in all the 
 works which I since made, and call it an elder. And in 
 that he maketh heresy of it, to call preshyteros an elder, he 
 condemneth their own old Latin text of heresy, which only 
 they use yet daily in the church, and have used, I suppose, 
 this fourteen hundred years : for that text doth call it an 
 elder likewise. In the 1 Pet. v. thus standeth it in the Latin 
 
 [1 Erasmus has rendered it congregation in his version of Acts ii. 47 ; 
 V. 11; xi. 26. Rom. xvi. 5. 1 Cor. xiv. 4. Col. iv. 15. Philemon, 2. 
 And in Acts xix. 4 and Ileb. xii. 23 he has rendered eKKkijaia, concio.] 
 
 [2 Erasmus' celebrated sarcastic production, the Encomium Morioe ; 
 in which he held up to ridicule the ignorance frequent among the 
 popish clergy and the friars.] 
 
 [3 In the chapter just quoted More had said, "In our English 
 tongue this word seniour signifieth nothing at all ; but is a French 
 word, used in English more than half in mockagc, when one will call 
 another my lord in scorn."] 
 
PRESBYTER AN ELDER RATHER THAN A PRIEST. 17 
 
 text : Seniores ergo qui in vohis sunt ohsecro consenior, 
 pascite qui in vohis est gregem Christi : " The elders that m. c. cxxxv 
 are among you, I beseech, which am an elder also, that ye 
 feed the flock of Christ, which is among you." There is 
 presbyteros called an elder. And in that he saith, " Feed m- c- .. 
 Christ's flock," he meaneth even the ministers that were 
 chosen to teach the people, and to inform them in God's word, 
 and no lay persons. And in the second epistle of John saith 2 John, 
 the text. Senior electee domince et filiis ejus : " The elder 
 unto the elect lady and to her children." And in the third 3 John. 
 epistle of John, Senior Gaio dilecto : " The elder unto the 
 beloved Gaius." In these two epistles presbyteros is called 
 an elder. And in Acts, chap, xx., the text saith : " Paul sent Actsxx. 
 for majores natu ecclesice, the elders in birth of the con- 
 gregation or church, and said unto them, Take heed unto 
 yourselves, and unto the whole flock, over which the Holy 
 Ghost hath made you episcopos ad regendimi ecclesiani 
 Dei," bishops, or* overseers, to govern the church of God. Bishops are 
 
 , . 7 • 7 1 • 1 ordained to 
 
 There is presbyteros called an elder in birth ; which same i^e overseers 
 
 -I «-' and gover- 
 
 immediately is called a bishop or overseer, to declare what "hur°h.*^ 
 persons are meant. Hereof ye see that I have no more 
 erred than their own text, which they have used since the 
 scripture was first in the Latin tongue, and that their own 
 text understandeth by presbyteros nothing save an elder. 
 And they were called elders, because of their age, gravity The minis- 
 
 7-1 , , 1 . . 1 1 • 1 "^rs of the 
 
 and sadness, as thou mayest see by the text ; and bishops, church, why 
 or overseers, by the reason of their offices. And all that mailed eweis. 
 were called elders (or priests, if they so will) were called 
 bishops also, though they have divided the names now : which 
 thing thou mayest evidently see by the first chapter of Titus, xitusi. 
 and Acts xx., and other places more. 
 
 And when he layeth Timothy unto my charge, how he 
 was young, then he weeneth that he hath won his gilden 
 spurs^. But I would pray him to shew me where he readeth 
 that Paul calleth him presbyteros, priest or elder. I durst 
 not then call him episcopus properly : for those overseers. Bishops 
 
 X A «/ ought to be 
 
 which we now call bishops after the Greek word, were biders in one 
 
 •■■ place. 
 
 [4 So C. U. L. ed. D. omits or.] 
 
 [5 A person capable of receiving knighthood was said to have won 
 his spurs, when he had made himself so conspicuous in the field of 
 battle as to ensure his being knighted.] 
 
 LTYNDALE, III. J 
 
18 ANSWER TO SIR THOMAS MORe's DIALOGUE. 
 
 alway biding in one place, to govern the congregation there. 
 
 Now was Timothy an apostle. And Paul also writeth that he 
 
 came shortly again. Well, will he say, it cometh yet all 
 
 to one ; for if it becometh the lower minister to be of a 
 
 sad and discreet age, much more it becometh the higher. It 
 
 Note. w.T. is truth. But two things are without law, God and neces- 
 
 sity. If God, to shew his power, shall shed out his grace 
 
 more upon youth than upon age at a time, who shall let him? 
 
 Women. "Womeu be no meet vessels to rule or to preach, for both 
 
 God p'oureth are forbidden them ; yet hath God endowed them with his 
 
 Spirit" and Spirit at sundry times, and shewed his power and goodness 
 
 with wisdom upon them, and wrought wonderful things by them, because 
 
 and learnmg, i ' O _ O <J ' 
 
 as well wo- \-^q -yyould not liavc thom despised. We read that women 
 
 men as men. -T 
 
 have judged all Israel, and have been great prophetesses, 
 and have done mighty deeds. Yea, and if stories be true, 
 women have preached since the opening of the new testa- 
 ment. Do not our women now christen and minister the sa- 
 crament of baptism in time of need? Might they not, by 
 as good reason, preach also, if necessity required ? If a 
 woman were driven into some island, where Christ was 
 never preached, might she there not preach him, if she had 
 the gift thereto ? Might she not also baptize ? And why 
 might she not, by the same reason, minister the sacrament of 
 the body and blood of Christ, and teach them how to choose 
 officers and ministers? poor women, how despise ye them! 
 
 M. c. cxii. The viler the better welcome unto you. An whore had 
 ye lever than an honest wife. If only shaven and anointed 
 may do these things, then Christ did them not, nor any of his 
 apostles, nor any man in long time after : for they used no 
 such ceremonies. 
 
 God is under Notwithstanding, though God be under no law, and 
 
 no law ; ne- i i 
 
 ce^sity law- ncccssity lawless ; yet be we under a law, and ought to 
 prefer the men before the women, and age before youth, as 
 nigh as we can. For it is against the law of nature that 
 young men should rule the elder, and as uncomely as that 
 women should rule the men, but when need requireth. And 
 therefore, if Paul had had other shift, and a man of age as 
 meet for the room, he would not have put Timothy in the 
 office; he should no doubt have been kept back until a fuller 
 age, and have learned in the meantime in silence. And what- 
 soever thou be that readest this, I exhort thee in our Lord, 
 
PRESBYTER AN ELDER RATHER THAN A PRIEST. 19 
 
 that thou read both the epistles of Paul to Timothy ; that The cause 
 thou mayest see how diligently (as a mother careth for her Thno^hy"^ 
 child, if it be in peril) Paul writeth unto Timothy, to instruct by Pauuobe 
 him, to teach him, to exhort, to courage him, to stir him up 
 to be wise, sober, diligent, circumspect, sad\ humble andPauiwasa 
 
 . • 1 1 fatherly 
 
 meek, saying: "These 1 write that thou mayest know how ;^jSj^f^"«or to 
 to behave thyself in the house of God, which is the church" 
 or congregation. Avoid lusts of youth, beware of ungodly 
 fables and old wives' tales; and avoid the company of men 
 of corrupt minds, which waste their brains about wrangling 
 questions. " Let no man despise thine youth." As who shall 
 say, ' Youth is a despised thing of itself ; whereunto men give 
 none obedience naturally or reverenced See, therefore, that st Paui was 
 
 ^ w ^ a worthy ana 
 
 thy virtue exceed, to recompense thy lack of age ; and that ™°j7|thtr 
 thou so behave thyself that no fault be found with thee.' f"ruJto"r. 
 And again, " Rebuke not an elder sharply, but exhort him 
 as thy father, and young men as thy brethren, and the elder 
 women as thy mothers, and the young women as thy sisters;" 
 and such like in every chapter. " Admit none accusation 
 against an elder, under less than two witnesses." And Paul 
 chargeth him " in the sight of God and of the Lord Jesus 
 Christ, and of his elect angels, to do nothing rashly," or of 
 affection. And shortly, whereunto youth is most prone and 
 ready to fall, thereof warneth he him with all diligence, even 
 almost or altogether half a dozen times of some one thing. 
 And finally, as a man would teach a child that had never 
 before gone to school, so tenderly and so carefully doth Paul difference 
 
 O ' «/ </ between 
 
 teach him. It is another thing to teach the people, and to [^^'^p^'^^,"^ 
 teach the preacher. Here Paul teacheth the preacher, young f^g^f^'^' 
 Timothy. '"'''''''• 
 
 And when he affirmeth that I say, how that the oiling and oiimgnor 
 shaving is no part of the priesthood^, that improveth he not, Li^thmgor 
 nor can do. And therefore I say it yet. And when he hath priesthood. 
 insearched the uttermost that he can, this is all that he can m. c. cxivt- 
 
 VIU. 
 
 lay against me, that of an hundred there be not ten that have 
 the properties which Paul requireth to be in them. Where- 
 fore, if oiling and shaving be no part of their priesthood, then 
 
 [1 Sail: gi-ave.] [2 So C.U. L. ed.] 
 
 [3 " The name of priest whicli to us, in our own tongue, hath always 
 
 signified an anointed person, and with holy orders consecrated unto 
 
 God, he hath changed." More's Dial.] 
 
 2—2 
 
20 ANSWER TO SIR THOMAS MORE'S DIALOGUE. 
 
 evermore of a thousand nine hundred at the least should be 
 no priests at all. And "Quoth your friend^" would confirm 
 it with an oath, and swear deeply, that it would follow, and 
 that it must needs so be : which argument yet, if there were 
 no other shift, I would solve after an Oxford fashion, with 
 Concedo consequentiam et consequens^. And I say moreover, 
 that their anointing is but a ceremony borrowed of the Jews, 
 though they have somewhat altered the manner ; and their 
 shaving borrowed of the heathen priests ; and that they be 
 Oil, salt, ami no moro of their priesthood, than the oil, salt, spittle, taper 
 parts of and chrisom-cloth, of the substance of baptism. Which things, 
 
 baptism. ... 
 
 no doubt, because they be of their conjuring, they would have 
 
 preached of necessity unto the salvation of the child, except 
 
 necessity had driven them unto the contrary. And seeing 
 
 M. c. cxiv— tiiat the oil is not of necessity, let M. More tell me what more 
 
 virtue is in the oil of confirmation, inasmuch as the bishop 
 
 Oil hath in sacrcth the one as well as the other ; yea, and let him tell the 
 
 at all, though reason why there should be more virtue in the oil wherewith 
 
 the bishop _ •' _ 
 
 haiiowit. the bishop anointeth his priests. Let him tell you from 
 whence the oil cometh, how it is made, and why he selleth 
 it to the curates wherewith they anoint the sick, or whether 
 this be of less virtue than the other. 
 
 cxxxiiu. And finally, why used not the apostles this Greek word 
 
 hiereus, or the interpreter this Latin word sacerdos, but 
 alway this word j^^'&shyteros and senior, by which was at that 
 
 The ministers time nothinoj signified but^ an elder? And it was no doubt 
 
 among the ~ o 
 
 nameaewers t^^su of tho custoui of the Hobrows, wliore the officers 
 tbefr'^e!' wore cvcr elderly men, as nature requireth : as it appeareth 
 
 in the old Testament, and also in the new. " The scribes, 
 
 Pharisees, and the elders of the people," saith the text ; 
 
 which were the officers and rulers, so called by the reason of 
 
 their age. 
 
 "O" 
 
 Why he uscth love, rather than charity. 
 M c. cxiix. He rcbuketli me also that I translate this Greek word 
 
 Why lyn- 
 
 thu wo^d*^ a^o^je into love, and not rather into charity, so holy and so 
 thl^di'iliuy. known a term. Verily, char it 1/ is no known English, in that 
 
 [1 Tynilalc's ironical name for a speaker in More's Dialogue.] 
 [- I concede tlie consequence and whatever is dcducible.] 
 [•'^ So D. The C. U. L. ed. has then, i. c. than.] 
 
ATAnn MORE FITLY RENDERED LOVE THAN CHARITY. 21 
 
 sense which agajye requireth. For when we say, 'Give your 
 alms in the worship of God, and sweet St Charity ; ' and when 
 the father teacheth his son to say, 'Blessing, father, for St 
 Charity;' what mean they? In good faith they wot not. 
 Moreover, when we say, * God help you, I have done my 
 charity for this day,' do we not take it for alms? and, ' The charity hath 
 man is ever' chiding and out of charity;' and, 'I beshrew fications. 
 him, saving my charity;' there we take it for patience. And 
 when I say, 'A charitable man,' it is taken for merciful. And 
 though mercifulness be a good love, or rather spring of a good 
 love, yet is not every good love mercifulness. As when a 
 woman loveth her husband godly, or a man his wife or his 
 friend that is in none adversity, it is not always mercifulness. 
 Also we say not. This man hath a great charity to God ; but Love is also 
 a great love. Wherefore I must have used this general term understood. 
 love in spite of mine heart oftentimes. And agape and ca- 
 ritas were words used among the heathen, ere Clmst came; m. c.ci, cn. 
 and signified therefore more than a godly love. And we may 
 say well enough, and have heard it spoken, that the Turks be 
 charitable one to another among themselves, and some of them 
 unto the Christians too. Besides all this, agape is common 
 unto all loves. 
 
 And when M. More saith, "Every love is not charity*;" Every love is 
 
 , „, . , , not charity, 
 
 no more is every apostle Christ s apostle; nor every anp-el nor every 
 
 ^ . . «/ o chanty is 
 
 God's angel ; nor every hope Christian hope ; nor every faith, "otiove. 
 or belief, Christ's belief; and so by an hundred thousand words : 
 so that if I should always use but a word that were no more 
 general than the word I interpret, I should interpret nothing 
 at all. But the matter itself and the circumstances do declare 
 what love, what hope, and what faith is spoken of. And, m. c. cu. 
 finally, I say not, charity God, or charity your neighbour ; 
 but, love God, and love your neighbour; yea, and though we 
 say a man ought to love his neighbour"'s wife and his daughter, 
 a christian man doth not^ understand that he is commanded to 
 defile his neighbour's wife or his neighbour's daughter*'. m. c. ciii. 
 
 [■* " Charity signlfteth, in Englishmen's ears, not every common 
 love, but a good, virtuous, and well ordered love." More's Dial.] 
 
 [5 So C. U. L. ed. and More's Conf. In D. not is omitted, but 
 doubtless only hy an error of the press.] 
 
 [6 In More's quotation neighbour's daughter; but in the collated 
 editions of Tyndale neighbour's is omitted.] 
 
22 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 Why Tyn- 
 dale sailh 
 favour, and 
 not grace. 
 M. C. cliii. 
 
 M. C. cliv. 
 
 Knowledge 
 
 and not 
 
 confession, 
 
 repentance 
 
 and not 
 
 penance. 
 
 M. C. cliv— 
 
 V. 
 
 The papists 
 may not 
 forbear to 
 have their 
 juggling 
 terms. 
 M. C. civi— 
 vii. 
 
 Why favour, and not grace. 
 
 And with like reasons rageth he, because I turn charis 
 inio favour, and not into grace: saying that "every favour is 
 not grace, and that in some favour there is but Httle grace." 
 I can say also, ' in some grace there is little goodness ;' and 
 ■when we say * he standeth well in my lady's grace,' we 
 understand no great godly favour. And in universities many 
 ungracious graces there be^ gotten. 
 
 Why knoivkdge, and not confession ; repentance, and not penance. 
 
 And that I use this word hioivledge, and not confes- 
 sion ; and this word repentance, and not penance^. In which 
 all he cannot prove that I give not the right English unto the 
 Greek word. But it is a far other thing that paineth them, 
 and biteth them by the breasts. There be secret pangs that 
 pinch the very hearts of them, whereof they dare not com- 
 plain. The sickness, that maketh them so impatient, is that 
 they have lost their juggling terms. For the doctors and 
 preachers were wont to make many divisions, distinctions, and 
 sorts of grace; gratis data, gratum faciens, ptroiveniens, and 
 siibsequens^. And with confession they juggled; and so made 
 the people, as oft as they spake of it, understand shrift in the 
 ear ; whereof the scinpture maketh no mention: no, it is clean 
 against the scripture, as they use it and preach it; and unto 
 God an abomination, and a foul stinking sacrifice unto the filthy 
 idol Priapus. The loss of those jugghng terms is the matter 
 whereof all these bots breed ; that gnaw them by the belhes, 
 and make them so unquiet. 
 
 And in like manner, by this word jjenance they make 
 the people understand holy deeds of their enjoining ; with 
 
 [1 So in ISIore's quotation ; but the collated editions of Tynuale 
 omit there he. — ^lore says, " He should have made it more plain and 
 better perceived, if he had said, as for ensaniple, when his own grace 
 was there granted, to bo made master of arts." Confut. The passing 
 of any resolution by the ruling body for the conferring of a degree is 
 called passing a grace, in the university of Cambridge.] 
 
 [2 " Confession ho translateth into knowledge : penance into re- 
 pentance ; a contrite heart he changetli into a troubled heart." More's 
 Dial. B. iir. chap. viii. The reader has seen that Tyndale frequently 
 uses knowledge for acknowledge. 1 
 
 [3 Freely given : making acceptable ; going before ; and following 
 after.] 
 
REPENTANCE NOT PENANCE. 23 
 
 which they must make satisfaction unto God-ward for their Penance 
 
 « _ was pront- 
 
 sins : when all the scripture preacheth that Christ hath p'^''^i^j''J''^ 
 
 made full satisfaction for our sins to God-ward ; and we must 
 
 now be thankful to God again, and kill the lusts of our flesh 
 
 with holy works of God's enjoining. And I am bound to 
 
 take patiently all that God layeth on my back ; and, if I True penance, 
 
 have hurt my neighbour, to shrive myself unto him, and to 
 
 make him amends, if I have wherewith ; or if not, then to 
 
 ask him forgiveness, and he is bound to forgive me. And m. c. cix- 
 
 , ^ . ° . clxiv. 
 
 as for their jjenance, the scripture knoweth not of [it]. The 
 Greek hath Metanoia, and il/e^anoi^e, repentance and repent; 
 or forethinking and forethink. As we say in English, ' It 
 forethinketh me, or I forethink"*;' and 'I repent, or it re-paithin 
 penteth me ;' and ' I am sorry that I did it.' So now the eth"me""^" 
 scripture saith, ' Repent, or let it forethink you ; and come '^^'"^" 
 and beheve the gospel, or glad tidings, that is brought you 
 in Christ, and so shall all be forgiven you ; and henceforth 
 live a new life.' And it will follow, if I repent in the heart, 
 that I shall do no more so, willingly and of purpose. And m. c. cixiv- 
 if I believed the gospel, what God hath done for me in m.c.cIxvu- 
 Christ, I should surely love him again, and of love prepare ^ 
 myself unto his commandments. 
 
 These things to be even so, M. More knoweth well 
 enough : for he understandeth the Greek, and he knew 
 them long ere I. But so blind is covetousness and drunken 
 desire of honour. " Gifts blind the eyes of the seeing, and 
 pervert the words of the righteous." (Deut. xvi.) When Deut. xvi. 
 covetousness findeth vantage in serving falsehood, it riseth up 
 into an obstinate malice against the truth, and seeketh all 
 means to resist it and to quench it : as Balaam the false Balaam. 
 prophet, though he wist that God loved Israel, and had 
 blessed them, and promised them great things, and that he 
 would fulfil his promises ; yet for covetousness and desire of 
 honour he fell into such malice against the truth of God, 
 that he sought how to resist it and to curse the people : 
 which when God would not let him do, he turned himself 
 another way, and gave pestilent counsel to make the people 
 sin against God ; whereby the wrath of God fell upon them, 
 and many thousands perished. Notwithstanding God's truth 
 abode fast, and was fulfilled in the rest. And Balaam, as he 
 [^ See Vol. I. p. 260, n. 2.] 
 
24 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 was the cause that many perished, so escaped he not himself. 
 
 No more did any that maliciously resisted the open truth 
 
 against his own conscience, since the world began, that ever 
 
 The sin I read. For it is sin against the Holy Ghost, which Christ 
 
 jfoiy Gholt. saith shall neither be forgiven here, • nor in the world to 
 w. X. . r . 
 
 come : which text may thiswise be understood, that as that 
 
 sin shall be punished with everlasting damnation in the life 
 
 to come, even so shall it not escape vengeance here ; as 
 
 thou scest in Judas, in Pharaoh, in Balaam, and in all other 
 
 tyrants, which against their consciences resisted the open 
 
 truth of God. 
 
 So now the cause why our prelates thus rage, and that 
 
 moveth them to call ]M. J\Iore to help, is not that they find 
 
 just causes in the translation, but because they have lost their 
 
 spet. ii. juggling and feigned terms ; wherewith Peter prophesied they 
 
 should make merchandise of the people. 
 
 M.c.dxxiii. Whether the church were before the gospel, or the gospel before 
 
 the church. 
 
 M. c. cixxv Another doubt there is ; whether the church or congre- 
 
 The church gatiou bo bofore the gospel, or the gospel before the church : 
 gospel, or which Qucstion is as hard to solve, as whether the father be 
 
 the gospel ^ 
 
 thurch.*'^ elder than the son, or the son elder than his father. For 
 the whole scripture, and all believing hearts, testify that we 
 are begotten through the word. Wherefore, if the word 
 beget the congregation, and he that begetteth is before him 
 
 J^""- ^- that is begotten, then is the gospel before the church. Paul 
 also (Rom. x.) saith, "How shall they call on him whom they 
 believe not ? And how shall they believe without a preacher ?" 
 That is, Christ must first be preached, ere men can believe 
 in him. And then it followeth, that the word of the preacher 
 
 The word, must bo boforo the faith of the believer. And therefore, 
 
 which is the . , , i'i/» ^ f • ^ i/».i 
 
 Eospei, wiis inasmuch as the word is before the faith, and faith maketh 
 
 before the 
 
 AiT^'cixxvii *^^° congregation, therefore is the word or gospel before the 
 -""• congregation. And again, as the air is dark of itself, and 
 
 receiveth all her light of the sun ; even so are all men's 
 hearts of themselves dark with lies, and receive all their 
 truth of God's word, in that they consent thereto. And, 
 moreover, as the dark air giveth the sun no light, but con- 
 trariwise the light of the sun in respect of the air is of itself, 
 
THE CHURCH NOT BEFORE THE GOSPEL. 25 
 
 and ligliteneth the air, and purgeth it from darkness : even 
 
 so, the lying heart of man can give the word of God no 
 
 truth ; but, contrariwise, the truth of God's word is of herself, 
 
 and lightcneth the hearts of the believers, and maketh them 
 
 true, and cleanseth them from lies, as thou readest, John xv ; 
 
 " Ye be clean bj reason of the word." Which is to be un- ^"^^ *^- 
 
 derstood, in that the word had purged their hearts from 
 
 lies, from false opinions, and from thinking evil good, and 
 
 therefore from consenting to sin. And (John xvii.) " Sanctify John xvu. 
 
 them, Father, through thy truth ; and thy word is truth." 
 
 And thus thou seest that God''s truth dependeth not of man. 
 
 It is not true because man so saith, or adraitteth it for true : m. c cixxix 
 
 1 . ... . —con. 
 
 but man is true, because he believeth it, testifieth and giveth 
 witness in his heart that it is true. And Christ also saith 
 himself, (John v.) "I receive no witness of man^" For ifNoteweii 
 
 ^ ' this. 
 
 [1 To this More objects that Tyndale has translated this clause: 
 "I receive no recorde of man;" whereas he should have preserved the 
 force of the Greek article, and have rendered it, " I receive not the 
 recorde of man." He objects that there is the like inaccuracy in Tyn- 
 dale's translation of John i. 21, " Art thou a prophet ? And he answered, 
 No." " Tyndale," says he, " by the Greek tongue, perceiving the article, 
 saw well enough that he should not have translated it into the English, 
 Art thou, a prophet, but Art tJiou THAT prophet ? — to wit, the great 
 prophet of whom Moses prophesied." To this remark More sub- 
 joins a curious criticism, to which we shall find Tyndale afterwards 
 adverting, on the distinction between the use of the particles Nay and 
 No. 
 
 " I would not here note by the way," says be, " that Tyndale here 
 translateth no for nay, for it is but a trifle, and mistaking of the English 
 word ; saving that ye should see that he which in two so plain English 
 words, and so common as is nay and no, cannot tell when he should 
 take the tone, and when the tother, is not for translating into English 
 a man very meet. For the use of those two words, in answering to 
 a question, is this. No answereth the question framed by the affirmative : 
 as for ensample, if a man should ask Tyndale himself, Is an heretic 
 meet to translate holy scripture into English ? Lo, to this question, 
 if he will answer true English, he must answer nay ; and not, no. But 
 and if the question be asked him thus, Lo, is not an heretic meet to 
 translate holy scripture into English ? To this question, lo, if he will 
 answer true English, he must answer no ; and not nay. And a like 
 difference is there between these two adverbs. Yea and Yes. For if 
 the question be framed unto Tyndale by the affirmative, in this fashion: 
 If an heretic falsely translate the new Testament into English, to make 
 bis false heresies seem the word of God, be his books worthy to bo 
 
26 ANSWER TO SIR THOMAS MORe's DIALOGUE. 
 
 the multitude of man's witness might make aught true, then 
 were the doctrine of Mahomet truer than Christ's. 
 
 M. c. ccii— Whether the apostles left aught unwritten, that is of necessity to be 
 
 beliovecl. 
 
 M. C. cciv— 
 ccvi. 
 
 But did not the apostles teach aught by mouth, that 
 Whether the tliej wrotc not ? I answer, because that many taught one 
 tauohtany thin^, and every man the same in divers places, and unto 
 
 thing that &' ■' • i 1 
 
 wrue'^''^ "^"^ divers people, and confirmed every sermon with a sundry 
 miracle ; therefore Christ and his apostles preached an hun- 
 dred thousand sermons, and did as many miracles, which had 
 M. c. ccvii- been superfluous to have been all written. But the pith and 
 ^'"* substance in general of every thing necessary unto our souls' 
 
 So much is health, both of what we ought to believe, and what we ought 
 necessary for to do, was wrlttcu ; and of the miracles done to confirm it, 
 
 our salvation. ^t• i i ^ i 
 
 as many as were needful : so that whatsoever we ought to 
 
 believe or do, that same is written expressly, or drawn out 
 
 of that which is written. 
 M. c. ccxi- Por if X were bound to do or believe, under pain of the 
 
 loss of my soul, anything that were not^ written, nor de- 
 The scripture pcudcd of that which is written, what holp me the scripture 
 
 written must ^ . i i i • i z-^i • in 
 
 confound the that IS writtcu ? And thereto, inasmuch as Christ and all 
 
 unwritten ' 
 
 M."c. wxiii- 1^*'^ apostles warned us that false prophets should come with 
 *'''• false miracles, even to deceive the elect if it were possible ; 
 
 wherewith should the true preacher confound the false, ex- 
 cept he brought true miracles to confound the false, or else 
 authentic scripture, of full authority already among the 
 people ? 
 M. c.ccxix- Some man would ask, How did God continue his congre- 
 
 xxi. 
 
 gation from Adam to Noe, and from Noe to Abraham, and 
 
 burned ? To this question, asked in this -wise, if he will answer true 
 English, he must answer Yea; and not, Yes. But now if the question 
 be asked him thus, lo, by the negative : If an heretic falsely translate 
 the now Testament into English, to make his false heresies seem the 
 word of God, be not his books well worthy to be burned? To this 
 question, in this fashion framed, if he will answer true English, he 
 may not answer Yea ; but he must answer Yes ; and say, yes, marry, 
 bo they, both the translation and the translator, and all that will hold 
 witli them." Conf. of Tyndalo's Answer, clxxx.] 
 
 [1 So C. U. L. ed. and so More quotes this passage ; but D. has 
 were u'rittcn.'\ 
 
EVERY THING NECESSARY WAS WRITTEN. 27 
 
 SO to Moses, without writing, but with teaching from mouth 
 
 to mouth ? I answer, first, that there was no scripture all wming hath 
 
 ' i- been from 
 
 the while, they shall prove when our lady hath a new son. [^Jj'^j!"'^''^" 
 
 God taught Adam greater things than to write. And that m; c. ccS. 
 
 there was writing in the world long ere Abraham, yea and 
 
 ere Noe, do stories testify^. Notwithstanding, though there 
 
 had been no writing, the preachers were ever prophets, glo- ^pe^xiv'"''* 
 
 rious in doing of miracles, wherewith they confirmed their tegum?^"^^ 
 
 preaching. And beyond that, God wrote his testament unto hfs wm uf" 
 
 them alway, both what to do and to believe, even in sacra- of ms'^eie'ct. 
 
 ments. For the sacrifices which God gave Adam's sons were 
 
 no dumb popetry^ or superstitious mahometry, but signs of the 
 
 testament of God. And in them they read the word of God, 
 
 as we do in books ; and as we should do in our sacraments, 
 
 if the wicked pope had not taken the significations away from P^j^p"'J^ „ 
 
 us, as he hath robbed us of the true sense of all the scripture, tronvstue 
 
 ' 1 significations 
 
 The testament which God made with Noe, that he would craments". 
 no more drown the world with water, he wrote in the sacra- ^^u.' ''"''' 
 ment of the rainbow. And the appointment made between 
 him and Abraham he wrote in the sacrament of circumcision. 
 And therefore said Stephen, (Acts vii.) " He gave them the 
 testament* of circumcision :" not that the outward circum- acu vu. 
 cision was the whole testament, but the sacrament or sign 
 thereof. For circumcision preached God's word unto them, 
 as I have in other places declared. 
 
 But in the time of Moses, when the congregation was in- ^c-... 
 creased, that they must have many preachers, and also rulers 
 temporal, then all was received in scripture ; insomuch that 
 Christ and his apostles might not have been believed without m. c. ccxxix, 
 scripture, for all their miracles. Wherefore, inasmuch as There can no 
 
 . , . more be 
 
 Christ s conojregation is spread abroad into all the world, much taught us 
 
 ^ CI ± ? than IS con- 
 
 broader than Moses' ; and inasmuch as we have not the old 'ci^pt'liies!''* 
 Testament only, but also the new, wherein all things are 
 opened so richly, and all fulfilled that before was promised ; 
 and inasmuch as there is no promise behind of aught to be 
 shewed more, save the resurrection ; yea, and seeino; that m. c. ccxxx 
 Christ and all the apostles, with all the angels of heaven, if 
 
 — CCXXXIU 
 
 [2 He was doubtless led to say this by believing Josephus' talo 
 about the pillars of Seth. Hist. Jud. L. i. c. 2.] 
 [3 Popetrie, or puppetry.] 
 [* So Tyud. translation; and see Vol. i. p. 400.] 
 
ccxxxvu. 
 
 CCXXXUl. 
 
 M. C. 
 ccxxxix— xl. 
 
 28 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 they were here, could preach no more than is preached, 
 of necessity unto our souls : how then should we receive 
 a new article of the faith, without scripture, as profitable 
 unto my soul, when I had believed it, as smoke for sore 
 
 M.c. ccxxxii eyes ? What holp it me to believe that our lady's body is in 
 
 Pu^a'tory. hcavcn ? AVhat am I the better for the belief of purgatory ? 
 To fear ' men, thou wilt say. Christ and his apostles thought 
 
 M. c. hell enough. And yet (besides that the fleshly imagination may 
 
 not stand with God's word) what great fear can there be of 
 that terrible fire, which thou mayest quench almost for three 
 
 M.c, half-pence^? And that the apostles should teach aught by 
 
 mouth which they would not write, I pray you for what pur- 
 pose ? Because they should not come into the hands of the 
 heathen for mocking, saith M. More^. I pray you, what thing 
 more to be mocked of the heathen could they teach, than the 
 
 M. c. ccxii. resurrection ; and that Christ was God and man, and died 
 
 'i'he heathen /» i • i i , 11 i 
 
 thought between two thieves ; and that for his death s sake all that 
 
 nothing more 
 
 thfdoJtrine" repent, and believe therein, should have their sins forgiven 
 
 Bui^ection. them ? Yea, and if the apostles understood thereby as we 
 
 do, what madder thing unto heathen people could they have 
 
 taught than that bread is Christ's body, and wine his blood ? 
 
 And yet all these things they wrote. And again, purgatory, 
 
 [1 To make men fear. See Vol. i. p. xxvii.] 
 
 [2 To this More replies, "Likewise as though the sacrament of 
 penance be able to put away the eternality of the pain, yet hath the 
 party, for all that, cause to fear both purgatory and hell too, least 
 some default upon his own part letted God in the sacrament to work 
 such grace in him as should serve therefore ; so though the pardon 
 be able to discharge a man of purgatory, yet may there be such default 
 in the party, to whom the pardon is granted, that though he give for 
 three-halfpence three hundred pound, yet shall he receive no pardon 
 at all. And therefore can ho not be, for three-halfpence, out of fear 
 of purgatory ; but ever hath cause to fear it. For no man, except 
 revelation, can be sure whether ho bo partner of the pardon or not." 
 Conf. p. ccxxxvii.] 
 
 [3 "For my part I would little doubt, but that the evangelists and 
 apostles both of many great and secret mysteries spake much more 
 openly, and much more plainly, by mouth among the people, than 
 ever they put it in writing ; forasmuch as their writings were likely 
 enough, at that time, to come into the hands of pagans and paynims, 
 Buch hogs and dogs, as were not meetly to have those precious pearls 
 put upon their nose, nor that holy food to be dashed in their teeth." 
 More's Dialogue, B. i. ch. 25. fol. 159. col. 1.] 
 
[that 
 ■ were 
 afraid to 
 
 EVERY THING NECESSARY WAS WRITTEN. 29 
 
 confession in the ear, penance and satisfaction for sin to God- 
 ward, with holy deeds, and praying to saints, with such like, 
 as dumb sacraments and ceremonies, are marvellous agreeable 
 unto the superstition of the heathen people ; so that they 
 needed not to abstain from writing of them, for fear lest the 
 heathen should have mocked them. 
 
 Moreover, what is it that the apostles taught by mouth, ^g^^-if^^''^'' 
 and durst not write ? The sacraments ? As for baptism, and J^^^.f^l'^^^^ 
 the sacrament of the body and blood of Christ, they wrote, [hey*\J 
 and it is expressed what is signified by them. And also all wrTte. 
 
 • o </ jj Q^ ccxlix 
 
 the ceremonies and sacraments that were from Adam to -cci.' 
 
 r^, • , I • ' ■> • 1111 1 • If • Sacraments 
 
 Christ had sigmtications ; and all that are made mention oi in have sigmfi- 
 
 ~ cations. 
 
 the new Testament. Wherefore, inasmuch as the sacraments ^-^-^^i^ 
 
 of the old Testament have significations ; and inasmuch as the 
 
 sacraments of the new Testament (of which mention is made 
 
 that they were delivered unto us by the very apostles, at 
 
 Christ's commandment) have also significations ; and inasmuch 
 
 as the office of an apostle is to edify in Christ ; and inasmuch 
 
 as a dumb ceremony edifieth not, but hurteth altogether (for Authesa- 
 
 era, m Gilts 
 
 if it preach not unto me, then I cannot but put confidence taught either 
 therein that the deed itself justifieth me, which is the denying; Testament or 
 
 « ' t/ o new, have 
 
 of Christ's blood); and inasmuch as no mention is made of ^'snifications. 
 them, as well as of other, nor is known what is meant by 
 them ; therefore it appeareth that the apostles taught them 
 not, but that they be the false merchandise of wily hypo- 
 crites. And thereto, priesthood was, in the time of the m. c cdii. 
 apostles, an office, which if they would do truly, it would more saciaments 
 
 J- «f . strive one 
 
 profit than all the sacraments in the world. And again, God's against 
 
 1 o ' another. 
 
 holinesses strive not one against another, nor defile one another, fj; ^- '^*^'"~" 
 Their sacraments defile one another : for wedlock defileth 
 priesthood more than whoredom, theft, murder, or any sin 
 against nature^. 
 
 They will haply demand where it is written, that women 
 should baptize ? Verily, in this commandment, " Love thy ^cc*ii"^^ 
 neighbour as thyself," it is written that they may and ought 
 
 [^ More says in his Conf., "Syth the marriage is no marriage, it is 
 but whoredom itself. A^i I am sure also that it defileth the priest 
 more than double and treble whoredom ; syth that his marriage being, 
 as it is, unlawful, and thereby none other but whoi'cdom, doth openly 
 rebuke and shame two sacraments thereat once, that is, both priesthood 
 and matrimony." p. ccliiii.] 
 
30 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 to minister not only baptism, but all other sacraments also^ 
 in time of need, if they be so necessary as they preach them. 
 Sacraments j\^jj(j finally, though WO werc sure that God himself had 
 
 uSis^a"' given us a sacrament, whatsoever it were, yet if the significa- 
 ?e°cei?ed! tion wcro once lost, we must of necessity either seek up the 
 M. c. cciiii- sio-nification, or put some^ signification of God's word thereto, 
 
 cclvii, & ^ X o 
 
 what we ought to do or believe thereby, or else put it down. 
 For it is impossible to observe a sacrament, without signifi- 
 cation, but unto our damnation. If we keep the faith purely 
 and the law of love undefiled, which are the significations of 
 all ceremonies, there is no jeopardy to alter or change the 
 fashion of the ceremony, or to put it down, if need require^. 
 
 Whether the church can err. 
 Whether the There is another question, whether the church may err. 
 
 church can t. ' ... 
 
 err, or not. -wq^ich if JO Understand of the pope and his generation, it is 
 
 verily as hard a question as to ask whether he which had 
 
 both his eyes out be blind or no ; or whether it be possible 
 
 What the for him that hath one leg shorter than another to halt. But 
 
 u!7nd what I said that Christ's elect church is the whole multitude of all 
 
 w. t!^'^ '■ repenting sinners that beheve in Christ, and put all their trust 
 
 and confidence in the mercy of God ; feeling in their hearts 
 
 that God for Christ's sake loveth them, and will be, or rather 
 
 is, merciful unto them, and forgiveth them their sins of which 
 
 they repent ; and that he forgiveth them also all the motions 
 
 unto sin, of which they fear lest they should thereby be drawn 
 
 into sin again. And this faith they have without all respect 
 
 of their own deservings, yea, and for none other cause than 
 
 that the merciful truth of God the Father, which cannot lie, 
 
 hath so promised and so sworn. 
 
 By faith we And this faitli and knowledge is everlasting life ; and by 
 
 sons^fGoV this we be born anew, and made the sons of God, and obtain 
 
 [1 The words sacraments also are supplied from More's quotation, 
 according to which however tliis short paragraph would seem to have 
 been incorporated originally in the second paragraph of the chapter.] 
 
 [2 In Moro's quotation, some otlurJ] 
 
 [3 More, need he. By this time More must have perceived that if 
 he continued his criticisms on the same scale, his Confutation must 
 become an immense volume : so he passes on abi'uptly to Tyndale's 
 remarks on chap. xxv. of B. I. of the Dialogue, without taking any 
 notice of the seventy intermediate pages.] 
 
WHETHER THE CHURCH CAN ERR. 31 
 
 forgiveness of sins, and are translated from death to life, and 
 from the -wrath of God unto his love and favour. And this 
 faith is the mother of all truth, and bringeth with her the 
 Spirit of all truth ; which Spirit purgeth us, as from all sin, 
 even so from all lies and error, noisome and hurtful. And 
 this faith is the foundation laid of the apostles and prophets ; 
 whereon Paul saith (Eph. ii.) that we are built, and thereby Epii. »• 
 of the household of God. And this faith is the rock, whereon 
 Christ built his congregation. Christ asked the apostles Matt. xvi. 
 (Matt, xvi.) whom they took him for. And Peter answered 
 for them all, saying, " I say that thou art Christ, the Son of 
 the living God, that art come into this world." That is, TVe 
 believe that thou art he that was promised unto Abraham, 
 that should come, bless us, and deliver us. Howbeit, Peter 
 yet wist not, by what means. But now it is opened through- ^^chrT^t"!"^ 
 out all the world, that, through the offering of his body and bCVisUie 
 blood, that offering is a satisfaction for the sin of all that fectUn^for 
 repent, and a purchasing of whatsoever they can ask, to keep """^ ''"^' 
 them in favour ; and that they sin no more. And Christ 
 answered, "Upon this rock I will build my congregation:" 
 that is, upon this faith. And against the rock of this faith 
 can no sin, no hell, no devil, no lies, nor error prevail. 
 
 For whatsoever any man hath committed, if he repent 
 and come to this rock, he is safe. And that this faith is the 
 only way by which the church of Christ goeth unto God, and 
 unto the inheritance of all his riches, testify all the apostles 
 and prophets, and all the scripture, with signs and miracles, 
 and all the blood of martyrs. And whosoever goeth unto There is no 
 God, and unto forgiveness of sins, or salvation, by any other vation, but 
 
 . . . ^ . by Christ's 
 
 way than this, the same is an heretic out of the right way, death and 
 
 " , Q <J ' passion. 
 
 and not of Christ's church. 
 
 For this knowledge maketh a man of the church. And 
 the church is Christ's body (Col. i.) ; and every person of the coi. i. 
 church is a member , of Christ (Eph. v.). Now it is no Eph. v. 
 member of Christ that hath not Christ's Spirit in it (Rom. Rom. viii. 
 viii.) ; as it is no part of me, or member of my body, wherein 
 my soul is not present and quickeneth it. And then, if a 
 man be none of Christ's, he is not of his church. 
 
32 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 How a true member of Christ's churcli sinneth not; and how ho is 
 yet a sinner. 
 
 Furthermore, he that hath this faith cannot sin, and 
 therefore cannot be deceived with damnable errors. For by 
 this faith we be (as I said) born of God. Now " he that is 
 born of God cannot sin, for his seed dwelleth in him, and he 
 
 ijohniu. cannot therefore sin, because he is born of God" (1 John iii.) ; 
 which seed is the IIolj Ghost, that keepeth a man's heart 
 
 Faith and from Consenting: unto sin. And therefore it is a false con- 
 
 sin cannot o 
 
 together. chision that M. More holdeth, how that a man may have a 
 right faith joined Avith all kinds of abomination and sin. 
 
 And yet every member of Christ's congregation is a 
 sinner, and sinneth daily ; some more, and some less. For 
 
 1 John 1. ii jg written, (1 John i.) " If we say we have no sin, we 
 deceive ourselves, and the truth is not in us." And again, 
 " If we say we have not sinned, we make him a liar, and 
 
 Bom. vii. his word is not in us." And Paul (Rom. vii.) saith, *' That 
 good which I would, that do I not ; but that evil which I 
 would not, that do I. So it is not I that do it (saith he), 
 but sin that dwelleth in me." Thus are we sinners, and no 
 sinners : no sinners, if thou look unto the profession of our 
 hearts toward the law of God ; on our repentance and sor- 
 row that we have, both because we have sinned, and also 
 because we be yet full of sin still ; and unto the promises of 
 
 Au flesh mercy in our Saviour Christ ; and unto our faith. Sinners 
 are we, if thou look unto the frailty of our flesh; which is 
 as the weakness of one that is newly recovered out of a 
 great disease, by the reason whereof our deeds are imperfect ; 
 and by the reason whereof also, when occasions be great, 
 we fall into horrible deeds, and the fruit of the sin which 
 remaineth in our members breaketh out. Notwithstandinsr 
 yet the Spirit leaveth us not, but rebuketh us, and bringeth 
 us home again unto our profession : so that we never cast ofl' 
 the yoke of God from our necks, neither yield up ourselves 
 unto sin for to serve it, but fight afresh, and begin a new 
 battle. 
 
 How a ckristian man cannot en', and how he may yet err. 
 
 And as tliey sin not, so they err not. And on the other 
 side as they sin, so they err : but never unto death and dam- 
 
 doth sin. 
 
THE BELIEVER INFIRM, YET SAFE. 33 
 
 nation. For they never sin of purpose, nor hold any error 
 maHciously, sinning against the Holy Ghost ; but of weakness we sin 
 and infirmity : as good obedient children, though they love ''eakhess. 
 their father's commandments, yet break them oft by the 
 reason of their weakness. And as they cannot yield them- 
 selves bond unto sin, to serve it, even so they cannot err 
 in any thing that should be against the promises which are 
 in Christ. And in other things their errors be not unto 
 damnation, though they be never so great, because they hold 
 them not maliciously : as now, if some, when they read in 
 the new Testament of Christ's brethren, would think that 
 they were our lady's children, after the birth of Christ, 
 (because they know not the use of speaking of the scripture 
 or of the Hebrews, how that nigh kinsmen be called bre- 
 thren, or haply they might be Joseph's children by some 
 first wife,) neither can have any to teach them for tyranny 
 that is so great ; yet could it not hurt them, though they died 
 therein, because it hurteth not that redemption that is in 
 Christ's blood : for though she had none but Christ, I am 
 therefore never the more saved ; neither yet the less, though 
 she had had. And in such like an hundred, that pluck not we may err, 
 
 . , . , and yet be 
 
 a man's faith from Christ, they might err, and yet be never- ^'^''^^^ 
 theless saved ; no, though the contrary were written in the 
 gospel. For as in other sins, as soon as they be rebuked, 
 they repent ; even so here, as soon as they were better 
 taught, they should immediately knowledge their error, and 
 not resist. 
 
 But they which maliciously maintain opinions against the 
 scripture, or that they cannot be proved by the scripture; 
 or such as make no matter unto the scripture and salvation 
 that is in Christ, whether they be true or no ; and for the 
 blind zeal of them make sects, breaking the unity of Christ's 
 church, for whose sake they ought to suffer all things ; and 
 rise against their neighbours, whom they ought to love as who they 
 themselves, to slay them; such men, I say, are fallen from from the way 
 Christ, and make an idol of their opinions. For except they 
 put trust in such opinions, and thought them necessary unto 
 salvation, or with a cankered conscience went about to de- 
 ceive for some filthy purpose ; they would never break the 
 unity of faith, or yet slay their brethren. Now is this a 
 plain conclusion, that both they that trust in their own 
 
 [TYNDALE, III J 
 
34 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 works, and they also that put confidence in their own opi- 
 nions, be fallen from Christ, and err from the way of faith 
 that is in Christ's blood, and therefore are none of Christ's 
 church, because they be not built upon the rock of faith. 
 
 Faith is over assailed and fought withal. 
 
 Faith is ever MoreoYcr, tliis our faith which we have in Christ is ever 
 
 ^fperaii^'n. fouglit agaiust, cvor assailcd and beaten at Avith desperation : 
 
 not when we sin only, but also in all temptations of adversity, 
 
 into which God bringeth us to nurture us, and to shew us 
 
 our own hearts, the hypocrisy and false thoughts that there 
 
 lie hid, our almost no faith at all, and as little love, even 
 
 then haply when we thought ourselves most perfect of all. 
 
 For when temptations come, we cannot stand ; when we have 
 
 sinned, faith is feeble ; when wrong is done us, we cannot 
 
 forgive ; in sickness, in loss of goods, and in all tribulations, 
 
 we be impatient ; when our neighbour needeth our help, that 
 
 we must depart^ with him of ours, then love is cold. 
 
 All power Aud thus WO loam and feel that there is no goodness nor 
 
 nessto^do yct powcr to do good, but of God only. And in all such 
 
 of God?and* tomptatious our faith perisheth not utterly, neither our love 
 
 not of our- ^ -^ (>/^iiii i*i 
 
 selves. and consent unto the law oi God ; but they be weak, sick, 
 and wounded, and not clean dead : as a good child, whom 
 
 A very good the father and mother have taught nurture and wisdom, loveth 
 his father and all his commandments, and pcrceiveth of the 
 goodness shewed him, that his father loveth him, and that all 
 his father's precepts are unto his wealth and profit, and that 
 his father commandeth him nothing for any need that his 
 father hath thereof, but sceketh his profit only, and therefore 
 hath a good faith unto all his father's promises, and loveth all 
 his commandments, and doth them with good will, and with 
 good will goeth to school ; and by the way haply he seeth 
 company play, and with the sight is taken and ravished of his 
 memory, and forgetteth himself, and standcth and beholdeth, 
 and falleth to play also, forgetting father and mother, all 
 their kindness, all their laws, and his own profit thereto : 
 howbcit, the knowledge of his father's kindness, the fjiith of 
 his promises, and the love that he hath again unto his father, 
 and the obedient mind, are not utterly quenched, but lie hid, 
 [1 Depart : part, divide. Sec Vol. i. p. 69.] 
 
OF FAITH AND ELECTION. 35 
 
 as all things do when a man sleepeth or lieth in a trance. The faithful, 
 And as soon as he hath played out all his lusts, or been warned s'ip. yet they 
 in the mean season, he cometli again unto his old profession. 
 Neverthelater, many temptations go over his heart, and the 
 law, as a right hang-man, tormenteth his conscience, and goeth 
 nigh to persuade him that his father will cast him away and 
 hang him, if he catch him ; so that he is like, a great while, to 
 run away, rather than to return unto his father again. Fear 
 and dread of rebuke, and of loss of his father's love, and of 
 punishment, wrestle with the trust which he hath in his fa- 
 ther's goodness, and as it were give his faith a fall. But it riseth 
 again as soon as the rage of the first brunt is past, and his 
 mind more quiet. And the goodness of his father and his old Faim in the 
 
 1*1 1 ' ^ n ^ • o gpodness of 
 
 kmdness cometh unto remembrance, either of his own corage^, God is our 
 
 ' _ . stay. 
 
 or by the comfort of some other. And he believeth that his 
 father will not cast him away, or destroy him, and hopeth that 
 he will no more do so. And upon that he getteth him home, 
 dismayed, but not altogether faithless. The old kindnesses 
 will not let him despair. Howbeit, all the world cannot set 
 his heart at rest, until the pain be past, and until he have 
 heard the voice of liis father, that all is forgiven. 
 
 The manner and order of our election. 
 
 Even so goeth it with God''s elect. God chooseth them 
 first, and they not God; as thou readest, John xv. And then john xv. 
 he sendeth forth and calleth them, and sheweth them his good 
 will, which he beareth unto them, and maketli them see both 
 their own damnation in the law, and also the mercy that is 
 laid up for them in Chrisfs blood, and thereto what he will 
 have them do. And then, when we see his mercy, we loveifwecon- 
 
 !!• 1 !• siderhow 
 
 him again, and choose him, and submit ourselves unto his merdfui gou 
 
 ~ , . . IS unto us, 
 
 laws, to walk in them. For when we err not in wit, reason, ^ifo^s" ^u^t 
 and judgment of things, we cannot err in will and choice of 5",'J™'u°to" 
 things. The choice of a man's will doth naturally, and of her ^'^ '''"^' 
 own accord, follow the judgment of a man's reason, whether 
 he judge right or wrong : so that in teaching only resteth 
 the pith of a man's living. Howbeit, there be swine that 
 receive no learning but to defile it ; and there be dogs, that 
 
 [2 See n. to p. 417, Vol. i.] 
 
36 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 Christian 
 men must 
 be patient. 
 
 Mercy 
 waiteth 
 ever on the 
 elect. W. T. 
 
 The elect of 
 God must 
 have 
 
 patience, and 
 be long 
 cufferers. 
 
 rent all good learning with their teeth. And there be pope- 
 holy, which, following a righteousness of their own feigning, 
 resist the rifjhteousness of God in Christ. And there be that 
 cannot attend to hearken unto the truth, for rage of lusts, 
 which, when lusts abate, corae and obey well enough. 
 
 And therefore a christian man must be patient and suffer 
 long, to win his brother to Christ, that he which attendeth 
 not to day, may receive grace and hear to-morrow. AVe see 
 some at their very latter end, when cold fear of death hath 
 quenched the heat of their appetites, learn and consent unto 
 the truth ; whereunto before they could give none care, for 
 the wild racjes of lusts that blinded their wits. 
 
 And though God's elect cannot so fall that they rise not 
 again, because that the mercy of God ever waiteth upon 
 them, to deliver them from evil, as the care of a kind father 
 waiteth upon his son, to warn him and to keep him from 
 occasions, and to call him back again if he be gone too far ; 
 yet they forget themselves oft-times, and sink down into 
 trances, and fall asleep in lusts for a season : but as soon as 
 they be awaked, they repent, and come again without resist- 
 ance. God now and then withdraweth his hand and leaveth 
 them unto their own strength, to make them feel that there 
 is no power to do good but of God only, lest they should be 
 proud of that which is none of theirs. God laid so sore a 
 weight of persecution upon David's back, that passed his 
 strength to bear ; so that he cried oft out of his psalms, 
 saying, that he had lived well, and followed the right way 
 of God in vain : for the more he kept himself from sin, 
 the worse it went with him, as he thought ; and the better 
 with his enemy Saul, the worse he was. Yet God left him 
 not there, but comforted him ; and shewed him things which 
 before he wist not of, how that the saints must be patient, 
 and abide God's hai'vest, until the wickedness of ungodly 
 sinners be full ripe, that God may reap it in due season. 
 
 God also suffered occasions, stronger than David, to fall 
 upon him, and to carry him clean out of the way. Was he 
 not ready for a churlish answer to have slain Nabal, and all 
 the males of his house, so much as the child in the cradle ? 
 Ilowbcit, God withheld him and kept him back from that evil 
 through the wisdom of Abigail. How long slumbered he, 
 
MERCY WAITETH EVER ON THE ELECT. 37 
 
 or rather how hard in sleep was he, in the adultery of Bath- God trieth 
 sheba, and in the murder of her husband Uriah ! But suinrering 
 
 ' ^ . them to fall 
 
 at both times, as soon as he was rebuked, and his fault told jj'J" tempta- 
 him, he repented immediately, and turned again meekly. 
 Now in all that long time, from the adultery of Bathsheba, 
 until the prophet Nathan rebuked him, he had not lost his 
 faith, nor yet his love unto the laws of God, no more than 
 a man loseth his wits when he is asleep : he had forgot 
 himself only, and had not maliciously cast off the yoke of 
 God's commandments from off his neck. There is no man we may 
 
 commit sin, 
 
 so good, but that there cometh a time upon him, when he forgeToSd.' 
 feeleth in himself no more faith, or love unto God, than a 
 sick man oft-times feeleth the taste of his meat which he 
 eateth. 
 
 And in like manner the apostles of Christ at his passion Theaposties 
 
 ^ ^ ^ being amazed 
 
 were astonished and amazed, and in such a storm of tempta- ^^^ons^P;.. 
 tions, for the sudden change from so great glory into so vile ^^tilk 
 and shameful death, that they had forgot all the miracles, and "'"^*'^^^- 
 all the words which he had told them before, how that he 
 should be betrayed and delivered on the same manner unto 
 death. Moreover, they never understood that saying of his 
 death, because their hearts were alway heavy, and overladen 
 with earthly thoughts. For though they saw him raise up 
 other, yet who should raise him up, when he were dead, they 
 could not comprehend. Head what thou read canst, and thou a great 
 shalt find no temptation like unto that from the creation laldllpon'the 
 of the world, or so great as it, by the hundred part : so 
 that the wonderful sudden change and the terrible sight of 
 his passion, and of his most cruel and most vile death ; and 
 the loss of whom they so greatly loved, that their hearts 
 would fain have died with him ; and the fear of their own 
 death ; and the impossibility that a man should rise again 
 of his own power ; so occupied their minds, and so astonished 
 them and amazed them, that they could receive no comfort, 
 either of the scripture, or of the miracles which they had 
 seen Christ do ; nor of the monitions and warnings wherewith 
 he had warned them before ; neither of the women that 
 brought them tidinofs that he was risen. The sword of 
 temptations, with fear, sorrow, mourning, and weeping, had 
 deeply pierced their hearts, and the cruel sight had so cum- 
 bered their minds, that they could not believe death put off 
 
resurrection. 
 
 38 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 The apostles and ovcrcomo, until Christ himself came : yea, and when they 
 
 doubtful?^ first saw him, they were astonished for wondering and joy 
 
 together, that thoughts arose in their hearts, ' Alas, is this 
 
 he, or doth some spirit mock us?' He was fain to let them 
 
 feel him, and to eat with them, to strength their faiths. 
 
 Ilowbeit there was none of them that was fallen in his 
 heart from Christ. For as soon as the women brought word, 
 Peter and John ran into the sepulchre, and saw, and wondered, 
 and would fain have believed that he was risen ; and longed 
 for him, but could not believe ; the wound of temptation being 
 greater than that it could be healed with the preaching of a 
 woman, without any other miracle. Joseph of Arimathea 
 and Nicodemus, which, while he yet Hved, durst not be 
 aknowen of ^ him, as soon as he was dead begged his body, 
 and buried him boldly. And the women, as soon as it was 
 lawful to work, prepared their anointments with all diligence. 
 And the hearts of the disciples, that went to Emmaus, burned 
 in their breasts to hear him spoken of. And Thomas had 
 not forsaken Christ, but could not believe until he saw him ; 
 and yet desired and longed to see him, and rejoiced when he 
 The disciples saw him, and for joy cried out, " My Lord, my God I" There 
 wuhoiu was none of them that ever railed on him, and came so far 
 
 faith, but yet . i • i i 
 
 the same was forth to sav, ' He was a deceiver, and wrought with the 
 
 very doubt- «' _ P 
 
 ^"'- devil's craft all this while, and see whereto he is come in the 
 
 end : we defy ^ him and all his works, false wretch that he 
 was, and his false doctrine also.' And thereto must they 
 have come at the last, when fear, sorrow, and wondering had 
 been past, if they had not been prevented and holp in the 
 mean time. 
 
 Peter's faith Yea, and Peter, as soon as he had denied Christ, came to 
 
 failed not. i.i/.- ^• ^ i i i'i/> 
 
 liimself immediately, and went out and wept bitterly for sor- 
 row. And thus ye see that Peter's faith failed not, though it 
 were oppressed for a time : so that we need to seek no glosses 
 for the text that Christ said to Peter, how that his faith should 
 not fail. 
 
 * Yes, saith M. More, it failed in himself, but was reserved 
 in our lady^' But let us see the text and their gloss together. 
 
 [} Acknowledge. See n. 3, p. 465, Vol. I.] 
 [2 Used as in old French, for distrust.] 
 
 [3 " Upon Peter's first confession of tho right faith, that Christ was 
 Ood's Son, our Lord made him his universal vicar, and under hira 
 
THE disciples' FAITH CAST DOWN, BUT NOT DESTROYED. 39 
 
 Christ saith, "Simon, Simon, Satan seeketh you, to sift you i^uke xxu. 
 as men sift wheat ; but I have prayed for thee that thy faith 
 shall not fail : wherefore when thou art come unto thyself 
 again, strength thy brethren." Now put this wise gloss f,/^°'^^jj,g 
 thereto ; and see how they agree together ! ' Simon, Satan ^y ^- ^o"^- 
 seeketh to sift you as wheat, but I have prayed for thee, that 
 my mother's faith shall not fail : wherefore when thou art 
 come to thyself again, according as my prayer hath obtained 
 for thee that my mother's faith shall not fail, strength thy 
 brethren.' Now say ye, is not this a proper text, and well 
 framed together ? Do ye not think there is as much wit in 
 the head of mad Colins *, as in the brains of such expositors ? 
 
 Whether the pope and his sect bo Christ's church or no. i. 
 
 That the pope and his spirits be not the church, may this The pope 
 wise be proved. He that hath no faith to be saved through are not the 
 
 . . /. ,-<i • < 1 1 mi IT 1 church of 
 
 Christ, IS not of Christ s church. Ihe pope beheveth not to Christ. 
 be saved through Christ : for he teacheth to trust in holy 
 
 head of his church ; and that for his successor he should be the first 
 upon whom, and whose firm confessed faith, he wotdd build his church, 
 and of any that was only man make him the first, and chief head and 
 ruler thereof. Therefore ho shewed him that his faith, i.e. to wete 
 the faith by him confessed, should never fail in his church ; nor never 
 did it, notwithstanding his denying. For yet stood still the light of 
 faith in our lady ; of whom we read in the gospel, continual assistance 
 to her sweetest son, without fleeing or flitting. And in all other wo 
 find either fleeing from him, one time or other, or else doubt of his 
 resurrection after his death, his dear mother only except. For the 
 signification and remembrance whereof the church yearly, in the Te~ 
 nebroe lessons, leaveth her candle burning still, when all the remnant, 
 that signifieth his apostles, be one by one put out. And sith his faith 
 that he professed abode in our lady, the promise that God made was, 
 as it seemeth, meant to him but as head of the church," More's Dial., 
 ch. xviii. fol. 143. col. 2.] 
 
 [4 The unhappy gentleman whose derangement was thus a matter 
 of notoriety, was burnt for a heretic, about ten years after this men- 
 tion of him, to revenge some insult against the reigning superstition, 
 which ho had perpetrated with a madman's heedlessness of the con- 
 sequences. An account of the origin of his calamity, and of the offence 
 for which some said that he was so cruelly treated, may be seen in 
 Foxe's Acts and Mon. B. viii.; and further interesting details, describing 
 the knowledge of the scriptures which he manifested in a lucid interval, 
 may be seen in a letter from R. Hilles, the merchant, to Hen. Bullinger, 
 in the Park. Soc. Orig. Letters, No. cv. pp. 200-1.] 
 
40 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 The pope in 
 foibidding 
 marriage to 
 jiriests doth 
 not consent 
 that the law 
 of God 13 
 good. 
 
 The pope 
 licenselh 
 whoredom 
 which God 
 furbiddeth. 
 
 works for the remission of sins and salvation ; as in the works 
 of penance, enjoined in vows; in pilgrimage; in chastity; in 
 other men's prayers and holy living; in friars and friars' coats ; 
 in saints'" merits; and, the significations put out, he teacheth to 
 believe in the deeds of the ceremonies and of the sacrament, 
 ordained at the beginning to preach unto us, and to do us 
 service, and not that we should believe in them and serve 
 them. And a thousand such superstitiousnesses setteth he 
 before us, instead of Christ to beheve in; neither Christ nor 
 God's word, neither honourable to God nor serviceable unto 
 our neighbour, nor profitable unto ourselves for the taming of 
 the flesh; which all are the denying of Christ's blood. 
 
 Another reason is this. Whosoever believeth in Christ, 
 consenteth that God's law is good. The pope consenteth not 
 that God's law is good. For he hath forbidden lawful wedlock 
 unto all his\ over whom he reigneth as a temporal tyrant 
 with laws of his own making, and not as a brother exhorting 
 them to keep Christ's; and he hath granted unlawful whoredom 
 unto as many as bring money; as through Dutchland every 
 priest, paying a gildren^ unto the archdeacon, shall freely and 
 quietly have his whore, and put her away at his pleasure, and 
 take another at his own lust^; as they do in Wales, in Ireland, 
 Scotland, France, and Spain''. And in England, thereto, they 
 
 [1 That is, to the whole body of ecclesiastics, and members of every 
 monastic order.] 
 
 [2 C. U. L. ed. has golden.] 
 
 [3 By Dutchland, Tyndale means Germany ; and that licensing of 
 sin, to which he alludes, had formed the ninety-first article in the 
 list of a hundred grievances transmitted to pope Adrian IV. from the 
 diet of Nuremberg, not more than eight years before Tyndale's com- 
 posing this answer. These " Centum gravamina nationis Germanicce" 
 were published in 4to. at Nuremberg, 1523; and may bo seen in 
 Brown's Fasciculus rcrum expctcnd. Loud. 1690. fol. ; where the words of 
 Gravam. xci. are : Item in locis plerisquo cpiscopi et eorum officiales non 
 solum tolerant concubinatum dummodo certa persolvatur pecunia, sed 
 ct saccrdotes continentes, et qui absque concubinis degunt, concubi- 
 natus consum persolvere cogunt, asserentes episcopum pecuniae indigum 
 esse, qua soluta licero sacerdotibus ut vol coelibes permaueant, vel 
 concubinas alant. — Foxe has given a translation of this and of several 
 other of these gravamina in Acts and Mon. B. VI, Vol. iv. p. 308, &c. 
 Lond. 1837.] 
 
 {} la one of those national ecclesiastical councils held at Toledo, 
 by which Spain was in a manner governed at that period, canon xvii. 
 
OF THE POPE AND HIS SECT. 41 
 
 be not few which have hcences to keep whores, some of the 
 pope, and some of their ordinaries ; and when the parishens 
 go to law with them, to put away their whores, the bishop's 
 officers mock them, poll them, and make them spend their 
 thrifts, and the priests keep their whores still. Howbeit, in 
 very deed, since they were rebuked by the preaching of 
 Wicliffe, our English spiritualty have laid their snares unto 
 men's wives, to cover their abominations, though they bide 
 not alway secret. 
 
 Thereto all christian men, if they have done amiss, repent ^^^^ 3. . j^ 
 when their faults be told them. The spiritualty repent not; pe"lcutors. 
 but, of very lust and consent to sin, persecute both the scrip- 
 ture wherewith they be rebuked, and also them that warn 
 them to amend, and make heretics of them and burn them. 
 And besides that, the pope hath made a plain decree, in which A" abomina- 
 
 * ■•• '■ ^ , ble, wicked, 
 
 he commandeth, saying, "Though the pope sin never so griev- ^^^^^|^'"sh 
 ously, and draw with him to hell by his ensample thousands 
 innumerable, yet let no man be so hardy to rebuke him. 
 For he is head over all ; and none over him." Distinct, xl. 
 Si Papa^. 
 
 And Paul saith, (Rom. xiii.) "Let every soul obey the 4. 
 
 ... ,,1 i»i •!• mi Rom. xiii. 
 
 higher powers, that are ordamed to punish sin. Ihe pope 
 will not, nor let any of his. 
 
 is thus given by Basnage: Qui junctus matrimonio concubinam habet 
 coramunione privatur. Qui caret uxore, si una concubina contentus 
 est, Sacramento non repellitur. (Annal. Polit. Eccles. Tom. in. p. 180. 
 col. 2. under date of a.d. 400.) Upon this authority Gratian pro- 
 ceeded somewhat farther ; making the papal law speak as follows, in 
 Dist! xxxiv. ca. Omnibus : Concubina autem hie intelligitur quae ces- 
 santibus legal ibus instrumentis unica est ; et conjugali aflFectu nancis- 
 citur: banc conjugem facit afFectus: concubinam vero lex nominat. 
 De hac dicitur in concilio Toletano, Qui non habet uxorem loco illms 
 concubinam debet habere. Is qui non habet uxorem, et pro uxore con- 
 cubinam habet, a communione non repellatur : tamen ut unius muli- 
 eris, aut uxoris aut concubinoe sit conjunctione contentus. — The words 
 in italics are in red ink, and form the heading to the subjoined canon 
 Is qui, in Thielman Kerver's edition of the Coi"pus Juris Canonici, 
 dated 1516. But in editions subsequent to the reformation, as that 
 of Lyons, 1622, unica has been altered into unita, and the scandalous 
 heading has been tacitly suppressed ; the words Qui non habet uxoi'em 
 sed loco illlus concubinam, a comimmione non repellitur, being substi- 
 tuted.] 
 
 [5 See Vol. I. p. 328, n. 3, for this canon.] 
 
42 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 5. 
 1 Cor. V. 
 
 The pope is 
 utterly 
 against the 
 doctrine of 
 Christ. 
 
 And Paul chargeth (1 Cor. v.) : " If he that is a brother 
 be an -whore-keeper, a drunkard, covetous, an extortioner, or 
 a railcr," and so forth, that we " have no fellowship with him; 
 no, not so much as to eat in his company." But the pope 
 with violence compelleth us to have such in honour, to receive 
 the sacraments of them, to hear their masses, and to believe 
 all they say; and yet they will not let us see whether they 
 say truth or no. And he compelleth ten parishes to pay their 
 tithes and offerings unto one such, to go and run at riot at 
 their cost, and to do nought therefor. And a thousand such 
 like doth the pope, contrary unto Christ's doctrine. 
 
 Their first 
 reason. 
 
 Alike 
 reason. 
 
 One argu- 
 ment con- 
 futed with 
 another of 
 like nature. 
 
 The arguments wherewith the pope would prove himself the church 
 
 are solved. 
 
 Notwithstanding because, as they be all shaven, they be 
 all shameless to affirm that they be the right church and can- 
 not err, though all the world seeth that not one of them is in 
 the right way, and that they have with utter defiance forsaken 
 both the doctrine and living of Christ and of all his apostles; 
 let us see the sophistry wherewith they would persuade it. 
 One of their high reasons is this : The church, say they, was 
 before the heretics ; and the heretics came ever out of the 
 church, and left it. And they were before all them which 
 they now call heretics and Lutherans, and the Lutherans 
 came out of them, &c. Wherefore they be the right church, 
 and the other heretics indeed, as they be called ^ Well, I 
 will likewise dispute. First, the right church was under 
 Moses and Aaron, and so forth; in whose rooms sat the 
 scribes and Pharisees and high priests in the time of Christ. 
 And they were before Christ. And Christ and his apostles 
 came out of them, and departed from them, and left them. 
 Wherefore the scribes, Pharisees, and high priests were the 
 right church; and Christ, and his apostles and disciples, here- 
 tics, and a damnable sect! And so the Jews are yet in the 
 right way, and we in error. And of truth, if their blind 
 reason be good, then is this argument so too : for they be 
 like, and are both one thing. 
 
 [1 The heading of ch. ii. B. n. of More's Dial, is, " The author 
 sheweth that no sect of such as the church taketh for heretics can bo 
 the church ; forasmuch as the church was befoi'e all them, as the tree 
 from which all those withered branches be fallen."] 
 
THE POPE AND HIS CLERGY AUE NOT THE CHURCH. 43 
 
 But inasmuch as "the kingdom of God standeth not in The solution, 
 words," as Paul saith, " but in power;" therefore look unto the i cor. iv. 
 marrow and pith of the thing's self, and let vain words pass. 
 Under Abraham, Isaac, and Jacob was the church great in 
 faith, and small in number. And as it increased in number, 
 so it decreased in faith, until the time of Moses. And out of 
 those unbelievers God stirred up Moses, and brought them 
 unto the faith right again. And Moses left a glorious church, 
 both in faith and the cleaving unto the word of God ; and de- 
 livered them unto Joshua, Eleazar, Phineas, and Caleb. 
 
 But as soon as the generation of them that saw the mi- 
 racles of God were dead, they fell to idolatry immediately ; 
 as thou seest in the bible. And God, when he had delivered 
 them into captivity for to chastise their wickedness, stirred 
 them up a prophet evermore, to call them unto his testament 
 again. And so he did well nigh an hundred times, I suppose. The right 
 ere Christ came; for they never bode any space in the right neve': long 
 
 ' w «/ 1 o continue m 
 
 faith. And against the coming of Christ, the scribes, Phari- ^'JfiXfof 
 sees, Caiphas, Annas, and the elders, were crept up into the *^® church, 
 seat of Moses, Aaron, and the holy prophets and patriarchs, 
 and succeeded them lineally, and had the scripture of God; 
 but even in captivity, to make merchandise of it, and to abuse 
 it unto their own glory and profit. And though they kept 
 the people from outward idolatry of worshipping of images 
 with the heathen, yet they brought them into a worse inward 
 idolatry, of a false faith and trust in their own deeds, and in 
 vain traditions of their own feigning ; and had put out the 
 significations of all the ceremonies and sacraments of the old 
 Testament ; and taught the people to believe in the work's 
 self, and had corrupted the scripture with false glosses : as 
 thou mayest see in the gospel, how Christ warneth his disciples 
 to beware of the leaven of the Pharisees, which was their 
 false doctrine and glosses. And in another place he rebuked Matt. xvi. 
 the scribes and the Pharisees, saying: "Wo be to them," be- Matt. xxui. 
 cause they had taken away the key of knowledge, and had 
 shut up the kingdom of heaven, and neither would enter in 
 themselves nor suffer them that would. How had they shut 
 it up ? Verily with their traditions and false glosses; which 
 they had sewed to the scripture in plain places; and in the 
 taking away the meaning of the ceremonies and sacrifices, and 
 teaching to believe in the work. 
 
44 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 Hypocrites And our hypocrites are in like manner crept up into the 
 
 are crept up "^ ' , '■ '■ 
 
 o"f chri!t'and ^^^^ °^ Christ and of his apostles, by succession; not to do the 
 
 his apostles. ^qqq\^ of ChHst and his apostles, but for lucre only, (as the 
 nature of the wily fox is, to got him an hole made with another 
 beast's labour,) and to make merchandise of the people with 
 
 2PeLii. feigned words, as Peter warned us before; and to do according 
 as Christ and all his apostles prophesied, how they should 
 beguile, and lead out of the right way, all them that had no 
 love to follow and hve after the truth. 
 
 The pope and And iu like manner have they corrupt the scripture, 
 
 his clergy iiT-iii -ii •iii- • • -i 
 
 have cor- and bhudcd the right way with their own constitutions, with 
 
 ruptedthe . /.ii • -ii' ••/. 
 
 Goif^^^"^ traditions of dumb ceremonies; with taking away the signmca- 
 tions."^^'^'" tions of the sacraments, to make us believe in the work of the 
 sacraments first, whereby they might the better make us be- 
 lieve in works of their setting up afterward; and with false 
 glosses which they have patched to the scripture in plain 
 places, to destroy the literal sense, for to set up a false feigned 
 sense of allegories, when there is none such. And thereby 
 they have stopt up the gates of heaven, the true knowledge 
 of Christ, and have made their own belHes the door. For 
 through their bellies must thou creep, and there leave all 
 that^ fall behind thee. 
 John vii. viii. And such blind reasons as ours make against us, made 
 they against Christ, saying, Abraham is our father ; we be 
 Moses' disciples : how knoweth he the understanding of the 
 scripture, seeing he never learned of any of us ? Only the 
 cursed, unlearned people, that know not the scripture, believe 
 in him. Look whether any of the rulers or Pharisees do 
 believe in him ! 
 The scrip- Wherefore, the scripture truly understood, after the plain 
 
 witness who placcs aud general articles of the faith, which thou findest in 
 
 are the right . 
 
 church. the scripture, and the ensamples that are gone before, will 
 
 alway testify who is the right church. Though the Pharisees 
 
 succeeded the patriarchs and prophets, and had the scripture 
 
 of them ; yet they were heretics, and fallen from the faith of 
 
 Christ. them and from their living. And Christ and his disciples, 
 
 John Baptist, and Joliu thc Baptist, departed from the Pharisees, w^hich were 
 
 heretics, unto the right sense of the scripture, and unto the 
 
 faith and living of the patriarchs and prophets, and rebuked 
 
 the Pharisees ; as thou seest how Christ calleth them hypo- 
 
 [1 C. U. L. ed. has thy.] 
 
POPE AND HIS CLERGY MAKE SCRIPTURE OF NONE EFFECT. 45 
 
 crites, dissimulers, blind guides, and painted sepulchres. And 
 John called them the generation of vipers and serpents. Of 
 John the angel said unto his father, " He shall turn many of Luke i. 
 the children of Israel unto their Lord God ;" which yet, before 
 John, believed after a fleshly understanding in God, and 
 thought themselves in the right way. And, " He shall turn 
 the hearts of the fathers unto the children :" that is, he 
 shall, with his preaching and true interpreting of the scripture, 
 make such a spiritual heart in the children, as was in their 
 fathers, Abraham, Isaac, and Jacob. And, "He shall turn the The doctrine 
 disobedient unto the obedience of the righteous, and prepare brought the 
 
 o ' ■'••'■ heart of the 
 
 the Lord a perfect people :" that is, them that had set up a f;^g"'right**' 
 righteousness of their own, and were therefore disobedient '"^^■ 
 unto the righteousness of faith, shall he convert from their 
 blindness unto the wisdom of them that beheved in God, to 
 be made righteous; and with those fathers shall he give the 
 children eagles' eyes, to spy out Christ and his righteousness, 
 and to forsake their own, and so to become perfect. 
 
 And after the same manner, thoug-h our popish hypocrites our popish 
 
 , „, . , , . -, P , . . hypocrites 
 
 succeed Christ and his apostles, and have their scripture, yet havj?^needof 
 
 they be fallen from the faith and Hving of them, and are "erlthem"' 
 
 heretics, and had need of a John Baptist to convert them. 
 
 And we depart from them unto the true scripture, and unto 
 
 the faith and living thereof, and rebuke them in like manner. 
 
 And as they which depart from the faith of the true church Those which 
 
 are heretics, even so they that depart from the church of the faith of 
 
 /> • ^ n • 1 p \ • 1 hypocrites 
 
 heretics and false feigned faith of hypocrites, are the true are^t^e true 
 church ; which thou shalt alway know by their faith, examined 
 by the scripture, and by their profession and consent to live 
 according unto the laws of God. 
 
 Another argument. 
 
 Another like blind reason they have, wherein is all their 
 trust. As we come out of them and they not of us, so we Their second 
 receive the scripture of them, and they not of us. How know 
 we that it is the scripture of God, and true, but because they 
 teach us so ? How can we believe, except we first believe that 
 they be the church, and cannot err in any thing that pertain- 
 eth unto our soul's health ? For if a man tell me of a mar- Note here 
 vellous thing, whereof I can have no other knowledge than by argument 
 
46 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 his mouth only ; how should I give credence, except I believe 
 that the man were so honest that he could not lie, or would 
 not lie ? Wherefore, we must believe that they be the right 
 church that cannot err, or else we can believe nought at all'. 
 This wise reason is their shot anchor, and all their hold, 
 their refuge to fly unto, and chief stone in their foundation ; 
 whereon they have built all their lies, and all their mischief 
 that they have wrought this eight hundred years. And this 
 reason do the Jews lay unto our charge this day ; and this 
 reason doth chiefly bhnd them, and hold them still in obsti- 
 Thepope nacv. Our spirits first falsify the scripture to stablish their 
 
 and his S6ct «/ i «/ x 
 
 say they are \iQs : and wheu the scripture cometh to light, and is restored 
 
 the church, ' -l . r . . ■, 
 
 and cannot ^^^q ^^q truo understanding, and their juggling spied, and 
 they like to suffer shipwreck, then they cast out tliis anchor : 
 They be the church and cannot err ; their authority is greater 
 than the scripture ; and the scripture is not true, but because 
 they say so and admit it. And therefore, whatsoever they 
 afiirm, is of as great authority as the scripture. 
 
 The solution Notwithstanding, as I said, the kingdom of heaven stand- 
 
 \V, T. ^ ^ o 
 
 eth not in words of man's wisdom, but in power and spirit. 
 And therefore look unto the examples of the scripture, and 
 so shalt thou understand. And of an hundred examples be- 
 tween Moses and Christ, where the Israelites fell from God, 
 and were ever restored by one prophet or other, let us take 
 John Baptist ouo, evou Johu the Baptist. John went before Christ to 
 expositor of prcparo his way, that is, to bring men unto the knowledge of 
 their sins, and unto repentance, through true expounding of 
 the law, which is the only way unto Christ: for except a 
 man knowledge his sins, and repent of them, he can have no 
 Mdtt.xvii. part in Christ. Of John Christ saith (Matt, xvii.), that " he 
 was Elias that should come, and restore all things :" that is, 
 
 [1 " Finally, to put out of question which is Christ's very church, sith 
 it is agreed between us, and granted through Christendom, and a con- 
 clusion very true, that by the church we know the scripture, which 
 church is that by which we know the scripture ? Is it not this eomjiany 
 and congregation of all those nations, that without factions taken, and 
 pi-ecision from the remnant, profess the name and faith of Christ? 
 By this church know we the scripture, and this is the voi'y church ; and 
 this hath begun at Christ, and hath had him for their head, and St 
 Peter his vicar after him, the head under him, and alway since the 
 Buccessors of him continually." — More's Dialogue, B. ii. ch. v. p. 185. 
 col. 2.] 
 
POPE AND HIS CLERGY MAKE SCRIPTURE OF NONE EFFECT. 47 
 
 he should restore the scripture unto the right sense again ; 
 
 which the Pharisees had corrupted with the leaven of their 
 
 false glosses, and vain fleshly traditions. He made crooked 
 
 things straight, as it is written, and rough smooth. Which is 
 
 also to be understood of the scripture, which the Pharisees had The Pharisees 
 
 made crooked, wresting them unto a false sense with wicked glosses to\iie 
 
 1 1 11 iiii'i scripture. 
 
 glosses ; and so rough that no man could walk in the way 
 of them. For when God said, " Honour father and mother," 
 meaning, that we should obey them, and also help them at 
 their need, the Pharisees put this gloss thereto, out of their 
 own leaven, saying : ' God is thy father and mother. Where- 
 fore, whatsoever need thy father and mother have, if thou 
 offer to God, thou art held excused. For it is better to offer 
 to God, than to thy father and mother ; and so much more 
 meritorious, as God is greater than they : yea, and God ha.th 
 done more for thee than they, and is more thy father and 
 mother than they.' As ours now affirm, ' That it is more 
 meritorious to offer to God and his holy dead saints, than 
 unto the poor living saints.' And when God had promised 
 the people a Saviour, to come and bless them, and save them 
 from their sins ; the Pharisees taught to believe in holy works 
 to be saved by, as, if they offered and gave to be prayed for ; 
 as ours, as oft as we have a promise to be forgiven at the 
 repentance of the heart through Chrisfs blood-shedding, put 
 to, ' Thou must first shrive thyself to us of every syllable. The papisu- 
 
 •^ . "^ "^ ' cal doctrine. 
 
 and we must lay our hands on thine head, and whistle out 
 thy sins, and enjoin thee penance to make satisfaction. And 
 yet art thou but loosed from the sin only that thou shalt not 
 come into hell ; but thou must yet suffer for every sin seven Purgatory, 
 years in purgatory, which is as hot as hell, except thou buy 
 it out of the pope.' And if thou ask, ' By what means the 
 pope giveth such pardon?' they answer, 'Out of the merits 
 of Christ.' And thus at the last they grant, against them- 
 selves, that Christ hath not only deserved for us the remission 
 of our sins, but also the forgiveness of that gross and fleshly 
 imagined purgatory, save thou must buy it out of the pope. 
 And with such traditions they took away the key of know- 
 ledge, and stopped up the kingdom of heaven, that no man 
 could enter in. 
 
 And as I said, they taught the people to believe in the The Pharisees 
 deeds of the ceremonies, which God ordained, not to justify, agree in the 
 
48 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 false inter- but to be signs of promises, by ^vhic•h they that behevcd were 
 reriptoes.'*'^ justified. But the Pharisees put out the significations, and 
 
 quenched the faith, and taught to be justified by the work, as 
 
 ours have served us. 
 The sacra- For our sacramcnts were once but signs ; partly of what 
 
 "gm^ofliih. we should believe, to stir us up unto faith ; and partly what 
 
 we should do, to stir us up to do the law of God ; and were 
 
 not works to justify. 
 The rope Now make this reason unto John, and unto many pro- 
 
 reason^make phets that wcut bcfore him and did as he did ; yea, and unto 
 
 Christ and alir ,,. i ii iir>ii 11 
 
 his apostles ChHst himsolf and his apostles; and thou shalt nnd them all 
 
 heretics. '^ . •/> i 
 
 heretics, and the scribes and Pharisees good men, if that 
 reason be good. Therefore, this-wise thou mayest answer. 
 No thanks unto the heads of the church, that the scripture 
 was kept, but unto the mercy of God. For as they had 
 destroyed the right sense of it, for their lucre sake, even so 
 would they have destroyed it also, if they could, rather than 
 the people should have come unto the right understanding of 
 it; as they slew the true interpreters and preachers of it. 
 And even so, no thanks unto our hypocrites, that the scrip- 
 ture is kept, but unto the bottomless mercy of God. 
 The nope For as they have destroyed the right sense of it with 
 
 wouid''(i? their leaven ; and as they destroy daily the true preachers of 
 destroy the it ; and as tlicy keep it from the lay-people, that they should 
 the^^ciL'fro ^^^ ^^^ ^^0^ *^®y jugg^Q with it ; even so would they destroy 
 ■eofr""^ it also, could they bring it about, rather than we should come 
 by the true understanding of it, were it not that God provided 
 otherwise for us. For they have put the stories, that should 
 in many things help us, clean out of the way, as nigh as they 
 could. They have corrupt the legend and lives almost of all 
 saints. They have feigned false books, and put them forth ; 
 some in the name of St Jerome, some in the name of St Au- 
 gustine, in the name of St Cyprian, St Dionyse, and other 
 holy men ; which are proved none of theirs, partly by the 
 style and Latin, and partly by authentic stories. And as the 
 Jews have set up a book of traditions called Talmud, to destroy 
 the sense of the scripture ; unto which they give faith, and 
 unto the scripture none at all, be it never so plain, but say it 
 cannot be understood, save by the Talmud : even so have ours 
 set up their Duns, their Thomas, and a thousand like draff, 
 to stablish their hcs through falsifying the scripture ; and say 
 
 the. 
 thereof. 
 
HOW SCRIPTURE IS KNOWN TO BE FROM GOD. 49 
 
 that it cannot be understood without them, be it never so 
 plain. And if a man allege an holy doctor against them, they 
 glose him out as they do the scripture ; or will not hear ; or 
 say the church hath otherwise determined. 
 
 Now therefore, when they ask us how we know it is the Question 
 
 tinswcrcd. 
 
 scripture of God; ask them how John Baptist knew, and other Agoodan- 
 prophets, which God stirred up in all such times as the scrip- Se to the 
 ture was in like captivity under hypocrites ? Did John be- 
 lieve that the scribes, Pharisees, and high priests, were the 
 true church of God, and had his Spirit, and could not err ? 
 Who taught the eagles to spy out their prey? Even so the 
 children of God spy out their Father ; and Christ's elect spy 
 out their Lord, and trace out the paths of his feet, and follow ; 
 yea, though he go upon the plain and liquid water, which will 
 receive no step, and yet there they find out his foot : his 
 elect know him, but the world knoweth him not (John i.). If Johni. 
 the world know him not, and thou call the world pride, wrath, 
 envy, covetousness, sloth, gluttony, and lechery, then our 
 spiritualty know him not. Christ's sheep hear the voice of 
 Christ (John x.) ; where the world of hypocrites, as they know Johnx. 
 him not, even so the wolves hear not his voice, but compel 
 the scripture to hear them, and to speak what they lust. 
 And therefore, except the Lord of sabaoth had left us seed, 
 we had been all as Sodom and Gomorrah, said Esay in hisisaiaht. 
 first chapter. And even so said Paul in his time. And even Rom. ix. 
 so say we in our time, that the Lord of the hosts hath saved 
 him seed, and hath gathered him a flock, to whom he hath 
 given ears to hear that the hypocritish wolves cannot hear, 
 and eyes to see that the blind leaders of the blind cannot see, 
 and an heart to understand that the generation of poisoned 
 vipers can neither understand nor know. 
 
 If they allege St Augustine, which saith, " I had not be- Augusttnus. 
 lieved the gospel, except the authority of the church had 
 moved me' :" I answer, as they abuse that saying of the holy 
 
 1 This expression occurs in a controversial treatise, which Augus- 
 tine wrote to expose the folly of the Manichseans, in giving faith to 
 what they called Ephtola Fundament!, which began as follows: Mani- 
 cheeus, apostolus Jcsu Christi providentia Dei Patris. Ilitc sunt salu- 
 bria verba, de perenni ac vivo fonte. And Augustine, having transcribed 
 these words, says, Non credo istum esse apostolum Christi. Quseso 
 ne succenseatis, et maledicere incipiatis. Nostis enim me statuisse 
 
 [tYNDALE, III.] 
 
50 ANSWER TO SIR THOMAS MORe's DIALOGUE. 
 
 The true mill, QVQTi SO tliev" allege all the scripture, and all that they 
 
 ineininrjof , . n ^ • n i a k l' ^ o 
 
 the words of briiio: for them, even m a false sense, bt Auorustine, beiore 
 
 StAugustine. => ' i i -i i 
 
 he was converted, was an heathen man, and a pnuosopher, 
 full of worldly wisdom, unto whom the preaching of Christ is 
 1 Cor. i. but foohshness, saith Paul (1 Cor. i.). And he disputed with 
 blind reasons of worldly wisdom against the Christen. Never- 
 theless, the earnest living of the Christen, according unto 
 their doctrine, and the constant suffering of persecution and 
 adversity for their doctrine's sake, moved him, and stirred 
 him to believe that it was no vain doctrine ; but that it must 
 needs be of God, in that it had such power with it. For it 
 happeneth that they which will not hear the word at the be- 
 ginning, are afterward moved by the holy conversation of 
 them that believe : as Peter warneth christian wives that 
 1 Pet. iii. had heathen husbands, that would not hear the truth preached, 
 to live so godly that they might win their heathen husbands 
 1 Cor. vii. with holy conversation. And Paul saith, " How knowest thou, 
 christian wife, whether thou shalt win thine heathen husband?" 
 With holy conversation, meant he : for many are won with 
 godly living, which at the first either will not hear, or cannot 
 believe. And that is the authority that St Augustine meant. 
 But if we shall not believe till the living of the spiritualty 
 convert us, we be like to bide long enough in unbeHef. 
 
 And when they ask, whether we received the scripture of 
 
 them ? I answer, ' That they which come after receive the 
 
 scripture of them that go before.' And when they ask, 
 
 ' Whether we believe not that it is God's word, by the reason 
 
 There are that tlicy tcll US SO ? ' I auswcr, ' That there are two 
 
 of faiths. manner faiths, an historical faith, and a feeling faith.' The 
 
 An historical liistorical faith hangeth of the truth and honesty of the teller, 
 
 or of the common fame and consent of many : as if one told 
 
 nihil a vobis prolatum terncro credere. Qusero ergo qui sit iste Ma- 
 nichceus? Respondebitis, apostolus Christi. Non credo. Quid jam 
 dicas aut facias, non habebis ; promittebas cnim scicntiam veritatis, et 
 nunc quod ncscio oogis ut crcdam. Evangolium mihi fortasse lecturus 
 es, et inde Maniclirei personam tontabis asserere. Si ergo invenires 
 aliquem, qui evangelio nondum credit, quid faceres dicenti tibi, Non 
 credo ? Ego vero evangelio non crederem, nisi me catliolica3 ecclesice 
 commoveret auctoritas. Quibus ergo obtemperavi dicentibus. Credo 
 evangelio ; cur eis non obtemperem dicentibus mihi, Noli credere Ma- 
 nicliaiis? Elige quid velis. — Aug. Op, Tom. viii. col. 153. E. Lib. i. 
 cap. 5. Contra cpist. Maniclirei quam Fund, vocant.] 
 
 faith, 
 
AN HISTORICAL AND A FEELING FAITH. 5 I 
 
 me that the Turk had won a city, and I beUeved it, moved 
 with the honesty of the man ; now if there come another that 
 seeraeth more honest, or that hath better persuasions that it 
 is not so, I think immediately that he hed, and lose my faith 
 again. And a feehng faith is as if a man were there present 
 when it was won, and there were wounded, and had there 
 lost all that he had, and were taken prisoner there also : 
 that man should so believe, that all the world could not turn 
 him from his faith. Then, even likewise, if my mother had 
 blown on her finger, and told me that the fire would burn me, 
 I should have believed her with an historical faith, as we 
 believe the stories of the world, because I thought she would 
 not have mocked me. And so I should have done, if she a feeling 
 
 ' faith. 
 
 had told me that the fire had been cold, and would not have 
 burned ; but as soon as I had put my finger in the fire, I 
 should have believed, not by the reason of her, but with a 
 feeling faith, so that she could not have persuaded me after- 
 ward the contrary. So now with an historical faith I may 
 beUeve that the scripture is God's, by the teaching of them ; 
 and so I should have done, though they had told me that 
 llobin Hood had been the scripture of God : which faith is 
 but an opinion, and therefore abideth ever fruitless ; and fall- 
 eth away, if a more glorious reason be made unto me, or if 
 the preacher live contrary. 
 
 But of a feeling faith it is written (John vi.), " They shall John vi. 
 be all taught of God." That is, God shall write it in their 
 hearts with his Holy Spirit. And Paul also testifieth (Rom. Rom. vui. 
 viii.), " The Spirit beareth record unto our spirit, that we be 
 the sons of God." And this faith is none opinion; but a sure -nie true ami 
 
 sure fBeliiifi 
 
 feeling, and therefore ever fruitful. Neither hangeth it of faith, 
 the honesty of the preacher, but of the power of God, and of 
 the Spirit: and, therefore, if all the preachers of the world 
 would go about to persuade the contrary, it would not pre- 
 vail ; no more than though they would make me believe the 
 fire were cold, after that I had put my finger therein. Of 
 this we have an ensample (John iv.) of the Samaritanish Johu iv. 
 wife, which left her pitcher, and went into the city, and 
 said, " Come, and see a man that hath told me all that ever 
 I did. Is not he Christ ?" And many of the Samaritans be- 
 lieved, because of the saying of the woman, how that he had 
 told her all that ever she did ; and went out unto him, and 
 
 4 — 2 
 
62 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 desired him to come in. Which faith was but an opinion ; 
 and no faith that could have lasted, or have brought out fruit. 
 But when they had heard Christ, the Spirit wrought, and 
 made them feel. Whereupon they came unto the woman, and 
 said : " We believe not now because of thy saying, but because 
 we have heard ourselves, and know that he is Christ, the 
 The feeling Saviour of the world." For Christ's preaching was with 
 
 faith doth ^ O 
 
 wsto^'rlMi^''^ power and spirit, that maketh a man feel, and know and 
 faith. work too ; and not as the scribes and Pharisees preached ; 
 
 and as ours make a man ready to cast his gorge, to hear them 
 rave and rage as mad men. And therefore, saith the scrip- 
 ture, " Cursed is he that trusteth in man, and maketh flesh 
 his arm ;" that is to say, his strength. And even so. Cursed 
 is he that hath none other belief, but because men say so. 
 Cursed is he Curscd wcre he that had none other why to believe than 
 
 that trusteth i • i i i i • 
 
 in man. that I SO say. And even so cursed is he that beheveth only 
 because the pope so saith ; and so forth throughout all the 
 men in the world. 
 
 The faith that dependeth of another man's mouth is weak. 
 
 If I have none other feeling in my faith than because a 
 man so saith, then is my faith faithless and fruitless. For if 
 I have none other feeling that lechery is sin than that the 
 
 Lechery. popo SO prcachetli, whom I see before my face set up in Rome 
 a stews of twenty or thirty thousand whores, taking of every 
 piece tribute yearly; and his bishops with all other his disci- 
 
 Theabomi- plcs following the eusample mightily; and the pope therewith 
 
 nation of ^ =>, 1 O .7 ' 11 
 
 theR:)mish not coutcnt, but to set up thereto a stews oi young boys, 
 
 church. , / . . ^ ® '' 
 
 against nature, the committers of which sin be burnt at a 
 
 stake among the Turks, as iMoses also commandeth in his 
 
 Marriage law ; and the pope also to forbid all the spiritualty, a 
 
 and whore- multitudc of forty or fifty hundred thousand, to marry, and 
 
 dom allowed. _ _ ^ " / " 
 
 to give them licence to keep every man his whore, who so 
 will : if, I say, I have none other feeling in my fiiith, that 
 lechery is sin, than this man's preaching, I think my faith 
 should be too weak to bear much fruit. How could I believe 
 a man that would say he loved me, if all his deeds were con- 
 trary? I could not believe God himself, that he loved me, 
 if in all my tribulations I had of him none other comfort than 
 those bare words. 
 
DOCTRINE AND DOINGS OF POPISH CLERGY CONTRASTED. 53 
 
 And in like manner, if I had none other feehno- in my coveious- 
 
 . . . ness. W. T. 
 
 faith that covetousness were sin, than that the spiritualty so 
 saith, my faith could be but weak and fainty, when I see how 
 the pope with wiles hath thrust down the emperor; and how 
 the bishops and prelates be crept up on high, in all regions, 
 above their kings; and have made them a several kingdom, 
 and have gotten into their hands almost the one half of every 
 realm, which they divide among themselves, giving no layman 
 any part with them ; and heaping up bishoprick upon bishoprick, 
 promotion upon promotion, benefice upon benefice, with unions 
 and tot-quots, robbing in every parish the souls of their food, unions, tot- 
 and the poor of their due sustenance; yea, and some preach- 
 ing that it were less sin to have two wives than two benefices, 
 but while they be yet young and hot, and therefore think 
 covetousness greater sin than lechery; which same, when they 
 be waxed elder, and their complexion somewhat altered, think 
 that covetousness is as small a sin as lechery, and therefore 
 take all that cometh ; and if any man cast their preaching in The papists 
 their teeth, they answer that they be better learned, and norcovetous- 
 
 *' *' ness to be 
 
 have seen farther : if, I say, I have no other feeling that ''"y ^'°- 
 covetousness is sin than the preaching of these holy fathers, 
 my faith were built but upon a weak rock, or rather on the 
 soft sand. And therefore our defenders do right well to foam 
 out their own shame, and to utter the secret thoughts of their 
 hearts. For as they write, so they believe. Other feeling of uachetFi"^^ 
 the laws of God and faith of Christ have they none, than nwuih only, 
 that their God the pope so saith. And therefore as the pope iTeHevi'with'" 
 preacheth with his mouth only, even so believe they with oniy. 
 their mouth only whatsoever he preacheth, without more ado, 
 be it never so abominable; and in their hearts consent unto 
 all their father's wickedness, and follow him in their deeds as 
 fast as they can run. 
 
 The Turks, being in number five times more than we are, Turks. 
 knowledge one God, and believe many things of God, moved 
 only by the authority of their elders ; and presume that God 
 will not let so great a multitude err so long time : and yet 
 they have erred and been faithless these eight hundred 
 years. And the Jews believe this day as much as the carnal Jews, 
 sort of them ever believed, moved also by the authority 
 of their elders only; and think that it is impossible for them l^^J^Z^^ 
 to err, being Abraham's seed, and the children of them to JheyTannot 
 
54 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 err, because whoRi tlic proTuIscs, of all that wc bcl'icve, were made : and 
 as their elders yet thcy liavc crred, and been faithless, these fifteen hun- 
 dred years. And -we, of like blindness, believe only by 
 the authority of our elders; and, of like pride, think that we 
 cannot err, being such a multitude. And yet we see how God, 
 God rcsencdin the old Testament, did let the great multitude err; reserv- 
 
 a little noek. j^^ ^^^^^ ^ jjj.^j^ ^^^^^ ^^ ^^^ ^j^^ ^^j^^^ ^^^|, ^^^:^^^ ^^^ ^^ 
 
 testify unto them the right way. 
 
 How this word churcli hath a double interpretation. 
 
 This is therefore a sure conclusion as Paul saith, (Rom. 
 
 Bom. ix. ix.) that "not all thcy that are of Israel are Israelites; neither 
 because they be Abraham's seed, are they all Abraham's chil- 
 dren," but they only that follow the faith of Abraham. Even 
 so now none of them that believe with their mouths, moved 
 with the authority of their elders only, that is, none of them 
 that believe with master More's faith, the pope's faith, and the 
 
 Who they dovil's faith, which may stand (as master More confesseth) 
 
 of God'^s'ti^e with all manner abominations, have the right faith of Christ, 
 or are of his church ; but they only that repent, and feel 
 that the law is good, and have the law of God written in their 
 hearts, and the faith of our Saviour Jesus, even with the 
 Spirit of God. There is a carnal Irsael, and a spiritual. 
 
 The fleshly There is Isaac and Ishmael; Jacob and Esau. And Ishmael 
 
 ufe'splfituai. persecuted Isaac, and Esau Jacob, and the fleshly the spiritual: 
 whereof Paul complained in his time, persecuted of his carnal 
 brethren; as we do, in our time, and as the elect ever did, and 
 shall do till the world's end. "What a multitude came out of 
 Egypt under Moses! of which the scripture testifieth that 
 they believed, moved by the miracles of Moses ; as Simon 
 
 Acts viii. Magus believed by the reason of Philip's miracles, (Acts viii.). 
 Nevertheless, the scripture testifieth that six hundred thousand 
 of those believers perished through unbelief; and left their 
 carcases in the wilderness, and never entered into the land 
 
 The children that was promiscd them. And even so shall the children of 
 
 of this world -^r ■> n • ^ ^ f • ^ 11 1 • o 
 
 are the mastor Mores faithless laith, made by the persuasion ot man, 
 
 papists. d i. ... 
 
 leap short of the rest which our Saviour Jesus Christ is risen 
 unto. And therefore let them embrace this present world, as 
 they do, whose children they are, though they hate so to be 
 called. 
 
ANSWERS TO CAPTIOUS PAPISTS. 55 
 
 And hereby ye see that it is a plain and an evident con- 
 clusion, as bright as the sun's shining, that the truth of God's 
 word dependeth not of the truth of the congregation. And Questions. 
 therefore, when thou art asked why thou believest that thou 
 shalt be saved through Christ, and of such like principles of 
 our faith ; ansvfer, Thou wottest and feelest that it is true. Answers. 
 And when he asketh, How thou knowest that it is true ; 
 answer, Because it is written in thine heart. And if he ask 
 who wrote it; answer, The Spirit of God. And if he ask Answers to 
 
 ■^ ^ be made to 
 
 how thou earnest first by it ; tell him whether by reading ''^^■^^^ 
 in books, or hearing it preached, as by an outward instrument, 
 but that inwardly thou wast taught by the Spirit of God. 
 And if he ask whether thou believest it not because it is writ- 
 ten in books, or because the priests so preach ; answer. No, 
 not now; but only because it is written in thine heart; and 
 because the Spirit of God so preacheth, and so testlfieth unto 
 thy soul : and say, though at the beginning thou wast moved 
 by reading or preaching, as the Samaritans were by the words John iv. 
 of the woman, yet now thou believest it not therefore any 
 longer; but only because thou hast heard it of the Spirit of 
 God, and read it written in thine heart. 
 
 And concerning outward teaching, we allege for us scrip- 
 ture, older than any church that was this fourteen hundred 
 years, and old authentic stories which they had brought asleep, 
 wherewith we confound their lies. Kemember ye not how Teachers of 
 in our own time, of all that tauo;ht o-rammar in England, not understood 
 
 . riTT 1 not the Latin 
 
 one understood the Latm tongue? How came we then by tongue. 
 the Latin tongue again? Not by them, though we learned 
 certain rules and principles of them, by which we were moved 
 and had an occasion to seek further ; but out of the old 
 authors. Even so we seek up old antiquities, out of which we 
 learn, and not of our church; though we received many prin- 
 ciples of our church at the beginning, but more falsehood 
 among ^ than truth. 
 
 It hath pleased God of his exceeding love (wherewith he 
 loved us in Christ, as Paul saith, before the world was made, 
 and when we were dead in sin, and his enemies, in that we 
 did consent to sin, and to live evil) to write with his Spirit The faiih in 
 
 .' '' . ^ Christ, and 
 
 two conclusions in our hearts, by which we understand all io\e "f ""f 
 
 ' V neighbours, 
 
 things ; that is to wit, the faith of Christ, and the love of our Required of 
 [1 So C. XL L. cd. but D. omits among.] man. 
 
56 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 neighbours. Foi' ^\liosoever fceleth the just damnation of sin, 
 and the forgiveness and mercy that is in Christ's blood for 
 all that repent and forsake it, and come and believe in that 
 mercy, the same only knoweth how God is to be honoured 
 and worshipped, and can judge between true serving of God 
 in the spirit, and false image-serving of God with works. 
 The use of And the same knoweth that sacraments, signs, ceremonies, 
 
 signs and , _ _ , . 
 
 ceremonies, and bodily thiugs can be no service to God in his person; 
 but memorials unto men, and a remembrance of the testament, 
 wherewith God is served in the spirit. And he that feeleth 
 not that, is blind in his soul, and of our holy father's genera- 
 tion, and maketh God an image, and a creature, and worship- 
 peth him with bodily service. And on the other side, he that 
 loveth his neighbour as himself, understandeth all laws, and can 
 judge between good and evil, right and wrong, godly and 
 ungodly, in all conversation, deeds, laws, bargains, covenants, 
 ordinances, and decrees of men ; and knoweth the office of 
 every degree, and the due honour of every person And he 
 that hath not that written in his heart, is popish, and of the 
 spiritualty; which understandeth nothing save his own honour, 
 his own profit, and what is good for himself only ; and, when 
 he is as he would be, thinketh that all the world is as it 
 should be. 
 
 Of worshipping, and what is to be understood by the word. 
 
 Indhonmn"^ Couceming worshipping or honouring (which two terms 
 h.g are both are both one) M. More bringeth forth a difference, a distinc- 
 tion or division of Greek words, feio-ned of our schoolmen, 
 Avhich of late neither understood Greek, Latin, nor Hebrew, 
 called doulia, hyperdoulia, and latriaK But the difference 
 
 [1 " Though men kneel to saints and images, and incense them also, 
 yet it is not true that therefore they worship them in every point like 
 unto God. What point lack they, quoth he ? Marn,', the chief of all, 
 quoth I : that is, that they worship God with the mind that he is 
 God; which mind, in worship, is the only thing that maketh it latria. 
 For if the lowly manner of bodily observance were the thing that 
 would make latria, then were we in much peril of idolatry in our 
 courtesy both to princes, prelates, and popes, to whom we kneel as 
 low as to God Almighty, and kiss some their hands and some our own, 
 or ever we presume to touch them, and in the pope his foot." ^Moro's 
 Dialogue, B, ii. ch. xi. p. 196. col. 1.] 
 
OF WORSHIPPING OR HONOURING. 57 
 
 declareth he not, nor the properties of the words; but with 
 confused terms leadeth you bhndfold in his maze. As for 
 Injperdoidia, I would fain wete where he readeth of it in all 
 the scripture, and whether the worship done to his lord the 
 cardinal's hat were doulia, hyperdoulia, or idololatria ? And 
 as for doulia and latria, we find ihem both referred unto God 
 in a thousand places". 
 
 Therefore, that thou be not beguiled with falsehood of 
 sophistical words, understand that the words which the scrip- The tme 
 ture useth, in the worshipping; or honouring; of God, are these: express the 
 
 1 r o O ' honour of 
 
 Love God, cleave to God, dread, serve, bow, pray and call on ^°'^- 
 God, believe and trust in God, and such like : which words 
 all we use in the worshipping of man also, howbeit diversely ; 
 and the difference thereof doth all the scripture teach. 
 
 God hath created us and made us unto his own likeness ; 
 and our Saviour Christ hath bought us with his blood. And 
 therefore are we God's possession, of duty and right; and 
 Christ's servants only, to wait on his will and pleasure, and what it is 
 
 ' 1 t ■< p '" honour 
 
 ought therefore to move neither hand nor toot, nor any other God. w.t. 
 member, either heart or mind, otherwise than he hath appoint- 
 ed. God is honoured in his own person, when we receive all petrue 
 
 A honour of 
 
 things, both good and bad, at his hand; and love his law with ^°''- 
 all our hearts; and believe, hope, and long for all that he 
 promiseth. 
 
 The officers that rule the world in God's stead, as father, what it is 
 
 . 1 -1 ^° honour 
 
 mother, master, husband, lord and prince, are honoured, when ''"'ers. w.t. 
 
 the law, which Almighty God hath committed unto them to 
 
 rule with, is obeyed. Thy neighbour that is out of office is J'^ hon^j^^a 
 
 honoured, when thou (as God hath commanded thee) lovest bo^u".* wfr. 
 
 him as thyself, countest him as good as thyself, thinkest him 
 
 as worthy of any thing as thyself, and comest lovingly to 
 
 help him at all his need, as thou wouldest be holp thyself; 
 
 because God hath made him like unto his own image, as well 
 
 as thee, and Christ hath bought him as well as thee. 
 
 If I hate the law, so I break it in mine heart; and both ^yhatit^sto 
 hate and dishonour God, the maker thereof. If I break it God, chiist. 
 
 [2 That doulia sometimes means the service due to God may be 
 clearly seen from a single text, viz. 1 Thess. i. 9 : and that latria is not 
 exclusively appropriated as a name for service done to God, may be 
 as clearly seen by inspection of a single text, viz. Deut. xxviii. 48, in 
 theLXX.] 
 
58 
 
 ANSWER TO Sin THOMAS MORE S DIALOGUE. 
 
 To deny to 
 help my 
 neighbour 
 is to disho- 
 nour him. 
 
 To do that 
 God forbid- 
 deth is to 
 dishonour 
 God. 
 
 aniier, ora outWcardlj, tlicii I dishoiiour God before the Tvorldj and the 
 bour*"w!T. officer that ininistereth it. If I hurt my neighbour, then I 
 dishonour my neighbour and him that made him, and him also 
 that bought him with his blood. And even so, if I hate my 
 ncijrhbour in mine heart, then I hate him that commandcth 
 me to love him, and him that hath deserved that I should at 
 the least way for his sake love him. If I be not ready to 
 help my neighbour at his need, so I take his due honour 
 from him, and dishonour him, and him that made him, and 
 him also that bought him with his blood, whose servant he is. 
 If I love such things as God hath lent me, and committed 
 unto mine administration, so that I cannot find in mine heart 
 to bestow them on the uses which God hath appointed me, then 
 I dishonour God and abuse his creature, in that I give more 
 honour unto it than I should do ; and then I make an idol of 
 it, in that I love it more than God and his commandment ; and 
 then I dishonour my neighbour, from whose need I withdraw it. 
 In like manner, if the officer, abusing his power, com- 
 pel the subject to do that which God forbiddeth, or to leave 
 undone that which God commandeth, so he dishonoureth 
 God in withdrawing his servant from him, and maketh 
 an idol of his own lusts, in that he honoureth them above 
 God ; and he dishonoureth his brother in that he abuseth him, 
 contrary unto the right use which God hath created him for, 
 and Christ hath bought him for, which is to wait on God's 
 commandments. For if the officer be otherwise minded than 
 this, the worst of these subjects is made by the hands of him 
 that made me, and bought with the blood of him that bought 
 me, and therefore, my brother; and I but his servant only, to 
 defend him, and to keep him in the honour that God and 
 Christ hath set him, that no man dishonoureth him: he dis- 
 honoureth both God and man. And thereto, if any subject 
 think any otherwise of the officer (though he be an emperor) 
 than that he is but a servant only, to minister the office in- 
 differently, he dishonoureth the office, and God that ordained 
 it. So that all men, whatsoever degree they be of, are every 
 A true onicer man in his room' servants to other, as the hand serveth the 
 of God. foot, and every member one another. And the angels of 
 heaven are also our brethren, and very servants for Christ's 
 sake, to defend us from the power of the devils. 
 [1 Place, or oflBce.] 
 
OF WORSHIPPING THE SACRAMENTS. 59 
 
 And finally, all other creatures, that are neither angels ^" features 
 
 •z ' ' o are oidainetl 
 
 nor man, are in honour less than man; and man is lord over '°^"'^"^*"- 
 them, and they created to serve him, as scripture testifieth ; 
 and he not to serve them, but only his Lord God and his 
 Saviour Christ. 
 
 Of worshipping of sacraments, ceremonies, images, relics, and so forth. 
 
 Now lot us come to the worshipping or honouring of 
 sacraments, ceremonies, images, and relics. First, images images. 
 bo not God, and therefore no confidence is to be put in^ them. 
 They be not made after the image of God, nor are the price 
 of Christ's blood ; but the workmanship of the craftsman, and 
 the price of money, and therefore inferiors to man. 
 
 Wherefore of all right man is lord over them, and the 
 honour of them is to do man service; and man's dishonour it 
 is to do them honourable service, as unto his better. Imafres images are 
 
 O servants to 
 
 then, and relics, yea, and, as Christ saith, the holy day too, J^anto"*^ ""' 
 are servants unto man. And therefore it followeth, that we ^™*°^^- 
 cannot, but unto our damnation, put on a coat worth an hun- 
 dred coats upon a post's back, and let the image of God and 
 the price of Christ's blood go up and down thereby naked. 
 For if we care more to clothe the dead image made by man, 
 and the price of silver, than the lively image of God, and 
 price of Christ's blood ; then we dishonour the image of God, 
 and him that made him, and the price of Christ's blood and 
 him that bought him. 
 
 Wherefore the right use, ofiice, and honour of all creatures. The use of 
 Inferiors unto man, is to do man service ; whether they be i'nferro7s\o 
 images, relics, ornaments, signs, or sacraments, holy days, 
 ceremonies or sacrifices. And that may be on this manner, 
 and no doubt it so once was. If (for an example) I take a The worship. 
 piece of the cross of Christ, and make a little cross thereof, cro£° w^^t. 
 and bear it about me, to look thereon with a repenting heart 
 at times when I am moved thereto, to put me in remembrance 
 that the body of Christ was broken, and his blood shed there- 
 on, for my sins; and believe stedfastly that the merciful truth How a man 
 of God shall forgive the sins of all that repent, for his death's images weu. 
 sake, and never think on them more: then it scrveth mc, and 
 I not it; and doth me the same service as if I read the tcsta- 
 
 [2 The C. U. L. od. has given.] 
 
60 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 The worship- 
 ping of 
 images. W.T 
 
 Images and 
 relics at 
 the first 
 were well 
 used ; but 
 now shame- 
 fully abused. 
 
 Fa'se wor- 
 shipping. 
 
 w!T 
 
 The abuse 
 of images. 
 
 mcnt in a book, or as if the preacher preached it unto me. 
 And in like manner, if I make a cross in my forehead, in a 
 remembrance that God hath promised assistance unto all that 
 believe in him, for his sake that died on the cross, then doth 
 the cross serve me, and I not it. And in like manner, if I 
 bear on me or look upon a cross, of whatsoever matter it be, 
 or make a cross upon me, in remembrance that whosoever will 
 be Christ's disciple must suffer a cross of adversity, tribulations, 
 and persecution, so doth the cross serve me, and I not it. 
 And this was the use of the cross once; and for this cause it 
 was, at the beginning, set up in the churches. 
 
 And so, if I make an image of Christ, or of any thing that 
 Christ hath done for me, in a memory^, it is good, and not 
 evil, until it be abused. And even so, if I take the true 
 life of a saint, and cause it to be painted or carved, to put 
 me in remembrance of the saint's life, to follow the saint 
 as the saint did Christ ; and to put me in remembrance of the 
 great faith of the saint to God, and how true God was to 
 help him out of all tribulation ; and to see the saint's love 
 towards his neighbour, in that he so patiently suffered so 
 painful a death, and so cruel a martyrdom to testify the 
 truth, for to save other, and all to strength my soul withal, 
 and my faith to God and love to my neighbour ; then doth 
 the image serve me, and I not it. And this was the use 
 of images at the beginning, and of relics also. And to 
 kneel before the cross unto the word of God, which the cross 
 preacheth, is not evil. Neither to kneel down before an 
 image, in a man's meditations, to call the living of the saint to 
 mind, for to desire God of like grace to follow the ensample, 
 is not evil. But the abuse of the thing is evil, and to have a 
 false faith : as to bear a piece of the cross about a man, think- 
 ing that, so long as that is about him, spirits shall not come 
 at him, his enemies shall do him no bodily harm, all causes 
 shall go on his side, even for bearing it about him; and to 
 think that if it were not about him, it would not be so ; and to 
 think, if any misfortune chance, that it came for leaving it off, 
 or because this or that ceremony was left undone, and not 
 rather because we have broken God's commandments, or that 
 
 [^ From the Latin word mcmorla, -which had heen used by Latin 
 fathers for a shrine, or small chnpcl.] 
 
OF WORSHIPPING THE CROSS OR IMAGES. 61 
 
 God tempteth us, to prove our patience; this is plain idolatry: 
 and here a man is captive, bond and servant unto a false faith, 
 and a false imagination, that is neither God nor his word. 
 Now am I God's only, and ought to serve nothing but God 
 and his word. My body must serve the rulers of this world, My body 
 
 • 11 !r^iii • !• ^ must serve 
 
 and my neighbour, as God hath appomted it, and so must ^^^^ prince 
 all my goods ; but my soul must serve God only, to love his b^t^jj,^'^"^;,, 
 law and to trust in his promises of mercy, in all my deeds. Q^donl^f 
 And in like manner it is that thousands, while the priest pat- 
 tereth St John's gospel in Latin over their heads, cross them- stJohn-s 
 
 • . I, gospel. 
 
 selves with, I trow, a legion of crosses, behind and before^; 
 
 and (as Jack- of- napes, when he claweth himself) pluck up their 
 
 legs, and cross so much as their heels and the very soles of 
 
 their feet, and believe that if it be done in the time that he 
 
 readeth the gospel (and else not), that there shall no mischance 
 
 happen them that day, because only of those crosses. And tms is a true 
 
 where he should cross himself, to be armed and to make him- we should 
 
 self strong to bear the cross with Christ, he crosseth himself 
 
 to drive the cross from him ; and blesseth himself with a cross 
 
 from the cross. And if he leave it undone, he thinketh it no 
 
 small sin, and that God is highly displeased with him, and if 
 
 any misfortune chance, thinketh it is therefore; which is also 
 
 idolatry, and not God's word. And such is the confidence in 
 
 the place, or image, or whatsoever bodily observance it be: 
 
 such is St Agathe's letter written in the gospel time^. And 
 
 such are the crosses on palm-sunday, made in the passion 
 
 time. And such is the bearing of holy wax about a man. a great 
 
 And such is that some hang a piece of St John's gospel about superstitious 
 
 their necks. And such is to bear the names of God, with 
 
 crosses between each name, about them. Such is the saying 
 
 [2 A coarse expression is here omitted.] 
 
 [3 These were reckoned a charm against the burning of houses. 
 In the service Ad laudes for Feb. 5, her day, the Roman Breviary 
 says, "Paganorum multitude fugiens ad sepulchrum virginis (scilicet 
 Agathse) tulerunt velum ejus contra ignem ; ut comprobaret Dominus, 
 quod a periculis incendii mei'itis beatce Agathse martyris suae eos libcr- 
 aret." Besides which there is a legend, that when the emperor Frederic 
 11. was bent on reducing Catana, her native city, to ashes, and was 
 attending mass, he opened the book thrice at the time of reading the 
 gospel, and each time these words appeared before his eyes in golden 
 letters : " Offend not Agatha's native place, for she is the avenger of 
 injuries ;" after which he did not dare to proceed with his purpose.] 
 
62 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 Biches be- 
 stowed on 
 images or 
 relies. 
 W. T. 
 
 Objection. 
 W. T. 
 
 Solution. 
 AV. T. 
 
 of gospels unto women in clilld-bed. Such is the limlter's^ 
 saying of "/« princijno erat verbiim^" from house to house. 
 Such is the saying of gospels to the corn in the field, in the 
 procession-week, that it should the better grow. And such is 
 holy bread, holy water, and serving of all ceremonies and 
 sacraments in general, without signification. And, I pray 
 you, how is it possible that the people can worship images, 
 relics, ceremonies and sacraments, save superstitiously ; so 
 long as they know not the true meaning, neither will the pre- 
 lates suffer any man to tell them; yea, and the very meaning 
 of some, and right use, no man can tell ? 
 
 And as for the riches that is bestowed on imao;es and 
 relics, they cannot prove but that it is abominable, as long 
 as the poor are despised and uncared for, and not first served ; 
 for whose sakes, and to find preachers, offerings, tithes, lands, 
 rents, and all that they have, was given the spiritualty. They 
 will say, we may do both. May or not may, I see that the 
 one most necessary of both is not done ; but the poor are be- 
 reaved of ^ the spiritualty, of all that was in time past offered 
 unto them. Moreover, though both were done, they shall 
 never prove that the sight of gold and silver and of precious 
 stones should move a man's heart to despise such things, after 
 the doctrine of Christ. Neither can the rich coat help to move 
 To worship thy mind to follow the ensamplo of the saint; but rather, if 
 
 images is v . 
 
 idolatry. \iq -were pourtraycd as he suffered, in the most ungoodly wise. 
 Which thing taken away, that such things with all other ser- 
 vice, as sticking up candles, move not thy mind to follow the 
 ensample of the saint, nor teach thy soul any godly learning, 
 then the image serveth not thee, but thou the image ; and so 
 art thou an idolater, that is to say, in English, a serve-image. 
 And thus it appeareth that your ungodly and belly doctrine, 
 wherewith ye so magnify the deeds of your ceremonies, and 
 of your pilgrimages, and offering, for the deed itself, to please 
 God, and to obtain the favour of dead saints (and not to move 
 you, and to put you in remembrance of the law of God, and 
 of the promises which are in his Son, and to follow the en- 
 sample of the saint), is but an exhorting to serve images; and 
 so are ye image-servers, that is, idolaters. And finally, the 
 
 [^ D. has Limitcrier. See n. 2. to i>. 212, Vol. i.] 
 [~ In the beginning was the Word.] 
 [3 That is, b>/.'] 
 
OF GARNISHING IMAGES AND OF PILGRIMAGES. G3 
 
 more devotion men have unto sucli deeds, the less they have 
 unto God's commandment ; insomuch that they which be most 
 wont to offer to images, and to shew them, be so cold in offer- 
 ing to the poor, that they will scarce give them the scraps 
 which must else be given dogs, or their old shoes, if they may 
 have new brooms for them. 
 
 Pilgrimages. 
 
 To speak of pilgrimages, I say, that a christian man, so Tme pii- 
 that he leave nothing undone at home that he is bound to do, waikTom ° 
 is free to go whither he will; only after the doctrine of thep'ace, the 
 
 ° . *^ better to 
 
 Lord, whose servant he is, and not his own. If he go and ^'^T. ^u 1 
 
 ^ ' ' o and to help 
 
 visit the poor, the sick, and the prisoner, it is well done, and S^o^ur?'^''' 
 a work that God commandeth. If he go to this or that place, 
 to hear a sermon, or because his mind is not quiet at home; 
 or if, because his heart is too much occupied on his worldly 
 businesses, by the reason of occasions at home, he get him into 
 a more quiet and still place, where his mind is more abstract, 
 and pulled from worldly thoughts, it is well done. And in 
 all these places, if whatsoever it be, whether lively preach- 
 ing, ceremony, relic, or image, stir up his heart to God, and 
 preach the word of God, and the ensample of our Saviour 
 Jesus, more in one place than in another ; that he thither go, 
 I am content. And yet he bideth a lord, and the things serve 
 him, and he not them. Now whether his intent be so or no, 
 his deeds will testify; as his virtuous governing of his house, 
 and loving demeanour toward his neighbours. Yea, and God's 
 word will be alway in his heart, and in his mouth, and he 
 every day perfecter than other. For there can nothing 
 edify man's soul, save that which preacheth him God's word. 
 Only the word of God Avorketh the health of the soul. And 
 whatsoever* preacheth him that, cannot but make him perfecter. 
 But to believe that God will be sought more in one place 
 than in another, or that God will hear thee more in one place God dweiieth 
 
 ,. , , ,. . ... not in any 
 
 than in another, or more where the image is than where it is 'empie made 
 
 /» • 1 I'll • "' hands. 
 
 not, IS a false faith, and idolatry, or image-service. For first, 
 God dweiieth not in temples made with hands (Acts xvii.). Actsxvii. 
 Item, Stephen died for the contrary, and proved it by the 
 prophets (Acts vii.). And Salomon, in the eighth of the third f KhigsViii. 
 [•* Old editions, ivhatsomeverJ] 
 
64 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 of the Kings, when he had built his temple, testified the same, 
 and that he had not built it for God to dwell in ; yea, and 
 that God dwelleth not in the earth ; but that he should out of 
 heaven hear the prayers of them that prayed there. And the 
 prophets did often testify unto the people, that had such 
 a false faith that God dwelt in the temple, that he dwelt not 
 there. JMoreover, God in his testament bindeth himself 
 unto no place, nor yet thee ; but speaketh generally (concern- 
 
 psaim 1. ing where and when), saying (Psalm xlix.)^ " In the day of the 
 tribulation thou shalt call on me, and I will deliver thee, and 
 thou shalt glorify me." He setteth neither place nor time ; 
 but wheresoever and whensoever ; so that the prayer of Job 
 upon the dunghill was as good as Paul's in the temple. And 
 
 johnxvi. when our Saviour saith (John xvi.), '* Whatsoever ye ask my 
 Father in my name, I will give it you ; " he saith not in this 
 or that place, or this or that day ; but wheresoever and when- 
 soever, as well in the fields as in the town, and on the Monday, 
 as on the Sunday. God is a Spirit, and will be worshipped 
 
 John iv. in the spirit (John iv.) : that is, though he be present every- 
 where, yet he dwelleth lively and gloriously in the minds of 
 angels only, and hearts of men that love his laws and trust 
 in his promises. And wheresoever God findeth such an heart, 
 there he heareth the prayer, in all places and times indifi'er- 
 ently. So that the outward place neither helpeth or hindereth, 
 except (as I said) that a man's mind be more quiet and still 
 from the rage of worldly businesses, or that some thing stir up 
 the word of God and example of our Saviour more in one 
 place than in another. 
 
 Wlieuce idolatry, or image- service, springeth. 
 
 Now that thou mayest see whence all this idolatry or 
 image-service is sprung ; mark a little, and then I will 
 answer unto the arguments which these image-servers make 
 Sacraments, agaiust tlio opcu truth. All the ceremonies, ornaments, and 
 sacrifices of the old Testament were sacraments ; that is 
 to wete, signs preaching unto the people one thing or another : 
 as circumcision preached unto them, that God had chosen 
 them to be his people, and that he would be their God, and 
 defend them, and increase and multiply them, and keep them 
 in that land, and bless the fruits of the earth, and all their 
 [1 Ps. xlix. of Vulg. but 1. of Ilcbr. and Auth. Vers.] 
 
 Circumci- 
 sion. 
 
 All the cere- 
 monies of 
 the old law 
 were i)rcacl\- 
 crs to the 
 people. 
 
 ^ 
 
THE OLD CEREMONIES WERE SACRAMENTS. G5 
 
 possessions ; and on the other side it preached, how that 
 the J had promised God again to keep his commandments, 
 ceremonies, and ordinances. Now when they saw their 
 young children circumcised, if they consented unto the appoint- The Jews by 
 ment made between God and them, moved by the preaching; justified, and 
 
 '. '' >■ ,® not by the 
 
 of that same, then they were justified thereby. Ilowbeit, iJ^^^dsofuie 
 the deed in itself, the cutting off the foreskin of the man- 
 child's privy member, justified them not, nor was a satisfaction 
 for the child's sins ; but the preaching only did justify them 
 that received the faith thereof: for it was a badge given 
 indifterently, as well unto them that never consented in their 
 hearts unto God's law, as unto the elect in whose hearts the 
 law is written. And that this was the meaning of circum- 
 cision, may be proved many ways ; but namely by Paul 
 (Rom. ii.), where he saith, "Circumcision is much worth, if Rom. u. 
 thou keep the law," whose sign it was ; and else not : and 
 (Rom. iii.), where he saith that " God did justify the circumcised Rom. iii. 
 of faith," whose sign it was on the other side ; and else not. 
 
 And the paschal lamb was a memorial of their deliver- Paschai 
 ance out oi Egypt only, and no satisfaction or onering for 
 sin. And the offering of their first-fruits preached how they First fruits. 
 had received all such fruits of the hand of God, and that 
 it was God that gave them that land, and that kept them in 
 it, and that did bless and make their fruits grow ; in token 
 whereof, as unto a lord royal, they brought him the first- 
 ripe fruits of their harvest : which remembrance, as long as 
 it abode in their hearts, it moved them to love God again, 
 and their neighbour for his sake ; as he so oft desired them. 
 And out of this ceremony was fetched the blessing of our 
 new-ripe fruits, for like purpose ; though we have lost the sig- 
 nification. And their other offerings, as the sacrifices of doves, sacrifices, 
 turtles, lambs, kids, sheep, calves, goats and oxen, were 
 no satisfactions for sin ; but only a sign and token, that at the 
 repentance of the heart, through an offering to come, and for 
 that seed's sake that was promised Abraham, their sins were 
 forgiven them. 
 
 And in like manner, the ornaments, and all other cere- omaments. 
 monies, were either an open preaching, or secret prophecies, 
 and not satisfactions or iustifvings. And thus the works did Works must 
 
 " ^ o serve us, and 
 
 serve them and preach unto them, and they not the works, ^"j^s*^"^^ 
 nor put any confidence therein. 
 
 [tYNDALE, III.] 
 
66 
 
 ANSWER TO SIR THOMAS MORES DIALOGUE. 
 
 False •worshipping. 
 
 Luke xviii. 
 
 The Jews 
 became ser- 
 vants and 
 captives to 
 their works. 
 
 Matt. xii. 
 
 The blind 
 reason of 
 hypocrites. 
 
 i^ 
 
 O blind and 
 foolish ima- 
 gination ! 
 
 Holy day. 
 
 But what did the children of Israel and the Jews ? They 
 let the significations of their ceremonies go, and lost the 
 meaning of them ; and turned them unto the works, to serve 
 them, saying that they were holy works commanded of God, 
 and the offerers were thereby justified, and obtained for- 
 giveness of sins, and thereby became good, (as the parable of 
 the Pharisee and publican declareth (Luke xviii.), and as it 
 is to see in Paul, and throughout all the bible ;) and became 
 captive to serve and put their trust in that which was neither 
 God nor his word. And so the better creature, against nature, 
 did serve the worse : where of all likelihood God should 
 have accepted their work by the reason of them, if their 
 hearts had been right ; and not have accepted their souls for 
 the blood's sake of a calf or sheep, forasmuch as a man is 
 much better than a calf or sheep, as Christ testifleth (Matt. xii.). 
 For what pleasure should God have in the blood of calves, 
 or in the light of our candles ? His pleasure is only in the 
 hearts of them that love his commandments. 
 
 Then they went further in the imagination of their blind 
 reason, saying : ' Inasmuch as God accepteth these holy works, 
 that we be made righteous thereby, then it followeth that he 
 which offereth most is most righteous, and the best man ; 
 yea, and it is better to offer aa ox than a sheep, because it 
 is more costly.' And so they strove who might offer most, 
 and the priests were well apaid. Then went they further 
 in their fleshly wisdom, saying : ' If I be good for the offering 
 of a dove, and better for a sheep, and yet better for an ox, 
 and so ever the better thing I offer, the better I am ; oh, how 
 accepted should I be if I offered a man, and namely him that 
 I most loved I' And upon that imagination they offered their 
 own children, and burnt them to ashes before images that they 
 had imagined. 
 
 And to confirm their bhndness they laid for them, no 
 doubt, the ensample of Abraham, which offered his son Isaac, 
 and was so accepted, that God had promised him how that in 
 his seed all the world should be blessed. Hereof ye see unto 
 what abomination blind reason bringeth a man, when she is 
 destitute of God's word. 
 
 And to speak of the sabbath, (which was ordained to be 
 
 ^ 
 
SIGNIFICATIONS OF CEREMONIES LOST. 67 
 
 their servant, and to preach, and to be a sign unto them, that 
 
 God through his holy Spirit and word did sanctify them, in Exod. xxxi. 
 
 that they obeyed his commandments, and behoved and trusted 
 
 in his promises, and therefore were charged to leave working, 
 
 and to come on the holy day, and hear the word of God, by Thesabbath- 
 
 which they were sanctified,) unto it also thev became captive serve us, and 
 
 •^ ' . . not we the 
 
 and bond to serve it; saying that they were justified by ab- sabbath-day. 
 staining from bodily labour (as ours think also), insomuch that 
 though they bestowed not the holy day in virtue, prayer, and 
 hearing the word of God, in alms-deed, in visiting the sick, how the 
 the needy and comfortless, and so forth, but went up and should be 
 
 occupied. 
 
 down idly; yet whatsoever need his neighbour had, he would 
 not have help him on the sabbath-day ; as thou mayest see by 
 the ruler of the synagogue, which rebuked Christ for healing Luke xiu. 
 the people on the holy day (Luke xiii.). 
 
 And of like blindness they went and fet out the brasen The brasen 
 serpent, which Moses commanded to be kept in the ark for a 
 memory, and offered before it ; thinking (no doubt) that God 
 must be there present, for else how could it have healed 
 the people that came not nigh it, but stood afar off, and be- 
 held it only ? And a thousand such madnesses did they. 
 
 And of the temple they thought, that God heard them The temple. 
 there better than any where else; yea, and he heard them no 
 where save there. And therefore they could not pray but 
 there, as ours can nowhere but at church, and before an image. 
 For what prayer can a man pray when the word of God is Prayer with- 
 
 out faith is 
 
 not in the temple of his heart? yea, and when such come to not prayer. 
 church, what is their prayer, and what is their devotion, save 
 the blind image-service of their hearts? 
 
 But the prophets ever rebuked them for such faithless 
 works, and for such false faith in their works. In the forty- ^^^^^^ •■ 
 ninth [fiftieth] psalm saith the prophet, " I will receive no 
 calves of your houses, nor goats out of your folds; think ye cod despised 
 
 t/ ' o «/ ' c/ the sacrifices 
 
 that I will eat the flesh of oxen, or drink the blood of goats?" fJiJhfuu'ews. 
 And Isaiah saith in his first chapter : " What care I for the isai. i. 
 multitude of your sacrifices? saith the Lord. I am full. I have 
 no lust in the burnt-offerings of your rams, or in the fat of fat 
 beasts, or blood of calves, lambs or goats: offer me no more 
 such false sacrifice." And thereto, " Your sweet incense is 
 an abomination unto me." And thus he said, because of the 
 false faith, and perverting the right use of them. 
 
68 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 Fasting. And for their false fasting, not referring their fast unto 
 
 the taming and subduing of their flesh unto the spirit, -when 
 
 they complained unto God, justifying themselves, and saying, 
 
 " How happeneth it that we have fasted, and thou wouldest not 
 
 look upon it? we have humbled our souls, and thou wouldest 
 
 Isaiah iviii. not kuow it?" God answered them by the prophet Isaiah, in 
 
 Superstitious tlio fifty-eighth chapter : "Behold, in the day of your fast ye do 
 
 God"abhor. your owu lusts, and gather up all your debts. And howsoever 
 
 yo fast, ye neverthelater strive, and fight, and smite with fist 
 
 True fasting, cruelly. I havo chosen no such fast and humbling* of soul, 
 
 wJ)at it ia. o ' 
 
 &.C. : but that ye loose wicked bonds, and let the oppressed 
 
 go free, and to break bread unto the hungry, and to clothe 
 
 the naked," and so forth. 
 
 Temple. Aud concemiug the temple, Isaiah saith in his last chapter : 
 
 isai. ixvi. "What house will ye build for me, or in what place shall I 
 
 rest? Heaven is my seat, and the earth my foot-stool." As 
 
 who should say, I am too great for any place that ye can 
 
 Actsxii. make; and (as Stephen saith. Acts vii. and Paul, Acts xvii.) 
 
 " I dwell not in a temple made with hands." 
 
 How ceremonies sprang among us. 
 
 Understand also (to see how we came into like blindness), 
 that before the coming; of Christ in the flesh the Israelites and 
 Jews were scattered throughout all the world, to punish^ their 
 image-service, both east, west, south, and north, as ye read in 
 the chronicles how England was once fulP: so that there was 
 no province or great city in the world, where no Jews were ; 
 God so providing for the speedy preaching of the gospel among 
 the heathen throughout the world. Now Christ, as he was 
 promised, so was he sent, unto the Jews or Israelites. And 
 what by Christ's preaching, and the apostles' after his resur- 
 rection, there were innumerable Jews converted, haply an 
 hundred thousand or more in Jerusalem and Jewry, and in the 
 Paul a cruel couutrics about, and abode still in the land. Then Paul rose 
 
 persecutor. ' 
 
 up, and persecuted them in Jerusalem, and throughout all 
 Jewry and Damascus, slaying all that he could catch, or 
 
 [1 So C. U. L. but D. has /or.] 
 
 [2 That is full of Jews. They were expelled from England by 
 Edward I. in 1293; and \verc not suffered to reside in England from 
 that date to the close of 1655, vlicn Cromwell sanctioned their return.] 
 
INFLUENCE OF JEWS IN CHRISTIAN CHURCH. G9 
 
 making them forswear Christ : for fear of which persecution 
 they fled into all coasts, and preached unto the Jews that 
 were scattered ; proving that Jesus was Christ, the Saviour of 
 the world, both by the scripture, and also by miracles; so that Many Jews 
 a sreat part of the Jews came to the faith everywhere, and verted to the 
 
 n I 1 Ml • faith of 
 
 we heathen came in shortly after; and part abode still m un- Christ. 
 belief, as unto this day. 
 
 Now the Jews being born and bred up, rooted and 
 nosellcd in ceremonies, as I have shewed, and as ye may 
 better see in the five books of Moses, if ye would read them, 
 could but with great difficulty depart from them ; as it is to 
 see in all the epistles of Paul how he fought against them, but 
 in process 3 they gat the upper hand. And thereto the first 
 that were christened, and all the officers and bishops of the 
 church, even so much as the great god of Rome*, were Jews 
 for the most part, a great season. 
 
 And moreover, as Paul saith (Rom. ix.), " Not all that Rom. ix. 
 came of Israel are right Israelites; neither are all they of israei are 
 
 not lsrH,clit£S 
 
 Abraham's sons that are Abraham's seed." Why so ? Be- 
 cause they followed not the steps of the faith of their grand- 
 fathers. Even so, not all they that were called, and also 
 came unto the marriage, which God the Father made between Matt. xxii. 
 Christ his Son and all sinners, brought their marriage-garment 
 with them ; that is to wit, true faith, wherewith we be 
 married unto Christ, and made his flesh and his blood, and 
 one spirit with him, his brethren and heirs with him, and the 
 sons of God also. But many of them (to fulfil the saying 
 of Christ, that the kingdom of heaven, which is the gospel, is 
 like a net that catcheth good and bad) were driven into the 
 net, and compelled to confess that Jesus was Christ, and that The Jews 
 seed that was promised Abraham, and Messias that should understand- 
 come ; not of any inward feeling: that the Spirit of God gave of 'ove, but 
 
 ' «/ o 1 D were en- 
 
 them, neither of any lovely consent that they had unto the JJ;[i'""iy*he" 
 law of God, that it was good, mourning both because they scriptures. 
 had broken it, and because also they had no power to fulfil it, 
 and therefore to obtain mercy and power, came to Christ, and 
 unto the Father through him with the heart of natural chil- 
 dren, which receive all things freely of their father's bounteous 
 
 p So tlie C. U. L. but D. has and in process gat &c.] 
 [} Meaning the bishop of Rome.] 
 
70 
 
 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 The Turks 
 are a far 
 greater num- 
 ber than the 
 papists. 
 
 Ceremonies 
 set up in 
 the new 
 Testament. 
 
 What holy 
 water sii'- 
 nifieth.W.T. 
 
 liberality, and of love become servants unto their brethren 
 for their father's sake ; but were compelled only with violence 
 of the scripture, which everywhere bare witness unto Christ, 
 and agreed unto all that he did, and overcome also with the 
 power of miracles that confirmed the same : that is to say, 
 they came with a story faith, a popish faith, a faithless faith, 
 and a feigned faith of their own making, and not as God in 
 the scripture describeth the faith ; so believing in Christ, that 
 they would be justified by their own deeds, which is the 
 denying of Christ. As our papists believe, which, more mad 
 than those Jews, believe nothing by reason of the scripture, 
 but only that such a multitude consent thereto, compelled 
 with violence of sword, with falsifying of the scripture, and 
 feigned lies : which multitude yet is not the fifth part so 
 many as they that consent unto the law of Mahomet ; and 
 therefore, by their own arguments, the faith of the Turks is 
 better than theirs. And their faith thereto may stand by 
 their own confession with all mischief, (as it well appeareth by 
 them,) and with yielding themselves to work all wickedness 
 with full delectation, after the ensample of the faith of their 
 father the devil, and without repentance and consent unto 
 the law of God that it is good. Which popish thereto^ so 
 beheve in Christ, and so will be his servants, that they will 
 be bound unto dumb ceremonies and dead works ; putting 
 their trust and confidence in them, and hoping to be saved by 
 them, and ascribing unto them the thank of their salvation 
 and righteousness. 
 
 And therefore because, as I said, the Jews, yea, and the 
 heathen too, were so accustomed unto ceremonies, and because 
 such a multitude came with a faithless faith, they went- clean 
 contrary unto the mind of Paul, and set up ceremonies in the 
 new Testament ; partly borrowing them of Moses, and partly 
 imagining like as ye now see, and called them sacraments, 
 that is to say, signs (as it is plain in the stories) ; the sacra- 
 ment of holy water, of holy fire, holy bread, holy salt, and so 
 forth. And they gave them significations : as holy water 
 signified the sprinkling of Christ's blood for our redemption ; 
 which sacrament or sign, though it seem superfluous (inas- 
 
 [1 So the C. U. li. but D. has. And the popish also do so, &c.] 
 [■- So D. but the C. U. L. has and here, and omits it aftei- Paul.] 
 
PROGRESS AND ABUSE OF CEREMONIES. 71 
 
 much as the sacrament of Christ's bodj and blood signifieth 
 the same daily), yet as long as the signification bode, it hurted 
 not. And the kissing of the pax was set up, to signify that the The pax. 
 peace of Christ should be ever among us, one to love another 
 after his ensample ; as the word itself well declareth : for 
 pax is as much to say as peace. 
 
 As for confirmation, it is no doubt but that it came this con- 
 
 nrmation. 
 
 wise up, and that this was the use ; which the word itself well 
 declareth. We read in the stories, that they which were con- con- 
 
 1 n • ^ r> ^ i> ^• • n ti firmation, 
 
 verted unto the faith of the age of discretion, were full taught how it came 
 
 o O first unto the 
 
 in the law of God (as right is), and in the faith of our church. 
 Saviour Jesus, ere they were baptized, and upon the pro- 
 fession or promising to keep that law and faith were bap- 
 tized. And then for the succour and help of young children, 
 baptized before the age of discretion, to know the law of God 
 and faith of Christ, was confirmation instituted, that they 
 should not be alway ignorant and faithless, but be taught the 
 profession of their baptism. And this no doubt was the 
 manner, as we may well gather by probable conjectures and 
 evident tokens : when the children were of six or seven years 
 old, their elders brought them unto the priest or deacon in 
 every parish, which officer taught the children what their 
 baptism meant, and what they had professed therein ; that is 
 to wit, the law of God, and their duty unto all degrees, and 
 the faith of our Saviour. And then, because it should not be 
 neglect or left undone, an higher officer, as the archdeacon 
 (for it hath not been, as I suppose, in the bishop's hands 
 alway as now, neither were it meet), came about from parish 
 to parish at times convenient: and the priests brought the The manner 
 children unto him, at eleven or twelve years old, before they of ch?iik«i."^ 
 were admitted to receive the sacrament of Christ's body 
 haply ; and he apposed^ them of the law of God and faith 
 of Christ, and asked them whether they thought that law 
 good, and whether their hearts were to follow it ? And they 
 answered. Yea. And he apposed them in the articles of our 
 faith, and asked them whether they put their hope and trust 
 in Christ, to be saved through his death and merits ? And 
 they answered. Yea. Then confirmed he their baptism, jhis is a 
 saying, ' I confirm you ; that is, I denounce and declare, by fi^inatuTn. 
 [3 Questioned.] 
 
72 ANSWER TO SIR THOMAS MORe's DIALOGUE. 
 
 tlio authority of God's word, and doctrine of Christ, that 
 ye be truly baptized within, in your hearts and in your 
 spirits, through professing the law of God and the faith of 
 our Saviour Jesus, which your outward baptism doth signify ; 
 and thereupon I put this cross in your foreheads, that ye 
 go and fight against the devil, the world, and the flesh, 
 under the standard of our Saviour, in the name of the 
 Father, the Son, and the Holy Ghost. Amen.' "Which 
 manner I would to God, for his tender mercy, were in use 
 this day. 
 
 But after that the devil was broken loose, and the bishops 
 
 began to purchase, and the deacons to scratch all to them, and 
 
 the spiritualty to climb on high ; then, because the labour 
 
 seemed too tedious and painful to appose the children one 
 
 by one, they asked the priests that presented them only, 
 
 The abuse of Whether the children were taught the profession of their 
 
 ation. baptism ? And they answered, Yea : and so, upon their 
 
 words, they confirmed them without apposing. So when they 
 
 no longer apposed them, the priests no longer taught them ; 
 
 but committed the charge to their godfathers and godmothers, 
 
 and they to the father and mother, discharging themselves, 
 
 by their own authority, within half an hour. 
 
 The fruits of Aud the father and mother taught them a monstrous 
 
 Latin paternoster and an ave and a creed : which gibberish 
 
 every popinjay* speaketh with a sundry pronunciation and 
 
 fashion ; so that one paternoster seemeth as many languages 
 
 almost, as there be tongues that speak it. Howbeit, it is all 
 
 one, as long as they understand it not. And in process, as 
 
 the ignorance grew, they brought them to confirmation 
 
 straight from baptism, so that now oft-times they be volowed" 
 
 i^°madenow^ aud bislioppcd botli in one day; that is, we be confirmed in 
 
 ?n^ii"l[mtr-'^ blinduoss to be kept from knowledge for ever. And thus are 
 
 ran'°c"'au'i'"' wc como luto tliis damuablo ignorance and fierce wrath of 
 
 poi.ery. q^j^ througli our own deserving; because, when the truth was 
 
 told us, we had no love thereto. And to declare the full and 
 
 set wrath of God upon us, our prelates whom we have exalted 
 
 over us, to whom wc have given almost all we had, have per- 
 
 [1 Popinjay, an incorrect imitation of papagayo, tlio namo by 
 whicli tlio Spaniards, the first importers of paiTots, called that bird.] 
 [2 See Vol. I. 27G.] 
 
PROGRESS AND ABUSE OF CEREMONIES. 73 
 
 suaded the worldly princes (to whom we have submitted our- 
 selves, and given up our power) to devour up body and soul, 
 and to keep us down in darkness, with violence of sword, and 
 with all falsehood and guile; insomuch that, if any do butihepapis- 
 lift up his nose to smell after the truth, they swap him in the ^^^ ^^^""y- 
 face with a fire-brand, to singe his smelHng ; or if he open 
 one of his eyes once to look toward the light of God''s word, 
 they blear and daze his sight with their false juggling ; so 
 that if it were possible, though he were God's elect, he could 
 not but be kept down, and perish for lack of knowledge of 
 the truth. 
 
 And in like manner, because Christ had instituted the uowthecere- 
 sacrament of his body and blood, to keep us in remembrance the minis- 
 
 .,,.-, ,. Ill 111T t> ' n tration of the 
 
 01 his Dody-breakmg and blood-sheddmg; for our sms, therefore Lords 
 
 ° , ~ supper came 
 
 went they and set up this fashion of the mass, and ordained church ° '^° 
 
 sacraments in the ornaments thereof to signify and express 
 
 all the rest of his passion. The amice on the head is the Amice. 
 
 kerchief that Christ was bUndfolded with, when the soldiers 
 
 buffeted him and mocked him, saying, " Prophesy unto us, 
 
 who smote thee ^'?" But now it may well signify that he that 
 
 putteth it on is blinded, and hath professed to lead us after him 
 
 in darkness, according unto the beginning of his play. And The flap on 
 
 the flap thereon is the crown of thorns : and the alb is the The aib. 
 
 white garment that Herod put on him, saying he was a fool, 
 
 because he held his peace, and would not answer him. And 
 
 the two flaps on the sleeves, and the other two on the alb The flaps on 
 
 the alb. 
 
 beneath, over against his feet behind and before, are the four 
 nails ; and the fanon on his hand, the cord that his hands were The fanon. 
 bound with; and the stole, the rope wherewith he was bound Thestoia. 
 unto the pillar, when he was scourged; and the corporis-cloth, Thecorporis- 
 
 cloth. 
 
 [3 Sir Thomas More has said that Tyndale got his account of the 
 meaning assigned to various ceremonies in the Romish ritual from " a 
 good friar's book called Rationale divinorum." Confut. of Tyndale, 
 ful. Ixy. The work thus described was doubtless the Rationale divi- 
 norum officiorum a R. D. Gulielmo Durando Mimatensi episcopo, 
 J. U. D. clarissimo concinnatum. It is at the close of a whole chapter 
 on the significations of the amice (amictus), that Durandus says : 
 Amictus etiam repra}sentat operimentum, quo Judaji velabant faciem 
 Christi, dicentes, Prophctiza nobis, Christe, quis est qui te percussit? 
 Lib. HI. cap. 2. In like manner the last words of Durandus' next 
 chapter, De alba, are : Usee etiam vestis repraesentat albam vestem, in 
 qua Ilerodes illusit Christo.] 
 
74 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 Candles. 
 Matt. V. 
 
 Salt. 
 
 All cere- 
 monies at 
 the be- 
 ginning 
 had signi- 
 fications. 
 
 Austin. 
 
 The state of 
 the Jews 
 more easy 
 than the 
 Christians 
 under tra- 
 ditions. 
 
 the sindon ■wherein he was buried; and the altar is the cross, 
 or haply the grave ; and so forth : and the casting abroad 
 of his hands, the splaying of Christ upon the cross ; and the 
 light and sticking up of candles, and bearing of candles or 
 tapers in procession, haply signified this text, "Ye be the light 
 of the world;" and, "Let your hght so shine before men, that 
 they may see your good works, and glorify your Father which 
 is in heaven." And the salt signifieth the wisdom of Christ's 
 doctrine; and that we should therewith salt our deeds, and do 
 nothing without the authority of God's word. So that in one 
 thing or other, what in the garments, and what in the gestures, 
 all is played; insomuch that before he will go to mass, he will 
 be sure to sell him, lest Judas's part should be left out. 
 
 And so throughout all the sacraments, ceremonies, or signs 
 (three words of one signification) there were significations unto 
 them at the beginning. And so long as it was understood 
 what was meant by them, and they did but serve the people, 
 and preach one thing or another unto them, they hurted not 
 greatly; though that the free servant of Christ ought not to 
 be brought violently into captivity under the bondage of tradi- 
 tions of men: as St Augustine^ complaineth in his days, how 
 that the condition and state of the Jews was more easy than 
 the Christians under traditions; so sore had the tyranny of 
 the shepherds invaded the flock already in those days-. And 
 then what just cause have we to complain our captivity now; 
 unto whose yoke from that time hitherto, even twelve hun- 
 dred years long, hath ever somewhat more weight been added 
 to, for to keep us down and to confirm us in blindness: how- 
 beit, as long as the significations bode, they hurted not the soul, 
 though they were painful unto the body. Nevertheless, I impute 
 
 [1 So in C. U. L., but in Day, Austin.] 
 
 [2 Ipsam religionem, quam paucissimis et manifcstissimis celebia- 
 tionum sacramentis misericordia Dei esse liberam voluit, servilibus 
 oneribus premunt ; ut tolerabilior sit conditio Judceorum, qui etiamsi 
 tempus libertatis non agnoverunt, Icgalibus tamen sarcinis, non hu- 
 manis prajsumtionibus, subjiciuntur. — August. Ad inquisit. Januai*. 
 Lib. IV. seu Epist. iv. Op. Tom. ii. col. 142. D. F. It is obseiTablo 
 that the very copious and distinct index of the Benedictine editors con- 
 tains no notice of this passage, though some words from the next sen- 
 tence are introduced into their index. The passage had however caught 
 the attention of Erasmus, who has an instructive notice and amplifica- 
 tion of it in his note on Matt. xi. 30. Desid. Erasmi Op. Tom. vi.] 
 
 \ 
 
PROGRESS AND ABUSE OF CEREMONIES. 75 
 
 this our grievous fall into so extreme and horrible bhndness outoftho 
 
 ccremon ies 
 
 (wherein we are so deep and so deadly brought asleep) unto sprang the 
 
 '^ -A t/ o ^ X / Ignorance of 
 
 nothing; so much as unto the multitude of ceremonies. For f^e scripture. 
 as soon as the prelates had set up such a rabble of ceremonies, The muui- 
 they thought it superfluous to preach the plain text any longer, ceremonies 
 and the law of God, faith of Christ, love toward our neighbour, preaching. 
 and the order of our justifying and salvation; (forasmuch as all 
 such things were played before the people's faces daily in the ceremonies 
 ceremonies, and every child wist the meaning;) but got them cause ongno- 
 unto allegories, feigning them every man after his own brain, 
 without rule, almost on every syllable; and from thence unto 
 disputing, and Avasting their brains about words, not attending 
 the significations; until at the last the lay -people had lost the 
 meaning of the ceremonies, and the prelates the understanding 
 of the plain text, and of the Greek, and Latin, and specially 
 of the Hebrew, which is most of need to be known, and of all 
 phrases, the proper manner of speakings, and borrowed speech 
 of the Hebrews. 
 
 Kemember ye not how within this thirty years and far 
 less, and yet dureth unto this day, the old barking curs. Dun's The doctnne 
 disciples, and like draif called Scotists, the children of dark- vanced. 
 ness, raged in every pulpit against Greek, Latin and Hebrew ; The wind 
 and what sorrow the schoolmasters, that taught the true 'nemiL^'^aii 
 Latin tongue, had with them ; some beating the pulpit with their and know- 
 fists for madness, and roaring out with open and foaming mouth, 
 that if there were but one Terence or Virgil in the world, 
 and that same in their sleeves, and a fire before them, they 
 would burn them therein, though it should cost them their 
 lives; affirming that all good learning decayed, and was utterly 
 lost, since men gave them unto the Latin tongue? Yea, and I ignorant 
 dare say that there be twenty thousand priests, curates, this ''"'^'^'" 
 day in England, and not so few, that cannot give you the right 
 English unto this text in the Paternoster, Fiat voluntas tua, 
 siciit in ccelo et in terra, and answer thereto^. 
 
 [3 " I find from the answers to bishop Hooper's visitation, 1564, ^^^ 
 there were scores of clergy who could not tell who was the author of 
 the Lord's i:»rayer, or where it was to be found. Such was the case 
 of George Roo, the rector of Winchcomb, the largest town of this 
 vicinity. I found this document of bishop Hooper's the other day." 
 Letter of the late Geo. Stokes, Esq., to tho editor. Dated, Chelten- 
 ham, June 22, 1846.] 
 
76 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 Ignorance 
 made us 
 servants tp 
 ceremonies. 
 
 The idle 
 Papists are 
 preferred by 
 ceremonies. 
 
 As long as we 
 liid tlie sitjiii- 
 lication ol 
 the ccre- 
 inoiiios, so 
 Jonfi thiy 
 were suticr- 
 
 And as soon as tlie signification of the ceremonies was 
 lost, and the priests preached Christ no longer, then the com- 
 mon people began to wax mad and out of their minds upon 
 the ceremonies. And that trust and confidence, which the 
 ceremonies preached to be given unto God's word and Christ's 
 blood, that same they turned unto the ceremony itself; as 
 though a man were so mad to forget that the bush at the 
 tavern-door did signify wine to be sold within, but would be- 
 lieve that the bush itself would quench his thirst. And so they 
 became servants unto the ceremonies ; ascribing their justify- 
 ing and salvation unto them, supposing that it was nothing 
 else to be a christian man than to serve ceremonies, and him 
 most christian that most served them; and contrariwise, him 
 that was not popish and ceremonial, no christian man at all. 
 For I pray you, for what cause worship we our spiritualty 
 so highly, or wherefore think we their prayers better than 
 the poor laymen's, than for their disguisings and ceremonies? 
 Yea, and what other virtue see we in the holiest of them, than 
 to wait upon dumb superstitious ceremonies? 
 
 Yea, and how cometh it that a poor layman, having wife 
 and twenty children, and not able to find ' them, though all his 
 neighbours know his necessity, shall not get with begging for 
 Christ's sake, in a long summer's day, enough to find them 
 two days honestly ; when if a disguised monster come, he 
 shall, with an hour's lying in the pulpit, get enough to find 
 thirty or forty sturdy lubbers a month long, of which the 
 weakest shall be as strong in the belly, when he cometh unto 
 the manger, as the mightiest porter in the weigh-house^, or 
 best courser that is in the king's stable ? Is there any other 
 cause than disguising and ceremonies ? For the deeds of the 
 ceremonies we count better than the deeds which God com- 
 mandeth to be done to our neighbour at his need. Who 
 thinketh it as good a deed to feed the poor, as to stick up a 
 candle before a post, or as to sprinkle himself with holy 
 Avater ? Neither is it possible to be otherwise, as long as the 
 signification is lost. For what other thing can the people 
 think, than that such deeds be ordained of God ; and because, 
 as it is evident, they serve not our neighbour's need, to bo 
 
 [' That is, provide for.] 
 
 [- The custom-house, where goods were weighed, to be tolled accord- 
 
PROGRESS AND ABUSE OF CEREMONIES. 77 
 
 referred unto the person of God, and he, though he beabie;but, 
 a spirit, yet served therewith ? And then he cannot but nation being 
 
 . ,. , /-^ 1 • gone, the 
 
 forth on^ dispute, in his bhnd reason, that as God is greater f^f^remony is 
 
 r ' ' ^ o mere super- 
 
 than man, so is that deed that is appointed to serve God ^"''°"- 
 greater than that which serveth man. And then, when it is 
 not possible to think them ordained for nought, what can 
 I otherwise think than that they were ordained to justify ; 
 and that I should be holy thereby, according to the pope'^s 
 doctrine ; as though God were better pleased, when I sprinkled 
 myself with water, or set up a candle before a block, than if 
 I fed or clothed, or help at his need, him whom he so tenderly 
 loveth that he gave his own Son unto the death for him, and 
 commanded me to love him as myself? 
 
 And when the people began to run that way, the prelates when the 
 were glad, and help to heave after with subtle allegories norance 
 
 , , , waxed super- 
 
 and falsifying the scripture; and went and hallowed the cere- sutious, then 
 
 « O X ' thecltrgy 
 
 monies, to make them more worshipful, that the lay people forwar^a with 
 
 should have them in greater estimation and honour, and to sciipture. '^'^ 
 
 be afraid to touch them, for reverence unto the holy charm 
 
 that was said over them ; and affirmed also that Christ's death 
 
 had purchased such grace unto the ceremonies to forgive sin 
 
 and to justify. monster! Christ's death purchased grace chnst-s death 
 
 1 /. •, , , ,. . . purchased 
 
 for man's soul, to repent of evil, and to believe in Christ for grace for 
 
 ' r ' ^ man s soul. 
 
 remission of sin, and to love the law of God, and his neigh- 
 bour as himself; which is the true worshipping of God in 
 the spirit ; and he died not to purchase such honour unto 
 unsensible things, that man to his dishonour should do them 
 honourable service, and receive his salvation of them. 
 
 This I have declared unto you, that ye might see and 
 feel every thing sensibly. For I intend not to lead you in 
 darkness. Neither though twice two cranes make not four 
 wild geese, would I therefore that ye should believe that 
 twice two made not four. Neither intend I to prove unto 
 you, that Paul's steeple is the cause why Thames is broke in 
 about Erith, or that Tenterden steeple is the cause of the xenterden 
 
 ^ . steeple. 
 
 decay of Sandwich haven, as Master JMore jesteth*. Never- 
 theless, this I would were persuaded unto you (as it is true), 
 
 [3 Thenceforward.] 
 
 [' This well-known talc first appeared in Sir Thomas More's Dia- 
 logue, as an illustration of the mistakes which might arise from not 
 distinguishing between a consequence and an eflfect.] 
 
78 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 that the building of them and such Uke, through the false 
 
 faith that we have in them, is the decay of all the havens in 
 
 England, and of all the cities, towns, highways, and shortly 
 
 of the whole commonwealth. For since these false monsters 
 
 crope up into our consciences, and robbed us of the knowledge 
 
 The building of our Saviour Christ, making us behove in such pope-holy 
 
 ciofsterrand woi'ks, aud to think that there was none other way unto 
 
 houses, have hcaveu, WO havo not ceased to build them abbeys, cloisters, 
 
 been a great ' ^ ' ' 
 
 goo7stat*of colleges, chauntries, and cathedral churches with high steeples, 
 tiiis realm, gt^iying and envying one another who should do most. And 
 as for the deeds that pertain unto our neighbours and unto 
 the commonwealth, we have not regarded at all, as things 
 which seemed no holy works, or such as God would not once 
 look upon. And therefore we left them unseen to, until they 
 were past remedy, or past our power to remedy them ; inas- 
 much as our slow bellies, with their false blessings, had 
 juggled away from us that wherewith they might have been 
 holpen in due season. So that the silly poor man (though he 
 had haply no wisdom to express his mind, or that he durst 
 not, or that Master More fashioneth his tale as he doth other 
 men"'s, to jest out the truth,) saw that neither Goodwin sands, 
 nor any other cause alleged, was the decay of Sandwich 
 haven, so much as that the people had no lust to maintain the 
 commonwealth, for blind devotion which they have to pope- 
 holy works. 
 
 THE SOLUTIONS AND ANSWERS UNTO M. MORE'S 
 FIRST BOOK. 
 
 In the first chapter, to begin the book withal, to bring 
 you good luck, and to give you a say \ or a taste what truth 
 shall follow, he feigneth a letter sent from no man. 
 
 The Second Chapter. 
 Worship- In the second chapter, besides that it is untrue this use 
 
 j>ing. , 
 
 to have been ever since the time of the apostles, he maketh 
 many sophistical reasons about worshipping of saints, relics, 
 and images 2; and yet declareth not with what manner worship, 
 
 \} That is, an assay.] 
 
 [2 In his second chapter More says, " Very sure I am that St Austin, 
 
 \ 
 
II.] THE FIRST BOOK. 79 
 
 but juggleth with the term in common^, as he doth with this 
 word church, and this word faith, when the words have divers 
 significations: for all faiths are not one manner faith, and so 
 forth; and therefore he beguileth a man's understanding. As subtiejug- 
 if a man said, ' The boy's will was good, to have given his ^ota^""^ 
 father a blow ;' and another would infer, that a good will could 
 be no sin; and conclude that a man might lawfully smite his 
 father. Now is good will taken in one sense in the major, 
 and another in the minor, (to use scholars' terms;) and therefore 
 the conclusion doth mock a man's wit. Then disputeth he, 
 the servant is honoured for the master's sake; and what is 
 done to the poor is done to Christ ; as the popish shall once 
 feel for their so robbing them. And the twelve apostles shall 
 have their seats, and sit and judge with Christ ; as shall all 
 that here preach him truly as they did. And Mary, that 
 poured the ointment on Christ's head before his passion, hath 
 her memorial, and therefore we ought to set candles before 
 images^. 
 
 St Hicrome, St Basil, St Gregory, with so many a godly conning 
 man as hath been in Christ's chui'ch from the beginning hitherto, un- 
 derstood those texts, (Thou shalt carve thee none image, &c.) as well 
 as did those heretics — having beside their learning the light and clear- 
 ness of God's especial grace, by wliich they were inwardly taught of 
 his only Spirit, to perceive that the words spoken in the old law to the 
 Jews people, prone to idolatry, should have no place to forbid images 
 among his christian flock ; where his pleasure would be to have the 
 imago of his blessed body, hanging on his holy cross, had in honour 
 and reverent remembrance ; where he would vouchsafe to send unto 
 the king Abiagarus the image of his own face; where he liked to 
 leave the holy vcrnacle, the express image also of his blessed visage, 
 as a token to remain in honour among such as loved him, from the 
 time of his bitter passion hitherto. Which as it was by the miracle 
 of his blessed holy hand expressed and left in the sudary ; so hath it 
 been by like miracle, in that thin corruptible cloth, kept and preserved 
 this XV hundred year fresh and well perceived." More's Works, ed. of 
 1557. p. 113.] 
 
 [3 " Well they note that the chm'ch worshippeth not saints as God, 
 but as God's good servants ; and therefore the honour that is done to 
 them redoundeth principally to the honour of their Master, like as 
 in common custom of people we do reverence sometime and make 
 great cheer to some men for their mastci-'s sake, whom else we would 
 not, haply, bid once Good-morrow." Id. p. 118.] 
 
 [4 " Christ also promised that Saint Mary Magdalene should be 
 worshipped through the world, and have here an honourable remcm- 
 
80 
 
 ANSWEK TO SIR THOMAS MORE's DIALOGUE. [CHAP. 
 
 Tnie wor- 
 shipping of 
 saint£. 
 
 Tnie wor- 
 shipping of 
 God. 
 
 Bodily 
 exercise. 
 
 They that 
 are in heaven 
 do cliiefly de- 
 sire that wc 
 hearlien to 
 God, and do 
 his will. 
 
 First, I cask him by what rule his argument holdeth ? 
 And secondarily, I answer, that the true worshipping of saints 
 is their memorial, to follow them as they did Christ. And 
 that honour we give them ; and so do not ye popish, but fol- 
 low the steps of your father the pope, as he doth the steps of 
 his father the devil. And as for sticking up of candles, I an- 
 swer, that God is a spirit, and in the spirit must be wor- 
 shipped only. Faith to his promises, and love to his laws, 
 and longing for the life that is in his Son, are his due honour 
 and service. All bodily service must be referred unto ourselves, 
 and not unto the person of God immediately. All outward 
 things which we receive of God are given us, to take our 
 parts with thanks, and to bestow the rest upon our neighbours. 
 For God useth no such things in his own person, but created 
 them for to give them us, that we should thank him, and not 
 to receive them of us, to thank us; for that were our praise, 
 and not his. Fasting, watching, woolward-going, pilgrimage, 
 and all bodily exercise, must be referred unto the taming of 
 the flesh only. For as God delighteth not in the taste of meat, 
 drink, or in the sight of gold or silver ; no more doth he in my 
 fast, and such like, that I should refer them unto his person, 
 to do him a pleasure withal. For God in himself is as good 
 as he can be, and hath all the delectation that he can have ; 
 and therefore to wish that God were better than he is, or 
 had more pleasure than he hath, is of a worldly imagination. 
 And all the spirits that be in heaven are in as good case 
 as they can be, and have all the delectation they can have; 
 and therefore to wish them in better case, or to study to do 
 them more pleasure than they have, is fleshly-minded popish- 
 ness. The pleasure of them that be in heaven is, that we 
 hearken to God and keep his commandments ; which when we 
 do, they have all the pleasure that they can have in us. If 
 in this life I suff'er hell gladly, to win my brother to follow 
 God ; how much more, if I were in heaven, should I rejoice 
 brance, for that she bestowed that precious ointment upon his holy 
 head : which thing when I coni^iaur, it maketh me marvel of the mad- 
 ness of these heretics, that bark against the old ancient customs of 
 Christ's church, mocking the setting up of candles, and with foolish 
 faceties and blasphemous mockery demand whether God and his saints 
 lack light, or whether it bo night with them, that they cannot seo 
 without a candle. Thoy might as well ask, What good did that oint- 
 ment to Christ's head?" Id. p. 118.] 
 
 \ 
 
II,] THE FIRST BOOK. 81 
 
 that he so did ! If in tliis world, when I hare need of my 
 neighbour by the reason of mine infirmities, yet I seek nought 
 of him, save his wealth only ; what other thing should I seek 
 of him, if I were in heaven, where he can do me no service, 
 nor I use any pleasure that he can do me? 
 
 The devil desired to have his imaginations worshipped as 
 God, and his popish children desire the same, and compel men 
 so to honour them; and of their deviUsh nature describe they 
 both God and his saints. And therefore I say, all such fleshly ah popish 
 imaginations, as to fast the Wednesday in the worship of St arTuiofat?".^ 
 John, or of St Catharine, or what saint it be, or to fast saints' 
 eves, or to go a pilgrimage unto their images, or to oifer to 
 them, to do them pleasure, thinking thereby to obtain their 
 favour, and to make special advocates of them, as a man would 
 win the favour of another with presents and gifts, and think- 
 ing that if we did it not, they would be angry, are plain idol- 
 atry and image-service ; for the saint delighteth in no such. 
 And when thou stickest up a candle before the image, thou candies. 
 mightest with as good reason make an holloAV belly in the 
 image, and pour in meat and drink : for as the saint neither 
 eateth nor drinketh, so hath he no bodily eyes to delight in 
 the light of a candle. 
 
 Another is this, God giveth not the promises that are in we receive 
 
 all thines of 
 
 Christ for bodily service, but of his mercy only, unto his own S'''j^°"''f ^ 
 glory. Yea, and of the father's goodness do all natural sake'hisson 
 children receive- Ask a little boy, who gave him his gay laviour.""'^ 
 coat? He answereth, 'his father.' Ask him why? And he 
 answereth, 'Because he is his father, and loveth him; and 
 because he is his son.' Ask him whether his father love him? 
 And hesaith, 'Yea.' Ask him how he knoweth it? And he 
 saith, 'Because he giveth me this, or that.' Ask him whether 
 he love his father? He saith, 'Yea.' Ask him why? He 
 saith, 'for his father loveth him, and giveth him all thing.' 
 Ask him, why he worketh? He answereth, 'his father will so 
 have it.' Ask him, why his father giveth not such and such 
 boys coats too? 'Nay, saith he, they be not his sons; their 
 fathers must give them, as mine doth me.' Go now, ye popish 
 bond-servants, and receive your reward for your false works, 
 and rob your brethren, and reign over them with violence 
 and cruel tyranny ; and make them worship your pillars, pole- 
 axes, images and hats. And we will receive of the merciful 
 
 [tYNDALE, III.] 
 
82 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 We must do kiiidness of our Father: and will serve our brethren freely of 
 
 all things of ' «' 
 
 love. ^Qj,j love; and will be then* servants, and suffer for their 
 
 sakes. And thereto, our good deeds, which we do unto our 
 neighbour's need, spring out of our righteousness or justifying, 
 which is the forgiveness of our sins in Christ's blood ; and of 
 other righteousness know we not before God. And contrariwise, 
 your righteousness or justifying, which standeth (as your faith 
 doth) with all wickedness, springeth out of your holy works; 
 which ye do to no man freely, save unto painted posts. 
 
 Sacrifices. And wheu he allegeth the sacrifices of the old law, I say, 
 
 They were sacraments, and preached unto the people, (as, no 
 doubt, our candles once were,) and were no holy works to be 
 referred unto God's person to obtain his favour, and to justify 
 the people, and that the people should do them for the works' 
 selves. And when the people had lost the significations, and 
 looked on the hohness of the deeds, to be justified thereby, 
 they were image-service, and hateful to God, and rebuked 
 of the prophets, as it is to see throughout all the old Testa- 
 ment. 
 
 Rom. xiv. Then he juggleth with a text of St Paul (Rom. xiv.) \ Let 
 
 every man for his part abound, one in this idolatry and an- 
 other in that: when the sense of the text is, Let every man 
 be sure of his own conscience, that he do nothing except he 
 know well, and his conscience serve him, that it may be law- 
 fully done. But what care they to abuse God's word, and to 
 wrest it unto the contrary? 
 
 And in the last end, to utter his excellent blindness, he 
 saith: The wise man, Luther, thinketh that if the gold were 
 
 [1 In More's works, as published in 1557, his margin directs the 
 reader to 1 Thess. iv, and not to Rom, xiv. IMore allows that "it 
 would be pcrcase very true," that men ought to spend their money in 
 gifts to the living temples of the Holy Ghost, i-athor than to ornament 
 temples of stone, " if there were so little to do it with, that we should 
 bo driven of necessity to leave the one undone ;" and he proceeds to 
 say, " But God giveth enough for both, and giveth divers men divers 
 kinds of devotion, and all to his pleasure." In which, as the apostle 
 Paul saith, " Let every man for his part abound, and be plenteous in 
 that kind of virtue that the Spirit of God guideth him to ; and not 
 to be of the foolish mind that Luther is," &c, p. 119. The text Mhich 
 More had misapplied is tlie last clause of Rom. xiv. 5; which was 
 rendered in the Vulgate, " Unusquisquo in suo sensu abundet;" but by 
 Tyndale, " See that no man waver in his own mind."] 
 
II,] THE FIRST BOOK, 83 
 
 taken from the relics, it would be given unto the poor imme- 
 diately; when he seeth the contrary, that they which have 
 their purses full, will give the poor, if they give aught, either 
 an half penny, or in his country the fourth part of a farthing. 
 Now I ask master More's conscience, seeing they have no a sure token 
 devotion unto the poor, which are as Christ's own person, and faifhlnd 
 for whom Christ hath suffered his passion, that we should be vice. w. t. 
 kind to them, and whom to visit with our alms is God's com- 
 mandment; with what mind do they offer so great treasure to 
 the garnishing of shrines, images, and relics? It is manifest 
 that they which love not God's commandment can do nothing 
 godly. Wherefore such offerings come of a false faith ; so that 
 they think them better than works commanded by God, and 
 beheve to be justified thereby. And therefore are they but 
 image-service. 
 
 And when he saith. We might as well rebuke the pouring a difference 
 
 o . between 
 
 of the anointment on Christ's head: nay, Christ was then ^^m^s^^^ 
 mortal, as well as we, and used such things as we do, and ^naler^"'^'* 
 it refreshed his body. But and if thou wouldest now pour 
 such on his image, to do him pleasure, I would rebuke it. 
 
 The Third Chapter. 
 
 In the third chapter he bringeth in miracles done at Sfc Miracles. 
 Stephen's tomb. I answer, that the miracles done at saints' Miracles 
 tombs were done for the same purpose that the miracles which the saints to 
 
 _■'■■'■ confirm their 
 
 they did, when they were alive, were done; even to provoke doctrine. 
 unto the faith of their doctrine; and not to trust in the place, 
 or in bones, or in the saint : as Paul sent his napkin to heal 
 the sick ; not that men should put trust in his napkin, but be- 
 lieve his preaching. 
 
 And in the old Testament Elisaeus healed Naaman, the eiisscus. 
 heathen man, in the water of Jordan, not to put trust in the 
 water, or to pray in that place; but to wonder at the power 
 of God, and to come and believe as he also did. And that 
 his bones, when he was dead, raised up a dead man, was not 
 done that men should pray to him, (for that was not lawful 
 then, by their own doctrine,) neither to put their trust in his 
 bones. For God, to avoid all such idolatry, had polluted all Dead bones 
 dead bones ; so that whosoever touched a dead bone, was un- worshipped. 
 clean, and all that came in his company, until he had washed 
 
 6—2 
 
84 ANSWER TO SIR THOMAS MORe's DIALOGUE. [f'HAP. 
 
 himself; insomuch that if a place were abused with offering 
 unto idols, there was no better remedy than to scatter dead 
 bones there, to drive the people thence, for being defiled and 
 polluted. But his bones did that miracle to testify that he 
 was a true prophet, and to move men unto the faith of his 
 doctrine. And even so miracles done at the holy cross were 
 done to move men unto faith of him that died thereon ; and 
 not that we should believe in the wood. 
 
 Pilgrimages. Hc saith that " pilgrims put not trust in the place, as ne- 
 
 cromancers do in their circles;" and saith he wottethnot what, 
 to mock out the text of our Saviour, of praying in the spirit. 
 
 More And in the end he confoundeth himself, saying, " We reckon 
 
 untowardiy. our prayors more pleasant in one place than in another ^" And 
 that must be by the reason of the place; for God is as good in 
 one place as in another, and also the man. Moreover where 
 a man pleaseth God best, thither is he most bound to go. And 
 so that imagination bindeth a man to the place with a false 
 faith; as necromancers trust in their circles. 
 
 God is like And again, if God had said that he Avould more hear in 
 
 good in o ' 
 
 every place, qt^q pl^co than iu another, he had bound himself to the place. 
 Now as God is like good every where, generally, so hath 
 he made his testament generally, wheresoever mine heart 
 moveth me, and [I] am quiet to pray unto him, there to hear 
 me like graciously. 
 
 Temple. And if a man lay to our charge, that God bound them 
 
 unto the tabernacle, and after to the temple, in the old testa- 
 ment ; I say that he did it, not for the place's sake, but for 
 
 The people the mouumeuts and testimonies, that there preached the word 
 
 were '■ 
 
 c'liicd'tothe of God unto them; so that though the priests had been negli- 
 lobl'iioi,! the o°"^ to preach, yet should such things that there wore have 
 nionuments ]^q^^^ ^\^q pcoplo iu the remombranco of the testament, made 
 tho>Mii'ight between God and them. Which cause, and such like only, 
 iiarn the sliould uiovc US to como to cliurcli, and unto one place more 
 
 mighty *■ 
 
 Urn" "^ than another. And as long as I come more to one place than 
 another because of the quietness, or that something preacheth 
 God's word more lively unto me there than in another, the place 
 is my servant, and I not bound to it : which cause, and such 
 
 \} " God is not boimclon to the place, nov oiu* confidence houndcn 
 to the place, but unto God, though we reckon our prayer more pleasant 
 to God in the church than without, because his high goodness accepteth 
 it so." More, p. 123.] 
 
HI.] THE FIRST BOOK. 85 
 
 like, taken away, I cannot but put trust in the place as 
 necromancers do in their circles, and am an image-server, and 
 walk after mine own imagination, and not after God''s word. 
 
 And when he saitli, " We might as well mock the observ- 
 ance of the paschal lamb ;" I answer, Christ our paschal lamb Paschai 
 is offered for us, and hath delivered us, as Paul saith (1 Cor. v.), i cor. v. 
 whose sign and memorial is the sacrament of his body and 
 blood. ]\Ioreover we were not delivered out of Egypt. 
 And therefore, inasmuch as we be overladen with our own, 
 I see no cause why we should become Jews, to observe their 
 ceremonies too. 
 
 And when he saith, " Holy strange gestures ^ ;" I answer, Hoiy strange 
 for the holiness I will not swear, but the strano-eness I dare ^'ke In ape's 
 
 play. 
 
 well avow : for every priest maketh them of a sundry 
 manner, and many more madly than the gestures of jack-an- 
 apes. And when he saith, that " they were left from hand to 
 hand, since the apostles' time ;" it is untrue : for the apostles 
 used the sacrament as Christ did, as thou may est see 1 Cor. xi. icor.xi. 
 Moreover the apostles left us in the light, and taught us all 
 the counsel of God, as Paul witnesseth, Acts xx. ; and hid Acts xx. 
 nothing in "strange holy gestures," and ape's play, the signifi- 
 cations whereof no man might understand. 
 
 And " a christian man is more moved to pity," saith he, puy. 
 " at the sight of the cross than without it." If he take pity, 
 as Enghshmen do, for compassion, I say that a christian 
 man is moved to pity, when he seeth his brother bear the 
 cross. And at the sight of the cross, he that is learned The true be- 
 
 i~< 1 ii J. /-^i • J Q • 1 • holding of 
 
 m Goci weepeth not Clirist-* with ignorant women, as a man the sign of 
 doth for his father when he is dead ; but mourneth for his 
 sins, and, at the sight of the cross comforteth his soul with 
 
 [•2 ""Whicli two tilings [going on loilgrimages and necromancer's 
 circles,] if ye would resemble together, so might ye blasplicme and 
 have in derision all the devout rites and ceremonies of the church, 
 both in the divine services, as incensing, hallowing of the fii-e, of the 
 fount, of the paschal lamb, and over that the exorcisms, benedictions, 
 and holy strange gestures, used in consecration or ministration of the 
 blessed saci-amcnts ; all which holy things, great part whereof was from 
 hand to hand left in the church, from the time of Christ's apostles, 
 and by them left unto ns, as it was by God taught unto them, men 
 might, &c." M. Works, p. 121.] 
 
 P So C. U. L. ed. Dayo omits Christ.] 
 
8G ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 the consolation of him that died thereon. But there is no 
 
 sight, whether of the cross, or aught else, that can move you 
 
 to leave your Tvickedness ; for the testament of God is not 
 
 written in your hearts. 
 
 The church ^.ud whcu lio SDcaketh of prayincr at church ; who de- 
 
 is a place of , i r ./ O ' 
 
 prayer. nictli him, that men might not pray at church, or that the 
 
 God heareth church should uot bc a place of prayer ? But that a man 
 
 all p?aces! could uot pray save at church, and that my prayers were not 
 
 heard as well elsewhere, if I prayed with like ferventness and 
 
 strong faith, is a false lie. 
 
 And when he speaketh of the presence of God in the 
 
 temple ; I answer, that the prophets testified how that he 
 
 Actsxvii. dwelt not there; and so doth Paul (Acts xvii.); and so doth 
 
 fiar^'sviii Stephen (Acts vii.); and Solomon, iii. of the Kings viii. And 
 
 no doubt, as the mad Jews meant, he dwelt not there ; nor 
 
 as we, more mad, suppose also : but he dwelled there only 
 
 in his signs, sacraments, and testimonies ; which preached his 
 
 Jerusalem word uuto the pooplo. And finally, for their false confidence 
 
 temple is in tlio tomplo God destroyed it: and no doubt for our false 
 
 clcstrovGtl. 
 
 faith, in visiting the monuments of Christ, therefore hath 
 God also destroyed them, and given the place under the 
 infidels. 
 The pillar of And whou he speaketh of the pillar of fire and cloud, I 
 answer, that God was no otherwise present there than in all 
 fire and in all clouds; save that he shewed his power there 
 specially, by the reason of the miracle, as he doth in the eyes 
 of the blind, whom he maketh see, and yet is no otherwise 
 present in those eyes than in other, nor more there to be 
 God is pre- prayed to than in other. And in like manner he is no more 
 places alike, to bo praycd to, where he doth a miracle, than where he doth 
 none. Neither though we cannot but be in some place, ought 
 we to seek God in any place, save only in our hearts, and 
 that in verity, in faith, hope, and love or charity, according 
 to the word of his doctrine. 
 
 And our sacraments, signs, ceremonies, images, relics and 
 
 monuments, ought to be had in reverence, so far forth as they 
 
 put us in mind of God's word, and of the ensample of them 
 
 that lived thereafter ; and no farther. 
 
 All places And thc place is to be sought, and one to be preferred 
 
 prefOTcd. before another, for quietness to pray, and for lively preaching, 
 
 ^ 
 
HI. IV.] THE FIRST BOOK. 87 
 
 and for the preaching of such monuments, and so forth. And where we 
 so long as the people so used them in the old Testament, they oodmost ^^ 
 were acceptable and pleasant to God; and God was said to 
 dwell in the temple. But when, the significations being lost, 
 the people worshipped such things for the things' selves, as 
 we now do, they were abominable to God; and God was said 
 to be no longer in the temple. 
 
 The Fourth Chapter. 
 And in the fourth he saith, that "God setteth more by one m. More 
 
 1 1 1 1 )> 1TT1 ' ^ ^ • 1 • ^ -iii teacheth false 
 
 place than another s Which doctrme, besides that it should doctrine, 
 bind us unto the place, and God thereto, and cannot but make 
 us have confidence in the place, is yet false. For first, God, 
 unto whose word we may add nought, hath given no such 
 commandment, nor made any such covenant. Neither is jiau. xxiv. 
 Christ here or there, saith the scripture; but in our hearts is 
 the place where God dwelleth, by his own testimony, if his 
 word be there. 
 
 And when he proveth it, because God doth a miracle 
 more in one place than in another ; I answer, if God will do Miracles were 
 a miracle, it requireth a place to be done in. Howbeit he the place, but 
 doth it not for the place, but for the people's sakes, whom people. 
 ho would call unto the knowledge of his name ; and not to 
 worship him more in one place than in another. As the 
 miracles done in Egypt, in the Red Sea, in mount Sinai, 
 and so forth, were not done that men should go in pilgrim- 
 age unto the places, to pray there ; but to provoke them 
 unto the true knowledge of God; that afterward they might 
 ever pray in the Spirit, wheresoever they were. Christ also 
 did not his miracles that men should pray in the places where 
 he did them, but to stir up the people to come and hear the 
 word of their souls' health. And when he bringeth the 
 
 [1 The fourth chapter begins as follows : " With that your friend 
 asked me, what reason were there that God would set more by one 
 place than another ; or how know we that he so doth, namely if the 
 one be a church as well as the other ? Whereunto I answered, — I was 
 never so near of his counsel, nor dare not be so bold to ask him. But 
 that he so doth in deed, that I am sure enough ; yet not for that he 
 setteth more by that place for the soil and pavement of that place, 
 but that his pleasure in some place is to shew more of his assistance, 
 and to be more specially sought unto, than in some other."] 
 
88 
 
 ANSWER TO SIK THOJUS MORE S DIALOGUE. 
 
 [chap. 
 
 Si loam. 
 Julin V. & ix 
 
 Miracles 
 done to draw 
 the people 
 to hear the 
 word of God. 
 
 All places 
 must serve 
 man, and not 
 man bound 
 to serve any 
 place. 
 
 God is wor- 
 shipped m 
 our hearts, 
 and not in 
 any other 
 plate. 
 
 The father 
 careth most 
 for the 
 youngest. 
 
 Eph. iv. 
 
 miracle of Slice ^ I answer, that the said miracle, and that 
 Christ sent the blind thither to receive his sight, were not 
 done that men should pray in the pool: but the second miracle 
 was so done, to declare the obedient faith of the blind, and 
 to make the miracle more known; and the first, for the word 
 of God that was preached in the temple, to move the country 
 about to come thither, and learn to know God, and to become 
 a lively temple, out of which they might ever pray, and in 
 all places. Neither was the miracle of Lazarus done, that 
 men should more pray in that place than in another, but to 
 shew Christ's power, and to move the people, through wonder- 
 in o^ at the miracle, to hearken unto God's w^ord and beUeve 
 it, as it is to see plainly. 
 
 Moreover God so loveth no church, but that the parish 
 have liberty to take it down, and to build it in another place : 
 yea, and if it be timber, to make it of stone, and to alter it at 
 their pleasure. For the places, yea, and the images must 
 serve us, and not God, which is a Spirit, and careth for 
 none more than other, nor is otherwise present in one place 
 than in another. And likewise is it of saints' bones: we may 
 remove them whither we will, yea, and break all images 
 thereto, and make new, or if they be abused, put them out of 
 the way for ever, as was the brasen serpent ; so that we be 
 lords over all such things, and they our servants. For if 
 the saints were our servants, how much more their bones ! 
 It is the heart, and not the place, that worshippeth God. 
 The kitchen-page, turning the spit, may have a purer heart 
 to God than his master at church ; and therefore worship 
 God better in the kitchen than his master at church. But 
 when will M. JNIore be able to prove, that miracles done at 
 saints' tombs were done that we should pray unto the saints; 
 or that miracles done by dead saints, which alive neither 
 preached God's word nor could do miracle, are done of God? 
 
 God loveth none angel in heaven better than the greatest 
 sinner in earth, that repentcth and believeth in Christ ; but 
 contrariwise careth most for the weakest, and maketh all 
 that be perfect their servants; until, as Paul saith (Eph. iv.) 
 they be grown up in the knowledge of God into a perfect 
 man, and into the measure of age of the fulness of Christ; 
 
 [1 Tyiidalo has assumed that the pool of Bethesda, and the waters 
 of Siloam, were the same.] 
 
 ^ 
 
V. VI. XVI.] THE FIRST BOOK. 89 
 
 that is, that we know all the mysteries and secrets that God 
 hath hid in Christ; that we be no more children, wavering 
 Avitli every wind of doctrine, through the subtilty and wiliness 
 of men, that come upon us, to bring us into error or beguile 
 us. So far it is off that he would have us kept down to serve 
 images. For with bodily service we can serve nothing that pod cannot 
 
 o _ ^ "^ ^ _ o be served 
 
 is a spirit. And thereto, if it were possible that all the angels ^'/^ige°'^"^ 
 of heaven could be mine enemies, yet would I hold me by the 
 testament that my merciful and true Father hath made me 
 in the blood of my Saviour, and so come unto all that is pro- 
 mised me, and Christ hath purchased for me, and give not a 
 straw for them all. 
 
 The Fifth Chapter. 
 
 In the fifth chapter he falleth from all he hath so long our fauh 
 sweat to prove; and believeth, not by the reason of the mi- founded 
 racles, but by the common consent of the church, and that "^°" " 
 many so believe. This man is of a far other complexion 
 than was the prophet Ehas : for he believed alone, as he 
 thought, against the consent, by all likelihood, of nine or ten 
 hundred thousand believers. And yet M. More's church is 
 in no other condition under the pope, than was that church, 
 against whose consent Elias believed alone, under the kings 
 of Samaria. 
 
 The Sixth Chapter. 
 
 In the sixth chapter, and unto the eighteenth, he proveth 
 almost nought, save that which never man denied him, that 
 miracles have been done. But how to know the true miracles aii true 
 from the false, were good to be known; which we shall this vokeusto 
 
 1 •/. 1 1 /> • faith and 
 
 Wise do, II we take those lor true sacraments and ceremonies ir"st"i God. 
 which preach us God's word, even so we count them true mi- 
 racles only, which move us to hearken thereto. 
 
 The Sixteenth Chapters. 
 
 Concerning his sixteenth chapter, of the maid of Ipswich, The maid of 
 I answer, that Moses warned his Israelites that false miracles ^''^^"'^" 
 
 [2 Sir Thomas More's sixteenth chapter. 
 
 " The author sheweth that whoso would inquire should soon find 
 that at pilgrimages be daily many great and undoubted miracles 
 wrought and well known. And specially he spcaketh of the great 
 
90 ANSWER TO SIR THOMAS MORE's DIALOGUE. [CHAP. 
 
 should be done to prove them, whether their hearts were fast 
 in the Lord. And even so Christ and the apostles shewed 
 us before, that lying miracles should come to pervert the very 
 elect, if it were possible. And therefore we must have a rule, 
 
 and open miracle shewed at our lady of Ipswich, of late, upon the 
 daughter of sir Roger Wentworth, Knt." 
 
 " And as for the point that we spake of, concerning miracles done 
 in our days at diverse images, where these pilgrimages be, yet could I 
 tell you some such done so openly, so far from all cause of suspicion, 
 and thereto testified in such sufficient wise, that he might seem almost 
 mad that hearing the whole matter will mistrust the miracles. Among 
 which I durst boldly tell you for one the wonderful work of God, 
 that was within these few years wrought in the house of a right wor- 
 shipful knight, sir Roger Wentwoi-th, upon divers of his children, 
 and specially one of his daughters, a very fair young gentlewoman, 
 of twelve years of age, in marvellous manner vexed and tormented 
 by our ghostly enemy, the devil, her mind alienated and raving, with 
 despising and blaspheming of God, and hatred of all hallowed things, 
 with knowledge and perceiving of the hallowed from the unhallowed, 
 all were she nothing warned thereof; and after that moved in her 
 own mind, and monished by the will of God, to go to our lady of 
 Ipswich. In the way of which pilgrimage she prophesied and told 
 many things, done and said at the same time in other places, which 
 were proved true, and many things said, lying in her trance, of such 
 wisdom and learning, that right cunning men highly marvelled to hear 
 of so young an unlearned maiden, when herself wist not what she 
 said, such things uttered and spoken, as well learned men might have 
 missed with a long study ; and finally being brought and laid before 
 the image of our blessed lady, was there, in the sight of many wor- 
 shipful people, so grievously tormented, and in face, eyes, look, and 
 countenance, so grisly changed, with her mouth drawn aside, and her 
 eyes laid out upon her cheeks, that it was a terrible sight to behold. 
 And after many marvellous things, at the same time shewed upon 
 divers persons by the devil, through God's suftcrance, as well all the 
 remnant as the maiden herself, in the presence of all the company, 
 restored to their good state, perfectly cured and suddenly. And in 
 this matter no pretext of begging, no suspicion of feigning, no possi- 
 bility of counterfeiting, no simplenoss in the seers, her father and 
 mother right honourable and rich, sore abashed to see such chances in 
 their children, the witnesses great number, and many of great wor- 
 ship, wisdom, and good experience, the maid herself too young to 
 feign. And the end of the matter virtuous, the virgin so moved in 
 her mind with the miracle, that she forthwith, for aught her father 
 could do, forsook the world and professed religion in a veiy good and 
 godly company at the Minories, where she hath lived well and gra- 
 ciously ever since."] 
 
XVI.] THE FIRST BOOK. 91 
 
 to know the true miracles from the false ; or else it were im- 
 possible that any man should escape undeceived, and continue 
 in the true way. And other rule than this is there not: True miracles 
 
 •^ are done to 
 
 that the true are done to provoke men to come and hearken j^'e hearin' "* 
 unto God's word; and the false, to confirm doctrine that is °/„^^f'|„j 
 not God's word. Now it is not God's word, if thou read all J^e contrary. 
 the scripture throughout, but contrary thereto, that we should 
 put such trust and confidence in our blessed lady as we do; 
 and clean against the testament that is in Christ's blood. 
 Wherefore a man need not to fear to pronounce that the 
 devil did it, to mock us withal. 
 
 Neverthelater, let us compare the maid of Ipswich and ^'^/^f'"^''' °^ 
 the maid of Kent^ together. First, they say that the maid of 
 Ipswich was possessed with a devil, and the maid of Kent 
 with the Holy Ghost. And yet the tragedies are so like the 
 one to the other in all points, that thou couldest not know the 
 Holy Ghost to be in the one, and the devil in the other, by 
 any difference of works ; but that thou mightest with as The maid of 
 good reason say that the devil was in both, or the Holy the maid of 
 
 ^ " Kent, were 
 
 Ghost in both; or the devil in the maid of Kent, and the Holy b9th false 
 
 ' . . dissembling 
 
 Ghost in the maid of Ipswich. For they were both in like harlots. 
 trances; both ravished from themselves; both tormented alike; 
 both disfigured; like terrible ugly and grisly in sight, and 
 their mouths drawn aside, even unto the very ears of them; 
 both inspired; both preach; both tell of wonders; -will be both 
 carried unto our lady ; and are both certified by revelation, 
 that our lady in those places, and before those images, should 
 deliver them. 
 
 Now as for the maid of Ipswich, she was possessed of the 
 devil by their own confession: whence then came that revela- 
 tion, that she should be help, and all her holy preaching? If 
 of the devil, then was the miracle and all of the devil : if of 
 the Holy Ghost, then was she inspired with the Holy Ghost, 
 and had the devil within her, both at once. And inasmuch ^e^jj^^''' °^ 
 
 [1 Elizabeth Barton, a nun, called for a while " The holy maid of 
 Kent," was executed as a self- convicted impostor, in little more than 
 three years after Tyndale's penning this paragraph. For accounts of 
 her pretended visions, and of the difficulties in which More involved 
 himself by consulting her, the reader may look at Strype's Eccles. 
 Mem. Vol. i. chap. 25. Burnet's Hist, of Eeform. B, ii. Jenkyns' 
 Remains of Cranmer, Vol. i. Letters Ixxxii. and Ixxxiv. and Anderson's 
 Annals, B. i. § xi.] 
 
92 ANSWER TO Sill THOMAS MOKe's DIALOGUE. [CHAF. 
 
 as the maid of Kent was inspired by the Holy Ghost, by their 
 confession; whence came that stopping of her throat, that rav- 
 ing, those grievous pangs, that tormenting, disfiguring, drawing 
 of her mouth awry, and that fearful and terrible countenance? 
 If of the Holy Ghost, and then why not the revel and gambols 
 of the maid of Ipswich also? And then what matter maketh 
 it, Avhethcr a man have the devil or the Holy Ghost in him ? 
 If ye say of the devil, then had she likewise both the devil 
 Such as were and tlic Holv Ghost, both at once. Moreover, those possessed, 
 
 possessed ^ , , ^ n -i f ^ ' 
 
 flecurom'^ which Christ helped, avoided Christ, and fled from him; so 
 ^^'^^^- that other, which believed, were fain to bring them unto him 
 against their Avills. For which causes, and many more that 
 might be made, thou mayest conclude, that the devil vexed 
 them and preached in them, to confirm feigned confession, and 
 dumb ceremonies, and sacraments without signification, and 
 uist^^nf t!r damnable sects, and shewed them those revelations ; and as 
 idoiauy. ** soon as they were brought before our lady's image, departed 
 out of them, to delude us, and to turn our faiths from Christ 
 fhofora'ew ^^^^ ^^^ °^^ block : as we read in the legend of St Bartho- 
 lomew, how the devils hurt men in their limbs, and as soon 
 as they were brought into a certain temple before an idol, 
 there they departed out of them, and so beguiled the people, 
 making them behove that the idol had healed them of some 
 natural diseases ^ 
 
 Howbeit let it be the Holy Ghost that was in the maid of 
 
 Kent. Then, I pray you, what thing, worthy of so great 
 
 Our lady did praisc, liatli our lady done? Our lady hath delivered her of 
 
 the maid of i/-n i 'ti f ii»ii 
 
 Kent small tho Holy Gliost, and emptied her oi much hi2;h learning, 
 
 l)leasure. . "^ , ■"■ . ° ° 
 
 which, as a goodly poetess, she uttered in rhymes. For ap- 
 pose her now of Christ, as scripture testifieth of him, and thou 
 shalt find her clean without rhyme or reason. The maid was 
 at home also in heavenly pleasures; and our lady hath dc- 
 orestes. livored her out of the joys of Orestes 2, and brought her 
 into the miseries of middle earth again. 
 
 [1 Ingressus Bartholomstus tcmplum, iu quo erat idolum Astaroth, 
 quasi peregrinus ibi manere ccepit. In hoc idolo (juidam dannon ha- 
 bitabat, qui so langucutcs curare dicebat ; scd iion subvcniobat sanaiido, 
 sed homines primo Icedendo, dciiide a la'sione cessando. Jussu apos- 
 toli dajmon confitcri ccepit, qualitcr ad animarum proditionem popukim 
 ludificabat, cis illudcns ut sic ipsum ut dcum adoraront, et verum 
 Dcum coeli ncgarent. — P. de Natal, Catalog. Sauct. Argent. 1513. 
 Lib. vii. cap. ciii.] 
 
 [2 That is, of the insane; as Orestes was according to Grecian story.] 
 
XVII, XVIII.] THE FIRST BOOK. 93 
 
 The Seventeenth Chapter. 
 
 As for Doulia, Hijperdoulia, and Latria, though he 
 shew not with which of them he worshipped the cardinal's hat, 
 is answered unto him already. 
 
 The Eighteenth Chapter. 
 
 In the eighteenth, where he would fain prove that the Traditions. 
 pope's church cannot err, he allegeth things whereof he might 
 he ashamed, if he were not past shame, to prove that the 
 bishops have authority to lade us with traditions, neither pro- 
 fitable for soul nor body. lie bringeth a false allegory upon 
 the overplus that the Samaritan, if it were laid out, promised 
 to pay when he came again, for the bishops' traditions^. Nay, Allegories. 
 ]\I. More, besides that allegories, which every man may feign 
 at his pleasure, can prove nothing, Christ interpreteth it him- 
 self; that it betokeneth a kind mind, and a loving neighbour, 
 which so loved a stranger, that he never left caring for him, 
 both absent as well as present, until he were full whole, and 
 comen out of all necessity. It signifieth that the prelates, Atmeex- 
 
 1111 c 1 ^ ' f position of 
 
 if they were true apostles, and loved us after the doctrme of "ifj^'a'||Jie 
 Christ, would sell their mitres, crosses, plate, shrines, jewels n^aritan. 
 and costly shews, to succour the poor, and not rob them of 
 all that was oflFered unto them, as they have done; and to 
 repair things fallen in decay and ruin in the commonwealth, 
 and not to beggar the realms with false idolatry and image- 
 
 [3 In Chap. 18, of Move's Dial, the objector expounds Matt, xxiii. 
 2, 3, as teaching us, " that christian men in like wise obey the bishop 
 and prelates, commanding only such things as [Christ] himself hath 
 commanded his people in his gospel and his own law." Upon which 
 More says to him, "And in nothing else ! What meaneth it then that 
 our Lord, in the parable of the Samaritan, bearing the wounded man 
 into the inn of his church, and delivering him to the host, after that 
 ho had himself dressed his wounds with wine and oil, and left with 
 the host the two groats of the two testaments, promised the host be- 
 side that whatsoever the host would bestow upon him more, he would, 
 when he came again, recompense him therefor?" p. 142. ]\Ioi'e intended 
 that the meaning should be confessed *o be that put upon this part 
 of the parable by several Romanists; viz. that the promised supple- 
 mentary gift for the healing of the souls left under the church's care 
 signified the traditions which should gradually be brought to light.] 
 
94 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 service, that they have not left them wherewith to bear the 
 cost of the common charges. 
 
 And moreover, when the scribes and Pharisees taught their 
 
 own doctrine, they sat not upon Moses's seat, but on their 
 
 own. And therefore Christ (so far it is off that he would 
 
 have us hearken unto man's doctrine) said, "Beware of the 
 
 leaven of the scribes, Pharisees, and Sadducees," which is their 
 
 All that God doctrino ; and rebuked them for their doctrine, and brake it 
 
 rianted, himsolf, and taught his disciples so to do, and excused them; 
 
 j.iucked up and said of all traditions, that whatsoever his heavenly Father 
 
 by the roots. « 
 
 had not planted, should be plucked up by the roots. And 
 
 thereto all the persecution that the apostles had of the Jews, 
 
 was for breaking of traditions. 
 
 Bishops Our prelates ought to be our servants, as the apostles 
 
 servants, and wero, to toach US Christ's doctrine ; and not lords over us, to 
 
 notlords. • , , . n i • 
 
 oppress us with their own. Peter calleth it tempting of the 
 Acts XV. Holy Ghost (Acts xv.), to lade the heathen with, aught above 
 that which necessity and brotherly love required. And Paul 
 rebuketh his Corinthians for their overmuch obedience, and 
 the Galatians also ; and warneth all men to stand fast, and not 
 to suffer themselves to be brought into bondage. 
 The pope And when he saith, Peter and Paul commanded us to obey 
 
 will not obey . i • i i i i i , 
 
 'h'"'' h'r, our superiors ; that is truth, they commanded us to obey the 
 mandedh'im temporal sword, which the pope will not. And they com- 
 sotodo. manded to obey the bishops in the doctrine of Christ, and not 
 in their own. And we teach not to break all things rashly, 
 (as M. More untruly reporteth on us) ; which is to be seen in 
 Traditions, our books, if men will look upon them. Of traditions there- 
 fore understand generally: He that may be free, is a fool to 
 be bound ; but if through wiliness thou be brought into 
 s bondage, then if the tradition hurt thy soul and the faith, 
 
 they are to be broken immediately, though with the loss of 
 thy life. If they grieve the body only, then are they to be 
 borne till God take them off, for breaking the peace and unity, 
 chrifit's Then how sore makcth he Christ's burden! If it be so 
 
 easy and sorc, wliy is M. More so cruel to help the bishops to lade us 
 with more? But surely he speakcth very undiscreetly. For 
 Christ did not lade us with one syllable more than we were 
 ever bound to; neither did he any thing but* interpret the 
 
 \} In C. U. L. cd. Neither did he save iiiterpret.] 
 
XVIII. XIX.] THE FIRST BOOK. 95 
 
 law truly. And besides that, he giveth unto all his love unto 
 the law: which love maketh all things easy to be borne, that 
 were before impossible. 
 
 And when he saith, "Ye be the salt of the earth," was Matt, v, 
 spoken for the bishops and priests only, it is untrue; but it 
 was spoken generally, unto all that believe and know the 
 truth, that they should be salt unto the ignorant, and the 
 perfecter unto the weaker, each to other, every man in his 
 measure. And moreover, if it be spoken unto the prelates 
 only, how fortuneth it that master More is so busy to salt the 4^ 
 world with his hio-h learnino-? And last of all the salt of our Thesaitof 
 
 r . , . . ""'■ prelates 
 
 prelates, which is their traditions and ceremonies without is unsavoury, 
 signification, is unsavoury long ago ; and therefore no more 
 worth, but to be cast out at the doors, and to be trodden 
 under foot. 
 
 And that he saith, in the end, that a man may have a 
 good faith with evil living, I have proved it a lie in another 
 place. Moreover, faith, hope, and love, be three sisters : they Faith, love, 
 never can depart^ in this world; though in the world to come are three ^' 
 
 sisters* 
 
 love shall swallow up the other two. Neither can the one be 
 stronger, or weaker than the other ; but as much as I be- 
 lieve, so much I love, and so much I hope, yea, and so much 
 I work. 
 
 The Nineteenth Chapter. 
 
 In the nineteenth he proveth that praying to saints is 
 good ; and miracles that confirm it are of God, or else the 
 church, saith he, doth err. It followeth indeed, or that the 
 pope's church erreth. And when he saith it is sin to believe i^itev"'' 
 too much^; I say, we had the more need to take heed what muc'hno?''yet 
 we believe, and to search God's word the more diligently, ''"''^' 
 that we believe neither too much nor too little. 
 
 And when he saith God is honoured by praying to saints, 
 because it is done for his sake; I answer, if it sprang not out 
 of a false faith, but of the love we have to God, then should ^niteTan''"' 
 we love God more. And, moreover, inasmuch as all our love our"laviour 
 to God springeth out of faith, we should believe and trust ami'mn fnr*^' 
 God. And then if our faith in God were greater than our 
 
 [2 That is, part, separate.] 
 
 [3 « Very well, quod I, then erreth he as much and as far lacketh 
 his right belief, that believethtoo much, as ho that believeth too little." 
 More's Dial. p. 145.] 
 
9G ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 fervent devotion to saints, we should pray to no saints at all, 
 seeing we have promises of all things in our Saviour Jesus, 
 and in the saints none at all. 
 
 The Twenty-fifth Chapter. 
 
 In the twenty-fifth how juggleth he\ to prove that all 
 
 that pertaineth unto the faith was not written; alleging John 
 
 johnxxi. in the last [chapter], that the world could not contain the 
 
 tcix.""^'"" books, if all should be written. And John meaneth of the 
 
 miracles which Jesus did, and not of the necessary points of 
 
 the faith. 
 
 Thevir- And how brino-eth he in the perpetual virginity of our 
 
 i«<iy. lady, which, though it be never so true, is yet none article 
 
 M. C.cclx— i. «/'_'& '^ . . . 
 
 of our faith, to be saved by. But we believe it with a 
 story faith, because we see no cause reasonable to think the 
 contrary. 
 Pope. w. T. And when he saith, many mysteries are yet to be opened, 
 as the coming of antichrist ; nay, verily, the babe is known 
 well enough, and all the tokens spied in him, which the scrip- 
 ture describeth him by. 
 ditions*we're "^"^^ whou ho allogeth Paul's traditions to the Thessalo- 
 onhegospli. nians", to prove his phantasy ; I have answered Rochester in 
 M. c. ccixx. ii^Yie Obedience^," that his traditions were the gospel that he 
 
 preached. 
 M.c.ccixii. ^nd when he allegeth Paul to the Corinthians ^ ; I say 
 
 that Paul never knew of this word Mass. Neither can man 
 
 [1 At these words More resumes the task of confuting Tyndale.] 
 
 [2 " St Paul commandeth the people of Thessalonica, in his epistle, 
 to keep the traditions that he took them, either by his writing, or by 
 his bare word. For the words that he said among them, our Lord 
 had told them him for them." More, p. IGO.] 
 
 [3 See Vol. I. p. 219.] 
 
 {} " He writeth unto the Corinthians, that of the holy howsyll, the 
 sacrament of the altar, he had showed them the matter and the 
 manner by mouth, as our Lord had himself taught it to him. And 
 therefore no doubt is there, but that by the apostles was the church 
 more fully taught of that matter, than ever was written in all the 
 scripture. There was learned the manner and form of consecration. 
 There was learned much of the mystical gestures and ceremonies 
 used in the mass. And if any man doubt thereof, let him consider 
 where should we else have the beginning of the water put with the 
 ■wine into the calice. For well wo note that scripture biddeth it not." 
 More, p. 160.] 
 
XXV.] THE FIRST BOOK. 97 
 
 gather thereof any 'strange holy gestures,' but the plain con- 
 trary; and that there was no other use^ there, than to break 
 the bread anioncj theni at supper, as Christ did. And therefore christ-s 
 
 ^ ^ *■ suijper, and 
 
 he calleth it Christ's supper, and not mass. not mass. 
 
 "There was learned the manner of consecration." A The conse- 
 cration. 
 
 great doubt ; as though we could not gather of the scripture ^^- ^- ccixi'i. 
 how to do it ! *' And of the water, that the priest mino-leth water mixed 
 with the wine." A great doubt also; and a perilous case, if it ^^^- ^.^j^j^^ 
 were left out ! For either it was done to slake the heat of the ^'• 
 wine, or put to after as a ceremony, to signify that as the 
 water is changed into wine, so are we changed through faith 
 as it were into Christ, and are one with him: howbcit all is 
 to their own shame, that aught should be done or used among 
 us Christen, whereof no man wist the meaning. For if I 
 understand not the meaning, it helpeth me not, 1 Cor. xiv.; icor. xiv. 
 and as experience teacheth. But if our shepherds had been 
 as well willing to feed as to shear, we had needed no such 
 dispicience ; nor they to have burnt so many as they have^. 
 
 And as for that he allegeth out of the epistle of James, for 
 the justifying of works, I have answered in the Mammon, oj^^Jo'j.^j''"" 
 against which he cannot hiss; and will speak more in the 
 fourth book. 
 
 And as for the Saboth", a o-reat matter, we be lords over Thesabbath- 
 
 O . . dav, and 
 
 the Saboth; and may yet change it into the Monday, or any holy days 
 
 ' «/ «/ o >J ' V are made for 
 
 other day, as we see need; or may make every tenth day holy wefoi^them 
 day only, if we see a cause why. We may make two every ^ccixx!'^^"* 
 week, if it were expedient, and one not enough to teach the 
 people. Neither was there any cause to change it from the 
 
 [5 That is, custom.] 
 
 [6 More's comment goes on as follows : " Where Tyndale layeth 
 that the slackness of feeding hath caused so many to be burned, I will 
 not say Nay, but that it might have been better with some, if there 
 had been used more diligence in preaching. But as for many such 
 as have been burned, all the preaching in the world would not have 
 holpen their obstinacy. But sure if the prelates had taken as good 
 heed in time as they should have done, there should peradventure 
 at length fewer have been burned thereby. Bui there should have been 
 more burned by a great many than there have been within this seven year 
 last passed: the lack whereof, I fear me, will make more burned 
 within this seven year next coming, than else should have needed to 
 have been burned in seven score."] 
 
 [7 Tyndale has spelt this word Saboth ; More has spelt it Sabbaoth.] 
 
 7 
 [tyndale, hi.] 
 
93 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Saturday, than to put difference between us and the Jews; 
 and lest we should become servants unto the day, after their 
 superstition. Neither needed we any holy day at all, if the 
 people might be taught without it^. 
 Why women And wliou he asketh, by what scripture we know that a 
 
 baptize. ' d i ^ 
 
 woman may christen? I answer, if baptism be so necessary 
 as they make it, then, 'Love thy neighbour as thyself,' doth 
 teach women to baptize in time of need; yea and to teach, and 
 to rule their husbands too, if they be beside themselves. 
 
 And when he saith that, of likelihood, the lay people un- 
 derstood the gospel of John and Paul's epistles better than 
 Why the pre- great clerks now; I answer, the more shame is theirs. How- 
 
 lates under- ? • i i i i • i • tv i 
 
 stand not the belt there be two causes why: the one is their diligent shearing; 
 
 scripture. <^ o 
 
 and another, they deny the justifying of faith, whereof both 
 Paul and John do entreat, and almost of nothing else. If the 
 signification of our baptism, which is the law of God and faith 
 of Christ, were expounded truly unto us, the scripture would 
 be easy to all that exercised themselves therein. And, sir, 
 inasmuch as the prelates care so little for the loss of the un- 
 derstanding of the scripture and to teach the people, how hap- 
 peneth it that they care so sore for a bald ceremony; which, 
 the signification lost, though Christ himself had institute it, we 
 could not observe without a false faith and without hurting 
 of our souls? 
 A good tale. And, finally, to rock us asleep withal, he saith, that he 
 
 if it were lonff 
 
 enough. shall ucvcr speed well that will seek in the scripture whether 
 our prelates teach us a true faith ; though ten preach, each 
 Ye cannot coutrary to other, in one day. And yet Christ, for all his 
 ^FyetrTth'e mlraclcs, scndcth us to the scripture. And for all Paul's mi- 
 our prelates raclcs, tho Jows studicd the scripture the diligenterly, to see 
 
 by the scrip- ' . -^ O J ^ 
 
 ture. whether it were as he said or no. Howbeit he meaneth that 
 
 such cannot speed well, because the prelates will burn them ; 
 except M. More help them, and make them forswear Christ 
 beforehand. 
 
 The Twenty-seventh Chapter. 
 
 In the twenty-seventh he bringcth Paul exhorting to 
 agree, and to tell all one tale in the faith; which cannot be, 
 
 \} From this paragraph More turns back to one left unnoticed ia 
 the previous page ; and then digresses to criticise four passages in the 
 Obedience, in Confut. cclxxi-vi.] 
 
 \ 
 
XXVII.] THE FIRST BOOK. 99 
 
 salth master More, except one believe by the reason of another. 
 Yes verily, we all believe the fire is hot, and yet not by the 
 reason of another; and that with a much^ surer knowledge 
 than if we believed it by the one telling of another. And ah beiievc 
 even so they that have the law of God written in their hearts, have tile law 
 
 . . written in 
 
 and are taught of the Spirit to know sin and to abhor it, and their hearts. 
 to feel the power of the resurrection of Christ, believe much 
 surer than they that have none other certainty of their faith 
 than the pope's preaching, confirmed with so godly living. 
 
 And it is not unknown to M. More, that the churches of 
 late days, and the churches now being, have determined things, 
 in one case, the one contrary to the other ; in such wise that 
 he cannot deny but the one hath, or doth err : the which 
 case I could shew him, if I so were minded. The old popes, The church 
 cardinals, and bishops, said Yea, to the thing that I mean ; reason of 
 whereunto these that now reign, say iNay. JNow, sir, it you fine. w. t. 
 gather a general council for the matter, the churches of France 
 and Italy will not believe the churches of Spain and Dutchland, 
 because they so say; but will ask how they prove it? Neither 
 will Lovain believe Paris, because they say they cannot err ; 
 but will hear first their probation. Also, how shall we know that 
 the old pope and his prelates erred, because these that are now 
 so say ? When the old pope lived, we were as much bound to Popes may 
 believe that he could not err, as we be now that this cannot : neved 
 wherefore you must grant me, that God must shew a miracle scripture. 
 for the one part, or else he must bring authentic scripture. 
 
 Now, sir, God hath made his last and everlasting testa- m. c. 
 ment^, and no more behind than the appearing of Christ ccixxxiii. 
 
 Id. cclxxxiv. 
 
 again. Because all is done save the doom^; and because God 
 will not stir up every day a new prophet with a new miracle, 
 to confirm new doctrine, or to call again the old that was 
 forffotten ; therefore were all things necessary to salvation councils 
 
 111- • 1 r> 1 • 1 • ought to 
 
 comprehended in scripture ever to endure, iiy wliicli scrip- conclude 
 
 •I -l . accordnig to 
 
 ture the councils general, and not by open miracles, have [[J^gs^'f' 
 
 [2 So C. U. L. ed.] 
 
 [3 In Day's edition the words so that all is open occur here ; but 
 tliey do not appear in More's quotation, and seem as if added by one 
 who did not duly consider that by the word testament Tyndalo here 
 means God's covenant.] 
 
 {} The clause, Because all is done save the doom, is supplied from 
 More's quotation.] 
 
 7—2 
 
100 
 
 ANSWER TO Sill THOMAS MOKE S DIALOGUE. 
 
 [chap. 
 
 M. C. 
 eclxxxv. 
 M. C. 
 cclxxxvi. 
 
 Luke xvi. 
 M. C. 
 oclxxxvii, 
 viii. 
 
 Luke X. 
 Matt, xviii. 
 M.C. 
 cclxxxix. 
 
 M. C. ccxc. to 
 the end of 
 the Con- 
 futation. 
 
 concluded such things as were in them determined, as stories 
 make mention. And by the same scripture we know which 
 councils were true, and which false. And by the same scrip- 
 ture shall we, if any new question arise, determine it also. 
 Abraham answered the rich man, " They have Moses and the 
 prophets, let them hear them;" and said not, ' They have the 
 scribes and the Pharisees, whom they should hear preaching 
 out of the seat of their own doctrine,' without scripture. 
 
 And when he allegeth, "He that heareth you heareth me, 
 and if any man hear not the church, take him for an heathen," 
 concluding that we must believe whosoever is shaven, in all 
 that he affirmeth, without scripture or miracle; I would fain 
 know in what figure that syllogismus is made. Christ's dis- 
 ciples taught Christ's doctrine; confirming it with miracles, 
 that it miffht be known for God's, and not theirs. And even 
 so must the church, that I will believe, shew a miracle, or 
 bring authentic scripture that is come from the apostles, which 
 confirmed it with miracles ^ 
 
 The Twenty-ninth Chapter. 
 
 M. c. 
 
 cclxxvii. 
 
 M. C. 
 cclxxvii i. 
 
 — cclxxxi 
 The cause 
 why the 
 apostles 
 wrote the 
 gospels. 
 
 In the twenty-ninth he allegeth, that Christ said not the 
 Holy Ghost shall write, but shall teach. It is not the use to 
 say the Holy Ghost writeth, but inspireth the writer. I 
 marvel that he had not brought, as many of his brethren do, 
 Matt, xxviii. Matthew in the last, where Christ commanded the apostles 
 M c ccixxix " ^° ^^^ teach all nations," and said not, * Write.' I answer, 
 that this precept, ' Love thy neighbour as thyself, and God 
 above all thing,' went with the apostles; and compelled them 
 to seek God's honour in us, and to seek all means to continue 
 the faith unto the world's end. Now the apostles knew before 
 that heresies should come, and therefore wrote, that it might 
 be a remedy against heresies, as it well appeareth, John xx., 
 
 [1 In reply to this Sir Thomas ISIoro says : " I say that the catholic 
 church bringoth miracles for their doctrine, as tlie apostles did for 
 theirs, in that God ceascth no year to work miracles in his catholic 
 church, many and wonderful, both for his holy men quick and dead, 
 and for the doctrine that these heretics impugn, as images, relics, 
 and pilgrimages, and the blessed sacrament of the altar: and these 
 so many, and in so many places, that these heretics themself can 
 not deny it ; but are shamefully driven to say, like the Jews, that it 
 is the devil that doth them." M. C. ccxci.j 
 
XXIX.] THE FIRST BOOK. 101 
 
 where he Scaith, "These are written, that ye believe, and 
 through belief have life." And in the second of his first i John ii. 
 epistle he saith, " These I write because of them that deceive 
 you." And Paul, and Peter thereto, warn us in many places. 
 Wherefore it is manifest that the same love compelled them to 
 leave nothing unwritten, that should be necessarily required, 
 and that, if it were left out, should hurt the soul. 
 
 And in the last chapter, to make all fast, he bringeth in The pope and 
 the kind's grace, how he confuted ]\Iartin Luther with this er?ed in king 
 
 ,° ^ . Henry the 
 
 conclusion, 'The church cannot err^:' whereunto I will make Eighth's case. 
 none answer, for fear to displease his grace; nevertheless be- 
 cause Martin could not soyl it, if his grace look well upon the 
 matter, he shall find that God hath assoyled it for him in a 
 case of his own^. 
 
 And upon that M. More concludeth his first book, that m. More-s 
 whatsoever the church, that is to wit, the pope and his brood, 
 say, it is God's word, though it be not written, nor confirmed 
 with miracle, nor yet good living ; yea, and though they say 
 to-day this, and to-morrow the contrary, all is good enough 
 and God's word ; yea, and though one pope condemn another 
 (nine or ten popes a row) with all their works for heretics, as 
 it is to see in the stories, yet all is right, and none error*. 
 
 [2 The heading of the last chapter of B. i. of More's Dialogue is, 
 " In that the church cannot err in the choice of the true scripture, the 
 author proveth by the reason which the king's highness, in his noble and 
 most famous book, objecteth against Luther, that the church cannot 
 err in the necessary understanding of scripture."] 
 
 [3 By the time Tyndale wrote this the king had been led, in the 
 pi'ovidence of God, to dispute the authority of papal decisions.] 
 
 [* More's conclusion is expressed by himself as follows, in the same 
 chapter : " Then are ye, quod I, also fully answered in this, that where 
 ye said ye should not believe the church telling you a tale of their 
 own, but only telling you scripture, ye now perceive that in such things 
 as we speak of, that is to wit, necessary points of our faith, if they 
 tell you a tale, which if it were false were damnable, ye must believe 
 and may be sure that, sith the church cannot in such things err, it 
 is very true all that the church in such things telleth you; and 
 that it is not their own word, but the word of God, though it be not 
 in scripture. That appeareth well, quod he. Then are ye, quod I, as 
 fully satisfied that where ye lately said that it were a disobedience 
 to God, i^refen'ing of the church before himself, if he shall believe 
 the church in such things as God in his holy scripture sayeth him- 
 self the contrary, ye now perceive it can in no wise be so. But sith 
 
102 
 
 ANSWER TO SIR THOMAS MORE'S DIALOGUE. 
 
 The surest 
 way to oi>- 
 press true 
 doctrine, is 
 to lay the 
 preachers 
 fast. 
 
 And thus good night and good rest ! Christ is brought asleep, 
 and laid in his grave ; and the door sealed to ; and the men 
 of arms about the grave to keep him down with pole-axes. 
 For that is the surest argument, to help at need, and to 
 be rid of these babbling heretics, that so bark at the holy 
 spiritualty with the scripture, being thereto wretches of no 
 reputation, neither cardinals, nor bishops, nor yet great bene- 
 ficed men ; yea, and without tot quots and pluralities, having 
 no hold but the very scripture, whereunto they cleave as burs, 
 so fast that they cannot be pulled away, save with very singe- 
 inor them off. 
 
 The pope is 
 antichribt. 
 
 2 Pet. ii. 
 
 A sure token that the pope is antichrist. 
 
 And though unto all the arguments and persuasions which 
 he would bhnd us with, to believe that the pope with his sect 
 were the right church, and that God, for the multitude, will 
 not suffer them err, we were so simple that we saw not the 
 subtility of the arguments, nor had words to solve them with, 
 but our bare faith in our hearts ; yet we be sure, and so sure 
 that we can therein not be deceived, and do both feel and see, 
 that the conclusion is false, and the contrary true. 
 
 For first Peter saith (2 Pet. ii.), " There shall be false 
 teachers among you which shall secretly bring in damnable 
 sects, denying the Lord that bought them ; and many shall 
 follow their damnable ways, by whom the way of truth shall 
 be evil spoken of, and with feigned words they shall make 
 merchandise over you." " Now," saith Paul (Rom. iii.), " the 
 law speaketh unto them that are under the law." And even 
 so this is spoken of them that profess the name of Christ. 
 
 liis church, in such things as wo speak of, cannot err, it is impossiblo 
 that the scripture of God can be contrary to the faith of the church. 
 That is very true, quod ho. Then it is as true, quod I, that ye bo 
 further fully answered in the principal point, that the scriptures laid 
 against images, and pilgrimages, and worship of saints, make nothing 
 against them. And also that those things, images I mean and pil- 
 grimages, and praying to saints, aro things good, and to bo had in 
 honour in Christ's church, sith the church beUevcth so ; which as 
 ye grant, and see cause why ye should grant, can in such points 
 not bo suffered, for tlic special assistance and instruction of the Holy 
 Ghost, to fall into error. And so bo we, for this matter, at last, with 
 much work, come to an end." Sir T. More's Works, p. 176.] 
 
THAT THE POPE IS ANTICHRIST. 103 
 
 Now the pope hath ten thousand sects cropen in, as pied in a swarm of 
 
 A A , ■*■ sects set up 
 
 their consciences as in their coats, setting up a thousand ^y the pope. 
 manner works to be saved by ; which is the denying of Christ : 
 and we see many, and almost all together, follow their dam- 
 nable ways. And in that Peter said that they shall rail and 
 blaspheme the truth, it followeth that there shall be a little 
 flock reserved, by the hand of God, to testify the truth unto 
 them ; or else how could they rail on it ? And it followeth 
 that those railers shall be the mightier part in the world, or 
 else they durst not do it. Now what truth in Christ doth not The pope, 
 the pope rebuke, and, in settino; up false works, deny alto- of false 
 
 ^ ^ ' ' . or P 1 1 works, de- 
 
 gether ? And as for their feigned words, where nndest thou "'eti; the 
 
 o o ' truth of Gods 
 
 in all the scripture purgatory, shrift, penance, pardon, poena, ^ord. 
 culpa, hyperdoulia, and a thousand feigned terms more? 
 And as for their merchandise, look whether they sell not all 
 God's laws, and also their own, and all sin, and all Chrisfs 
 merits, and all that a man can think. To one he selleth the The nope 
 fault only ; and to another the fault and the pain too^ ; and amfpain? 
 purgeth his purse of his money, and his brains of his wits, can be sow. 
 and maketh him so beastly that he can understand no godly 
 thing. 
 
 And Christ saith (Matt, xxiv.), " There shall false Matt. xxiv. 
 anointed arise, and shew signs and wonders:" that is, they ^^ 
 shall shew miracles, and so prevail that, if it were possible, the 
 elect should be brought out of the true way. And these false 
 anointed, by the same rule of Paul, and in that Christ saith 
 also that they shall come in his name, must be in the church 
 of Christ, and of them that shall call themselves Christen, and 
 shall shew their wonders before the elect, and be a sore 
 temptation unto them, to bring them out of the way. And 
 the elect, which are few in comparison of them that be called 
 and come feignedly, shall among that great multitude be kept 
 by the mighty hand of God against all natural possibility. 
 So that the church and very elect shall never be such a multi- ^^^ p^,,,;^,^ 
 tude together by themselves, without persecution and tempta- pe"secuto7s, 
 tion of their faith, as the great multitude under the pope is, fem?^ 
 which persecute and suffer not. And these which the pope 
 calleth heretics, shew no miracles, by their own confession ; 
 neither ought they, inasmuch as they bring no new learning, 
 
 \} That is, to some he sells exemptions a culpa, only, and to others 
 a poena et culpa.^ 
 
104 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 1 Cor. X. 
 
 . The church 
 of Christ is 
 ever perse- 
 cuted. 
 
 The church 
 of antichrist 
 is the false 
 church, and 
 ever the 
 greater num- 
 ber. 
 
 The pope is 
 a devilish 
 blasphemer 
 of God. 
 
 The pope is 
 above king 
 and emperor, 
 
 The pope per- 
 secuteth the 
 word of God. 
 
 nor aught save the scripture, which is already received and 
 confirmed with miracles. Christ also promiseth us nought in 
 this world, save persecution for our faith. And the stories 
 of the old Testament are also by Paul, 1 Cor. x., our ensam- 
 ples. And there, though God at a time called with miracles 
 a great multitude, yet the very chosen that received the faith 
 in their hearts, to put their trust in God alone, and which 
 endureth in temptations, were but few, and ever oppressed of 
 their false brethren, and persecuted unto the death, and driven 
 unto corners. 
 
 And when Paul (2 Thess. ii.) saith that antichrist's coming 
 shall be by the working of Satan with all power, signs and 
 wonders of falsehood, and all deceivableness for them that 
 perish, because they conceived not love unto the truth, to be 
 saved by; and therefore shall God send them strong delusion, 
 or guile, to believe lies; the text must also pertain unto a 
 multitude gathered together in Christ's name, of which one 
 part, and no doubt the greater, for lack of love unto the truth 
 that is in Christ, to live thereafter, shall fall into sects, and 
 a false faith under the name of Christ, and shall be indurate 
 and stablished therein with false miracles, to perish for their 
 unkindness. The pope first hath no scripture that he dare 
 abide by, in the light; neither careth, but blasphemeth that 
 his word is truer than the scripture. He hath miracles with- 
 out God's word, as all false prophets had. He hath lies in 
 all his legends, in all jireachings, and in all books. They have 
 no love unto the truth ; which appeareth by their great sins 
 that they have set up, above all the abomination of all the 
 heathen that ever were, and by their long continuance therein, 
 not of frailty, but of malice unto the truth, and of obstinate 
 lust and self-will to sin. Which appeareth in two things: the 
 one, that they have gotten them with wiles and falsehood from 
 under all laws of man, and even above king and emperor, that 
 no man should constrain their bodies and bring them unto 
 better order, that they may sin freely without fear of man ; 
 and on the other side, they have brought God's word asleep, 
 that it should not unquiet their consciences, insomuch that if 
 any man rebuke them with that, they persecute him immedi- 
 ately, and pose him in their false doctrine, and make him an 
 heretic, and burn him and quench it. 
 
 And Paul saith, (2 Tim. iii.) "In the latter days there 
 
THAT THE POPE IS ANTICHRIST. 105 
 
 shall be perilous times. For there shall be men that love 2 Tim. m. 
 
 St Paul de- 
 
 themselves, covetous, high-minded, proud, railers, disobedient scribeth the 
 
 ' ' o ' 1 ' ^ ^ pope and his 
 
 to father and mother, unthankful, ungodly, churlish, promise- \^^^^^" ^'^ 
 breakers, accusers, or pick-quarrels, unloving, despisers of the 
 good, traitors, heady, puffed up, and that love lusts more than 
 God, having an appearance of godhness, but denying the 
 power thereof." And by " power" I understand the pure oods word is 
 
 the power 
 
 faith in God's word ; which is the power and pith of all godli- and pith of 
 
 ■i _ ^ o ^ all goodness. 
 
 ness, and whence all that pleaseth God springeth. And this 
 text pertaineth unto them that profess Christ. And in that he 
 saith, " having an appearance of godliness," and of that fol- 
 loweth in the text, "Of this sort are they that enter into men''s 
 houses, and lead women captive laden with sin, ever asking and 
 never able to attain unto the truth" (as our hearers of confes- confession, 
 sions do) ; it appeareth that they be such as will be holier than 
 other, and teachers and leaders of the rest. And look whether 
 there be here any syllable that agreeth not unto our spiritualty 
 in the highest deo-ree. Love they not themselves, their own Love of 
 
 . . . themselves. 
 
 decrees and ordinances, their own lies and dreams, and despise 
 
 all laws of God and man, regarding no man but them only that 
 
 be disguised as they be? And as for their covetousness, which covetous. 
 
 all the world is not able to satisfy, tell me what it is that they 
 
 make not serve it : insomuch that, if God punish the world 
 
 with an evil pock, they immediately paint a block and call it 
 
 Job, to heal the disease, instead of warning the people to 
 
 mend their living. And as for their high mind and pride, High'^mied. 
 
 see whether they be not above kings, and emperor, and all ^'^""'^" 
 
 the names of God ; and whether any man may come to bear 
 
 rule in this world, except he be sworn to them, and come up 
 
 under them. 
 
 And as for their railing, look in their excommunication, Rauers. 
 and see whether they spare king, or emperor, or the testa- 
 ment of God. And as for obedience to father and mother, Disobedient. 
 nay, they be immediately under God and his holy vicar the 
 pope ; he is their father, and on his ceremonies they must 
 wait. And as for unthankful, they be so kind, that if they unthankful. 
 have received a thousand pound land of a man, yet for all 
 that they would not receive one of his offspring unto a night's 
 harbour, at his need, for their founder's sake. And whether ungouiy. 
 they be ungodly or no, I report me unto the parchment ^ 
 
 [1 In these words Tyndalo evidently refers to that document, 
 
106 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 Churlish. j\^n(j as for churlishness, see whether they will not have their 
 
 causes venged, though it should cost whole regions, yea, and 
 
 all Christendom, as ye shall see, and as it hath cost half 
 
 Promise- Christcndom already. And as for their promise or truce- 
 breakers, ii. ,, • ^ i> ^ • 
 
 breakmg, see whether any appomtment may endure tor their 
 dispensations, be it never so lawful, though the sacrament 
 were received for confirmation. And see whether they have 
 not broken all the appointments made between them and 
 
 Accusers, their founders. And see whether they be not accusers, and 
 traitors also, of all men, and that secretly, and of their very 
 own kings and of their own nation. And as for their headi- 
 
 Heady. ncss, sce whcther they be not prone, bold, and run headlong 
 into all mischief, without pity or compassion, or caring what 
 misery and destruction should fall on other men, so they 
 may have their present pleasure fulfilled. And see whether 
 
 Loving lusts, they love not their lusts, that they will not be refrained from 
 them, either by any law of God or man. And as for their 
 
 Appearance appcaranco of godUuess, see whether all be not God's service 
 
 of goduness. ^^^^^ ^^^^^ feign ; and see whether not almost all consciences 
 be captive thereto. 
 
 And it followeth in the text, as the sorcerers of Egypt 
 
 The pope resisted Moses, so resisted they the truth. They must be 
 
 mighty Tug- therefore mighty jugglers. And to point the popish with 
 the finger he saith, " Men are they with corrupt minds, and 
 castaways concerning faith ;" that is, they be so fleshly- 
 minded, so crooked, so stubborn, and so monstrous shapen, 
 that they can receive no fashion to stand in any building 
 that is grounded upon faith : but when thou hast turned 
 them all ways, and done thy best to hew them and to make 
 them frame, thou must be fain to cast them out with the 
 Turks and Jews, to serve God with the image-service of their 
 own false works. 
 
 Of these and such like texts, and of the simiHtudes that 
 Christ maketh in the gospel of the kingdom of heaven, it 
 appeareth that though the Holy Ghost be in the chosen, and 
 teacheth them all truth in Christ, to put their trust in him, 
 
 " on eight skins of parchment," of which an account has been given 
 in Vol. I. pp. 35, 36. The ungodly temper of those who dictated it 
 would seem to Tyndale sufficiently conspicuous, from what they had 
 dared to say respecting the consequences likely to follow the reading 
 of the word of God.] 
 
THAT THE POPE IS ANTICHRIST. 107 
 
 SO that they cannot err therein ; yet, while the world stand- 
 eth, God shall never have a church that shall either persecute, 
 or be unpersecuted themselves any season, after the fashion 
 of the pope. But there shall be in the church a fleshly seed in the church 
 
 shall there be 
 
 of Abraham and a spiritual ; a Cain and an Abel ; an Ishmael for ever both 
 
 ^ 1 • 1 1 goodaniievil. 
 
 and an Isaac ; an Esau and a Jacob ; as I have said, a worker 
 and a believer ; a great multitude of them that be called, and 
 a small flock of them that be elect and chosen. And the 
 fleshly shall persecute the spiritual; as Cain did Abel, and 
 Ishmael Isaac, and so forth ; and the great multitude shall 
 persecute the small little flock, and antichrist will be ever the 
 best christian man. 
 
 So now the church of God is double, a fleshly and a spi- This word 
 ritual: the one will be, and is not; the other is, and may not uue'^^two 
 be so called, but must be called a Lutheran, an heretic, and w!'t! 
 such like. Understand therefore, that God, when he calleth The spiritual 
 a cono-reffation unto his name, sendeth forth his messengers oo'd are" 
 
 iT 11 1 • 1 1 • • L ix- calledLu- 
 
 to call generally ; which messengers bring in a great multi- therans and 
 tude, amazed and astonied with miracles and power of the 
 reasons which the preachers make, and therewith be com- 
 pelled to confess that there is but one God, of power and 
 might above all, and that Christ is God and man, and born of 
 a virgin, and a thousand other things. And then the great 
 multitude that is called and not chosen, when they have got- 
 ten this faith, common as well to the devils as them, and more 
 strongly persuaded unto the devils than unto them, then they 
 go unto their own imaginations, saying, ' We may no longer 
 serve idols, but God that is but one.' And the manner of The fleshly 
 
 ' church serve 
 
 service they fetch out of their own brains, and not of the ^"^J^^^'f^ 
 
 word of God; and serve God with bodily service, as they did their own. 
 
 in times past their idols, their hearts serving their own lusts 
 
 still. And one will serve him in white; another in black; ^>| 
 
 another in grey; and another in pied. And another, to do Fnars. 
 
 God a pleasure withal, will be sure that his shoe shall have 
 
 two or three good thick soles under, and will cut him above. The biasing 
 
 so that in summer, while the weather is hot, thou mayest see 
 
 his bare foot, and in winter his sock. They will be shorn and 
 
 shaven, and Sadducees, that is to say, righteous^; and Pharisees, 
 
 [} This is an allusion to the opinion which derived their name 
 from the Hebrew D''|T'^!i, contrary to the ordinaiily received opinion, 
 
108 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 that is, separated in fashions from all other men^ Yea, and 
 they will consecrate themselves altogether unto God, and will 
 anoint their hands, and hallow them as the chalice, from all 
 manner lay uses: so that they may serve neither father nor 
 mother, master, lord or prince, for polluting themselves; but 
 must wait on God only, to gather up his rents, tithes, offerings, 
 and all other duties. And all the sacrifice that come they 
 
 caiiiisa consume in the altar of their belUes, and make Calil of it; 
 
 no man may that is, a sacrlficG that no man may have part of 2. They 
 
 have any ./~iii i i i-i 
 
 part thereof, belicve that there is a God; but as they cannot love his laws, 
 so they have no power to believe in him. But they put their 
 trust and confidence in their own works, and by their own 
 works they will be saved; as the rich of this world, when they 
 sue unto great men, hope with gifts and presents to obtain 
 their causes. Neither other serving of God know they, save 
 such as their eyes may see, and their bellies feel. And of 
 very zeal they will be God's vicars, and prescribe a manner 
 unto other, and after what fashion they shall serve God, and 
 compel them thereto, for the avoiding of idolatry, as thou 
 seest in the Pharisees. 
 
 But little flock, as soon as he is persuaded that there is a 
 God, he runneth not unto his own imaginations, but unto the 
 messenser that called him, and of him asketh how he shall 
 serve God : as little Paul (Acts ix,), when Christ had over- 
 thrown him, and caught him in his net, asked, saying, "Lord, 
 what wilt thou that I do ? " and as the multitude that were 
 converted (Acts ii.) asked of the apostles, what they should 
 do. And the preacher setteth the law of God before them; 
 and they offer their hearts, to have it written therein, con- 
 senting that it is good and righteous. And because they 
 have run clean contrary unto that good law, they sorrow 
 and mourn ; and because, also, their bodies and flesh are 
 
 Christ only is otherwise disposed. But the preacher comforteth them, and 
 
 forterof slicwetli tlicm thc testament of Christ's blood ; how that for 
 
 his sake all that is done is forgiven, and all their weakness 
 
 that they wore named after one Sadoc, a disciple of Antigonus of 
 Socho, who died about 263 B. C] 
 
 [1 Pharisees; □^{i?J|"l2, from {if:|"l2, separated, as Tyndalc says, 
 
 T 
 
 from other men.] 
 
 [- bh2y Calil, thc complete whole; and thence a whole burnt- 
 
 • T 
 
 ofForing.] 
 
 The small 
 flock of 
 Christ Com- 
 eth to the 
 word and 
 promises of 
 God. 
 Acts ix. 
 
 the perfect 
 com " 
 
 the Christian 
 
THAT THE POPE IS ANTICHRIST, 109 
 
 shall be taken a worth, until they be stronger, only if they 
 repent, and will submit themselves to be scholars, and learn 
 to keep this law. And little flock receiveth this testament 
 in his heart, and in it walketh and serveth God in the 
 spirit. And fi'om henceforth all is Christ with him ; and 
 Christ is his, and he is Christ's. All that he receiveth he -C^ 
 receiveth of Christ, and all that he doth he doth to Christ. 
 Father, mother, master, lord and prince, are Christ unto him ; 
 and as Christ he serveth them, with all love. His wife, chil- 
 dren, servants and subjects, are Christ unto him; and he 
 teacheth them to serve Christ, and not himself and his lusts. 
 And if he receive any good thing of man, he thanketh God in The christian 
 Christ, which moved the man's heart. And his neighbour he aii things 
 serveth as Christ in all his need, of such things as God hath honour of 
 
 ' o . . Chrisu 
 
 lent; because that all degrees are bought, as he is, with 
 
 Christ's blood. And he will not be saved for serving his 
 
 brethren ; neither promiseth his brethren heaven for serving 
 
 him. But heaven, justifying, forgiveness, all gifts of grace, The christian 
 
 and all that is promised them, they receive of Christ, and saua^'ion'^ 
 
 by his merits freely. And of that which they have received Christ. 
 
 of Christ, they serve each other freely, as one hand doth the 
 
 other; seeking for their service no more than one hand doth 
 
 of another, each the other's health, wealth, help, aid, succour, 
 
 and to assist one another in the way of Christ. And God 
 
 they serve in the spirit only, in love, hope, faith and dread. 
 
 When the great multitude, that be called and not chosen, a pretty 
 Cain, Ishmael, Esau, and carnal Israel, that serve God night between the 
 
 11 • 1 1 Ti • 111 1 1 1 pope'schurch 
 
 and day with bodily service and holy works, such as tney andchrist-s 
 
 were wont to serve their idols withal, behold little flock, 
 
 that they come not forth in the service of God, they roar out, 
 
 'Where art thou? Why comest thou not forth and takest 
 
 holy water?' 'Wherefore?' saith little flock. 'To put away 
 
 thy sins.' 'Nay, brethren, God forbid that ye should so think; 
 
 Christ's blood only washeth away the sins of all that repent 
 
 and believe. Fire, salt, water, bread, and oil be bodily things, ^^ 
 
 given unto man for his necessity, and to help his brother with ; 
 
 and God that is a spirit cannot be served therewith : neither 
 
 can such things enter into the soul, to purge her ; for God's 
 
 word only is her purgation.' 'No!' say they, 'are not such The popish 
 
 things hallowed? and say we not in the hallowing of them, slierethf"" 
 
 that whosoever is sprinkled with the water, or eateth of the 
 
church. 
 
 110 ANSWER TO SIR THOMAS MORE's DIALOGUE. 
 
 bread, shall receive health of soul and body?' 'Sir, the bless- 
 flock'"'^ ings promised unto Abraham, for all nations, are in Christ; 
 and out of his blood we must fetch them, and his word is the 
 bread, salt, and water of our souls. God hath given you no 
 power to give, through your charms, such virtue unto unsen- 
 sible creatures, which he hath hallowed himself, and made 
 them all clean (for the bodily use of them that believe) through 
 his word of promise and permission, and our thanksgiving. 
 God saith. If thou believe St John's gospel, thou shalt be 
 saved; and not for the bearing of it about thee with so many 
 crosses, or for the observing of any such observances.' 
 The popes *God, for thy bitter passion,' roar they out by and by, 
 
 'what an heretic is this! I tell thee that holy church need to 
 allege no scripture for them; for they have the Holy Ghost, 
 which inspireth them ever secretly, so that they cannot err, 
 whatsoever they say, do, or ordain. What, wilt thou despise 
 the blessed sacraments of holy church, wherewith God hath 
 been served this fifteen hundred years?' (yea, verily this five 
 thousand years, even since Cain hitherto, and shall endure 
 unto the world's end, among them that have no love unto the 
 truth, to be saved thereby) ' thou art a strong heretic, and 
 worthy to be burnt.' And then he is excommunicate out of 
 the church. If little flock fear not that bug, then they go 
 The manner straight uuto the king: 'And it like your grace, perilous 
 
 of the pope's ° .... ®, iii 
 
 tiergy. people, and seditious, and even enough to destroy your realm, 
 if ye see not to them betimes. They be so obstinate and 
 tough, that they will not be converted, and rebellious against 
 God and the ordinances of his holy church. And how much 
 more shall they so be against your grace, if they increase and 
 grow to a multitude ! They will pervert all, and surely make 
 new laws, and either subdue your grace unto them, or rise 
 Little flock against you.' And then goeth a part of little flock to pot, 
 fo wreck? aud thc Tcst scattcr. Thus hath it ever been, and shall ever 
 be : let no man therefore deceive himself. 
 
 An answer to M. Mere's Second Book. 
 
 In the first chapter, ye may not try the doctrine of the 
 
 spiritualty by the scripture ; but what they say, that believe 
 
 undoubtedly, and by that try the scripture ^ And if thou 
 
 [1 " Where I" [Mere's imaginary questioner in the dialogue] " said 
 
CHAP. I. III.] THE SECOND BOOK. Ill 
 
 find the plain contrary in the scripture, tliou mayest not be- The pope 
 lieve the scripture, but seek a gloss and an allegory to make tried'HvstTip. 
 them agree. As when the pope saith, le be justmea by the ^riptjjre 
 works of the ceremonies. and sacraments, and so forth; and the J^Tm'"^'^^ 
 scripture saith, that we be justified at the repentance of the 
 heart, through Christ's blood : the first is true plain, as the 
 pope saith it, and as it standeth in his text; but the second is 
 false, as it appeareth unto thine understanding, and the literal 
 sense that killeth. Thou must therefore believe the pope, and 
 for Christ's doctrine seek an allegory and a mystical sense: 
 that is, that thou must leave the clear light and walk in the 
 mist. And yet Christ and his apostles, for all their miracles, 
 required not to be believed without scripture, as thou mayesfc 
 see John v. and Acts xvii., and by their dihgent alleging of johnv. 
 scripture throughout all the new Testament. 
 
 And in the end he saith, for his pleasure, that we know- None can 
 ledge that no man may minister sacraments but he that is ^crainents 
 derived out of the pope. Howbeit, this we knowledge, that ly but the 
 
 , . . . ..^.,., pope's gene- 
 
 no man could mmister sacraments without signification, which ration. 
 
 are no sacraments, save such as are of the pope's generation. 
 
 The Third Chapter. 
 
 In the third chapter, and in the chapter following, he 
 uttereth how fleshly-minded he is, and how beastly he ima- 
 gineth of God, as Paul saith, (1 Cor. ii.) "The natural man can- ] cor. iu 
 not understand the things of the Spirit of God." He thinketh The natural 
 of God as he doth of his cardinal ; that he is a monster, pleased man s'avour- 
 when men flatter him ; and if, of whatsoever frailty it be, men ^g'"fgo|f' 
 break his commandments, he is then raging mad as the pope 
 is, and seeketh to be venged. Nay, God is ever fatherly- 
 minded toward the elect members of his church. He loved Eph. i. 
 
 Rom. V. 
 
 them, ere the world began, in Christ. (Eph. i.) He loveth 
 
 that it was thought reasonable to believe the scripture, being God's 
 own words, rather than the words of men, ye" [i.e. Sir Thomas IMore] 
 " proved that the common faith of the church was as well God's own 
 words as was holy scripture self, and of as great authority ; and that 
 no student in scripture should presume to try, examine, and judge the 
 catholic faith of Christ's church by the scripture, but by the catholic 
 faith of Christ's church should examine and expound the texts of 
 scriptui-e." Dialogue, B. ii. ch, I. Works, p. 178.] 
 
112 ANSWER TO SIR THOMAS MOUE's DIALOGUE. [CHAP. 
 
 God is them while thev be yet evil, and his enemies in their hearts, 
 
 fatherly to </ </ ' 
 
 his elect QYQ ^hev bc come unto the knowledge of his Son Christ, and 
 
 members. «/ „ . 
 
 ere his law be written in their hearts; as a father loveth his 
 young son, while he is yet evil, and ere it know the father's 
 law to consent thereto. 
 
 And after they be once actually of his church, and the law 
 
 of God and faith of Christ written in their hearts, their hearts 
 
 Rom. vii. never sin any more, though (as Paul saith, Rom. vii.) the flesh 
 
 ifwesinof doth lu them that the spirit would not. And when they sin 
 
 mercJfu*! and' of frailty, God ccascth not to love them still ; though he be 
 
 reaj o or- ^^^^^ ^ ^^ p^^j. g^ gross of tribulatlous upon their backs, to purge 
 
 them and to subdue the flesh unto the spirit, or to all-to 
 
 break ^ their consciences with threatening of the law, and to 
 
 fear them with hell : as a father, when his son offendeth him, 
 
 feareth him with the rod, but hateth him not. 
 
 God did not hate Paul, when he persecuted, but had laid 
 
 up mercy for him in store ; though he was angry with him, to 
 
 The new life scourgo him aud to teach him better. Neither were those 
 
 the^flesh! Md things laid on his back, which he after suffered, to make satis- 
 
 neighbour. factiou for liis fore sins, but only to serve his brethren, and to 
 
 keep the flesh under. Neither did God hate David when he 
 
 had sinned, though he was angry with him. Neither did he 
 
 after suffer to make satisfaction to God for his old sins, but to 
 
 keep his flesh under, and to keep him in meekness, and to be 
 
 an ensample for our learning. 
 
 The Fourth Chapter. 
 
 In the fourth saith he, * If the church were an unknown 
 company, how should the infidels, if they longed for the faith, 
 come thereby ?' Oh, whither wandereth a fleshly mind ? — as 
 Godseeketh though WO first sought out God ! Nay, God knowcth his, and 
 notwm!"' seeketh them out, and sendeth his messengers unto them, and 
 giveth them an heart to understand. Did the heathen, or any 
 nation, seek Christ ? Nay, Christ sought them, and sent his 
 apostles unto them : as thou seest in the stories from the 
 beginning of the world, and as the parables and simihtudes of 
 the gospel declare. 
 
 And when he saith, he never found nor heard of any of 
 
 [1 All-to: altogether.] 
 
IV.] THE SECOND BOOK. 113 
 
 US, but that he would forswear to save his life^: Answer ; More, a lying 
 The more wrath of God will light on them that so cruelly 
 delight to torment them, and so craftily to beguile the weak. 
 Nevertheless yet it is untrue : for he hath heard of sir 
 Thomas Hitton, whom the bishops of Rochester and Canter- 
 bury slew at Maidstone''; and of many that suffered in sir Thomas 
 Braband, Holland, and at Colen, and in all quarters of 
 Dutchland, and do daily. And when he saith that their 
 church hath many martyrs, let him shew me one, that died The pope 
 for pardons and purgatory, that the pope hath feigned ; and ^yis. "w?t.' 
 let him take the mastery. 
 
 And what ado maketh he, that we say, there is a church There is a . 
 
 , 111. church that 
 
 that smneth not, and that there is no man but that he sinneth ! sinneth not. 
 which are yet both true. We read, (1 John iii.), " He that is uohniii. 
 born of God sinneth not;" and (Eph. v.), "Men, love your^ph. v. 
 wives as the Lord doth the church, and gave himself for her, 
 to sanctify her, and to cleanse her in the fountain of water 
 through the word, and to make her a glorious church unto 
 himself, without spot or wrinkle;" and (1 John i.), "If we 
 
 f- . ^ -' I John i. 
 
 say we have no sm, we deceive ourselves, and make him a ?''!f'''?"'''=^ 
 
 , "^ , , , IS double. 
 
 liar, and his word is not in us." M. More also will not under- 
 stand, that the church is sometime taken for the elect only ; 
 which have the law of God written in their hearts, and faith 
 to be saved through Christ written there also : which same, 
 for all that, say with Paul, " That good which I would, that 
 do I not ; but that evil which I hate, that do I : so it is not I 
 that do it, but sin that dwelleth in my flesh ;" and (Gal. v.), oai. v. 
 " the flesh lusteth contrary to the spirit, and the spirit con- 
 trary to the flesh ; so that," these two fighting between them- 
 selves, " ye cannot do what ye would :" for they never con- 
 sent that sin is good, nor hate the law, nor cease to fight 
 against the flesh; but, as soon as they be fallen, rise and fight 
 afresh ; — and that the church is sometime taken for the 
 
 [2 More makes liis questioner say, that the reformers' party ' hath 
 some that preach sometime, but ye will not suffer them ; ye punish 
 them and burn them.' To which More replies, ' Nay, they be wiser 
 than so; for they will rather swear on a book that they never said 
 so,' p. 183.] 
 
 [3 See Vol. 11. p. 340. In the preface to Moro's Confutacyon, he 
 gives a most scornful account of this meek reformer's apprelicnsion 
 and cruel death ; calling him " the devil's stinking martyr."] 
 
 r 1 8 
 
 [tyndale, III.J 
 
114 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 The carnal common rascaP of all that believe, whether with the mouth 
 
 church sin- ... 
 
 neth. only, and carnally without spirit, neither loving the law in 
 
 their hearts, nor feehng the mercy that is in Christ ; but either 
 run altogether at riot, or keep the law with cautels and expo- 
 sitions of their own feigning, and yet not of love, but for fear 
 of hell, as the thieves do for fear of the gallows ; and make 
 recompence to God for their sins with holy deeds. 
 
 Two manner He also wiU not Understand, that there be two manner 
 
 faiths : one, that is the faith of the elect, which purgeth them 
 
 John XV. of all their sins for ever : as ye see John xv., " Ye be clean, 
 saith Christ, by the reason of the word," that is, through 
 
 johni. believing Christ's doctrine; and John i., "He gave them 
 power to be the sons of God through believing in his name ;" 
 
 johniii. and John iii., "He that beheveth the Son hath everlasting 
 life ; " and a thousand like texts : and another, of them that 
 
 The faith of be called and never elect : as the faith of Judas, of Simon 
 
 them that be ' 
 
 not et^c't!" Magus, of the devil, and of the pope ; in whose hearts the 
 law of God is not written, as it appeareth by their works. 
 And therefore when they believe many things of Christ, yet 
 when they come unto the salvation that is in his blood, they 
 be but Jews and Turks ; and forsake Christ, and run unto 
 t?ie justifying of ceremonies with the Jews and Turks. And 
 therefore they remain ever in sin within their hearts. 
 
 Whereas the elect, having the law written in their breasts, 
 and loving it in their spirits, sin there never ; but without, in 
 the flesh. Against which sin they fight continually, and 
 minish it daily with the help of the Spirit, through prayer, 
 fasting, and serving their neighbours lovingly with all manner 
 service, out of the law that is written in their hearts. And 
 their hope of forgiveness is in Christ only ; through his blood, 
 and not in ceremonies. 
 
 Tho Fifth Chapter. 
 The nope And uuto hls fifth chapter I answer. By the pope the 
 
 hidetlii the . • i • i i i , • • ' •' , -^.^ 
 
 scripture, scripturo IS hid, and brought into ignorance, and the true 
 sense corrupt. And by them that ye call heretics we know 
 the scripture, and the true sense thereof. And I say, that 
 the pope keepeth the scripture, as did the Pharisees, to make 
 merchandise of it : and again, that the heretics be come out 
 
 [1 That is, mixed multitude.] 
 \ 
 
V. VI. VII.] THE SECOND BOOK. 115 
 
 of you, as out of the scribes and Pharisees came the apostles, 
 and Christ himself, and John Baptist; and that they be 
 plucked out of you, and graffed in Christ, and built upon the 
 foundation of the apostles and prophets. 
 
 And in the end, "when he saith that the heretics be fallen 
 out of Christ's mystical body, which is the pope and his ; I The heretics 
 answer, that ye be a mystical body, and walk in the mist and of the mist, 
 will not come at the light ; and the heretics be departed out 
 of your mist, and walk in the clear light of God's word. 
 
 The Sixth Chapter. 
 
 In the sixth he saith, that the heretics be all naught, for 
 they all perjure and abjure 2. He yet saith untrue. Many why many 
 abide unto the death. Many, for their weakness, are kept 
 out of your hands. Many, for their overmuch boldness in 
 their own strength, be delivered into your hands, and fall in 
 the flesh, their hearts abiding still in the truth ; as Peter and 
 thousands did ; and after repent, and be no less Christen than 
 before, though ye have them in derision, unto your own 
 damnation. And many, because they come to Christ for 
 fleshly liberty, and not for love of the truth, fall as it becom- 
 eth them under your hands, as Judas and Balaam ; which at 
 the beginning take Christ's part, but afterward, when they 
 find either loss, or no vantage, they get them unto the con- 
 trary part, and are by profession the most cruel enemies and 
 subtilest persecutors of the truth. Look, Master More ; and 
 read, and mark well. 
 
 The Seventh Chapter. 
 
 In the seventh he saith, that he hath holy saints and holy councils, 
 councils on his side. Name the saints, and prove it. Name 
 the councils, and the holy prelates thereof. Thou shalt shew 
 me none other popes or cardinals, than such as we have now ; 
 that will obey neither God nor man, nor any law made by 
 God or man ; but compel all men to follow them, strengthen- 
 ing their kingdom with the multitude of all misdoers. 
 
 He saith also, that good and bad worship saints ; the good 
 
 [2 " Now, quod I, all that are of that sort, if they happen to ad- 
 venture somewhat and be spied, they will fust perjure themselves, 
 and after abjure thoir opinion ; so that if their opinion were good yet 
 were themselves naught," p. 186. j 
 
 8—2 
 
11() ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 well, and the bad evil. How cometli it then that ye shew 
 not the difference, and teach to do it well ? I see but one 
 fashion among all the popish. And finally he saith, he is not 
 bound to answer unto the reasons and scriptures that are laid 
 against them. It is enough, to prove their part, that it is a 
 common custom, and that such a multitude do it. And so, 
 by his doctrine, the Turks are in the right way. 
 
 Saints. 
 
 Luke xvi. 
 
 Luke vii. 
 
 Christ did 
 such service 
 as all the 
 saints could 
 not do. 
 
 The Eighth Chapter. 
 
 In the eighth he saith, the saints be more charitable now 
 than when they lived. I answer, Abraham was, when he 
 lived, as charitable as the best : and yet dead, he answered 
 him that prayed to him, " They have Moses and the prophets, 
 let them hear them." And so have we, not JNIoses and the 
 prophets only, but a more clear light, even Christ and the 
 apostles ; unto which if we hearken, we be saints already. 
 
 And to prove that they in heaven be better than we in 
 earth, he allegeth a text of our Saviour (Luke vii,), that the 
 worst in heaven is better than John Baptist. Now the text 
 is, " He that is less in the kingdom of heaven is greater than 
 he." "We that believe are God's kingdom. And he that is 
 least (in doing service unto his brethren) is ever the greatest, 
 after the doctrine of Christ. Now Christ was less than John, 
 for he did more service than John' ; and therefore greater 
 than he. And, by their own doctrine, there was no saint in 
 heaven before the resurrection of Christ. But what care they 
 what they say, blinded with their own sophistry ? 
 
 Moreover, cursed is he that trusteth in aught save God, 
 
 saith the text ; and therefore the saints would have no man to 
 
 trust in them, while they were alive : as Paul saith (1 Cor. 
 
 1 Cor iii. iii,), " What is Paul, save your servant to preach Christ ? Did 
 
 ) Cor. i. Paul die for you ? Were ye baptized in the name of Paul ?" 
 
 ' Did I not marry you to Christ, to put your trust in him ?' 
 
 And again, " Let no man rejoice" or trust " in man," saith he. 
 
 1 Cor. iii. "For all are yours, whether Paul, or Apollo, or Cephas; 
 
 whether the world, life, death, present things, or things to 
 
 come ; all are yours, and ye are Christ's, and Christ is God's." 
 
 If my faith be stedfast in the promises that I have in Christ's 
 
 blood, I need but to pray my Father in Christ's name, and he 
 
 [1 So in C. U. L. cd. D. omits this clause. See Vol. ii. p. 232.] 
 
VIII,] THE SECOND BOOK. 117 
 
 shall send me a legion of angels to help me ; so that my faith 
 is lord over the angels, and over all creatures, to turn them 
 unto my soul's health and my father's honour, and may be 
 subject unto no creature, but unto God's word in our Saviour 
 Christ only. I may have no trust therefore in the saints, we may not 
 
 -re • 1 1 , 1 , ,1 • trust to 
 
 u ye say, ye put no trust m them, but only put them m saints. 
 remembrance of their duty ; as a man desireth his neighbour 
 to pray for him, remembering him of his duty ; and as when 
 we desire our brethren to help us at our need ; that is false, 
 for ye put trust in all your ceremonies and all your holy 
 deeds, and in whosoever disguiseth himself, and altereth his 
 coat from the common fashion, yea, and even in the coats of 
 them that be not yet saints after your doctrine. 
 
 If a priest said mass in his gown, would ye not rise against 
 him and slay him ; and that for the false faith that ye have in 
 the other garments ? For what honour can those other gar- 
 ments do to God more than his gown, or profit unto your 
 souls, seeing ye understand nought thereby? And thereto in Prayer to 
 the collects of saints ye say, 'Save me, God, and give me great super- 
 everlasting life, for the merits of this or that saint ;' every 
 man after his phantasy choosing him one saint singularly to 
 be saved by 2. With which collects, I pray you shew me, 
 how standeth the death of Christ? Paul would say that 
 Christ died in vain, if that doctrine were true. And thereto 
 inasmuch as ye say, the saints merit or deserve not in heaven, 
 but in this world only, it is to be feared lest their merits be 
 sore wasted, and the deservings of many all spent, through 
 our holy father's so great liberality. 
 
 Abraham and the prophets, and the apostles, and many ^fu^ccPnot^* 
 since, prayed to no saints ; and yet were holy enough. And sain'J7 '° 
 
 [2 In the Roman breviary the collect for July 6, being tlie octave 
 of the festival of Peter and Paul, is as follows : Deus, cujus dextera 
 beatum Petrum anibulantem in fluctibus, ne mergeretur, erexit; et 
 coapostolum ejus Paulum, tertio naufragantem, de profundo pelagi 
 liberavit : exaudi nos propitius, et concede, ut cmiborum mcritis ceterni- 
 tatis gloriam consequnmur. Qui vivis ct regnas cum Deo Patre. 
 
 In " The devotion and office of the sacred heart, &c., with exercises 
 for the holy sacrifice of the Mass," Dublin, 1829, there occurs this 
 prayer : " O God, who hast vouchsafed to send the blessed Patrick, 
 thy confessor and bishop, to preach thy glory to nations, grant by 
 his merits and intercession, that what thou hast commanded us to do, 
 we may through thy mercy be able to fulfil through our Lord. Amen."] 
 
118 ANSWER TO SIR THOMAS MORE'^S DIALOGUE. [cHAP. 
 
 M. More de- 
 stroyeth the 
 resurrection. 
 W.X. 
 
 1 Thess. iv. 
 
 when he saith, they could help when they were alive ; that 
 was through their faith, in believing the promise : for they 
 had promises, that they should do such miracles to stablish 
 their doctrine, and to provoke unto Christ, and not unto 
 themselves. 
 
 And when he proveth that the saints be in heaven in 
 glory with Christ already, saying, ' If God be their God, 
 they be in heaven, for he is not the God of the dead ;' there 
 he stealeth away Christ's argument, wherewith he proveth the 
 resurrection: that Abraham and all saints should rise again, 
 and not that their souls were in heaven; which doctrine was 
 not yet in the world. And with that doctrine he taketli 
 away the resurrection quite, and maketli Christ's argument of 
 none effect. For when Christ allegeth the scripture, that 
 God is Abraham's God, and addeth to, that God is not God of 
 the dead but of the living, and so proveth that Abraham must 
 rise again ; I deny Christ's argument, and I say ^ with IM. 
 More, that Abraham is yet alive, not because of the resurrec- 
 tion, but because his soul is in heaven. And in like manner, 
 Paul's argument unto the Corinthians is nought worth : for 
 when he saith, ' If there be no resurrection, we be of all 
 wretches the miserablest; here we have no pleasure, but 
 sorrow, care, and oppression ; and therefore, if we rise not 
 again, all our suffering is in vain :'' ' Nay, Paul, thou art un- 
 learned; go to Master More, and learn a new way. We be 
 not most miserable, though we rise not again; for our souls 
 go to heaven as soon as we be dead, and are there in as 
 great joy as Christ that is risen again.' And I marvel that 
 Paul had not comforted the Thessalonians with that doctrine, 
 if he had wist it, that the souls of their dead had been in joy ; 
 as he did with the resurrection, that their dead should rise 
 If the souls be in heaven, in as great glory as the 
 
 asfam. 
 
 The more 
 trust we have 
 in saints, the 
 less we have 
 in Christ. 
 
 angels, after your doctrine, shew me what cause should be of 
 the resurrection? 
 
 And when he saith, " Whether the saints do it themselves, 
 or by intercession made to God, it maketh no matter, so we 
 be holp ;" it appeareth by his doctrine, that all is good that 
 hclpeth, though a man pray unto the devil, by whom many 
 be holp. Now in Christ wc have promises of all manner 
 help, and not in them. Where then is our faith to be holp 
 [^ That is, xf I say. See in like manner and he be, p. 121.] 
 
VIII.] THE SECOND BOOK. 119 
 
 by Christ, when we hope to be holp by the merits of saints? 
 So it appeareth, that the more trust we have in saints, the 
 less we have in Christ. 
 
 And when he bringeth in a similitude, that we pray phy- Physicians, 
 sicians, though God can help us, and therefore we must pray 
 to saints ; it is not like. For they have natural remedies for us ; 
 which we must use, and not tempt God : but the saints have 
 no natural remedies, nor promise of supernatural ; and there- 
 fore it can be but a false superstitious faith. And where no 
 natural remedy is, there God hath promised to help them that 
 believe in him. And moreover, when I pray a physician or 
 surgeon, and trust to be holp by them, I dishonour God ; 
 except I first pray to God, and believe that he will work with we must 
 their doctrine and medicines, and so receive mine health of the uporf God, 
 hand of God. And even so, when I pray to man, to help me fonhephy- 
 
 , . ,7 sician. 
 
 at mine need, I sin ; except I complain first to God and shew 
 him my need, and desire him to move one or another to help 
 me ; and then, when I am holp, thank him and receive it of 
 his hand, inasmuch as he moved the heart of him that holp 
 me, and gave him wherewith, and a commandment to do it. 
 
 M. More: — " Christ is not dishonoured, because that 
 they which here preach him truly shall sit and judge with 
 him." 
 
 Tyndale: — That to be true the scripture testifieth; but 
 what is that to your purpose, that they which be dead can 
 hear us and help us? Howbeit, if M. More should describe us 
 those seats, I am sure he would paint them after the fashion 
 of my lord cardinal's holy chair ; as he doth God after the xhe oeshiy 
 similitude of worldly tyrants, and not according to his own noTjudg?'*' 
 word. For they that be worldly, and fleshly minded, can that be of 
 but fleshly imagine of God, altogether like unto the similitude 
 of worldly things. 
 
 M. Blore: — "The apostles and saints were prayed to 
 when they were alive, and God not dishonoured." 
 
 Tyndale: — What helpeth that your carnal purpose? I 
 have answered you unto that, and many things more, in the 
 Obedience 2, and other places ; against which ye reply not, but 
 keep your tune, and unto all things sing cuckoo, cuckoo, ' We 
 be the church and cannot err.' The apostles had God's word \ cor. hi. 
 for all that they did, and ye none : and yet many dis- 
 [2 Vol. I. p. 288. et seq.] 
 
120 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [ciIAP. 
 
 honoured God and Christ, for their false trust and confidence 
 which they had in the apostles ; as thou mayest see by Paul 
 to the Corinthians. 
 Moredriveth Thcu lio brealvcth forth into open blasphemy, and saith 
 
 from God. / -l X, , .„ , 
 
 that ' it behoveth us to pray unto saints, and that God will else 
 
 not hear us, for our presumptuous malapertness ^^ So it is 
 
 now presumptuous malapertness to trust in God's word, and 
 
 Heb. iv. to believe that God is true ! Paul teacheth us to be bold to 
 
 go unto God, and sheweth us good cause in Christ, why we 
 
 so may, and that God would so have us. IS'either is there 
 
 any cause to keep us back ; save that we love him not, nor 
 
 trust him. If a man say, ' Our sins should keep us back :' I 
 
 say, If we repent and believe in Christ, Christ hath taken 
 
 them away, and therefore through him we may be bold. 
 
 John xvi. And Christ said at his last supper (John xvi.), " I say not that 
 
 I will pray for you unto my Father, for my Father lovetli 
 
 you :" as who should say, ' Be not afraid, nor stand without 
 
 the doors, as a dastard ; but be bold, and go in to my Father 
 
 yourselves in my name, and shew your complaints; for he 
 
 now loveth you, because ye love my doctrine.' And Paul 
 
 Eph. u. saith (Eph. ii.), " We have all an open way in through him, 
 
 and are now no more foreigners, or strangers, but of the 
 
 AVemaybe houschold of God." Of God therefore we be bold, as of a 
 
 toGod/for most loving and merciful father, above all the mercy of 
 
 us so to do. fathers. And of our Saviour Jesus we be bold, as of a thing 
 
 that is our own, and more our own than our own skins ; and a 
 
 thing fliat is so soft and gentle, that lade we him never so 
 
 much with our sins, he cannot be angry, nor cast them from 
 
 off his back, so we repent and will amend. But M. More 
 
 hath another doctrine, to drive us from God, and to make us 
 
 tremble and be afraid of him. 
 
 He likeneth God to worldly tyrants, at whom no man 
 may come, save a few flatterers, which minister unto them all 
 voluptuousness, and serve their lusts at all points : which flat- 
 
 [1 '• Sitli his pleasure is to have his saints had in honour and prayed 
 unto, that they may be for us intercessors to his high majesty, Avhere- 
 unto ere we presume to approach, it becometh us and well behoveth us 
 to make friends of such as he hath in favor, he will disdain once to 
 look on us, if we be so presumptuous and malapert fellows that upon 
 boldness and familiarity with himself avo disdain to make our inter- 
 cessors his especial friends." INIore's Dial. Works, p. ISO.] 
 
VIII.] THE SECOND BOOK. 121 
 
 terers must first be corrupt with gifts, ere a man may come 
 
 at the king. Then he saith, " A man may pray to every dead m. More is 
 
 raan^" That, methinkcth, should be against the pope's doc- pope"' profit. 
 
 trine, and profit also : for he will have no man prayed to, 
 
 until he have canvassed him, I would say, canonized him ; and 
 
 till God, or at the least way the devil, have shewed miracles 
 
 for him. 
 
 Then he bringeth how one that was dead, and in the in- rurgatory. 
 visible purgatory, holp another that was alive, and in the 
 visible purgatory^. This is a strange case, that a man there 
 may help another, and not himself. And a more strange a purgatory 
 
 ^ , .,„... visible, and a 
 
 case, that God heareth a man here for himself, bems; m his py^fiftoT in- 
 
 ' ~ visible. 
 
 own purgatory, and hclpeth him clean out, or easeth him if it 
 be too sore : but and he be in the pope's purgatory, God 
 will not hear him for himself; and that because the pope 
 mio-lit have somewhat to deliver him. And the strano;est 
 case of all is, that the pope is almighty there, and God can 
 do there nought at all ; as the pope cannot here in this pur- 
 gatory. But because this is not God's word, nor like God's 
 doctrine, I think it no damnable sin to believe it poetry. 
 
 Then, how " ye may pray for them, and to them, till they canonizing. 
 be canonized," and " when they be canonized, to them only ;" 
 for then ye be sure that they be in heaven^. By what token ? 
 I may be as sure by the canonizing, as I am that all the how you 
 bishops, which the pope confirmeth, be holy men; and all the who be saints 
 
 ill lieavcn. 
 
 doctors, that he maketli, well learned ; and that all the priests, 
 which he anointeth, have the Holy Ghost ! If ye say, ' Be- 
 
 [2 " Wliy, quod lie, by that reason I might pray not only to saints, 
 but also to every other dead man ! So may ye, quod I, with good 
 reason ; if ye see none other likelihood but that he died a good man." 
 Id. ibid.] 
 
 [3 " So find we, as I remember, in the dialogues of St Gregory, that 
 one had help by prayer made unto an holy man late deceased, which 
 was himself yet in purgatory. So liked it our Lord, to let the world 
 know that he was in his special favour, though he were yet in pain of 
 his purgation." Id. ibid.] 
 
 [^ " Those, quod I, that be not canonized, ye may, for the more 
 part, both pray for them, and pray to them, as ye may pray for and 
 to them that be yet alive. But one that is canonized, ye may pray to 
 him to pray for you; but ye may not pray for him. And of every man 
 ye may trust well, and be seldom certain ; but of the canonized ye may 
 reckon you sure." Id. p. 190.] 
 
122 ANSWER TO SIR THOMAS MORE's DIALOGUE. [ciIAP. 
 
 cause of the miracles ;' then do men wrong to pray for king 
 King Henry Hcnrv of "Windsor at Cambridge and Eton. For he, as men 
 
 of Windsor. «' . i •<. • i • 
 
 say, doth miracles. And also, if the miracles certify us, what 
 needeth to buy the pope's canonizing ? 
 
 The Ninth Chapter. 
 
 A strange In the uiuth he putteth ' no jeopardy to pray to him that 
 
 PMy"to^him is damned,' and to stick up a candle to him ; nor I trow unto 
 thatfsTiead the dcvil tlicrcto, if he might have a vantage by him^ 
 
 and damned. . , iit 
 
 Then he maketh ' no jeopardy to do and beheve whatsoever 
 
 an open multitude, called God's church, doth and believeth : 
 
 for God will have an open church, that cannot err.' For 
 
 saith he, ' When the Israelites fell to idolatry, the true church 
 
 remained in Jerusalem among the Jews.' First, I say, if a 
 
 The Israelites man had uo bcttcr understanding than M. More's doctrine, he 
 
 in number could not know wlicther were the true church, the Jews or 
 
 Jews. the Israelites. For the Israelites were in number five times 
 
 more than the Jews, and worshipped God, though as present 
 
 in the image of a calf ; as the Jews, for the most part, present 
 
 in the ark of testimony. And secondarily he saith false : for 
 
 The Jews the Jcws woro fallen into open idolatry, a thousand times 
 
 idolatry. worso than the Israelites, even in their very temple, as it 
 
 appeareth by open stories and by the prophets : so that for 
 
 their open idolatry, which they would for no preaching of the 
 
 prophets amend, their priests thereto resisting the prophets 
 
 and encouraging the people in their wickedness, God sent 
 
 them captive out of the land. Yea, and the people erred in 
 
 following the scribes and Pharisees and the open multitude, 
 
 called God's church, at the coming of Christ ; as it is to see 
 
 God ever re- in the gospcl. Contrary unto M. More's deceitful poetry. And 
 
 littie^flock. again, God reserved him a little flock ever in Israel, and had 
 
 ever prophets there, sometimes openly, and sometimes in 
 
 [} " The namo is not so very requisite, but that wo may mistake it 
 without peril, so that we nevertheless have the relics of holy men in 
 reverence ; but as for pig's bones for relics, or damned wretches to be 
 worshipped for saints, albeit that, if it happened, yet it nothing hurted 
 the souls of them that mistake it, no more than if wo worshipped an 
 host in the mass, which percasc the negligence or malice of some lewd 
 priest hath loft unconsccratc ; yet is it never to be thought, though 
 such a thing might happen suddenly, that ever God will suflfer such a 
 thing to last and cndm'C in his church." Id. p. 193.] 
 
IX.] THE SECOND BOOK. 123 
 
 persecution, that every man must hide himself, and keep his 
 faith secret : and even in the houses of the evil kings, both of 
 Jewry and also of Israel, he had good people, and that among 
 the high officers, but secretly, as Nicodemus among the Pha- 
 risees. So that the very church was everywhere oft-times in 
 captivity and persecution under their brethren, as we be under 
 ours in the kingdom of the pope. 
 
 Then he putteth ' no jeopardy to worship an unconsecrated More feareth 
 host.' But with what worship men should worship the con- worship an 
 secrated, doth he not teach; neither the use of that sacra- serrated host, 
 ment, or any other ; nor how aught may be worshipped ; 
 but teacheth only that all things may be worshipped, and 
 sheweth not the right worship from the false. 
 
 Then he noteth Paul (1 Cor. i,), ' how he exhorteth us to i cor. i. 
 agree only ; but not on the truth or on the good, but only to 
 agree a great multitude together.' O this deep blindness ! we must 
 Did not Paul first teach them the true way ? And did he not the true°way, 
 instruct them anew in the true way, and in the said epistle agree in the 
 rebuke the false confidence that they had in men, the cause 
 of all their dissension and all errors that were among them ? 
 
 Then he saith, ' The Jews had saints in honour, as the 
 patriarchs and prophets.' We teach to dishonour none. But 
 the Jews prayed to none. 
 
 More : — "Christ rebuked not the Pharisees for garnishing christre- 
 the sepulchres of the prophets, but for that they followed the Strlfst 
 conditions of them that slew them." in'thlir wia- 
 
 works. 
 
 Tyndale : — Yes, and for their false trust in such works ; 
 as we do you. And ye, sir, think that ye deserve heaven in 
 worshipping the saints' bones ; and be as ready to slay them 
 that believe, teach, and live as the saints did, as your fathers 
 were to slay them. Besides that, ye worship saints that fol- 
 lowed Christ after the example of your holy cardinal ; of whom 
 I doubt not but that ye will make a God, in process of time 
 also. 
 
 Then repeateth he, for forgetting, how * Eliseus' bones 
 raised up a dead body.' That was to confirm his preaching 
 only. For the Israelites, as wicked as they were, neither 
 prayed to him, neither kissed his bones, nor ofi^ered, nor sticked 
 up candles before him ; which thing if they had done in the 
 kingdom of the Jews, I doubt not but that some good king 
 would have burnt his bones to ashes, as well as the brasen 
 
124 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 The miracles 
 done by the 
 prophets and 
 apostles were 
 to confirm 
 their doc- 
 trine. 
 
 Christ made 
 the woman 
 whole, and 
 not his coat. 
 
 Miracles 
 were done 
 for the con- 
 firmation of 
 doctrine. 
 
 A filthy 
 chapter. 
 
 serpent, that was as great a relic as dead bones. And, ' Christ 
 shewed mh*acles at the finding of the cross.' That was to 
 stabhsh the faith of Christ's death, and that it should be a 
 memory of his death; and not that we should trust in the 
 wood, as we do : for which false abuse the whole land, 
 where Christ did his miracles, is destroyed. 
 
 Then he allegeth ' the woman that was healed through 
 touching of Christ's coat ; because we should worship it :' when 
 Christ said, "her faith hath made her whole," not in the 
 coat, but in Christ. And the miracle was shewed, to provoke 
 to the worshipping of the preaching, and not of the coat : 
 though to keep the coat reverently in the memorial of the 
 deed, to provoke unto the faith of Christ, were not evil of 
 itself. And Paul, by your doctrine, sent his napkin to heal 
 the sick, that men should shrine his snivelled napkin^, and 
 not to believe his preaching. 
 
 The Tenth Chapter. 
 
 The tenth chapter, of St Walary, is meet for the author 
 and his worshipful doctrine 2. 
 
 [} In this allusion to a shrined napkin, Tyndale makes the only- 
 remark he thought fit to bestow, on what ISIore has described as fol- 
 lows in this same chapter: "Myself saw at the abbey of Barking 
 besides London, to my remembrance about thirty years past, in the 
 setting an old image in a new tabernacle, the back of that image being 
 all painted over, and of long time before laid with beaten gold, liap- 
 pened to erase in one place, and out there fell a pretty little door, at 
 which fell out also many relics, that had lien unknown in that image, 
 God wote how long .... Among other were certain small kercheors, 
 which were named there our lady's, and of her own working. Coarse 
 were they not, nor they were not large ; but served, as it seemed, to 
 cast in a plain and simple manner upon her head. But surely they 
 were as clean, seems to my seeming, as ever I saw in my life ; and were 
 therewith as white, for all the long lieing, as if they had been washed 
 and laid up within one hour. And how long that image had stand in 
 that old tabernacle, that no man could tell ; but they had in all that 
 church none, as they thought, standen longer untouched. And they 
 guessed that four or five hundred years ago that image was hidden, 
 when the abbey was burned by infidels, and those relics hidden therein. 
 And so the relics remained unknown therein, till now that God gave 
 that chance that opened it." p. 192.] 
 
 [^ The tale which More has told, of a pilgrimage to the chapel of 
 St Valeri, in Picardy, fills nearly two columns ; and is too grossly in- 
 decent to admit of any allusion to its subject.] 
 
X. XI.] THE SECOND BOOK. 125 
 
 The Eleventh Chapter. 
 
 In tlie eleventh, he juggleth with this mystical term, 
 latria, I answer, God is no vain name ; but signifieth one Latm. 
 that is almighty, all merciful, all true and good ; which he 
 that believeth will go to God, to his promises and testament, 
 and not follow his own imaginations, as Master More's doctrine 
 teacheth. 
 
 He saith, that " bodily service is not latria." No, but 
 bodily service done and referred unto him, which is a spirit, 
 is Idololatria. 
 
 He trusteth " that men know the image from the saint." 
 I ask M. More, why God did hide Moses's body and divers 
 other? The Jews would have known that Moses had not been Moses-s 
 God, and that Moses's bones had not been Moses. And they 
 knew that the brasen serpent was not God ; and that the The brasen 
 golden calves were not God ; and that wood and stone were 
 not God. But, sir, there is ever a false imagination by. The 
 world, because they cannot worship God in the spirit, to re- 
 pent of evil, and to love the law, and to believe that he will 
 help at all need, therefore run they unto their own imagina- 
 tions ; and think that God, for such service as they do to 
 images, will fulfil their worldly desires ; for godly can they 
 nought desire. Now God is a spirit, and will be worshipped G9disa 
 in his word only, which is spiritual ; and will have no bodily wm be'*wor- 
 service. And the ceremonies of the old law he set up, to spiritually. 
 signify his word only, and to keep the people in mind of his 
 testament : so that he which observeth any ceremony, of any 
 other purpose, is an idolater, that is, an image-server. 
 
 And when he saith, "If men ask women whether it were 
 our lady of Walsingham, or Ipswich, that was saluted of Ga- 
 briel, or that stood by Christ when he hung on the cross? 
 they will say, neither nother." Then I ask him, what meaneth Theido- 
 it that they say, ' Our lady of Walsingham, pray for me ; Our son wor?^"^" 
 lady of Ipswich, pray for me; Our lady of Wilsdon, pray for thennLge 
 me?'' insomuch that some, which reckon themselves no small 
 fools, make them rolls of half an hour long, to pray after that 
 manner. And they that so pray, thou may est be sure, 
 mean our lady that stood by the cross ; and her that Avas 
 saluted thereto. 
 
 Then he rehearscth many abuses, and how that women processions 
 sing songs of ribaldry in processions in cathedral churches ; beTbusedf ^ 
 
126 ANSWER TO SI a THOMAS MORe's DIALOGUE. [cHAP. 
 
 may not be unto whlcli abominations yet our holy church, that cannot err, 
 consents with full delectation. For on the one side they will 
 not amend the abuse ; and, on the other side, they have 
 hired M. More to prove with his sophistry, that the things 
 ought not to be put down. 
 
 Wild Irish. Then he bringeth in ' how the wild Irish and the Welch 
 
 men. ^^nj^ whcu tlicy go to stcal ;' and asketh ' whether because 
 
 they abuse prayer, we should put all praying down?' Nay, 
 
 M. More, it is not like. Prayer is God's commandment ; and 
 
 where faith is, there must prayer needs be, and cannot be 
 
 Manv things away. Howbcit, things that are but men's traditions, and all 
 
 for the indifferent thino-s which we may be as well without as with, 
 
 abuses' sake. ^ , " , 
 
 may well be put down for their dishonouring of God through 
 
 the abuse. We have turned kissing in the church into the 
 
 pax^ We have put down watching all night in the church 
 
 Ezekias. ou saiuts' eves, for the abuse. And Ezekias brake the brasen 
 
 2 Kings xviii. serpent (4 Kings xviii.), for the abuse. And even so such 
 
 processions, and the multitude of ceremonies, and of holy days 
 
 too, might as well be put down. And the ceremonies that be 
 
 left should have their significations put to them, and the people 
 
 The true should bc tauglit them. And on the Sundays God's word 
 
 Gods'word should be truly preached ; which if his holy church would do, 
 
 removeth . . 
 
 theft and all neither the Irish nor yet the Welsh would so pray ; by which 
 
 other wicked- , •; . r ./ ' t/ 
 
 ness, praying, and other like bUndness, M. More may see that 
 
 buzzing in Latin, on the holy days, helpeth not the hearts of 
 the people. And I wonder that M. More can laugh at it, and 
 not rather weep for compassion to see the souls for which 
 Christ shed his blood to perish. And yet I believe that your 
 holy church Avill not refuse at Easter to receive the tithes of 
 all that such blind people rob, as well as they dispense with 
 all false-gotten good that is brought them ; and will lay the 
 ensample of Abraham and Melchisedek for them. 
 
 The Twelfth Chapter. 
 
 In the twelfth he allegeth that * St Jerom and Augustine 
 prayed to saints^,' and concludeth, * that if any sect be one 
 
 {} A small imago of the crucifix, which is handed from one to 
 another to be kissed.] 
 
 [~ Cum talia vivorum solatia requiruntur, quibus corum pius in 
 suos animus appareat, non video qua; sunt adjumcnta mortuoruni, nisi 
 ad hoc ut, dum rccolunt ubi sint posita eorum quos diligunt corpora, 
 
 X 
 
XI. XII.] THE SECOND BOOK. 127 
 
 better than another, they be the best.' I answer, though he 
 could prove that they prayed to saints, yet could he not prove 
 himself thereby of the best sect ; nor that it were good there- 
 fore to pray to saints. For first, the apostles, patriarchs, and 
 prophets were sure^ to be followed, which prayed to none. 
 And again, a good man might err in many things, and not 4;^ 
 be damned ; so that his error were not directly against the ma^y err!T"d 
 promises that are in Christ's blood, neither that he held them damned. ^ 
 mahciously : as if I believed that the souls were in heaven 
 immediately, and that they prayed for us, as we do one for 
 another, and did believe that they heard all that we spake or 
 thought ; and upon that prayed to some saint to pray for 
 me, to put him in remembrance only, as I pray my neighbour, 
 and without other trust or confidence; and though all be 
 false, yet should I not be damned, so long as I had no obsti- 
 nacy therein : for the faith that I have in Christ's blood 
 should swallow up that error, till I were better taught. But 
 M. More should have alleged the places where they prayed 
 unto saints. 
 
 And then he allegeth against himself, that ' the miracles 
 were wrought by God, to confirm his doctrine, and to testify 
 
 that the preacher there was a true messeno;er.' But the The miracles 
 
 . • ^ c /-^ ^ of saints con- 
 
 miracles that confirm praymg; to samts do not confirm God's fir™ pan's 
 
 •i </ O iraagmations. 
 
 doctrine, but man's imaginations. For there was never man 
 yet that came forth and said, * Lo, the souls of the saints, 
 that be dead, be in heaven in joy with Christ ; and God will 
 that ye pray unto them : in token whereof I do this or that 
 miracle.' 
 
 And when he triumpheth a little after, as though all were 
 won, saying, * If our old holy doctors were false, and their 
 doctrine untrue, and their miracles feigned, let them come 
 forth and do miracles themselves, and prove ours feigned :' — 
 Sir, ye have no doctors that did miracles to stablish your 
 
 eisdera Sanctis illos tamquam patronis susceptos apud Dominum adju- 
 vandos orando commendent. Cum itaque rocolit animus ubi sepultum 
 sit carissimi corpus, et occurrit locus nomine martyi'is venerabilis, 
 eidem martyri animam dilectam commendat recordantis et precantis 
 aiFectus. Qui cum defunctis a fidelibus carissimis exbibetur, eum jjro- 
 dcsse non diibiumest iis qui, cum in corporo vivcreiit, taliasibi post banc 
 vitam prodesse meruerunt. — August. Op. De cur. agend. pro Mort. 
 Tom. VI. col. 519. B. D.] 
 [3 Sure, used for safe. ] 
 
128 ANSWER TO SIR THOMAS MORE's DIALOGUE. [ciIAP. 
 
 There were •worshipping of imaffcs, and so forth. Your doctrine is but 
 
 no doctors, . . o ' 
 
 apos'tie'^s that *^® opinioii of falthlcss people, which to confirm the devil 
 to'*e™awfsr ^1^^^^ wrought much subtilty. And as for the miracles done 
 sh^pi^ng of 3,t saints' graves, and at the presence of relics, as long as true 
 jraages. miraclos endured, and until the scripture was authentically 
 received, [they] were done to confirm the preaching that such 
 Witches. saints had preached, while they were alive. And thereto, 
 the miracles which witches do, we confound not with other 
 miracles ; but with scripture we prove them not of God, but 
 of the devil, to stablish a false faith, and to lead from God ; 
 Where true ^s your doctriuo doth. And likewise where we can confound 
 seTfonh,'^ your false doctrine with authentic and manifest scripture, there 
 no miracle, nood WO to do uo miraclo. We bring God's testament, con- 
 firmed with miracles, for all that we do ; and ye ought to 
 require no more of us. 
 f^ And in like manner do ye first give us authentic scripture 
 
 papists; for for your doctrine. If ye have no scripture, come forth and 
 tures°comy' prcach your doctrine, and confirm it with a miracle. And 
 
 forth and do , .„ , . i ,• • , • , 
 
 miracles. then II WO ormg not authentic scripture against you, or con- 
 found your miracle with a greater, as Moses did the sorcerers 
 of Egypt, we will believe you. 
 God's word And when he speaketh of trial of miracles, what do ye 
 
 stonetotry" to try your miracles, whether they be true or feigned? And 
 besides that, God's word, which should be the trial, ye refuse, 
 and do all that ye can to falsify it. 
 
 And when he speaketh of sects of heretics, I answer, that 
 
 they which ye call heretics believe all in one Christ, as the 
 
 ullfpop'ish" scripture teacheth ; and ye in all things save Christ. And in 
 
 ai'mo^stfnnu- your falso doctriuc, of your own feigning without scripture, 
 
 ye have as many sundry sects as all monks and friars and 
 
 students in divinity in all your universities. For first, ere ye 
 
 come to divinity, ye be all taught to deny the salvation that 
 
 is in Christ. And none of you teacheth another so much as 
 
 the articles of your faith ; but follow almost every man a 
 
 sundry doctor, and in the scripture his own brain, framing it 
 
 after the false opinions which he hath professed ere he come 
 
 at it. 
 
 Mahomet's And wlicn hc saith, that ' God would soon utter ^ feigned 
 
 prevailed miraclcs :' I answer, ' God hath had, at all times, one ov 
 
 these cifiht ait 
 
 iiundrod another to improve'^ yours with God's word.' And I ask 
 
 years. i « 
 
 [1 Utter: expose.] [- Improve: disprove.] 
 
XIl] THE SECOND BOOK. 129 
 
 ■whether Mahomet's feigned miracles have not prevailed eight 
 hundred years ? And your abominahle deeds, worse than 
 the Turks, testify that ye love the truth less than they. And The cause of 
 unto them that love not the truth hath God promised, by ^cies. w.t. 
 the mouth of Paul (2 Thess. ii.), to send them abundance and sihess. n. 
 strength of false miracles, to stablish them in lies, and to 
 deceive them, and lead them out of the way, so that they 
 cannot but perish for their unkindness, that they loved not the 
 truth to live thereafter, and to honour God in their members. 
 
 And when he saith, 'the heretics have no miracles;' I where the 
 
 ' ' scripture is, 
 
 answer, ' They need not, so long as they have authentic n'Jfmiwdes!'' 
 scripture.' And when he saith, ' God sheweth no miracles for 
 the doctors of the heretics :' No more he needeth not ; for all 
 they preach is the scripture, confirmed with miracles, and 
 received many hundred years ago. And therefore God need- Thepreaehers 
 eth not to shew miracles for them while they live, to strength of God need 
 
 1 • 1 • i 1 1 • 1 (• 1 ° no miracles. 
 
 their preachmg. And to shew miracles for them when they 
 be dead, to move the people to pray to them, and to put their 
 trust in them, as ye do in yours, were to make them idols, 
 and not saints. 
 
 And when he speaketh of miracles done in their churches False doc 
 in time ot persecution ; 1 answer, those were not the miracles never per- 
 
 ^ _ _ secuted. 
 
 of your church, but of them that believed the scripture and 
 suffered for it, as the heretics do now. For ye had never 
 persecution for your false doctrine, which ye have brought in 
 besides the scripture, nor any that died for it ; but ye per- 
 secute and slay whosoever with God's word doth rebuke it. 
 And as for your own miracles of which ye make your boast, The papists 
 ye have feigned them so grossly, throughout all your legends of their 
 of saints, that ye be now ashamed of them, and would fain be I'^s. 
 rid of them, if ye wist how, with honesty; and so would ye of 
 a thousand things which ye have feigned. And the cause 
 why heretics feign no miracles, as ye do, is, that they walk 
 purely, and intend no falsehood : and why the devil doth none 
 for them, is, that they cleave fast to God's word which the 
 devil hateth, and can do no miracles to further it ; but to 
 hinder it, as he doth with you. Read the stories of your The devii 
 popes and cardinals, and sec whether the devil hath not helped popes to^^ 
 them unto high dignities. And look whether your holy bishops mties. ° 
 come any otherwise unto their promotions, than by serving 
 the devil ; in setting all Christendom at variance, in shedding 
 
 r ^ ^ 
 
 [tYNDALE, III. J 
 
130 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 [chap. 
 
 The cause 
 why ihe 
 Turks and 
 Jews cannot 
 come to the 
 truth. 
 
 Popish doc 
 trine neeileth 
 
 trine needeth 
 not now of 
 niiracks ; 
 for it was 
 confirmed 
 by Christ 
 with mi- 
 racles. 
 
 blood, in brinirlns: the commonwealth to tyranny, and in 
 teaching christian princes to rule more cruelly than did eyer 
 any heathen, contrary unto the doctrine of Christ. 
 
 And as for the Turks and Saracens, that ye speak of; I 
 answer that they were Christians once, at the leastway for the 
 most part. And because they had no loye unto the truth, to 
 live thereafter, (as ye have not,) God did send them false mi- 
 racles, to carry them out of the right way, as ye be. And as 
 for the Jews, why they bide out, is only because they have 
 set up their own righteousness, as ye have, and therefore can- 
 not admit the righteousness that is in Christ's blood ; as ye 
 cannot, and as ye have foresworn it. 
 
 And when he saith, ' In that they have miracles and the 
 
 chr?asdoc"' heretics none, it is a sure sign that they be the true church, 
 and the heretics not ;' had ye God^s word with your miracles, 
 and the heretics' doctrine were without, then it were true. 
 But now, because ye have miracles without God's word, to 
 confirm your fiilse imaginations, and they which ye call here- 
 tics have God's word confirmed with miracles, five hundred 
 years together, it is a sure sign that they be the true church 
 and ye not, inasmuch also as Christ saith, that the deceivers 
 shall come with miracles; yea, and in his name thereto, as ye 
 
 Matt-xxiv. do. For wliou Christ saith, there shall come in my name, 
 that shall say he himself is Christ; who is that, save your 
 pope, that will be Christ's vicar, and yet maketh men to be- 
 lieve in himself, in his bulls and calves' skins, and in whatsoever 
 he listeth? And who be those false anointed, that shall come 
 with miracles to deceive the elect if it were possible, save your 
 pope with his gresiamus^? 
 
 And when he repeatcth his miracles, to prove that the old 
 
 The preachers holy doctors wcrc ffood mcu iu the rii2;ht belief: I answer 
 
 of (iocl's word •{ . 
 
 again, that the doctors which planted God's word watered it 
 with miracles, while they were alive ; and when they were 
 dead, God shewed miracles at their graves, to confirm the 
 same, as of Elias. And that continued, till the scripture was 
 fully received and authentic. But ye cannot shew, nor shall, 
 any doctor which, being alive, preached your false doctrine 
 confirming it with miracles, as God doth his scripture. 
 
 Then saith he, 'God had in the old testament good 
 men full of miracles, whose living a man might be bold to 
 [1 A mock Latin word, for tw anoint-l 
 
 The pope 
 cometli in 
 Christ's 
 name, with 
 false 
 miracles. 
 
 confirmed 
 the same 
 with mira- 
 cles, while 
 they were 
 alive. 
 
XII.] THE SECOND BOOK. 131 
 
 follow, and whose doctrine a man might believe, by reason of God suffereth 
 their miracles;' and then jnggleth, saying: 'If God should not {'",'°',th° 
 so now, in the new testament, have doctors with miracles, to ceived with 
 confirm their doctrine and livings, but contrariwise should [acifs""' 
 bring to pass, or suffer to be brought to pass, with false mi- 
 racles, that his church should take hypocrites for saints, which 
 expounded the scripture falsely ; then should he deceive his why the 
 church, and not have his Spirit present in his church, to teach 
 them all truth, as he promised them.' I answer, God suf- 
 fereth not his church to be deceived; but he suffereth the 
 pope's church, because they have no love unto the truth, to 
 live after the laws of God, but consent unto all iniquity, as he 
 suffered the church of Mahomet. Moreover, the gift of mi- mthe 
 racles was not always amona^ the preachers in the old testa- church aii 
 
 /• T 1 • T 1 • 1 11 1 • miracles are 
 
 ment ; for John Baptist did no miracle at all: the miracles "'■°"s^'by 
 
 ' '■ ^ ^ dead saints. 
 
 were ceased long ere Christ. And as for you, in the pope's 
 kingdom [ye] had never man that either confirmed God's 
 doctrine or your ov/n with miracles. All your saints be first 
 saints when they be dead ; and then do first miracles, to con- 
 firm tithes, and offeiungs, and the poetry which ye have feigned, 
 and not true doctrine. For to confirm what preaching doth 
 St Thomas of Canterbury miracles? He preached never, nor st Thomas of 
 lived any other life than as our cardinal; and for his mischief ^"^"^ ^'^' 
 died a mischievous death. And of our cardinal, if we be not 
 diligent, they will make a saint also, and make a greater 
 relic of his shoe than of the others. 
 
 And of your dead saints let us take one for an example. 
 Thomas de Aquino is a saint full of miracles, as friars telP; Thomas de 
 
 . .... Aquino. 
 
 and his doctrine was, that our lady was born in original sin. 
 And Duns, doing no miracle at all, because, I suppose, no Duns. 
 man wotteth where he heth, improveth that with his sophistry, 
 and aflftrmeth the contrary ^ And of the contrary hath the 
 
 [2 Plurium autem miraculorum gloria [Thomas Aquinas] claruit. 
 Nam ct puer coecum illuminavit, ct mulierem a dcemonio vexafam libe- 
 ravit, et matronam sibi devotam in die pascha; post prsedicationGm a 
 sanguinis jirofluvio sanam efFecit ; aliosquo plurcs adversis languoribus 
 exemit. — Petr. Natal. Catalog. Sanctor. Lib. iii. cap. clxxxi. Argentin. 
 1513.] 
 
 [3 In liis Sacrsc Theologise scntentiarum Quscstiones porutiles. Duns 
 Scotus examines the question, 'Utrum beata virgo fuerit conccpta in 
 original! peccato.' He begins the discussion with observing, Circa 
 pi-imum arguitur quod sicut in Adam omnes peccaverunt (Rom. v.) 
 
 9—2 
 
132 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 pope, for the devotion of that the grey friars gave him, ye 
 
 §:^ may well think, made an article of the faith. 
 
 Miracles. And finally, as for the miracles, they are to make a man 
 
 astonied and to wonder, and to draw him to hear the word 
 
 earnestly, rather than to write it in his heart. For whosoever 
 
 hath no other feeling of the law of God, that it is good, than 
 
 because of miracles, the same shall believe in Christ as did 
 
 Our faith Simon Magus and Judas, and as they that came out of Egypt 
 
 grounded witli Mosos, and fell away at every temptation ; and shall have 
 
 only upon . " . 
 
 but^u'^nth S'^^^ works like unto our popes, bishops, and cardinals. And 
 word of God. therefore, when the scripture is fully received, there is no need 
 of miracles : insomuch that they which will not believe Moses 
 and the prophets, when the scripture is received, the same will 
 be no true believers by the reason of miracles, though one arose 
 from death to life to preach unto them, by the testimony of 
 Christ. 
 
 And again, how doth St Jerome, Augustine, BedeS and 
 many other old doctors, that were before the pope was crope 
 up into the consciences of men, and had sent forth his dam- 
 nable sects, to preach him under the name of Christ, as Christ 
 Matt. xvi. prophesied it should be, expound this text, " Thou art Peter, 
 and upon this rock will I build my church ;" and this text, 
 johnxxi "Peter, feed my sheep;" and, "All power is given me in hea- 
 ven and in earth;" and innumerable such texts clean contrary 
 unto all those new old holy doctors, that have made the pope 
 a god? They knew of no power that man should have in 
 the kingdom of Christ, but to preach Christ truly. They 
 The apostles kuow of uo powcr that the pope should have, to send to pur- 
 MTITau^h S^^^^y ^^ ^° deliver thence ; neither of any pardons, nor of 
 pope^no'Jf ^"^1 ^"^^^ confession as they preach and teach; neither were 
 usurpeth. many that are articles with you, articles of their faith. They 
 all preached forgiveness of sins through repentance toward 
 the law, and faith in our Saviour Christ : as all the scripture 
 plainly doth, and can no otherwise be taken, and as all the 
 hearts of as many as love the law of God, do feel, as surely 
 as the finger feclcth the fire hot. 
 
 non nisi quia fuerunt in eo secundum rationem seminalem, ita fuit in 
 eo beata virgo ; ergo, &c. But he proceeds to set aside this and every 
 other argument and authority; and determines the question in the 
 negative. Lib. ni. Dist. 3. qu. 1.] 
 
 [1 See Vol. I. notes to pp. 217, 218.] 
 
I.] THE THIRD BOOK. 133 
 
 An answer unto Master More's Third Book. 
 
 In Lis third book he proceedeth forth as before, to prove 
 that the opinions which the popish teach without scripture are 
 of equal authority with the scripture. lie asketh, 'What if whatif there 
 there had never been scripture written?' I answer, God scripture? 
 
 •T . W. T. 
 
 careth for his elect; and therefore hath provided them of 
 scripture, to try all things, and to defend them from all false 
 prophets. And I say moreover, that if there had been no 
 scripture written, that God, for his mercy and fatherly love 
 and care towards his elect, must have provided, that there 
 should never have been heresies, or, against all times when 
 sects should arise, have stirred up preachers to confound the 
 heresies with miracles. Take this example : the Greeks have Greeks, 
 the scripture, and serve God therein, much more dihgently 
 than we. Now let us give that there were no scripture, but 
 that we received all our faith by the authority of our elders, God, to avoid 
 and the Greeks by the authority of their elders. When I caused the 
 shall dispute with a Greek about the articles of the faith be written. 
 which my elders taught me, and his elders deny, as ear-con- 
 fession, the holy pardons of the pope, and all his power that 
 he hath above other bishops, and many other things beside 
 the scripture, which we hold for articles of our faith, and they 
 deny ; if there be no other proof of either part than to say, 
 'My elders, which cannot err, so affirm;' and that he should 
 answer, ' His elders, which cannot err, so deny ;' what reason 
 is it, that I should leave the authority of my elders, and go 
 and believe his; or that he should leave the authority of his 
 elders, and come and believe mine ? None at all, verily. But 
 the one party must shew a miracle, or else we must refer our 
 causes unto authentic scripture, received in old time, and con- 
 firmed with miracles, and therewith try the controversy of 
 our elders. 
 
 And when he asketh, 'whether there were no true faith Noah. 
 from Adam to Noe?' I answer, that God partly wrote their 
 faith in their sacrifices, and partly the patriarchs were full of 
 miracles, as ye may see in the bible. 
 
 And when More, to utter his darkness and blind ignorance 
 saith, that ' they which were overwhelmed with Noe's flood 
 had a good faith,' and bringeth for him Nicolas de Lvra^: I ^^^^at faith 
 
 ° ° ./ ' savelh. 
 
 [2 ' Now as for the days, quod I, of Noe himself, though there were 
 
134 
 
 ANSWER TO SIR THOMAS MORELS DIALOGUE. [cHAP. 
 
 Where true 
 failli U, 
 there is re- 
 pentance 
 and amend- 
 ment of life. 
 
 answer, that Nicolas dc Lyra delirat. For it is impossible to have 
 a faith to be saved by, except a man consent unto God's law Avith 
 all his heart and all his soul, that it is righteous, holy, good, 
 and to be kept of all men, and thereupon repent that he hath 
 broken it, and sorrow that his flesh moveth unto the contrary; 
 and then come and believe that God for his mercy will forgive 
 him all that he hath done against the law, and will help him 
 to tame his flesh, and suffer his weakness in the mean season, 
 till he be waxed stronger : which faith if they that perished 
 in Noe's flood had had, they could not but have mended 
 their livings, and had not hardened their hearts through un- 
 belief, and provoked the wrath of God, and waxed worse and 
 worse an hundred and twenty years, which God gave them 
 to repent; until God could no longer suffer them, but washed 
 their filthiness away with the flood, (as he doth the pope's 
 shamefuH abominations with like inundations of water,) and 
 destroyed them utterly. 
 
 few saved alive, yet provetb not that the people to be all miscreants 
 and without faith. For it fared by them as it fareth now by us, that 
 there were many that believed the truth and had a faith ; but they 
 followed the flesh, and sank for their sin. And albeit that in the first 
 epistle of St Peter it might seem some incredulity in them, yet may 
 it be that it stretched no further than to the lack of fear in the cre- 
 dence of God's commination, and overmuch hope and boldness of 
 God's further favour and sufferance ; whereof they repented after, too 
 late for this present life, and yet many through God's mercy not too 
 late for the final salvation of their souls (as appeareth by the good 
 and great clerk, Nicolaus de Lyra, upon the same place), which could 
 in no wise have been so if they had lacked faith.' More's Works, 
 p. 205. The jjassage referred to in N. de Lyra is : Potest dici proba- 
 biliter quod, videntes diluvium increscere secundum quod praidi.xerat 
 Noe, crediderunt multi, qui prius erant increduli, et penituerunt de 
 peccatis suis, et sic descendorunt ad limbum cum patribus aliis. Si 
 autem contra hoc dicatur quod diluvium venit sic subito quod non 
 potuerunt penitere ; secundum quod vidotur Salvator dicere, Edebant 
 etbibcbant &c. et venit diluvium et perdidit omnes; Dicendum quod 
 licet subito venerit in vallibus et plana terra, non tamen sic in montibus, 
 quia aqua; in augmento suo posuerunt quadraginta dies et quadraginta 
 noctes. Et sic habitantes in locis arduis videntes aquas increscere, 
 Bicut dixerat Noe, potuerunt penitere ; et forte do aliis sicut de istis 
 dicitur, * Qui in crecluli fuerant aliquantlo,' scilicet ante inundationem 
 diluvii, sed tunc crediderunt. Part. vi. 221. D. Basil. 1508. Postill. in 
 1 Pet. iii. 19.] 
 
 [1 So D., but C. U. L. ed. has same.l 
 
I.] THE THIRD BOOK. 135- 
 
 And when he asketh, 'whether Abraham believed no Abraham. 
 more than was written for him?' I ask him how he will prove 
 that there was no writing in Abraham's time, and that Abra- 
 ham wrote not? And again, as for Abraham"'s person, he re- 
 ceived his faith of God; which to confirm unto others, miracles 
 were shewed daily. 
 
 And when he feigncth forth, that 'they believed only The eiders 
 because they knew their elders could not err :"* how could w. t. 
 they know that without miracles, or writing confirmed with 
 miracles, more than the Turk knoweth that his elders, so 
 many hundred years, in so great a multitude cannot err; and 
 teach false doctrine, to damn the believers? And the contrary 
 doth Master More see in all the bible, how after all was re- 
 ceived in scripture, confirmed with miracles, and though mira- 
 cles ceased not, but were shewed daily, yet the elders erred The eiders in 
 and fell to idolatry, an hundred for one that bode in the right the Jews did 
 way ; and led the younger into error with them so sore, that 
 God, to save the younger, was fain to destroy the elders, and 
 to begin his testament afresh with the new generation. 
 
 He seeth also that the most part were alway idolaters, 
 for all the scripture and true miracles thereto, and believed 
 the false miracles of the devil, because his doctrine was more 
 agreeable unto their carnal understandins; than the doctrine The scribes, 
 
 ~ ... . . Pharisees 
 
 of God's Spirit ; as it now goeth with the pope. Did not ^nd eWers 
 scribes, Pharisees, and priests, which were the elders, err? 
 
 And when he asketh, 'who taught the church to know the The scripture 
 true scripture from false books'? I answer, true miracles, that X^ed^by uue 
 confounded the false, gave authority unto the true scripture. ""'^"^ ^^' 
 And thereby have we ever since judged all other books and 
 doctrine ; and by that we know that your legends be corrupt 
 with lies : as Erasmus hath improved many false books, which False books 
 ye have feigned and put forth in the name of St Jerome, Au- the papists, 
 gustine, Cyprian, Dionyse, and of other, partly with authentic 
 stories, and partly by the style and Latin, and like evident 
 tokens. 
 
 And when M. More saith, 'unto them that believe nought 
 but the scripture he will prove with the scripture, that we 
 be bound to believe the church in things, whcrefor they have 
 no scripture; because God hath promised in the scripture that 
 the Holy Ghost shall teach his church all truth :' nay, that 
 text will not prove it. For the first church taught nought, 
 
136 
 
 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 The true 
 church 
 teacheth 
 nothini; but 
 that which 
 the scripture 
 provetli and 
 maintaineth. 
 
 The pope 
 hideth the 
 scripture. 
 W. T. 
 
 The papists 
 hide the 
 scripture. 
 
 The scrip- 
 ture is the 
 cause why 
 men beheve 
 the scripture, 
 
 The papists' 
 doctrine is 
 not to be 
 believed 
 without 
 scripture. 
 
 but they confirmed it with miracles, which could not be done 
 but of God, till the scripture was authentically received. And 
 the church following teacheth nought that they will have be- 
 lieved, as an article of the faith, but that which the scripture 
 proveth and maintaineth : as St Augustine protesteth of his 
 works, that men should compare them unto the scripture, and 
 thereby judge them, and cast away whatsoever the scripture 
 did not allow •• And therefore they that will be believed 
 without scripture are false hypocrites, and not Christ's 
 church. For though I know that that messenger which 
 Christ sendeth cannot lie ; yet in a company where many liars 
 be, I cannot know which is he, without a token of scripture 
 or of miracle. 
 
 And when he saith 'the scripture itself maketh us not to 
 believe the scripture, but the church teacheth us to know the 
 scripture ; for a man might read it, and not believe it^ :' and 
 so I say, that a man might hear you preach, and yet believe 
 you not also. And I say thereto, that your church teacheth 
 not to know the scripture, but hideth it in the Latin from the 
 common people ; and from them that understand Latin they 
 hide the true sense with a thousand false glosses. And I say 
 moreover, that the scripture is the cause why men believe the 
 scripture ; as well as a preacher is the cause why men be- 
 lieve his preaching. For as he that first told in England 
 that the Rhodes was taken, was the cause why some believed 
 it; even so might writing, sent from those parts, be the cause 
 that some men which read it believed it. M. More will say, 
 that letter had his authority of the man that sent it ; and so 
 hath the scripture her authority of the church. Nay, the 
 scripture hath her authority of him that sent it, that is to 
 wete, of God, which thing the miracles did testify ; and not of 
 the man that brought it. 
 
 He will say, thou knowest the scripture by their shewing. 
 I grant, at the beginning I do. Then will he say, 'Why 
 should ye not believe them, in all their other doctrine besides 
 the scripture, and in all their expositions of the scripture, as 
 
 [1 Noli meis Uteris quasi scripturis canonicis inscrviro: sed in illis 
 et quod non crcdcbas cum inveneris, incunctanter crcdc ; in istis 
 autoin quod certum non habebas nisi certum intellexeris, noli firmiter 
 retinere. — Aug. de Trinit. Lib. in. Prooem.] 
 
 [2 More's Works, p. 206.] 
 
I.] THE THIRD BOOK, 137 
 
 tvell as ye believe them, when they tell you that such and 
 such books are the scripture? May they not shew you a 
 false book ?' Yes, and therefore at the beginning I believe 
 all alike. Every lie that they tell, out of their own brains, 
 we believe to be scripture; and so should I beheve them if 
 they shewed me a false book : but when I have read the 
 scripture, and find not their doctrine there, nor depend^ 
 thereof, I do not give so great credence unto their other 
 doctrine, as unto the scripture. Why? For I find more why the 
 witnesses unto the scripture than unto their other doctrine, fobebe"" 
 
 T/^iii • 1 • 1 • 1 • lieved with- 
 
 1 find whole nations and countries that receive the scripture, out scripture. 
 and refuse their other doctrine, and their expositions in many ^^"3"^"^^^,^ 
 places. And I find the scripture otherwise expounded of ^'^- ^• 
 them of old time, than they, which now will be the church, 
 expound it : whereby their doctrine is the more suspect. I 
 find mention made of the scripture in stories, that it was, when 
 I can find no mention or likelihood, that their doctrine was. 
 I find in all ages that men have resisted their doctrine with The doctrine 
 the scripture, and have suffered death by the hundred thou- ^ath been 
 
 ... . . . . many tunes 
 
 sands in resisting their doctrine. I see their doctrine brought resisted by 
 
 o o the scripture. 
 
 in and maintained by a contrary way to that by which the 
 scripture was brought in. 1 find by the self-same scripture, 
 when I look diligently thereon, that their other doctrine can- 
 not stand therewith. I find in the scripture that they which what things 
 have not Christ s Spirit, to follow the steps of his living, scripture. 
 pertain not unto Christ (Rom. viii.). I find in the scripture, Rom. viii. 
 that they which walk in their carnal birth, after the manner 
 of the children of Adam, cannot understand the things of the 
 Spirit of God (1 Cor. ii.). I find in the scripture that they i cor. ii. 
 which seek glory cannot believe Christ (John v.). I find in John v. 
 the scripture, that they which submit not themselves to do the 
 will of God, cannot know what doctrine is of God, and what 
 not (John vii.). I find in the scripture, (Jer. xxxi. and John vu. 
 Heb. viii.), that all the children of God, which only are the Heb. viii. 
 true members of his church, have every one of them the law 
 of God written in their hearts; so that if there were no law 
 to compel, they would yet naturally, out of their own hearts, 
 keep the law of God; yea, and against violence compelling to 
 the contrary. 
 
 And I see that they which will be the church, (and to 
 [3 Depend, for to depend.] 
 
138 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 The papists 
 will neither 
 by God's law 
 nor man's 
 refrain from 
 their wicked 
 living. 
 
 John X. 
 The papists 
 will lose 
 nothing that 
 belongelh to 
 them. 
 
 Christ (lo- 
 livereil the 
 Jews out 
 of error. 
 
 ^ 
 
 Kone have 
 mere care 
 of the scrip- 
 ture than 
 
 prove it, have' not so great trust in the scripture as in thf^ir 
 sophistry, and in the sword which they have set up in all 
 lands, to keep them with violence in the room,) are so far off 
 from having the laws of God written in their hearts, that they 
 neither hy God's law, nor man's, refrain from their open out- 
 ward wicked living. Look in the chronicles, what blood it 
 hath cost England, to attempt to bring them under the law ! 
 Yea, and see what business the realm hath had to keep the 
 prelates within the realm from taking the benefices with them, 
 and Ijing at Rome, and yet scarcely brought it to pass, for 
 all that the pope hath the stint of every bishoprick and of 
 every great abbey thereto, as oft as any is void, ere a new 
 be admitted to the room. And I see them bond unto their 
 own will, and both to do, and to consent unto other to do, all 
 that God hath forbidden, I see them, of all people, most 
 vain-glorious. I see them walk after their fleshly birth. I 
 see them so far off from the image of Christ, that not only 
 they will not die for their flock after his ensample, but also ere 
 they would lose one town, or village, any polling, or privilege 
 which they have falsely gotten, bringing themselves into good 
 pastures with wiles, and shutting their flock without, they 
 would cast away an hundred thousand of them in one day, 
 and beggar their realms, yea, and interdict them, and bring in 
 strange nations, though it were the Turks, to conquer them 
 and slay them up, so much as the innocent in the cradle. 
 And I see that their other doctrine is for their vantage only, 
 and that therewith they have gotten all that they have. 
 
 And I find in the scripture that the Jews, before the com- 
 ing of Christ, knew that those books were the scripture by 
 the scribes and the Pharisees. And yet as many as believed 
 their other doctrine, and many expositions of the scripture, 
 were deceived, as ye see; and how Christ delivered them out 
 of error. And I see again (which is no small miracle), that 
 the merciful care of God to keep the scripture to be a testi- 
 mony unto his elect is so great, that no men be more jealous 
 over the books, to keep them, and shew them, and to allege 
 that they be the scripture of God and true, than they which, 
 when it is read in their cars, have no power to believe it ; as 
 the Jews and the popish. And therefore, because they neither 
 can believe it false, neither consent that it is true as it sound- 
 er So C. U. L. ed. but D. hath.} 
 
I.] THE THIRD BOOK. 139 
 
 eth plainly in their ears, in that it is so contrary unto their those that 
 fleshly wisdom, from which they cannot depart ; they seek a 
 thousand glosses, to turn it into another sense, to make it 
 agree unto their beastliness; and where it will receive no such 
 glosses, there they think that no man understandeth it. 
 
 Then in the end of the chapter M. More cometh unto his 
 wise conclusion, and proveth nothing, save sheweth his igno- 
 rance, as in all things. He saith, 'We believe the doctrine of 
 the scripture without scripture, as for an ensample, the pope's 
 pardons, because only that the church so teacheth, though no 
 scripture confirmeth it.' Why so? 'Because,' saith he, 'the 
 Holy Ghost by inspiration, if I do my endeavour, and captivate 
 mine understanding, teacheth me to believe the church con- 
 cerning God's word, taught by the church and graven in men's 
 hearts without scripture, as well as he teacheth us to believe 
 words written in the scripture.' Mark where he is now. Afore m. More 
 
 '^ ,. . , veasoneth 
 
 he saith, ' the scripture causeth us not to believe the scripture ; a|a^i"st him- 
 for a man may read it and believe it not.' And much more 
 the preacher maketh us not to believe the preacher ; for a man 
 may hear him and believe him not also : as we see the apos- 
 tles could not cause all men to believe them. For though the 
 scripture be an outward instrument, and the preacher also, to 
 move men to believe, yet the chief and principal cause why a 
 man belie veth, or belie veth not, is within : that is, the Spirit ^j^ 
 of God teacheth his children to believe; and the devil blindeth 
 his children, and keepeth them in unbelief, and maketh them 
 to consent unto lies, and think good evil, and evil good : as 
 the Acts of the apostles say in many places, "There believed Actsxiu. 
 as many as were ordained unto everlasting life." And Christ 
 saith (John viii.), "They that be of God hear God's word." john viiu 
 And unto the wicked Jews he saith, "Ye cannot believe, because 
 ye be not of God." And in the same place saith he, "Ye be of 
 your father the devil, and his will ye will do ; and he bode not 
 in the truth," and therefore will not suifer his children to con- 
 sent to the truth. And (John in the xth) saith Christ, "Alljohnx. 
 that came before me be thieves and murderers, but my preach not 
 
 1 11 i''»«i-iii 1 Christ truly 
 
 sheep heard not their voices : that is, all that preach any arc mur- 
 salvation save in Christ, murder the souls. Howbeit, Christ's 
 sheep could not consent to their lies, as the rest cannot but 
 believe lies ; so that there is ever a remnant kept by grace. 
 And of this I have seen divers examples. I have known as 
 
140 
 
 ANSWER TO Sin THOMAS MORE'S DIALOGUE. [cHAP. 
 
 The end of 
 hypocrites. 
 
 Predesti- 
 nation. 
 
 Wit must 
 first shew a 
 cause, and 
 then will is 
 stirred to 
 worlt. 
 
 holy men as might be, as the world counteth holiness, which 
 at the hour of death had no trust in God at all, but cried, 
 * Cast holy water, hght the holy candle,' and so forth ; sore 
 lamenting that they must die. And I have known other which 
 were despised, as men that cared not for their divine service, 
 which at death have fallen so flat upon the blood of Christ as 
 is possible, and have preached unto other mightily, as it had 
 been an apostle of our Saviour, and comforted them with 
 comfort of the life to come, and have died so gladly, that 
 they would have received no world's good to bide still in the 
 flesh. And thus is M. More fallen upon predestination, and 
 is compelled, with violence of scripture, to confess that which 
 he hateth and studieth to make appear false, to establish free 
 will withal, not so much of ignorance, I fear, as for lucre 
 sake, and to get honour, promotion, dignity, and money, by 
 help of our mitred monsters. Take example of Balaam, the 
 false prophet, which gave counsel and sought means, through 
 like blind covetousness, to make the truth, and prophecy 
 which God had shewed him., false. He had the knowledge of 
 the truth, but without love thereto, and therefore for vantage 
 became enemy unto the truth: but what became of him? 
 
 But M, More peppereth his conclusion, lest men should 
 feel the taste, saying, 'If we endeavour ourselves, and captive 
 our understanding to believed' O how beetle-blind is fleshly 
 reason ! The will hath none operation at all in the working of 
 faith in my soul, no more than the child hath in the begetting 
 of his father : for, saith Paul, "It is the gift of God," and 
 not of us. Mj wit must conclude good or bad, ere my will 
 can love or hate. My wit must shew me a true cause, or an 
 apparent cause why, ere my will have any working at all. 
 And of that peppering it well appeareth what the pope's faith 
 
 [} " As when we hear the scrijituvo or read it, if we be not re- 
 bellious, but endeavour ourselves to believe, and captive and subdue 
 our understanding to serve and follow faith, praying for his gracious 
 aid and help, he then worketh with us, and inwardly doth incline our 
 heart into the assent of that we read, and after a little spark of our 
 faith incrcaseth the credence in our incredulity; so doth his good- 
 ness, in like wise, incline and move the mind of every like toward and 
 like well-willing body, to the giving of fast and firm credence to the 
 faith that the church tcacheth him, in such things ns be not in the 
 scripture, and to believe that God hath taught his church those things 
 without writing." ISIore's Dial. Works, p. 206.] 
 
J.] THE THIRD BOOK. 141 
 
 is ; even a blind imagination of their natural wit, wrought with- 
 out the light of the Spirit of God, agreeing unto their volup- 
 tuous lusts, in which their beastly will so delighteth, that he will 
 not let their wits attend unto any other learning, for unquiet- 
 ing himself, and stirring from his pleasure and delectation. 
 
 And thus we be as far asunder as ever we were, and his 
 mighty arguments prove not the value of a poding-prick-. 
 M. More feeleth in his heart by inspiration, and with his en- More feeietn 
 deavouring himself and captivating his understanding to believe w. t. 
 it, that there is a purgatory as hot as hell ; wherein if a 
 silly soul were appointed by God to lie a thousand years, to 
 purge him withal, the pope, for the value of a groat, shall Popish doe- 
 command him thence full purged in the twinkling of an eye ; earning 
 and by as good reason, if he were going thence, keep him 
 there still. He feeleth by inspiration, and in captivating his 
 wits, that the pope can work wonders with a calf's skin; that 
 he can command one to eat flesh, though he be never so lusty, The nope, 
 and that another eat none on pain of damnation, though he bSm forgwe 
 should die for lack of It ; and that he can forgive sin and not si"- 
 the pain, and as much and as little of the pain, or all if he 
 lust, and yet can neither help him to love the law, or to be- 
 lieve, or to hate the flesh, seeing he preacheth not. And such 
 things innumerable M. More feeleth true ; and therefore 
 belleveth that the pope is the true church. 
 
 And I clean contrary feel, that there is no such worldly HowTyndaie 
 
 irtii* • ^ ■nx/>ii 1 feeleth pur- 
 
 and fleshly imagmed purgatory. Jjor 1 leel that the souls be gatory.w.i. 
 purged only by the word of God, and doctrine of Christ ; 
 as it is written (John xv.), " Ye be clean through the word," Jo'>" '^^'• 
 salth Christ to his apostles. And I feel again, that he which 
 is clean through the doctrine needeth not but to wash his 
 feet only, for his head and hands are clean already (John xlil.); Johnxiu. 
 that is, he must tame his flesh, and keep it under, for his soul 
 is clean already through the doctrine. I feel also that bodily Bodiiypain 
 pain doth but purge the body only ; insomuch that the pain Cody!andnot 
 not only purgeth not the soul, but maketh it more foul, ex- 
 cept that there be kind learning by, to purge the soul: so that 
 the more a man beateth his son, the worse he Is, except he 
 teach him lovingly, and shew him kindness besides; partly to 
 keep him from desperation, and partly that he fall not into 
 
 [2 Or pudding-fork. More in this same book of his Dialogue speaks 
 of "a great post well thwyted to a pudding-prick."] 
 
142 
 
 ANSWER TO SIR THOMAS MOREL'S DIALOGUE. [ciIAP. 
 
 M. Morp is 
 of an rvil 
 opinion. 
 
 Faith in 
 Christ's 
 blood luir- 
 chaseth for- 
 giveness of 
 sins. 
 
 hate of his father and of his commandment thereto, and think 
 that his father is a tjrant and his law but tyranny. 
 
 M. More feeleth, with his good endeavour and inspiration 
 together, that a man may have the best faith coupled with 
 the worst life and with consenting to sin. And I feel that 
 it is impossible to believe truly, except a man repent; and 
 that it is impossible to trust in the mercy that is in Christ, or 
 to feel it, but that a man must immediately love God and his 
 commandments, and therefore disagree and disconsent unto 
 the flesh, and be at bate therewith, and fight against it. And 
 1 feel that every soul that loveth the law, and hateth his flesh, 
 and believeth in Christ's blood, hath his sins which he com- 
 mitted, and pain which he deserved, in hating the law and 
 consenting unto his flesh, forgiven him by that faith. And I 
 feel that the frailty of the flesh, against which a believing 
 soul flohteth to subdue it, is also forgiven, and not reckoned 
 or imputed for sin, all the time of our curing: as a kind father 
 and mother reckon not, or impute the impossibility of their 
 Youno; children to consent unto their law; and as when the 
 children be of age and consent, then they reckon not nor im- 
 pute the impossibility of the flesh to follow it immediately, 
 but take all aworth, and love them no less, but rather more 
 tenderly than their old and perfect children that do their 
 commandments, so long as they go to school, and learn such 
 things as their fathers and mothers set them to. 
 
 And I believe that every soul that repenteth, believeth, 
 and loveth the law, is through that faith a member of Christ's 
 church, and pure, without spot or wrinkle, as Paul afhrmeth 
 (Eph. v.): And it is an article of my belief, that Christ's elect 
 church is holy and pure without sin, and every member of 
 liTnf'that^^'''^ the same, through faith in Christ; and that they be in the 
 ptman't, and full favour of God. And I feel that the unclcanness of the 
 
 believeth. i ■ , i • i i /i i a j 
 
 soul IS but the consent unto sin and unto the nesh. And 
 therefore I feel that every soul that believeth, and consentcth 
 unto the law, and here in this life hateth his flesh and the 
 lusts thereof, and doth his best to drive sin out of his flesh, 
 and for hate of the sin gladly dcparteth from his flesh; when 
 ho is dead, and the lusts of the flesh slain with death, needeth 
 not as it were bodily tormenting, to be purged of that whereof 
 he is quit already. And thcreibre, if auglit remain, it is but 
 to be taught, and not to be beaten. And I feel that every 
 
 Ephes. V. 
 There is no 
 
I.] THE THIRD BOOK. 143 
 
 soul, that beareth fruit in Christ, shall be purged of the Fa- 
 ther to bear more fruit clay by day, as is written (John joim xv. 
 XV.), not in the pope's purgatory, Tvhere no man feeletli it, 
 but here in this life such fruit as is unto his neighbour's 
 profit ; so that he which hath his hope in Christ purgeth him- 
 self here, as Christ is pure (1 John iii.); and that ever yetuohniii. 
 the blood of Jesus only doth purge us of all our sins, for the 
 imperfectness of our works. And I feel that the forgiveness 
 of sins is to remit mercifully the pain that I have deserved. 
 And I do believe that the pain that I here suffer in my flesh ram of sin. 
 is to keep the body under, and to serve my neighbour, and 
 not to make satisfaction unto God for the fore sins. 
 
 And therefore, when the pope describeth God after his 
 covetous complexion, and when Master More feeleth by in- The pope's 
 
 .... leaven. 
 
 spiration, and captivating his wits unto the pope, that God 
 forgiveth the everlasting pain, and will yet punish me a piir£;,-itory 
 thousand years in the pope's purgatory, that leaven sa- to°he%ope. 
 voureth not in my mouth. I understand my father's words 
 as they sound, and after the most m.erciful manner; and not 
 after the pope's leaven and M. Moro's captivating his wits, 
 to believe that every poet's fable is a true story. There 
 is no father here that punisheth his son to purge him, when 
 he is purged already, and hath utterly forsaken sin and evil, 
 and hath submitted himself unto his father's doctrine. For 
 to punish a man that has forsaken sin of his own accord, is 
 not to purge him, but to satisfy the lust of a tyrant : 
 neither ouoht it to be called purgatory, but a iail of tor- Purgatory is 
 
 •^ . A o 1/ ' . . '1 tormenting 
 
 mentino;, and a satisfactory. And when the pope saith it J^ii. as tije 
 
 o «/ 11 pope maketn 
 
 is done to satisfy the righteousness, as a judge, I say we that ^'• 
 believe have no judge of him, but a father ; neither shall we 
 come into judgment, as Christ hath promised us, but are 
 received under grace, mercy, and forgiveness. Shew the 4^^ 
 pope a little money, and God is so merciful that there is no Money 
 
 ill' if> 11 'f T n- dispatcheth 
 
 purgatory. And why is not the fire out as well, it I offer purgatory. 
 for me the blood of Christ ? If Christ hath deserved all for 
 me, who gave the pope might to keep part of his deservings 
 from me, and to buy and sell Christ's merits, and to make 
 merchandise over us with feigned words? And thus, as The pope 
 M. More feeleth that the pope is holy church, I feel that 
 he is antichrist ; and as my feeling can be no proof to him, 
 no more can his, with all his captivating his wits to believe 
 
144 ANSWER TO SIR THOMAS MORE's DIALOGUE. [CHAP. 
 
 phantasies, be unto me. AVherefore, if he have no other pro- 
 bation, to prove that the pope is holy church, than that his 
 heart so agreeth unto his learning, he ought of no right 
 to compel with sword unto his sect. Ilowbeit there are ever 
 two manner people that will cleave unto God, a fleshlj and 
 a spiritual. The spiritual, which be of God, shall hear God's 
 word ; and the children of the truth shall consent unto the 
 The fleshly truth. And contrary, the fleshly and children of falsehood 
 naturally " and of tlio dcvil, whose hearts be full of lies, shall naturally 
 unto lies. conscut uuto lics : as young children, though they have eat 
 themselves as good as dead with fruit, yet will not, nor 
 cannot, believe him that telleth them that such fruit is 
 naught ; but him that praiseth them will they hear, and eat 
 themselves stark dead, because their hearts be full of lies, 
 and they judge all things as they appear unto the eyes. 
 The fleshly- And the fleshlv-minded, as soon as he believeth of God as 
 
 minded " 
 
 can never mucli as the dcvil doth, he hath enough ; and goeth to, and 
 
 consent unto ' o ' O ' 
 
 God's law. scrveth God with bodily service, as he before served his 
 idols, and after his own imagination ; and not in the spirit, 
 in loving his laws and believing his promises, or longing 
 for them: no, if he might ever live in the flesh, he would 
 never desire them. And God must do for him again, not 
 
 The fleshly what God liatli^ promised, but what he lusteth. And his 
 
 liersecute ^ , , , 
 
 s'lldt"'^"'^ brother that serveth God m the spirit, according to God's 
 word, him will the carnal beast persecute : so that he which 
 will godly live, must sufi'er persecution unto the world's end, 
 according to the doctrine of Christ and of his apostles, and 
 according unto the ensamples that are gone before. 
 
 And finally, I have better reasons for my feeling that 
 the pope is antichrist, than ]\I. More hath for his endea- 
 vouring himself, and captivating his wits, that he is the true 
 The true cliurch. For the church that was the true messenger of 
 wit'hout'a"° God, hath ever shewed a sign and a badge thereof, either a 
 miracle to prcscnt miraclo or authentic scripture; insomuch that Moses, 
 
 prove that it is , , 
 
 Gods church, whcn he was sent, asked, " How shall they believe me ?" And 
 God gave him a sign, as ever before and since. Neither was 
 there any other cause of the writing of the new and the 
 last and everlasting Testament, than that when miracles 
 ceased, we might have wherewith to defend ourselves against 
 false doctrine and heresies ; which we could not do, if we 
 [1 So C. U. L. ed. D. lias he had.] 
 
1. II. Ill 
 
 .] THE THIRD BOOK. 145 
 
 were bound to believe that were nowhere written. And The pope's 
 ao;ain, it the pope could not err m his doctrine, he could not 'n"^ 15 more 
 
 O ' I l ' wicked than 
 
 sin of purpose and profession, abominably and openly, above *'"' '^'"'^'^' 
 
 wicked than 
 the Turks 
 and all the 
 
 the Turks and all the heathen that ever were; and defend {"hat ever 
 it so maliciously as he hath, eight hundred years long ; and ""^^ 
 will not be reformed ; and maketh them his saints and his 
 defenders, that sin as he doth. He persecuteth as the carnal 
 church ever did, when the scripture is away ; he proveth 
 his doctrine with the scripture, and as soon as the scripture 
 Cometh to light, he runneth away unto his sophistry and unto 
 his sword. We see also by stories how your confession, 
 penance, and pardons, are come up ; and whence your pur- 
 gatory is sprung. And your falsehood in the sacraments we 
 see by open scripture. And all your works we rebuke with 
 the scripture ; and therewith prove that the false belief, that 
 ye couple to them, may not stand with the true faith that 
 is in our Saviour Jesus. 
 
 The Second Chapter. 
 
 In the end of the second chapter he brlngeth in 
 " Eutychus, that fell out at a window, (Acts xx.) whom," Eutychus. 
 saith he, " St Paul's merits did recover." Verily, Paul durst 
 not say so ; but that Christ's merits did it. Peter saith, 
 (Acts iii.), "Ye men of Israel, why gaze ye and stare upon Actsiu. 
 us, as though we by our power and godliness had made this 
 man go ?" Nay, the name of Jesus, and faith that is in him, ah giory 
 
 O </ ' ' ' and honour 
 
 hath given him strength and made him sound. And even jo'the rime" 
 here it was the name of Jesus, through Paul's faith, that °^"'^^"^- 
 did that miracle; and not PauFs merits, though he were never 
 so holy. 
 
 The Third Chapter. 
 
 In the third chapter he saith, that "Bilney's judges, judges, 
 (which he yet nameth not, for fear of slandering them) 
 were indifferent." Nay, they that take rewards be not in- 
 different : for rewards and gifts " blind the eyes of the seeing, ceut. xvi. 
 and pervert the words of the righteous" (Deut. xvi.). Now 
 all they that be shorn take great rewards to defend pilgrim- 
 ages, purgatory, and praying unto saints : even the third 
 part, I trow, of all Christendom. For all they have, they 
 have received in the name of purgatory and of saints ; and 
 
 [TYNDALE, III.] 
 
146 ANSWER TO SIR THOMAS MORe's DIALOGUE. [cHAP. 
 
 Purgatory Is QQ that foundatioii bc all their bishopricks, abbeys, colleges, 
 abbeys °coi- ^^^ Cathedral churches built. If they be indifferent judges, 
 leges, &c. ^[^Qj must bc made servants, and do service as their duty 
 is. And when they have done a quarter''s service, then give 
 them wages, as right is : unto every man that labour eth in 
 Christ's harvest a sufficient Hying, and no more; and that 
 in the name of his labour, and not of saints, and so forth. 
 And then they shall be more indifferent judges, when there 
 Cometh no vantage to judge more on one side than another. 
 
 The Fourth Chapter. 
 
 In the end of the fourth he saith, "The man^ took an 
 oath secretly, and was dismissed with secret penance." 
 O hypocrites ! why dare ye not do it openly ? 
 
 The Fifth Chapter. 
 
 In the fifth, the messenger asketh him whether he were 
 
 present? And he denieth and saith ever, 'He heard say.' 
 
 Alas, sir ! why take you bribes to defend that you know 
 
 not? Why suffer you not them that were present, and to 
 
 whom the matter pertaineth, to lie for themselves ? 
 
 M, More is Thcu lie jcstcth out the matter with Wilkin and Simkin, 
 
 jester, and a as lie doth Huune^ and every thing; because men should 
 
 scoflfer. . . t/ O ' 
 
 not consider their falsehood earnestly. Wherein behold his 
 subtle conveyance. He asketh, " What, if Simkin would 
 have sworn that he saw men make those prints ?" Where- 
 unto M. More answereth under the name of ' quod he,' that 
 he " would swear that, besides the loss of the wager, he had 
 lost his honesty and his soul thereto." Behold this man's 
 gravity : how could you that do, when the case is possible ? 
 You should have put him to his proofs, and bid him bring 
 record^. 
 
 Then saith he, " the church receiveth no man convict of 
 heresy unto mercy ; but of mercy receiveth him to open 
 shame." Of such mercy, God give them plenty that are so 
 merciful. 
 
 [1 That is, Bilney.] 
 
 [2 In the fifteenth chapter, yet to bo noticed.] 
 
 [3 It would require the insertion of a tedious poor jest of More's, 
 to make all the clauses of this paragraph thoroughly intelligible to the 
 reader.] 
 
 \ 
 
IV. V. VII. VIII. IX.] THE THIRD BOOK. 147 
 
 Then he sheweth '• how merciful they were, to receive 
 the man to penance, that abode still in perjury and deadly 
 sin." shameless hypocrites ! how can ye receive into the 
 congregation of Christ an open obstinate sinner, that re- 
 penteth not, when ye are commanded of Christ to cast all 
 such out ? And again, scribes and Pharisees, by what xhe papists 
 example of Christ and of his doctrine can ye put a man unmerciful. 
 that repenteth unto open shame; and to that thing whereby 
 ever after he is had in derision among his brethren, of 
 whom he ought to be loved, and not mocked ? Ye might 
 enjoin honest things, to tame his flesh, as prayer and fasting ; 
 and not that which should be to him shame ever after, and 
 such as ye yourselves would not do. 
 
 The Seventh Chapter. 
 In the seventh chapter, he maketh much to do about swearing. 
 swearing, and that for a subtle purpose. Notwithstanding, 
 the truth is, that no judge ought to make a man swear 
 against his will, for m.any inconvenients. If a man receive 
 an office, he that putteth him in the room ought to charge 
 him to do it truly, and may, and haply ought, to take an 
 oath of him. If a man offer himself to bear witness, the The oath of 
 judge may, and of some haply ought, to take an oath ofmrybe"'' 
 them ; but to compel a man to bear witness, ought he not. man mav be 
 
 . ^ . 1 111 compelled to 
 
 And moreover, it a iudo;e put a man to an oath, that he swear, and be 
 
 ' •) o 1 ' a witness. 
 
 shall answer unto all that he shall be demanded of, he ought 
 to refuse. Howbeit, if he have sworn, and then the wicked 
 judge ask him of things hurtful unto his neighbour, and 
 against the love that is in Christ, then he must repent that a godiy 
 
 • ■ lesson* 
 
 he hath sworn ; but not sm again to fulfil his oath. For 
 it is against God's commandment, that a man should hurt his 
 neighbour that hath not deserved it. 
 
 The Eighth Chapter. 
 Unto * church, priest, charity, grace, confession and pen- m. More is 
 ance,' is answered him in the beginning of the book. And " 
 when he saith " Tyndale was confederate with Luther," that 
 is not truth. 
 
 The Ninth Chapter. 
 
 Than his ninth chapter, is there nothing more foolish. 
 
 10—2 
 
148 AXS\VER TO SIR THOMAS MOREL'S DIALOGUE. [cHAP. 
 
 For if he would have any wise man to beheve that ' my 
 translation would destroy the mass, any otherwise than the 
 Latin or Greek text, he should have alleged the place, and 
 how. 
 
 The Eleventh Chapter. 
 
 In the eleventh chapter, M. More will not defend the 
 
 living of our spiritualty ; because it is so open that he can- 
 
 The papists not. And as little should he be able to defend their lies, 
 
 are obstinate .«,,., iii • ^ »ii 
 
 and will not it the liffht wore abroad that men mio-ht see. And as he 
 
 repent. ~ ^ o 
 
 cannot deny them abominable, so cannot he deny them 
 obstinate and indurate therein ; for they have been oft re- 
 buked with God's word, but in vain. And of such the text 
 is plain, that they cannot understand the scripture. And 
 yet M. More will receive rewards, to dispute against the 
 heresies of some such as be cast out of Christ's churches 
 by such holy patriarchs, whose livings he himself cannot 
 Judas. praise : as holy Judas, though the prelates of his church, 
 
 that is the Pharisees, were never so abominable, yet because 
 Christ's doctrine was condemned of them, as of God's church 
 that could not err, and all that believed on him excommuni- 
 cate, he was bold to say. Quid vultis mild dare, et ego 
 tradam eum vobis ? that is, " What will ye give me, and 
 I will dehver him unto you?" 
 
 The Twelfth Chapter. 
 Prayers of an In the twelfth he hath one conclusion, that "the pravers 
 
 Gvil priest " 
 
 profit not. of an evil priest profit not." Which though it be true, yet 
 the contrary is believed among a great many in all quarters 
 of England ; so blind be the people, and wot not what prayer 
 
 A fond say- meancth. I have heard men of no small reputation say, ere 
 this, in great audience, that it maketh no matter whether 
 the priest were good or bad, so he took money to pray, (as 
 they seldom pray without ;) for he could not hurt the prayer, 
 were he never so naughty. 
 
 And when he saith that "the evil priest hurteth us not so 
 much with his living, as he profiteth us with ministering the 
 sacraments;" worldly wisdom! if a man lead me through a 
 jeopardous place by day, he cannot hurt me so greatly as by 
 night. The Turk seeth that murder, theft, extortion, oppres- 
 sion, and adultery be sin. But when he leadeth me by the 
 
XT, XII.] THE THIRD BOOK. 149 
 
 darkness of sacraments without signification, I cannot but catch to minister 
 harm, and put my trust and confidence in that -which is neither without signi- 
 
 ^ «' ^ fieation is to 
 
 God nor his word. As for an ensample, what trust put the ^e ie<i m 
 
 A ^ _ ■■■ darkness. 
 
 people in anoiling, and how they cry for it, with no other 
 knowledge than that the oil saveth them ; unto their damna- 
 tion, and denying of Christ's blood ! 
 
 And when he saith, "the priest ofFereth, or sacrificeth sacrifice. 
 Christ's body ;" I answer, " Christ was offered once for all," as 
 it is to see in the epistle to the Hebrews. As the priest Heb. x. 
 slayeth Christ, breaketh his body, and sheddeth his blood, so chnsfsbody 
 he sacrificeth him and offereth him. Now the priest slayeth mentis not 
 him not actually, nor breaketh his body actually, nor sheddeth spiritual. 
 his blood actually, neither scourgeth him, and so forth, through- 
 out all his passion ; but representeth his slaying, his body- 
 breaking, and blood-shedding for my sins, and all the rest of 
 his passion, and playeth it before mine eyes only : which 
 signification of the mass because the people understand not, 
 therefore they receive no forgiveness of their sins thereby; 
 and thereto cannot but catch hurt in their souls, through a 
 false faith, as it well appeareth how every man cometh thereto 
 for a sundry imagination, all ignorant of the true way. 
 
 Let no man beguile you with his juggling sophistry. Our 
 offering of Christ is to believe in him, and to come with a 
 repenting heart unto the remembrance of his passion ; and to 
 desire God the Father, for the breaking of Christ's body on Christ was 
 the cross, and shedding of his blood, and for his death, and all the cross 
 
 ^, , once for all. 
 
 his passions, to be merciful unto us, and to forgive us, according 
 to his testament and promise : and so we receive forgiveness 
 of our sins. And other offering or sacrificing of Christ, is 
 there now none. "Walk in the open hght and feeling ; and let 
 not yourselves be led with juggling words, as mules and asses 
 in which there is none understanding. 
 
 More : — "Deacons were had in price in the old time^" 
 
 [1 "The time hath been when there were very few [priests] in a 
 great city ; and in a monastery of 500, in one house, scantly would 
 there four monks be bold to be priests. Then was all holy orders 
 in high honour. Then find we that the degree of a deacon was a 
 great thing ; and of such dignity that when one of them went some- 
 time in pilgrimage, he would not bo alcnowen of his order," [See Vol. 
 I. p. 465], " because he would not that folk should do him worship by 
 the way." Dial. p. 227.] 
 
150 
 
 ANSWER TO SIR THOMAS MORB's DIALOGUE. [cHAP. 
 
 Deacons. 
 
 Christ's dea- 
 cons and the 
 pope's dea- 
 cons differ 
 much. 
 
 1 John iv. 
 
 M. More's 
 faith was a 
 common 
 faith. 
 
 Tyndale : — For tlie deacons then took the care of all the 
 poor; and suffered none to go a begging, but provided a living 
 for every one of them : where now they that should be 
 deacons make themselves priests, and rob the poor of lands, 
 rents, offerings and all that was given them, devouring all 
 themselves, and the poor dying for hunger. 
 
 3Iore : — "Priests be despised because of the multitude." 
 
 Tyndale : — If there were but one in the world, as men 
 say of the phoenix, yet if he lived abominably, he could not 
 but be despised. 
 
 3Iore : — "A man may have a good faith coupled with all 
 manner sin^" 
 
 Tyndale : — A good faith putteth away all sin : how then 
 can all manner of ^ sin dwell with a good faith? I dare say, 
 that M. More durst affirm, that a man might love God and 
 hate his neighbour both at once; and yet St John, in his 
 epistle, will say that he saith untruly. But Master More 
 meaneth of the best faith that ever he felt. By all likelihood 
 he knoweth of none other, but such as may stand with all 
 wickedness, neither in himself nor in his prelates : wherefore 
 inasmuch as their faith may stand with all that Christ hateth, 
 I am sure he looketh but for small thanks^ of God for his 
 defending of them ; and therefore he playeth surely, to take 
 his reward here of our holy patriarchs, 
 
 3fore : — " Few durst be priests in the old time." 
 
 Tyndale : — Then they knew the charge, and feared God. 
 But now they know the vantage, and dread him not. 
 
 More : — "If the laws of the church were executed, which 
 Tyndale and Luther would have burnt*, it would be better." 
 
 Tyndale : — If the testament of our Saviour might be 
 known, for blind wretches and covetous tyrants, it would write 
 the law of God in all men's hearts that believed it ; and then 
 should men naturally, and without compulsion, keep all 
 
 [1 Though no such affirraation appears in this chapter of the Dia- 
 logue, as printed in 1557, More does not charge Tyndale, in his Con- 
 futacyon, with having misrepresented him in this instance. In fact, 
 he had taught this doctrine, in what he had said about the sinners 
 drowned by the flood. See p. 134.] 
 
 [2 So D., but C. U. L. has alway s'tn.'] 
 
 [3 So D., but C. U. L. has thangcs.] 
 
 [< An allusion to Luther's burning the pope's decretals.] 
 
law 
 
 XII. XIII.] THE THIRD BOOK. 151 
 
 honesty. And again, though the pope's law could help, yet as good no 
 is no^ law as good as a law unexecuted. not'executed 
 
 The Thirteenth Chapter. 
 
 In the thirteenth he rageth, and fareth exceeding foul Pnests 
 with himself. There he biteth, sucketh, gnaweth, towseth and wives. 
 mowseth Tyndale^. There he weeneth that he hath won his 
 spurs, and that it is not possible to answer him. And yet 
 there, because he there most standeth in his own conceit, I 
 doubt not, unto them that be learned in Christ, to prove him 
 most ignorant of all, and clean without understanding of 
 godly things. 
 
 And I say yet, that as no woman ought to rule a man's 
 office, where a man is present, by the order of nature; and as Age u to be 
 a young man ought not to be chosen to minister in the church, fJre^outh,^ 
 where an old, meet for the room, may be had, by the order of 
 nature ; even so it was Paul's meaning to prefer the married 
 before the unmarried, for the inconveniences that might chance The chaste 
 by the reason of unchastity : which inconveniences M. More the' papists fs' 
 might see, with sorrow of heart, (if he had as great love to both to God 
 
 and man. 
 
 Christ as to other things,) to happen daily unto the shame of 
 Christ's doctrine among priests, friars, and monks, partly with 
 open whores, partly with their sodomitry, whereof they cast 
 each other in the teeth daily in every abbey, for the least 
 displeasure that one doth to another. M. More might see 
 what occasions of unchastity be given unto the curates^ every 
 where, by the reason of their office and daily conversation with 
 the married. 
 
 And when he saith, never man could find that exposition 
 
 [5 So D., but C. U. L. has is not yet no, and puts the clause inter- 
 rogatively.] 
 
 [6 Such is Tyndale's notice of Mere's language in the following 
 passage: "Tyndale (whose books be nothing else in effect but the 
 worst heresies picked out of Luther's works, and Luther's worst words 
 translated by Tyndale, and put forth in Tyndale's own name) doth in 
 his frantic book of Obedience (wherein he raileth at large against all 
 popes, against all kings, against all prelates, all priests, all religious, 
 all the laws, all the saints, against the sacraments of Christ's church, 
 against all virtuous works, against all divine service, and finally against 
 all thing that in effect good is), in that book, I say, Tyndale holdeth 
 that priests must have wives." Dial. p. 228.] 
 
 \^ Persons having the care of souls.] 
 
152 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 St Jerome, till now ; there he saith untrue. For St Jerome liimself saith 
 that he knew them that so expounded the text; and rebuked 
 them of Rome, because they would not admit into the clergy 
 them that had had two wives, the one before baptism, and the 
 
 The pope other after, savins: 'If a man had killed twenty men before 
 
 judgeth no 't/O pi-iii-iii 
 
 lnd's°inlobe ^^^ baptism, they would not have forbidden him; and why then 
 nosin. should that which is no sin at all be a let unto him^?' But 
 the god of Rome would not hear him. For Satan began 
 then to work his mysteries of wickedness. 
 
 And when he saith, he that hath ten wives hath but one 
 wife 2; I say that one is taken, by the use of speaking, for 
 one only : as when I say, ' I am content to give thee one,' 
 meaning one only ; and, ' Unto him that hath no help, is there 
 one help, — to look for no help :' where one help is taken for 
 one only ; and many places else. 
 
 And when M. More saith, "He that hath had two wives, 
 one after another, may not be priest ;" and that, " If a priest's 
 wife die, he may not have another;" or that, "If he were made 
 priest, having no wife, he might not after marry, if he burnt;" 
 I desire a reason of him. If he say, 'It hath been so the use :' 
 A priest by Then, sav I, an whore is better than a wife; for that hath 
 
 the pope's ' ^ 
 
 order may boou the usc of our lioly father many hundred years. But 
 
 [1 More speaks of the text, in 1 Tim. iii. 2. "A bishop then must 
 be blameless, the husband of one vrife" — and he then says, " By these 
 words doth Tyndale, after Luther, conclude for a plain matter, that 
 priests must needs have wives, and that St Paul would there should 
 in no wise be none other priests but married folk. — There was never 
 none that had either the wit or the grace to perceive that great special 
 commandment this 1500 year till now," &c. 
 
 In Jerome's Epistle to Occanus, he says: Siquiset antobaptismum 
 habuerit concubinam, et ilia mortua baptizatus uxorem duxerit, utrum 
 clericus fieri debeat, an non? Respondebis, posse ftei-i; quia concu- 
 binam habuerit, non uxorem. Conjugales ergo tabulcc et jura dotalia, 
 non coitus ab apostolo condemnatur. He had said befoi-e, after quoting 
 1 Tim. iii. 2. and Titus i. : In uti'aque epistola, sive episcopi, sive pres- 
 byteri (quanquam apud vetcres idem episcopi et presbyteri fuorint, quia 
 illud nomen dignitatis est, hoc fctatis), jubentur mouogami in clerum 
 eligi.— Ilioron. Op. Basil. 1537. Tom. iv. p. 320 and 321.] 
 
 [2 More has said, " Paul saith no more, but that the bishop must be 
 the husband of one wife. Which words Tyndale may tell us be veri- 
 fied, if he be the husband of ten wives : for the husband of ten wives 
 were the husband of one, as the father of ten children is the father 
 of one." Works, p. 229.] 
 
XIII.] THE THIRD BOOK. 153 
 
 I affirm unto M. More the contrary. And I say first with have a whore. 
 
 «' 1 1 • 1 1 hut not a 
 
 Paul, that " the kingdom of God is not meat and drmk," and j^'Je. ^.^ 
 
 by the same reason neither husband or wife, but the keeping 
 
 of the commandments, and to love every man his neighbour 
 
 as himself. And therefore as meat and drink were ordained 
 
 for man's necessity, and as a man may eat and drink at all 
 
 needs in all degrees, so far as it letteth him not to keep the 
 
 commandments and to love his neighbour as himself; even so 
 
 was the wife created for the man's necessity, and therefore may 
 
 a man use her at all his need in all degrees, as far as she 
 
 letteth him not to keep God's law : which is nothing else by 
 
 PauFs learning, than that a man love his neighbour as himself. 
 
 Now I desire a reason of Master More 's doctrine : what doth wore-s doc- 
 trine IS super- 
 
 my second wife, or my third, hinder me to love my neighbour stitious. 
 as myself, and to do him service, against I come to be priest? 
 What let is your second wife to you, to serve our holy father 
 the pope, more than your first would have been? And in like 
 manner, if my first wife die when I am a priest, why may I 
 not love my neighbour, and do him as good service with the 
 second as with the first? And again, if I be made priest, 
 having no wife, and after burn, and therefore marry ; why 
 may I not love my neighbour, and serve him with that wife, 
 as well as he that brought a wife with him? 
 
 It was not for nought that Paul prophesied, that "some iTim.iy. 
 should depart from the faith, and attend unto deceivable spirits, 
 and devilish doctrine: forbidding; to marry and to eat meats, The pope 
 
 ' ° . . forbiddeth 
 
 which God hath created to be received with thanks of them marriage, 
 that know the truth:" to buy dispensations to use lawful meat 
 and unlawful wives. 
 
 And I ask JM. More, why he that hath the second wife, or Apparent 
 
 ' ti ' godliness, 
 
 hath had two wives, may not be a priest; or why, if a priest's "l^lH^fl^^y 
 
 first wife die, he may not marry the second. He will answer, .se°ond'wifef 
 
 ' Because the priest must represent the mysteries, or secret ^^'^^ 
 
 properties, and union of Christ, the only husband of his only 
 
 wife, the church or congregation that believeth in him only.' 
 
 That is, as I have in other places said, the scripture describeth chrisfs bene- 
 
 . , . , ^ n I'ly-ii*^^^ toward 
 
 US in matrimony the mysteries and secret benefits which God us are figured 
 
 ,.,.,. ^ by matri- 
 
 the Father hath hid in Christ, for all them that be chosen and mony. w.t. 
 ordained to believe and put their trusts in him to be saved. 
 As when a man taketh a wife, he giveth her himself, his ho- 
 nour, his riches, and all that he hath, and maketh her of 
 
154 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP. 
 
 equal degree unto himself; if he be king and she before a 
 beggar's daughter, yet she is not the less queen, and in honour 
 above all other ; if he be emperor, she is empress, and ho- 
 noured of men as the emperor, and partaker of all : even so, 
 if a man repent, and come and believe in Christ, to be saved 
 from the damnation of the sin of which he repenteth, Christ 
 is his own good immediately; Christ's death, pain, prayer, 
 passion, fasting, and all his merits, are for that man's sins a 
 full satisfaction, and a sacrifice of might and power to absolve 
 him a j)oena et a culpa. Christ's inheritance, his love and 
 favour, that he hath with God his Father, are that man's by 
 and by^; and the man, by that marriage, is pure as Christ, 
 and clean without sin, and honourable, glorious, well-beloved, 
 and in favour, through the grace of that marriage. And because 
 that the priest must represent us this signification, is the cause 
 why a priest may not have the second wife, say they ; which 
 popish reason hath deceived many wise ; as who can be but 
 deceived in some thing, if he receive all his doctrine by the 
 authority of his elders ? — except he have an occasion, as we 
 have, to run to Moses and the prophets, and there hear and 
 see with our own eyes, and believe no longer by the reason of 
 our forefathers; when we see them so shamefully beguiled 
 themselves, and to beguile us in a thousand things which the 
 Turks see. 
 
 Now to our purpose : if this doctrine be true, then must 
 every priest have a wife, or have had a wife : for he that 
 never had a wife cannot represent us this. And again, he 
 that hath an whore, or another man's wife, hath lost this 
 property, and therefore ought to be put down. 
 
 And again, the second marriage then of no man is, or 
 can be, a sacrament by that doctrine. And yet I will de- 
 scribe you the marriage of Christ, as well by his marriage 
 that hath had nine wives, and hath now the tenth, as by his 
 We were that hatli uow the first. *0h,' will they say, 'his wife was no 
 when we virgin, or he, when they were married.' Sir, the signification 
 
 came to , , . , ... , . , , ,, , -,,r 
 
 Christ. standeth not in the virginity, but in the actual wedlock. >V e 
 were no virgins, when we came to Christ ; but common whores, 
 believing in a thousand idols. And in the second marriage, 
 or tenth and ye will, the man hath but one wife, and all his 
 are hers; and his other wives be in a land where is no 
 [1 That is, immediately.] 
 
XIII.] THE THIRD BOOK. 155 
 
 husband or wife. I say therefore with Paul, that this is a 
 devihsh doctrine, and hath a simihtude of godhness with it, 
 but the power is away. The mist of it bhndeth the eyes of 
 the simple, and beguileth them, that they cannot see a thou- 
 sand abominations wrought under that cloak. 
 
 And therefore I say still, that the apostle's meaning was, st Paurs doc- 
 that he should have a wife, if haply his age were not the priests should 
 
 navG wives. 
 
 greater; and that by one wife he excludeth them that had 
 two, and them that were defamed with other save their own 
 wives ; and would have them to be such as were known of 
 virtuous living, for to do reverence and honour unto the doc- 
 trine of Christ : as it appeareth by the widows, which he 
 excludeth before sixty years for fear of unchastity, and ad- 
 mitteth yet none of that age, except she were well known, of 
 chaste, honest, and godly behaviour, and that to honour God's 
 word withal, than which the pope hath nothing more vile. 
 And when M. More, to mock, bringeth forth the text of 
 the widow, that "she must be the wife of one man:" I answer, widows, 
 for all his jesting, that Paul excludeth not her that had ten 
 husbands one after another, but her that had two husbands at 
 once. And when More laugheth at it, as though it had never More is a 
 been the guise, I would to God, for his mercy, that it were ^''°^®''" 
 not the guise at this day ; and then I am sure his wrath would 
 not be so great as it is. Paul meaneth only that he would 
 have no defamed woman chosen widow, for dishonouring the 
 word of God and the congregation of Christ ; and therefore 
 excludeth common women, and such as were defamed besides 
 their husbands, and haply the divorced thereto. And that I 
 prove by the same doctrine of Paul, that the kingdom of God 
 is no such business, but the keeping of God's commandments 
 only, and to love one another. Now, look on the thing and 
 on the office of the widow. It was but to wait on the sick 
 and poor people, and to wash strangers' feet. Now the 
 widows of ten husbands must have been found of the cost of 
 the congregation, if they were destitute of friends, as all other 
 poor were, though in time past they had been defamed persons. 
 But under sixty would Paul let none minister, for fear of 
 occasions of unchastity ; and thereto none but such as were 
 well known, of honest living and of good report. Now, inas- 
 much as the widow of ten husbands must be found of the 
 common cost at her need, what uncleanness is in her by tho 
 
156 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 The office of rcason of her second husband, that she is not good enough to 
 
 the widows , ^ i t ^ • i 
 
 in the primi- be a sorvant unto the poor people, to dress their meat, wash 
 
 live church. ,.11 ii'ii 
 
 their clothes, to make their beds, and so forth, and to wash 
 strangers' feet, that came out of one congregation unto another 
 about business, and to do all manner service of love unto her 
 poor brethren and sisters ? To have had the second husband, 
 is no shame among the heathen : it is no shame among the 
 Christians : for when the husband is dead, the wife is free to 
 marry to whom she will in the Lord, and by as good reason 
 the husband ; and, of right, who more free than the priest ? 
 And therefore they shame not our doctrine nor our congrega- 
 tion, nor dishonour God among the heathen or weak Chris- 
 Rom. xiii. tians. Now when we have a plain rule, that he which loveth 
 his neighbour as himself keepetli all the laws of God, let him 
 tell me for what cause of love toward his neighbour a widow 
 of two lawful husbands may not do service unto the poor people. 
 Why may not a widow of fifty do service unto the poor ? 
 Paul which knitteth no snares, nor leadeth us Wind, nor 
 teacheth us without a reason-giving of his doctrine, answereth, 
 For fear of occasions of evil ; lest she be tempted, or tempt 
 other ; and then, if she be taken in misdoing, the doctrine 
 of Christ be evil spoken of thereto, and the weak offended. 
 
 And when M. More mocketh with my reason, that I 
 
 would have ' every priest to have a wife, because few men can 
 
 live chaste;' I answer, that if he loved the honour of Christ 
 
 and his neighbour, as he doth his own covetousness, he should 
 
 voutig find that a good argument. Paul maketh the same, and much 
 
 widows were 
 
 forbidden to morc slcnderlv than I, after your sophistry. For he dis- 
 
 minister in «' ^ ,. " 
 
 the common putotli tlius : Somo vouno; widows do dishonest the congre- 
 
 service. i^ . 
 
 gation of Christ, and his doctrine ; therefore shall no young 
 widow at all minister in the common service thereof; but 
 shall all be married, and bear children, and serve their hus- 
 bands. And it is a far less rebuke to the doctrine of Christ 
 and his congregation, that a woman should do amiss, than the 
 bishop or priest. I am not so mad to think that there could 
 no priest at all live chaste. Neither am I so foolish to think 
 that there be not as many women that could live chaste at 
 fifty, as priests at twenty-four. And yet, though of a thou- 
 sand widows of fifty years old nine hundred and ninety-nine 
 could live chaste; Paul, because he knowcth not that one, 
 will let none at all minister in the common service, among 
 
XIII.] THE THIRD BOOK. 157 
 
 occasions of unchastity. Christ's apostles considered all infir- 
 mities, and all that might hinder the doctrine of Christ, and 
 therefore did their best to prevent all occasions. Wherefore, Fish no 
 as fish is no better than flesh, nor flesh better than fish, in the fle"h,^nor^" 
 kingdom of Christ: even so virginity, wedlock, and widow- better than 
 
 , , 11 ... *ish, in the 
 
 head', are none better than other, to be saved by, in their own chri^""""^ 
 nature, or to please God withal ; but with whatsoever I may 
 best serve my brethren, that is ever best, according unto 
 the time and fashion of the world. In persecution it is good 
 for every man to live chaste, if he can, and namely for the 
 preacher. In peace, when a man may live quietly, and abide 
 in one place, a wife is a sure thing to cut off occasions. 
 
 Then he would make it seem, that " priests' wives were the More. 
 occasions of heresies in Almany." Nay, they fell first to Tyndaie. 
 heresies, and then took wives; as ye fell first to the pope's 
 holy doctrine, and then took whores. 
 
 More: — " The church bindeth no man to chastity"." 
 
 Ti/ndale : — Of a truth ; for it giveth licence to whoso- 
 ever will to keep whores, and permitteth to abuse men's 
 wives, and sufferetli sodomitry; and doth but only forbid 
 matrimony. 
 
 And when he saith, "Chastity was almost received by Three iies at, 
 general custom, before the law was made ;" one lie : and, ° '^^' 
 " Good fathers did but give their advice thereto ;" another he : 
 and, " It was ratified and received with the consent of all 
 Christendom ;" the third lie. 
 
 They did well to choose a poet to be their defender. 
 First, it was attempted in general council, and resisted by 
 holy fathers, which yet themselves were never married ; 
 saying that men might not knit a snare for their weak 
 brethren, against the doctrine of Christ and his apostles^. 
 Neither could it be brought to pass, until the pope had got 
 the emperor's sword out of his hand. The Greeks, which 
 
 [1 An old form of widoivhood. The old editions here have undowed.l 
 [^ "The church, quod I, bindeth no man to chastity. That is truth, 
 quod he, except a priest be a man. Yo mistake the matter, quod I, 
 as I shall shew you after. When every man is at his liberty, not to 
 be priest but at his pleasure, how can any man say that the church 
 layeth a bond of chastity on any man's neck against his will :" More's 
 Works, p. 232.] 
 
 [3 Such was the language held by Paphnutius in the first Nicene 
 council : of whom Tyndaie soon makes further mention,] 
 
158 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 were the one half of the Christendom then, I suppose, would 
 
 never admit it. 
 
 Now, godly love would never suffer them to consent that 
 
 we should be bound unto that burden, which they themselves 
 
 could not bear ; as M. More in another place affirmeth 
 Priests com- that they did. And again, we have manifest stories that 
 away their it was brouffht in with violence of sword, and that all the 
 
 wives. ~ . , 
 
 priests of Germany were compelled to put away their wives. 
 And we find that wheresoever the pope reigneth, he came in 
 with deceiving the king of the country, and then with his 
 sword compelled the rest. The pope came but now late into 
 Wales, to reign there over the bishops and priests^, and that 
 with the sword of the king of England. 
 
 And yet, though all the clergy of Christendom had granted 
 it, all the church had not made it, nor yet the tenth part of 
 the church. The lay people be as well of the church as the 
 priests; neither can all the priests in the world, of right, 
 make any law wherein their part lieth, without their consent. 
 Now it pertaineth unto the common people, and most of all 
 unto the weakest, that their priests be endued with all virtue 
 beenduTd^' and honcsty. And the chastity of his wife, daughter, and 
 Tnd'honlstV servant, pertaineth unto every particular man ; which we see 
 by experience defiled daily by the unchaste chastity of the 
 spiritualty. 
 
 Wherefore if the parishes, or any one parish, after they 
 had seen the experience, what inconveniences came of their 
 chastity, would have no curate except he had a wife, to cut 
 off occasions; as Paul, when he had seen that proof, would 
 have no young widows minister; who, save a tyrant, should 
 be ag-ainst them? 
 General Morcovcr, the general councils of the spiritualty are of no 
 
 councils. . , r ti 
 
 other manner, smce the pope was a god, than the general 
 parliaments of the temporalty ; where no man dare say his 
 
 [1 For proofs that the British churches in parts unsubdued by the 
 Saxons did not acknowledge any subjection to the see of Rome, the 
 reader may see Spelman's Concilia, &c., Orbis Britannici, pp. 109, 110, 
 and p. 414, which seems to close their independence with the date of 
 940. See also Stillingfleet's Orig. Britannicoe. It is probable, however, 
 that Tyndale would not consider the bishoprick of St David's as subject 
 to papal law, till its bishop, Bernard, submitted himself and his see 
 to that of Canterbury, about 353 years before Tyndale's birth. Hey- 
 lyn's Help to English Hist. p. 65. Lond. 1773.] 
 
XIII.] THE THIRD BOOK. 159 
 
 mind freely and liberally, for fear of some one and of his flat- 
 terers. And look in what captivity the parliaments be under 
 the private councils of king's, so are the general councils under '^he manner 
 
 •t o ' _ _ O used both in 
 
 the pope and his cardinals. And this is the manner of both : If,"^'/^'^'^"!'^^- 
 some one two or three wily foxes, that have all other in sub- j"emsl'''' 
 jection, (as ye have seen in my lord cardinal,) imagine not 
 what ought to be, but what they lust to have, and conceive 
 in their own brains, and go with child, sometimes a year, two, 
 three, four, five, six, or seven, and sometimes twenty and above, 
 casting, canvassing, and compassing for the birth, against op- 
 portunity; opening the matter privily, under an oath, a little 
 and a little unto certain secretaries whose part is therein, as 
 they find men of activity and of courage, prepared to sell soul 
 and body for promotion. And the matter in the mean time is 
 turmoiled and tossed among themselves ; and persuasions and 
 subtle reasons are forged, to blind the right way and to beguile 
 men's wits. And whom they fear to have adversaries, able to 
 resist them, for such means are sought, to bring them in unto 
 their party, or to convey them out of the way. And when 
 opportunity is come, they call a council, or parliament, under 
 a contrary pretence. And a mass of the Holy Ghost, whom 
 they desire as far away as were possible, is sung ; and a goodly 
 sermon is made, to blear men"'s eyes withal. And then suddenly, 
 other men unprovided, the matter is opened after the most sub- 
 tle manner. And many are beguiled with subtle arguments 
 and crafty persuasions. And they that hold hard against them a practice 
 are called aside, and reasoned with apart, and handled after councils and 
 
 . .... parliaments. 
 
 a fashion, and partly enticed with fair promises, and partly 
 feared with cruel threatenings : and so some are overcome with 
 silver syllogisms ; and other for fear of threatenings are driven 
 unto silence. And if any be found at the last, that will not 
 obey their falsehood and tyranny, they rail on him, and jest 
 him out of countenance ; and call him opinative, self-minded, 
 and obstinate; and bear him in hand that the devil is in him, 
 that he so cleaveth unto his own wit, though he speak no syl- 
 lable but^ God's word; and is asked whether he will be wiser The smrituai- 
 
 1 1 o A 1 • 1 • • 1 1 • tvmakehere- 
 
 than other men c And in the spiritualty they excommunicate tj^s of them 
 him, and make an heretic of him. And this to be true, in the a^fJVm!"" 
 clergy's chastity, is as clear as the day by manifest chronicles : 
 insomuch that the prelates of Rome were a brewing it above 
 [2 So D., the C. U. L. ed. has Man.] 
 
160 ANSWER TO SIH THOMAS MORE's DIALOGUE. [cHAP. 
 
 an hundred years, and I wot not how long longer, ere they 
 could bring it to pass; and yet in vain, till they had got the 
 emperor's sword, to prove that it was most expedient so to be. 
 Why priests And for what intent? To bring all under the pope; and that 
 wives. w.T. the prelates of all lands might, as the old manner was, come 
 and wait on the pope at Rome, where he prepared them 
 whores enough ; and that his sworn prelates in every land 
 might the more conveniently wait in kings' courts, to minister 
 the commonwealth unto the pope's pleasure and profit. For 
 had the clergy kept their wives, they could never have come 
 unto this where they now be, and to these pluralities, unions 
 and totquots. For there is no lay-man, though he were never 
 so evil disposed, that could, for his wife and children, have 
 leisure to contrive such mischief, and to run from country to 
 country to learn falsehood and subtilty, as our spiritualty do; 
 which without fear of God and shame of man keep whores 
 The chastity whercsoevcr they come. And thus ye see that the clergy's 
 
 of the clergy , , '' "^ »'' 
 
 jiertaineth to chastity pcrtamcth as much unto the temporalty as unto the 
 
 the tempo- «/ 1 it/ 
 
 '^'to'the""'^ spiritualty. 
 
 spiritualty. ^j^j another is this, no power, among them that profess 
 
 the truth, may bind where God looseth ; save only where love 
 and my neighbour's necessity requireth it of me. Neither 
 can any power now bind them to come; but they may freely 
 keep or break, as the thing is hurtful or expedient. Neither 
 can there be any bond, where love and necessity requireth the 
 contrary: so that this law, 'Love thy neighbour, to help 
 him as thou wouldest be holp,' must interpret all man's laws : 
 as, if I had sworn, young or unwisely, that I would live 
 chaste, and all the world had bound me ; if afterward I 
 burnt, and could not overcome the passion, I ought to marry. 
 
 Vowf. For I must condition my vow, and shew a cause of it there- 
 
 to. I may not vow for the chastity itself, as though it were 
 sacrifice, to please God in itself; for that is the idolatry of 
 heathen. I must therefore vow, to do my neighbour service 
 (which in that case he may not require), or to give myself 
 more quietly to prayer and study (which is not possible as 
 long as I burn, and the mind will not be quiet), or that I may 
 the better keep the laws of God, which if I burn I stand 
 through my chastity in more jeopardy to break, and to hurt 
 my neighbour, and to shame the doctrine of Christ. And in 
 like manner, if I had forsworn flesh, and all the world had 
 
XIII.] THE THIRD BOOK. 161 
 
 bound me ; yet if necessity required it of me, to save my life no oath is to 
 or my health, I ouffht to break it. And again, though I had isagmnst''^ 
 
 •^ ' & O ' O _ charity or 
 
 sworn chastity, and the commonwealth or the necessity of"eeessity. 
 another required the contrary, I must break it. But on the 
 one side, of all that ever burnt in the pope's chastity, he never 
 gave priest Ucence to take wife, but to keep whores only: 
 and on the other side, all that vow any vow do it for the 
 thing itself; as though it were, as I said, service or sacrifice 
 to God, that had delight in the deed, as young children have 
 in apples ; and that for that deed they shall have an higher 
 room in heaven than their neighbours, which is the idolatry 
 of the heathen : when he ought to bestow his vow upon his 
 neighbour, to bring him to heaven, and not to envy him and 
 to seek thereby an higher room, not caring whether his neigh- 
 bour come thither or no. And finally, to burn, and not to use 
 the natural remedy that God hath made, is but to tempt 
 God, as in all other things. But and if God have brought 
 thee into a strait, and have thereto taken the natural remedy 
 from thee ; then to resist and cry unto God for help, and to 
 suffer, is a sign that thou lovest God''s laws : and to love 
 God"'s law is to be sure that thou art God's child, elect to 
 mercy ; for in all his children only he writeth that token. 
 
 And then he saith, "Every man hath his choice, whether 
 he will be priest or no." But what nets and snares dothanti- TheporCs 
 
 , . , , snares. 
 
 christ lay for them ! 
 
 First his false doctrine ; wherewith the elders beguiled i, 
 compel their children, and sacrifice them to burn in the pope's 
 chastity, with no other mind than those old idolaters sacrificed 
 their children unto the false god Moloch ; so that they think 
 by the merits of their children's burning, after the pope's 
 false doctrine, to please God and to get heaven, clean ignorant 
 of the testament made in Christ's blood. 
 
 Then what a multitude are blinded, and drawn into the 2. 
 net, with the bait of promotion, honour, dignity, pleasures, 
 freedom, and liberty to sin, and to do all mischief unpunished; 
 things which all evil, that fear not God, do desire! 
 
 And what a number brought up idly, unto twenty and 3. 
 above, then put their heads in his halter, because they have 
 no other craft to get their livings; and not because they can 
 live chaste ! 
 
 Also some live chaste at twenty-four, which same burn at 4. 
 
 [tyndale, III.J 
 
1G2 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 thirty. And that to be true, daily experience teacheth, and 
 
 good natural causes there be. 
 
 5. And then look on the apostle's learning and ordinance. 
 
 When one or two young widows had broken their chastity, he 
 
 would never after let any more be chosen of the same age. 
 
 How coraeth it then that the pope, for so many hundred 
 
 thousands that miscarry, will neither break the ordinance, or 
 
 mitigate it, or let any go back; but, if any burn, sendeth them 
 
 unto the shame of Christ's doctrine, and offending and hurt of 
 
 his church, and never unto the lawful remedy of marriage ? 
 
 And when M. More calleth it " heresy, to think that the 
 
 Tyndaiedoth married were as pleasant to God as the unmai'ried," he is 
 
 prove More surelv an heretic that thinketh the contrary. Christ's king- 
 
 an heretic. ... . '' . -, 
 
 dom IS neither meat nor drink, nor husband nor wife, nor 
 
 widow nor virgin ; but the keeping of the commandments and 
 
 That is ever scrviug of a mau's neighbour lovingly, by the doctrine of St 
 
 nfoveth man Paul. Where not to eat helpeth me to keep the commandments 
 
 ingofGod-s better than to eat, there it is better not to eat than to eat. 
 
 command- • 
 
 ments. And wlioro to eat helpeth me to keep the commandments, and 
 to do my duty unto my neighbour, there it is better to eat 
 than not to eat. And in like case, where to be without a wife 
 helpeth more to keep the commandments, and to serve a mane's 
 neighbour, there it is better to be unmarried than married ; 
 and where a wife helpeth to keep the commandments better 
 than to be without, there it is better to have a wife than to 
 f[^ be without. That heart only which is ready to do, or let un- 
 done, all things for his neighbour's sake, is a pleasant thing 
 in the sight of God. 
 
 Devilish doc- And when he will have " the priests to live chaste, for 
 
 trine. ^ 
 
 reverence of the sacraments;" it is devilish doctrine, having 
 the similitude of godliness, but the pith and marrow is away. 
 If he mean water, oil, salt, and such like, then is the wife 
 with her body and all her uses in the laws of God incompa- 
 rably purer and holier. If he mean the sacrament of Christ's 
 body, I answer, that the hands defile not the man, nor aught 
 
 Matt. XV. that goeth through the hands, be they never so unwashed, 
 by the testimony of Christ ; and much less can they then 
 defile Christ. 
 
 Christ's natu- Morcovcr, tlic pHcst touclietli not Christ's natural body 
 
 ral body 's . ^ . ..... 
 
 iiotintiie ^ith his hands, by your own doctrine; nor seeth it with his 
 
 sacrament. ^ J J ' 
 
 eyes, nor breaketh it with his fingers, nor eatetli it with his 
 
XIII.] THE THIRD BOOK. 163 
 
 mouth, nor chammeth it with his teeth, nor drinketh his blood 
 
 with his hps ; for Christ is impassible. But he that repenteth The sacra- 
 
 toward the law of God, and at the sight of the sacrament, or body and 
 
 • 1 • 1 • 1 • blood of 
 
 of the breaking, feeling, catmg, chammmg, or drmkmg, calleth ^'^^"^'^j'Jj""' 
 to remembrance the death of Christ, his body-breaking and ^^^.^^y^''- 
 blood-shedding for our sins, and all his passion ; the same 
 cateth our Saviour's body and drinketh his blood through 
 faith only, and receiveth forgiveness of all his sins thereby, 
 and other not. And all that have not this doctrine of the 
 sacrament come thereto in vain. And therefore there is no 
 more cause that he which saith the mass should live chaste, 
 than he that heareth it; or he that ministereth the sacrament, 
 than he that receiveth it. It is to me great marvel, that 
 unlawful whoredom, covetousness, and extortion cannot defile 
 their hands, as well as lawful matrimony. Cursed therefore 4^ 
 be their devilish' doctrine, with false appearing godliness, the 
 fruit and power away, out of the hearts of all christian 
 men. 
 
 And when he bringeth the ensample of the heathen, I 
 praise him. For the heathen, because they could not under- 
 stand God spiritually, to serve him in the spirit, to believe in 
 him, and to love his laws, therefore they turned his glory 
 unto an image, and served him after their own imagination 
 with bodily service, as the whole kingdom of the pope doth, 
 having less power to serve him in spirit than the Turks. For 4^ 
 when the heathen made an image of the aches or fevers, and 
 sacrificed thereto, they knew that the image was not the 
 fever; but under the similitude of the image they worshipped 
 the power of God, which plagued them with the fevers, with 
 bodily service, as the pope doth above all the idolaters that 
 ever were in the world : as when we paint St Michael st Michael 
 
 ^ ^ weigheth the 
 
 weighing the souls, and stick up a candle to flatter him, and to ^o"'^- '^^•^• 
 make him favourable unto us, and regard not the testament 
 of Christ nor the laws of God, because we have no power to 
 believe nor to love the truth. And even so, to refer virginity 
 unto the person of God, to please him therewith, is false 
 sacrifice and heathenish idolatry. For the only service of The true ser- 
 
 ^ w vice of God, 
 
 God is to believe in Christ, and to love the law. Wherefore ^'■'>''' '' '*• 
 thou must refer thy wedlock, thy virginity, and all thy other 
 deeds, unto the keeping of the law, and serving thy neighbour 
 only. And then, when thou lookest with a loving heart on 
 
 11—2 
 
164 ANSWER TO SIR THOMAS MORE's DIALOGUE. [ciIAP. 
 
 the law, that saith, ' Break not wedlock, keep no whore,' and 
 so forth, and findest thy body weak, and thine office such that 
 thou must have conversation with men's wives, daughters and 
 servants, then it is better to have a wife than to be without. 
 And airain, if thou see service to be done that thou canst not 
 so well do with a wife as without, then if thou have power to 
 be without, it is best so to be, and in such like : and else the 
 one is as good as the other, and no difference ; and to take 
 a wife for pleasure is as good as to abstain for displeasure. 
 
 And when M. More seeth "no other cause, why it is not 
 best that our spiritualty were all gelded, than for loss of 
 merit in resisting;" besides that that imagination is plain idola- 
 try, I hold M. More beguiled, if all we read of gelded men be 
 true, and the experience we see in other beasts. For then 
 the gelded lust in their flesh as much as the ungelded : which 
 if it be true, then the gelded, in that he taketh such great 
 pain in gelding, not to minish his lusts, but, if lusts overcome 
 him, yet that he have not wherewith to hurt his neighbour, 
 deserveth more than the un2;elded. And then it were best 
 that we did eat and drink, and make our flesh strong, that we 
 burned, to deserve in resisting ; as some of your holy saints 
 have laid virgins in their beds, to kindle their courage, that 
 they might after quench their heat in cold water, to deserve 
 the merit of holy martyrs. 
 
 And when he saith, "The priests of the old law abstained 
 from their wives, when they served in the temple:" many 
 things were forbidden them, to keep them in bond and servile 
 fear, and for other purposes. And yet I trow he findeth it 
 not in the text, that they were forbidden their wives. And 
 when he imagineth so, because Zacharias, when his course was 
 out, gat him home to his house; I think it was better for him 
 to go to his house, than to send for his house to him : he was 
 also old, and his wife too. But and if they were forbidden, 
 it was but for a time, to give them to prayer ; as we might do 
 right well, and as well as they. But I read, that they were 
 forbidden to drink wine and strono: drink when thcv minis- 
 tered ; of which ours pour in without measure. 
 
 M. More : — " Christ lived chaste, and exhorted unto 
 chastity." 
 
 Tyndale : — We be not all of Christ's complexion; neither 
 exhortcth he to other chastity than wedlock, save at a time 
 
XIII. XIV.] THE THIRD BOOK. 165 
 
 to serve our neighbours. Now the pope's chastity is not to 
 serve a man's neighbour, but to run to riot, and to carry away 
 with him the hving of the poor and of the true preacher, 
 even the tithes of five or six parishes, and to go, and either 
 dwell by a stews, or to carry a stews with him, or to corrupt 
 other men's wives. 
 
 Paphnutius, a man that never proved marriage, is praised raphnutius. 
 in the stories for resisting such doctrine with God's word in 
 a general council, before the pope was a god^ And now 
 M. More, a man that hath proved it twice, is magnified for Moreiiad 
 defending it with sophistry. And again meseemeth that it and therefore 
 is a great oversight of M. More, to think that Christ, though 
 he were never married, would not more accept the service of 
 a married man that would more say truth for him than they 
 that abhor wedlock ; inasmuch as the spiritualty accept his 
 humble service, and reward his merits with so high honour, 
 because he can better feign for them than any of their un- 
 chaste (I would say own chaste) people, though he be bigamus", 
 and past the grace of his neck- verse'. 
 
 And finally, if M. More look so much on the pleasure 
 that is in marriage, why setteth he not his eyes on the 
 thanksgiving for that pleasure and on the patience of other 
 displeasures ? 
 
 The Fourteenth Chapter. 
 
 3Iore : — " Wiclifi'e was the occasion of the utter subver- 
 sion of the realm of Boheme, both in faith and good living, 
 and of the loss of many a thousand lives." 
 
 [} It was at the first general council, held under Constantine at 
 Nicsea, in 325, that Paphnutius successfully resisted an endeavour to 
 procure the passing of a canon to compel married priests, &c. to 
 leave their wives. The story is told in Sozomcn, Lib. i. cap. xxiii.] 
 
 [2 More had been twice married, and his second wife was a widow. 
 By the papal law he would be styled higamus, notwithstanding his 
 first wife's having died previous to his second marriage, and would bo 
 held to have so desecrated himself that he could not bo admitted into 
 holy orders. ' Do bigamis presby teris,' says Celestine III., ' et viduarum 
 maritis idem sancimus omnino, ut ncc viventibus uxoribus nee dc- 
 functis ad divinorum debeant cclebrationcm adinitti : maxime cum a 
 doctrina sit apostoli et institntionibus ccclcsire alienum.' — Decretal. 
 Gregor. ix. Lib. i. Titul. xxi. Corp. Juris Canon. Lugduni, 1G22.] 
 
 [y Sec Vol. I. p. 180. n. 1,] 
 
166 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Tyndale: — The rules of their faith are Christ's pro- 
 Jrucfr'^ant ^^^68 ; and the rule of their living, God's law. And as for 
 loss of lives, it is truth that the pope slew, I think, an 
 hundred thousand of tliem, because of their faith, and that 
 they would no longer serve him : as he slew in England 
 many a thousand, and slew the true king and set up a false, 
 unto the effusion of all the noble blood and murdering up of 
 the commonalty, because he should be his defender. 
 
 More : — " The constitution of the bishops is not that the 
 scripture shall not be in English, but that no man may 
 translate it by his own authority, or read it, until they had 
 approved it^" 
 
 Tyndale : — If no translation shall be had, until they 
 
 give licence or till they approve it, it shall never be had. 
 
 The spiritiiai- And SO it is all one in effect, to say there shall be none at all 
 
 ty would not " 
 
 I'cripture in ^^ English, and to say, till we admit it ; seeing they be so 
 English. malicious that they will none admit, but feign all the cavilla- 
 tions they can, to prove it were not expedient : so that if it 
 be not had spite of their hearts, it shall never be had. And 
 thereto, they have done their best to have had it enacted by 
 parliament, that it should not be in English. 
 
 The Fifteenth Chapter. 
 
 iiunnc. He jesteth out Hunne's death ^ with his poetry, where- 
 
 with ho built Utopia. " Many great lords came to Baynard's 
 castle," (but all nameless) " to examine the cause :" as the 
 credible prelates, so well learned, so holy, and so indifferent, 
 which examined Bilney and Arthur, be also all nameless. 
 
 Horsey. More : — " Horsey took his pardon, because it is not good 
 
 to refuse God's pardon and the king's''." 
 
 [1 See Vol. I. p. 132.] 
 
 [2 The depositions of tlie witnesses and other documents relating 
 to tlio death of Richard Iiunnc, a London tradesman, Avho was found 
 dead in a chamber Avithin the towers of the old cathedral of St Paul's, 
 having been imprisoned there under a charge of heresy by bishop 
 Fitzjames, may be seen in Foxc, Acts and Mon. Vol. iv. p. 183, &c. 
 Lond. ed. 1837. The clergy attributed his death to suicide ; but the 
 coroner's jury returned for their verdict that he had been murdered 
 by Dr Horsey, the bishop's chancellor, with the aid of his sei'vants.j 
 
 [3 At the intercession of Fitzjames, Henry VIII. granted Horsey 
 his pardon, but recorded his conviction in a mandate i-equiring him 
 to indemnify the heirs of llunne for the expenses they had incurred 
 in the course of the proceedings. Foxo, p. 187.] 
 
XIV. XV,] THE THIRD BOOK. ](j7 
 
 T^jndale : — God's pardon can no man have, except he 
 knowledge himself a sinner. And even so he that receiveth 
 the king's yieldeth himself guilty. And moreover it is not 
 possible that he which putteth his trust in God, should for if we be not 
 fear of the twelve men or of his judges receive pardon for that need no par- 
 he never was faulty, unto the dishonouring of our Saviour 
 Jesus; but would have denied it rather unto the death. And 
 thereto, if the matter were so clear as ye jest it outS then 
 I am sure the kino-'s P-race's both courtesy and wisdom would Morewouw 
 
 o _ o ^ ./ ^ ^ excuse the 
 
 have charged the judges to have examined the evidence laid g^J^^JfJ" °f 
 against him diligently ; and so to have quit him with more 
 honesty than to give him pardon of that he never tres- 
 passed in, and to have rid the spiritualty out of hate and all 
 suspicion. 
 
 Then saith he, " Hunne was sore suspect of heresy, and 
 convict." And after he saith, " Hunne was an heretic indeed, 
 and in peril so to be proved." And then, how was he con- 
 vict? I heard say, that he was first convict when he was .^M 
 dead; and then they did wrong to burn him, till they had 
 spoken with him, to wete whether he would abjure or no^. 
 
 More : — " The bishop of London was wise, virtuous, and 
 cunning^." 
 
 [* More has indeed endeavoured to turn into ridicule all the evi- 
 dence oflFered for the discovery of Hunne's murderers ; interlarding 
 his account of the investigation with frequent mention of the laughter 
 of their lordships at the absurdity of the witnesses, as set forth by him- 
 self.] 
 
 [5 More says, " Myself was present in Paul's when the bishop, in 
 the presence of the mayor and the aldermen of the city, condemned 
 him for an heretic after his death. And then were there read openly 
 the depositions, by which it was well proved that he was convict as 
 well of divers other heresies, as of misbelief toward the holy sacra- 
 ment of the altar. And thereupon was the judgment given, that his 
 body should be burned ; and so was it. Now this is, quod I, to me a 
 full proof: for I assure you the bishop was a very wise man, a vir- 
 tuous, and a cunning." After this More tells his friend that, ' six or 
 seven years after,' the examination of a person, charged with intending 
 a robbery, led him to discover that certain, whom he calls heretics, 
 were wont to meet and read in a chamber at midnight, and that 
 Richard Hunne had been one of them; and he then goes onto tell 
 how he tried to ensnare some of the persons thus wont to meet. — 
 Dial. Works, pp. 239-40.] 
 
 [6 Cunning, knowing, well instructed.] 
 
168 ANSWER TO SIR THOMAS MORE's DIALOGUE. [ciIAP. 
 
 Tyndale : — For all those three, yet he would have made 
 Doctor coiet. the old deaii Colet of Paul's an heretic, for translating the 
 Paternoster in English, had not the bishop of Canterbury 
 holp the dean'. 
 
 The Sixteenth Chapter. 
 
 Old trans- The messonger^ asketh him, "If there be an old lawful 
 
 translation before Wicliffe's, how happeneth it that it is in so 
 few men's hands, seeing so many desire it?" He answereth, 
 " The printer dare not print it, and then hang on a doubtful 
 trial, whether it were translated since or before ; for if it 
 were translated since, it must be first approved." 
 
 More was a What may not M. More say, by authority of his poetry? 
 
 ' There is a lawful translation that no man knoweth ;' which is 
 as much as no lawful translation. Why might not the bishops 
 shew which were that lawful translation, and let it be printed ? 
 Nay, if that might have been obtained of them with large 
 money, it had been printed, ye may be sure, long ere this. 
 But, sir, answer me hereunto : how happeneth that ye de- 
 fenders translate not one yourselves, to cease the murmur of 
 the people, and put to your own glosses, to prevent heretics? 
 
 The having of Ye would, no doubt, have done it long since, if ye could have 
 
 the scripture ' _ . , 
 
 jjj English is made your glosses agree with the text in every place. And 
 mindfofThe "^^at cau you say to this, how that, besides they have done 
 i)opish clergy. i\^q\y \^q^i to disaunul all translating by parliament, they have 
 disputed before the king's grace, that it is perilous and not 
 meet, and so concluded that it shall not be, under a pretence 
 of deferring it of certain years : where M. More was their 
 special orator, to feign lies for their purpose^. 
 
 More : — " Nothing discourageth the clergy so much, as 
 that they of the worst sort most calleth after it." 
 
 Tyndale : — It might well be, Pharisees full of holiness 
 long not after it; but pubhcans, that hunger after mercy, 
 might sore desire it. Ilowbeit, it is in very deed a suspect 
 thing, and a great sign of an heretic, to require it. 
 
 Then he juggleth with allegories. Sir, Moses dehvered 
 [1 An account of dean Colet, the founder of St Paul's school, may 
 be seen in Foxe, Vol. iv. p. 246. Sco also his life hy Erasmus.] 
 
 ['- The interlocutor in Move's Dialogue was suj)poscd to come to 
 him with a message of inquiry from a friend.] 
 
 P Here Tyndale again refers to the proceeding and document 
 noticed in Vol. i. pp. 34-5.] 
 
XVI.] THE THIRD BOOK. 169 
 
 them all that he had received of God, and that in the mother The scripture 
 tongue ; in which all that had the heart thereto studied, and uvlre<uo the 
 
 1 • 1 1 • 1 • 1 people in 
 
 not the priests onlj, as thou may est see in the scripture, their vulgar 
 And the apostles kept nothing behind ; as Paul testified (Acts 
 XX.), how he had shewed them all the counsel of God, and Acts xx. 
 had kept nought back. Should the lay people less hearken 
 unto the expositions of the prelates in doubtful places, if 
 the text were in their hands when they preached ? 
 
 More : — " The Jews gave great reverence unto the bible, 
 and we sit on if*." 
 
 Tyndale: — The pope putteth it under his feet, and 
 treadeth on it ; in token that he is lord over it, that it should 
 serve him, and he not it. 
 
 More : — " God hath ordained the ordinaries for chief 
 physicians." 
 
 Tyndale: — They be lawyers ordained of the pope, and Theorcuna- 
 
 •^ «/ «/ i. i. ' j.,Qs are hang- 
 
 can no more skill of the scripture than they that never saw ^^je'sl^e'thil* 
 it ; yea, and have professed a contrary doctrine. They be J'heTcripture^ 
 right hangmen, to murder whosoever desireth for that doc- 
 trine, that God hath given to be the ordinary^ of our faith 
 and living. 
 
 And when he maketh so great " difficulty and hardness in 
 Paul's epistles ;" I say, it is impossible to understand either None can 
 
 •^ «' ••• . /. 1 • 1 understand 
 
 Peter or Paul, or aught at all in the scripture, for him that the scripture, 
 
 ' O i- ' except he 
 
 denieth the justifying of faith in Christ's blood. And again, ^ behisjlis'- 
 it is impossible to understand in the scripture more than a''"'^*''°"- 
 Turk, for whosoever hath not the law of God written in his 
 heart, to fulfil it : of which point, and of true faith too, I 
 fear me that you are void and empty, with all your spirit- 
 ualty, whose defender ye have taken upon you to bo, for to 
 mock out the truth for lucre and vantage. 
 
 [' " I have licard very worshipful folk say, that a man could not 
 hire a few to sit down upon his bible of the old testament. — Whereas 
 wc take little regard to sit down on our bible, with the old testament 
 and the new too." — Dial. Works, p. 246.] 
 
 [5 Ordinary, or ruler.] 
 
170 
 
 ANSWER TO SIR THOMAS MORES DIALOGUE. 
 
 [CIIAP. 
 
 Ear-confes- 
 sion and par- 
 dons were 
 never con- 
 firmed by 
 miracle. 
 
 The popish 
 spiritualty 
 are tyrants 
 and perse- 
 cutors. 
 
 AN ANSWER TO M. MORE S FOURTH BOOK. 
 
 More : — " Christ's church hath the true doctrine already, 
 and the selfsame that St Paul -would not give an angel audi- 
 ence unto the contrary." 
 
 Tyndale : — But the pope's church will not hear that 
 doctrine. 
 
 More : — " Confirmed with such a multitude of miracles, 
 and so much blood of martyrs, and common consent of all 
 Christendom."" 
 
 Tyndale : — Who shewed a miracle to confirm his preach- 
 ing of ear-confession and pardons, with like pedlary ? or who 
 shed his blood for them ? I can shew you many thousands 
 that ye have slain for preaching the contrary. And again, 
 Grsecia, the one half of Christendom, consenteth not unto 
 them ; which Greeks, if such things had come from the apos- 
 tles, should have had them ere ye. 
 
 3Iore : — " The spiritualty be not so tender-eared, but 
 that they may hear their sins rebuked \" 
 
 Tyndale : — They consent not unto the way of truth, but 
 sin of malice and of profession. And therefore, as they have 
 no power to repent, even so can they not but persecute both 
 him that rebuketh them, and his doctrine too, after the en- 
 samples of the Pharisees, and all tyrants that be gone- before ; 
 namely if the preacher touch any ground whereby they 
 should be reformed, or by what means they maintain their 
 mischief. 
 
 The Second Chapter. 
 
 More : — " A friar's living, that hath married a nun, 
 maketh it easy to know that his doctrine is not good^." 
 
 Tyndale : — The profession of either other is plain ido- 
 latry, and deceiving of a man's soul, and robbing him of his 
 
 [1 "Not any respect unto his [Luther's] raihng against the clergy- 
 is, as some -woukl have it seem, tho cause of his condemnation and 
 suppression of his books. For tho good men of the clergy bo not 
 so sore grieved with them that touch the faults of the bad, nor the 
 bad themselves be not so tender-eared, that for the only talking of 
 their faults they would banish the books that were good in other 
 things beside." — Morc's Works, p. 248.] 
 
 [2 So C. U. L. ed., D. has begun.] 
 
 [3 Works, p. 249. -This is one of Here's continually recurring 
 sarcasms against Luther's marriage.] 
 
I. II.] THE FOURTH BOOK. l7l 
 
 good ; and taken upon them ignorantly thereto : wherefore, 
 when they be come unto the knowledge of the truth, they 
 ought no lono-er therein to abide. But the pope's forbidding Popeforbid- 
 
 O O A 1 O (leth matri- 
 
 matrimony, and to cat of meats created of God for man's ^°^y='^"j^">e 
 use, which is devihsh doctrine by Paul's prophecy ; his giving "^''^^^ 
 licence to hold whores ; his continual occupying of princes in 
 shedding of christian blood ; his robbing of the poor through- 
 out Christendom of all that was given to maintain them ; his The wicked 
 setting up in Rome a stews, not of women only, but of the strou^doings 
 male kind against nature, and a thousand abominations too ^°^^' 
 gross for a Turk, are tokens good enough that he is the right 
 antichrist, and his doctrine sprung of the devil. 
 
 More : — " In penance, Martin'* saith, there needeth no 
 contrition nor satisfaction." 
 
 Tijndale : — Call it repentance, and then it is contrition 
 of itself. And as for mends-making with worldly things, 
 that do to thy brother whom thou hast offended ; and unto 
 God offer the repentance of thine heart, and the satisfaction 
 of Christ's blood. 
 
 More : — " Tyndale saith, that the confessor uttereth the 
 confessions of them that be rich. But yet we see that both 
 rich and poor keep whores openly without paying penny." 
 
 Tyndale : — If they be very rich, they be suffered, be- 
 cause they may be good defenders of the spiritualty ; and if 
 they be very poor, because they have no money to pay; or 
 else they fine^ with one or other, secretly. 
 
 3Iore : — "Upon that lie Tyndale buildeth the destruction 
 of the sacrament of penance." 
 
 Tyndale : — Sacrament is a sign, signifying what I should 
 do, or believe, or both : as baptism is the sign of repent- aii sacra- 
 ance, signifying that I must repent of evil, and believe to be us'^whattodo, 
 saved therefrom by the blood of Christ. Now, sir, in your teiieve. 
 penance describe us which is the sign and the outward sa- 
 crament, and what is the thing that I must do or believe ; 
 and then we will ensearch whether it may be a sacrament 
 or no. 
 
 More : — " Tyndale saith that confession is the worst in- 
 vention that ever was." 
 
 [4 That is, Martin Luther.] 
 
 [5 Compound the matter by some equivalent to a pecuniary pay- 
 ment.] 
 
172 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Tpiclale : — As ye fashion it, mean I, and of that filthy, 
 Ear-confes- Priapish confcssion, which ye spew in the car ; wherewith 
 etMhfbene- ye cxclucle the forgiveness that is in Christ's blood, for all 
 >''ood. that repent and believe therein, and make the people be- 
 lieve that their sins be never forgiven until they be shriven 
 unto the priest; and then for no other cause save that they 
 have there told them, and for the holy deeds to come, which 
 the confessor hath enjoined them, more profitable oft-times 
 for himself than any man else. 
 
 More : — " Never man had grace to spy that before 
 Tyndale." 
 
 Tyndale : — Yes, very many ; for many nations never 
 received it. And the Greeks, when they had proved it, and 
 saw the bawdery that followed of it, put it down again ^ 
 For which cause, and to know all secrets, and to lead the 
 consciences captive, the pope falsely maintaincth it. 
 
 More: — "What fruit would then come of penance?" 
 Tyndale : — Of your juggling term penance, I cannot 
 Re])entancc. affirm. But of rcpeutance would come this fruit, that no 
 man that had it should sin willingly ; but every man should 
 continually fight against his flesh. 
 
 More: — "He teacheth that the sacrament hath no virtue 
 at all, but the 2 faith only." 
 
 Tyndale : — The faith of a repenting soul in Christ's 
 tacrament. blood doth justify ouly. And the sacrament standcth in as 
 good stead as a lively preacher. And as the preacher justi- 
 fieth me not, but my faith in the doctrine ; even so the sign 
 justifieth not, but the faith in the promise, which the sacra- 
 ment signifieth and preacheth. And to preach is all the 
 virtue of the sacrament ; and where the sacraments preach 
 not, there they have no virtue at all. And, sir, we teach 
 not as ye do, to believe in the sacrament or in holy church, 
 but to believe the sacrament and holy church. 
 Faith. 3Iore : — " He teacheth that faith suflaceth unto salvation 
 
 without good works." 
 
 Tyndale : — The scripture saith, that as soon as a man 
 rcpenteth of evil, and bclievcth in Christ's blood, he obtaincth 
 mercy immediately ; because he should love God, and of that 
 
 [1 See Sozomen, Lib. vii. cap. 16, and Socrates, Lib. v. cap. 19. 
 The circumstances occurred about a.d. 385.] 
 
 [2 So C. U. L. cd. and so Morc's text; but D. has hi/ instead of the.] 
 
II.] THE FOURTH BOOK, 173 
 
 love do good works ; and that he tarrieth not in sin still, till 
 he have done good works, and then is first forgiven for his 
 works' sake, as the p(Jpe beareth his in hand, excluding the 
 virtue of Christ's blood. For a man must be first reconciled The papists 
 unto God by Christ, and in God's favour, ere his works canersofthe 
 
 " , gospel. 
 
 be good and pleasant in the sight of God. But we say not, 
 as some damnably lie on us, that we should do evil to be 
 justified by faith ; as thou mayest see, Rom. iii., how they Rom. iu. 
 said of the apostles for like preaching. 
 
 More : — " He calleth it sacrilege, to please God with works. 
 good works." 
 
 Tyndale : — To refer the work unto the person of God, 
 to buy out thy sin therewith, is to make an idol of God, or 
 a creature. But if thou refer thy work unto thy neigh- 
 bour's profit, or taming of thine own flesh, then thou pleasest 
 God therewith. 
 
 More : — " Item, that a man can do no good work." 
 
 Tyndale: — It is false. But he saith a man can do we can do no 
 no e'ood work, till he believe that his sins be forgiven him except we be- 
 
 ~ O lieve that our 
 
 in Christ, and till he love God's law, and have obtained ^'"^ ^'^ ^o"^- 
 
 ' ' given in 
 
 grace to work with. And then saith he that we cannot do '^^"^'• 
 our works so perfectly, by the reason of our corrupt flesh, 
 but that there is some imperfectness therein, as in the works 
 of them that be not their crafts-master ; which is yet not 
 reckoned, because they do their good wills, and be scholars, 
 and go to school to learn to do better. 
 
 More : — " Item, that the good and righteous man sinneth sin. 
 alway in doing well." 
 
 Tyndale : — In all his works there lacketh somewhat, and 
 is a fault ; until he do them with as great love unto his neigh- 
 bour as Christ did for him, and as long as there is more 
 resistance in his flesh than was in Christ's, or less hope in 
 God ; and then no longer. 
 
 More: — "Item, that no sin damneth a man save un- unuciief. 
 belief^." 
 
 Tyndale : — Whatsoever a man hath done, if he repent 
 and believe in Christ, it is forgiven him. And so it fol- 
 
 p More's words are, " Item that no sin can damn a cliiistian man 
 but only lack of belief. For he" [meaning Tyndale] " saith that our 
 ftiith suppethup all our sins, how great soever they be." — Works, Dial, 
 p. 250.] 
 
174 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 loweth, that no sin damneth, save there where there is no 
 beUef. 
 
 Free-will. Movc : — " Item, that we have nb free-will to do aught 
 
 therewith, though the grace of God be joined thereto ; and 
 that God doth all in us both good and bad, and we do but 
 suffer, as wax doth of the workman." 
 
 Tyndale : — First, where he affirmeth that we say, our will 
 is not free to do good, and to help to compel the members, 
 when God hath given us grace to love his laws, is false. But 
 we say that we have no free-will to captivate our wits and 
 understanding, for to believe the pope in whatsoever he saith 
 without reason given; when we find in the scripture contrary 
 testimony, and see in him so great falsehood and deeds so 
 abominable, and thereto all the signs by which the scripture 
 teacheth us to know antichrist. 
 
 We have no And WO affirm that we have no free-will to prevent God 
 
 free-wiU to '■ 
 
 and p?eVlre" ^"^^ ^^^^ graco, and before grace prepare ourselves thereto ; 
 
 ourselves, neither can we consent unto God before grace be come. For 
 until God hath prevented us, and poured the Spirit of his 
 grace into our souls, to love his laws, and hath graven them 
 in our hearts by the outward ministration of his true preacher 
 and inward working of his Spirit, or by inspiration only, we 
 know not God as he is to be known, nor feel the goodness or 
 any sweetness in his laAV. How then can we consent thereto ? 
 
 Matt. xii. Saith not the text, that we can do no good while we be evil ; 
 
 johnv. and they which seek glory, and to climb in honour above 
 their brethren, cannot believe the truth ; and that whores, 
 
 1 Cor. vi. thieves, murderers, extortioners, and such like, have no part 
 in the kingdom of God and Christ, nor any feehng thereof? 
 
 The hearing And who shall take those diseases from them? God only, 
 
 eau-eth re- throuffh liis mcrcv : for they cannot put off that complexion 
 of themselves, until they be taught to believe and to feel 
 that it is damnable, and to consent unto the contrary 
 living. 
 
 And unto the second part I answer, that in respect of 
 God we do but suffer only, and receive power to do all our 
 deeds, whether we do good or bad : as Christ answered 
 
 johnxix. Pilate, tliat he could "have no power against him except it 
 were given him from above ; " and no more could Judas 
 neither. But in respect of the thing, wherein or wherewith 
 wc work, and shed out again the power that we have received. 
 
II.] THE FOURTH BOOK. 175 
 
 we work actually : as the axe cloth nothing in respect of the There cm be 
 hand that hewcth, save receive ; but m respect oi the tree ante m us, 
 
 ' -^ . but God (loth 
 
 that is cut, it worketh actually, and poureth out again the {j^^s^ work in 
 power that it hath received. sraee. 
 
 More: — "Item, that God is author of good and evil, as 
 well of the evil will of Judas in betraying Christ, as of the 
 good will of Christ in suffering his passion." 
 
 Tyndale : — The power wherewith we do good and evil, aii power 
 is of God: and the will is of God: as the power which the to good or 
 
 1 1 1 11 • 1 1 1 Ml 1 -1 evilisofGod, 
 
 murderer abuseth, and wherewith he kiUeth a man unright- ^ut the 
 
 ~ crooked and 
 
 eously, is of God ; and the will wherewith he willeth it. But "sale'otthe 
 the wickedness of his will, and crookedness or frowardness ouTm'n Ln- 
 wherewitli he slayeth unrighteously, to avenge himself, and comiVrna- 
 to satisfy his own lusts, and the cause why he knoweth not 
 the law of God and consenteth not to it, (which law should 
 have informed his will, and corrected the crookedness thereof, 
 and have taught him to use his will and his power right,) is 
 his blindness' fault only, and not God's : which blindness the 
 devil hath poisoned him with. 
 
 More : — " Item, matrimony is no sacrament." 
 
 Tyndale : — Matrimony is a similitude of the kingdom of Matrimony. 
 heaven, as are many things more : like as it appeareth by 
 Christ in the gospel. But who instituted it to be a sacra- Matrimony 
 ment ? Or who, at his marriage, was taught the signification sacrament, 
 
 , , exceitt a. doc- 
 
 of it ? Who was ever bound to receive it in the name of a 1^"^ be 
 
 added there- 
 
 sacrament ? I would to Christ's blood that ye would make }'"f"' ^^^^ 
 
 J the people 
 
 a sacrament of it unto all men and women that be married, {t'elenefiT 
 and unto all other ; and would at every marriage teach the we havehy'*' 
 people to know the benefit of Christ through the simiUtude "^*'"™°"y- 
 of matrimony. And I affirm, that in the pope's church, 
 there is no sacrament : for where no signification is, there 
 is no sacrament. A sign is no sign unto him that under- 
 standeth nought thereby ; as a speech is no speech unto him 
 that understandeth it not. I would to Christ's passion that 
 ye would let them be sacraments, which Christ institute and 
 ordained for sacraments. And then, if ye make of your own 
 brains five hundred thereto, I would not be so greatly grieved; 
 though I would not give my consent unto so great a multi- 
 tude, partly for the bondage, and specially lest we should 
 in time to come, the significations of them lost, fall into ido- 
 latry again, and make holy works of them, after the example 
 
176 ANSWER TO Sill THOMAS MORE's DIALOGUE. [CHAP. 
 
 of the blindness wherein wc be now ; but I would have the 
 word ever lively preached out of the plain text- 
 
 Orders. Move .* — " Item, that all holy orders be but men's in- 
 
 vention." 
 
 Tyndale : — The office of an apostle, bishop, priest, dea- 
 con, and widow, are of God. But as concerning the shaving, 
 the oiling, and diversity of raiment, and many degrees since 
 
 No sacrament added tlicrcto, provo that they be not^ men's traditions. But 
 
 IS without '■ " 
 
 significauon. ^^j yg y^\\\ make sacraments of the oiling, shaving, shearing, 
 and garments, put their significations unto them, and let the 
 king's grace compel them to keep them, and I admit them 
 for sacraments ; and until that time I hold them for the false 
 signs of hypocrites. 
 
 Consecrate. Move : — " Item, that every man and woman is a priest, 
 
 and may consecrate the body of Christ." 
 
 Tyndale : — In bodily service, if the officer appointed 
 be away, every other person not only may, but also is bound 
 to help, at need, even so much as his neighbour's dog. How 
 much more then ought men to assist one onother in the health 
 of their souls at all times of need ! If the man be away, 
 the woman may, and is bound to baptize, in time of need, 
 by the law of love ; which office pertaineth unto the priest 
 
 Women that oulv. If sho be ladv over the greatest ordained by God, 
 
 are virtuous " , " ii-ii i i 
 
 and discreet that sho mav baotizc, why should she not have power also 
 
 may, m cases «/!'«/ r 
 
 min^ter'th'e ^'^^^ ^^^ ^^^^' *^ minister the ceremonies which the pope hath 
 irweiT^'the added to, as his oil, his salt, his spittle, his candle and 
 priest. chrisom-cloth ? And why might she not pray all the prayers, 
 
 except that idol the pope be greater than the very God ? 
 If women had brought a child to church, and, while the priest 
 and other men tarried, the child were in jeopardy ; might 
 they not baptize him in the font, if there were no other 
 water by ? And if other water were by, yet if that help 
 better one mite, love requireth to baptize him therein. And 
 then why might not women touch all their other oil ? If a 
 woman, learned in Christ, •were driven unto an isle where 
 Christ was never preached, might she not there preach and 
 teach to minister the sacraments, and make officers? The 
 case is possible ; shew then what should let, that she might 
 not. " Love thy neighbour as thyself," doth compel. Nay, 
 she may not consecrate. AVhy ? If the pope loved us as 
 [1 So C. U. L. od., D. has but instead of 7io<.] 
 
II.] THE FOURTH BOOK. 177 
 
 well as Christ, he would find no fault therewith, though a 
 woman at need ministered that sacrament, if it be so neces- 
 sary as ye make it. In bodily wealth, he that would have 
 me one ace less than himself, loveth me not as well as him- 
 self: how much more ought we to love one another in things 
 pertaining unto the soul ! 
 
 3Iore : — " Item, that the host is no sacrifice." sacrifice. 
 
 Tyndale : — Christ is no more killed. It is therefore 
 the sacrament, sign, and memorial of that sacrifice wherewith 
 Christ oifered his body for our sins, and commanded, saying, 
 " This do in the remembrance of me." We be not holp with 
 any visible deed, that the priest there doth, save in that it 
 putteth us in remembrance of Christ's death and passion for 
 our sins. As the garments and strange holy gestures help 
 us not, but in that they put us in remembrance of things 
 that Christ suffered for us in his passion : even so the 
 shewing, breaking, and eating of the host, the shewing and 
 drinking of the cup of Christ's blood, and the words, and 
 the consecration, help us not a pin, nor are God's service ; 
 save only in that they stir up our repenting faith, to call to 
 mind the death and passion of Christ for our sins. And 
 therefore to call it a sacrifice is but abused speech : as when An example, 
 we call one, that is new come home, to breakfast, and set a 
 capon before him, and say, ' This is your welcome home ;' 
 meaning yet by that speech that it is but a sign of the love 
 of mine heart, which rejoiceth and is glad that he is come 
 home safe and sound. And even so is this but the memorial The sur>per 
 of the very sacrifice of Christ, once done for all. And if ye ^ven usTo '* 
 would no otherwise mean, ye shall have my good will to call narof ws 
 
 '' p death once 
 
 it SO still ; or if ye can shew me a reason of some other "ff^ed for 
 
 meaning. And therefore I would that it had been called 
 
 (as it indeed is, and as it was commanded to be) Christ's chnsfs me- 
 
 memorial, though that I doubt not but that it was called mass 
 
 of this Hebrew word Misach, which signifieth a pension-giving, 
 
 because that at every mass men gave every man a portion 
 
 according unto his power, unto the sustentation of the poor-: 
 
 [2 So Bishop Pilkington observes : ' They glory much that the name 
 of their mass is missah iu Hebrew, and should be written, Deut. xvi. 
 (10.); and thereof should missa come in Latin, or else the Hebrew 
 name to remain still.' Confutation, &c.. Bishop Pilkington's Works, 
 Park. Soc. p. 505. The word iu the text cited is PDD, the construct 
 
 r 1 "" 12 
 
 [tyndale, III.J 
 
178 ANSWER TO SIR THOMAS JIORE's DIALOGUE. [CHAP. 
 
 which offering yet reraaineth ; but to a false use and profit 
 of them that have too much, as all other things are per- 
 verted. 
 
 Finally, it is the same thing that it was when Christ 
 institute it at his last supper. If it were then the very 
 sacrificing of Christ's body, and had that same virtue and 
 power with it that his very passion after wrought ; why was 
 he sacrificed so cruelly on the morrow, and not held excused 
 therewith, seeing he was there verily sacrificed ? 
 
 Bread. Movc : — " Item, that there remaineth bread and wine in 
 
 the sacrament." 
 
 Tyndale : — Improve it : what is that that is broken, and 
 that the priest eateth with his teeth ? air only ? If a child 
 were fed with no other food, he should wax haply as long 
 as his father. Whereof then should his body, his flesh and 
 
 The corrupt boucs grow ? All by miracle, will they sav. O what won- 
 
 and vain (lis- ipi-n ^. • t • , i •? 
 
 putationsof deriui miraclcs must we leign to save antichrists doctrine I 
 
 men to prove . . ° . . 
 
 Christ to be I might with as good reason say that the host is neither 
 
 really in the no «/ 
 
 sacrament, round nor wliltc, but that as my mouth is deceived in the 
 taste of bread, even so mine eyes are in the sight of round- 
 ness, and so is there nothing at all : which all are but the 
 disputations of men with corrupt minds, without spirit to 
 judge. Neverthelater, when the priest hath once rehearsed 
 the testament of our Saviour thereon, I look not on bread 
 and wine, but on the body of Christ broken, and blood shed 
 for my sins ; and by that faith am I saved from the dam- 
 nation of my sins. Neither come I to mass for any other 
 purpose than to fetch forgiveness for Christ's death's sake ; 
 nor for any other purpose say I Confiteor, and knowledge 
 my sins at the beginning of mass. And if ye have other 
 doctrine, teach us a reason, and lead us in light, and we 
 
 johnvi. will follow. Christ saith (John vi.), " It is the Spirit that 
 quickeneth, the flesh profiteth nothing at all; the words which 
 I speak," saith he, "are spirit and life:" that is, the fleshly 
 eating and drinking of Christ's body and blood profit not, 
 as his carnal presence profited not, by the reason of his pre- 
 sence only ; as ye see by Judas and the Pharisees, and the 
 
 form of HDD tribute. Root DD^- On this and other conjectured ety- 
 
 T • - T 
 
 mologies of the word mass, the reader may sec more in Foxe's Acts 
 and Mon. Book x. at its commencement ; or in Bingham's Chr. Anti- 
 quities, Bookxm. Ch. i. § iv. Vol. iv. p. 79. Straker's edition.] 
 
II.] THE FOURTH BOOK. 179 
 
 soldiers that touched him, and how his hodily presence did 
 let^ the disciples to understand spiritually. But to eat and 
 drink in the spirit, that is, to hearken unto his words and 
 with a repenting heart to believe in his death, bringeth us 
 all that Christ can do for us. 
 
 More : — " Item, that the mass availeth no man but the Mass. 
 priest." 
 
 Tyndale : — If ye speak of the prayers, his prayers The sacra- 
 help us as much as ours him. If ye speak of the sacrament, chrisfs body, 
 it helpeth as many as be present, as much as him, it moved fauhfuiiy 
 
 ^ i* 1 ministered, 
 
 thereby they believe in Christ's death as well as he. If they ^''^'ny''a°f,o='^ 
 be absent, the sacrament profiteth them as much as a sermon, chrS^s'" 
 made in the church, helpeth them that be in the fields. And '^^*"'- 
 liow profiteth it the souls of the dead, tell me, unto whom it 
 is no sign ? If ye mean the carnal eating and drinking, then 
 it profiteth the priest only ; for he eateth and drinketh up all 
 alone, and giveth no man part with him. 
 
 More : — "Item, that a man should not be houselled till he 
 lay a dying." 
 
 Tyndale : — That is too shameless a lie. 
 
 More : — "Item, that men and women should not spare to Touch, 
 touch it." 
 
 Tyndale: — A perilous case. Why? Because the pope 
 has not oiled them. Nevertheless, Christ hath anointed them 
 ■with his Spirit and with his blood. But wot ye why ? The 
 pope thinketh that if they should be too busy in handling it, 
 they Avould believe that there were bread ; and for that cause, 
 to strength their faiths, he hath imagined little pretty thin 
 manchets that shine through, and seem more like to be made 
 of paper, or fine parchment, than of wheat flour. About 
 which was no small question in Oxford of late days, whether 
 it were bread or none ; some affirming that the flour, with 
 long lying in water, was turned to starch, and had lost its 
 nature. 
 
 More: — "Item, that the sacrament should not be wor- worship, 
 shipped." 
 
 Tyndale : — It is the sacrament of Christ's body and 
 blood. And Christ calleth it the new and everlasting testa- 
 ment in his blood ; and commanded that we should so do in 
 the remembrance of him, that his body was broken and his 
 
 [1 Hinder.] 
 
 12—2 
 
180 ANSWER TO SIR THOMAS MORE's DIALOGUE. [ciIAP. 
 
 The true wor- blood shcd for our sins. And Paul commandetli thereby to 
 
 snipping of " 
 
 minus'to shew, Or preach, the Lord's death. They say not, Pray to 
 itifa tmJ" it, neither put any faith therein. For I may not believe in 
 cirist'suffer-. the sacramont, but I must believe the sacrament, that it is a 
 us. ^^ ""^ true sign, and it true that is signified thereby ; which is the 
 only worshipping of the sacrament : if ye give it other wor- 
 ship, ye plainly dishonour it. As I may not believe in Christ's 
 church ; but believe Christ's church, that the doctrine which 
 they preach of Christ is true. If ye have any other doctrine, 
 teach us a reason, and lead us in light, and we will follow. 
 
 More : — "Item, that a Christian is not bound to keep any 
 law made by man, or any at all." 
 
 Ti/ndale : — You say untruly. A christian man is bound 
 to obey tyranny, if it be not against his faith nor the law of 
 God, until God deliver him thereof. But he is no christian 
 man that bindeth him to any thing, save that which love and 
 his neighbour's necessity requireth of him. And when a law 
 made is no longer profitable, christian rulers ought to break 
 it. But now-a-days, when tyrants have gotten the simple 
 people under, they compel them to serve their lusts and wily 
 tyranny, without respect of any commonwealth; which wily 
 tyranny, because the truth rebuketh it, is the cause why they 
 persecute it, lest the common people, seeing how good they 
 should be, and feeling how wicked they are, should with- 
 draw their necks from their unrighteous yoke : as ye have 
 ensample in Herod, in the scribes and Pharisees, and in many 
 other. 
 Purgatory. Moi'e : — "Item, that there is no purgatory." 
 
 Tyndale: — Believe in Christ, and thou shalt shortly 
 find purgatories enough, as ye now make other feel. 
 Soul's sleep. Move : — "Item, that all souls lie and sleep till dooms- 
 
 day." 
 
 Tyndale: — And ye, in putting them in heaven, hell, and 
 
 purgatory, destroy the arguments wherewith Christ and Paul 
 
 prove the resurrection. What God doth with them, that shall 
 
 The souls ^e know when we come to them. The true faith putteth the 
 
 departed rest , , ■•■ 
 
 at God's will resurrection, which we be warned to look for every hour. The 
 
 and pleasure. ' J 
 
 heathen philosophers, denying that, did put that the souls did 
 ever live. And the pope joineth the spiritual doctrine of 
 Christ and the fleshly doctrine of philosophers together ; things 
 so contrary that they cannot agree, no more than the Spirit 
 
II.] THE FOURTH BOOK. 181 
 
 and the flesh do in a christian man. And because the fleshly- 
 minded pope consenteth unto heathen doctrine, therefore he 
 corrupteth the scripture to stabhsh it. Moses saith in Deut. oeut. xxix. 
 " The secret things pertain unto the Lord, and the things that 
 be opened pertain unto us, that we do all that is written in the 
 book." Wherefore, sir, if we loved the laws of God, and would 
 occupy ourselves to fulfil them, and would on the other side 
 be meek, and let God alone with his secrets, and suffer him to 
 be wiser than we, we should make none article of the faith of 
 this or that. And again, if the souls be in heaven, tell me 
 why they be not in as good case as the angels be ? And then 
 what cause is there of the resurrection ? 
 
 More: — "Item, no man shall pray to saints." samts. 
 
 Tyndale : — When ye speak with saints that be departed, 
 it is not evil to put them in remembrance to pray for you. 
 
 More : — "Why do they not hear us ?" 
 
 Tyndale : — If they love you so fervently, and be so 
 great with God, why certify they you not, that they so do ? 
 
 jl/ore : — " So they do, in that we feel our petitions 
 granted." 
 
 Tyndale : — God saved the old idolaters with worldly 
 salvation, and gave them their petitions, which they yet asked 
 of their idols, as ye see throughout all the old Testament. 
 God heareth the crows, fowls, beasts, and worms of the earth, 
 as the text saith, " Men and beasts doth God save ;" which 
 beasts yet pray not to God. The Jews and Turks doth God 
 save in this world, and giveth them their worldly petitions ; 
 which yet worship not God, as his godly nature is to be wor- 
 shipped, but after their own imagination; not in the spirit, with saintsare 
 faith, hope, and love, but with bodily service, as the pope doth, caiiedupon; 
 As the popish serve St Appoline for the tooth ache ', and are "° promise 
 
 i sr II ' nor assurancf 
 
 healed ; even so the Jews and Turks be healed, and pray not theytea^us 
 to her, but serve God after another manner for the same "s/"^" p"""^' 
 disease. So that God doth save in this world all that keep 
 the worldly laws worldly; that is to wit, outward in the body 
 for bodily reward, and not in the heart of love that springeth 
 out of the mercy that God hath given us in Christ : which 
 
 {} Called in the Roman prayer-book or breviary, Apollonia. The 
 ninth of February is dedicated to her, and the legend in the servico 
 of that day says that she bore the plucking out of all her teeth, rather 
 than renounce Christ.] 
 
182 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 same, though they be Turks, if they break the worldly laws, 
 he rebuketh them, as the Ninevites, and punisheth them di- 
 versly. And if they knowledge their sins, and mend, he 
 healeth them again : but and if they harden and sin as 
 beasts, and will not amend, he destroyeth them utterly, as the 
 Sodomites. And yet all such have no part in the life to 
 come. 
 The children But With his children, in whose hearts he writeth the faith 
 
 of God are ,, . i p • 
 
 obedient to of his SoH Jcsus and the love of his laws, he goeth otherwise 
 
 nis laws. ' o 
 
 to work. His law is^ their will: and their petitions are his 
 honour and their neighbour's wealth; and that he will provide 
 them of all things necessary unto this life, and govern thera 
 that their hearts be not overcome of evil. And he heareth 
 them, unto his honour and their everlasting salvation ; and 
 purgeth them, and teacheth them things whereof the popish, 
 and all they whose hearts the god of this world hath blinded, 
 to serve God with works, have no feeling. 
 
 Images. And whou lic saitli that " the emperor and that council 
 
 which decreed that images, for the abuse, should be put out of 
 the church, were heretics ;" it is much easier so to say than 
 so to prove. Understand therefore, that images were not yet 
 
 Jerome. rcceivcd in the church in the time of St Jerome, at the least 
 way generally; whether in some one place or no, I cannot 
 
 Images were tcU. For St Jcrome rchearsetli of one Epiphanius, a bishop 
 
 intheprimi- in tho couutrv of Cvprus^, and that the most perfect of all 
 
 tive church. . . . . . . 
 
 the bishops of his time, how that the said Epiphanius and the 
 
 bishop of Jerusalem went together to Bethel, and by the way 
 
 they entered into a church for to pray, and there found a veil 
 
 hanging before the door, and an imago painted thereon, as it 
 
 had been of Christ or some saint. For the bishop was so 
 
 Epiphanius movcd therewith, because, saith St Jerome, that it was con- 
 cut the ^ ' _ 
 
 image. trary to the scripture, that he cut it^, and counselled to bury 
 some dead therein, and sent another cloth to hang in the 
 stead^. And afterward, when they were crept in a little and 
 little, there was no worshipping of them, at the least way 
 generally, until the time of St Gregory : insomuch that when 
 
 \} So C. U. L. ed., D. has, work his laws ?«.] 
 [2 He was bishop of Salamis, in Cyprus, about a. d. 368.] 
 [3 So C. U. L. cd., D. wants it.] 
 
 [4 Epiphan. Op. Par. 1G62. Epist, ad Johan. Episc. Hieros. Hieron. 
 Interp. Tom. ii. p. 317.] 
 
II.] THE FOURTH BOOK. 183 
 
 Cirenus the bishop of Massilia, offended with the superstitious- Gregory, 
 ness of the people, burnt them, St Gregory wrote that he 
 should not destroy the images, but teach only that the people 
 should not worship them ^. But when it was so far come that 
 the people worshipped them with a false faith (as we now know 
 no other use), and [they] were no longer memorials only ; then 
 the bishops of Greece and the emperor gathered them together, a council 
 
 . . . . 1111 gathered in 
 
 to provide a remedy against that mischief, and concluded that Greej^*^ '^''i „ 
 
 A^ t/ o ' put down all 
 
 they should be put down for the abuse, thinking it so most '™ages. 
 expedient*" ; having for them, first, the example of God, whom 
 a man may boldly follow, which commanded in the beginning 
 of all his precepts, that there should be no image used to 
 worship or pray before, not for the image itself, but for the 
 weakness of his people; and having again before their eyes, 
 that the people were fallen unto idolatry and image-serving by 
 the reason of them. 
 
 Now answer me, by what reason canst thou make an 
 heretic of him that concludeth nought against God, but 
 worketh with God, and putteth that block out of the way, 
 whereat his brother, the price of Christ's blood, stumbleth and 
 loseth his soul ? They put not down the images for hate of 
 God and of his saints, no more than Hezekiah brake the brasen Hezekiah, 
 serpent for envy of the great miracle that was wrought by it, 
 or in spite of God, that commanded it to be kept for a 
 memorial ; but to keep the people in the true faith only. 
 Now, seeing we may be all without images, and to put them 
 
 [5 Prseterea indico dudum ad nos pervenisse, quod fraternitas vestra, 
 quosdam imaginum adoratores aspiciens, easdem in ecclesiis imagines 
 confregit atque projecit. Et quidem zelum vos, ne quid manu factum 
 adorari posset, habuisse laudavimus ; scd frangere easdem imagines 
 non debuisse judicamus. Idcirco enim pictura in ecclesiis adhibetur, 
 ut hi qui literas nesciunt, saltem in parietibus videndo legantquse legere 
 in codicibus non valent. — Greg. Mag. Papse i. Op. Par. 1705. Lib. ix. 
 Indict, ii. Epist. cv. Ad Sei'enum Massiliens. Episc. Tom. ii. col. 1006.] 
 
 [6 In the year 754, the emperor Constantino Copronymus sum- 
 moned an ecclesiastical council to meet at Constantinople ; where 338 
 bishops, his subjects, assembled accordingly, and condemned image- 
 worship. In the second Nicene council the rulers of the church first 
 gave their formal sanction to image-worship ; and affirmed that the pro- 
 hibition of graven images was only binding on the Jews. — Sec Mosheim. 
 Cent. viir. ch. iii. $ 8-14. Labbc, Tom. vii. pp. 317, 584. Also Spel- 
 nianni Concilia; under date of 792, pp. 305-8. London, 1609.] 
 
184 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Images are dowii IS not affaiiist God's commandment, but with it ; namely 
 
 not to be had O /«/~iiii /. 
 
 ill churches, if they be abused, to the dishonour of God and hurt of our 
 neighbours; where is charity, if thou which knowest the 
 truth, and canst use thine image well, wilt not yet forbear 
 thine image, and suffer it to be put out of the way, for thy 
 weak brother's sake, whom thou seest perish therethrough ? 
 Yea, and what thing maketh both the Turk and the Jew 
 abhor our faith so much as our image-service ? But the 
 pope was then glad to find an occasion to pick a quarrel with 
 the emperor, to get the empire into his own hands ; which 
 thing he brought to pass with the sword of France, and clamb 
 so high, that ever since he hath put his own authority instead 
 of God's word in every general council, and hath concluded 
 what him list ; as against all God's word, and against all 
 charity, he condemned that blessed deed of that council and 
 emperor. 
 
 Our lady. Move .' — " They blaspheme our lady and all saints." 
 
 Tyndale : — That is untrue. We honour our blessed lady 
 and all holy saints ; and follow their faith and living unto the 
 uttermost of our power, and submit ourselves to be scholars of 
 the same school. 
 
 saiveregina. Move : — " They may not abide Salve regina^.'''' 
 
 Trjndale : — For therein is much blasphemy unto our 
 blessed lady ; because Christ is our hope and life only, and 
 not she. And ye, in ascribing unto her that she is not, dis- 
 honour God and worship her not. 
 
 More: — "They say, if a woman being alive believe in 
 God, and love him as much as our lady, she may help with 
 her prayers as much as our lady." 
 
 Tijndale : — Tell, why not ? Christ, when it was told 
 
 Matt. xii. ]^i^^ tijj^t j^ig niother and brethren sought him, answered, that 
 his mother, his sisters, and his brethren, were all they that 
 did his Father's will. And unto the woman that said to 
 Christ, " Blessed bo the womb that bare thee, and paps that 
 
 Lukexi. gave thee suck," Christ answered, "Nay, blessed are they that 
 
 1 Cor. ix. hear the word of God and keep it :" as Paul saith, (1 Cor. ix.) 
 
 The prayers " I havo uouffht to rcjoice, tliouofh I prcacli ; for necessity lieth 
 
 ofallgood % .•> .. T 1 / If J A ■/ -1 
 
 women are upou mc, aud WOO IS mc it I proach not. it i do it unwil- 
 
 as well ac- ^ '^ , . . , 
 
 ceptedofGod linjrly, an office is committed unto me; but and if I do it with 
 
 as trie prayers O «/ ' 
 
 [^ Hail, O Queen. Words at tho commencement of an address to 
 the Virgin, in the service of the Romish church.] 
 
ir.] THE FOURTH BOOK. 185 
 
 a good will, then I have a reward." So now carnal bearing 
 of Christ, and carnal giving him suck, make not our lady 
 great : but our blessed lady's greatness is her faith and love, 
 wherein she exceeded other. Wherefore if God gave his 
 mercy, that another woman were in those two points equal 
 with her, why were she not like great, and her prayers as 
 much heard ? 
 
 More : — " Item, that men should not worship the holy cross. 
 cross." 
 
 Tyndale : — With no false worship and superstitious 
 faith ; but, as I have said, to have it in reverence, for the 
 memorial of him that died thereon. 
 
 More : — " Item, Luther hateth the feasts of the cross, and 
 of corpus Christi." 
 
 Tyndale : — Not for envy of the cross, which sinned not 
 in the death of Christ ; nor of malice toward the blessed body 
 of Christ ; but for the idolatry used in those feasts. 
 
 More : — " Item, that no man or woman is bound to keep vow. 
 any vow." 
 
 Tyndale : — Lawful vows are to be kept, until necessity 
 break them. But unlawful vows are to be broken im- 
 mediately. 
 
 More : — " Martin appealed unto the next general council Martin. 
 that should be gathered in the Holy Ghost, to seek a long 
 delay." 
 
 Tyndale : — Of a truth that were a long delay. For 
 should Martin live till the pope gathered a council in the 
 Holy Ghost, or for any godly purpose, he were like to be for 
 every hair of his head a thousand years old. 
 
 Then bringeth he in the inconstancy of Martin, because Martin. 
 he saith in his later book, how that he seeth farther than in 
 his first. Peradventure he is kin to our doctors, which, when au falsehood 
 with preaching against pluralities they have got them three ouunone^ 
 or four benefices, allege the same excuse. But yet, to say 
 the truth, the very apostles of Christ learned not all truth in 
 one day : for long after the ascension they wist not that the 
 heathen should be received unto the faith. How then could 
 Martin (brought up in the blindness of your sect above forty 
 years) spy out all your falsehood in one day ? 
 
 3Iore : — " Martin offered at Worms, before the emperor 
 and all the lords of Germany, to abide by his book and to 
 
186 ANSWER TO SIR THOMAS MOUE's DIALOGUE. [cHAP. 
 
 dispute : wliich he might well do, sith he had his safe conduct, 
 that he should have no bodily harm." 
 
 Tyndale : — O merciful God, how foam ye out your own 
 shame ! Ye cannot dispute except ye have a man in your 
 own danger*, to do him bodily harm, to diet him after your 
 fashion, to torment him and to murder him. If ye might have 
 had him at your pleasure, ye would have disputed with him : 
 first, with sophistry and corrupting the scripture ; then with 
 oftering him promotions ; then with the sword : so that ye 
 would have been sure to have overcome him, with one argu- 
 ment or other. 
 
 More : — " He would agree on no judges." 
 
 Tyndale : — What judges offered ye him, save blind 
 bishops and cardinals, enemies of all truth, whose promotions 
 and dignities they fear to be plucked from them, if the truth 
 came to light, or such Judases as they had corrupt with money 
 to maintain their sect? The apostles might have admitted as 
 well the heathen bishops of idols to have been their judges, 
 as he them. But he offered you authentic scripture, and 
 the hearts of the whole world : which two judges, if ye had 
 good consciences and trust in God, ye would not have refused. 
 
 The Fourth Chapter. 
 
 The fourth chapter is not the first poetry that he hath 
 feigned". 
 
 The Fifth Chapter. 
 In the end of the fifth he untruly reporteth, that Martin 
 saith, no man is bound to keep any vow^. Lawful promises 
 are to be kept, and unlawful to be broken. 
 
 The Sixth Chapter. 
 
 In the beginning of the sixth he describeth Martin after 
 the example of his own nature ; as in other places he de- 
 
 [1 At your own mercy.] 
 
 [2 It is throughout a criticism on a narrative of the proceedings 
 in the diet at Worms, of which More asserts that Luther composed 
 it in the third person tliat he might praise himself, but left internal 
 evidence of its being his own composition.] 
 
 [3 " lie wrote that no vow could bind any man, but that every man 
 may boldly break them of his own head." — More's Works, Dial. p. 256 ] 
 
IV. V. VI.] THE FOURTH BOOK. • 187 
 
 scribetli God after the complexion of popes, cardinals, and 
 worldly tyrants'*. 
 
 More : — " Martin will abide but by the scriptures only." Martin. 
 
 Tijndale : — And ye will come at no scripture only. And as 
 for the old doctors, ye will hear as little, save where it pleaseth 
 you, for all your crying ' Old holy fathers^.' For tell me this, 
 why have ye in England condemned 'The Union of Doctors^,' 
 but because ye would not have your falsehood disclosed by 
 the doctrine of them ? 
 
 [^ The sixth chapter begins as follows : " His inconstant wit, and 
 very devilish intent, specially shewed itself. — In the beginning the 
 man had the mind that commonly such fools have : he reckoned all 
 the world wild geese save himself, and all the wit and learning to 
 stand in his own head." — Id. ibid.] 
 
 P "All the old holy fathers of so many years past he [i.e. Luther] 
 nothing would esteem; but with blasphemous words letted not to 
 write, I care not for Austin, &c." — Id. p. 257.] 
 
 [6 We shall find Tyndale again mentioning 'The Union of Doc- 
 tors ;' and that Foxe has there put in the mai-gin, ' The union of doctors 
 a good book.' There are no discoverable traces of any work with pre- 
 cisely this title ; but Tyndale might thus designate a book whose title 
 is, Unio dissidentium ; Libellns ex pra3cipuis ecclesise Christianse doC' 
 toribus selectus, per venerabilem patrem Herman. Bodium. lu England 
 it was briefly called Unio dissidentium, in the public documents of 
 Tyndale's day. The first list of prohibited books in which it appears 
 is a very short one, appended by Foxe to the order issued by Tonstal, 
 demanding the surrender of Tyndale's New testaments. See Biograph. 
 notice. Vol. i. p. xxxii. At an inquisitorial visitation of the diocese of 
 London, held in the following March, 152^, by Tonstal's vicar-general. 
 Sir Sebastian Harris, curate of the parish-church of Kensington, was 
 induced to confess 'that he had two books, viz. The Xew testament in 
 the vulgar tongue, translated by William Hotchyn, priest, and friar 
 Roye, and Unio dissidentium, containing in it the Lutheran heresy ;' 
 which books he was accordingly enjoined to surrender. And in the 
 reply of the martyr, John Lambert, to the forty- five articles of inquiiy, 
 he mentions the Unio dissidentium, and adds, ' which I would to 
 Christ, as it is in French and other languages, we had it truly trans- 
 lated into English.' Foxe, Acts and Mon. Vol. v. pp. 183, and 216 ; 
 and Strype's Mem. Eccles. Vol. i. ch. vii. The book appears to have 
 also penetrated Scotland ; being mentioned in the eleventh article 
 charged against Sir Jno, Borthwike, Knt., in 1540, when he was cited 
 to appear before David Beaton, Abp. of St Andrew's, M'hore it is said 
 to contain 'most manifest and great errors, and heretical assumptions.' 
 Foxe, Acts and Mon. Vol. v. p. 620. An edition had been printed at 
 Antwerp, in 1527.] 
 
188 • ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 More : — " They say, that a christian man is discharged 
 of all laws spiritual and temporal, save the gospel." 
 
 Tyndale : — Ye juggle: we say that no christian man 
 
 ought to bind his brother vitDlently unto any law, whereof he 
 
 could not give a reason out of Christ's doctrine, and out of 
 
 How far a the law of lovc. And on the other side we say, that a 
 
 christian man '^ 
 
 suffer" w°T chHstian man is called to suffer wrong and tyranny (though 
 no man ought to bind him), until God rid us thereof; so far 
 yet as the tyranny is not directly against the law of God 
 and faith of Christ, and no farther. 
 
 More : — " Martin was the cause of the destruction of the 
 uplandish^ people of Germany." 
 
 Tyndale : — That is false ; for then he could not have 
 escaped himself. Martin was as much the cause of their 
 confusion, as Christ of the destruction of Jerusalem. The 
 duke elector of Saxony came from the war of those uplandish 
 people, and other dukes with him, into Wittenberg, where 
 Martin is, with fifteen hundred men of arms ; so that Martin, 
 if he had been guilty, could not have gone quit. And 
 thereto all the dukes and lords, that cleave unto the word of 
 God this day, were no less cumbered with their common 
 people than other men. 
 
 Then after the loudest manner he setteth out the cruel- 
 ness of the emperor's soldiers, which they used at Rome ; 
 but he maketh no mention of the treason which holy church 
 wrought secretly, wherewith the men of war were so set on 
 fire. 
 
 The Eighth Chapter. 
 
 More: — "What good deed will he do, that beheveth 
 Martin, how that we have no free-will to do any good with 
 the help of grace ?" 
 
 Tyndale : — poet, without shame ! 
 
 More : — " What harm shall he care to forbear, that be- 
 lieveth Luther, how God alone, without our will, worketh 
 all the mischief that they do ?" 
 
 Tyndale : — O natural son of the father of all lies ! 
 
 More : — " What shall he care how long he live in sin, 
 that believeth Luther, that he shall after this life feel nei- 
 
 [1 Uplandish: so called to distinguish them from the Nether- 
 landers,] 
 
VIII. IX.] THE FOURTH BOOK. ] 89 
 
 ther good nor evil, in body nor soul, until the day of 
 doom ?" 
 
 Tyndale : — Christ and his apostles taught no other ; but 
 vs^arned to look for Christ's coming again every hour : which 
 coming again because ye believe will never be, therefore 
 have ye feigned that other merchandise. 
 
 More : — *' Martin's books be open, if ye will not believe 
 us." 
 
 Tyndale : — Nay, ye have shut them up, and therefore 
 be bold to say what ye lust. 
 
 More: — " They live as they teach, and teach as they live." 
 
 Tyndale : — But neither teach nor live, as other lie on 
 them. 
 
 The Ninth Chapter. 
 
 More : — " Though the Turk oifer pleasures unto the re- 
 ceivers, and death unto the refusers of his sect," (as the pope 
 doth,) " yet he suffereth none to break their promises of chas- 
 tity dedicated to God," (though haply they use no such vows, 
 and as the pope will not, except it be for money,) "but Luther 
 teacheth to break holy vows." 
 
 Tyndale : — Luther teacheth that unlawful vows, grounded unlawful 
 on a false faith unto the dishonouring of God, are to be nortobe 
 
 obscrvccl 
 
 broken, and no other. And again, constrained service pleaseth 
 not God. And thirdly, your pope givetli licence and his 
 blessing to break all lawful vows ; but with the most unlawful 
 of all will ye not dispense. 
 
 Then he bringeth forth the ensample of the heathen, to 
 confirm the pope's chastity : and no wrong ; for the same 
 false imagination that the heathen had in theirs, hath the 
 pope in his. Understand therefore, if thou vow any indif- Vows. 
 ferent thing to please God in his own person, he receiveth 
 not thine idolatry ; for his pleasure and honour is, that thou 
 shouldest be as he hath made thee, and should receive all 
 such things of his hand, and use them so far forth as they 
 were needful, and give him thanks, and be bound to him ; 
 and not that thou shouldest be as thou hadst made thyself, 
 and that he should receive such things of thee, to be bound 
 to thee, to thank thee, and reward thee. And again, thou 
 must give me a reason of thy vow out of the word of God. 
 Moreover, when thou vowest lawfully, thou mayest not do it 
 
190 - ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 All vows are precisclv, but alwav except, if thine own or thy neighbour's 
 
 tobemade ^ . " . •, , •■• xi i i l 
 
 wth great necessitv required the contrary : as it tnou liaclst vowed 
 
 advisement. «/ l « i • i 
 
 never to eat flesh, or drink wine or strong drink, to tame 
 thy flesh, and thou afterward fellest in disease, so that thy 
 body in that behah" were too tame, or that there could no 
 other sustenance be gotten ; then thou must interpret such 
 cases except, though thou madest no mention of them at the 
 making of thy vow. Some man would say, other shift might 
 We must use be made: what then? If other drink as hot as wine and 
 tures^f"/our of the samo operation, and other meat of the same power 
 and virtue as flesh is, must be had, why shouldest thou for- 
 swear wine or flesh, seeing it is now no longer for the taming 
 of thy body ? And so forth of all other, as I have above 
 declared. 
 
 And when he bringeth in the apostles, martyrs, confessors, 
 
 and fifteen hundred years, it is clean contrary. For they 
 
 had no such false imagination of chastity, or of any other 
 
 AUourabsti- work : but they used it to serve their neighbour, and to avoid 
 
 chasti>ing troublo in time of persecution, and to be eased of that bur- 
 
 of ourselves '■ 
 
 is to our own (jeu that was too heavy for their weak shoulders; and not to 
 compel God to thank them for that liberty for which they 
 be bound to thank him. 
 
 profit. 
 
 The Tenth Chapter. 
 
 Free-will. In tho tenth he inveigheth and raileth against that which 
 
 neither he nor any fleshly-minded papist can understand, 
 as they have no power to consent unto the laws of God ; 
 which herein appeareth, that they compel their brethren, 
 which be as good as they, to do and believe what they lust, 
 More bias- and not what God commandeth. He affirmeth that "Martin 
 Hod"^ saith, how that we do no sin ourselves with our own will, 
 but that God sinneth in us, and useth us as a dead instrument, 
 and forceth us thereunto, and damneth us, not for our own 
 deeds, but for his, and for his own pleasure, as he compelleth 
 unto sin for his pleasure, or rather he for his pleasure sinneth 
 in us." I say that a man sinneth voluntarily ; but the power 
 of the will and of the deed is of God, and every will and 
 deed are good in the nature of the deed, and the evilness 
 is a lack that there is ; as the eye, though it be bhnd, is good 
 in nature, in that it is such a member, created for such a 
 
X.] THE FOURTH BOOK. 191 
 
 good use, but it is called evil for lack of sight. And so our deeds are 
 are our deeds evil, because we lack knowledge and love, to weiacu' 
 refer them unto the glory of God : which lack cometh of ^fer them 
 
 O d unto the 
 
 the devil, that blindeth us with lusts, and occasions that we *^'"'y °^ ^°''- 
 cannot see the goodness and righteousness of the law of God, 
 and the means how to fulfil it ; for could we see it, and 
 the way to do it, we should love it naturally, as a child doth 
 a fair apple. For as a child, when a man sheweth him a 
 fair apple, and will not give it him, weepeth ; so should we 
 natui'ally mourn, when the members would not come forward 
 to fulfil the law according to the desire of our hearts. For 
 Paul saith, (2 Cor. iv.), " If our gospel be hid, it is hid unto 2Cor. iv. 
 them that perish, among which the God of this world hath 
 blinded the wits of the unbelievers, that the light of the 
 glorious gospel of Christ should not shine to them." And 
 Christ saith that the birds eat up the seed sown upon the The devii is 
 way ; and interpreteth by the seed the word, and by the and keeper of 
 fowls the devil : so that the devil blindeth us with falsehood pnder^tand- 
 
 insofGoas 
 
 and lies, which is our worldly wisdom, and therewith stoppeth ^'"• 
 out the true light of God's wisdom; which bhndness is the 
 evilness of all our deeds. 
 
 And on the other side, that another man loveth the laws 
 of God, and useth the power that he hath of God well, and 
 rcferreth his will and his deeds unto the honour of God, 
 cometh of the mercy of God, which hath opened his wits, and 
 shewed him hght, to see the goodness and righteousness 
 of the law of God, and the way that is in Christ to fulfil it ; 
 whereby he loveth it naturally, and trusteth to do it. Why 
 doth God open one man's eyes and not another's ? Paul Rom. ix. 
 
 , , « We inav not 
 
 (Rom. ix.) forbiddeth to ask why ; for it is too deep for man s bejunous, to 
 capacity. God we see is honoured thereby, and his mercy ^^erets. 
 set out and the more seen in the vessels of mercy. But the 
 popish can suffer God to have no secret, hid to himself. They 
 have searched to come to the bottom of his bottomless wisdom : 
 and because they cannot attain to that secret, and be too 
 proud to let it alone, and to grant themselves ignorant, with 
 the apostle, that knew no other than God's glory in the elect ; a papistical 
 
 ^ . ... opmion. 
 
 they go and set up free-will with the heathen philosophers, 
 and say that a man's free-will is the cause why God ahooseth 
 one and not another, contrary unto all the scripture. Paul 
 saith it cometh not of the will, nor of the deed, but of 
 
192 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 [CIIJ 
 
 \P. 
 
 Wit, reason, 
 and judg- 
 ment, goeth 
 before will. 
 
 Faith is the 
 gift of God, 
 and Cometh 
 not by free- 
 will. 
 
 Phil. L 
 
 Phil. ii. 
 God is the 
 first worker, 
 and bringer 
 to pass, of 
 our well 
 doings. 
 
 the mercy of God. And they say that every man hath, at 
 the least way, power in his free-will, to deserve that power 
 should be given him of God to keep the law. But the 
 scripture testifieth that Christ hath deserved for the elect, 
 even then when they hated God, that their eyes should be 
 opened, to see the goodness of the law of God, and the way 
 to fulfil it, and forgiveness of all that is past ; whereby they 
 be drawn to love it, and to hate sin. 
 
 I ask the popish one question, whether the will can pre- 
 vent a man's wit, and make the wit see the righteousness of 
 the law, and the way to fulfil it in Christ ? If I must first 
 see the reason why, ere I can love, how shall I with my will 
 do that good thing that I know not of? How shall I thank 
 God for the mercy that is laid up for me in Christ, ere I 
 believe it ? For I must believe the mercy, ere I can love the 
 work. Now faith cometh not of our free-will ; but is the gift 
 of God, given us by grace, ere there be any will in our hearts 
 to do the law of God. And why God giveth it not every 
 man, I can give no reckoning of his judgments. But well 
 I wot, I never deserved it, nor prepared myself unto it ; but 
 ran another way clean contrary in my blindness, and sought 
 not that way ; but he sought me, and found me out, and 
 shewed it me, and therewith drew me to him. And I bow 
 the knees of my heart unto God night and day, that he will 
 shew it all other men ; and I suffer all that I can, to be a 
 servant to open their eyes. For well I wot they cannot see 
 of themselves, before God hath prevented them with his 
 grace : for Paul saitli (Phil, i.), " He that began a good 
 work in you shall continue," or bring it unto a full end ; so 
 that God must begin to work in us : and (Phil, ii.), " God it 
 is that worketh both the wilHng, and also bringing to pass." 
 And it must needs be ; for God must open mine eyes, and 
 shew me somewhat, and make me see the goodness of it, to 
 draw me to him, ere I can love, consent, or have any actual 
 "will to come. 
 
 And when I am willing, he must assist me, and help to 
 tame my flesh, and to overcome the occasions of the world 
 and the power of the fiends. God therefore hath a special 
 care for his elect, insomuch that he will shorten the wicked 
 days for their sakes, in which no man, if they should con- 
 tinue, might endure. And Paul suffcreth all for the elect. 
 
X. XI.] THE FOURTH BOOK. 193 
 
 (2 Tim. ii.). And " God's sure foundation standeth," saith 2 Tim. ii. 
 Paul ; " God knoweth his." So that refuse the truth who 
 shall, God will keep a number of his mercy, and call them 
 out of blindness, to testify the truth unto the rest, that their 
 damnation may be without excuse. 
 
 The Turk, the Jew, and the popish build upon free-will, 
 and ascribe their justifying unto their works. The Turk, 
 when he hath sinned, runneth to the purifyings, or ceremonies 
 of Mahomet ; and the Jew to the ceremonies of Moses ; and 
 the pope unto his own ceremonies, to fetch forgiveness of 
 their sins. And the Christian ffoeth through repentance to- The chris- 
 
 <^ ^ o '■ ^ tians seek 
 
 ward the law unto the faith that is in Christ s blood. JJ^'p^J''' 
 
 And the pope saith that the ceremonies of Moses justified 
 
 not, compelled with the words of Paul : and how then should 
 
 his justify ? Moses' sacraments were but signs of promises 
 
 of faith, by which faith the believers are justified; and even 
 
 so be Christ's also. And now, because the Jews have put 
 
 out the significations of their sacraments, and put their trust 
 
 in the works of them, therefore they be idolaters ; and so is 
 
 the pope for like purpose. The pope saith that Christ died abomina- 
 
 not for us, but for the sacraments; to give them power to I'^^emy! 
 
 justify. O antichrist ! 
 
 The Eleventh Chapter. 
 His eleventh chapter is as true as his story of Utopia, 
 and all his other poetry. He meaneth doctor Ferman, parson Doctor 
 of Honey-lane '; whom after they had handled after their 
 
 [1 The eleventh is a chapter of twenty- four closely printed columns, 
 in which More describes the examination of a reformer ; and gives his 
 own account of the man's answers and the replies made to him, re- 
 specting justification by faith only, and some tenets falsely charged 
 upon the reformers. More says : ' It happed me to be lately present, 
 where as one in the Lutheran's books deeply learned, and of truth 
 neither in holy scripture nor in secular literature unlearned (as I 
 perceive not only by the testimony of other men, and the degrees that 
 he had taken in the university, but also by his words and his writing), 
 was in the presence of right honourable, and virtuous, and very cunning 
 persons examined. For he was at that time in ward for heresy, be- 
 cause that being learned and using to hear confessions, and among 
 many folk meetly well allowed in preaching, and thereby growing in 
 good opinion and favour of many good simple people, he abused all 
 the open and apparent good things, to the secret sowing and setting 
 forth of Luther's heresies.' — Dial. Works, p. 262. Dr Ferman, or 
 
 r n 13 
 
 Ltyndale, nr.j 
 
194 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Master Dr 
 Ferman was 
 a virtuous, 
 godly, and 
 learned man. 
 
 A true note 
 to know 
 hypocrites. 
 
 M. More is 
 a juggler 
 with terms. 
 
 secret manner, and disputed with secretly, and had made him 
 swear that he should not utter how he was dealt with, as 
 thej have made many other ; then they contrived a manner 
 of disputations had with him, with such oppositions, answer- 
 ings, and arguments, as should serve only to set forth their 
 purpose : as M. More throughout all his book maketh, 
 • Quod he,' to dispute and move questions, after such a man- 
 ner as he can soil them, or make them appear soiled ; and 
 maketh him grant where he listeth, and at the last to be 
 concluded and led whither Master More will have him. Where- 
 fore I will not rehearse all the arguments, for it were too 
 long ; and is also not to be behoved, that he so made them, 
 or so disputed with them, but that they added and pulled 
 away, and feigned as they list, as their guise is. But I 
 will declare in light that which Master More ruffleth up in 
 darkness, that ye may see their falsehood. 
 
 First, if ye were not false hypocrites, why had ye not 
 disputed openly with him ; that the world might have heard 
 and borne record, that that which ye now say of him were 
 true? What cause is there that the lay people might not 
 as well have heard his words of his own mouth, as read 
 them of your writing ; except ye were juggling spirits that 
 walk in darkness ? 
 
 When Master More saith the church teacheth that men 
 should not trust in their works, it is false; if he mean the 
 pope's church. For they teach a man to trust in dumb cere- 
 monies, and sacraments, in penance, and all manner works 
 that come them to profit; which yet help not unto repentance, 
 nor to faith, nor to love a man's neighbour. 
 
 Master More declareth the meaning of no sentence ; he 
 describcth the proper signification of no word, nor the dif- 
 ference of the significations of any term ; but runneth forth 
 confusedly, in unknown words and general terms. And where 
 one word hath many significations, he maketh a man some 
 time believe that many things arc but one thing, and some 
 time he leadeth from one signification unto another, and 
 mocketh a man's wits : as he juggle th with his term 'church'; 
 
 Forman, was rector of AU-IIallows in Honey-lane. Ills forced appear- 
 ance before Tonstal, then bishop of London, is mentioned in Strype, 
 Ecclcs. Memorials, Vol. I. Book i. ch. viii. Seealso Anderson's Annals, 
 Vol. I. pp. 02, 189.] 
 
XI.] THE FOURTH BOOK. 105 
 
 making us in the beginning understand all that believe, and 
 in the conclusion the priests only. He telleth not the office 
 of the law ; he describeth not his penance, nor the virtue 
 thereof, nor use ; he declareth no sacrament, nor vrhat they 
 mean, nor the use ; nor wherein the fruit of confession 
 standeth ; nor whence the power of the absolution cometh, 
 nor wherein it resteth ; nor what justifying meaneth, nor the 
 order ; nor sheweth any diversity of faiths, as though all 
 faiths were one faith and one thing. 
 
 Mark therefore, the way toward justifying, or forgiveness The order of 
 of sin, is the law. God causeth the law to be preached unto ^"*" ^'"^' 
 us, and writeth it in our hearts, and maketh us by good rea- 
 sons feel that the law is good, and ought to be kept, and 
 that they which keep it not are worthy to be damned. And 
 on the other side I feel that there is no power in me to keep 
 the law ; whereupon it would shortly follow that I should 
 despair, if I were not shortly help. But God, which hath a iiveiy de- 
 
 ■*■ «/ X seription of 
 
 begun to cure me, and hath laid that corosy^ unto my sores, "^^^JJ^^"^- 
 goeth forth in his cure, and setteth his son Jesus before me, 
 and all his passion and death, and saith to me : ' This is my 
 dear Son, and he hath prayed for thee, and hath suffered 
 all this for thee ; and for his sake I will forgive thee all that 
 thou hast done against this good law, and I will heal thy 
 flesh, and teach thee to keep this law, if thou learn.' And I 
 will bear with thee, and take all a worth ^ 'that thou doest, 
 till thou canst do better ; and in the mean season, notwith- 
 standing thy weakness, I will yet love thee no less than I do 
 the angels in heaven, so thou wilt be diligent to learn. And 
 I will assist thee, and keep thee, and defend thee, and be thy 
 shield, and care for thee.' And the heart here beginneth to 
 mollify and wax soft, and to receive health, and believeth 
 the mercy of God, and in behoving is saved from the fear 
 of everlasting death, and made sure of everlasting life ; and The great 
 then, being: overcome with this kindness, beginneth to love wndneL of 
 
 1 1 • 1 1 /. p r^ ^ 1 '^<"* moveth 
 
 agam and to submit herself unto the laws oi God, to learn man to 
 
 ~ ^ repentance. 
 
 them and to walk in them. 
 
 Note now the order : first God giveth me light to see the xhe right 
 goodness and righteousness of the law, and mine own sin and justification. 
 unrighteousness ; out of which knowledge springeth repent- 
 ance. Now repentance teacheth me not that the law is good, 
 
 [1 Corosy aud a worth. See Vol. l. p. 21, and 463.] 
 
 13—2 
 
196 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 and I evil; but a light that the Spirit of God hath given me, 
 out of which light repentance springeth. 
 
 Then the same Spirit worketh in mine heart trust and 
 confidence, to believe the mercy of God and his truth, that 
 he will do as he hath promised ; which beUef saveth me. And 
 immediately out of that trust springeth love toward the law 
 of God again. And whatsoever a man worketh of any other 
 love than this, it pleaseth not God, nor is that love godly. 
 
 Now love doth not receive this mercy, but faith only, out 
 of which faith love springeth ; by which love I pour out again 
 upon my neighbour that goodness which I have received of 
 God by faith. Hereof ye see that I cannot be justified without 
 repentance; and yet repentance justifieth me not. And hereof 
 ye see that I cannot have a faith to be justified and saved, 
 except love spring thereof immediately; and yet love justifieth 
 me not before God. For my natural love to God again doth 
 not make me first see and feel the kindness of God in Christ, 
 but faith through preaching. For we love not God first, to 
 compel him to love again ; but he loved us first, and gave his 
 
 ijohniv. Son for us, that we might see love and love again, saith St 
 John in his first epistle : which love of God to us-ward we 
 receive by Christ through faith, saith Paul. 
 
 Faith only And this example have I set out for them in divers places; 
 
 ou?justificV but their blind popish eyes have no power to see it, covet- 
 ousness hath so blinded them. And when we say, faith only 
 justifieth us, that is to say, receiveth the mercy wherewith 
 God justifieth us and forgiveth us ; we mean not faith which 
 hath no repentance, and faith which hath no love unto the 
 laws of God again, and unto good works, as wicked hypo- 
 crites falsely belie us. For how then should we suff'er, as we 
 do, all misery, to call the blind and ignorant unto repentance 
 and good works ; which now do but consent unto all evil, and 
 study mischief all day long, for all their preaching their justi- 
 fying of good works? Let M. More improve this with his 
 sophistry, and set forth his own doctrine ; that we may see 
 the reason of it, and walk in light. 
 
 What faith Ilcreof yo see what faith it is that justifieth us. The faith 
 
 ^"*' * * in Christ's blood, of a repenting heart toward the law, doth 
 justify us only ; and not all manner faiths. Ye must under- 
 stand therefore, that ye may see to come out of JMore's blind 
 maze, how that there be many faiths; and that all faiths bo 
 
XI.] THE FOURTH BOOK. 197 
 
 not one faith, though they be all called with one general name. 
 There is a story faith, without feeling in the heart, wherewith There are 
 
 1 11 /> 1 1 •! 1 1 diversities of 
 
 1 may beheve the whole story of the bible, and yet not set ^^^'^''^fj^''^"* 
 mine heart earnestly thereto, taking it for the food of my soul, tj^atjustifieth 
 to learn to believe and trust God, to love him, dread him and 
 fear him by the doctrine and ensamples thereof; but to seem 
 learned, and to know the story, to dispute and make merchan- 
 dise, after as we have examples enough. And the faith 
 wherewith a man doth miracles is another gift than the faith 
 of a repenting heart, to be saved through Christ's blood ; and 
 the one no kin to the other, though M. More would have them 
 so appear. Neither is the devil's faith, and the pope's faith 
 (wherewith they believe that there is a God, and that Christ 
 is, and all the story of the bible, and may yet stand with all 
 wickedness, and full consent to evil), kin unto the faith of them 
 that hate evil, and repent of their misdeeds, and knowledge 
 their sins, and be fled with full hope and trust of mercy unto 
 the blood of Christ. 
 
 And when he saith, 'If faith certify our hearts that we works. 
 be in the favour of God, and our sins forgiven, and become 
 good, ere we do good works (as the tree must be first good, out of a 
 
 ° , . '^ ^ . . O ' lively and 
 
 ere it bring forth good fruit, by Christ's doctrine), then we justifying 
 
 O o ' e/ _ ^ /' faith spring- 
 
 make good works but a shadow wherewith a man is never the eth good 
 
 o worKs. 
 
 better.' Nay, sir, we make good works fruits; whereby our 
 neighbour is the better, and whereby God is honoured, and 
 our flesh tamed. And we make of them sure tokens; whereby 
 we know that our faith is no feigned imagination and dead 
 opinion, made with captiving our wits after the pope's tra- 
 ditions, but a lively thing wrought by the Holy Ghost. 
 
 And when he disputeth, 'If they that have faith, have 
 love unto the law, and purpose to fulfil it, then faith alone paith aione 
 justifieth not;' how will he prove that argument? He juggleth-""""'^ 
 Avith this word 'alone'; and would make the people beheve that 
 we said, how a bare faith that is without all other company, 
 of repentance, love, and other virtues, yea, and without God's 
 Spirit too, did justify us, so that we should not care to do 
 good. But the scripture so taketh not alone, nor we so mean, 
 as M. More knoweth well enough. "When an horse beareth a similitude. 
 a saddle and a man therein, we may well say, that the horse 
 only, and alone, beareth the saddle; and is not help of the man 
 in bearing thereof. But he would make men understand that 
 
198 ANSWER TO SIR THOMAS MORE''s DIALOGUE. [cHAP. 
 
 More is 
 
 maliciously 
 
 blind. 
 
 An apt and 
 proper ex- 
 ample of 
 love. 
 
 we meant, the horse bare the saddle empty and no man there- 
 in: let him mark this, to see his ignorance, which would God 
 were not coupled with malice. Every man that hath wit hath 
 a will too; and then, by M. More's argument, wit only giveth 
 not the light of the understanding. Now the conclusion is false, 
 and contrary true : for the wit without help of the will giveth 
 the light of the understanding ; neither doth the will work 
 at all, until the wit have determined this or that to be good 
 or bad. Now what is faith, save a spiritual light of under- 
 standing, and an inward knowledge or feeling of mercy? Out 
 of which knowledge love doth spring. But love brought me 
 not that knowledge, for I knew it ere I loved : so that love 
 in the process of nature, to dispute from the cause to the effect, 
 helpeth not at all to the feeling that God is merciful to me ; no 
 more than the loving heart and kind behaviour of an obedient 
 wife to her husband maketh her see his love and kindness to 
 her ; for many such have unkind husbands : but by his kind 
 deeds to her doth she see his love. Even so my love and 
 deeds make me not see God's love to me, in the process of 
 nature; but his kind deeds to me, in that he gave his Son for 
 me, make me see his love, and to love again. 
 
 Our love and good works make not God first love us, and 
 change him from hate to love, as the Turk, Jew, and vain 
 popish mean ; but his love and deeds make us love, and change 
 us from hate to love. For he loved us when we were evil, 
 and his enemies, as testifieth Paul in divers places ; and chose 
 Rom. V. us, to make us good and to shew us love, and to draw us to 
 
 God loved us , . ■ i , i i i i 
 
 first, that we hiffl, that WO should love agam. 
 
 him 4ain. Thc father loveth his child, when it hath no power to do 
 
 good, and when it must be suffered to run after its own lusts 
 without law ; and never loveth it better than then, to make 
 it better, and to shew it love, to love again. If ye could see 
 what is written in the first epistle of John, though all the 
 other scripture were laid apart, ye should see all this. 
 
 And ye must understand, that we sometime dispute for- 
 ward, from the cause to the effect ; and sometime backward 
 from the effect to the cause, and must beware that we be not 
 therewith beguiled.' We say, summer is come, and there- 
 fore all is green ; and dispute forward : for summer is 
 the cause of greenness. We say the trees be green, and 
 therefore summer is come ; and dispute backward from the 
 
XI.] THE FOURTH BOOK. 199 
 
 effect to the cause : for the green trees make not summer, 
 
 but make summer known. So we dispute backward : the He that 
 
 man doth sjood deeds, and profitable unto his neighbour; heiovethhis ' 
 
 ° o ' neighbour. 
 
 must therefore love God : he loveth God ; he must therefore 
 have a true faith and see mercy. And yet my works make 
 not my love, nor my love my faith, nor my faith God's 
 mercy: but contrary, God's mercy maketh my faith: and Note here the 
 
 n • 1 1 1 1 1 A 1 • ,> 1 ""ercy and 
 
 my laith, my love; and my love, my works. And if the goodness of 
 pope could see mercy, and work of love to his neighbour, 
 and not sell his works to God for heaven, after Master More's 
 doctrine, we needed not so subtle disputing of faith. 
 
 And when M. More allegeth Paul to the Corinthians, to 
 prove that faith may be without love, he proveth nothing, 
 but juggleth only. He saith, 'It is evident by the words of Faith may be 
 
 -r. 1 1 T ,. • 1 1-1 -I had without 
 
 Jraul, that a man may have a faith to do miracles without 'o^*^' '^"'■'Js 
 
 « a barren and 
 
 love, and may give all his good in alms without love, and his naked faith. 
 body to burn for the name of Christ, and all without charity.' 
 Well, I will not stick with him : he may so do, without 
 charity, and without faith thereto. Then a man may have 
 faith without faith. Yea, verily, because there be many 
 differences of faith, as I have said ; and not all faiths one 
 faith, as Master More juggleth. We read in the works of cyprian. 
 St Cyprian, that there were martyrs that suffered martyr- sutrered aii a 
 
 , . yp ar long. 
 
 dom for the name of Christ all the year long, and were w. t. 
 tormented and healed again, and then brought forth afresh : 
 which martyrs believed, as ye do, that the pain of their 
 martyrdom should be a deserving, and merit enough, not 
 only to deserve heaven for themselves, but to make satisfac- 
 tion for the sins of other men thereto ; and gave pardons of 
 their merits, after the ensample of the pope's doctrine ; and 
 forgave the sins of other men, which had openly denied 
 Christ, and wrote unto Cyprian, that he should receive those 
 men that had denied Christ into the congregation again, at 
 the satisfaction of their merits: for which pride Cyprian The devii-s 
 wrote to them, and called them the devil's martyrs, and not 
 God's ^ Those martyrs had a faith without faith: for had 
 
 [} Amongst Cyprian's correspondence are several letters on this 
 topic. It was not till some of the apostates had proceeded so far as to 
 say, ' Since the martyi's' requests are not allowed to suffice for our 
 immediate re-admission to communion, wo will have a church and 
 bishop of our own,' and had acted upon this threat, that Cyprian spoke 
 
200 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [ciIAP. 
 
 they believed that all mercy is given for Christ's blood-shed- 
 ding, they would have sent other men thither ; and would 
 have suffered their own martyrdom for love of their neigh- 
 bours only, to serve them, and to testify the truth of God in 
 our Saviour Jesus unto the world, to save at the least 
 way some, that is to wete, the elect ; for whose sake Paul 
 We must do suffcretli all things, and not to win heaven. If I work for a 
 
 good works i • i •/« t 
 
 of love, and worldly purposo, 1 get no reward in heaven: even so it 1 
 reward. woi'k for hcaveu, or an higher place in heaven, I get there 
 no reward. But I must do my work for the love of my 
 neighbour, because he is my brother, and the price of Christ's 
 blood, and because Christ hath deserved it, and desireth it 
 of me ; and then my reward is great in heaven. 
 
 And all they which believe that their sins be forgiven 
 them, and they received, as the scripture testifieth, unto the 
 inheritance of heaven for Christ''s merits, the same love Christ, 
 and their brethren for his sake ; and do all things for their 
 sakes only ; not once thinking of heaven when they work, but 
 on their brethren''s need. When they suffer themselves above 
 might, then they comfort their soul with the remembrance of 
 heaven, that this wretchedness shall have an end, and we shall 
 have a thousand-fold pleasures and rewards in heaven ; not 
 Our doings for the mcrits of our deservings, but given us freely for 
 
 can deserve o o v 
 
 nothins, but Christ's. And he that hath that love hath the right faith ; 
 
 Christ hath o ' 
 
 deserved for and he that hath that faith hath the right love. For I cannot 
 love my neighbour for Christ's sake, except I first believe 
 that I have received such mercy of Christ. Nor can I believe 
 that I have received such mercy of Christ, but that I must 
 love my neighbour for his sake ; seeing that he so instantly 
 desireth me. 
 
 James ii. And wlicn he allegeth St James, it is answered him in 
 
 the Mammon^; and St Augustine answereth him 2. And St 
 
 of their abettors in any terms of such severity as Tyndale mentions. — 
 Ep. XLI-XLHI. p. 29-85.— Cyprian. Op. Oxford, 1682.] 
 
 \} Parable of Mammon, Vol. i. p. 119.] 
 
 [2 More, having previously named Luther and Tyndale, says : 
 " They would we should ween that St James did speak of faith like 
 one that wist not what faith meant, but were deceived by equivo- 
 cation of the Avord, calling faith the thing that is not faith indeed. 
 These Lutherans abuse the word of a malicious mind, to deceive un- 
 learned people with equivocation. For whereas faith signifieth the 
 belief and firm credence given not only to such things as God pro- 
 
XI.] THE FOURTH BOOK. 201 
 
 James expoundeth himself. For he salth in the first chapter, 
 " God, which begat us with his own will, with the word of 
 truth :" which word of truth is his promise of mercy and for- 
 giveness in our Saviour Jesus ; by which he begat us, gave 
 us life, and made us a new creature through a fast faith. 
 And James goeth and rebuketh the opinion and false faith of 
 them that think it enough to be saved by, if they believe that 
 there is but one God, and that Christ was born of a virgin, 
 and a thousand things which a man may believe, and yet not 
 believe in Christ, to be saved from sin through him. And James re- 
 that James speaketh of another faith than at the beginning:, faith, and 
 
 f ■, , . , o o not a true 
 
 appeareth by his ensample. The devils have faith, saith he : li^eiy faith, 
 yea, but the devils have no faith that can repent of evil, or to 
 believe in Christ to be saved through him, or that can love 
 God, and work his will of love. Now Paul speaketh of 
 a faith that is in Christ's blood, to be saved thereby ; which 
 worketh immediately, through love of the benefit received. 
 And James, at the beginning, speaketh of a faith that bideth 
 trying, saying, " The trying of your faith worketh," or causeth, 
 " patience ;" but the faith of the devils will bide no trying, for 
 they will not work God's will, because they love him not. 
 And in like manner is it of the faith of them that repent not, 
 or that think themselves without sin : for except a man feel 
 out of what danger Christ hath delivered him, he cannot love 
 the work. And therefore James saith right, 'that no such wi^i'i not ^ 
 
 „ . , , .,, , . .„ , work, when 
 
 laith, that will not work, can lustiry a man. opportunity 
 
 " " serveth, can- 
 
 not justify. 
 
 niiseth, but also to every truth that he telleth his church, by writing 
 or without, which thing he will have us bound to believe ; and whereas 
 of truth the devils, as James saith, do believe such things, and have 
 them in a reverent dread ; now would these heretics blind us with their 
 equivocation, by which they not only restrain the faith unto the pro- 
 mises alone, from all other articles of the faith, of which many bo 
 no promises, but also abuse the word faith altogether, turning it slyly 
 from belief into trust, confidence, and hope ; and would have it seem 
 as though our faith were nothing else but a hope we have in God's 
 promises." — Works, Dial. p. 266. Conf. August. Op. Paris. 1679 — 
 1700. Serm. clxx. xiii. Tom. v. col. 878. Jacobus apostolus cum do fide 
 et operibus loqueretur adversus eos qui sibi putabant fidera sufficcre, et 
 opera bona habere nolebant, ait, Tu credis quia unus est Deus ; bene 
 facis; et dtemoncs credunt, et contrcniiscunt. Xumquid ideo da?mo- 
 nes ab set^rno igne libei*abuntur, quia credunt et contremiscunt ? Ecce 
 modo quod audistis in evangelio, quod ait Petrus, &c.] 
 
202 ANSWER TO SIR THOMAS MORE'^S DIALOGUE. [cHAP. 
 
 And when Paul saitli, 'faith onlj justlfieth ;' and James, 
 that ' a man is justified by works and not by faith only ;' there 
 is a great diiference between Paul's only, and James's only. 
 For Paul's only is to be understood, that faith justifieth in the 
 heart and before God, without help of works, yea, and ere I 
 can work ; for I must receive life through faith to work with, 
 ere I can work. But James's only is this wise to be under- 
 stood; that faith doth not so justify, that nothing justifieth 
 
 How works save faith: for deeds do justify also. But faith justifieth in 
 
 JUS 1 y. . . ^^^ Jieart and before God ; and the deeds before the world 
 only, and maketli the other seen : as ye may see by the 
 scripture. 
 
 Rom. iv. For Paul saith (Rom. iv.) " If Abraham have works, he 
 
 hath whereof to rejoice, but not before God." For if Abraham 
 had received those promises of deserving, then had it been 
 Abraham''s praise and not God's, as thou mayest see in the 
 text ; neither had God shewed Abraham mercy and grace, 
 but had only given him his duty and deserving. But in that 
 Abraham received all the mercy that was shewed him, freely, 
 through faith, out of the deservings of the Seed that was 
 promised him, as thou mayest see by Genesis and by the 
 
 johnviii. gospel of Johu, whcro Christ testifieth that Abraham saw his 
 day and rejoiced, and of that joy no doubt wrought ; it is 
 God's praise, and the glory of his mercy. And the same 
 mayest thou see by James ; when he saith, " Abraham ofi'ered 
 his son, and so was the scripture fulfilled, that Abraham 
 believed, and it was reckoned him for righteousness, and he 
 
 Abraham was thereby made God's friend." How was it fulfilled ? 
 
 believed • /» 
 
 Gods pro- Before God? Nav, it was fulfilled before God many years 
 
 mises, and •- _ «/ «/ 
 
 •*u"ifi^d^ ""'^ before ; and he was God's friend many years before, even 
 from the first appointment that was made between God and 
 him : Abraham received promises of all mercy, and believed 
 and trusted God, and went and wrought out of that faith. 
 But it was fulfilled before us which cannot see the heart ; 
 as James saith, "I will shew thee my faith out of my works;" 
 and as the angel said to Abraham, " Now I know that thou 
 drcadest God." Not but that he knew it before, but for us 
 spake he that, which can see nought in Abraham more than 
 in other men, save by his works. 
 
 And what works meant James? Verily, the works of 
 mercy. As if a brother or a sister lack raiment or suste- 
 
XI 
 
 ,] THE FOURTH BOOK. 203 
 
 nance, and ye be not moved to compassion, nor feel their He that 
 
 *' , seeth his 
 
 diseases, what faith have ye then ? No faith (be sure) that neighbour in 
 
 '' ^ necessity, and 
 
 feeleth the mercy that is in Christ : for they that feel that, J^^^^j^^'^"™- 
 be merciful again and thankful. But look on the works of )^^]'^^^ "° 
 our spiritualty, which will not only be justified with works 
 before the world, but also before God. They have had all 
 Christendom to rule this eight hundred years, and as they 
 only be anointed in the head, so have they only been king 
 and emperor, and have had all power in their hands, and 
 have been the doers only, and the leaders of those shadows 
 that have had the name of princes ; and have led them whither 
 they would, and have breathed into their brains what they 
 listed. And they have wrought the world out of peace and 
 unity, and every man out of his welfare ; and are become 
 alone well at ease, only free, only at liberty, only have all 
 thing, and only do nought therefore, only lay on other men's 
 backs, and bear nought themselves. And the good works of 
 them that wrought out of faith, and gave their goods and lands 
 to find the poor, them devour they also alone. And what The papists 
 works preach they ? Only that are to them profitable, and that are pro- 
 whereby they reign in men''s consciences as God : to offer, to themselves, 
 give to be prayed for, and to be delivered out of purgatory, 
 and to redeem your sin of them, and to worship ceremonies, 
 and to be shriven, and so forth. 
 
 And when M. More is come to himself, and saith, " The first 
 faith and the first justifying is given us without our deserving;" 
 God be thanked, and I would fain that he would describe 
 me what he meaneth by the second justifying ^ I know no 
 more to do than, when I have received all mercy and all 
 forgiveness of Christ freely, to go and pour out the same 
 upon my neighbour. 
 
 More : — " David lost not his faith, when he committed David, 
 adultery." 
 
 Tyndale : — No ; and therefore he could not continue in 
 sin, but repented as soon as his fault was told him. But was 
 he not reconciled by faith only, and not by deeds ? Said he 
 not, " Have mercy on me, Lord, for thy great mercy, and for Psahnii. 
 the multitude of thy mercies put away my sin ?" And again, 
 
 \} ' Tho first receipt of grace in their divinity is the first justifi- 
 cation : the increase thereof the second justification.' — Disc, of Just., 
 Hooker's Works, Vol. ni. p. 435. Oxford, 1807.] 
 
204 
 
 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 When we 
 liave offend- 
 ed God, we 
 must return 
 quickly by 
 repentance, 
 and call upon 
 God to hear 
 us for Christ 
 our Saviour's 
 sake. 
 
 Poena, culpa. 
 
 As we have 
 reciived at 
 the hand of 
 God mercy, 
 so must we 
 shew mercy 
 to our 
 neighbours. 
 
 Works of 
 themselves 
 justify not. 
 
 *' Make me hear joy and gladness, that the bones which thou 
 hast broken may rejoice ?"" that is, let me hear thy voice 
 that my sin is forgiven, and then I am safe and will rejoice. 
 And afterward he knowledgeth that God dehghteth not in 
 sacrifices for sins, but that a troubled spirit and a broken 
 heart is that which God requireth. And when the peace was 
 made, he prayeth boldly and familiarly to God, that he would 
 be good to Sion and Jerusalem ; and saith that then, last of 
 all, when God hath forgiven us of mercy, and hath done us 
 good for our evil, we shall offer sacrifice of thanks to him 
 again : so that our deeds are but thanksgiving. When we 
 have sinned, we go with a repenting heart unto Christ's blood, 
 and there wash it off through faith. And our deeds are but 
 thanksgiving to God, to help our neighbours at their need, 
 for which our neighbours and each of them owe us as much 
 again at our need. So that the testament, or forgiveness of 
 sins, is built upon faith in Christ's blood, and not on works. 
 M. More will run to the pope for forgiveness, a j^cena et 
 culpa. By what merits doth the pope that ? By Christ's. 
 And Christ hath promised all his merits to them that repent 
 and believe, and not given them unto the pope to sell. And 
 in your absolutions ye oft absolve without enjoining of 
 penance. *He must have a purpose to do good works,' will 
 ye say. That condition is set before him to do, out of the 
 mercy that he hath received ; and not to receive mercy out 
 of them. But the popish cannot repent out of the heart ; 
 and therefore cannot feel the mercy that faith bringeth ; and 
 therefore cannot be merciful to their neighbours, to do their 
 works for their sakes : but they feign them a sorrow for 
 their sin, in which they ever continue ; and so mourn for 
 them in the morning, that they laugh in them ere raid-day 
 again. And then they imagine them popish deeds, to make 
 satisfaction to God, and make an idol of him. 
 
 And finally, that good works, as to give alms and such 
 like, justify not of themselves, is manifest. For as the good, 
 which are taught of God, do them well, of very love to God 
 and Christ, and of their neighbours for Christ's sake; even so 
 the evil do them of vain glory and a false faith wickedly, as 
 we have examples in the Pharisees; so that a man must be 
 good, ere he can do good. And so is it of the purpose to do 
 them : one's purpose is good, and another's evil ; so that we 
 
XI.] THE FOURTH BOOK. 205 
 
 must be good ere a good purpose come. Now then, to love 
 the law of God, and to consent thereto, and to have it written 
 in thine heart, and to profess it, so that thou art readj of 
 thine own accord to do it and without compulsion, is to be 
 righteous: that I grant, and that love may be called righte- 
 ousness before God, passive ; and the life and quickness of the 
 soul, p)<^ssive. And so far forth as a man loveth the law of 
 God, so far forth he is righteous ; and so much as he lacketh He that 
 
 • • <» 1 1 /» /-(I • loveth his 
 
 of love toward his neifjhbour, after the ensample of Christ, jj^'shbour 
 
 O ' -l for Christ s 
 
 SO much he lacketh of righteousness. And that thing which f^;^ >'"^ 
 
 maketh a man love the law of God, doth make a man righte- >^'g^'«™s- 
 
 ous, and justifieth him effectively and actually ; and maketh 
 
 him alive, as a workman and cause efficient. Now what is it 
 
 that maketh a man to love ? Verily, not the deeds; for they 
 
 follow and spring of love, if they be good : neither the 
 
 preaching of the law; for that quickeneth not the heart (Gal. cai.iii. 
 
 iii.), but causeth wrath (Rom. iv.) and uttereth sin only (Rom, Rom.iv. 
 
 iii.). And therefore saith Paul, that righteousness springeth 
 
 not out of the deeds of the law into the heart, as the Jews and 
 
 the pope mean ; but contrary, the deeds of the law spring out 
 
 of the righteousness of the heart, if they be good : as when 
 
 a father pronounceth the law, that the child shall goto school; 
 
 it saith, Nay : for that killeth his heart, and all his lusts ; so 
 
 that he hath no power to love it. But what maketh his heart 
 
 alive to love it? Verily, fair promises of love and kindness, 
 
 that it shall have a gentle school-master, and shall play enough, 
 
 and shall have many gay thinsrs, and so forth. Even so the Aiiourworks, 
 
 ti o ti . iftheypro- 
 
 preachinsr of faith doth work love in our souls, and make them ceednotof 
 
 1. o ' love, are 
 
 alive, and draw our hearts to God. The mercy that we have "o'hing. 
 in Christ doth make us love only, and only bringeth the 
 spirit of life into our souls. 
 
 And therefore, saith Paul, " We be justified by faith, and 
 by grace, without deeds :" that is, ere the deeds come. For 
 faith only bringeth the spirit of life ; and delivereth our souls 
 from fear of damnation, which is in the law; and ever maketh 
 peace between God and us, as oft as there is any variance 
 between us. And finally, when the peace is made between God Faith in 
 and us, and all foririven through faith in Christ's blood, and we maketh our 
 
 ~ ° small works 
 
 begin to love the law, we were never the nearer except faith acceptable, 
 went with us, to supply out the lack of full love ; in that we 
 have promises, that that little we have is taken a worth, and 
 
206 
 
 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAP. 
 
 accepted till more come. And again, -when our frailty hath 
 overthrown us, and fear of damnation invaded our consciences, 
 we were utterly lost, if faith were not by to help us up again ; 
 in that we are promised, that, whensoever we repent of evil, 
 and come to the right way again, it shall be forgiven for 
 Christ's sake. For when we be fallen, there is no testament ^ 
 made in works to come, that they shall save us. And 
 therefore the works of repentance, or of the sacraments, 
 can never quiet our consciences, and deliver us from fear of 
 damnation. 
 
 And last of all, in temptation, tribulation, and adversities, 
 livethly'^*'"^ WO pcrlshed daily, except faith went with us to deliver us; in 
 that we have promises, that God will assist us, clothe us, feed 
 us, and fight for us, and rid us out of the hands of our enemies. 
 And thus the righteous liveth ever by faith, even "from faith 
 to faith;" that is, as soon as he is delivered out of one tempta- 
 tion, another is set before him, to fight against, and to over- 
 come through faith. The scripture saith, "Blessed is the man 
 whose transgression is forgiven, and his sins hid; and unto 
 whom the Lord reckoneth not unrighteousness." So that the 
 only righteousness of him that can but sin, and hath nought 
 of himself to make amends, is the forgiveness of sin; wliich 
 faith only bringeth. And as far forth as we be unrighteous, 
 faith only justifiethus actively; and else nothing, on om' part. 
 And as far forth as we have sinned, be in sin, or do sin, or 
 shall sin, so far forth must faith in Christ's blood justify us 
 only, and else nothing. To love is to be righteous, so far forth 
 as thou lovest ; but not to make righteous, nor to make peace. 
 To believe in Christ's blood with a repenting heart is to make 
 righteous, and the only making of peace and satisfaction to 
 God- ward. And thus, because terms be darkened^ to them that 
 be not expert and exercised, we alway set out our meaning 
 with clear ensamples, reporting ourselves unto the hearts and 
 consciences of all men. 
 
 More: — "The blasphemous words of Luther seem to sig- 
 nify, that both John Baptist and our lady were sinners.'" 
 
 Tyndale: — John Baptist said to Christ, "I had need to 
 be baptized of thcc, and comest thou to me?" Whereof did 
 John confess that he had need to be washed and purged by 
 
 [1 See Vol. I. p. 409.] 
 
 [2 So C. U. L. cd. ; D. has be dark.] 
 
 Faith in 
 Christ's 
 blood doth 
 only justify 
 lis. 
 
tion in Christ. 
 
 XI,] THE FOURTH BOOK. 207 
 
 Christ? of his holiness and good deeds? When John said, John Baptist 
 
 ^ and our lady 
 
 "Behold the Lamb of God that taketh away the sin of the ^^o^»^ere^^ 
 world," he was not of that sort, nor had any sins to be taken [hc'^re'iemV 
 away at any time, nor any part in Christ's blood, which died 
 for sinners only! "John came to restore all thing," saith 
 Christ : that is, he came to interpret the law of God 
 truly, and to prove all flesh sinners, to send them to Christ ; 
 as Paul doth in the beo-innino- of the Romans. Which law, 
 if M. More could understand how spiritual it is, and what 
 it requireth of us, he would not so dispute. And if there were 
 no imperfectness in our lady's deeds, why did Christ rebuke Joim ii. 
 her (John ii.), when he ought rather to have honoured his 
 mother? and why did he make her seek him three days? 
 Chrysostomus dared say that our lady was now and then chrysostom. 
 taken with a Httle vain-glory^. She looked for the promises 
 of him that should come and bless her; from what? She be- 
 lieved to be saved bv Christ; from what ? This I grant, that There was 
 
 ". J%. never any 
 
 our lady, John Baptist, Isaac, Jacob, Joseph, Moses, and but Christ 
 many like, did never consent to sin, to follow it; but had the without sin. 
 Holy Ghost from the beginning. Neverthelater, while they 
 followed the Spirit and wrought their best, yet chances met 
 them by the way, and temptations, that made their works 
 come sometimes unperfectly to pass ; as a potter that hath his 
 craft never so well, meeteth a chance now and then, that 
 maketh him fashion a pot amiss. So that I think the per- 
 fectest of them all, as we have ensamples of some, were 
 compelled to say with Paul, "That good that I would, I do 
 not ; and that evil that I would not, that I do." I would not 
 swear on a book, that if our lady had been let shp as we 
 other ■* were, and as hard apposed, with as present death before 
 her eyes, that she would not have denied some things that she 
 knew true. * Yea ; but she was preserved by grace, that she 
 was not.' No ; but though she were kept by grace from the 
 outward deed, yet if there were such weakness^ in her flesh, 
 she had sin. And the grace was, that she knew it ; and was 
 meek to believe in Christ, to have it forgiven her, and to be 
 
 [3 Koi yap oTrep fTrex^eipTfae ^tXort/ni'ay >}i' TTepirrris' f^ovKero ivbii^aadai. 
 roj 8r]p.(o, on Kparfl kol aiidfVTel tov ttuiBos. — ChrySOSt. Oper. Toiu. VH 
 p. 467. Horn. xlv. ia Matt, xii.] 
 
 [4 C. U. L. ed. woother.] 
 
 [5 So C. U. L., but D. has wickedness.] 
 
208 
 
 ANSWER TO SIR THOMAS MORE's DIALOGUE. fcHAP. 
 
 Works are 
 under the 
 law. 
 
 preserved that it should not bud forth. John the evangehst, 
 when he was as holy as ever was John the Baptist, said, "If 
 we say we have no sin, we deceive ourselves." 
 
 Then he compareth faith and deeds together; and will 
 
 that 'faith should stand in no better service, of right, than 
 
 deeds.' Yes, for the deeds be examined by the law; and 
 
 therefore it is not enough to do them only, or to do them 
 
 Faith is under ^itl^ lovo: but I must do them with as great love as Christ 
 
 no law. o 
 
 did for me, and as I receive a good deed at my need. But 
 faith is under no law ; and therefore be she never so feeble, 
 she shall receive according to the truth of the promiser. 
 
 3Iore : — "What thing could we ask God, of right, because 
 we believe him?" 
 
 Tyndale : — Verily, all that he promiseth, may we be 
 bold to ask of right, and duty, and by good obligation. 
 
 More: — "Ferman said, 'that all works be good enough in 
 them that God hath chosen ^''" 
 
 Tyndale: — I am sure it is untrue: for their best be not 
 good enough ; though God forgiveth them their evil, of his 
 mercy, at the repentance of their hearts. 
 
 Then he endeth in his school-doctrine, contrary unto all 
 the scripture, that 'God remitteth not the sin of his chosen 
 people, because that he hath chosen them; nor of his mercy; 
 but of a towardness that is more in one than in another, saying, 
 'God saw before that Peter should repent, and Judas would 
 despair ; and therefore chose Peter 2.' If God chose Peter 
 
 \} More lias not named Dr Forman, as may be understood from 
 Tyndale's own words, when commencing his notice of this chapter. 
 But he has said of the person examined, " After many shifts he brought 
 it plainly to this point at last, that he and his fellows, that were of 
 Luther's sect, were firmly of this oi^inion, that they believed that God 
 worketh all in every man, good works and bad. Ilowbeit no" [to] 
 "such as he foreknoweth to be damned, no manner works be profitable 
 to them; for God taketh them for naught, be they never so good. 
 But on the other side, in those he hath chosen from the beginning 
 and predestinate to glory, all works be good enough." — "Works, Dial, 
 p. 271.] 
 
 [2 More says, " God remitteth not the sins of his chosen peo- 
 ple, nor forbeareth not to impute the blame thereof unto them, be- 
 cause they be his chosen people : for ho accepteth not folk for their 
 persons, but for their merits. God from the beginning, before the 
 world was created, foreseeing in his divine prescience, or rather in 
 the eternity of his Godhead presently beholding that Peter would 
 
 The hlind 
 and fond 
 reasoning 
 of More. 
 
XI.] THE FOURTH BOOK. 209 
 
 because he did repent, why chose he not Judas too, which 
 repented as much as he, and knowledged his sin, and brought 
 the money again ? this bhndness, as [if] God had wrought 
 nothing in the repentance of Peter ! Said not Christ before, Luke xxii. 
 that Peter should fall? And said he not, that he had prayed 
 for him that he should be holp up again? Christ prayed a 
 strong prayer for Peter, to help him up again ; and suffered a 
 strong death thereto. And before his death he committed 
 them unto his Father, saying, " I have kept them in thy name, joim xvu. 
 and I depart ; keep them now from evil" Peter had a good 
 heart to God, and loved his law, and believed in Christ ; and 
 had the Spirit of God in him, which never left him for all his 
 fall. Peter sinned of no malice, but of frailty and sudden fear Theciif- 
 of death. And the goodness of God wrought his repentance, twien Peter< 
 and all the means by which he was brought up again, at faii'of JuLias. 
 Christ's request. And Judas was never good; nor came to 
 Christ for love of his doctrine, but of covetousness; nor did 
 ever believe in Christ. 
 
 Judas was by nature and birth (as we all be) heir of the 
 wrath of God; in whom the devil wrought his will, and blinded 
 his heart with ignorance : in which ignorance and blindness judas 
 he grew, as he grew in age, and fell deeper and deeper Jiesperluon. 
 therein; and thereby wrought all his wickedness, and the 
 devirs will, and perished therein. From which ignorance 
 God purged Peter of his mercy, and gave him light, and his 
 Spirit to govern him; and not of any towardness that was in 
 Peter, of his own birth, but for the mercy that we have, in 
 the birth of Christ's death. 
 
 And how will M. More prove that God chooseth not of 
 his goodness, but of our towardness? What good towardness 
 can he have and endeavour, that is altogether blind, and 
 carried away at the will of the devil, till the devil be cast out? 
 Are we not robbed of all towardness in Adam; and be by By Adam 
 nature made the children of sin, so that we sin naturally ; and "jade the 
 
 ' « children of 
 
 to sin is our nature? So that as now, though we would do ^jlfg'^^f' ' 
 well, the flesh yet sinneth naturally, neither ceaseth to sin, but 
 so far forth as it is kept under with violence ; even so once our 
 
 repent and Judas would despair, and that the one would take hold 
 of his grace, the other would reject it, accepted and chose the one and 
 not the other ; as he would have made the contrary choice, if he had 
 foreseen in them the contrary chance." — Id. p. 272.] 
 
 r -1 14 
 
 [TYNDALE, III. J 
 
210 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [ciIAP. 
 
 hearts sinned as naturally, with full lust and consent unto the 
 flesh, the devil possessing our hearts, and keeping out the 
 hght of grace. What good tovvardness and endeavour can 
 we have to hate sin, as long as we love it? What good 
 towardness can we have unto the will of God, while we 
 hate it and be ignorant thereof? Can the will desire 
 that the wit seeth not? Can the will long for, and sigh for, 
 that the wit knoweth not of? Can a man take thought for 
 that loss that he wotteth not of? AVhat good endeavour 
 can the Turks' children, the Jews' children, and the pope's 
 infants have, when they be taught all falsehood only, with 
 like persuasions of worldly reason, to be all justified with 
 
 Rom. ix. works ? It is not therefore, as Paul saith, of the running or 
 willing, but of the mercy of God, that a man is called and 
 chosen to grace. 
 
 ' The first grace, the first faith, and the first justifying 
 is given us freely,' saith M. ]\Iore : which I would fain wete 
 how it will stand with his other doctrine ; and whether he 
 mean any other thing by choosing, than^ to have God's 
 Spirit given me, and faith to see the mercy that is laid up 
 for me ; and to have my sins forgiven, without all deserving 
 and preparing of myself. God did not see only that the 
 
 God worketh thief, that was saved at Christ's death, should come thither ; 
 
 by divers to _ 
 
 Tmix "oVand ^^^ ^^^ choso him, to shew his mercy unto us that should 
 
 his'mercy. ^^cr bclieve ; and provided actually, and wrought for the 
 
 bringing of him thither that day, to make him see and to 
 
 receive the mercy that was laid up for him in store before 
 
 the world was made. 
 
 The Twelfth Chapter. 
 
 In the twelfth, in chafing himself, to heap lie upon lie, 
 he uttereth his feelable blindness. For he asketh this ques- 
 tion, * Wherefore serveth exhortations unto faith, if the 
 Free-will. hcarors have not liberty of their free-will, by which, together 
 with God's grace, a man may labour to submit the rebellion 
 of reason unto the obedience of faith and credence of the 
 word of God ?' Whereof ye see, that besides his grant, that 
 reason rebelleth against faith, contrary to the doctrine of his 
 first book, he will that the will shall compel the Avit to believe : 
 
 [I So C. U. L. cd.. Day has thc77i.] 
 \ 
 
XI. XII.] THE FOURTH BOOK. 211 
 
 which is as much to say as the cart must draw the horses, 
 and the son beget the father ; and the authority of the church 
 is greater than God's word. For the will cannot teach the 
 wit, nor lead her, but followeth naturally ; so that whatso- 
 ever the wit judgeth good or evil, that the will loveth or 
 hateth. If the wit see and lead straight, the will followeth; xhewu 
 if the wit be blind and lead amiss, the will followeth clean wuu w.t. 
 out of the way. I cannot love God's word before I believe 
 it ; nor hate it, before I judge it false and vanity. 
 
 He might have wiselier spoken on this manner : Where- 
 fore serveth the preaching of faith, if the wit have no power 
 to draw the will to love that which the wit judgeth true and 
 good ? If the will be naught, teach the wit better ; and the 
 will shall alter, and turn to good immediately. Blindness is 
 the cause of all evil, and light the cause of all good ; so that 
 where the faith is right, there the heart cannot consent unto 
 evil to follow the lusts of the flesh, as the pope's faith doth. 
 And this conclusion hath he half a dozen times in his book, that More's wits 
 the will may compel the wit and captivate it to beheve what a va^tel.'' '" 
 man lusteth. Verily, it is like that his wits be in captivity, 
 and for vantage tangled with our holy father's sophistry. 
 
 His doctrine is after his own feeling, and as the profession 
 of his heart is. For the popish have yielded themselves to 
 follow the lusts of their flesh ; and compel their wit to abstain 
 from looking on the truth, lest she should unquiet them, and 
 draw them out of the puddle of their filthy voluptuousness. 
 As a cart, that is overladen, going up a hill draweth the a pretty 
 horses back, and in a tough mire maketh them stand still : ^^^""^ ^ 
 and then the carter, the devil, which driveth them, is ever . 
 by and whistleth unto them, and biddeth them captivate their 
 understanding unto profitable doctrine ; for which they shall 
 have no persecution, but shall reign, and be kings, and enjoy 
 the pleasures of the world at their own will. 
 
 The Thirteenth Chapter. 
 In the thirteenth he saith that the clergy burneth no man^ 
 
 [2 The heading of More's thirteenth chapter is, "The author shew- 
 eth his opinion concerning the burning of heretics, and that it is 
 lawful, necessary, and well done ; and shewcth also that the clergy 
 doth not procure it, but only the good and politic provision of the 
 temporalty." — Works, Dial., p. 274.] 
 
 14—2 
 
212 
 
 ANSWER TO SIR THOMAS MORE S DIALOGUE. 
 
 [chap. 
 
 King 
 Henry V. 
 
 As though the pope had not first found ^ the law ; and as 
 though all his preachers babbled not that in every sermon, 
 'Burn these heretics, burn them, for we have no other argu- 
 ment to convince them ;' and as though they compelled not 
 both king and emperor to swear that they shall so do, ere 
 they crown them ! 
 
 Then he bringeth in provisions of king Henry the fifth. 
 Of whom I ask M. More, whether he were right heir unto 
 England, or held he the land with the sword, as a heathen 
 tyrant, against all right? Whom the prelates, lest he should 
 have had leisure to hearken unto the truth, sent into France, 
 King Henry to occupy his miud iu war, and led him at their Avill. And I 
 usurpefoT^ ask wlictlier his father slew not his liege king and true inhe- 
 ritor unto the crown ; and was therefore set up of the bishops, 
 a false king, to maintain their falsehood ? And I ask whether, 
 after that wicked deed, followed not the destruction of the 
 commonalty, and quenching of all noble blood ? 
 
 The Turk 
 i.s to be 
 IX sisted. 
 
 The Fourteenth Chapter. 
 
 In the fourteenth, he affirmeth that "Martin Luther saith 
 it is not lawful to resist the Turk^" I wonder that he shameth 
 not so to lie, seeing that Martin hath written a singular treatise 
 for the contrary ; besides that in many other works he proveth 
 it lawful, if he invade us. 
 
 The Sixteenth Chapter 3. 
 
 In the sixteenth he allegeth councils. I ask whether 
 councils have authority to make articles of the faith without 
 God's word ; yea, and of things improved by God's word ? 
 
 He allegeth Augustine, Hierome, and Cyprian. Let him 
 put their works in English, and St Prosperus with them'*. 
 
 [1 Invented.] 
 
 [2 " In this opinion is Luther and his followers, which among other 
 heresies hold for a plain conclusion, that it is not lawful to any chris- 
 tian man to fight against the Turk, or to make against him any resist- 
 ances, though he come into Christendom with a great army, and labour 
 to destroy all." — Works, Dial., p. 277.] 
 
 [3 Tyndale has not made any remai'ks on More's fifteenth chapter, 
 the title of which is, " That princes be bounden to punish heretics, 
 and that fair handling helpeth little with many of them."] 
 [* See Vol. I. p. 487, n. 2.] 
 
XIII. XIV. XVI. XVII.] THE FOURTH BOOK. 213 
 
 Why damned they 'The union of doctors,' but because the The union of 
 
 1 , • 1 1 n doctors, a 
 
 doctors are asainst them / good book. 
 
 And when he allegeth martyrs, let him shew one ; and 
 take the calf for his labour. 
 
 And in the end he biddeth beware of them that live well 
 in any wise : as though they which live evil cannot teach 
 amiss ; and if that be true, then they be of the surest side. 
 
 The Seventeenth Chapter. 
 
 More : — " When Tyndale was apposed of his doctrine, 
 ere he went over sea, he said and sware he meant no harm^." 
 
 Tyndale : — He sware not : neither was there any man Tyndaie 
 
 •^ _ ' t/ swearetli. 
 
 that required an oath of him : but he now sweareth, by him 
 whom he trusteth to be saved by, that he never meant or yet 
 meaneth any other harm than to suffer all that God hath 
 prepared to be laid on his back, for to bring his brethren unto 
 the light of our Saviour Jesus ; which the pope, through false- 
 hood and corrupting such poets as ye are (ready unto all thing 
 for vantage), leadeth in the darkness of death. 
 
 More : — "Tyndale doth know how that St Augustine and 
 St Hierome do prove with holy scripture, that confession is of 
 necessity unto salvation'^." 
 
 Tyndale : — That is false, if ye mean ear- confession. Why Ear-wn- 
 allege ye not the places where ? But ye know by St Hierome 
 and other stories, and by the conversation with Erasmus, 
 how it came up; and that the use was once far other than 
 now^. 
 
 [5 See p. 189] 
 
 [6 "Look on Tyndale that translated the new Testament, which was 
 indeed, as ye said in the beginning, before his going over, taken for a 
 man of sober and honest living, and looked and preached holily, 
 saving that yet sometime he savom'cd so shrewdly that he was once 
 or twice examined thereof. But yet because he glosed these his words 
 with a better sense, and said and swore that he meant no harm, folk 
 were glad to take all to the best. But yet ye see that though he dis- 
 sembled himself to be a Lutheran, or to bear any favour to his sect, 
 while he was here, yet as soon as he gat him hence, he gat him to 
 Luther straight."— Works, Dial., p. 283.] 
 
 [7 "Himself well knoweth that they (St Austin and St Hierome and 
 such other) do all with one voice prove that shrift and confession is 
 of necessity requisite to our salvation." — Id. ibid.] 
 
 [8 In an epistle of Jerome to Ocoanus, entitled Epitaphium Fa- 
 
214 ANSWER TO SIR THOMAS MORE's DIALOGUE. [cHAP. 
 
 Purgatory. More : — "I marvel that Tyndale denietb purgatory, except 
 
 he intend to go to helP." 
 
 Tijndale : — He intendeth to purge here, unto the utter- 
 most of his power ; and hopeth that death will end and finish 
 his purgation. And if there be any other purging, he will 
 commit it to God, and take it as he findeth it, when he 
 Cometh at it ; and in the meantime take no thought therefore, 
 but for this that is present, wherewith all saints were purged, 
 and were taught so to be. And Tyndale marvelleth what 
 secret pills they take to purge themselves, which not only will 
 not purge here with the cross of Christ, but also buy out their 
 purgatory there of the pope, for a groat or sixpence. 
 
 The Eighteenth Chapter. 
 
 Clergy. More : — "The clergy doth nothing unto the heretics, but 
 
 as the holy doctors did." 
 
 Tyndale : — Yes ; ye put them in your prisons, and diet 
 them, and handle them after your fashion as temporal tyrants, 
 and dispute with them secretly, and will not come at light. 
 And ye slay them for rebuking you with God's word : and so 
 
 Note. (]j(j not the old holy doctors. If a man slay his father, ye 
 
 care not : but if any man touch one of you, though he have 
 never so great an occasion given him, ye curse him ; and if he 
 will not submit himself unto your punishment, ye leave him 
 unto the temporal power, whom ye have hired with the spoil 
 
 biolce, he gives an inflated acconnt of a Roman lady, Fabiola, who did 
 not hesitate to make vei'y public acknowledgment of her sins, and to 
 exhibit the marks of the punishment which she had inflicted on herself; 
 but he says nothing about confession to a priest, nor of her being 
 enjoined such penance. Upon this Erasmus remarks : Apparet Hiero- 
 nymi tempore nondum institutam fuisse secretam admissorum confes- 
 sionem, quam postea ecclesia salubriter instituit, si modo recte utantur 
 ea et sacerdotes et laici. Verum in hoc labuntur theologi quidam 
 parum attenti, quod qure veteres illi scribunt de hujusmodi publica et 
 generali confessioae, quae nihil aliud erat quam signis quibusdam et 
 piaminibus ab episcopo indicds sopeccatorem etbonorum communione 
 indignum agnoscere, ti'ahunt ad hanc occultam et longe diversi gene- 
 ris.— D. Ilieron. Op. Omn. Basilea), 1537. Tom. i. p. 201.] 
 
 [1 " All they with one voice teach and prove by scripture too that 
 there is the fire of purgatory ; which I marvel why Tyndale feareth 
 so little, but if he be at a plain point with himself to go straight to 
 hell." — More, ibid.] 
 
XVII. XVIIl] THE FOURTH BOOK. 215 
 
 of his goods to be your hangman ; so that he must lose his 
 life for giving one of you but a blow on the cheek. 
 
 More : — " St Paul gave two heretics unto the devil, which 
 tormented their flesh, which was no small punishment; and 
 haply he slew them." 
 
 Tyndale : — O expounder of the scripture ! like Hugo 
 Charensis, which expoundeth hcereticum hominem devita, Tit. \\\. lo. 
 'Take the heretic out of his life^.' We read of no pain that 
 he had, whom the Corinthians excommunicated, and gave to Paui did 
 Satan, to slay his flesh ; save that he was ashamed of himself "'cate, but 
 
 " ^ our bisliops 
 
 and repented, when he saw his offence so earnestly taken, and '•" ''"™- 
 so abhorred. But ye, because ye have no power to deliver 
 them to Satan, to blind their minds, ye deliver them to the 
 fire to destroy their flesh, that no more is seen of them after 
 than the ashes. 
 
 [2 Properly, Avoid an heretical man. Hugo de Sancto Caro, or 
 Hugh de St Cher, a cardinal of the Dominican order, died 1263. His 
 principal works were Speculum Ecclesioe, and Postilla, or a continuous 
 comment on the whole of the scriptures. This exposition of the text in 
 Titus is not found in the Venice edition of his works in 1600, nor that of 
 Cologne in 1621 : but that the temper of this popular theologian 
 towards heretics coiTcsponds with what Tyndale has ascribed to him, 
 appears from his Postil. on Luke i. 20, or the angel's salutation ; on 
 which he writes thus : Nota ; non sunt digni salutari a nobis excom- 
 municatus, homo alterius legis, hostis. Judsei non sunt occidendi, sed 
 fame et miseria cruciandi. HEsretici vero sunt comburendi igne, quia 
 Spiritui Sancto committendum est, ut revelet in talibus utrum spiritus 
 sint avDeo. Tom. vi. fol. 132, col. i. Venice, 1600. The exposition 
 attributed to him by Tyndale is introduced as a jest into the Morice 
 encomium by Erasmus, p. 495. Lugduni, 1704.] 
 
THE 
 
 SUPPER OF THE LORD. 
 
 \ 
 
[Title of Original Edition.] 
 
 Cf)e temper 
 oC t!)e Goitre. 
 
 foljcr unto, tDat t&ou maijst be t\)t better pre. 
 
 pareti antr berbcr instructed : babe bere 
 
 firste tbe treclaracion of tbe later par-- 
 
 te of tbe 6 ea. of ^. ^ofjia, beginning 
 
 ge at tbe letter (ID tbe fotoertb Ij3» 
 
 nc before tbe crossed at tbese b)or= 
 
 til's : IJercIg, bere. $cc. foberyn 
 
 incibentlg M- i^ore's Iet= 
 
 ter agenst ^J^ban jprB= 
 
 tbe IS eonfu= 
 
 tetr. 
 
 [Title of edition in the Archbishop's Library, Lambeth.] 
 
 €i)t Supper ol 
 
 ^fter tbe true nteangng of tbe stxte of ^obn, 
 
 antr tbe it of tbe fgrst epgstle to tbe (Bo= 
 
 rgntbtans ; fobereunto is abtreU an IE- 
 
 pgstle to tbe reatrer. ^nb incibent» 
 
 Ig in tbe exposition of tbe sup= 
 
 per IS confutcb tbe letter 
 
 of iilaster ilWore a= 
 
 gapnst 3J5on 
 
 iFrgtb. 
 
 1 Corhinth. xi. 
 
 S^Jbo^oefacr gbaU cat of t\)ii brcaO 
 
 ant) tirtnfee of tbis cuppc of tbe 
 
 Sort) imtoortbelg. Sball ^^ 
 
 ggltgc of tbe fioDg 
 
 anD blouD of 
 
 tbe Sortie. 
 
 Anno MCCCCC XXX III. 
 V day of Apryll. 
 
 [1 Crosses were inserted into the text, to murk tlie portions to be 
 read in public service; and were therefore fixed. Marginal letters 
 were used to facilitate reference previous to the division of the new 
 testament into what are styled verses. Tyndale had not employed 
 either in the first edition of his version.] 
 
THE SUPPER OF THE LORD. 
 
 [INTRODUCTORY NOTICE, 
 
 The first edition of the following treatise affords no intimation of 
 its authoi-'s name; but its final colojihon states that it was "Imprinted 
 atNornburgi, by Niclas Twonson, 5 April. An. 1533.2" Only a few 
 months after this date Sir Thomas More had penned what he styles 
 an " Answer to the first part of a poisoned book which a nameless 
 heretic hath named ' The Supper of the Lord.'" At his first onset 
 More writes as follows: "There is come over another book against 
 the blessed sacrament, a book of that sort that Fryth's book the 
 brethren may now forbear. For more blasphemous and more bedlam- 
 ripe than this book is were that book hard to be, which is yet mad 
 enough, as men say that have seen it. — The man hath not set his name 
 unto his book ; nor whose it is I cannot surely say. But some reckon it 
 to be made of William Tyndale, for that in a pystle of his unto Fryth 
 he wi-iteth, that in any thing he can do, he would not fail to help him 
 forth. Howbeit some of the brethren report that the work was made 
 by Greorge Jay ; and of truth Tyndale wrote unto Fryth, that George 
 Jay had made a book against the sacrament, which was as yet, partly 
 by his means, partly for lack of money, retained and kept from the 
 prints. — The maker of the book in the end of his book, for one cause 
 why he putteth not his name thereto, writeth in this wise : Master 
 Mocke, whom the verity most offendeth, and doth but mocke it out, u'hen 
 he cannot soil it, he knoweth me well enough. This sad and sage earnest 
 man that, mocking at my name, calleth me I\Iaster Mocke*, doth in 
 these wise words but mocke the readei's of his book. What if I wist 
 never so well who he were that wrote it, what were this to the bre- 
 thren that read it ? Now for myself also, though I know Tyndale by 
 name, and George Jay or Joy byname also, and twenty such other fond 
 fellows of the same sect more ; yet if ten of those would make ten 
 Buch foolish treatises, and set their names to none, could I know 
 thereby which of those mad fools made which foolish books?" 
 
 Notwithstanding this language, INIore takes for granted throughout 
 all the rest of his answer, that the writer to whom he is replying is 
 none other than Tyndale. And yet Foxe, when editing Tyndale's 
 Works for Day, forty yeai's later, at the close of his 456th page, which 
 immediately precedes the introduction of this treatise, has inserted 
 
 [> Understood to mean Nuremburg.] 
 
 [2 So stated in Herbert's Ames, iii. p. 1541 ; and confirmed by a recently dis- 
 covered copy, now deposited in the Bodleian Library.] 
 
 [3 See Biographical Notice of Tyndale, pp. liii — iv.] 
 
 P The sentence just cited will be found in the last half page of this treatise. 
 The present editor has not been able to discover the existence of any edition sub- 
 sequent to the first, in which Mocke has not been altered into AIore.'\ 
 
 [5 More's Works, Vol. ii. pp. 1030— 7- J 
 
INTRODUCTORY NOTICE. 219 
 
 this colophon : ' The end of all M. William Tyndale's Works, newly 
 imprinted, according to his first copies, which he himself set forth.' 
 But he then adds, ' Here followeth a short and pithy treatise touching 
 the Lord's Supper, compiled, as some do gather, by M. W. Tyndale, 
 because the method and phrase agree with his, and the time of writing 
 are concurrent ; which for thy further instruction and learning, gentle 
 reader, I have annexed to his works, lest the church of God should 
 want any of the painful travails of godly men, whose only care and 
 endeavour was to advance the glory of God, and to further the sal- 
 vation of Christ's flock committed to their charge.' When Foxe 
 penned this last sentence, he had before him that same letter from 
 Tyndale to Frith, of which, notwithstanding Tyndale's caution 6, Sir 
 Thomas More must soon have obtained a copy, if the oppressed 
 prisoner had not been obliged to surrender the original to his ene- 
 mies. And the raartyrologist might reasonably doubt whether Tyndale 
 would have composed and published such a treatise as the following 
 within a few weeks after his advising Frith to meddle as little as pos- 
 sible with the question of the presence of Christ's body in the sacra- 
 ment, and saying to him, ' I would have the right use preached, and 
 the presence to be an indifferent thing, till the matter might be 
 reasoned in peace at leisure of both parties.' 
 
 But Frith has told us, that after his arrival in England he had so 
 far yielded to the request of a christian brother, ' who might better 
 be a bishop than many that wear mitres,' as ' to touch this terrible 
 tragedy,' and write a treatise, in which, says he, 'I declared that Christ 
 had a natm'al body, and that it could no more be in two places at 
 once than mine can. I wrote it not to the intent that it should have 
 been published; but now it is comen abroad.' He adds that Sir 
 Thomas More had 'sore laboured to confute it,' but had scarcely 
 printed his letter intended to do this, before he so changed his mind 
 as to endeavour to suppress his reply, of which Frith could in 
 consequence only obtain a written copy ; though he had seen it in 
 print in bishop Gardiner's house, when he was brought before that 
 prelate on the 26th of Dec, 1532.7 We have seen Sir Thomas More 
 insinuating, though he does not affirm, that all he knew of Frith's 
 work on the sacrament was from what others said of it ; but when 
 he had proceeded farther in his lengthy answer to the ' nameless 
 heretic,' he seems to have forgotten this, and fully confirms Frith's 
 statement. He there says, 'Whereas I, a year now past and more, 
 wrote and put in print a letter against the pestilent treatise of John 
 Fryth, which he then had made and secretly sent abroad among the 
 brethren, against the blessed sacrament of the altar ; which letter of 
 mine, as I have declared in mine apology, and^ natheless caused to 
 
 [" Biogr. Notice, p. liii.] 
 
 [^ Frith's Preface to his Answer to JNIore's letter. Day's ed. of Frith, &c. 
 p. 107.] 
 
 [" Probably a misprint for /.] 
 
220 THE SUPPER OF THE LORD. 
 
 be kept still, and would not suffer it to be put abroad into erery 
 man's hands, because Frytli's treatise was not yet at that time in print : 
 yet now, sith I see they are come over in print, not only Fryth's book, 
 but over that this masker's also, and that either of their both books 
 maketh mention, &c.' 
 
 The dates and circumstances, thus incidentally given, are sufficient 
 to shew that Frith had unintentionally committed himself on this 
 perilous subject, before he could have received Tyndale's warning ; 
 whilst Tyndale was not likely to be much behind More in learning 
 what his friend had written, nor much behind the poor prisoner in 
 learning what More had committed to the press. Indeed, in telling 
 us that after Frith's treatise had got into some circulation through 
 manuscript copies, it had been sent to the continent to be printed, 
 and speaking of the arrival of printed copies in England in a way 
 which seems to imply that their arrival and that of copies of the 
 following treatise were contemporary. More has made it not impro- 
 bable that Tyndale may have been cai-rying Frith's work through the 
 press, at the same time that he was composing its author's defence. 
 At any rate Tyndale would know, soon enough for his writing this 
 treatise, that Frith's hostility to the doctrine from which the dominant 
 church mainly drew its wealth, had come to the knowledge of those 
 who would therefore seek his life ; and that now was the time for 
 keeping his own promise, of doing his best to aid his beloved friend, 
 by proving that what Frith was called a heretic for teaching was in 
 strict accordance with the language of the scriptures ; whilst by 
 writing anonymously he might intend to avoid giving Frith's judges 
 any legal ground for convicting him of being engaged in the same 
 conspiracy against their church with one whose works had been 
 authoritatively proscribed as heretical. 
 
 On the other hand, however, the assertion of Foxe, 'that the 
 method and phrase' of the following treatise ' agree with Tyndale's,' 
 cannot be admitted without a remarkable exception ; inasmuch as it 
 does not contain a single specimen of those references to the original 
 languages of the inspired volume which Tyndale well knew how to 
 employ, and which his acquaintance with Hebrew led him to employ 
 largely and with considerable eff'ect in his later avowed treatise on 
 the sacraments 1. Was it to fill up that deficiency, as he might esteem 
 it to be, in this first simple exposition of the Lord's supper, that he 
 composed a second, when the close of his labours was obviously at 
 hand ? If such was not his motive, the fact of his employing himself 
 at that time in writing the treatise on baptism and the Lord's supper, 
 contained in our first volume, must be confessed to weigh heavily 
 against the presumptive evidence on which the authorship of this 
 earlier written treatise has been assigned to him. And this difficulty 
 will be somewhat increased by the circumstance, that Robert Crowley, 
 in his preface to the edition of loSl, while he speaks of "the author 
 
 I' See Vol. I. pp. 347—57, and 37'>— «■] 
 
INTRODUCTORY NOTICE. 221 
 
 of this little book" as one wrongfully "detested and abhorred as an 
 heretic," makes no mention of his having suffered death under that 
 charge. 
 
 The present editor has collated Day's folio reprint of 1573 with 
 the Lambeth copy of Crowley's edition for the text of the treatise ; 
 whilst he has to thank the Rev. Alfred Hackman for supplying him 
 with the result of a careful collation of the original Nornburg 
 editions. 
 
 [- Such marginal notes as exist in that edition will be marked Auth., as being 
 the only notes for which its author should be deemed responsible. The references 
 to that edition will be marked B ; whilst those to the Lambeth copy of Crowley's 
 edition will be marked Z,.] 
 
THE SUPPER OF THE LORD. 
 
 When Christ saw those gluttons, seeking their belUes, 
 flocking so fast unto him, after his wonted manner (the 
 occasion taken, to teach and preach unto them, of the things 
 John VI. now moved) he said, " Verily, verily, I say unto you, ye 
 seek me not because ye have seen my miracles, but be- 
 cause ye have eaten of the loaves and were well filled." 
 ' But as for me, I am not come into this world only to fill 
 men's bellies, but to feed and satisfy their souls. Ye take 
 great pains to follow me for the meat of your bellies ; but, O 
 sluggards, work, take pains, and labour rather to get that 
 meat that shall never perish. For this meat that ye have 
 sought of me hitherto, perisheth with your bellies ; but the 
 meat that I shall give you, is spiritual, and may not perish, 
 but abideth for ever, giving life everlasting. For my Father 
 hath consigned and confirmed me, with his assured testimony, 
 to be that assured saving health and earnest-penny of ever- 
 were"biTad l^stiug Hfo.' Whou the Jows understood not what Christ 
 rrntlind moaut, bidding them to " work and labour for that meat that 
 nSuhe words should Hcver perish," they . asked him, " What shall we do, 
 Auth.""" that we. might work the works of God?" — supposing that he 
 had spoken of some outward work required of them. Where- 
 fore Jesus answered, saying, " Even this is the work of God, to 
 ^''^,,'?i^. believe and trust in him whom the Father hath sent." Lo, 
 
 work that is ' 
 
 befwe c'od. ^®^'^ "^^y y® ^^® t^i^t work of God which he requireth of us, 
 even to believe in Christ. Also consider again what this meat 
 is, which he bade them here prepare and seek for, saying, 
 'Work, take pains, and seek for that meat, &c.' and thou 
 shalt see it none other meat than the belief in Christ : where- 
 fore he concludeth, that this meat so often mentioned, is faith; 
 
 Habak. ii. of the wliich meat (saith the prophet) the just liveth. Faith 
 in him is therefore the meat which Christ prepareth and 
 drcsseth so purely; pouldering^ and spicing it with spiritual 
 allegories in all this chapter following, to give us everlasting 
 life through it. 
 
 Tho.Tews Then said the Jews unto him, 'What token doest thou, 
 
 or token whorebv we might know that wc should believe in thee ? 
 
 whereby ^ " 
 
 [} Pouldering : powdering.] 
 
EXPOSITION OF JOHN VI. 223 
 
 Do somewhat that we might beUeve in thee. What thina; J'^?.y"''8ht 
 
 a O believe that 
 
 workest thou that we might know thee to be God ? Thou ^^7^^^ 
 knowest well enough that our fathers did eat bread or manna 
 in the desert, as it is written, He gave them bread from 
 above.' Jesus answered, ' Verily, verily, I say unto you, 
 Moses gave ye not that bread from heaven ; for though it fell 
 down from the air, yet was it not heavenly food, for it did 
 but feed the belly : but this bread of God that is descended 
 from heaven, whom my Father giveth, refresheth the soul so 
 abundantly, that it giveth hfe unto the world.' When the 
 Jews understood not this saying, which was nought else than 
 the declaring of the gospel (for by the eating of this bread 
 he meant that belief of this his gospel.) they said, " Sir, give ciiristre- 
 
 &!'/./ ' 1 quired of the 
 
 us this bread evermore." Jesus said unto them, "I am the J^T^w^'ave 
 
 ' faith and 
 
 bread of life; and whoso come to me shall not hunger, and '™'*''"'^'™- 
 whoso believe in me shall never thirst." When the Jews 
 heard Christ say, the bread that descended from heaven 
 should give life to the world ; they desired to have this bread 
 given them for ever. And Jesus perceiving that they under- ^^I^^Vn'th'and 
 stood not the sense of this gospel, he expounded unto them h'imleif to 
 who was this so lively bread that giveth life to all the world, ^''^ •'<'""• 
 saying, " I am the bread of life, and whoso cometh to me," 
 that is to say, whoso is grafted and joined to me by faith, 
 *' shall never hunger ;" that is, ' whoso believeth in me is satis- 
 fied.'' It is faith, therefore, that stauncheth this hunger and 
 thirst of the soul. Faith it is, therefore, in Christ that filleth paithoniy 
 our hungry hearts, so that we can desire none other, if we Xciuist''' 
 once eat and drink him by faith ; that is to say, if we believe beneeL!^'^ 
 his flesh and body to have been broken, and his blood shed, swJ'e'^ " b."^!. 
 for our sins. For then are our souls satisfied, and we be p- 1079. 
 justified. 
 
 Over this it folio weth : ' But I have told you this, because 
 ye look upon me, and believe me not; that is, ye bo oflfended 
 that I said. He that cometh to me shall neither hunger nor 
 thirst, seeing that yourselves, being present, be yet both 
 hungry and thirsty. But this cometh because ye have seen {Jy^'p'hf,',^ 
 me with your bodily eyes, and yet see me, and beheve not in i,n"^!|ik o^r 
 me : but I speak not of such sight nor coming, but of the 5ewl'" *^ 
 sight of faith, which whoso hath, he shall^ none other desire; 
 he shall not seek by night to love another, before whom he 
 [2 So B., but in D. shall have none.] 
 
Auth. 
 
 224 THE SLlTEll OF TUK LOUD. 
 
 M. p. 1080. would lay his grief. He shall not run wandering here and 
 there, to seek dead stocks and stones : for he is certified by 
 his faith to whom he shall cleave ; he is coupled by faith unto 
 me, his very spouse and lively food, the only treasure of his 
 soul, never more to thirst for any other. This light of faith 
 ye have not, for ye believe not nor trust in me : wherefore 
 ye understand not how I am the very bread and meat of 
 
 All that the vQur souls, that is to say, your faith and hope. And the 
 
 Father draw "^ . ... 
 
 chdtt""'" cause of this your blindness is, (I will not say over hardly to 
 you,) that the Father hath not drawn you into the knowledge 
 of me, or else ye had received me : for all that the Father 
 giveth me, must come unto me. And as for me, I cast out 
 no man that cometh to me ; for I am not come down from 
 heaven to do my will, which ye attribute unto me as unto 
 another ^ man ; for I am verily a very man, and according to 
 that nature, I have a special proper will ; but much more 
 
 Christ came obedient to my Father than one of you. For your will oft 
 
 from heaven •' _ ^ '' ^ 
 
 fuifiuhe w\n resisteth and repugneth God's will ; but so doth mine never. 
 
 his Father. J ^j^j therefore come down to do his will that hath sent me, 
 
 and to do you to wit what his will is. This (I say) is my 
 
 Father''s will, that hath sent me, that of all that he hath 
 
 given me I lose none ; but must raise him up again in the 
 
 last day. And, to be plain, this is his will that sent me, that 
 
 whoso seeth, that is, knoweth the Son, and believeth in him, he 
 
 shall have life everlasting, and I shall stir him up in the last 
 
 day."* Here may ye see what meat he speaketh of. God 
 
 sent his Son into this world, that we might live through him. 
 
 Who liveth by him ? They that eat his flesh and drink his 
 
 behl'Jtth blood. Who eat his flesh and drink his blood ? They that 
 
 dea"h fo be believc his body crucified and his blood shed for their sins : 
 
 mLstonTf these cleave unto his gracious favour. But how could they 
 
 same"eateth cleavo tlius uuto him, except they knew him ? And therefore 
 
 drinkeththe ho addod, sayiug, " Everyman that seeth the Son," that is to 
 
 Christ. say, understandeth wherefore the Son was sent into this 
 
 world, " and believeth in him, shall have everlasting life." 
 
 The cause of Horo it appeared to the carnal Jews, that Christ had 
 
 murmur. taken too mucli upon himself, to say, " I am the bread of life, 
 
 which am come down from heaven to give life to the world :" 
 
 wherefore the flesh, that is to say^ the Jews, now murmured, 
 
 [1 So L. but D. has each any other.'] 
 [• So B., but D. that is to know.] 
 
EXPOSITION OF JOHN VI. 225 
 
 (and not marvelled, as M. More sheweth his own dream to 
 another text following, which I shall touch anon); thej mur- 
 mured at this saying of Christ, " I am the bread which am 
 come from heaven," saying, " Is not this Jesus, Joseph's son, 
 whose father and mother we know well enough ? How then 
 saith he, lam come from heaven?" Jesus answered, saying, Christ re- 
 *' Murmur not among yourselves :" heard ye not what I told murmuVing 
 
 o « 1 1 1 -n 1 • 1 of the Jews. 
 
 you even now c "All that my Jbather giveth me come to me : 
 your unbelief (whereof followeth this false understanding of my 
 words spiritually spoken) compelleth me to tell you one thing 
 more than once or twice. This therefore it is : " IS^o man may 
 come to me," the only earnest-penny and pledge of your sal- 
 vation, " unless my Father that sent me draw him ;" and whom 
 he draweth unto me, that is, joineth unto me by faith, " him 
 shall I stir up in the last day." I wonder ye take my words 
 so strangely, believing them to be some hard riddles, or dark 
 parables ; when I say nothing else than that is written in 
 your own prophets, both in Isaiah and Jeremiah, saying, that isai. iiv. 
 
 Jcr. xxxi 
 
 *' All shall be taught of the Lord." Since even your prophets 
 testify this knowledge to be given you of my Father, what 
 can be spoken more plainly than to say, " What my Father 
 giveth me, that cometh to me ;" or this, " No man may come 
 to mo, except my Father draw him ?" And yet have it more john vi. 
 manifestly : Whoso hath heard my Father, and is learned of 
 him, he cometh to mo as unto the very only anchor of his 
 salvation. " Not that any man hath seen the Father :" lest 
 peradventure ye mistake these words to hear and to learn, as 
 though they pertained to the outward senses, and not rather 
 to the mind and inward illumining; of the soul. For no man 
 ever saw the Father, although he work secretly upon his heart, 
 so that whatsoever he willeth, we must hear and learn. No 
 man (I say) seeth him, but he that is sent of God, as I said 
 before of myself, he it is that seeth the Father. Now there- 
 fore say I unto you, "Verily, verily," (as plainly plainly^,) aii that 
 that " whoso believeth and trusteth in me, he hath life everlast- hope in 
 
 I -NT 1 1 f ^ • 1 • Christ have 
 
 mg. Now have ye the sum of this my doctrme, even my very ^/^'^^'"h 
 gospel, the whole tale of all my legacy and message, wherefore 
 I am sent into the world.' Had M. More understood this short 
 sentence, " Whoso believeth in me hath life everlasting," and 
 known what Paul with the other apostles preached, especially 
 [■'' So B. and L. In D. plainly occurs but once.] 
 r -I 15 
 
 [TYNDALE, III. J 
 
226 
 
 THE SUPPER OF THE LORD. 
 
 M. More had Paul, being" a year and a half among the Corinthians, deter 
 
 not the un- O «' ° 
 
 derstanding 
 
 of the scrip- 
 
 tures. 
 Auth. 
 1 Cor. ii. 
 
 M. 1082. 
 
 More is a 
 mocker. 
 
 The eating 
 of the bread 
 of Christ is 
 only to be- 
 lieve in 
 Christ's 
 death. 
 
 How the 
 bread signi- 
 
 mining not neither presuming to have known any other 
 thing to be preached them (as himself saith) than Jesus 
 Christ, and that he was crucified ; had M. More understood 
 this point, he should never have thus blasphemed Christ and 
 his sufficient scriptures, neither have so belied his evange- 
 lists and holy apostles, as to say, 'They wrote not all things 
 necessary for our salvation, but left out things of necessity to 
 be believed ^' making God's holy testament insufficient and 
 imperfect; first revealed unto our fathers, written oft since ^ 
 by Moses, and then by his prophets, and at last written both 
 by his holy evangelists and apostles too. 
 
 But turn we to John again, and let More mock still, and 
 lie too. " I am the bread of life," saith Christ. And no man 
 denieth that our fathers and elders " did eat manna in the 
 desert, and yet are they dead. But he that eateth of this 
 bread," that is to say, believeth in me, he "hath life everlast- 
 ing. For it is I that am this lively bread, which am come 
 down from heaven, of whom whoso eat by faith shall never die." 
 Here therefore it is to be noted dihgently, that Christ meaneth, 
 as every man may see, by the eating of this bread, none other 
 thing than the belief in himself offered up for our sins, which 
 faith only justifieth us : which sentence to declare more 
 plainly, and that he would have it noted more dihgently, he 
 repeateth it yet again, saying, "It is I that am the lively bread 
 which am come down from heaven ; whoso eateth of this 
 bread shall live everlastingly." And to put you clear out of 
 doubt, I shall shew you in few words what this matter is, and 
 by what ways I must be the Saviour and Redeemer of the 
 world, to give it this life so often rehearsed ; and therefore 
 now take good heed. This bread which I speak of so much, 
 and shall give it you, it is "mine own flesh, which I must lay 
 
 [1 In sir T. IMore's ' Confutacion,' published the year before this 
 Treatise on the Supper, above sixty pages are devoted to the question, 
 ' Whether the Apostles left aught unwritten, that is of necessity to be 
 believed ;' and More concludes one of his arguments by affirming a 
 notion, collected from legends, to be 'so sure a point of Christian faith,' 
 that ' the contrai'y has ever been condemned for a heresy ;' and there- 
 fore, says he, ' I may and do, agaiiist Tyndale and his fellows, well and 
 fully conclude that there is something necessary to be believed, that 
 yet is not written in scripture.' Works, p. 488, col. 1.] 
 
 [2 Moi-o quotes this passage, p. 1082. col. 2 ; where he has efte soncs.l 
 
 V 
 
EXPOSITION OF JOHN VI, 227 
 
 forth and pay for the Hfe of the world." Here is it nowfieoiand 
 manifest that he should suffer death in his own flesh, for our chrkfs flesh. 
 redemption, to give us this life everlasting. Thus now may chrisfs flesh 
 ye see how Christ's flesh, which he called bread, is the spiritual uaffoodof" 
 food and meat of our souls when our souls by faith see God 
 the Father not to have spared his only so dear beloved Son, 
 but to have delivered him to sufi'er that ignominious and so 
 painful death, to restore us to life : then have we eaten his 
 flesh, and drunk his blood, assured firmly of the favour 
 of God, satisfied and certified of our salvation. 
 
 After this communication that he said, "The bread which 
 I shall give you is my flesh, which I shall pay for the life of 
 the world;" yet were the carnal Jews never the wiser. For The ob'^tinate 
 their unbelief and sturdy hatred would not suffer the very bundness of 
 spiritual sense and mind of Christ's words to enter into 
 their hearts. They could not see that Christ's flesh, broken 
 and crucified, and not bodily eaten, should be our salvation 
 and this spiritual meat ; as our souls be fed and certified of 
 the mercy of God and forgiveness of our sins through his 
 passion, and not for any eating of his flesh with our teeth. 
 The more ignorant, therefore, and fleshly thev were, the The maiice 
 
 /. , n M p • ^• • . . " . of the Jews 
 
 more fierce were they, lull oi indignation, striving one against toward our 
 another, saying, " How may this fellow give us his flesh to eat ^^''^^• 
 it?" They stuck fast yet in his flesh before their eyes, these 
 fleshly Jews : wherefore no marvel though they abhorred the 
 bodily eating thereof; although our fleshly papists (being of 
 the Jews' carnal opinion) yet abhor it not, neither cease they The camai 
 
 i/vi' ••! papists cease 
 
 daily to crucify and offer him up again, which was once for "S'r h"^'° 
 ever and all offered, as Paul testifieth. And even here, since "^''- ^■ 
 Christ came to teach, to take away all doubt and to break 
 strife, he might (his words otherwise declared, than he hath 
 declared ^, and will hereafter expound them,) have solved their m. 1092. 
 question, saying, (if he had so meant as More meaneth,) that 
 he would have been conveyed and converted (as our jugglers 
 slightly can convey him with a few words) into a singing loaf ; 
 or else (as the Thomistical* papists say) been invisible with 
 
 [3 So B., but D. omits declared.] 
 
 [ t He calls them Thomistical to indicate that they took their faith 
 on these subjects, from Thomas Aquinas, whose statement of the matter 
 will be found in his Opusc. lix. Do Sacram. Eucharist, cap. 2. Opusc. 
 p. 405, col. I. and 11.] 
 
 15—2 
 
228 
 
 THE SUPPER OF THE LORD. 
 
 Thomists be 
 the school- 
 doctors. 
 Auth. 
 
 M. p. 1092. 
 
 Christ, in 
 saying that 
 his flesh is 
 very meat, 
 doth not say 
 that bread 
 shall be tran- 
 substantiated 
 into his flesh. 
 
 Christ's 
 words are 
 spiritual, 
 and not 
 carnal. 
 
 all his dimensioned body under the form of bread transub- 
 stantiated into it : and after a like Thomistical mystery, the 
 wine transubstantiated too into his blood, so that they should 
 eat his flesh and drink his blood after their own carnal under- 
 standing, but yet in another form, to put away all grudge of 
 stomach : or, since St John (if he had thus^ understood his 
 master's mind, and took upon him to write his words,) would 
 leave this sermon unto the world to be read, he might now 
 have delivered us and them from this doubt. But Christ 
 would not so satisfy their question, but answered, "Yerily, 
 verily, I say unto you, except ye eat the flesh of the Son of 
 man, and drink his blood, ye shall not have that life in your- 
 selves. He that eateth my flesh and drinketh my blood hath 
 life everlasting, and I shall stir him up in the last day ; for 
 my flesh is very meat and my blood the very drink." He 
 saith not here that bread shall be transubstantiated, or con- 
 verted, into his body ; nor yet the wine into his blood. 
 
 But now confer this saying to his purpose at the beginning, 
 where he bade them work for that meat that should never 
 perish, telling them that to believe in him whom God hath sent 
 was the work of God ; and whoso belicveth in him, should 
 never thirst nor hunger, but have life everlasting. Confer also 
 this that followeth, and thou shalt see it plain, that his words 
 be understood spiritually of the belief in his flesh crucified, and 
 his blood shed ; for which belief we be promised everlasting 
 life, himself saying, " Whoso believeth in me hath life ever- 
 lasting." Here, therefore, their question, "How may this man 
 give us his flesh to eat it ?" — is solved ; even when he gave his 
 body to be broken, and his blood to be shed. And we eat 
 and drink it indeed, when we believe stedfastly that he 
 died for the remission of our sins : Austin and Tertullian to 
 witness 2. 
 
 [1 So in B., and Move's quotation, p. 1092, col. 1. D. and L. want 
 thus.} 
 
 [2 Hoc est opus Del, ut credatis in eum queni misit tile. Hoc est, 
 ergo, manducare cihum, non qtii pcrit, scd qui permanet in vitam ceternam. 
 Ut quid pares dentcs et vcntrem? Crede ct manducasti .... Dixit se 
 panem qui do ccelo doscendit, hortans ut credamus in eum. Credere 
 enim in eum, hoc est manducare panem vivum. — August. Op. Paris. 
 1769, &c. Tom. iii. pars 2, col. 489, e. 494, d. — In Evang. Joan. cap. 
 VI — Quia durum et intolerabilem existlmaverunt sermonem ejus, quasi 
 verc carnem suam illis odendum determinasset, ut in spiritu disponeret 
 
 \ 
 
CONFUTATION OF M. MORE's LETTER. 229 
 
 But here maketh More his argument against the young 
 man^, 'Because the Jews marvelled at this saying, My flesh 
 is very meat, and my blood drink ; and not at this, I am the 
 door, and the very vine ; therefore this text, (saith he) " My 
 flesh is," &c. must be understood after the literal sense;' that is 
 to wit, even as the carnal Jews understood it, murmuring at 
 it, being offended, going their ways from Christ, for their so 
 carnal understanding thereof: and the other texts, "I am the More de- 
 door," Sec. must be understood in an allegorical and spiritual ignorance 
 
 P A and wilful 
 
 sense, because his hearers marvelled nothing at the manner of ^f "f"fiy', 
 the speech. Lo, christian reader ! here hast thou not a taste, 
 but a great tun full, of More*'s mischief and pernicious pervert- 
 ing of God's holy word ; and as thou seest him here falsely and 
 pestilently destroy the pure sense in God's word, so doth he 
 in all other places of his books. First, where he saith they 
 marvelled at this Christ's saying, "IMy flesh is very meat," 
 &c. that is not so, neither is there any such word in the text; 
 except More will expound 3Iurmurahant,id est, mirahantur, iiorere- 
 
 rrM 11' 1 11 1 1 porteth the 
 
 ' Ihey murmured, that is to say, they marvelled; as he ex- scriptures 
 poundeth, Oportet, id est, expedit et convenit, ' lie must die, 
 or it bchoveth him to die ; that is to say, it was expedient 
 and of good congruence that he should die,' &c. Thus this 
 poet may make a man to signify an ass, and black white ; to 
 blear the simple eyes. But yet, for his lordly pleasure, let us More-sfirst 
 grant him that ther/ murmured is as much to say as thei/ llnfuted. 
 marvelled; because perchance the one may follow at the 
 other. And then do I ask him, whether Christ's disciples and 
 his apostles heard him not, and understood him not, when he 
 said, "I am the door and the vine," and when he said, "My Johnvi. x. 
 flesh," &c. If he say no, or nay ; the scripture is plain 
 against him. If he say yea, or yes^ ; then yet do I ask him, 
 whether his disciples and apostles, thus hearing and under- 
 
 statum salutis, prscmisit, Spiritus est qui vivijicat. Atque ita subjunxit, 
 Caro nihil prodest, ad viviflcandum scilicet. Exoquitur etiam quid vclit 
 intelligi spiritum .... Itaque sermonem constitucns vivificatorcm, quia 
 spiritus et vita sermo, eundem etiam cai'nem suam dixit ; quia et sermo 
 caro crat /actus, proindo in causam vita) appetendus, et devorandus 
 auditu, et ruminandus intcllectu, ct fide digerendus. — Tcrtull. 0pp. 
 Lib. de Res. Carn. cap. 37. p. 332. Ed. Pamel. Franekeraj. 1597.] 
 
 [3 John Frith] 
 
 [•t Alluding to More's critical rcmai-ks on the distinction between 
 no and nay, &c. Sec note to p. 25.] 
 
230 
 
 THE SUPPER OF THE LORD. 
 
 Christ's 
 disciples 
 murmured 
 not at his 
 saying. 
 
 Christ's 
 words were 
 in all things 
 to be spirit- 
 ually un- 
 derstood. 
 
 standing his words, in all these three chapters, wondered and 
 marvelled, (as More saith,) or murmured, (as hath the text,) 
 at their master's speech. What think ye More must answer 
 here ? Here may ye see whither this old holy upholder of 
 the pope's church is brought ; even to be taken in his own 
 trap. For the disciples, and his apostles, neither murmured, 
 nor marvelled, nor yet were offended with this their master 
 Christ's words, and manner of speech : for they were well 
 acquainted with such phrases ; and answered their master 
 Christ, when he asked them, " Will ye too go hence from me ?" 
 " Lord," said they, '•' to whom shall we go ? Thou hast the 
 words of everlasting life ; and we believe that thou art Christ, 
 the Son of the living God." Lo ! M. More, they neither 
 marvelled nor murmured. And why ? For because, as ye 
 say, they understood it in an allegory sense ; and perceived 
 well that he meant not of his material body to be eaten with 
 their teeth ; but he meant it of himself, to be believed to be 
 very God and very man, having flesh and blood as they had, 
 and yet was he the Son of the living God. This belief 
 gathered they of all his spiritual sayings ; as himself ex- 
 pounded his own words, saying, " My flesh profiteth nothing," 
 meaning to be eaten ; " but it is the Spirit that giveth this 
 life. And the words that I speak unto you are spirit and 
 life ;" so that whoso beheveth my flesh to be crucified and 
 broken, and my blood to be shed for his sins, he eateth my 
 flesh and drinketh my blood, and hath life everlasting. And 
 this is the life wherewith the righteous live, even by faith. 
 
 The second argument of More. 
 
 After this text thus wisely proved to be understood in the 
 literal sense, with the carnal Jews, and not in the allegoric or 
 spiritual sense with Christ and his apostles ; the whole sum of 
 More's confutation of the young man standeth upon this argu- 
 ment, A posse ad csse^; that is to wit, God may do it; 
 M. p. 1115. e?'^o, It is done. God^ may make his body in many, or in all 
 places at once ; ergo, it is in many or in all places at once. 
 Which manner of argumentation, how false and naught it is, 
 every sophister and every man that hath wit perceiveth. 
 
 [}■ From the possibility to prove the existence.] 
 [2 So B., L., and More; but D. has Christ.'] 
 
CONFUTATION OF M. MORE's LETTER. 231 
 
 A like argument : God may shew More the truth and call The confuta. 
 him to repentance, as he did Paul for persecuting his church : second argu- 
 
 Tir- 1 /-Ni /-\ r-i ^ ii- ment. Auth. 
 
 ergo, More is converted to God. Or, God may let him run 
 of an indurate heart with Pharaoh; and at last take an open m. p. 1115, 
 and sudden vengeance upon him, for persecuting his word, and 
 burnino; his poor members^: ergo, It is done already. M. christ,in 
 More must first prove it us by express words of holy scrip- oodj^may do 
 ture, and not by his own unwritten dreams, that Christ's body "^f l^ethe"' 
 is in many places or in all places at once : and then, though ^isify°his 
 our reason cannot reach it, yet our faith, measured and ["ures.^"'^" 
 directed with the word of faith, will both reach it, receive it, 
 and hold it fast too ; not because it is possible to God and 
 impossible to reason, but because the written word of our 
 faith saith it. But when we read God"'s word, in more than 
 twenty places, contrary that his body should be here, More 
 must give us leave to believe his unwritten vanities (verities, I 
 should say) at leisure. Here mayest thou see, christian 
 reader, wherefore More would so fain make thee believe, that 
 the apostles left aught"* unwritten, of necessity to be believed ; 
 even to stablish the pope's kingdom, which standeth of More's 
 unwritten vanities ; as of the presence of Christ's body and 
 making thereof in the bread, of purgatory, of invocation of 
 saints, worshipping of stones and stocks, pilgrimages, hallow- 
 ing of boughs and bells, and creeping to the cross, &c. If ye 
 will believe whatsoever More can feign without the scripture, 
 then can this poet feio;n you another church than Christ's, and More is a 
 
 1 1 T • 1 • 11 r. 1 great setter- 
 
 that ye must believe it whatsoever it teacheth you ; tor he forth of 
 
 «' _ _ . unwritten 
 
 hath feigned too, that it cannot err, though ye see it err verities. 
 and fight against itself a thousand times : yea, if it tell you 
 black is white, good is bad, and the devil is God ; yet must 
 ye believe it, or else be burned as heretics. But let us return 
 to our purpose. 
 
 To dispute of God's almighty absolute power, what God Although 
 
 i O t/ r ' the pope 
 
 may do with his body, it is great folly, and no less presump- ^are n^ ^ 
 tion to ]\Iore, since the pope, which is no whole God, but half oid.'ye^t^he 
 a God by their own decrees^, hath decreed no man to dispute '* '^""'^'"^'^ 
 
 [3 This passage did not escape More's notice. He has commented 
 
 upon it thfough five pages.] 
 
 [4 So B., L., and More, but D. has out certain things.] 
 
 [5 Satis evidenter ostenditur, a seculari potestate nee ligari prorsus, 
 
 nee solvi posse Pontificem, quern constat a pio principe Constantino 
 
232 THE SUPPER OF THE LORD. 
 
 to be named of liis powcr^ But, christian reader, be thou content to 
 for half a know that God's ■will, his word, and his power, be all one, and 
 
 God. . . ^ 
 
 u. p. 1121. repugn not. And neither willeth he, nor may not do, any 
 thing including repugnance, imperfection, or that should dero- 
 gate, minish, or hurt his glory and his name. The glory of 
 his Godhead is to be present and to fill all places at once 
 
 M. p. 1122. essentially, presently^ with his almighty power; which glory 
 is denied to any other creature, himself saying by his prophet, 
 
 isai.xiii. "I will not give my glory to any other" creature. Now, 
 therefore, since his manhood is a creature, it cannot have this 
 glory only which is appropried to the Godhead. To attribute 
 to his manhood that property which only is appropried to his 
 Godhead, is to confound both the natures of^ Christ. "What 
 thing soever is everywhere after the said manner, that must 
 needs be infinite, without beginning and end ; it must be one 
 
 Christ, as alone, and almighty ; which properties only are appropried 
 
 manhood, uuto the fflorious majesty of tho Godhcad. Wherefore Christ's 
 
 occupieth at " . ,, . , ^^, 
 
 one time but bodv mav uot bo in all, or in many places, at once : Christ 
 
 one place ; </ t/ ' </ i ' 
 
 head^is in^ai'i himself sayiug, as concerning his manhood, he is less than the 
 places at Father, but as touching his Godhead, " The Father and I be 
 johnx!^' both one thing ;" and Paul, reciting the psalm, affirmeth Christ, 
 as concerning his manhood, to be less than God, or less than 
 angels, as some text hath it. Here is it plain that all things 
 that More imagineth and feigneth are not possible to God ; 
 for it is not possible for God to make a creature equal unto 
 himself: for it includeth repugnance, and derogateth his glory. 
 God promised and swore, that all nations should be blessed in 
 the death of that promised Seed, which was Christ. God had 
 determined and decreed it before the world was made : erffo, 
 Christ must needs have died; and not to expound this word 
 oportet as More minceth it : for it was so necessary, that 
 
 Deum appellatum ; ncc posse Dcum ab hominibus judicari manifestum 
 
 est Decreti Prima pars. Distinct. 96. Satis, (i.e. cap. 7.) Corp. Jur. 
 
 Canon. Thielman Kerver, 15IG.] 
 
 [1 Nemo jutlicabit primam sedem justitiam tcmperarc dcsideran- 
 tem. Noquo enim ab Augusto, neque ab omni clero, neque a regibus, 
 neque a populo judex judicabitur. — Decreti Secunda pars, Caus. ix. 
 Qu. 3. Nemo (cap. 13).] 
 
 [2 More says, ' I let pass here this word presently, whose presence 
 needeth not in that place. For how can he be present, and essentially 
 fill the place, and not present! i/ f — B. iv. chap. 14 of More's Answer.] 
 
 p More has ;"«.] 
 
 \ 
 
 Heb. ii 
 
CONFUTATION OF M. MORE's LETTER. 233 
 
 the contrary was impossible ; except More would make God Heb. ix. 
 a liar, which is impossible. Paul concludeth that Christ must Christ must 
 
 ji Ti • ji'Ti'i • needs die, for 
 
 needs nave died, usmg this Latm term, necesse ; saymg, God had so 
 " Wheresoever is a testament, there must the death of the testa- before. 
 ment-maker go between ; or else the testament is not ratified 
 and sure :" but righteousness and remission of sins in Christ's 
 blood is his new testament, whereof he is mediator; ergo, the 
 testament-maker must needs have died. Wrest not therefore, 
 M. More, this word oportet (though ye find potest for oportet 
 in some corrupt copy) unto your unsavoury sense. But let 
 oportet signify, ' he must,' or ' it behoveth him to die.' For 
 he took our very mortal nature for the same decreed counsel, 
 himself sayins:, Oportet exaltari Filium hominis, &c. : " It John u. 
 
 '-' . and xii. 
 
 behoveth that the Son of man must die ; that every one that 
 believeth in him perish not," &c. Here may ye see also, 
 that it is impossible for God to break his promise. It is God may not 
 
 Ml A 1 1 • 1 • 1 'A 1 /. 1 . be found a 
 
 impossible to God, which is that verity ^ to be found contrary in I'^r. 
 his deeds and words : as to save them whom he hath damned, 
 or to damn them whom he hath saved. Wherefore all thino;s 
 imagined of M. More's brain are not possible to God. 
 
 And when More saith, that Christ had power to let his 
 life and to take it again, and therefore not to have died of 
 necessity ; I wonder me, that his schoolmaster^ here failed 
 him, so cunning as he maketh himself therein ; which granteth 
 and afiirmeth (as true it is), that with the necessary decreed m. p. 1124. 
 works of God's foresight and providence standeth right well 
 his free liberty. But M. More saith at last : ' If God would Morewouui 
 tell me that he would make each of both their bodies two,' chltstfin'l 
 
 / • 1 >ii 1 /-ii • t f \ !•/->/. had talked 
 
 (meaning the young man s body and Christ s^,) 'to be in fifteen ^uh wm, 
 
 ^ ° «' iiiT- >, whatsoever 
 
 places at once, I would believe him, I", that he were able to |"^ ''=''' ^''^ 
 make his word true in the bodies of both twain ; and never 
 would I so much as ask him whether he would glorify them 
 both first or not : but I am sure, glorified or unglorified, if he 
 said it, he is able to do it.' Lo ! hero may ye see what a 
 
 [* Meaning, Truth itself.'] 
 
 [5 He means Erasmus, who had a controversy with Luther on tho 
 topic of free- will, De libero arbitrio.] 
 
 [6 So B., and More quoting this, p. 1124, col. 2. D. has liis.l 
 
 [7 So More, in copying this quotation from himself ; and this read- 
 ing is confirmed, v^here his words are imitated in a passage which will 
 soon occur. D. omits this /.] 
 
234 THE SUPPER OF THE LORD. 
 
 fervent faith this old man hatli, and what an earnest mind to 
 beheve Christ's words, if he had told him. But, I pray you, 
 M. More, what and if Christ never told it you, nor said it, nor 
 never would ; would ye not be as hasty to not ^ beheve it ? 
 If he told it you, I pray you tell us where you spake with 
 him, and who was by to bear ye record ; and if you bring as 
 false a shrew as yourself to testify this thing, yet, by your 
 own doctrine, must ye make us a miracle to confirm your tale, 
 ere we be bound to believe you, or yet to admit this your 
 argument, ' God may make his body in many places at once ; 
 God-sal- ergo, it is so.' Sir, ye be too busy with God's almighty 
 "ower^isnot powor ; aud have taken too great a burden upon your weak 
 dealt withal, shoulders"' I yo have overladen yourself with your own harness 
 and weapons ; and young David is likely to prevail against 
 you with his sling and stone. God hath infatuated your 
 high subtle wisdom. Your crafty conveyance is espied. God 
 hath sent your church a meet cover for such a cup, even such 
 M. p. 1126. a defender as ye take upon yourself to be ; that shall let 
 all their whole cause fall flat in the mire, unto both your 
 shames and utter confusion. God therefore be praised ever ! 
 Amen. 
 
 Then saith M. More, though it seemeth repugnant both to 
 
 him and to me, one body to be in two places at once ; yet 
 
 God seeth how to make them stand together well enough. 
 
 More doth This man, with his old eyes and spectacles, seeth far in God's 
 
 but scoff out . 1 • n 1 • • Ml 1 11T-1 
 
 the matter. Sight, aud IS 01 his pri vy-council, that knoweth belike by 
 
 some secret revelation, how ' God seeth one body to be in 
 
 many places at once' includeth^ no repugnance : for word 
 
 hath he none for him in all scripture, no more than one 
 
 Matters of body to be in all places at once. It implieth, first, repugnance 
 
 repugnant to mv sight aud rcasou, that all this world should be made of 
 
 to r&^on> 
 
 nothing, and that a virgin should bring forth a child : but 
 yet, when I see it written with the words of my faith, which 
 God spake, and brought it so to pass ; then implieth it no 
 repugnance to me at all : for my faith reacheth it, and re- 
 ceiveth it stedfastly. For I know the voice of my herdsman ; 
 which if he said, in any place of scripture, that his body 
 should have been contained under the form of bread, and so 
 
 [1 So B. and INIore, D. has not to.] 
 
 [2 More shouldren ; B. shouldern.} 
 
 [3 So B. and More. D. has inchtdincf.'] 
 
CONFUTATION OF M. MORE's LETTER. 235 
 
 in many places at once here in earth, and also abiding yet still 
 
 in heaven too; verily I would have believed him, I'*, as soon and 
 
 as firmly as M. More. And therefore even yet, if he can gocVs wessed 
 
 shew us but one sentence, truly taken for his part, as we can ciareiimhis 
 
 . I , f ^ • scriptures. 
 
 do many for the contrary, we must give place : lor, as for his 
 unwritten verities and the authority of his antichristian^ syna- m. p. iiaa 
 gogue, unto which (the scripture forsaken) he is now at last, 
 with shame enough, compelled to flee ; they be proved stark 
 lies and very devilry. 
 
 Then saith he, that ' Ye wot well that many good folk have m. p. 1130. 
 used in this matter many good fruitful examples of God's 
 other works ; not only miracles, written in scripture,' ( Uncle 
 versus ? where one, I pray ye ?) ' but also done by the common Moretravaii- 
 course of nature here in earth.' If they be done by the poetry, 
 common course of nature, so be they no miracles. ' And some 
 things made also by man's hand ; as one face beheld in divers 
 glasses, and in^ every piece of one glass broken into twenty,' &c. 
 Lord, how this pontifical poet playeth his part ! Because (as 
 he saith) we see many faces in many glasses, therefore may 
 one body be in many places ; as though every shadow and 
 simihtude, representing the body, were a bodily substance^. 
 But I ask More, when he seeth his own face in so many More-s 
 glasses, whether all those faces that appear in the glasses be of faces in 
 
 f. „ . . 1 ' n the glass, 
 
 his own very face, having bodily substance, skin, flesh, and bone, ^™g7i|J "° 
 as hath that face which hath his very mouth, nose, eyes, &c. substance. 
 wherewith he faceth us out the truth, thus falsely, with lies? 
 And if they be all his very faces, then in very deed there is 
 one body in many places, and he himself beareth as many 
 faces in one hood. But, according to his purpose, even as m. p. luo. 
 they be no very faces, nor those so many voices, sounds, and 
 similitudes, multiplied in the air between the glass or other 
 object and the body (as the philosopher proveth by natural 
 reason), be no very bodies ; no more is it Christ's very body, 
 
 [^ B., L., and IMore have / here, though omitted by Day.] 
 
 [5 So B. and More. D. has antichrist's.] 
 
 [f* So B., but D. omits in.] 
 
 [7 See Thomas Aquin. Opusc. Iviii. De sacr. altaris, cap. xiii. Nam 
 si faciei tuoe plura proponas specula, in omnibus ?cqualiter et integrahter 
 una apparebit facies : et si unum speculum in plura frusta etiam parva 
 confringas, perfecta tua facies in singulis erit. Et licet speculum 
 infringatur in plura, facies tua tamen manet in omnibus una, nee muta- 
 tur. Sic est re vera in Sacramento Christi, &c. — Opusc. p. 388. col. 2.] 
 
ii. p. 1134. 
 
 236 THE SUPPER OF THE LORD. 
 
 as they would make thee believe, in the bread, in so many 
 By faith we places at once. But the bread, broken and eaten in the 
 
 must eat ■*■ i i • i 
 
 christ'i"b'od supper, monisheth and putteth us in remembrance of his 
 spkimauy. tleath, and so exciteth us to thanksgiving, to laud and praise, 
 for the benefit of our redemption ; and thus wo there have 
 Christ present, in the inward eye and sight of our faith. We 
 cat his body and drink his blood ; that is, we believe surely 
 that his body was crucified for our sins, and his blood shed 
 for our salvation. 
 
 At last note, Christian reader, that M. More in the third 
 book of his Confutation of Tyndale, the two hundred and 
 forty-ninth side, to prove St John's gospel imperfect and 
 insufficient (for leaving out of so necessary a point of our 
 faith, as he calleth the last supper of Christ, his maundy), 
 saith, that John spake nothing at all of this sacrament ^ 
 Morewriteth And now, seo again, in these his letters against Frith, how 
 
 aoainst him- ' O ' o ' 
 
 self. himself bringeth in John the sixth chapter, to impugn Frith's 
 
 writing, and to make all for the sacrament, even thus : 
 
 M. B. V. ch. "My flesh is verily meat, and my blood drink.'"' Belike the 
 man had there overshot himself foul ; the young man here 
 causing him to put on his spectacles, and pore better and 
 more wisely with his old eyes upon St John's gospel, to find 
 that thins: there now written, which before he would have 
 made one of his unwritten verities. As yet, if he look nar- 
 
 [i In page 259 of Mora's Confutation (incorrectly headed ccxlis.) 
 occurs the following passage : " If a man seek among the other evan- 
 gelists, he shall find mo necessary things than one left out in Saint 
 John. But now, because of Tyndale, let us take some one. And what 
 thing rather than the last supper of Christ, his maundy with his apos- 
 tles, in which he instituted the blessed sacrament of the altar, his own 
 blessed body and blood. Is this no necessary point of faith? Tyndale 
 cannot deny it for a necessary point of faith, although it were but of 
 his own false faith, agreeing with Luther, Huskyn, or Zuinglius. And 
 he cannot say that St John speaketh any thing thereof, specially not 
 of the institution. Nor he cannot say that St John speaketh any thing 
 of the sacrament at all, sith that his sect expressly denieth that St John 
 meant the sacrament in his words, where he speaketh expressly thereof 
 in the sixth chapter of his gospel." 
 
 In his answer to the present treatise, More tells a tale of a certain 
 gentlewoman, asking him in reference to this passage, ' Have you con- 
 sidered well the place in your book, and seen that he saith truth ? 
 Nay, by my truth, quod I, that I have not.* Afterwards ' she sent for 
 the book, and turned to the very 249th side, and with that number 
 
CONFUTATION OF M. MORE's LETTER. 237 
 
 rowly, he shall espy that himself hath proved us by scripture 
 (in the thirty-seventh leaf of his dialogue of Quoth he and 
 quoth I), our lady''s perpetual virginity, expounding non 
 cognosco, id est, non cognoscam., which now written unwritten 
 verity he numbereth a little before among his unwritten 
 vanities. Thus may ye see how this old holy upholder of More an 
 
 ■^ .•' . , . upholder of 
 
 the pope's church, his words fight against themselves into unwritten 
 
 ■I i ' o o verities. 
 
 his own confusion, in finding us forth his unwritten written 
 vanities, — verities I should say. 
 
 But return we unto the exposition of St John. When m. p. ime. 
 the Jews would not understand the^ spiritual saying of the 
 eating of Christ's flesh and drinking of his blood, so oft and 
 so plainly declared, he gave them a strong stripe^ and made 
 them more Wind (for they so deserved it, — such are the secret 
 judgments of God), adding unto all his sayings thus, " Whoso m. p. 1137. 
 eateth my flesh and drinketh my blood, abideth in me and I 
 in him." These words were spoken unto these unbelievers 
 into their farther obstination ; but unto the faithful, for their 
 better instruction. Now gather of this the contrary, and say, 
 * Whoso eateth not my flesh and drinketh not my blood, abideth 
 not in me, nor T in him ;' and join this to the foresaid sentence, 
 " Except ye eat the flesh of the Son of man, and drink his 
 blood, ye have no life in you." Let it never fall from thy 
 mind, christian reader, that faith is the life of the righteous ; Habak. w. 
 and that Christ is this living bread whom thou eatest, that is lifeofthe 
 
 11T T^ • p • • righteous. 
 
 to say, in whom thou behevest. For if our papists take eating 
 and drinking here bodily, as to eat the natural body of Christ 
 under the form of bread, and to drink his blood under the 
 
 marked also. And in good faith, good reader, there found we no such 
 manner matter, neither on the tone side of the leaf, nor on the tother. 
 Ilowbeit of truth I cannot deny but that in a side after, mismarked 
 with the No. of 249, which should have been marked with the No. of 
 259, there we found the matter in that place. But thei'ein found we 
 the most shameful either folly or falsehood of master Masker, that ever 
 I saw lightly in any man in my life.' More's Works, p. 1135, col. 1.] 
 
 [2 So D., but More's quotation has this.'] 
 
 [3 So D., but More has tr>/ppe,\.e. trip. Some of the following 
 paragraphs had been previously noticed and quoted by More; but 
 after discussing the present paragraph, for a while, he brings his answer 
 to an abrupt conclusion, in p. 1137, deferring any further remarks on 
 Tyndale till he should have replied to ' the pestilent, peevish book of 
 John Frith.'] 
 
238 
 
 THE SUPPER OF THE LORD. 
 
 1 John iv. 
 
 By faith we 
 eat and drink 
 Christ, and 
 so he ahideth 
 in us and we 
 in him. 
 John vi. 
 
 Christian 
 rehgion is 
 faith and a 
 life corre- 
 spondent. 
 Auth. 
 
 The Jews 
 and also the 
 disciples of 
 Christ, were 
 offended at 
 his words. 
 
 form of wine ; then must all young children (that never came 
 to God's board) departed, and all laymen that never drank 
 his blood, be damned. By love we abide in God, and he 
 in us : love followeth faith in the order of our understanding, 
 and not in order of succession of time, if thou lookest upon 
 the self gifts, and not on their fruits. So that principally 
 by faith, whereby we cleave to God's goodness and mercy, 
 we abide in God, and God in us ; as declare his words fol- 
 lowing, saying, "As the living Father sent me, so live I by 
 my Father'; and even so he that eateth me shall live because 
 of me," or for my sake. My Father sent me, whose will in 
 all things I obey ; for I am his Son : and even so verily 
 must they that eat me, that is, believe in me, form and 
 fashion them after my example, mortifying their flesh, and 
 changing their living ; or else they eat me in vain, and dis- 
 semble their belief. For I am not come to redeem the world 
 only, but also to change their life. They, therefore, that 
 believe in me shall transform their life after my example 
 and doctrine, and not after any man's traditions. This is the 
 bread that came from heaven, as the effect itself declareth, 
 whom whoso eateth shall live ever. But he that eateth bodily 
 bread liveth not ever, as ye may see of your fathers that ate 
 manna, and yet are they dead. It is not, therefore, any^ ma- 
 terial bread, nor bodily food, that may give you life eternal. 
 These words did not only offend them that hated Christ, 
 but also some of his disciples " They were offended," said the 
 text, (and not marvelled, as More trifleth out the truth.) 
 which said, " This is an hard saying ; who may hear this ?" 
 These disciples, yet, stuck no less in Christ's visible flesh, and 
 in the bark of his words, than did the other Jews, and 
 as doth now ]\[ore, believing him to have spoken of his 
 natural body to be eaten with their teeth : which offence 
 Christ seeing, said, " Doth this offend you ? "What then 
 will ye say, if ye see the Son of man ascend thither where 
 he was before?" If it offend you to eat my flesh while I 
 am here, it shall much more offend you to cat it when my 
 body shall be gone out of your sight, ascended into heaven, 
 
 [1 Tyndale's translation of John vi. 57, has even so, and inserts iny 
 as hero.] 
 
 [2 So D., but B. has no.] 
 
 \ 
 
CONFUTATION OF M. MORE's LETTER. 239 
 
 there sitting on the right hand of mj Father, until I come 
 again, as I went, that is, to judgment.' Here might Christ 
 have instructed his disciples in^ the truth of the eating of 
 his flesh in form of bread, had this been his meaning. For 
 he left them never in any perplexity or doubt ; but sought 
 all the ways, by similitudes and familiar examples, to teach 
 them plainly. He never spake them so hard a parable, but 
 where he perceived their feeble ignorance, anon he helped 
 them and declared it them : yea, and sometimes he pre- 
 vented their asking with his own declaration ; and think ye 
 that he did not so here ? Yes, verily : for he came to teach 
 us, and not to leave us in any doubt and ignorance, espe- 
 cially in the chief point of our salvation ; which standeth in 
 the belief in his death for our sins. Wherefore, to put 
 them out of all doubt as concerning this eating of his flesh, 
 and drinking of his blood, that should give everlasting life ; 
 where they took it for his very body to be eaten with their 
 teeth, he said, ' It is the Spirit that giveth this hfe, my Here chnst 
 flesh profiteth nothino; at all, to be eaten as ye mean so shew uiliT ^ 
 
 ... "^ it is the 
 
 carnally. It is spiritual meat that I here speak of. It is spiritual 
 
 f , •'■ •■■ eating, and 
 
 my Spirit that draweth the hearts of men to me by faith, flpy^^paj 
 and so refresheth them ghostly. Ye be therefore carnal, to {j"fivfthat 
 think that I speak of my flesh to be eaten bodily ; for so it ''™^'^^"'- 
 profiteth you nothing at all. How long will ye be without 
 understanding ? It is my Spirit, I tell you, that giveth life. 
 My flesh profiteth you nothing to eat it ; but to believe that 
 it shall be crucified and suff"er for the redemption of the 
 world, it profiteth. And when ye thus believe, then eat ye 
 my flesh and drink my blood ; that is, ye believe in me, to 
 suff"er for your sins.' The Verity hath spoken these words, 
 ' My flesh profiteth nothing at all ;' it cannot therefore be 
 false. For both the Jews and his disciples murmured and 
 disputed of his flesh, how it should be eaten, and not of 
 the offering thereof for our sins, as Christ meant. This, 
 therefore, is the sure anchor to hold us by, against all the 
 objections of the papists for the eating of Christ's body (as 
 they say) in form of bread. Christ said, " 'My flesh profiteth The eating of 
 nothino; ;" meanino-, to eat it bodily. This is the key that profiteth 
 
 ° . ° '' «' nothing. 
 
 solveth all their arguments, and openeth the way to shew ^^- p- ^""^' 
 us all their false and abominable blasphemous lies upon 
 [3 So D., but B. wants in.] 
 
240 THE SUPPER OF THE LORD., 
 
 Christ's words, and uttereth their slj^ juggling over the 
 bread, to maintain antichrist's kingdom therewith. And thus 
 ■when Christ had declared it, and taught them that it was 
 not the bodily eating of his material body, but the eating 
 The words of with the spiHt of faith, he added, saying, "The words 
 
 Christ were , ^ ... 
 
 spirit and which I here speak unto you are spirit and life ;" that is to 
 say, this matter that I here have spoken of, with so many 
 words, must be spiritually understood to give you this life 
 everlasting : wherefore the cause, why ye understand me 
 not, is, that ye believe not. 
 
 Here is, lo ! the conclusion of all this sermon. Christ, 
 very God and man, had set his flesh before them to be received 
 with faith, that it should be broken and suffer for their sins ; 
 but they could not eat it spiritually, because they believed not 
 in him : wherefore many of his disciples fell from him, and 
 walked no more with him. And then he said to the twelve, 
 
 M. p. 1110. " Will ye go away too ? And Simon Peter answered. Lord, 
 to whom shall we go? Thou hast the words of everlasting 
 life : and we believe and are sure that thou art Christ, the Son 
 of the living God." Here is it manifest, what Peter and his 
 fellows understood by this eating and drinking of Christ ; for 
 they were perfectly taught, that it stood all in the belief in 
 Christ, as their answer here testifieth. If this matter had stood 
 upon so deep a miracle as our papists feign without any 
 word of God, not comprehended under any of their common 
 senses, that they should eat his body, being under the form 
 of bread, as long, deep, thick, and as broad, as it hanged 
 upon the cross ; they being yet but feeble of faith, not con- 
 firmed with the Holy Ghost, must here needs have wondered, 
 stunned and staggered, and have been more inquisitive in and 
 
 Christ's of so strange a matter, than they were. But they neither 
 
 <1isciples O ' t/ J ^ 
 
 iimierstood doubtcd, uor marvelled, nor murmured, nor were anything 
 
 Christ to ' _ ' ' </ & 
 
 riulaiiy^'and offcndcd witli this manner of speech, as were the other that 
 believed. slipped away ; but they answered firmly, " Thou hast the 
 
 words of everlasting life, and we believe," &c. 
 M. p. mn. Now to the exposition of the words of our Lord's supper. 
 
 Among the holy evangelists, writing the story of Chrisfs 
 Markxiv. ■ suppor, Johu, bccausc the other three had written it at laro^e, 
 
 I .iko v^li 11'' ^ ... 
 
 did but make a mention thereof in his thirteenth chapter ; 
 
 [} Uttereth: detects, or exposes. B. and D. have sleighe,\. e. sly ; but 
 More appears to have read the word sleight, i.e. slight, ivithout strength. ~\ 
 
 Luke xxii. 
 
EXPOSITION OF JOHN VI. 241 
 
 Matthew, Mark and Luke declaring it clearly, orderly, and ■with 
 
 just number of words; with whom Paul agreeth, thus writing 
 
 unto the Corinthians : " Our Lord Jesus, the same night he ' ^o""- "'■ 
 
 was betrayed, he took the bread, and after he had given 
 
 thanks, he brake it, saying, Take ye it, cat it : this is my 
 
 body which is for you broken." Here is now to be noted 
 
 the order of this action or act. First, Christ took the bread The order of 
 
 the action. 
 
 in his hands ; secondarily, he gave thanks ; thirdly, he broke Amh. 
 it; fourthly, he raught^ it them, saying. Take it; fifthly, he 
 bade them eat it : and last after all this he said, " This 
 is my body, which is for you broken : this thiog do ye into 
 the remembrance of me.'"' Here ye see that this bread was 
 first broken, delivered them, and they were commanded to 
 eat it too, ere Christ said, " This is my body." And for 
 because it is to suppose verily, that they took it at his 
 hand as he bade them, and did eat it too, when they had 
 it in their hands, their master (whose words they did ever 
 obey) commanding them ; it must needs follow (if these be 
 the words of the consecration), that they were houseled with 
 unconsecrated bread, or else now eaten, or at leastwise part 
 of it, ere Christ consecrated it : yea, it followeth, that it was 
 out of Christ's hands, and in their mouths, when Christ 
 consecrated it ; and so to have consecrated it, when it was 
 now in his disciples' hands, or in their mouths, or rather in 
 their bellies. 
 
 Here it is manifest that Christ consecrated no bread, but fJ^rated°no 
 delivered it to his disciples, and bade them eat it : insomuch deumed it 
 that St Thomas, their own doctor, that made their transub- ties'toeatf" 
 stantiation, confesseth that some there were that said that 
 Christ did first consecrate with other words, ere he, now 
 reaching the bread to his disciples, said, " This is my body," 
 &c. ; and yet calleth he it no heresy so to say^ Now since 
 
 [1 Raught, old preterite of verb reach; D. has taught.'] 
 
 [2 Videtur hoc esse contrarium usui ecclesia?, secundum quern prius 
 
 consecratur corpus Christi, et postea frangitiu*. Hie autem dicitur 
 
 quod prius frcgit, postea protulit verba consecrationis. Et ideo quidam 
 
 dixerunt, quod Christus prius consecravit verbis aliis, et postea protulit 
 
 verba quibus nos consecramus Scd hoc uoii potest esse; quia 
 
 sacerdos, dum consccrat, non profert ista verba quasi ox persona sua, 
 sed quasi ex persona Christi consecrantis. Unde manifestuni est quod 
 eisdem verbis quibus nos consecramus et Christus consecravit. — Thorn. 
 Aquin. Comni. in Epist. Paulin. in 1 Cor. xi. 24. fol. 77. Sec also his 
 
 l_TyXDALE, 1 11. J 
 
242 THE SUPPER OK THE LOUD. 
 
 in all this act and supper, there be no words of consecration, 
 but of the delivering of the bread broken after thanksgiving, 
 with a commandment to eat it ; bring us your words of con- 
 secration, and shew us by what words God promised you, 
 There is left and gavo you power to make his body. There is neither 
 words of commandment, nor yet any words left, in all the scripture, 
 
 consecration, " ^i • i i i i • • • i 
 
 whereby we to make or to consecrate Christ s body, to bnng it into the 
 
 should alter "^ ' O 
 
 thenafurTof b^'6^^- ^^^ thero be the words of God left in the first 
 hfs^1»dy'.° chapter of Genesis, whereby he made all the world ; with 
 which words, albeit we yet have them, yet is it denied us 
 to make that thing that he made with them. Now since 
 we, having his words of the creation, cannot yet make any 
 new creature of nothing ; how then shall we, without any 
 words of consecration and making, make the Maker of all 
 things ? 
 t^^u^^ier Unto this action, or supper, or deliverance of the bread, 
 
 ■*^"*'^- he added a reason and signification of this sign or sacrament, 
 
 and what also is the use thereof; as though any should ask 
 them thereafter, What sacrament, religion, or rite is this ? 
 they should answer, even in a like manner of speech as it 
 was commanded their fathers to make answer to their chil- 
 dren at the eating of the old passover, whereof this new 
 The paschal passover was the verity, and that the figure, saying, " When 
 your children ask you what religion is this ? ye shall answer 
 them, It is the sacrifice of the passing by of the Lord," &c. 
 Lo ! here the lamb, that signified and did put them in re- 
 membrance of that passing by in Egypt (the Israelites 
 spared, and the Egyptians smitten,) was called in like phrase 
 the self thing that it represented, signified, and did put them 
 in remembrance of: none otherwise than if Christ's disciples, 
 or any man else, seeing in that supper the bread taken, 
 thanks given, the bread broken, distributed, and eaten, should 
 have asked him. What sacrament or rehgion is this ? he 
 had to answer them, that Christ said, " This is my body, 
 which is for you broken ; this thing do ye in ^ remembrance 
 meaning and ^^ ^^ '" ^^^^^ ^^ *° ^^7' ^^ ^^^ ^^ 'S^ Celebrate this supper, 
 ofuieMcrT give thanks to me for your redemption : in which answer 
 mem of the j^^ callcth the outward sensible sign or sacrament, that is. 
 
 Lib. IV. Sentcnt. Dist. viii. Qu. 2. Art. 1 ; and in Tert. pars Suinm. 
 Theol. Qu. 75. Art. 7.] 
 
 \} So D., but B. has into the.] 
 
EXPOSITION OF JOHN VI. 243 
 
 the bread with all the other action, even the same thino; that tpdy and 
 
 ' O blood of 
 
 it signifieth, representeth, and putteth such eaters of the ^'^"^t- 
 Lord's supper in remembrance of. For when he said, "Which 
 is broken for you," every one of them saw that then it was 
 not his body that was there broken, but the bread ; for as 
 yet he had not suffered, but the bread broken was divided 
 into pieces, every one of the twelve taking and eating a piece, 
 before he said, " This is my body," &c. 
 
 Now since M. More will stick so fast in his literal sense More-s literal 
 upon these words, ** This is my body," ike, then do I ask Auth.'^ °^ 
 him what thing he sheweth us by this first word and pronoun 
 demonstrative, hoc; in English, this. If he^ shew us the 
 bread, so is the bread Christ's body, and Christ's body the 
 bread ; which saying, in the literal sense, is an high heresy 
 after them. And for this saying they burned the lord 
 Cobham^. Also I ask, whether Christ, speaking these words, 
 " This is my body," &c., had then the bread in his hands, 
 wherewith he houseled his disciples, or no ? That he had it 
 not, but had now delivered it them, and had commanded 
 them to eat it too, the order and words of the text plainly 
 prove it, as is declared before. And St Mark telleth the 
 story also in this order : " The cup taken in his hands, after Mark xiv. 
 he had given thanks, he gave it them, and they all drank 
 thereof. And he said to them, This is my blood of the new 
 testament, which is shed for many." Here is it manifest that The words of 
 
 ' «' consecration 
 
 they had all drunken thereof first, ere he said the words of ^^^^^ ^1,°^^^* 
 consecration ; if they be the words of any consecration. Be- {he b/ead^and 
 sides this, if ye be so sworn to the hteral sense in this matter, **^® '^"''* 
 that ye will not in these words of Christ, " This is my 
 body,"" &c., admit in so plain a speech no"* trope, (for alle- 
 gory there is none, if ye knew the proper difference of them 
 both, which every grammarian can teach you ;) then do I 
 lay before your old eyes and spectacles too Christ's words 
 spoken of the cup, both in Luke and Paul, saying, " This cup ^uue xxn. 
 
 [2 So B.,butD. has?/e.] 
 
 [3 At his examination before Abp. Arundel and other pi'clatcs in 
 1413, Lord Cobham said, 'I say now again, as our Lord Jesus Christ 
 is very God and very man, so in the most blessed sacrament of the 
 altar is Christ's very body and bread. Then said they all with one voice. 
 It is a heresy.' Foxe, Acts and Mon. Yol. lii. p. 331. Lond. 1837.] 
 
 [•* So B., but D. has ani/.] 
 
 16—2 
 
244 THE SUPPER OF THE LORD. 
 
 is the new testament through my blood, which is shed for 
 you." Here Christ calleth the wine in tlie cup the self cup ; 
 which every man knoweth is not the wine. Also he calleth 
 the cup the new testament ; and yet was not the cup, nor 
 yet the wine contained therein, the new testament ; and yet 
 he calleth it the new testament, established and confirmed 
 with his blood. Here ye see he called not the cup his blood, 
 but the testament. Where is now your literal sense, that 
 ye would so fain frame for your papists' pleasure ? If ye 
 will so sore stick to the letter, why do your faction leave 
 here the plain letter, saying that the letter slayeth ; going 
 about the bush with this exposition and circumlocution, ex- 
 How the poundinoj " This is my body," that is to say, this is converted 
 
 papists wrest ^ " -i i • • -i 
 
 the words of aud tumod nito my body, and this bread is transubstantiated 
 
 scripture. " " 
 
 into my body ? How far, lo ! M. More, is this your strange 
 Thomistical sense from the flat letter ? If ye be so addicted 
 to the letter, why fray ye the common people from the literal 
 sense with this bug, telling them, the letter slayeth ? But 
 there is neither letter nor spirit that may bridle and hold 
 your stiff-necked heads. 
 joimvi. Also ye shall understand that Christ rebuked the Jews 
 
 for their literal sense and carnal understanding of his spi- 
 ritual words, saying, " My flesh profiteth you nothing at all 
 to eat it," &c. And their literal taking of his spiritual words 
 was the cause of their murmur, &c, : for even there (as 
 also like in other places) to eat Christ's flesh, &c., after the 
 common phrase of the scripture, is nought else than to believe 
 that Christ suffered death and shed his blood for us. Read 
 ) Cor. X. ye 1 Cor. X. that " our fathers all did eat the same spiritual 
 meat, and drank the same spiritual drink,"" that we now eat 
 To eat and drink. Here I think J\I. More must leave his literal 
 is to believe scuso and material meat, or else deny Paul ; and deny too, 
 that our fathers did eat Christ, and drank his blood, which 
 all here Paul saith : for to eat and to drink this spiritual 
 meat and drink was, as himself declareth, to eat and drink 
 The manner Christ. "They drauk of the stone (saith Paul), that went 
 speaking. "vvith tlicm ; which stone was Christ."" And we eat and drink 
 the very same stone : which is nought^ else than to believe in 
 Christ. They believed in Christ to come ; and we believe 
 in him comcn, and having suffered. Where is now, think ye, 
 [} So B., but D. has nothing. '\ 
 
EXPOSITION OF JOHN VI. AND 1 COR. XI. 245 
 
 M. More's literal sense, for the eating of Christ's material 
 body ? Our fathers were one and the same church with 
 us, under the same testament and promise, and even of the 
 same faith in Christ. And even as they ate him and drank 
 his blood, even the same spiritual meat and drink that we 
 do eat and drink; so do we now, in the same faith. For 
 what else was signified by this manner of speech, ' Our fathers 
 did eat and drink Christ,' than that they believed in Christ 
 to be incarnated, and to suffer death ? What else meant the 
 poor woman of Canaan by eating, than to believe, when 
 she answered Christ, saying, " Ye say sooth, my Lord ; but Matt. xv. 
 yet do the little whelps eat of the crumbs that fall from their 
 masters' table ?" This did she answer in an allegory, ac- An aiiego- 
 
 ° ^ " ncal speech 
 
 cording to Christ's first answer unto her ; she meaning, by ^„''^'^j^^*^'' 
 the eating of the crumbs, the belief of his words and gospel ^^'^'• 
 to be scattered among the Gentiles ; as Christ answering 
 confirmed her meaning, saying, '•' O woman, great is thy 
 faith." He said not, Thou art a great eater and devourer of 
 bread. Here is it plain, that to eat in the scripture is taken 
 to believe, as Christ himself expoundeth it so oft and so John vi. 
 plenteously. And I am here compelled to inculk and iterate 
 it with so many words, to satisfy (if it were possible) this 
 carnal flesh-vourer and fleshly Jew. 
 
 Now, to examine and to discuss this matter more deeply and "^^^^l^^ 
 plainly, I shall compare the old passover with the new,, and ^°XThe'* 
 supper of the Lord. And to shew you how the figures corre- our^tonu 
 spend their verities, I will begin my comparison at baptism, 
 comparing it with the Lord's supper, which be the two sacra- 
 ments left us now under the grace of the gospel ; and after- 
 ward (to set forth both these sacraments plainly) I will com- ^^p'fJJJ.^, 
 pare circumcision with baptism, and the passe ^ lamb with ^i'llJn';"^'^"'"' 
 Christ's supper. 
 
 By baptism as we ^ testified unto the congregation our ^^^^^-j"- '''• 
 entering into the body of Christ, (take here Christ's body, as ^^- ^'• 
 doth Paul, for his congregation,) to die, to be buried, and to 
 rise with him, to mortify our flesh, and to be revived in spirit, Eph. iv. 
 to cast off the old man, and to do upon us the new ; even so /hanik'sgw''ng. 
 by the thanksgiving (for so did the old Greek doctors call this f ^^"J; ^ 
 
 and xi 
 [2 So B., L., and Day; £or paschal.} 
 
 [3 So B., but L. We by baptism testified: D. has We {by baptism) 
 as we.l 
 
246 
 
 THE SUPPER OF THE LORD. 
 
 supper) at God's board, or at the Lord's supper, (for so doth 
 Paul call it,) we testify the unity and communion of our hearts, 
 glued unto the whole body of Christ in love : yea, and that in ^ 
 such love as Christ at this his last supper expressed ; what 
 time he said, his body should be broken and his blood shed 
 for the remission of our sins. And to be short, as baptism is 
 the badge of our faith, so is the Lord's supper the token of 
 our love to God and our neighbours : whereupon standeth the 
 
 1 Tim. i. law and the prophets. " For the end of the precept is love out 
 of a pure heart, and good conscience and faith unfeigned.'"' 
 So that by baptism we be initiated and consigned unto the 
 worship of one God in one faith ; and by the same faith and 
 love at the Lord's supper we shew ourselves to continue in 
 our possession, to be incorporated and to be the very members 
 of Christ's body. 
 
 Baptism was Both thoso sacraments were figured in Moses' law. Bap- 
 
 hgured by _ ^ <=> ^ 
 
 anTthe"*'""' ^^^^ ^^^ figurcd by circumcision ; and the Lord's supper by 
 by^thepL^i'^'^ the eating of the passe lamb : where like as by circumcision 
 chaiiamb. ^|^g people of Isracl were reckoned to be God's people, seA'eral 
 from the Gentiles ; so be we now by baptism reckoned to be 
 consigned unto Christ's church, several from Jews, paynims, &c. 
 And as their passover, that is to say, their solemn feast 
 yearly, in eating their passe lamb, was an outward token of 
 their perseverance in their religion, and in remembrance of 
 their passage out of Egypt into the land of Canaan ; so is now 
 the eating of the Lord's supper (which Christ and Paul called 
 our passover) a token of our perseverance in our christian 
 profession at baptism, and also thanksgiving, with that joyful 
 remembrance of our redemption from sin, death, and hell, by 
 Christ's death. Of the figure of this supper, our new passover, 
 thus is it written : "After ye be entered into that land, which 
 the Lord God shall give you, according to his promise, ye 
 shall keep this ceremony. And when your children ask you, 
 what religion is this ? ye shall answer them. It is the sacrifice 
 of the passing over of the Lord, when the Lord passed foreby 
 the houses of the children of Israel in Egypt, smiting the 
 Egyptians and delivering our houses." This eating, therefore, 
 of the passe lamb was the figure of the Lord's supper ; which 
 figure, when the hour Avas come that he would it to cease and 
 give place unto the verity, as the shadow to vanish away 
 [^ So B., but D. wants m.] 
 
 Luke xxii 
 1 Cor. V. 
 
 £xod. xii. 
 
 \ 
 
EXPOSITION OF JOHN VI. AND 1 COR. XI. 247 
 
 at the presence of the body, he said thus ; " With a far- Luke xxii. 
 vent desire do I long to eat this passover with you, ere I 
 suffer." 
 
 Again, let us compare the figure with the truth, the old 
 passover with the new, and diHgently consider the property The paschai 
 of speaking in and of either of them. Let us expend the and the ' 
 
 .... ,. , , Ti sacrament 
 
 succession, imitation, and time ; how, the new succeeding the instituted. 
 old, Christ sitting at the- supper, mediator between both, 
 celebrating both with his presence, did put out the old and 
 bring in the new. For there is in either of them such like 
 composition of words, such affinity and proportion of speech, 
 such similitude and property in them both, the new so corre- 
 sponding in all things to the old, that the old declareth the 
 new, what is it, wherefore it was instituted, and what is the two things 
 
 /.ii !• . .. i/» ^*°'^^ consi- 
 
 very use thereof. And, to begin at circumcision, the fiffure of ^ered in the 
 
 ^ , . . sacraments. 
 
 baptism : ye shall understand, that in such rites and sacra- ■*"'^- 
 ments there are two things to be considered, that is to wit, 
 the thing, and the sign of the thing. The thing is it where- 
 fore the sign is instituted, to signify it : as in circumcision, 
 the thing is the covenant to be of the people of God ; and the 
 sign is the cutting off the foreskin of the privy member. In 
 the passover the thing was the remembrance, with thanks- 
 giving, for the deliverance out of the hard servitude of Egypt; 
 but the sign was the lamb roasted, with such ceremonies as The matter 
 were there prescribed them. So in baptism; the thing: is the stance of the 
 
 o 1 ^ 1 /• /-^i • • • sacrament 
 
 promise to be of the church of Christ : the sign is the dippins: anfi the signs 
 
 •1 o 1 1 o of the same. 
 
 into the water, with the holy words. In our Lord's supper, 
 the very thing is Christ promised and crucified, and of faith 
 with^ thanksgiving unto the Father for his Son given to suffer 
 for us : but the sign is the dealing and distributing, or 
 reaching forth, of the bread and wine, with the holy words of 
 our Lord spoken at his supper, after he had thus dealt the 
 bread and wine unto his disciples. 
 
 And here is it diligently to be noted, that since* in all these The sign is 
 rites, ceremonies, or sacraments of God, thus instituted, these t^ing. Auth. 
 two things (that is to wit, the thing signified, and the sign 
 that signifieth) be concurrent and inseparable, it is the 
 common use and property of speech in the scripture to 
 
 [2 So L., in D. the is wanting, and the arrangement different.] 
 [3 So D., but in B. and L. with is wanting.] 
 [■* So B., but in D. that in all such.] 
 
248 THE SUPPER OF THE LOKU. 
 
 call the sign the thing ; as is circumcision called the covenant. 
 
 Gen. xvii. Evorj man-cluld must be circumcised, that my covenant might 
 be in your flesh for a perpetual bond^ And yet was it only 
 but the outward sign and seal of the covenant, that the seed of 
 Abraham should be his especial chosen people, and that he 
 
 Exod. xii. would be their God. The lamb, that was but the sign, was 
 called the passover ; and yet was not the lamb the passing 
 over, but the sign only, exciting and monishing them to re- 
 member that deliverance by the angel passing by the Israelites 
 in Egypt, smiting the Egyptians. And since the scripture did 
 use 2 this trope or manner of speech with so great grace in the 
 old rites and ceremonies that figured our sacraments ; why 
 may it not with like grace, for that analogy and proper con- 
 gruence of the figures with their verities, use the same phrase 
 
 The scripture and maunor of speech in their verities ? If the scripture called 
 
 calleth the . , , . . . . . , , 
 
 s^^sbythe the sign the thmg, m circumcision and the passover, why 
 
 sign^eth''' sliould WO bo ofFouded with the same speech in our baptism 
 
 and in the Lord's supper ? since such manner of speech has 
 
 no less grace and fulness here than there, to bring the thing 
 
 signified into our hearts by such outward sensible signs. For 
 
 when that sign of circumcision was given the child, then were 
 
 they certified (as an outward token may certify,) that the 
 
 child was of the people of Israel. And therefore did the 
 
 signs then, as they do now, bear the names of the things 
 
 which they signified ; as the lamb, eaten in the passover, was 
 
 called the sacrifice and the self passover, none otherwise than 
 
 The bread in in our ncw passovor, that is, the Lord's supper, the bread 
 
 thrbod'"of broken, &c. is called the body of Christ ; and the wine, 
 
 ^hew\ne'^ pourcd forth and distributed to each man, the blood of Christ; 
 
 woodof^ because the bread, so broken and dealt, signifieth unto the 
 
 receivers, and putteth them in remembrance of the sacrifice of 
 
 his body on the altar of the cross, and of his blood poured 
 
 forth for our redemption : so that this manner of speech, in 
 
 tlie administration and use of the supper of our Lord, to say, 
 
 'This is my body, and this my blood,' is as much to say as, ' this 
 
 signifieth my body, this signifieth my blood;' which supper is 
 
 here celebrated to put us in remembrance of Christ's death, 
 
 and to excite us to thanksgivinff. 
 
 Neither let it offend thee, O christian reader, that est is 
 
 [1 So B., but D. band.] 
 
 [2 So B. and L. In D. tlio arrangement of the words is different.] 
 
THE FIGURES COMPARED UNTO THEIR VERITY. 249 
 
 taken for significat ; that is to say, This is that, is as much to fm is taken 
 
 , . . , __ , . . n for significat. 
 
 say as, this sigmfieth that. For this is a common manner oi auui. 
 speech in many places of scripture, and also in our mother- 
 tongue ; as when we see many pictures or images, which ye 
 know well are but signs to represent the bodies whom they be 
 made like, yet we say of the image of our lady, * This is our 
 lady ;' and of St Katharine, ' This is St Katharine :' and yet 
 do they but represent and signify us our lady or St Katha- 
 rine : and as it is written, " The three branches are three cen. xi. 
 days, the three baskets are three days ;■" which was nought else jhefigura- 
 but, they signified three days. Also in the twenty-eighth usTd'FnThe* 
 chapter Jacob said, "This stone, which I have setup an end. Gen. xx^iu. 
 shall be God's house;" which stone yet was never God's house, 
 nor never shall be, but only did signify God's house, to be 
 builded in that same place. Again Pharaoh dreamed to have 
 seen seven fair fat oxen, and eftsoons seven poor lean oxen : 
 which Joseph expounding said, " The seven fat oxen are seven 
 plenteous years ;" in which phrase, or manner of speech, every 
 man seeth that the oxen were no years, but they signified 
 such years. Marvel not, therefore, though est likewise in 
 this sentence. Hoc est corpus meuni, be taken for significat; 
 as much to say as, ' This signifieth my body.' And yet for 
 because the scriptures, conferred together, expound them- 
 selves, as saith St Austin^ ; and Peter, " That we have before 2 Pet. i. 
 a firm and sure prophetical speech, unto which if ye attend, 
 as unto a light set up in a dark place, ye do well^ ;" I shall 
 shew you a like phrase in Ezekiel, where the destruction of 
 Jerusalem was thus figured : God commanding Ezekiel to take Ezek. v. 
 a sword as sharp as a razor, and shave of his head and beard, 
 and then take a certain weight of the hairs divided into three 
 parts ; the one he should burn in the middle of the city, 
 another he should cut round about, and cast the third up into 
 the wind, &;c. ; which done, he said, " Thus saith the Lord 
 
 [3 In the third book of Augustine's treatise 'On Christian Doc- 
 trine,' among the rules for the right exposition and understanding of 
 the holy scriptures, the principle stated by Tyndale is laid down 
 and exemplified in sections 37, 38, and 39. — Aug. Op. Tom. in. pars 1. 
 col. 56.] 
 
 [4 In Tyndale's New Test, it is, ' We have also a more sure word 
 of prophecy, whcrcunto if ye take heed, as unto a light that shineth 
 in a dark place, ye do well.*] 
 
250 
 
 THE SUPPER OF THE LORD. 
 
 The manner 
 of speaking 
 in the scrip- 
 ture. 
 
 John XX. 
 
 The natural 
 body of 
 Christ is 
 not in the 
 sacrament. 
 
 The same 
 must be 
 worshipped 
 to whom 
 thanks 
 are given. 
 Auth. 
 
 God; This is Jerusalem:" which act and deed so done was 
 not Jerusalem ; but it signified and preached unto the be- 
 holders of it Jerusalem to be destroyed ; none otherwise than 
 the breaking and distributing of the bread and wine, called 
 Christ's body and blood, signifieth and preacheth us the death 
 of Christ, the figure and sign bearing the name of the thing 
 signified, as in the prophet's speech, saying, " This is Jerusa- 
 lem," which did but signify Jerusalem. When Christ did 
 breathe into his disciples, saying, " Take ye the Holy Ghost ;" 
 the same breath was not the Holy Ghost, but signified and 
 represented them the Holy Ghost ; with a thousand like manner 
 of speech in the scripture. 
 
 In the old passover thanks were given for the slaughter 
 of the first-begotten, wherein the king''s posterity of Egypt 
 fell away; whereby the Hebrews were spared, passed over, 
 and delivered. But in the new passover thanks are^ given 
 that the only-begotten Son of the most Highest was crucified; 
 whereby all faithful are spared, passed over, and not smitten 
 with the sword of damnation, but delivered and saved in the 
 lamb's blood that hath taken away the sins of the world. In 
 the old passover the lamb or feast is called the Lord's pass- 
 over, and yet was neither the lamb nor the feast his passing 
 over, but the sign and commemoration of his passing by. And 
 even so is it now, in the new supper of our Lord : it is there 
 called the body of our Lord ; not that there is any thing 
 wherein his very natural body is contained, so long and broad 
 as it hanged on the cross, (for so is it ascended into heaven, 
 and sitteth on the right hand of the Father ;) but that thing 
 that is there done in that supper, as the breaking and deal- 
 ing 2 and eating of the bread, and the whole like action of the 
 wine, signifieth, representeth, and putteth into our hearts, by 
 the spirit of faith, this commemoration, joyful remembrance, 
 and so to give thanks for that inestimable benefit of our re- 
 demption, wherein we see with the eye of our faith, presently, 
 his body broken and his blood shed for our sins. This is no 
 small sacrament, nor yet irreverently to be entreated ; but it 
 is the most glorious and highest sacrament, with all reverence 
 and worship, witli^ thanksgiving, to be ministered, used, received, 
 preached, and solemnly in the face of the congregation to be 
 
 [1 So B., but D. ivere.] [^ That is, dividing.] 
 
 [3 So B., but D. omits n<orship «'v<A.] 
 
THE FIGURES COMPARED UNTO THEIR VERITY. 251 
 
 celebrated : of whose holy administration and use I shall, per- 
 adventure, speak in the end of this supper. 
 
 But in the mean season, christian reader, let these sen- The use of 
 
 . ,, I'll i*''i the supper. 
 
 sible signs signify and represent his death, and print it in thy auUi. 
 heart ; giving thanks incessantly unto God the Father for so 
 incomparable a benefit, that hath given thee his own, only, so 
 dearly-beloved Son, our Saviour Jesus Christ, to die for thy 
 sins ; yea, and that when we were not his- children, but his 
 enemies. Christ's disciples said to the man, "Where is this Luke xxh. 
 guest-chamber, where I might eat the passing-by with my 
 disciples?" And they prepared the passover : and yet Christ 
 ate not the passover, but the lamb, with his disciples ; where 
 it is plain the sign to do on the name of the thing *. 
 
 At last, consider unto what end all things tended in that Note here 
 
 ' ® the whple 
 
 last supper ; how the figure teached the verity, the shadow ^t^^JJ^^'fJJf^ 
 the body ; and how the verity abolished the figure, and the fn^ftu^jon 
 shadow gave place to the body. Look also with what con- mem^T^^" 
 gruence, proportion, and similitude, both in the action and the body.' ^ 
 speech, all things were consonant^ and finished ; and all to 
 lead us, by such sensible signs, from the figure unto the verity, 
 from the flesh unto the spirit. And take thou here this infal- 
 lible and assured saying of Christ, never to fall from thy mind, 
 in this last supper, " Do ye this into the remembrance of me ;" Luuexxis. 
 and also of Paul, saying, '•' So oft as ye shall eat this bread," i cor. m. 
 (lo ! this heretic calleth it bread, even after the words of the 
 pope's consecration) and "drink of this cup," praise, declare, 
 and give thanks for the death of the Lord, until he shall come 
 again to judgment. Remember thou also what Christ said to 
 the carnal Jews, taking the eating of his flesh and drinking of 
 his blood so carnally, answering them, "My flesh profitetluohnvi. 
 not," (meaning, to eat it bodily ;) "but the Spirit maketh 
 life." And to this set the prophet Habakkuk's sentence, "The Habak. ii. 
 just liveth of his faith." 
 
 And now, christian reader, to put thee clean out of 
 doubt that Christ's body is not here present under the form 
 of bread, (as the papists have mocked us many a day,) but in 
 heaven, even as he rose and ascended ; thou shalt know that 
 he told his disciples, almost twenty times between the thirteenth christdecia- 
 and eighteenth chapters of John, that he should and would go ductpies that 
 
 [* To do on is evidently used hero, as elsewhere, for to put onJ] 
 [5 So B., but D. consummate.'] 
 
252 
 
 THE SUPPER OF THE LORD. 
 
 he would 
 leave this 
 world and 
 
 fo to his 
 ather in 
 heaven. 
 
 Scriptures 
 are many 
 that shew 
 Christ, as 
 touching 
 his natural 
 body, is 
 gone and is 
 not here. 
 
 Christ as- 
 cended into 
 heaven. 
 
 John xiv. 
 and xvi. 
 
 Christ in 
 plain words 
 tteclareth 
 his bodily 
 departure 
 out of this 
 world. 
 
 hence, and leave this world : where, to comfort them again, 
 for that they were so heavy for his bodily absence, he pro- 
 mised to send them his Holy Ghost, to be their comforter, 
 defender, and teacher, in whom and by whom he would be 
 present with them and all faithful unto the world's end. He 
 said unto his disciples, 'I go hence;' 'I go to the Father;' 'I 
 leave the world, and now shall I no more be in the world, 
 but ye shall abide still in the world.' 'Father, I come to thee.' 
 'Poor men have ye ever with ye ; but me shall ye not always 
 have with you.' And when he ascended unto heaven, they 
 did behold him, and saw the cloud take his body out of their 
 sight; and they fastening their eyes after him, the two men 
 clothed in white said unto them, "Ye men of Galilee, wherefore 
 stand ye thus looking up into heaven ? This is Jesus, that is 
 taken up from you into heaven, which shall so come again, 
 even as ye have seen him going hence." 
 
 Here I would not More to flit from his literal plain sense. 
 All these so plain words be sufficient, I trow, to a christian 
 man to certify his conscience that Christ went his way, bodily 
 ascending into heaven. For when he had told his disciples so 
 oft of his bodily departing from them, they were marvellous 
 heavy and sad ; unto whom Christ said, " Because I told you 
 that I go hence, your hearts are full of heaviness." If they 
 had not believed him to have spoken of his very bodily absence, 
 they would never have so mourned for his going away. And 
 for because they so understood him, and he so meant as his 
 words souned, he added, (as he should have said,) ' Be ye 
 never so heavy, or how heavily soever ye take my going 
 hence, yet do " I tell you truth : for it is expedient for you 
 that I go hence. For if I should not go hence, that Comforter 
 should not come unto you. But and if I go hence, I shall send 
 him unto you.'" And again, in the same chapter, " I am come 
 from the Father, and am come into the world ; and shall 
 leave the world again, and go to my Father." What mystery, 
 think ye, should be in these, so manifest words? Did he 
 speak them in any dark parables ? Did he mean otherwise 
 than he spake ? Did he understand by going hence, so often 
 repeated, to tarry here still? Or did he mean \>j forsaking 
 and leaving the ivorld, to be but invisible ; being still in the 
 world with his body ? No, surely : for he meant as faith- 
 fully and as plainly as his words souned ; and even so did his 
 
THE FIGURES COMPARED UNTO THEIR VERITY, 253 
 
 disciples, without any more marvelling, understand him. For 
 they answered him, saying, " Lo, now speakest thou apertly, 
 neither speakest thou any proverb." But what a dark pro- 
 verb and subtle riddle had it been, if he had meant, by his 
 going hence, to have tarried here still ; and by forsaking the 
 ivorld, to abide still in the world ; and by his going hence to 
 his Father by his very bodily ascension, to be but invisible? 
 "Who would interpret this plain sentence thus ? ' I go hence, 
 that is to say, I tarry here still.' 'I forsake the world and go 
 to the Father ; that is to say, I will be but invisible, and yet 
 here abide still in the world bodily.' For as concerning his 
 Godhead, which was ever with the Father, and in all places at 
 once, he never spake such words of it. Christ said (his death 
 now at hand) unto his disciples, " Now again I forsake the chmt plainly 
 world and go to my Father, but ye shall tarry still in the hisdiscipies 
 
 c- Ml 1 1 1 • p 1 • 1 thathemust 
 
 world." If they will expound, by his forsaking the world, to [j^f^^' *^J?™ 
 tarry here still bodily, and to bo but invisible ; why do they |n\eave" 
 not by like exposition interpret the tarrying here still of the 
 disciples at that time, to be gone hence bodily and to be here 
 visible ? For Christ did set these contraries one ag-ainst 
 another, to declare each other : as, if to tarry here still, did 
 signify to the disciples that they should abide in the world, 
 as it doth indeed ; then must needs his going hence, and ^or- 
 sahing the worlds signify his bodily absence ; as both the 
 words plainly sound, Christ meant, and they understood them. 
 
 But in so plain a matter, what need all these words? chnsfs 
 
 glorified 
 
 Be thou therefore sure, christian reader, that Christ's glori- ^°^y '^ i 
 
 ; , , , , heaven. 
 
 fied body is not in this world, but in heaven, as he thither 
 ascended ; in which body he shall come, even as ho went, 
 gloriously, with power and great majesty, to judge all the 
 world in the last day. Be thou therefore assured, that ho 
 never thus juggled or mocked his so dearly-beloved disciples, 
 so full of heaviness now for his bodily departing. For if he 
 had so meant as our papists have perverted his sayings, his 
 disciples would have wondered at so strange manner of 
 speech ; and he would have expressed his mind plainly, since 
 at this time he was so full set to leave them in no doubt, but 
 to comfort them with his plain and comfortable words. And 
 if ho would have been but invisible and still bodily present, he 
 Avould never have covered himself with the cloud, shewing 
 them, and testifying also by those two men, his very bodily 
 
254 THE SUPPER OF THE LORD. 
 
 Christ's ascension out of their sisrlits. AVe may not make, of his very 
 
 ascension ...,,.,. . 
 
 wa^wit- bodily ascension, such an mvisible jugghng cast as our papists 
 
 many. fcigu, fashioniug and feigning Christ a body now invisible, now 
 in many places at once ; and then so great, and yet in so little 
 a place; not discerned of any of our senses; now glorified, 
 now unglorified ; now passible, and then impassible ; and I wot 
 ne'er ^ what they imagine and make of their maker, and all 
 without any word, yea, clean against all the words of holy 
 scripture. For surely in this their imagination and so saying 
 
 The heresy they bring in afresh the heresy of that great heretic Marcion ; 
 
 whaut^waJ. which Said, that Christ took but a phantastical body, and so 
 was neither verily born, nor suffered, nor rose, nor ascended 
 verily, neither was he very man: which heresy Tertullian 
 confuteth. Christ took verily our nature, such a passible and 
 mortal body as we bear about with us ; save that he was 
 without all manner of sin. In such a body he suffered verily; 
 and rose again from death in such a glorified body, now im- 
 mortal, &c. as every one of us shall rise at the general 
 judgment. It is appropried only to his Godhead to be every 
 where, and not to be circumscribed nor contained in no one^ 
 place. And as for our papists'* profane void voices, his body 
 to be in many places at once, indefinitive, incircumscriptive ; 
 non per modum quanti, neqiie localiter^, &c. which includeth 
 
 1 Tim. yi. in itsolf contradictiou, of which Paul warned Timothy, calling 
 them the oppositions of a false-named science, (for that their 
 scholastical divinity must make objections against every truth, 
 be it never so plain, with j^'^^o ^^^d contra,) which science 
 
 1 Tim. vi. many that profess it, saith Paul, " have erred from the faith :" 
 as for this contention and battle about words, profitable for 
 nothing else but to subvert the hearers, I care not for them ; 
 for I have the almighty testimony of the everlasting word of 
 God, ready to soil all their mad and unreasonable reasons, to 
 ■wipe them clean away, and to turn them into their own 
 confusion^. 
 1 Cor. xi. And for because they hold them so fast by Paul, I shall 
 
 loose their hold ; expounding the Lord's supper after Paul, 
 which addetli immediately unto the cup this that Luke there 
 
 [1 B. ner, L. ne'er, D. neai'e.] [2 So D., but B. omits one.'] 
 
 [3 Neither so as to have precise bounds, nor so as to be circum- 
 scribed ; not after the manner of quantity, nor so as to occupy a place.] 
 [* So B. and L. D. has coi)fesslon.'\ 
 
Christ's body is not here, but in heaven. 255 
 
 left forth: "Do ye this mto my remembrance." This doth The sunper 
 Paul repeat so often, to put us in mind that this thanksgiving is the com- 
 
 , . , . , , •in /-^i • > memoration 
 
 and supper is the commemoration and the memorial oi Christ s ^n^ memo- 
 
 J- A ^ , rial of 
 
 death. Wherefore, after all, he repeateth it yet again the ^^ll^'^ 
 third time, saying, " So oft as ye shall eat this bread" (he 
 calleth it still bread even after the pope's consecration,) " and 
 drink the cup," (he saith not drink this blood,) see that ye 
 give thanks, be joyous, and " preach the death of the Lord," 
 (for so much signiiieth annunciate^ in this place,) until he 
 come ; that is to say, from the time of his death and ascension 
 until he come again to judgment. Furthermore saith Paul, 
 "Whoso eateth this bread" (he calleth it still bread), "orstPaui 
 
 ^ '' calleth the 
 
 drinketh of the cup of the Lord unworthily, is guilty of the b'ieaTafter 
 body and blood of the Lord." The body and blood of the [£''^°"''"='- 
 Lord Paul calleth here the congregation assembled together 
 to eat the Lord's supper. For they are his body and 
 blood, which are redeemed with his body and blood ; as he 
 said in the tenth chapter before : " The cup of thanksgiving 
 which we receive with thanks, is it not the fellowship of the 
 blood of Christ? The bread which we break, is it not the 
 fellowship of the body of Christ ? For we being many to- 
 gether are one bread, even^ one body." Lo, here Paul ex- 
 pounding himself useth the same form of speech that is used 
 in these words : " This is my body ;" taking is, for signifieth: Byoneioaf 
 
 •^ «' O ' O of bread we 
 
 'We are one bread, even one body; that is to say, we are f^ signified 
 
 v ' «/ ' to be one 
 
 signified by one loaf of bread to be one body : he sheweth ^hrL'."^ 
 the cause, adding, "because we be all partakers of one loaf" or 
 piece of bread. And in the twelfth chapter following he 
 saith plainly, " Ye be the body of Christ and his particular i cor. xii. 
 members;" and in the first chapter to the Ephesians, "GodEpii. i. 
 did set Christ to be the head over all unto his congregation, 
 which is his body," &c. 
 
 And because the comparison in the tenth chapter between The cup of 
 the Lord's board and his cup, and the devil's board and his ^^<^ cup of 
 
 ^ the devil, 
 
 cup, do declare this matter, I shall recite Paul's words, ^"gj^'"^ 
 saying, " Ye may not drink the cup of the Lord, and the i cor. x. 
 cup of the devil both together. Ye may not be partakers of 
 the Lord's board and the devil's board both at once." The 
 devil's board, and his cup, was not his body and blood, but 
 
 [5 Announce ye.] 
 
 [6 Here and in the next sentence B. has even, where D. has and.'} 
 
256 
 
 THE SUPPER OF THE LORD. 
 
 Who they 
 are that eat 
 of the bread 
 and drink of 
 the cup un- 
 worthily. 
 
 Every man 
 did eat his 
 own supper 
 and not the 
 supper of 
 the Lord. 
 
 We must 
 first examine 
 ourselves, 
 and then 
 come to the 
 table of the 
 Lord. 
 
 the eating and drinking before their images and idols; as 
 did the heathen in the worship and thanks of their gods : 
 of which thing thou mayest gather what Paul meant by the 
 Lord's board and his cup. Now let us return to l*aul in the 
 eleventh chapter : They eat this bread and drink of this 
 cup unworthily, that come not unto this board with such 
 faith and love as they professed at their baptism. They eat 
 unworthily, that thrust themselves in among this congregation, 
 having not the love that this sacrament, and sign of unity, 
 teacheth and signifieth : which manner of people Paul in 
 this same chapter rebuketh, and bendeth all his sermon 
 against them ; for that they were contentious, and came to- 
 gether not for the better but for the worse : so that their 
 coming together, which should have been a token of faith 
 and love, was turned into the occasion and matter of dissen- 
 sion and strife ; because every man did eat, as Paul saith, 
 his own supper, and not the Lord's supper ; wherein the 
 bread and drink is common, as well to the poor as to the 
 rich. But here the rich disdained the poor, and would not 
 tarry for them ; so that some, as the rich, went their way 
 drunken and full, and the poor departed hungry and dry : 
 which was a token of no equal distribution of the bread and 
 drink, and that the rich contemned the poor, and so became 
 slanderous, and guilty of the body and blood of Christ ; 
 that is to wit, of the poor congregation, redeemed with 
 Christ's body and blood. Thus they that came together, 
 appearing to have had that love which the supper signified, 
 and had it not, uttered themselves by this contentious and 
 unloving deahng not to be members of Christ's body, but 
 rather guilty and hurtful unto them : as, if a soldier of our 
 adversaries' part should come in among us with our Lord's 
 badge, having not that heart, faith and love to our captain 
 that we have, we would (if we espied it by any token) take 
 him for a spy and betrayer rather than one of us. 
 
 Let a man therefore, saith Paul, prove himself well be- 
 fore, whether he hath this faith to Christ, and love to God 
 and his neighbour, which all he professed at baptism, and 
 this supper signified ; and so come in among the congregation 
 to eat of this bread and drink of this cup. He calleth it still 
 bread and wine, and neither his body nor blood. " For ho 
 that cateth and drinketh unworthily, eateth and drinketh his 
 
Christ's body is not here, but in heaven. 257 
 
 own damnation, because he discerneth' not the Lord's body." 
 
 He calleth still the Lord's body the congreo-ation redeemed i^poj more 
 
 •^ o o ^ of this in 
 
 with Christ's body, as he did before, and also in the chapter [|;^ ^i;^j[^^ '" 
 following, fetching his analogy and similitude at the natural ^""'" 
 body ; in which although there be divers members, one ex- 
 celling another, one inferior, viler and more contemptible 
 than another, yet may not the body want them, but must 
 cover them reverently, and hold them in honour. Again, in 
 the body, though there be divers members of divers offices, 
 yet is there no discord among them ; but every member, be 
 it never so low and vile, yet doth it minister and serve 
 another, and altogether hold up and help the whole body. 
 This consideration with these comparisons so eloquently, so 
 plenteously, so lively, doth Paul set forth in that twelfth 
 chapter, that no man can desire any more ; and all to bring 
 us into the consideration and discretion of the body of Christ, 
 which is his congregation ; without which consideration and 
 discretion if we thrust ourselves in, with his sign and cog- if we come 
 
 . 1 1 1 .1 notthank- 
 
 msance , feignedly, we be but hypocrites, and eat and drmk ^^^^^^^ 
 our own judgment. " For this cause many are sick among Lora-s'tward 
 you, and many are asleep," that is, are dead. Here it seem- drlnk'ou"'^ 
 eth some plague to have been cast upon the Corinthians for '*="""=»^'°"- 
 this abuse in the eating of the Lord's supper. For both the 
 law and the prophets threatened us plagues, as pestilence, 
 famine, and sword, for our sins. For " if we had judged 
 ourselves," that is, if we had diligently examined our own 
 living, and repented, " we should not have been judged,"" that 
 is to say, punished of the Lord. " But while we be punished, 
 we be corrected of the Lord, lest we should be condemn- 
 ed with the world. AVherefore, my brethren, when ye come 
 together to eat, tarry one for another." Here is the cause 
 of all this dissension, wherefore Paul rebukcth them. 
 
 But here might some of them object and tell Paul, 
 ' Sir, we come hither hungry and may not tarry so long :' 
 whereunto Paul answereth, as he did before, saying, " Have 
 ye not houses to eat and drink in ? Do ye contemn the 
 congregation of God, and shame them that have none ?" 
 Here he calleth the poor the church of God, whom afterward st Paui 
 he called the body of the Lord ; and now at last he saith, poofthe ^ 
 
 church of 
 
 [1 So D., but B. and L. have discriveth.} ^°**- 
 
 [2 So B., but D. recognisance.J 
 
 [tyndale, ni.J 
 
258 
 
 THE SUPPER OF THE LORD. 
 
 " If any man be so hungry, let him eat somewhat at home," 
 
 and so delay his hunger, that he may the better tarry for 
 
 the poor, " lest ye come together unto your condemnation. 
 
 And as for other things, I shall dispose and set in order when 
 
 This place I comc." Thoso other things were concerning this supper, 
 
 provlun- ^^^ ^^^^ ^^ ^^^^ ^^^ ^^ frame among them; which, if ye 
 
 ve'ritfel ^^^^ ^^^ wliolo opistlo, are easy to see, and that they were 
 
 no necessary truths for their salvation : for all such truths 
 
 Paul had preached them before, and written them too. 
 
 Neither were these other things I^ent fast ; the assumption 
 
 of our lady ; hallowing of boughs, bells, and ashes ; hallowing 
 
 of vestments, and creeping to the cross, with such other 
 
 unwritten vanities, as M. More listeth to jest and trifle out 
 
 the truth. 
 
 Now have ye the very pure sense of these Christ's words, 
 " This is my body," that is to say, This signifieth or repre- 
 senteth my body ; taking est for significat : as M. More 
 himself uttered it in his Dialogue put forth in William 
 Barlow''s name, reciting the opinions of CEcolampadius and 
 Zuinglius, saying, " This is my body, is as much to say as, 
 fficolamil-' -^^^^^ signifieth my body ;" where he saith that Qicolampadius 
 Zuinglius. allegeth for him TertuUian, Chrysostom, and Austin, but 
 falsely, sometime adding more to their words, sometime 
 taking away from their sentences : which saying is plain 
 false, and he belieth the man now departed'. For first, his 
 incomparable learning and very spiritual judgment would not 
 suffer him to be ignorant in the understanding of these old 
 
 [' Q^colampadius had departed this life in Nov. 1531, oi* little more 
 than a year before the writing of this treatise. The greater part of 
 this paragraph is very obscure. In accordance with -what was then the 
 ordinary use of the word littered, the writer may perhaps mean that 
 More had pointed out this signification in some remarks upon a dialogue 
 put forth in William Barlow's name. Wo find in the sentence passed 
 upon Richard Uayfield, a priest and monk of Edmonsbury, burnt in 
 London November 27, 1531, that he is charged with distributing a 
 work of Q^^colampadius upon the words 'Hoc est corpus meum;' and also 
 ' A dialogue betwixt the gentleman and the ploughman ;' and of this 
 dialogue Strypo says, ' It was composed by Barlow.' Eccles. Mem. 
 chap. 23. Vol. I. p. 225. Oxf. 1822. In the catalogue of books pro- 
 hibited by royal proclamation at the bishops' procurement, says Foxe, 
 there occurs, (^uid dc eucharistia veteres turn Grocci turn Latini sen- 
 scrint dialogus; in quo epistokxj Phil. Melancthonis et Joh. CEcolam- 
 padii iasertsc sunt. Foxe, Vol. iv. p. G68 and 685. Load. 1837.] 
 
EXPOSITION or 1 COR. X. AND XI. 259 
 
 holy doctors, whom I dare say he understood as well as 
 More : and his conscience and faithfulness would not suffer 
 him falsely to pervert them, as M. More belieth and perverteth 
 Christ, and Paul, and all holy scripture. And if this man had 
 thus dealt with these doctors' sayings, Luther, against whom he 
 did contend in this matter, would not have left it untold him 2. 
 
 But, christian reader, to put thee out of doubt, have here 
 these doctors' own words both in Latin and Enghsh. And 
 first hear TertuUian ; where thou must first understand that 
 there was an heretic called Marcion, saying that Christ took 
 not to him the very body of man, but an imagined and phan- 
 tastical body, to put off and on when he listed, and so not to 
 have been born verily of the Virgin Mary, nor yet to have 
 suffered verily death, &c. : against whom thus writeth Ter- TertuUian. 
 tullian in his fourth book : Professus itaque se concupiscentia 
 concupisse edere pasclia, ut siium acceptum panem et distri- 
 hutum discijndis, corpus suum ilium fecit, 'Hoc est corpus 
 meum' dicendo ; id est, figura corporis mei. Figura autem 
 non fuisset, nisi veritatis esset corpus. Ceterum vacua res, 
 quod est phantasma,figuram capere non posset^. Which words 
 are thus in English spoken of Christ : ' Which acknowledging 
 himself with how fervent desire he longed to eat the passover, 
 as his bread taken and distributed to his disciples, made it his 
 body, saying. This is my body, that is to say, the figure of The words of 
 my body ; for figure had it been none, except it were a very 
 body : for a void thing, which is a phantasy, can receive no 
 figure.' Here is it plain that " This is my body," after the old 
 holy doctor, is as much to say as, This is the figure or sign 
 that representeth or signifieth my body. 
 
 And thus said Austin : Lex dicit non esse manducandum Austin, ca. 
 
 xii. against 
 
 sanguinem, quod anima sit sanguis. Quod lex dicit, sanguis j^^^'^^- 
 est anima ; esse positum dicimus, sicut alia multa, et pene 
 
 [2 The Lambeth edition has in the margin, 'Look more of this in 
 the epistle to the reader;' being a reference to Crowley's prefatory- 
 address. Foxe allowed the same marginal note to stand in Day's 
 edition, though it has no epistle to the reader.] 
 
 [3 Tertull. adv. Marcion. Lib. iv. cap. 40. The writer has omitted 
 the words, indignum enim ut quid alienum concupisccret Deus, which 
 are inclosed in a pai-enthesis between suum and acceptum, as being 
 irrelevant to the question between himself and the church of Rome. 
 See the bishop of Lincoln's account of TertuUian's writings against 
 Marcion ; especially pp. 507-8 of 2nd edition.] 
 
 17—2 
 
260 
 
 THE SUPPER OF THE LORD. 
 
 Gen. ix. 
 Levit. vii. 
 Deut. xii. 
 
 Austin 
 calleth the 
 sacrament 
 the sign of 
 his body. 
 
 Horn. 
 Ixxxiii. 
 operis im- 
 perfecti. 
 Auth. 
 
 Chrysostom 
 calleth the 
 sacrament 
 the sign of 
 Christ s body 
 
 omnia scripturarum illarum sacramenta, signis et figuris 
 plena futurce proidicationis, quce jam per Dominwn nostrum, 
 Jesum Christum declarata est, SfC. Possum etiam interpre- 
 tari prceceptum illud in signo esse positum. Non enim dubi- 
 tavit Dominus dicere, ' Hoc est corpus meum,^ quum signuni 
 daret corporis sui. Sic est enim sanguis anima, quomodo 
 petra erat Christus. Nee tamen quum hcec diceret, ait, 
 Petra significahat Christum; sed ait, Petra erat Christus. 
 Quce rursus ne carnaliter acciperetur, spiritualem illam 
 vocat, id est, sjnritualiter intelligi docet^. Which words be 
 thus in English : ' The law sayeth that blood should not be 
 eaten, because the life is blood ; which precept of the law, and 
 because that blood is life, we affirm it to be set like as many 
 other almost innumerable sacraments of those scriptures, full 
 of signs and figures of the preaching to come, which now is 
 declared by our Lord Jesu Christ, &.c. And I may interpret 
 that precept to, be laid in a sign, for the Lord doubted not to 
 say, This is my body, when he gave the sign of his body. 
 And even so is the blood life, as^ the stone was Christ. And 
 yet, when he said these words, he said not the stone signified 
 Christ ; but he said the stone was Christ, which, lest they 
 should be taken carnally, he calleth it spiritual, that is to say, 
 he teacheth it to be understood spiritually.' Where is now 
 More's literal sense and material meat? 
 
 Now shall ye hear Chrysostom ; Nihil sensibile tradidit 
 Christus; licet dederit panem et vinum : non quod p)anis et 
 vinum non sint sensibilia, sed quod in illis mentem hcerere 
 noluit. Nam in suum corjnis, quod est panis vitce, subvehit 
 dicens, Hoc est corpus memn; p>erinde ac dicat : Hoc licet 
 panis sit, significat tamen tibi corpus^. Thus it is in 
 English: 'Christ, giving bread and wine, gave no sensible thing; 
 not that bread and wine be not sensible, but that he would not 
 our mind to stick still in them. For he lifted us up into his 
 
 [1 The above sentences are collected from Augustine's treatise. 
 Contra Adimantum, Mauicliaji discijiulum; where they are not con- 
 tiguous ; and where, consequently, the construction of the argument 
 was somewhat different. See cap. 12. Tom. viii. col. 123. § 1. Bene- 
 dict, ed. col. 124. § 3, and col. 126. § 5.] 
 
 [2 So B., but D. and.'] 
 
 [3 But the Opus Impei-fectum, only existing in Latin, and only con- 
 taining fifty-four homilies, is not considered to be a genuine work of 
 Chrysostom's.] 
 
THE OLD doctors'' SENTENCES. 261 
 
 body, which is the bread of life, saying, This is my body ; 
 as though he should say, Though this be but bread, yet it 
 signifieth unto thee my body.' Now judge thou, christian 
 reader, whether M. More reporteth right of this man that 
 alleged'* these holy doctors, or no. 
 
 Now have ye the pure understanding of the words of the Theconfuta- 
 
 . tionofthe 
 
 Lord's supper, confirmed with the old holy doctors ; that, papists- 
 "This is my body," is as much to say as. This signifieth my -^"th. 
 body ; and, "This is my blood," is. This signifieth my blood. 
 But yet was there never such manner of speaking in the 
 scripture, 'This is that;' that is to say, 'This is converted The papists 
 
 1 1 • 1 • mi • • • 1 • are wresters 
 
 and transubstantiated into that;' or, 'This is contained m and pervert- 
 
 ' ' _ ^ ers of the 
 
 that;' the thing converted and changed keeping still her form, scriptures. 
 qualities, quantity, &c. : as to say. This is my body, that is 
 to say. This bread is converted into my body ; the bread 
 abiding still in his fashion, taste, colour, weight, &c. For 
 Christ, when he converted water into wine, did not leave the 
 form, colour, and taste, still in the water ; for so had it been 
 no changing. But let our covetous converters chop and 
 change bread and wine, till we there feel, see, and taste neither 
 bread nor wine ; and then will we believe them, so they bring 
 for them the word of God. For as for their false juggling, 
 we feel it at our fingers' end ; we see it, had we but half an 
 eye ; we taste^ it at our tongue's end, and know it with all our 
 wits and understanding so manifestly, that we perceived them 
 openly long ago to be the very antichrists, of whom Christ 
 and his apostles warned us to come in this last time. 
 
 And if they say that this conversion is made by miracle ; The papists 
 then must every one of them, as oft as he say a mass, make transubstan- 
 
 1 1 n T ^r i-n tiation is 
 
 US many a miracle, the very marks of M. More's church. For done by 
 
 ^ ' t/ miracles. 
 
 it is one great miracle that Christ's body should come so 
 suddenly invisible and so oft out of heaven, and that such a 
 miracle as the word of God never knew : another, that so 
 great a body should be contained in so little a place, and that 
 one body should be at once in so many places, and two bodies 
 in one place : another, that it is eaten, neither the eater feel- 
 ing it, nor the body eaten suffering, nor feeling the teeth of 
 the eater ; with as many more marvellous and like miracles, 
 or rather absurdities, of the bread and wine, that there must 
 be the form, colour, taste, weight, broken, &c., and yet neither 
 [4 So B., but D. allcgeth.] [6 So D., but B. cast.] 
 
262 THE SUPPER OF THE LORD. 
 
 to be bread nor wine in our belief, except we will be burned 
 of them, because we believe not their juggling casts. mis- 
 chievous miracle-makers ! O cruel converters ! O bloody 
 vouchers'! 
 
 But hark, christian reader, and I shall learn thee to 
 know Christ's plain and true miracles from the sleighty 
 juggling of these crafty conveyers. Christ would never have 
 done miracle, had men behoved him only by his words : but 
 when he said first these words, "This is my body," no man 
 doubted at them ; no man was in any unbelief of them ; where- 
 fore these words must needs be plain, single, and pure, without 
 miracle, as these: "The three branches are three days;" with- 
 out any subtle transubstantiation, such insensible conversion. 
 All true or any false miracle. Christ wrought all his miracles for the 
 done to'set fflory of God, to dcclaro himself both God and man ; so that 
 
 forth the ® " 
 
 glory of God. all Clirist's miracles were comprehended under man's senses 
 Christ did or commoH wits, which bring in such knowledge unto the 
 to declare understandino" : as, when he changed water into wine, the 
 
 himself to O ' ^ o _ 
 
 and^man^"'' miraclo was first received with the sight, open at the eye, 
 tasted with the mouth, and so conveyed unto the understand- 
 ing ; and now, though we neither see nor taste that miracle, 
 yet we hear it, see it, read it, and so understand that it was 
 once a miracle done of Christ. When he restored the sight 
 to the blind, healed the lame, cleansed the leprous, reared the 
 
 All Christ's dead ; all was seen, heard, and so comprehended under our 
 
 miracles were i ^ • 
 
 such as were most surost^ sonscs, that his very enemies were compelled to 
 
 comprehend- ' t/ i 
 
 fense"^°°"' confess them for miracles. But our miracle-makers, that make 
 daily so oft and so many, are so far from this clear point, that 
 their miracles in this matter be not, nor never shall be, con- 
 tained nor comprehended under any of our five wits ; but they 
 rather delude and deceive both sight, taste, feeling, hearing, 
 and smelling, yea, our faith and understanding too. Beware, 
 therefore, of those mischievous miracle-makers for their own 
 glory and profit ; and will kill thee too, if thou believest not 
 their lies. Beware, I say, of those merchants, that will sell 
 thee wares which they will not suffer thee to see, nor to taste, 
 nor to touch ; but when they shew thee white, thou must be- 
 The doctrine licvc it is black. If they give thee bread, thou must believe 
 of th'e^papi"L it, without any word of thy faith, that it is Christ's body, and 
 that of their own making. If thou taste, see, and feel it bread, 
 [1 So B., but D. hutcJicrs.] [2 So B., but D. sweet.] 
 
THE papists' glosses. 263 
 
 yet thou must say it is none ; though the scripture calleth it 
 bread twenty times. Beware, beware, I say, of antichrist ! 
 "whose coming," saith Paul, ("he is come ah^eady," saith John, ^jhess. ii. 
 " now are there many antichrists,") "shall be after the working 
 of Satan, with an almighty power, with false signs and won- 
 ders, lying miracles, and with all deceit of unrighteousness, &c." 
 To be too curious in so plain a sacrament and sign ; to 
 cavil Christ's clear words with sophistical sophisms ; and to 
 trifle out the truth with taunts and mocks, as M, More doth, 
 is no christian manner. And if our papists and scholastical 
 sophisters will object and make answer to this supper of the 
 Lord, bringing in for them their unwritten words, dead 
 dreams^, (for we have compelled More with shame to flit More driven 
 
 • , . . from the 
 
 from the scripture,) strewed with their vain, strano-e terms, majiifest 
 
 ■T '/ ' O ^ and plain 
 
 which Paul damneth, and giveth Timothy warning of; I shall, scriptures. 
 by God's grace, so set the almighty word of God against 
 them, that all Christen shall see falsehood and deceit in this 
 sacrament ; and so disclose their devilish doctrine and sleighty 
 juggling, that all, that can read English, shall see the truth of 
 God's word openly bear down their unwritten lies. For it 
 is verily the thing that I desire, even to be written against in 
 this matter : for I have the solutions of all their objections 
 ready, and know right well that the more they stir this sacra- 
 ment, the broader shall their lies be spread, the more shall 
 their falsehood appear, and the more gloriously shall the truth 
 triumph; as it is to see this day by the lonaj contention, The conten- 
 
 1 • Ti • 1 1 • 1 1 • tiousand 
 
 in this same and other like articles, which the papists have wjcked doc- 
 
 ■l J- trine of the 
 
 so long abused, and how More his lies utter the truth every j'XokeTthe 
 day more and more. For had he not come begging for the }ruu,°o ^''^ 
 clergy from purgatory with his supplication of souls ; and ?hl'i?mrer-'* 
 Rastel and Rochester, had they not so wisely played their thTpeolie. 
 parts, purgatory, peradventure, had served them yet another 
 year ; neither had it so soon have been quenched, nor 
 the poor soul and proctor there been, with his bloody bishop 
 christen-catte^, so far conjured into his own Utopia with a 
 satchel about his neck, to gather for the proud priests in 
 synagoga papistical. 
 
 [3 So B., but D. has deeds and dreams.^ 
 
 [* Tlio editor has not been able to discover to what this singular 
 name alludes.] 
 
 [5 In the synagogue of papists.] 
 
264 THE SUPPER OF THE LORD. 
 
 When Christ was ascended into heaven, and had sent his 
 apostles the Spirit of truth, to lead them into all truth per- 
 taining unto our salvation, even unto him that said, "I am the 
 truth ;" of which truth he instructed them after his resurrec- 
 tion, (Luke xxiv.) and they had preached the same truth now 
 Lukexxiv. in Jerusalem (Acts ii.) ; at which preaching there were that 
 
 How the .... , ^ \ , . 1 , , 1 1 
 
 apostles did receivod their words, and were baptized, about three thousand; 
 
 in the first _ ^ ^ 
 
 cerebrate'""" ^^^ apostlos, remembering how their master Christ at his last 
 sllwer!'*^ supper did institute, and leave them this holy sacrament of 
 ■*"*"* his body and blood, to be celebrated and done in his remem- 
 brance among such as had received his gospel, were baptized, 
 had professed his faith, and would persevere in his religion, 
 did now in this first congregation celebrate the Lord's supper, 
 breaking the bread, and eating it, as Christ did teach them ; 
 which supper Luke and Paul called afterward the breaking of 
 the bread ; as Acts ii., saying, that "they which gladly had now 
 received Peter's actS and were baptized, were persevering in 
 the doctrine of the apostles, and in the communion, and in the 
 breaking of the bread, and in prayer;" which sacrament was 
 now a token of the perseverance in their christian religion 
 now professed. Of this breaking of bread Luke, writing of Paul 
 Acts XX. coming unto Troas, saith also that there upon a sabbath-day, 
 "when the disciples were come together unto the breaking of 
 the bread, Paul made a sermon, during- to midnight,"" &c. 
 And that this was no common nor profane use, but an heavenly 
 sacrament, and a reverent rite and usage, the circumstances 
 of the action declare, both in Luke and Paul, shewing it to 
 be the very institution that Christ ordained at his supper ; 
 Paul thus reciting this breaking of the bread, saying, " The 
 bread which we break, is it not the fellowship of the body of 
 Christ?" that is to say, 'Doth it not signify us to be the 
 body of Christ ; that is, his congregation and people ? ' as 
 do the words following declare, (Paul adding the cause,) 
 saying, " For we being many are altogether signified by the 
 one loaf to be one body, for that we be partakers of the same 
 bread." Also before he callcth in the same supper the cup 
 of thanksgiving, " the fellowship of the blood of Christ;" that 
 is to say, ' the congregation redeemed with Christ's blood.' 
 This holy sacrament therefore, would God it were re- 
 
 {} An academic term for, The maiutenance of any proposition.] 
 [2 Euduiing, continuing.] 
 
THE RESTORING OF THE LORD'S SUPPER. 265 
 
 stored unto the pure use, as the apostles used it in their time ! Thesa<>ra- 
 
 ment is not 
 
 Would God the secular princes, which should be the very "sea in these 
 
 A _ _ «' days as it 
 
 pastors and head rulers of their congregations, committed J^fng'"/the 
 unto their cure, would first command or suffer the true »p°^'ies. 
 preachers of God's word to preach the gospel purely and 
 plainly, with discreet liberty, and constitute over each par- 
 ticular parish such curates as can and would preach the word, a good doc 
 and that once or twice in the week, appointing unto their such nfint- 
 flock certain days, after their discretion and zeal to God-ward, cureofsouis, 
 
 •^ . to use to 
 
 to come together to celebrate the Lord's supper ! At the which t^eir flock, 
 assembly the curate would propone and declare them, first, 
 this text of Paul, 1 Cor. xi : 'So oft as ye shall eat this bread, 
 and drink of this cup, see that ye be joyous, praise, and give 
 thanks, preaching the death of the Lord,' &c. : which declared, 
 and every one exhorted to prayer, he would preach them purely 
 Christ to have died and been offered upon the altar of the 
 cross for their redemption ; which only oblation to be sufficient 
 sacrifice, to peace the Father's wrath, and to purge all the 
 sins of the world. Then to excite them with all humble dili- 
 gence, every man unto the knowledge of himself and his sins, 
 and to believe and trust to the forgiveness in Christ's blood ; 
 and for this so incomparable benefit of our redemption (which 
 were sold bondmen to sin,) to give thanks unto God the Father 
 for so merciful a deliverance through the death of Jesus 
 Christ, every one, some singing, and some saying devoutly, 
 some or other psalm, or prayer of thanksgiving, in the mother Tiianks- 
 tongue. Then, the bread and wine set before them, in the 
 face of the church, upon the table of the Lord, purely and 
 honestly laid, let him declare to the people the significations 
 of those sensible signs ; what the action and deed moveth, 
 teacheth, and exhorteth them unto ; and that the bread and The bread 
 
 , and wine are 
 
 wme be no profane common signs, but holy sacraments, reve- "f" profane, 
 
 i _ ~ . . . but sacra- 
 
 ently to be considered, and received with a deep faith and {{J,7"fifg 
 remembrance of Christ's death, and of the shedding of his blood 
 for our sins ; those sensible things to represent us the very 
 body and blood of Christ, so that while every man beholdeth 
 with his corporal eye those sensible sacraments, the inward 
 eye of his faith may see, and believe stedfastly, Christ offered 
 and dying upon the cross for his sins, how his body was 
 broken and his blood shed for us, and hath given himself 
 whole for us, himself to be all ours, and whatsoever he did 
 
266 THE SUPPER OF THE LORD. 
 
 1 Cor. I. to serve us, as to be made for us, of his Father, our righteous- 
 ness, our wisdom, holiness, redemption, satisfaction, &c. 
 A wholesome Then let this preacher exhort them lovingly to draw 
 
 and good '^ <-> '' 
 
 'rfo?'a"f™^ near unto this table of the Lord, and that not only bodily, 
 ministers, ^)^t r^|gQ^ their hearts purged by faith, garnished with love 
 and innocency, every man to forgive each other unfeignedly, 
 and to express, or at leastwise to endeavour them to follow, 
 that love which Christ did set before our eyes at his last 
 supper, when he offered himself willingly to die for us his 
 Bom. V. enemies; which incomparable love to commend, bring in 
 Paul's arguments, so that thus this flock may come together, 
 and be joined into one body, one spirit, and one people. 
 This done, let him come down, and, accompanied honestly 
 ^t^the minis- ^itli Other miuisters, come forth reverently unto the Lord's 
 jerthTminis- tablc, the congregation now set round about it, and also in 
 iumen^to their other convenient seats, the pastor exhorting them all 
 andlove, to pray for grace, faith, and love, which all this sacrament 
 for grace, significth and putteth them in mind of. Then let there be 
 read apertly and distinctly the sixth chapter of John, in 
 their mother tongue ; whereby they may clearly understand, 
 what it is to eat Christ's flesh and to drink his blood. This 
 done, and some brief prayer and praise sung or read, let 
 one or other minister read the eleventh chapter of the first 
 to the Corinthians, that the people might perceive clearly, of 
 those words, the mystery of this Christ's supper, and where- 
 fore he did institute it. 
 A good and Thcse with sucli like preparations and exhortations had, 
 
 exhortation I would overv mau present should profess the articles of our 
 
 to be made to •'. * ^ 
 
 the time the' ^^^ opculy lu our motlicr tongue, and confess his sins 
 communion, secrctly unto God ; praying entirely that he would now 
 vouchsafe to have mercy upon him, receive his prayers, glue 
 his heart unto him by faith and love, increase his faith, give 
 him grace to forgive and to love his neighbour as himself, to 
 garnish his life with pureness and innocency, and to confirm 
 him in all goodness and virtue. Then again it behoveth the 
 curate to warn and exhort every man deeply to consider, and 
 expend with himself, the signification and substance of this 
 sacrament, so that he sit not down an hypocrite and a dis- 
 sembler, since God is searcher of heart and reins, thoughts 
 and affects'; and see that he come not to the holy table of 
 [1 So D., in B. efects.] 
 
THE RESTORING OF THE LORD's SUPPER. 267 
 
 the Lord -without that faith which he professed at his bap- n 
 
 one may 
 come to the 
 
 tism, and also that love which the sacrament preacheth and oommunion 
 
 ' n 1 I'l 11 /»iM /•! without the 
 
 testmeth unto his heart, lest he, now found guilty or the wtdiung 
 
 . . garment of 
 
 body and blood of the Lord, (that is to wit, a dissembler ^'''t'l- 
 with Christ's death, and slanderous to the congregation, the 
 body and blood of Christ,) receive his own damnation. And 
 here let every man fall down upon his knees, saying secretly 
 with all devotion their Paternoster in Enghsh ; their curate, 
 as example, kneeling down before them : which done, let him 
 take the bread and eft the wine in the sight of the people, 
 hearing him with a loud voice, with godly gravity, and after 
 a christian religious reverence, rehearsing distinctly the words 
 of the Lord's supper in their mother tongue ; and then dis- 
 tribute it to the ministers, which, taking the bread with great 
 reverence, will divide it to the congregation, every man 
 breaking and reaching it forth to his next neighbour and 
 member of the mystic body of Christ, other ministers fol- 
 lowing with the cups, pouring forth and dealing them the 
 wine, all together thus being now partakers of one bread 
 and one cup, the thing thereby signified and preached printed 
 fast in their hearts. But in this meanwhile must the mi- 
 nister or pastor be reading the communication that Christ 
 had with his disciples after his supper, beginning at the 
 washing of their feet ; so reading till the bread and wine be j^,^^ ^^j^ 
 eaten and drunken, and all the action done : and then let 
 them all fall down on their knees, giving thanks highly unto Thanks- 
 God the Father for this benefit and death of his Son, whereby gocu^ *" 
 now by faith every man is assured of remission of his sins ; 
 as this blessed sacrament had put them in mind, and preached 
 it them in this outward action and supper. This done, let 
 every man commend and give themselves whole to God, and 
 depart. 
 
 I would have hereto put my name, good reader, but I 
 know well that thou regardest not who writeth, but what is 
 written : thou esteemest the word of the verity, and not of 
 the author. And as for M. IVIocke^, whom the verity most 
 ofi'endeth, and doth but mock it out when he cannot soil it, 
 he knoweth my name well enough. For the devil, his 
 
 [2 So B., but in all subsequent editions Mocke has been changed 
 
 to More.] 
 
268 THE SUPPER OF THE LORD. 
 
 Those words guardian, as himself saith, comcth every day into purgatory, 
 
 tiilt'hemade (^^ thorc bc any day at all), " with his enmious^ and envious 
 
 soull^V"""' laughter, gnashing his teeth and grinning," telling the proctor, 
 
 purgatory, ^-^j^ |^jg popo's prisoners, whatsoever is here done or written 
 
 against them, both his person and name too-. And he is now, 
 
 I dare say, as great with his guardian as ever he was. 
 
 Markxiii. If any man tell you, Lo ! here is Christ, or there is he, 
 
 believe him not ; for there shall arise false Christs, false 
 
 anointed, giving great miracles. Take heed ; I have told 
 
 ye before : if they therefore tell ye, Lo ! he is in the desert, 
 
 go not forth ; lo ! he is in the privy pix^, believe it not. 
 
 [1 So B., but D. heinous.] 
 
 [2 See Vol. I. p. 237, and Vol. it. p. 297. In Mora's ' Supplication 
 of Souls,' written to counteract the effect of Mr Simon Fish's 'Sup- 
 plication of Beggars,' More continually calls Fish ' this beggar's proc- 
 tor ;' and repi'esents one of the souls in purgatory as saying of him, 
 " He is named and boasted among us by the evil angel of his, our and 
 your ghostly enemy, the devil ; which, as soon as he had set him at 
 work with that pernicious book, ceased not to come hither, and boast 
 it among us : but with his enmious and envious laughter, gnashing the 
 teeth and grinning, he told us that his people" [i. e. the reformers] 
 "had by the advice and counsel of him" [i. e. the devil], "and of some 
 heretics almost as evil as he, made such a book for beggars, that it 
 should make us beg long ere we got aught." More's Works, pp. 288-9. 
 The ' Supplication of Beggars' is printed in Foxe, Vol. iv. p. 529 — 64. 
 Ed. Lend. 1837. It was originally transmitted to England from the 
 continent, whither Fish had fled; so that More would suppose that 
 Tyndale and Joye were privy to its composition.] 
 
 [3 A small box, generally made of precious metal and richly orna- 
 mented, in which the consecrated wafer called the host, i.e. hostia or 
 victim, meaning the Lord Christ, was shut up and suspended over the 
 altar.] 
 
THE TESTAMENT OF WILLIAM TRACY EXPOUNDED. 
 
 [INTRODUCTORY NOTICE. 
 
 William Tracy, Esq., whose last will and testament gave occasion 
 for the following commentary upon it, and had previously been the 
 subject of a similar commentary by Frith, was the head of a family 
 which had long been seated at Todington, in Glocestershire. Camden 
 assumes without offering any proof, that the William Tracy whose name 
 appears among the brutal murderers of Thomas a Becket was of the 
 same stock^. Tyndale's paternal home was not far from Todington; 
 and we shall And him bearing testimony, that in the days of his youth 
 Mr Tracy was already a learned man, and more conversant with the 
 writings of Augustine than any doctor in England known to our 
 reformer, notwithstanding Tyndale's long sojourn in the universities. 
 The fruits of this course of reading appear in his will ; and especially 
 in his declaring that he would not employ any part of his property to 
 procm-e any man's help for his soul after his death. The Romish eccle- 
 siastics had succeeded in establishing it for a rule, that if any person, 
 possessing disposable property, should die without bequeathing part 
 of it to the church, he should be considered as dying without confessing 
 himself a sinner, and consequently as excommunicated, and unworthy 
 to receive christian burial 2. This rule had received a check from the 
 lay-courts in France as early as 1409 3, when that country lay buried 
 in popish darkness ; and in the year previous to Mr Tracy's making 
 his will, the English parliament had been allowed to put a check upon 
 the kindred exaction of mortuaries. Hence, on the one hand, Mr 
 Tracy's executors appear not to have shrunk from giving publicity to 
 the testimony he had left in their hands, of his regarding masses for 
 the dead as worthless ; and on the other the clergy were not slow 
 in manifesting that they regarded the dissemination of that testimony 
 as a mischief which must be vigoi-ously resisted. Wo shall see that 
 Mr Tracy put his signature to his will in October, 1530 ; and in Foxe's 
 extracts from the bishop of London's registers for that same year, which 
 would extend in ecclesiastical reckoning to March 25th, 1531, we find 
 that ' Thomas Philip was delivered by Sir Thomas More to bishop 
 Stokesley by indenture,' when ' it was objected to him that he, being 
 searched in the Tower, had found about him Tracy's testament; and 
 in bis chamber was found cheese and butter in Lent time. Neither 
 
 [' Camden's Britannia, Glocestershire, p. 23!(, cd. 1C95.J 
 f- Montesq. de I'Esprit des Loix. 1. 28, ch. 41. J 
 [^ Id. and lilackstone's Com. Vol. 11. p. 425. J 
 
270 INTRODUCTORY NOTICE. 
 
 could there anything be proved clearly against him, but only Tracy's 
 testament, and his butter in Lent.' And presently afterwards Foxe 
 copies another entry of a similar character, dated 1531, relating to one 
 ' William Smith, a tailor.' Foxe, Vol. v. pp. 29. and 38. 
 
 Irritated by these discoveries of the extensive circulation of his 
 will, the clergy presently sat in judgment on the deceased testator, 
 and pronounced him excommunicated ; for that he had left no part of 
 his property to procure prayers for his soul. Now it was peremptorily 
 enjoined in their law (Decret. Greg. Lib. I. Tit. xxviii. c. 12.), that if 
 an excommunicated person should, by any accident, have been buried 
 in any ecclesiastical cemetery, his bones, if still distinguishable, shotild 
 be dug up and cast away. Dr Parker, the ofl&cial of the Italian absentee 
 bishop of Worcester, accordingly, dug up and burnt the mouldering 
 corpse of Mr Tracy (Biograph. not. of Tyndale, p. xviii.) ; and this 
 without waiting, as the statute law required, for the issuing of a writ 
 in the king's name, de hceretico comburcndo. For this illegal proceeding 
 Mr Richard Tracy, two years after, instituted a suit against Parker, 
 and obtained a verdict against him. The penalties consequent on such 
 verdicts were regarded, in those days, as an important source of revenue ; 
 and the king's courts were consequently wont to impose them with no 
 sparing hand. Dr Parker was fined £300, according to Hall, which 
 would be not less than a fine of £4500 at the present time.] 
 
[Title and Introduction composed by Foxc, for the reprint in Day's 
 
 edition.] 
 
 THE TESTAMENT 
 
 OF 
 
 MASTER WILLIAM TRACY, Esquire, 
 EXPOUNDED BY 
 
 WILLIAM TYNDALE; 
 
 WHEREIN THOU SHALT PERCEIVE WITH AVHAT CHARITY THE 
 CHANCELLOR OF WORCESTER BURNED, WHEN HE TOOK UP 
 THE DEAD CARCASS, AND MADE ASHES OF IT AFTER IT 
 WAS BURIED. 1535. 
 
 TO THE READER. 
 
 Thou shalt understand, most dear reader, that after 
 William Tyndale was so Judasly betrayed by an Englishman, 
 a scholar of Louvain, whose name is Philips, there were certain 
 things of his doing found, which he had intended to have put 
 forth to the furtherance of God's word ; among which was this 
 testament of M. Tracy, expounded by himself, whereunto was 
 annexed the exposition of the same, of John Frith's doing and 
 own hand-writing, which I have caused to be put in print, to 
 the intent that all the world should see how earnestly the 
 canonists and spiritual lawyers (which be the chief rulers 
 under bishops in every diocese, insomuch that in every 
 cathedral church the dean, chancellor, and archdeacon, are 
 commonly doctors or bachelors of law) do endeavour them- 
 selves justly to judge, and spiritually to give sentence accord- 
 ing to charity, upon all the acts and deeds done of their 
 diocesans, after the example of the chancellor of Worcester, 
 which, after M. Tracy was buried, (of pure zeal and love 
 hardly) took up the dead carcass and burnt it. Wherefore 
 he did it, it shall evidently appear to the reader in this little 
 treatise : read it therefore, I beseech thee, and judge the 
 spirits of our spiritualty, and pray that the Spirit of him that 
 raised up Christ may once inhabit them, and mollify their 
 hearts, and so illumine them, that they may both sec and 
 shew true light, and no longer to resist God nor his truth. 
 Amen. 
 
272 Tracy's testament. 
 
 THE TESTAMENT ITSELF. 
 
 In the name of God, Amen. I William Tracy, of Toding- 
 ton, in the county of Glocester, esquire, make my testament 
 and last will, as hereafter foUoweth. 
 
 First, and before all other thing, I commit me unto God, 
 and to his mercy, trusting without any doubt or mistrust, that 
 by his grace and the merits of Jesus Christ, and by the virtue 
 of his passion, and of his resurrection, I have and shall have 
 remission of my sins, and resurrection of body and soul, 
 according as it is written, (Job xiv.) " I believe that my Re- 
 deemer liveth, and that in the last day I shall rise out of 
 the earth, and in my flesh shall see my Saviour." This my 
 hope is laid up in my bosom. 
 
 And as touching the wealth of my soul, the faith that I 
 have taken and rehearsed is sufficient (as I suppose) without any 
 other man's work or works. My ground and my belief is, that 
 there is but one God, and one mediator between God and man, 
 which is Jesus Christ : so that I do accept none in heaven, nor 
 in earth, to be my mediator between me and God, but only Jesus 
 Christ ; all other be but petitioners in receiving of grace, but 
 none able to give influence of grace. And therefore will I bestow 
 no part of my goods for that intent, that any man should say or 
 do to help my soul : for therein I trust only to the promise of 
 God, " He that believeth and is baptized shall be saved, and he 
 that believeth not shall be damned." (Mark, the last chapter.) 
 
 And touching the burying of my body, it availeth me not 
 what be done thereto ; wherein St Augustine, De cura agenda 
 pro mortuis^, saith, that 'they are rather the solace of them 
 that live, than the wealth or comfort of them that are de- 
 parted^:' and therefore I remit it only to the discretion of 
 mine executors. 
 
 [^ " Of care to be taken for the dead." Sucli is the title of a trea- 
 tise written by Augustine, and dedicated to Paulinus, bishop of Nola, 
 one of the most conspicuous characters in the church of that day, who 
 had asked him, " Whether it might bo profitable to any one, after his 
 death, to have his body buried near the lionoured tomb" (memoriam), 
 "of some saint." — August. De cura agenda, &c. Tom. vi. col. 515. A. 
 Mcmoriaj vel monumonta dicuntur ca qua^ insignita fiunt sopulcra mor- 
 tuorum. Id. col. 519. C. cap. vi.] 
 
 [2 Ista omnia, id est curatio funcris, conditio sepultursc, pompa 
 exsequiarum, magis sunt vivorum solatia quam subsidia mortuorum. — 
 Id. col. 517. G.] 
 
TYNDALe's EXrOSITlON. 273 
 
 And touching the distribution of my temporal goods, my 
 purpose is, by the grace of God, to bestow them to be ac- 
 cepted as fruits of faith : so that I do not suppose that my 
 merit be by good bestowing of them ; but my merit is the 
 faith of Jesus Christ only, by which faith such works are 
 good, according to the words of our Lord, (Matt, xxv.) "I 
 was hungry, and thou gavest me to eat ; " and it followeth, 
 " that ye have done to the least of my brethren ye have done 
 to me," &c. And ever we should consider the true sentence, 
 that ' a good work maketh not a good man, but a good man 
 maketh a good work : ' for faith maketh the man both good 
 and righteous; for " a righteous man liveth by faith" (Rom. i.), 
 and, "whatsoever springeth not out of faith is sin" (Rom. xiv,). 
 
 And all my temporal goods that I have not given, or 
 delivered, or not given by writing of mine own hand, bearing 
 the date of this present writing, I do leave and give to 
 Margaret my wife, and to Richard my son, which I make 
 mine executors. Witness this mine own hand, the tenth day 
 of October, in the twenty-second year of the reign of king 
 Henry the eighth^. 
 
 TYNDALE'S EXPOSITION. 
 
 ^ow let us examme the parts ot this testament, sentence a description 
 
 , , * of God. 
 
 by sentence. 
 
 First, to commit ourselves to God above all is the 
 first of all precepts ; and the first stone in the foundation of 
 our faith, that we believe and put our trust in one God, one 
 all true, one almighty, all good, and all merciful, cleaving fast 
 to his truth, might, mercy, and goodness, surely certified and 
 fully persuaded that he is our God, yea ours, and to us all 
 true, without all falsehood and guile, and cannot fail in his 
 promises ; and to us almighty, that his will cannot be let, to 
 fulfil all the truth that he hath promised us ; and to us all 
 good, and all merciful, whatsoever we have done, and howso- 
 ever grievously we have trespassed, so that we come to him jesus Christ 
 the way that he hath appointed; which way is Jesus Christ to hrsVat'her. 
 
 [3 The twenty-second of Henry VIII. began with April 21, 1530, 
 and ended April 20, 1531.] 
 
 r -1 18 
 
 [TYNDALE, III. J 
 
274 EXPOSITION OF Tracy's testament. 
 
 only, as we shall see followingly. This first clause, then, is 
 the first commandment, or at the least the first sentence 
 in the first commandment, and the first article ofiour creed. 
 
 And that this trust and confidence in the mercy of God is 
 through Jesus Christ, is the second article of our creed, con- 
 firmed and testified throughout all scripture. That Christ 
 bringeth us into this grace, Paul proveth, (Rom. v.) saying, 
 " Justified by faith we are at peace with God through Jesus 
 Christ our Lord ; by whom we have an entering in unto 
 this grace in which we stand." And, (Eph. iii.) " By whom," 
 saith Paul, " we have a bold entering in through the faith that 
 is in him :" and in the second of the said epistle, " By him 
 we have an entering in unto the Father ;" and a little before 
 in the same chapter, " He is our peace." And John, in the 
 first chapter, " Behold the Lamb of God which taketh away 
 the sin of the world : " which sin was the bush that stopped 
 the entering in, and kept us out ; and the sword wherewith 
 was kept the entering unto the tree of life from Adam and 
 all his oflspring. And in the second of the first of Peter, 
 " Which bare our sins in his body," and, " by whose stripes 
 we are made whole." "By whom we have redemption 
 through his blood, even the forgiveness of our sins" (Colos. 
 i. and Ephes. i.). And, (Rom. iv.) " He was delivered for our 
 sins, and rose again for our justifying." 
 The belief of ^nd couceming the resurrection, it is an article of our 
 
 the resurrec- ~ 
 
 in^cil of faith, and proved there sufficiently ; and that it shall be by the 
 our faith, power of ChHst, is also the open scripture (John vi.) : 
 " This is the will of my Father which sent me, that I lose 
 nothing of all that he hath given me, but that I raise it up 
 again in the last day." And again, "I am the resurrection" 
 (John xi.). 
 Faith is That tliis livelv faith is sufficient to justification, without 
 
 sufficient to •' ,,.,.. imi 
 
 justify us. addmg to oi any more help, is this wise proved: ihe pro- 
 miser is God ; of whom Paul saith, (Rom. viii.) " If God be 
 on our side, what matter makcth it who be against us?" He 
 is thereto all good, all merciful, all true, and almighty ; where- 
 fore sufficient to be believed by his oath : moreover Christ, in 
 whom the promise is made, hath received all power in heaven 
 and in earth (Matt, the last). He hath also a perpetual 
 priesthood, and therefore able perpetually to save (Ileb. vii.). 
 And that "there is but one mediator, Christ," as saith 
 
EXPOSITION OF Tracy's testament. 275 
 
 Paul (I Tim. ii.). And by that word understand an atonemaker, christ the 
 
 .. ,„ 1-pn only mediator 
 
 a peacemaker, and brino-er into e-race and favour, havino; full between gou 
 
 ^ ' ... ' o and man. 
 
 power so to do. And that Christ is so, is proved at the full. 
 It is written, (John iii.) " The Father loveth the Son, and 
 hath given all into his hand." And " he that believeth the 
 Son hath everlasting life ; and he that believeth not the Son 
 shall not see life, but the wrath of God abideth upon him." 
 "All things are given me of my Father" (Luke x.). And 
 " all whosoever call on the name of the Lord shall be saved" 
 (Acts ii.). " Of his fulness have we all received" (John i.). 
 "There is no other name given to man in which we must be 
 saved" (Acts iv.). And again, " Unto his name bear all the 
 prophets record, that by his name shall all that believe in 
 him receive remission" (Acts x.). " In him dwelleth all the 
 fulness of God bodily" (Col. ii.). " All whatsoever my Father 
 hath are mine" (John xvi.). " Whatsoever ye ask in my 
 name, that will I do for you" (John xiv.). " One Lord, one 
 faith, one baptism, one God and Father of all, which is above 
 all, through all, and in you all" (Ephes. iv.). There is but 
 one whose servant I am, to do his will ; but one that shall pay 
 me my wages. There is but one to whom I am bound ; errjo, 
 but one that hath power over me to damn or save me. I Arguments 
 will add to this Paul's argument, (Gal. iii.). God sware unto LTvatwHTn 
 
 Christ, 
 
 Abraham four hundred years before the law was given, that 
 we should be saved by Christ. Ergo, the law given four hun- 
 dred years after cannot disannul that covenant. So dispute 
 I. Christ, when he had suffered his passion, and was risen 
 again and entered into his glory, was sufficient for his apostles, 
 without any other means or help ; ergo, the holiness of no 
 saint since hath diminished aught of that his power, but that 
 he is as full sufficient now : for the promise is as deeply made 
 to us as to them. Moreover, the treasure of his mercy was 
 laid up in Christ for all that should believe, before the world 
 was made; ergo, nothing that hath happened since hath 
 changed the purpose of the invariable God. 
 
 Moreover, to exclude the bhnd imagination, falsely called The raise 
 
 -.,„, , . , T .. . faith of the 
 
 laitn, 01 them that give themselves to vice without resistance, iiown-faiung 
 
 A-> • 1 1 • 1 smner, 
 
 (affirming that they have no power to do otherwise, but that 
 God hath so made them, and therefore must save them, they 
 not intending or purposing to mend their living, but sinning 
 with whole consent and full lust,) he declareth what faith he 
 
 18—2 
 
276 EXPOSITION OF TKACV'S TESTAMENT. 
 
 meaneth, two manner of ways. First, by that he saith, 
 
 " whosoever beheveth and is baptized shall be saved :" by 
 
 pmmi.les*bl- which words he declareth evidently, that he meaneth that 
 
 Ln^us'^aveth faith that is in the promise made upon the appointment 
 
 between God and us, that we should keep his law to the 
 
 uttermost of our power ; that is, he that believeth in Christ 
 
 for the remission of sin, and is baptized to do the will of 
 
 Christ, and to keep his law of love, and to mortify the flesh, 
 
 that man shall be saved : and so is the imagination of these 
 
 swine, that will not leave wallowing themselves in every mire 
 
 S?s^esSa°'e ^^*^ puddlo, clcau oxcluded ; for God never made promise, but 
 
 ri°exeTunto"' upou au appointment or covenant, under which whosoever will 
 
 brlakers^ not como cau be no partaker of the promise. True faith in 
 
 rxcScf^^ Christ giveth power to love the law of God : for it is written, 
 
 promise. (Johu, the first,) " He gave them power to be the sons of 
 
 God, in that they believe in his name." Now, to be the son 
 
 of God is to love righteousness, and hate unrighteousness, and 
 
 so to be like thy Father. Hast thou then no power to love 
 
 the law ? so hast thou no faith in Christ's blood. And, 
 
 (Rom. iii.) " We set up and maintain the law through faith." 
 
 Why so ? For the preaching of faith ministereth the Spirit 
 
 (Gal. iii., and 2 Cor. iii,). And the Spirit looseth the bands 
 
 of Satan, and giveth power to love the law, and also to do 
 
 it. For saith Paul, (Rom. viii.) " If the Spirit of him that 
 
 raised up Jesus dwell in you, then will he that raised up 
 
 Jesus quicken your mortal bodies by the means of his Spirit 
 
 dwelling in you." 
 
 o"our^Idver" ' "^^ ^®^^' (^'^^^ ^^^^^ ^^j)> ' ^^ ^ must profcss the law, and 
 justtfiSn" work ; ergo, faith alone saveth me not.' Be not deceived with 
 by faith. sophistry ; but withdraw thy cares from words, and consider 
 the thing in thine heart. Faith justifieth thee ; that is, 
 bringeth remission of all sins, and setteth thee in the state of 
 A compen- grace boforo all works, and getteth thee power to work before 
 
 ninus uecla- O ' O l 
 
 jSeation"^ thou couldst work. But if thou wilt not go back again, but 
 by faith. continuc in grace, and come to that salvation and glorious 
 resurrection of Christ, thou must work and join works to thy 
 faith, in will and deed too, if thou have time and leisure; and, 
 as oft as thou fallest, set thee on thy faith again, without help 
 of works. And although, when thou art reconciled and 
 restored to grace, works be required, yet is not that recon- 
 ciling and grace the benefit of the works that follow ; but 
 
demned 
 person. 
 
 EXPOSITION' OF TRAr\''s TESTAMENT. 277 
 
 clean contrary, that forgiveness of thy sins, and restoring 
 
 to favour, deserve the works that follow. Though when a similitude 
 
 ' ^ '-' of an earthly 
 
 the king, after that sentence of death is given upon a mur- j'ngl^on""" 
 derer, hath pardoned him at the request of some of his 
 friends, works be required of him that he henceforth keep the 
 king's laws, if he will continue in his grace's favour, in which 
 he now standeth ; yet the benefit of his hfe proceedeth not of 
 the deserving of the works that follow, but of the king's 
 goodness and favour of his friends ; yea, and that benefit, and 
 gift of his life, deserve the works that follow. Though the 
 father chastise the child, yet is the child no less bound to 
 obey, and to do the will of the father. If when the father 
 pardoneth it, the works that follow deserve that favour, then 
 must the works that the correction followed have deserved 
 favour also ; and then was the father unrighteous to chastise 
 it. All whatsoever thou art able to do, to please God withal, 
 is thy duty to do, though thou hadst never sinned. If it be 
 thy duty, how can it then be the deserving of the mercy and 
 grace that went before ? Now, that mercy was the benefit of 
 God thy Father through the deserving of the Lord Christ, 
 which hath bought thee with the price of his blood. 
 
 And again, when he saith that ' he purposeth to bestow 
 his goods, to be accepted as fruits of faith,"' it is evident that 
 he meaneth that living faith which professeth the law of God, 
 and is the mother of all good works, yea, and nurse thereto. 
 
 Another cavillation which they might make in the second 
 part, where he admitteth no other mediator but Christ only, 
 nor will give of his goods to bind any man to any feigned 
 observance for the help of his soul, when he were whole in the 
 kingdom of Christ, clean delivered, both body and soul, from 
 the dominion of Satan (as the scripture testifieth all that die 
 in Christ to be), is this : they will say, that he held that none 
 should pray for him save Christ, and that we be not bound to 
 pray one for another, nor ought to desire the prayers of an- 
 other man. That he excludeth, in that he saith all others be 
 but petitioners: by which words he plainly confesseth, that The pra vers 
 
 1 11,. 11 11 of the faith- 
 
 other may and ought tor to pray, and that wc may and ought ["""<"■ '^K 
 
 to desire other to pray for us ; but meaneth that we may not j^fni^^^here- 
 
 put our trust and confidence in their prayer, as though they ^hoiTyTe 
 
 gave of then)selvcs that which they desire for us in their peti- the g'ive"' '" 
 
 tions, and so give them the thanks, and ascribe to their merits 
 
Jib EXPOSITION OF TRACY S TESTAMENT. 
 
 that which is given us in the name of our master Christ, as 
 the deservings of his blood. Christ is my Lord, and hath 
 deserved and also obtained power, to give me all that can be 
 desired for me; and all that other desire for me, is desired in 
 Christ's name, and given at the merits of his blood. All the 
 honour then, trust, confidence, and thanks, pertain to him also. 
 Some will haply say, How should I desire another to pray for 
 me, and not trust to his prayer ? Verily, even as I desire my 
 neighbour to help me at my need, and yet trust not to him. 
 All our help Christ has commanded us to love each other. JSTow when I 
 
 IS from above, 
 
 no'theip bu"' g^ o^ desire help, I put my trust in God, and complain to God 
 nremteth ^^^U ^ttd Say, ' Lo, Father ! I go to my brother, to ask help 
 in thy name. Prepare the heart of him against I come, that 
 he may pity me, and help me, for thy sake,' &c. Now if my 
 brother remember his duty and help me, I received it of God, 
 and give God the thanks, which moved the heart of my bro- 
 ther, and gave my brother a corage^ to help me, and where- 
 with to do it, and so hath helped me by my brother. And 
 I love my brother again, and say, ' Lo, Father ! I went to 
 my brother in thy name, and he hath helped me for thy sake : 
 wherefore, O Father ! be thou as merciful to him at his need, 
 as he hath been to me, for thy sake, at my need.' Lo ! now, 
 as my brother did his duty when he helped me, so do I my 
 duty when I pray for him again : and as I might not have 
 put my trust and confidence in my brother's help, so may he 
 not in my prayers. I am sure that God will help me by his 
 promise ; but am not sure that my brother will help mc, 
 though it be his duty. So am I sure that God will hear me, 
 whatsoever I ask in Christ's name, by his promise ; but am 
 not sure that my brother will pray for me, or that he hath a 
 good heart to God. 
 
 ' No ; but the saints in heaven cannot but pray and be 
 heard.' No more can the saints in earth but pray and be heard 
 neither. Moses, Samuel, David, Noah, Elias, Elisasus, Esaias, 
 Daniel, and all the prophets, prayed and were heard ; yet 
 were none of those wicked, that would not put their trust in 
 God according to their doctrine and preaching, partakers of 
 Praying to thcir pravcrs in the end. And as damnable as it is for the 
 
 saints IS It/ 
 
 damnable. pQQ^ ^q trust in thc richcs of the richest upon earth, so dam- 
 nable is it also to leave the covenant made in Christ's blood, 
 [1 Seo Vol. I. p. 417.] 
 
EXPOSITION OF Tracy's testament. 279 
 
 and to trust in the saints of heaven. They that be in heaven 
 know the elect that trust in Christ's blood, and profess the law 
 of God, and for them only pray ; and these wicked idolaters, 
 which have no trust in the covenant of God, nor serve God 
 in the spirit, nor in the gospel of Christ's blood, but after 
 their blind imagination, choosing them every man a sundry 
 saint to be their mediator, to trust to and to be saved by their 
 merits, do the saints abhor and defy : and their prayers and saints abhor 
 
 ly ' 1- 1111 -t./ them that 
 
 offermgs are to the saints as acceptable and pleasant, as was the p^y unto 
 prayer and the offering of Simon Magus to Peter. Acts viii. 
 Moreover, the saints in their most cumbrance are most com- 
 fortedandmost able to comfort other, asPaul testifieth (2Cor.i.); 
 insomuch that St Stephen and St James prayed for them that 
 slew them. St Martin preached and comforted his desperate 
 brethren even unto the last breath 2; and likewise, as stories 
 make mention, did innumerable more. Yea, and I have known 
 of simple and unlearned persons, and that of some that were 
 great sinners, which, at the hour of death, have fallen flat on 
 the blood of Christ, and given no room to other men's either 
 prayers or preachings ; but have as strongly trusted in Christ's 
 blood as ever did Peter or Paul, and have thereto preached 
 it to others, and exhorted others so mightily that an angel of 
 heaven could not mend them. "Who then should resist God, m. Tracy 
 that he might not give the same grace to M. Tracy, which st Austin. 
 was a learned man, and better seen in the works of St Austin 
 twenty years before he died, than ever I knew doctor in Eng- 
 land, but that he must then faint and shrink, when most need 
 is to be strong, and fear the pope's purgatory, and trust to 
 the prayer of priests dearly paid for ? I dare say that he 
 prayed for the priests when he died, that God would convert 
 a great many of them; and if he had known of any good man 
 among them that had needed, he would have given ; and if 
 he had known of any lack of priests, he would have given to 
 
 [2 Martin, bishop of Tours, at the close of the fourth century, 
 when dying, " Discipuhs indicavit se jam resolvi; illis autem gregem 
 Domini desolandum flentibus, oravit ad Dominum ut, si adhuc populo 
 suo necessarius esset, ipsum, laborem non recusantem, adhuc in vita 
 pra?senti dimitteret. Oculis ac manibus in cceluni semper intentus in- 
 victum ab oratione spiritum non relaxabat." — Pctr. de NataUbus, Lib. 
 X. c. 47. Compare the account of him given in Dr Gilly's * Life and 
 Times of Vigilantius,' chap, v.] 
 
280 EXPOSITION oi Tracy's testament. 
 
 maintain more. But now, since there be more than enough, 
 and have more than every man a sufficient hving, how should 
 he have given them, to hire their prayers, but of pure mistrust 
 in Christ's blood ? If robbing of widows' houses under pre- 
 tence of long prayers be damnable (Matt, xxiii.), then is it 
 damnable also for widows to suffer themselves to be robbed by 
 the long pattering of hypocrites, through mistrust in Christ's 
 blood. Yea, and is it not damnable to maintain such abomi- 
 nation? Now when this damnation is spread over all, how can 
 we give them that have enough already ? or how can they, that 
 have enough already, take more under the name of praying, 
 and not harden the people more in this damnable damnation? 
 And concerning the burying of his body, he allegeth St 
 Austin : neither is there any man, think I, so mad to affirm 
 that the outward pomp of the body should help the soul. 
 Moreover, what greater sign of infidelity is there, than to care, 
 at the time of death, with what pomp the carcass shall be 
 Burials must Carried to the grave ? He denieth not but that a christian 
 
 be cclebratscl 
 
 honourably, mau sliould bo honourablv buried, namely for the honour and 
 
 for the hope , •' «' • i i 
 
 ofourresur- hoDO of the resurrection I and therefore committed that care 
 
 rec'tiou. r ^ ' 
 
 to his dear executors, his son and his wife, which he wist would 
 in that part do sufficient, and leave nothing of the use of the 
 country undone, but the abuse. 
 
 And that bestowing of a great part of his goods (while he 
 yet lived) upon the poor, to be thankful for the mercy received, 
 without buying and selling with God ; that is, without binding 
 those poor unto any other appointed prayers than God hath 
 One must bouud US already, one to pray for another, one to help another, 
 other, and as ho hatli helped us ; but patiently abiding for the blessings 
 another. t]^at God hath appointed unto all manner good works, trusting 
 faithfully to his promise ; thanking, as ye may see by his 
 words, the blood of Christ for the reward promised to his 
 works, and not the goodness of the works, as though he had 
 done more than his duty, or all that ; and assigning by writ- 
 ing, unto whom another part should be distributed, and giving 
 the rest to his executors, that no strife should be ; which exe- 
 cutors were by right the heirs of all that was left to them : 
 these things, I say, are signs evident, not only of a good 
 christian man, but also of a perfect christian man, and of such 
 tian'f^Jl'ih*" ^ ^^® ^^ needed not to be aghast and desperate for fear of the 
 vone's pur- P^inful pains of purgatory, which whoso feareth as they feign 
 
 g.itoiy. 
 
KKPOSiTioN or Tracy's testament. 281 
 
 it, cannot but utterly abhor death ; seeing that Christ is there 
 no longer thy Lord, after he hath brought thee thither, but 
 thou art excluded from his satisfaction, and must satisfy for 
 thyself alone ; and that with suffering pain only, or else tarrying 
 the satisfying of them that shall never satisfy enough for 
 themselves ; or gaping for the pope's pardons, which have so 
 great doubts and dangers, what in the mind and intent of 
 the grantor, and what in the purchaser, ere they can be truly 
 obtained with all due circumstances, and much less certitude 
 that they have any authority at all. Paul thirsted to be dis- 
 solved and to be with Christ ; Stephen desired Christ to take 
 his spirit; the prophets also desired God to take their souls 
 from them ; and all the saints went with a lusty courage to 
 death, neither fearing or teaching us to fear any such cruelty. 
 Where hath the church then gotten authority to bind us from 
 being so perfect, from having any such faith in the goodness 
 of God our Father and Lord Christ, and to make such perfect- 
 ness and faith of all heresies the greatest? 
 
 Solomon saith in the thirtieth of his proverbs, " Three 
 things are insatiable, and the fourth saith never, It is enough." 
 But there is a fifth, called dame Avarice, with as greedy a 
 gut, as melting a maw, as wide a throat, as gaping a mouth, 
 and with as ravening teeth, as the best ; which the more she 
 eateth, the hungrier she is : an unquiet evil, never at rest ; a 
 blind monster and a surmising beast, fearing at the fall of 
 every leaf. Quid non mortalia pectora cogis, Auri sacra 
 fames^? What doth not that holy hunger compel them that 
 love this world inordinately to commit ? Might that deviFs 
 belly be once full, truth should have audience; and words be con- 
 structed aright, and taken in the same sense as they be meant. 
 
 Though it seem not impossible haply, that there might be 
 a place where the souls might be kept for a space, to be 
 taught and instructed ; yet that there should be such a jail as 
 they jangle, and such fashions as they feign, is plainly impossi- 
 ble, and repugnant to the scripture. For when a man is trans- 
 lated utterly out of the kingdom of Satan, and so confirmed in 
 grace that he cannot sin, so burning in love that his lust 
 cannot be plucked from God's will, and being partaker with 
 us of all the promises of God, and under the commandments ; 
 
 [1 O cursed hunger for gold, to what dost thou not compel the 
 lieart of man?] 
 
282 EXPOSITION OF Tracy's testament. 
 
 ai??hfng"to'' ^l^^t could be denied him in that deep innoccncy, of his most 
 the faitiifui. j,|j^(j Father, that hath left no mercy unpromised ; and asking 
 it thereto in the name of his son Jesus, the child of his heart's 
 lust, which is our Lord, and hath left no mercy undeserved 
 for us ; namely when God hath sworn that he will put oif 
 righteousness, and be to us a father, and that of all mercy, 
 and hath slain his most dear son Jesus, to confirm his 
 oath? 
 
 Finally, seeing that Christ's love taketh all to the best, 
 and nothing is here that may not be well understood (the 
 circumstances declaring in what sense all was meant), they 
 ought to have interpreted it charitably, if aught had been 
 found doubtful or seeming to sound amiss. Moreover, if any 
 thins: had been therein that could not have been taken well, 
 yet their part had been to have interpreted it as spoken 
 of idleness^ of the head, by the reason of sickness ; forasmuch 
 as the man was virtuous, wise, and well learned, and of 
 good fame and report, and sound in the faith while he was 
 alive. But if they say he was suspect when he was alive, 
 then is their doing so much the worse, and to be thought 
 that they feared his doctrine when he was alive, and mis- 
 trusted their own part, their consciences testifying to them 
 that he held no other doctrine than that was true; seeing they 
 then neither spake nor wrote against him, nor brought him to 
 any examination. Besides that, some merry fellows will 
 think that they ought first to have sent to him, to wit 
 whether he would have revoked, ere they had so despitefuUy 
 burned the dead body, that could not answer for itself, nor 
 interpret his words, how he meant them ; namely the man 
 being of so worshipful and ancient a blood. 
 
 But here will I make an end, desiring the reader to look 
 on this thing with indifferent eyes, and judge whether I have 
 expounded the words of this testament as they should seem to 
 signify or not; judge also whether the maker thereof seem not 
 by this work both virtuous and godly: which if it so be, think 
 not that he was the worse, because the dead body was burnt 
 to ashes ; but rather learn to know the great desire that hypo- 
 crites have to find one craft or other to dash the truth with, 
 and cause it to be counted for heresy of the simple and un- 
 learned people, which are so ignorant they cannot spy their 
 [1 That is, illness, disorder.] 
 
EXPOSITION OF Tracy's testament. 283 
 
 subtlety. It must needs be heresy, that toucheth any thing ^anistsbum 
 
 t' _ . . f/ o both quick 
 
 their rotten bile ; they will have it so, whosoever say nay. f^^ 'lo^J'jif 
 Only the eternal God must be prayed to, night and day, to soreL™"^" 
 amend them, in whose power it only lieth : who also grant 
 them once earnestly to thirst ^ his true doctrine, contained in 
 the sweet and pure fountains of his scriptures, and in his paths 
 to direct their ways. Amen. 
 
 [2 See Vol. I. p. 37. n.] 
 
SPECIMENS 
 
 OF 
 
 TYNDALE'S VERSIONS 
 OF DIFFERENT PARTS OF THE HOLY SCRIPTURES. 
 
 I. A specimen of his earliest production as a translator of Hebrew ; 
 copied from the second edition of his version of Genesis, as printed 
 at Marburg in Hesse, by Hans Luft, and carried through the 
 press in 1534i. 
 
 GENESIS IV. 3. 
 
 And it fortuned in processe of tjme, that Cain brought of 
 the frute of the erth, an ofFeringe vnto the lorde. And 
 Abel, he brought also of the lirstlynges of his shepe ad of 
 the fat of them. And the lorde loked vnto Abel and to his 
 offeringe : but vnto Cain and vnto his offeringe, loked he not. 
 And Cain was wroth exceadingly, and loured. And the lorde 
 sayde vnto Cain : why arte thou angry, and why loureste 
 thou? wotest thou not yf thou do well thou shalt receave it? 
 But and yf thou do euell, by and by thy sinne lyeth open in the 
 dore : notwithstondinge let it be subdued unto the, and se thou 
 rule it^. And Cain talked with Abel his brother. 
 
 And assoone as they were in the feldes Cain fell vpon 
 Abel his brother and slewe him. And the Lorde sayd vnto 
 Cain : where is Abel thy brother ? And he sayd : I can not 
 tell, am I my brothers keper ? And he sayde : What haste 
 thou done? the voyce of thy brothers bloud cryeth vnto 
 me out of the erth. And now cursed be thou as pertayn- 
 
 [1 See Biog. Notice, p. xl., and Anderson's Annals, Vol. ii. App. 
 p. viii. for accounts of this translation, and of the copy in the library 
 of the Baptist College, Bristol, of Avhich the text is a transcript.] 
 
 [2 In thus rendering verse 7, Tyndale has neither folloAved the 
 LXX., the Vulgate, nor Luther. The want of a distinction between 
 the masculine and neuter of the pronoun, a defect observable in the 
 Greek and Latin genitives and datives, as well as in the Hebrew, 
 prevents our being able to affirm with positiveness that Tyndale's 
 translation of the last part of the vorsc is inadmissible ; but though 
 the Vulgate agrees with Tyndale in introducing the word thy before 
 sm, the Hebrew text gives no countenance to its introduction.] 
 
SPECIMEN'S OF TYNDALE's TKANSLATION OF THE BIBLE. 285 
 
 inge to the erth, whiche openncd her mouth to receaue thy 
 brothers bloud of thine hande. For when thou tyllest the 
 grounde she shall henceforth not geue hyr power vnto the. 
 A vagabunde and a rennagate shalt thou be vpon the erth. 
 
 And Cain sayd vnto the Lorde : my synne is greater, 
 then that it maye be forgeuen. Beholde thou castest me out 
 this daye fro of the face of the erth, and frome thy syght 
 must I hyde my selfe, and I must be wandringe and a vao^a- 
 bunde vpon the erth. Morouer whosoeuer findeth me, will 
 kill me. And the lorde sayd vnto him. Not so but who- 
 soeuer sleyth Cain, shalbc punysshed. vii. folde. And the 
 Lorde put a marke vpon Cain that no man that founde hym, 
 shulde kyll him. And Cain went out from the face of the 
 Lorde and dwelt in the lande Nod, on the east syde of Eden. 
 
 II. A specimen of Tyndale's latest labours as a translator of Hebrew ; 
 copied from his version of the historical books of the old Tes- 
 tament, as incorporated by Rogers into the Bible called IVIat- 
 thew's, and first published by Grafton the printer in 1537, about 
 ten months after the translator's martyrdom 3. 
 
 2 SAMUEL I. 17. 
 
 And Dauid sang thys song of mournyng oner Saul and 
 oner Jonathas hys sonne, & bad to teache the children of Israel 
 y^ staues therof^ And Beholde it is wrytte in the ^ boke of 
 
 [3 See Biographical Notice, p. Ixxiv., and Anderson's Annals, 
 Vol. I. § 14. The original edition from which the text has been copied 
 is that in the Baptist College, Bristol, noticed by Anderson, Vol. ii. 
 App. p. ix., where the date is misprinted 1573.] 
 
 [4 John Gregorie of Oxford, a learned orientalist of the seven- 
 teenth century, whose notes upon some difficulties of scripture went 
 through several editions, has referred in them to Tyndale's translation 
 of this clause, as in his opinion the best; and he has defended its 
 correctness by arguments in proof that Jl'^^p, the bow, was the title of 
 this elegiac composition. But had Tyndale thought so, he would 
 probably have rendered Jl^fp this psalm, or this song. It seems more 
 probable, that perceiving J^Jifp to be a derivative from ti^ti^p, conqui- 
 sivit, collegtt, as now acknowletlged by the best lexicographers, he 
 reasonably regarded it as equivalent to the Latin fasciculus., and as 
 meaning here the separate divisions, stanzas, or in older language, the 
 staves of the song.] 
 
 [5 Marg. note. Some thynko that thys boko remayneth not other 
 some understandc by it the fyrst boke of Moses.] 
 
286 SPECIMENS OF TYNDALE's TRANSLATION OF THE BIBLE. 
 
 the ryghtwes. The glorye of Israeli is slayne upo y*^ hie 
 hilles : Oh how were y*^ mightye ouerthrowe ? Tell it not 
 in Geth : nor publyshe it in the streates of Askalon : lest the 
 daughters of the Philistines rejoise, & that y*^ daughters of 
 y^ uncircucised triuphe therof. Ye mountaynes of Gelboe, 
 upon you be nether dew nor raygne, ner feldes whence heaue 
 offeringes come. For there the shildes of y*^ myghtie were 
 cast from them : the shilde of Saul, as though he had not bene 
 anoynted wyth oyle. The boowe of Jonathas and the swerde 
 of Saul turned neuer backe agayne emptie, from the bloud of 
 the wounded and from the fatte of the mightie warryowres. 
 
 Saul and Jonathas louely and pleasaut in their lyues, 
 were in their deethes not deuided, men swiftter then Egles 
 and stronger then Lyons. Ye daughters of Israel, wepe ouer 
 Saul, whych clothed you in purple & garmentes of pleasure, 
 and^ bordered youre rayment with ornamentes of goulde. 
 How were y^ mightye slayne in battell ? Jonathas on the 
 hie hilles was wounded to deeth. Woo is me for the my 
 brother Jonathas: delectable to me wast thou excedyng. Thy 
 loue to me was wonderfull, passing y^ loue of weme. How 
 were thy^ myghtie ouerthrowen, & how were the wepons of 
 warre forloren. 
 
 III. A specimen of Tyndale's labours as a translator of Greek ; from 
 the earliest edition of his version of the new Testament printed 
 at Worms, in 1525, and now in the library of the Baptist College, 
 Bristol 3. 
 
 1 CORINTHIANS XIII. 
 
 Though I speake with the tong^ of men ad angels, and 
 yet had no love, I were eve as soundynge brasse : and as a 
 tynklynge Cynball. and though I coulde prophesy, and 
 vnderstode all secretes, and all knowledge : yee, if I had all 
 fayth so that I coulde move mountayns oute of there plac^, 
 
 [1 Marg. note. That is, decked you wyth golden omametes.] 
 
 [2 Apparently an error of the press. In Matthew's Bible, 1549, 
 
 it is the.'\ 
 
 [3 See Biog. Notice, pp. xxx. xxxi.,and Anderson's Annals, Vol. i. 
 
 ^ 2, and Vol. ii. App. p. vii. The editor has to thank the Rev. F. W. 
 
 Gotch for collating these specimens with the originals in the library of 
 
 the Baptist College.] 
 
SPECIMENS OF TYNDALE''s TRANSLATION OF THE BIBLE. 287 
 
 and yet had no love, I were nothjnge. And. though I be- 
 stowed all my gooddes to fede the povro, and though I gave 
 my body even that I burned, ad yet have no love, it pro- 
 feteth me nothynge. 
 
 Love suffreth logo, and is corteous. love envieth nott. 
 Love doth nott frawardly, swelleth not, dealeth not dis- 
 honestly, seketh nott her awne, is not provoked to anger, 
 thynketh not evyll reioyseth not in iniquite : but reioyseth in 
 the trueth, suffreth all thynge, beleveth all thyng^ hopeth all 
 thyng^, endureth I all thyng^. Though that prophesyinge 
 fayle, other tonges shall cease, or knowledge vanysshe awaye : 
 yet love falleth never awaye. 
 
 For oure knowledge is vnparfet, and oure prophesylge is 
 vnperfet : but whe thatt which is parfet is come : the that 
 which is vnparfet shall bedone awaye. When I was a chylde, 
 I spake as a chylde, I vnderstode as a childe, I ymmagened as 
 a chylde : but as sone as I was a man I put awaye all child- 
 esshnes. Nowe we se in a glasse even in a darke speakynge : 
 but then shall we se face to face. Nowe 1 knowe vnparfectly : 
 but then shall I knowe even as I am knowen. Nowe abideth 
 fayth, hope, and love, even these thre: but the chefe of these 
 is love. 
 
 IV. Specimen of that edition of his version of the new Testament in 
 which Tyndale adjusted the spelling to the pronunciation of the 
 peasantry of his native county ; for whose use it was printed in 
 1535, when his labours were coming to their close*. 
 
 1 CORINTHIANS XIII. 
 
 Though I spaeke with the tonges of men and aengels, 
 and yet had no loue, I were euen as soundynge brasse, or 
 as a tinklinge cimball. And though I coulde prophesy, and 
 vnderstoede all secretes, and all knowledge : ye yf 1 had 
 all faeyth, so that I coulde raoue mountayns oute of thear 
 places, and yet had no loue, I were nothinge. And though 
 I bestowed all my gooddes to feade the povre, and though I 
 gaue my body euen that I burned and yet had no loue, it 
 
 [■* See Biographical Notice, p. Ixxiii., and Offer's Mem. of Tyndale, 
 p. 81, also Anderson's Annals, Vol. i. § 12, p. 455, and Vol. ii. App. 
 p. viii. No. 14. The text has been copied from the edition in tho 
 Cambridge university library.] 
 
288 SPECIMENS OF tyndale's tuanslatiox of the bible. 
 
 propheteth me nothlnge. Loue suffreth longe and is corteous. 
 Loue enuyeth not. Loue doeth not frowardlj, swelleth not, 
 dealeth not dishonestly, seketh not her awne, is not prouoked 
 to anger, thinketh not euyll, reioyseth not in iniquite : but 
 reioyseth in the trueth, suffreth all thinge, beleaueth all 
 thinges, hoepeth all thinges, endureth in all thinges. Though 
 y^ prophesyinge faele, other thonges shall cease, or know- 
 ledge vanysshe awaye, yet loue falleh newer awaye. 
 
 For oure knowledge is vnparfect and oure prophesynge 
 is vnparfect. But when that which is parfect, is come, then 
 that which is vnparfect, shall be done awaye. When I was a 
 chylde, I spaeke as a chylde, I vnderstoede as a chylde, I 
 ymagined as a chylde. But assoen as I was a man, I put 
 awaye chyldeshnes. Now we se in a glasse, euen in a darke 
 speakinge : but then shall we se face to face. Now I knowe 
 vnparfectly : but then shall I knowe euen as I am knowen. 
 Now abydeth faeyth, hoepe and loue, euen these thre : but 
 the chefe of theese is loue. 
 
TEXTS OF SCRIPTURE 
 
 CITED, ILLUSTRATED, OR DISCUSSED. 
 
 Genesis iii 
 
 15. i. 10. 
 
 Exodus XIII. 12—15. i. 351. 
 
 
 16. i. 171. 
 
 XVII. 11-13. ii.116. 
 
 IV. 
 
 4. i. 118. 
 
 XX. 8—11. i. 351. 
 
 IX 
 
 C. i. 153. 
 
 12. i. 168. 
 
 
 13—15. i. 348. 
 
 17. i. 172. 
 
 
 21—27. i. 311. 
 
 18, 19. i. 194, 308. 
 
 XV. 
 
 6. i. 497. 
 
 XXI. 15. i. 168. 
 
 
 8—14. ii. 223. 
 
 XXII. 9. i. 174. 
 
 XVII. 
 
 5. i.348. 
 
 22—24. ii. 111. 
 
 
 9—14. i. 349, 350. 
 
 28. i. 175. 
 
 
 10, 11. iii. 248. 
 
 XXIII. 4. ii. 46, 71- 
 
 XXI. 
 
 27—31. i. 348. 
 
 5. ii.71. 
 
 XXII. 
 
 12. i. 61. 
 
 19. i. 414. 
 
 
 18. i. 10. 
 
 XXIV. 6—8. 364. 
 
 XXIV. 
 
 60. i. 258. 
 
 XXIX. i. 377. 
 
 XXVII. 
 
 28. i. 258. 
 
 XXX. 10. i. 377. 
 
 XXVIII. 
 
 3, 4. i. 258. 
 
 XXXI. 13. iii. 67. 
 
 
 22. iii. 249. 
 
 XXXII. 31, 32. ii. 204. 
 
 XXXI. 
 
 48. i. 348. 
 
 Leviticus 11. 13. i. 428. 
 
 XXXII. 
 
 2. i. 376. 
 
 VIII. 2. i. 377. 
 
 
 30. i. 368, 3/6, 
 
 X. 2. i. 429. 
 
 
 31. i. 347. 
 
 9. iii. 164. 
 
 XXXIII. 
 
 17. i. 376. 
 
 XVIII. 5. i. 175, 415. 
 
 
 20. i. 376. 
 
 16. ii. 323. 
 
 XXXIV 
 
 i. 310. 
 
 20. i. 26. 
 
 XXXV. 
 
 7. i. 376. 
 
 XIX. 11. ii.55. 
 
 
 22. i. 310. 
 
 17. i. 414. ii. 46, 70. 
 
 XXXVII. 
 
 9. i. 136. 
 
 18. i. 26, 414. ii. 70 
 
 XXXVIII. 
 
 8. ii. 328. 
 
 32. ii. 253. 
 
 
 24. ii. 329. 
 
 33, 34. ii. 47. 
 
 
 26. ii. 328. 
 
 XX. 21. ii. 329. 
 
 XXXIX. 
 
 9. ii. 50. 
 
 XXII. 28. i. 414. 
 
 XL. 
 
 12. iii. 249, 262. 
 
 Numbers vi. 5—19. i. 378. 
 
 
 18. iii. 249. 
 
 X. 9. i.352. 
 
 
 21. i.402. 
 
 XIV. 19. ii. 204. 
 
 XLIX. 
 
 10. i. 408. 
 
 XV. 38—40. i. 352. 
 
 L. 
 
 11. i. 347, 376. 
 
 XVI. 15. i. 244. 
 
 Exodus IV. 
 
 15. i.209. 
 
 XXI. 6—9. ii. 4. 
 
 VII. 
 
 i. 196. 
 
 9. i.355. 
 
 
 1. i. 209. 
 
 Deuter. i. 17. i. 203. 
 
 VIII. 
 
 i. 196. 
 
 III. 26. i. 195. 
 
 XII. 
 
 3—13. i. 353. 
 
 IV. 8. ii.327. 
 
 
 11. i. 377. 
 
 VI. 4. i. 490.ii. 165. 
 
 
 21. iii. 248. 
 
 5. i. 491. 
 
 
 26, 27. iii. 242, 246. 
 
 6—9. i. 145. 
 
 19 
 
 [tYNDALE, III.] 
 
290 
 
 INDKX OF 
 
 Deuter. vi. 7. i. 446. 
 
 Yiii. 2, 3. i. 454. 
 
 X. 17. ii. 47. 
 19. i. 443. 
 
 XII. 32. i. 292. 
 
 XVI. 18. ii. 65. 
 
 19. ii. 178. iii. 23, 145. 
 
 XVII. 11. i. 203, 
 
 17. i. 204. 
 XXI. 18—21. 1. 169. 
 
 23. 1. 133. 
 XXIV. 1. ii. 51. 
 XXV. 5. ii. 324. 
 xxviii. 1—14. i. 175. 
 15—68. i. 169. 
 XXIX. 29. iii. 181. 
 XXXII. 35. i. 174, 176. 
 Joshua IV. 1 — 7. i. 352. 
 Judges I. 17. i. 377. 
 XIII. 22, 23. i. 361. 
 XV. 17. i. 377. 
 XVIII. 12. i. 377. 
 1 Sam. VI. 18. i. 377- 
 VII. 12. i. 378. 
 XII. 3, 4. i. 244. 
 
 18, 19. i. 194. 
 XVIII. 25. ii. 45. 
 
 XXI. 6. iii. 7- 
 XXII. 18. i. 177. 
 XXIV. 4—15. i. 176. 
 
 XXVI. 8—10. i. 176. 
 
 XXVII. 8—12. ii. 57. 
 2 Sam. I. 4. i. 177- 
 
 17. iii. 285. 
 IV. 12. i. 177. 
 
 XI. i. 310. 
 XXIV. 1. i. 195. 
 
 1 Kings VIII. 20. 1. 382. 
 
 27. iii. 64, 86. 
 43. i. 382. 
 46. ii. 150. 
 
 XI. 29—31. i. 352. 
 
 XVII. 7—16. ii. 57. 
 
 XVIII. 17, 18. ii. 244. 
 
 28. i. 278. 
 
 XXII. 11. i. 378. 
 
 2 Kings XIII. 14—19. i. 352. 
 
 XVIII. 4. iii. 126. 
 Job XIX. 25, 26. iii. 272. 
 P.salms II. 10—12. i. 243. 
 XIX. 4. ii. 154. 
 
 XXXII. 1,2. i. 497. 
 
 xxxii. 18, 19. i. 141. 
 
 XXXIV. 18—27. i. 141. 
 
 xxxvii. 9—11. ii. 20. 
 
 Psalms L. 9. iii. 67. 
 
 15. i. 141. iii. 64. 
 LI. 1. iii. 203. 
 4. i. 496. 
 
 8. iii. 204. 
 LV. 22. i. 141, 
 
 Lxix. 15. ii. 151. 
 cv. 15. ii, 65. 
 cvii. 32, 34, i. 194. 
 cxvi. 11. i, 485, 
 cxix, 2. i. 160, 
 4. i. 396. 
 105. u. 149, 
 Prov. III. 9. i, 69, 
 XVII. 22, ii. 18, 
 XXX, 15. iii. 281, 
 Isaiah i. 9. iii, 49. 
 
 11—13. iii, 67. 
 
 XX, 2, i. 352. 
 
 XLii. 8. iii. 232. 
 
 Liv. 13. iii. 225, 
 
 LViii. 3—7. iii. 68. 
 
 4—6. ii. 48. 
 
 9. ii. 48. 
 Lxi. 8. i. 69. 
 
 Lxvi. 1. iii. 68. 
 Jerem. i. 10. ii. 160. 
 VII. 29, i. 378. 
 XXVII. 1 — 12. i. 353. 
 XXXI. 33. iii. 137. 
 34. iii. 225. 
 XLiv. 18. i, 163, 
 Ezek, V, 1, 2. iii. 249. 
 
 5. iii. 250. 
 IX. 6. ii. 20, 
 
 XII. 10. i. 378, 
 Hosea vi, 6. ii. 48. 
 Jonah i. 449—466. 
 II, 1. i, 459, 
 9. i. 459. 
 Habak. 11. 4. iii. 222, 230, 251. 
 Zech. XIII, 7. i. 323, 
 Mai. I. 10, i. 63. 
 Matth. I. 1. ii. 227. 
 
 6, ii.227, 
 18, 19. ii. 227. 
 
 21. i, 309, 361. ii. 155, 
 
 227. 
 23—25. ii. 227. 
 II. 1—6. ii. 227. 
 18. ii. 228 
 III. 4—9. ii. 228. 
 
 15. i. 188. ii. 228. 
 IV. 8. ii.274. 
 V. ii. 16,71. 
 
SCRIPTURE TEXTS. 
 
 291 
 
 Matth, V. 1—3. ii. IG, 17. | 
 
 Matth. vr. 20. i. 63, 74. 
 
 3. 
 
 ii. 273. 
 
 19—21, ii. 99— 102. 
 
 4. 
 
 ii. 18—20. 
 
 22, 23, ii, 102—104, 229. 
 
 5. 
 
 ii. 20, 21, 228. 
 
 24. i. 138, 207. ii. 104— 
 
 6. 
 
 i. 94. ii. 22. 
 
 106, 247. 
 
 7. 
 
 i. 309, 469. ii. 23, 24, 
 
 25. ii. 106. 
 
 
 84. 
 
 26, 27. ii. 107. 
 
 8. 
 
 ii. 25. 
 
 28—30. ii. 107, 230. 
 
 9. 
 
 ii. 26, 27, 84. 
 
 31—33. ii. 108. 
 
 10. 
 
 i. 138. ii. 27, 28. 
 
 34. ii. 109—112,230. 
 
 11. 
 
 i. 71. ii. 29, 30, 228. 
 
 VII. ii. 112, 123. 
 
 12. 
 
 i. 141. ii. 30,31. 
 
 1—5. ii. 112, 114,230. 
 
 13. 
 
 ii. 31— 34, 228. iii.95. 
 
 6. ii. 114,230. 
 
 .4. 
 
 ii. 34. iii. 74. 
 
 7. i. 362, 471. ii. 211. 
 
 15. 
 
 ii. 35, 36. 
 
 7—11. ii. 115, 118. 
 
 16. 
 
 i. 60, 87. ii. 37, 165. 
 
 12. ii. 118, 119. 
 
 17. 
 
 i. 205. ii. 38. 
 
 13, 14. ii. 120. 
 
 18. 
 
 ii. 39, 229. 
 
 15—20. ii. 121, 128. 
 
 19. 
 
 ii. 39, 229. 
 
 16. i. 257. 
 
 20. 
 
 ii. 40—44, 229. 
 
 17. i. 50. 
 
 21, 
 
 22. ii. 44—7, 229. 
 
 21. i. 77. ii. 128. 
 
 23—26. ii. 48, 
 
 22. ii. 128. 
 
 27, 
 
 28. ii. 49, 50. 
 
 23. ii. 129. 
 
 29, 
 
 30. ii. 51, 229. 
 
 24, i. 78, 319, ii, 129, 230 
 
 31, 
 
 32. ii. 51—55. 
 
 2.5—27. ii. 129, 131. 
 
 33- 
 
 -37, ii. 55—58. 
 
 26. i. 472, 
 
 34. 
 
 ii. 229. 
 
 28-29. ii, 131, 
 
 38- 
 
 -42. ii. 58—70, 229. 
 
 VIII. 2. ii. 230. 
 
 42. 
 
 i. 69. 
 
 4, 5. ii. 230. 
 
 43—48, ii. 70, ?1. 
 
 21. ii.230. 
 
 44. 
 
 i. 72, 273. ii. 200. 
 
 IX. 1. ii. 230. 
 
 45. 
 
 i. 72, 273. 
 
 11, 12. i. 293. 
 
 46. 
 
 i. 72. ii. 229. 
 
 13. i. 293, 475, 
 
 47. 
 
 
 15, 16. ii.231. 
 
 48. 
 
 i. 72. 
 
 27. ii. 231. 
 
 VI. ii 
 
 72—112. 
 
 X. 8. i. 62. 
 
 1- 
 
 -4. i. 72. ii. 72-77. 
 
 9. ii. 231. 
 
 3. 
 
 i. 37, 75. 
 
 14. i. 532. ii. 231. 
 
 4. 
 
 ii. 229. 
 
 16. i. 137. ii. 68. 
 
 5. 
 
 i. 72, 79. ii. 77, 78. 
 
 17. i. 137. 
 
 6. 
 
 i. 37, 72, 79. ii. 79. 
 
 18, ii. 68, 
 
 7, 
 
 8. ii. 80, 81. 
 
 19, 20. i, 141. 
 
 9. 
 
 ii. 82. 
 
 21. i. 137. 
 
 10. 
 
 ii. 82. 
 
 23. ii. 232. 
 
 11. 
 
 ii. 83, 117. 
 
 24, 25, i. 137, ii. 247- 
 
 12. 
 
 i. 86. ii. 83, 84. 
 
 27. ii. 232. 
 
 13. 
 
 ii. 85, 86. 
 
 30,32. i. 141. 
 
 14. 
 
 i. 76, 310, 470. ii. 48, 
 
 33. i. 143, 242. 
 
 
 87—91, 251. 
 
 37. i. 143. 
 
 15 
 
 
 41, 42. i. 80, 101. ii, 126 
 
 16 
 
 i.43. 
 
 232. 
 
 16. 
 
 —18. ii. 91—98. 
 
 XI, 5. i. 241. 
 
 18 
 
 i. 37, 72, 396. 
 
 6. ii. 232. 
 
 19 
 
 i. 77. 
 
 11, 12. ii. 232. 
 
 19—2 
 
292 
 
 INDEX OF 
 
 Matt. XI. 20. ii. 232. 
 
 27. ii. 26, 183. 
 30. ii. 232. 
 XII. 7. i.475. ii. 232. 
 12. iii.66. 
 25,31. ii. 232. 
 82. i. 522. ii. 232. 
 
 33. i. 50. 
 
 34. i, 50. ii. 232. iii. 174. 
 35—37. ii. 233. 
 
 37. i. 80. 
 39, 40. i. 457. 
 41. i. 460. 
 47—50. i. 297, 316. 
 60. iii. 184. 
 
 XIII. 12. ii. 233. 
 19—23. ii. 233. 
 
 26, 32. ii. 233. 
 
 33. i. 113. ii. 87, 233. 
 44—46. ii. 233. 
 47. i. 164. 
 52. ii. 233. 
 
 XIV. I, 25. ii. 233. 
 xv. 3. i. 104. 
 
 5. ii. 233. 
 9—13. ii. 234. 
 
 11—18. ii. 25. 
 
 20. iii. 162. 
 
 27. iii. 245. 
 XVI. 3. ii. 234. 
 
 6. i.265. iii. 43. 
 
 12. iii. 43. 
 
 13. i. 453. 
 15-18. iii. 31. 
 
 16. i. 205, 318,453. 
 
 17. i. 205, 318, ii. 202. 
 
 17. 18. ii. 234. 
 
 18. i. 205, 218, 318. ii. 
 
 202, 281. iii. 132. 
 
 19. i. 205, 248, 318. 
 
 22. i. 105. 
 
 23. ii. 234. 
 27, 28. ii. 234. 
 
 XVII. 11. i. 104. iii. 46. 
 17. iii. 100. 
 
 21. i.82. ii.234 
 24—27. i. 189. 
 26. ii.234. 
 
 xviii. 1—4. i.207. 
 2, 3. ii. 247. 
 
 7. ii. 251. 
 15—18. i. 320. 
 
 17. iii. 13. 
 
 18. ii. 235,284. 
 
 Matt. XVIII. 21, 22. i. 273. ii. 284. 
 
 30. i. 369. 
 35. i. 166. 
 
 xix. 8. ii. 235. 
 7—9. ii. 51. 
 
 12. ii. 235. 
 
 17. i. 63, 81. ii. 6. 
 
 21. i. 81. ii.235. 
 
 24. i. 82. 
 XX. 1—6. ii. 235. 
 
 8—12. ii.235. 
 
 22. ii.235. 
 
 25-27. i. 207. ii. 247. 
 
 26. i. 20. 
 
 27. i. 20. 
 
 28. i. 20. ii. 235, 247. 
 
 31. ii. 235. 
 XXI. 9. ii. 236. 
 
 25. ii. 236. 
 
 43. i. 473. 
 
 44. ii. 236. 
 46. i. 166. 
 
 XXII. 11. iii. 69. 
 17. i. 177. 
 
 32. iii. 118. 
 
 37. ii. 119. iii. 6. 
 
 XXIII. 2, 3. i. 322. ii. 286. 
 5—7. i. 246. ii. 40. 
 9. ii. 181. 
 
 13. ii. 104, 205,243,469. ii. 
 
 240. 
 
 14. i. 105, 243. ii. 78. iii. 
 
 280. 
 
 24. i. 247. 
 
 25. i. 247. 
 27. i. 496. 
 
 XXIV. 4. i. 45. 
 
 5. ii. 122. iii. 130. 
 
 22. iii. 192. 
 
 23. iii. 87. 
 
 24. i. 227. ii. 116,121,268. 
 
 iii. 103. 
 
 XXV. 9. i. 66. 
 
 29. i. 472. 
 
 34. i. 82. 
 
 35. i. 52, 82. 
 
 36. i. 82. 
 
 40— 45. i. 297- ii. 64. iii. 273. 
 
 XXVI. 5. i. 165. 
 
 26—28. i. 363, 382. iii. 248, 
 
 249. 
 39. ii. 83. 
 
 52. i. 176, 188, 328. 
 63. i. 293. 
 
SCRIPTURE TEXTS. 
 
 293 
 
 Matt, xxvii. 52. i. 333. 
 
 XXVIII. 18—20. i. 211, 268. ii. 
 282. iii. 274. 
 
 19. iii. 100. 
 
 20. i. 309. 
 Mark i. 15. i. 399. 
 
 III. 29. i. 522. 
 VI. 10. i. 532. 
 
 VIII. 38. i. 143. 
 
 IX. 33—36. i. 207. 
 
 49. i. 428. 
 
 X. 18. i. 359. 
 25. ii. 17. 
 
 29, 30. i. 109. 
 42—48. i. 207. 
 
 XIII. 6. i. 227. 
 
 21. 22. iii. 268, 
 
 22. i. 227. ii. 116. 
 
 XIV. 22—24. i. 364, 382. iii. 
 
 243. 
 XVI. 16. iii. 272, 276. 
 
 17, 18. i. 274. 
 20. i. 184. 
 
 Luke I. 16, 17. iii. 45. 
 
 18, 20. i. 353. 
 34—30. i. 353. 
 
 II. 10, 11. ii. 148. 
 12. i. 353. 
 43—45. i. 316. 
 
 IV. 23. i. 305. 
 VI. 22, 23. ii. 28. 
 
 24—26. i, 138. 
 25. ii. 20,23. 
 
 30. ii. 68. 
 VIII. 28. iii, 116. 
 
 41—48. i. 56. 
 47. i. 59, 83. 
 
 50. i.83. 
 IX. 4. i. 532. 
 
 46—48. i. 207. 
 54. i. 105, 166. 
 59, 60. ii. 253. 
 62. i. 143, 207. ii. 252. 
 X. 16. iii. 100. 
 27, 28. i. 85. 
 35, 37. i. 85. 
 42, i. 87. 
 XI. 5—13. i. 293. 
 
 25. i. 431. 
 
 26. i. 431, 473. 
 
 27. 28. iii. 184. 
 46. i. 205, 245. 
 52. i. 42, 243, 469. 
 
 XII. 9. i. 61, 65. 
 
 Luke XII. 10. i. 522. 
 
 14. i. 207. ii. 273. 
 
 20. ii. 101. 
 
 32. i.87, 105. 
 
 33. i. 87. 
 47. i. 472. 
 
 XIII. 2, 3. i. 177. 
 7. i. 473. 
 
 14. iii. 67. 
 XIV. 14. i. 106. 
 
 28—32. i. 137. 
 
 33. i. 137. ii. 102. 
 
 34. ii. 102. 
 XV. 18—24. i. 267. 
 
 32. ii. 343. 
 XVI. 1—9. i. 45, 126. 
 25. ii. 20. 
 29. iii. 100, 116. 
 XVII. 14. i. 264. 
 
 21. i. 103. 
 XVIII. 1 — 8. ii. 116. 
 
 6, 7. i. 293. 
 9—14. iii. 66. 
 29. i. 109. 
 XX. 6. i. 166. 
 XXI. 8. i. 227. 
 34. i. 90. 
 XXII. 8. i. 323. 
 
 11—13. iii. 251. 
 
 15. iii. 247. 
 
 16. i. 355. 
 
 19, 20. i. 252, 356, 364, 
 
 382. iii. 251. 
 
 20. iii. 244. 
 24-27. i. 207. 323. 
 31, 32. iii. 39, 209. 
 
 XXIII. 2. i. 164. ii. 73, 241. 
 5. i. 164. ii. 241. 
 
 34. i. 74. 
 
 XXIV. 45. i. 205. 
 45—47. ii. 283. 
 
 John I. 1. i. 482. 
 
 3. i. 482. 
 
 10. Hi. 49. 
 
 12. i. 63, 111, 222, 417, 
 
 429, 466, 493. ii. 
 145, 205. iii. 114, 
 276. 
 
 13. i. 493. 
 
 14. i. 482. 
 
 15. ii. 141. 
 
 16. i. 11, 110. iii. 275. 
 
 17. i. 10, 466. ii. 4. 
 23. i. 104. 
 
294 
 
 INDEX OF 
 
 John I. 29. i. 2(18. iii. 2/4. 
 II, 4. i. 316. iii. 207- 
 in. 5. i. 423. 
 
 6. i. 111,494. 
 8. i. 111. 
 14,15. i. 355, 426. 
 16. i. 417. 
 16—18. i.294. ii. 145. 
 
 19. i. 471. 
 
 34. i. 282. 
 
 35. iii. 275. 
 
 36. i. 111. ii. 145, 146. iii. 
 
 114. 
 IV. 4. iii. 64. 
 
 20. ii. 157. 
 
 24. i. 106. 
 28,29. iii. 51. 
 
 V. 3. ii. 155. 
 28, 29. i. 110. 
 34. iii. 25. 
 
 36. i. 112, 282. 
 
 39. i. 43, 146, 241. iii. 111. 
 
 42, 43. i. 272. 
 
 44. i. 249. iii. 137, 174. 
 
 VI. i. 369. 
 
 25. ii. 125. 
 
 26. ii. 165. iii. 222. 
 
 37. iii. 225. 
 39. iii. 274. 
 
 41, 42. iii. 225, 229. 
 
 44. iii. 225. 
 
 45. ii. 180, 333. iii. 51, 
 
 225. 
 
 46. 47. iii. 225. 
 61. iii. 225—227. 
 52. iii. 227, 228. 
 63. iii. 237. 
 53—55. iii. 228, 229. 
 
 55. iii. 236. 
 
 56. iii. 237. 
 
 57. iii. 238. 
 .58. iii. 226. 
 60—62. iii. 238. 
 
 63. i. 287. ii. 131, 146, iii. 
 
 178,230,239,244. 
 67—69. iii. 230, 240. 
 
 VII. 1. ii. 40. 
 15. iii. 44. 
 
 17. i. 111. ii. 85. iii. 137. 
 
 18. i. 249. ii. 41. 
 38. i. 417. 
 
 VIII. 11. ii. 155. 
 
 12. i. 145, 490. 
 24. i, 478. 
 
 John VIII. 25. i. ICO. 
 29. i. 248. 
 39. iii. 44. 
 44. ii. 190. 
 47. i. 88. iii. 139. 
 56. iii. 202. 
 IX. 4, 5. i. 490. 
 7. iii. 88. 
 22. i. 133. 
 31. ii. 42. 
 X. 8. ii. 155. iii. 139. 
 
 9. iii. 229. 
 25. i. 282. 
 
 27. ii. 333. iii. 49. 
 XI. 9, 10. i. 252. 
 
 25. iii. 274. 
 
 26. i. 10. 
 XII. 32. iii, 233. 
 
 35. i. 252, 490. 
 
 36. i. 490. 
 49. 1. 270. 
 
 XIII. 4—17. iii. 267. 
 10. iii. 141. 
 
 15. i.20. 
 17. i. 112. 
 35. i. 112. 
 
 XIV. 13. iii. 275. 
 
 16, 17. ii. 19. 
 21. i. 112. 
 
 23. i. 438. 
 
 24. i. 112. 
 28. iii. 252. 
 
 XV, 2. iii. 143. 
 
 3. i. 287,321. iii, 25, 114, 
 141. 
 
 6. 1.112, 319. iii. 229. 
 
 7. i. 438. 
 
 10. i, 112, 
 
 13, i, 86, 
 
 14, ii,205. 
 
 16. i. 112. iii, 35. 
 
 19. i, 133. 
 
 20. i. 137. 
 27. i. 525. 
 
 XVI. 6. iii. 252. 
 
 8. iii. 5. 
 
 9. 1.490. 
 
 15, iii. 275. 
 
 23. i. 295. ii. 160, 211. iii. 
 
 64. 
 26, 27. iii. 120. 
 XVII. 11, 12. iii. 209. 
 
 17. iii. 25. 
 20. i. 295. 
 
SCRIPTURE TEXTS. 
 
 295 
 
 John XVIII. 3(5. 
 
 XIX. 11. 
 
 12. 
 XX. 21. 
 
 22. 
 
 22, 
 
 31. 
 XXI. 15. 
 
 15- 
 
 16. 
 
 25. 
 Acts 1. 8. 
 
 11. 
 
 2«. 
 II. 21. 
 
 37. 
 
 38. 
 
 39. 
 
 III. 12, 
 
 IV. 12. 
 
 30. 
 
 V. 4. 
 
 28. 
 
 29. 
 
 2. 
 
 3. 
 
 4. 
 
 5. 
 
 6. 
 
 8. 
 48. 
 49. 
 60. 
 VIII. 13. 
 14. 
 
 VI. 
 
 VII. 
 
 17. 
 
 15- 
 
 18- 
 
 20. 
 
 IX. ii. 
 
 B. 
 
 X. 2. 
 
 4. 
 
 43. 
 
 44. 
 
 XI. 2, 
 
 2, 
 
 XII. 12. 
 
 25. 
 
 XIII. 2, 
 
 48. 
 
 XV. 1. 
 
 . i. 186, 207. ii. 247, 
 
 273. 
 iii. 174. 
 ii. 73. 
 
 i. 137,211. ii.283. 
 iii. 250. 
 
 23. i. 205, 320. ii.283. 
 iii. 100. 
 i. 257. 
 
 -17. ii. 280. 
 iii. 132. 
 iii. 90. 
 i. 320. 
 iii. 252. 
 i. 295, 456. 
 iii. 275. 
 iii. 108. 
 
 i. 206, 253. ii. 155. 
 i. 206. 
 
 16. iii. 145. 
 1.134,287,356. ii. 155. 
 
 iii. 275. 
 
 i. 184. 
 
 i. 138. 
 
 ii. 45. 
 
 ii. 37, 245. 
 
 i. 207, 230. 
 
 i. 230. 
 
 i. 230. 
 
 i. 230. 
 
 i. 230, 259. 
 
 iii. 27. 
 
 i. 438. iii. 63, 68, 86. 
 
 iii. 63, 
 
 i. 76. 
 
 i. 124. iii. 64. 
 
 i. 124, 378. ii. 250. 
 
 i. 274. 
 -19. i. 124. 
 -23. ii. 100. 
 
 iii. 279. 
 
 156. 
 
 iii. 107. 
 
 i. 118. 
 
 i. 118. 
 
 ii. 155, iii. 275. 
 
 i. 274. 
 
 3. i. 328. 
 
 17. ii. 250. 
 i. 480. 
 
 i. 480. 
 3. i. 275. 
 iii. 139. 
 i. 513, 
 
 Acts XV. 7—9. ii. 250. 
 9. i. 51. 
 10. iii. 94. 
 37—39. i. 480, 
 XVII. 11, i. 147. iii. 111. 
 14. iii. 63, 68, 86. 
 
 XIX. 2. i. 225. 
 
 32, 39, 41. iii. 15, 
 
 XX. 2, iii. 85. 
 
 7. iii. 264. 
 9—12. iii. 145. 
 
 20. iii. 169. 
 21—27. i. 244. 
 
 28. iii. 17. 
 
 29. i. 239, 257. 
 35, i. 257, 436. 
 
 XXII. 4. iii. 13. 
 Romans i. i. 484 — 510. 
 1. i. 495. 
 1—3. i, 9. 
 
 16. i. 47, 488. 
 
 17. i. 47. iii. 273. 
 
 18. i. 495, 
 
 21. i.472, 
 28. ii. 51. 
 
 II, i, 496. 
 
 1. i. 485. 
 6. i. 113, 
 
 13. i, 114, 485. ii, 6. 
 
 14. i. 181, 
 16. i, 213, 
 
 22. i, 485. 
 25, iii, 65. 
 25—27, i. 349. 
 
 27. i, 309, 
 
 III, i. 496. 
 
 8. iii. 173. 
 
 19. iii. 102. 
 
 20. i. 51, 487, ii. 4, 146. 
 iii. 205. 
 
 28. i. 49. 
 
 30, iii. 65. 
 
 31, iii, 276. 
 
 IV, i. 497, 49a 
 
 2. iii, 202. 
 2, 3, i. 526. 
 4, 8, ii, 156, 
 
 9. i. 49. 
 
 15. i. 18, 51, 307. ii. 4. iii. 
 
 205. 
 25. i.488. iii. 274. 
 V. i. 499, 500. 
 
 1. i, 49, 294, 307, ii. 196. 
 iii. 274. 
 
296 
 
 INDEX OF 
 
 Rora. V. 2. ii. 155. 
 3. i. 139. 
 8. 112, 266. 
 8—10. i. 294. ii. 199. 
 14. i. 76. 
 20. i. 480. ii. 4. 
 VI. i. 600—1. 
 
 3. i. 138, 261. ii. 161. 
 
 4. i. 253, 261. ii. 161, 
 
 189. 
 11. i. 261. 
 23. i. 73, 466. 
 VII. i. 502—504. 
 
 6. i. 309. ii. 158. 
 
 8. ii. 4. 
 
 13. ii. 4. 
 16. ii. 158. 
 18—22. i. 301, 492. 
 19,20. iii. 32,112. 
 23. i. 301, 492. ii. 4. 
 
 III. i. 504. 
 
 1. i. 492. 
 
 3. i. 377, 494. 
 
 9, i. 86. ii. 201. iii. 31, 
 
 137. 
 11. ii. 149, 187. iii. 276. 
 
 14. i. 86. 
 
 16. i. 63. ii. 207, 211. iii. 
 
 51. 
 
 17. i. 466. 
 
 18. i. 113. 
 26. i. 13. 
 
 28. ii. 9. 
 
 31. iii. 274. 
 
 32. i. 295. 
 35—9. i. 22, 222. 
 
 .X. i. 604, 505. 
 
 3. i. 58. ii. 204. 
 6, 7. iii. 54, 69. 
 16, iii. 210, 
 20. iii. 191. 
 
 29. iii. 49. 
 
 33. i. 67. 
 X. i. 505. 
 
 3. i. 46, 105, 431. 
 
 4. i, 192. ii. 4,26, 119. 
 6. i. 175, 415. 
 
 8. i. 281, 311. 
 
 9. i. 123. 
 
 10. i. 49, 262, 267. 
 
 13. i. 95. 
 
 14. i. 120, 281, 470. iii. 
 
 24. 
 
 15. i. 282. 
 
 Kom, X. 17. i. 268, 289. 
 XI. i. 505. 
 
 6. i. 71.ii. 156. 
 XII. i. 506. 
 
 12. ii. 19. 
 
 14. i. 172. 
 
 15. ii.'lS. 
 17. i. 193. 
 
 19. i. 174, 193. 
 
 20. i. 193. 
 
 21. i. 193. 
 
 XIII. i. 506. iii. 6. 
 
 1. i. 178, 333. iii. 41. 
 1—4. i. 179. 
 1—10. i. 173. 
 
 4. i. 180. 
 
 5. i. 190. 
 
 6. i. 191. 
 
 7. ii. 62. 
 
 8. iii. 156. 
 7—10. i. 192. 
 
 10. i. 475. ii. 49, 119. 
 
 XIV. i. 506, 507. 
 
 5. iii. 82. 
 8. i. 117. 
 
 13. ii. 114. 
 14—17. i. 223. 
 
 17. iii. 153. 
 
 18. i. 215. 
 
 23. i. 276, 289, 494. iii. 
 273. 
 XV. i. 507. 
 1. ii. 8. 
 
 4. i. 133, 398, 452. 
 XVI. i. 508. 
 
 1. iii. 13. 
 18. i. 300. 
 1 Cor. i. 511. 
 
 I. 13. iii. 116, 
 
 17. i. 211.! 
 
 18. iii. 50. 
 
 21. i. 46. 
 
 22. i. 353. 
 30. iii. 266. 
 
 II. 4, 6. i. 312. 
 
 10. iii. 6, 123. 
 
 11. i. 78. ii. 180. 
 
 12. i. 86. 
 
 14. i.46, 86, 111, iii. 6 
 111, 137. 
 
 15. ii, 128, 181. 
 III. 4. iii. 119, 
 
 5. iii. 110, 
 10-12, i. 319, 
 
SCRIPTURE TEXTS. 
 
 297 
 
 1 Cor. III. 12. i. 115. 
 
 13. i. 41. 
 
 21—23. i, 210. iii. 116. 
 IV. 1. i. 210. 
 
 15. i. 213. 
 
 20. iii. 43. 
 V. 5. i. 273. 
 
 7. iii. 85. 
 
 11. i. 320. ii. 172. iii. 42. 
 VI. 9, 10. ii. 50. iii. 174. 
 
 VII. 8. i. 219. 
 9. i. 314. 
 
 14. i. 340. 
 
 16. iii. 50. 
 38. i. 109. 
 
 IX. 10. i. 100, 207, 329. iii. 
 184. 
 
 17. iii. 184. 
 X. 2. i. 426. 
 
 3, 4. iii. 244. 
 6. i. 452. 
 
 6—11. ii. 323, iii. 104. 
 13. i. 92, 141. 
 
 16. iii. 264. 
 
 17. ii. 218. iii. 264. 
 
 21. iii. 255. 
 XI. 20. ii. 218. 
 
 22. iii. 257. 
 
 23. i. 211. 
 
 24. i. 252. iii. 242, 243, 
 251, 258-262. 
 
 25. iii. 254. 
 
 23—26. i. 356, 365, 382. 
 
 iii. 85,241,265. 
 27. i. 366. 
 29. iii. 256. 
 30—33. iii. 257. 
 34. iii. 258. 
 
 XII. 3. ii. 201. 
 
 12. ii. 218. 
 14—27. i. 334. 
 27. iii. 255. 
 
 XIII. i.375. 
 
 5. i. 98, 299. 
 
 XIV. 11—14. iii. 97. 
 16. i. 234, 268. 
 22. i. 184. 
 
 27, 28. i. 234. 
 XV. 19. iii. 118. 
 27. i. 270. 
 56. i. 356. 
 XVI. 19. iii. 13. 
 Cor. i. 512. 
 
 I. 4. iii. 279. 
 20. i. 287. 
 
 2 Cor. I. 22. ii. 187. 
 24. i. 257. 
 II. 6—8. i. 273. 
 5—10. i. 320. 
 
 III. 2, 3. i. 309. 
 3. iii. 276. 
 
 6. i. 308. 309. ii. 141. 
 
 7. i. 10,47,181,209,307 
 
 308. 
 
 8. i. 307. 
 
 9. i. 11,47,269,307,309. 
 
 17. i. 48. 
 
 18. ii, 187. 
 
 IV. 3. iii. 191. 
 5. i. 210. 
 
 V. 5. i. 193. 
 10. i.ll6. ii, 6. 
 14. i. 297. 
 
 16. i. 297, 316. 
 
 21. i. 377. 
 IX. 10. i. 73. 
 
 X. 4. i. 41, 328. 
 
 8. i. 320. 
 XI. 2—5. i. 210. 
 
 13. i. 213. 
 
 14. i. 43. ii. 116. 
 23. i. 210. 
 
 29. ii. 203. 
 
 XII. 9. i. 139. 
 
 10. 1. 139. 
 11,12. i. 210, 
 13. 
 
 14. i. 257. ii. 148. 
 
 XIII. 10. i. 320. 
 Gal. i. 513. 
 
 I. 8, 9. i. 44, 213. 
 
 11. i. 211,213. 
 
 12. i, 211, 213, 521. 
 
 13. iii. 13. 
 
 22. iii. 13. 
 II. 8. i. 211. 
 
 11—14. ii. 251. 
 
 14. i. 329. 
 15, 16. i. 49. 
 
 17. i. 284. 
 
 20. i. 49. 
 
 21. i. 49, 284. ii. 5. 
 III. 2. i. 274, 307. 
 
 2—10. i. 49. 
 
 5. iii. 276. 
 12. i. 415. 
 16. i. 10. 
 16, 17. iii. 275. 
 
 19. i. 416. 
 
 21, i. 52, 416. iii. 205. 
 
298 
 
 'O INDEX OF 
 
 Gal. III. 24. ii. 4. 
 
 Ephes. VI. 8. i. 116,297. 
 
 20. i. 222. 
 
 9. i. 201. 
 
 IV. 7. i. «3. 
 
 16. i. 48, 328. 
 
 17. i. 49. 
 
 17. i. 328, 398. 
 
 22—31. i. 307. 
 
 Philip, i. 514, 515. 
 
 V. 6. i. 221, 223. 
 
 I. 6. iii. 192. 
 
 14. ii. 119. 
 
 29. i. 138. 
 
 17. i. 492. iii. 113. 
 
 II. 1—3. i. 375. 
 
 20. i. 494. 
 
 6. i. 63. 
 
 22. i. 73. 
 
 13. iii. 192. 
 
 VI. 1. ii. 8. 
 
 16. ii, 164. 
 
 2. ii. 8. 
 
 III. 5. ii. 42. 
 
 Ephes. i. 514. 
 
 6. i. 485. ii. 76. 
 
 I. 1—10. ii. 199. 
 
 7-10. ii. 76. 
 
 3. i. 284. 
 
 15. i. 375. 
 
 4. i. 110. iii. HI. 
 
 19. i. 300. 
 
 4—6. i. 11. 
 
 20, 21. ii. 28. 
 
 7. i. 110. iii. 274. 
 
 IV. 4. ii. 18. 
 
 13. i. 193. 
 
 V. 22. ii. 248. 
 
 22, 23. ii. 218. iii. 255. 
 
 Coloss. i. 515. 
 
 II. 3. i. 47, 146. 
 
 I. 14. iii. 274. 
 
 8. i. 13, 53, 126. ii. 88. 
 
 24. iii. 31. 
 
 9, 10. i. 126. 
 
 II. 8. i, 155. 
 
 14. i. 330. iii. 274. 
 
 19. iii. 275. 
 
 18. ii. 155. iii. 274. 
 
 III. 5. ii. 99. 
 
 18,19. i. 291. iii. 120. 
 
 10. i. 296. 
 
 19, 20. iii. 31. 
 
 11. i. 296. 
 
 20—22. i. 319. 
 
 19, i. 200. 
 
 III. 12. ii. 155. iii. 274. 
 
 21. i. 199. 
 
 16. i. 369. 
 
 24. i. 116. 
 
 IV. 6, 6. iii, 275. 
 
 25. i. 117. 
 
 11—13. i. 220. 
 
 IV. 1. i. 201. 
 
 13. iii. 88. 
 
 10. i. 480. 
 
 17, 18. i. 490. 
 
 14. i.481. 
 
 22—24. iii. 245. 
 
 1 Thess. i. 516. 
 
 28. i. 299. 
 
 IV. 13—16. iii. 118. 
 
 30. i. 193. 
 
 V. 3. i. 141. 
 
 V. 1. i. 20. 
 
 2 Thess. i. 517. 
 
 3. ii. 10, 161. 
 
 II. 3. i. 215. 
 
 4. i. 161. 
 
 8, i. 41, 312. 
 
 5. i. 161. ii. 17,99. 
 
 9. i. 287. iii. 263. 
 
 6. i. 161. 
 
 9—11. i. 195. ii, 85, 122, 
 
 8. i. 220. ii. 149. 
 
 129, 343, iii. 104, 129. 
 
 14. iii. 5. 
 
 15. i. 219. 
 
 16. i. 69. 
 
 1 Tim. i. 517, 518. 
 
 22—24. i. 171. 
 
 I. 5. i. 475. iii. 246. 
 
 25—28. i. 200. iii. 113, 
 
 8. i. 55. 
 
 142. 
 
 11. 211, 213. 
 
 26. i. 253, 277. 
 
 12. 211. 
 
 30. iii. 31. 
 
 II. 1. ii. 154. 
 
 33. i. 172. 
 
 5. i.287. ii. 166, iii. 274. 
 
 VI. 1. ii. 65. 
 
 6. i. 287. ii. 154. 
 
 1—3. ii. 111. 
 
 10. iii. 193. 
 
 4. i. 199. 
 
 19. iii. 193. 
 
 5—7. i. 172,297. 
 
 III. 2. i. 229, 230,232. 
 
SCRIPTURE TEXTS. 
 
 299 
 
 1 Tim. III. 3. i. 234, 235. 
 3—5. i. 229. 
 
 6. iii. IS. 
 
 7. i. 230. 
 10. i. 230. 
 13. ii. 193. 
 
 IV. 1, 2. iii. 153. 
 1—3. i. 214. 
 V. 8. ii. 54. 
 1«. iii. 13, 
 
 23. i. 440. 
 VI. 4. i. 257. 
 
 5. i. 300. 
 10. ii. 99, 177. 
 17. ii. 101, 
 20, 21. iii. 254. 
 2 Tim. i. 519. 
 
 II. 19. iii. 254. 
 
 24. i. 40. 
 
 HI. 1—5. iii. 105. 
 
 8. i. 340. 
 
 12. 1. 138. ii. 28. 
 
 13. i. 45, 228. 
 
 16. i. 41, 398. ii. 142. 
 IV. 11. i. 480, 481. 
 
 14. i. 522. ii. 212. 
 Titus i. 519. iii. 17. 
 
 III. 5. i. 295. 
 10. iii. 215, 
 Philemon i. 172, 520. 
 Hebrews i. 521—4. 
 14. ii. 167. 
 III. 19. i. 429. 
 IV. 12. ii. 131. 
 10. iii. 120. 
 VI. 4—6. i. 521, 522. ii. 152, 
 212. 
 viT. 12. ii. 282. 
 
 24,25. i. 285. ii. 152. iii. 
 274. 
 VIII. 10. iii. 137. 
 IX. 16. iii. 233. 
 18—22. i. 364. 
 X. 1. i. 214. 
 4. i. 416. 
 10. iii. 149. 
 14. i. 433. 
 
 26,27. i. 521, 523. ii, 152, 
 212. 
 
 28. i. 523. 
 
 29. i. 366, 523. 
 34. i. 524. 
 
 XI. 6. ii. 162. 
 31. i. 526. 
 33. ii. 19. 
 
 Heb. XII. i. 696. 
 
 7, 8. i. 140. 
 
 17. i. 521, 523. 
 James i. 525, 526. 
 
 I. 3. iii. 201. 
 10. i. 272. 
 
 18. i. 120, 277, 311. iii. 
 201. 
 
 25. i. 119. 
 H. 13. ii. 25, 70. 
 14. i. 120, 470. 
 
 17. i. 60, 120, 125, .525. 
 
 18. ii. 193. iii. 202. 
 
 19. i. 120, 125. iii. 201. 
 
 20. i. 61. 
 
 21. i. 119,526. 
 
 22. i. 526. 
 
 23. iii. 202. 
 
 24. i. 526. 
 
 25. i. ] 19, 526. 
 V. 14, 15. i. 274. 
 
 20. ii. 14. 
 1 Peter i. 527. 
 1. i. 527. 
 9. i. 109. 
 
 14. i. 490. 
 
 23. i. 277, 311. 
 II. i. 527. 
 
 5. i. 319. 
 18—21. i. 172. 
 
 20. ii. 28. 
 
 21. i. 20. 
 
 23. i. 117. 
 
 24. iii. 274. 
 III. i. 527. 
 
 1. iii. 50. 
 
 6. i. 171. 
 
 7. i. 171, 200. 
 
 15. i. 232, 329. 
 21. i. 426. 
 
 IV. i. 527. 
 
 8. i. 12. 
 
 14. i. 138. 
 
 15. ii. 28. 
 18. i. 66. 
 
 V. i. 528. 
 
 1. iii. 17. 
 
 2. i. 235, 244. 
 
 3. i. 235 ,257, 430. 
 
 4. i. 235. 
 7. i. 141. 
 
 2 Peter i. 528. 
 
 I. i. 528, 529. 
 
 5. i. 436. ii. 193. 
 10. i. 51. ii. 87, 193. 
 
300 
 
 INDEX OF SCRIPTURE TEXTS. 
 
 2 Peter i. IC— 19. i. 313, 
 
 19. iii.249. 
 
 20, 21. i. 317. 
 II. i. 528. 
 
 1. i. 124, 318. 
 1—3. iii. 102. 
 
 2. i. 124. ii. 99. 
 
 3. i. 257, 265, 318. ii. 99, 
 
 121. iii. 24, 44. 
 15. ii. 99. 
 20, 21. i. 522. 
 Ill i. 529. 
 1 John i. 529, 530. ii. 145, 225. 
 I. 1, 2. i. 482. ii. 144—7. 
 3, 4. ii. 147, 148. 
 5—7. ii. 149. 
 
 8. i. 86. ii. 150. iii. 22, 208. 
 8—10. iii. 113. 
 
 9. i. 262. ii. 150. 
 
 10. ii. 150, 151. iii. 32. 
 II. 1. i. 285. ii. 152. 
 
 2. i. 285. ii. 153, 
 
 3, 4. ii. 172. 
 5, 6, ii. 173. 
 7—11. ii. 174. 
 
 10. i. 490. ii.iSS. 
 
 11. i. 490. ii. 60, 88. 
 
 12. 13. ii. 175. 
 14. ii. 176. 
 15-17. ii. 177—179. 
 
 18. ii. 179. iii. 263. 
 
 19. ii. 179. 
 
 20. 21. ii. 180. 
 22. ii. 181—183. 
 23—27. ii. 183. 
 26. iii. 101. 
 
 28. ii. 184. 
 
 29. ii. 185. 
 in. ii. 186, 195. 
 
 1. i. 222. ii. 186. 
 
 2. ii. 28, 187. 
 
 3. ii. 187. iii. 143. 
 
 4. ii. 188. 
 5—7. ii. 189. 
 
 1 John III. 8—10. ii. 190. 
 
 9. iii. 32, 113. 
 
 10—13. ii. 181. 
 
 14, 15. ii. 192. 
 
 16. i. 86. ii. 192. 
 
 17. i. 70. ii. 46, 192. 
 
 18. 19. ii. 193. 
 20—23. u. 194. 
 24. ii. 195. 
 
 IV. ii. 195—205. 
 
 1. ii. 195. 
 
 2, 3. ii. 196. 
 4—6. ii. 197. 
 7, 8. ii. 198. 
 
 9. ii. 199. 
 
 10. i. 222. ii. 199. 
 
 11, 12. ii.200. iii. 196. 
 13—16. ii. 201. 
 
 16. iii. 238. 
 
 17. ii. 202. 
 
 18. ii. 203. 
 
 19. ii. 204. 
 
 20. i. 84, 108. ii. 204. iii. 
 
 150. 
 
 21. i. 84, 228, 267. ii. 46, 
 
 205, 325. 
 V. ii. 205—225, 
 
 1—3. ii. 205, 208. 
 
 4. ii. 20, 176, 208. 
 
 6, 6. ii. 209. 
 
 8, ii. 209, 
 
 9—12. ii.210. 
 13—15. ii. 211. 
 10. i. 522. ii. 212. 
 17, 18. ii. 212. 
 19, 20. ii. 213. 
 21. ii. 214, 225. 
 
 2 John i. 630. 
 
 1. iii. 17. 
 
 3 John i. 530. 
 
 1. iii. 17. 
 Jude i. 531. 
 8. i. 53, 
 Revel. IX. 2. i. 394. 
 
GENERAL INDEX. 
 
 A, used for interjection Ah, ii. 156. 
 Aaron, a type of Christ, i. 209, 412. 
 Bp. Fisher says he was a type of 
 Peter and of the pope, i. 208, 209. 
 A. B. C. against the clergy, ascribed 
 by More to Barnes, i. 3. 
 
 Abbeys built as compensations for sin, 
 i. 249, 260; the popes enriched them- 
 selves and endowed bishopricks and 
 cathedrals from abbey-lands, ii, 277. 
 
 Abhorreth, used intransitively, i. 54. 
 
 Abode, used transitively, i. 37. 
 
 Abrech, interpretation of, i. 405. 
 
 Absolving, is but preaching the pro- 
 mises, i. 342. 
 
 Absolution, i. 267—273; justifieth no 
 man, 267 ; in Latin, useless, 268 ; the 
 priest rehearseth no promise, but 
 speaks his own words, ib. 
 
 Aeon, Aix-la-Chapelle, ii. 265. 
 
 Adam, likened to Christ, i. 70 ; the old 
 Adam remains, 113 ; what man is by 
 natural descent from Adam, 113. 
 
 Adrian, al. John Byrte, al. John Book- 
 binder, i. Ix. 
 
 Adultery, as committed in the heart, 
 ii. 49, 50. 
 
 Advouries, protectors, ii. 166. 
 
 Advoutry, adultery, i. I7. 
 
 Agatha, her legend, iii. 61 ; her letter 
 believed to be a charm against tooth- 
 ache, ib. 
 
 Agood, for, of good, in reality, i. 456. 
 
 Aknowen of, acknowledge, i. 465. iii. 
 38. 
 
 Albe, what, i. 419 ; its alleged signifi- 
 cation^ iii. 73. 
 
 All-to, altogether, ii. 114; iii. 112. 
 
 Allegories, meaning of the term, and 
 their use, i. 303 — 7, 425; their use 
 exemplified, 428 ; cautions against 
 their misapplication, 425, 428 ; alle- 
 gorical interpretation exemplified, 
 306. 
 
 Alms, the word explained, i. 96; ex- 
 tent of the duty of giving, 118; their 
 
 proper source, ib. ; when acceptable, 
 and when an abomination, ii. 93. 
 Ambrose addresses the pope as a bro- 
 ther, i. 216. 
 Amice, Latin, amictus; its alleged 
 
 signification, iii. 73. 
 Ancre, an anchorite, ii. 42. 
 Angels, ii. 11 7, 169. 
 Anger, may proceed from love, ii. 45 ; 
 
 when to be restrained, 46. 
 Anoiling, unction, i. 275-286 ; has no 
 promise, and is altogether super- 
 stitious, 275; More says, It has a 
 promise, 276. 
 Anoint thy head, meaning of this, ii. 
 
 92. 
 Anointed, Christ so called, i. 228; ii, 
 153; false anointed, orpseudo-Christs 
 compared with the true, i. 232-6. 
 Anointing, Christ's anointing his peo- 
 ple, ii. 180, 182, 184 ; original anoint- 
 ing of bishops and priests, i. 229. 
 Anselm, abp. obliged William II. to 
 surrender the investiture of bishops 
 to the pope, ii. 294. 
 Answer to Sir T. More's Dialogue, 
 
 i. xlii, xlv, 1 ; iii. 1 — 215. 
 Answers to be given to those who ask 
 for a reason of the hope that is in 
 you, iii. 55. 
 Antichrist, i. 215, 240-1, 266, 340; de- 
 scribed, i. 42-3, 95, 147-8, 232-52 ; ii. 
 179 ; his miracles, i. 287; iii. 362-3; 
 his work, i. 224; turneth the root 
 upward, 295; is the pope, 191, 208, 
 215; ii. 181-2, 196-7; iii. 102-7,171. 
 Antioch, Peter is said, in the canon 
 law, to have had his see there first, 
 ii. 285. See Canon law. 
 Antwerp, Tyndale's Testament export- 
 ed thence, and two editions printed 
 there, i. xxxiii ; its burghers refuse 
 to consider them as heretical, xxxiii ; 
 Tonstal and Blore there, xxxvii ; 
 Tyndale there, xxxvii, Ix, Ixvii ; 
 martyrs there, lix ; more editions of 
 Tyndale's New Testament printed 
 there, Ixi, Ixii ; Tyndale's manner of 
 
302 
 
 GENERAL INDEX. 
 
 living there, Ix, Ixi ; the English 
 merchants there make efforts in his be- 
 half, Ixx ; Harman, Flegge, Marsch, 
 and Poyntz, English merchants there, 
 Ixiv — ix. 
 
 Apollonia, St, iii. 181. 
 
 Apostles, received their commission 
 directly from Christ, i. 211 ; anointed 
 by him with the Spirit, 229; chose 
 men anointed with the same, ib. ; 
 their trials and temptations, iii. 37-9 ; 
 whether they left any thing necessary 
 to salvation unwritten, iii. 26-30. See 
 Written. 
 
 Appetite, the greater carrieth away the 
 less, i. 503. 
 
 Appose, examine by questioning, i. 44. 
 
 Aquinas, Thomas, i. 91, 159 ; some ac- 
 count of hmi, 149; miracles attributed 
 to him, iii. 131; canonized, and why, 
 ii. 291 ; exalts the pope above all 
 human dignities, and says he has a 
 just claim to be styled Christ, king, 
 and priest, ib. ; first put the doctrine 
 of transubstantiation into regular 
 form, iii. 241 ; reference to his state- 
 ment of it, 227 ; calls it no heresy to 
 say that Christ consecrated the ele- 
 ments with other words, before say- 
 ing, This is my body, 241; curious 
 solution of one objection to transub- 
 stantiation by More and Aquinas, 
 235; taught, contrary to Duns, that 
 the Virgin was born in original sin, 
 131. 
 
 Argument from effect to cause, i. 58. 
 
 Aristotle, i. 157, 276; citations from, 
 155; censured, 108, 154-5, 184. 
 
 Ark, meaning of the word in Genesis, 
 i. 405; in Exodus, 419. 
 
 Arundel, abp. his examination of 
 Thorpe edited by Tyndale, i. xxvi ; 
 of Lord Cobham, iii. 243; his con- 
 stitution against any man's translating 
 the holy scriptures into English, or 
 reading any unallowed translation, i. 
 132; obliged to leave England, ii. 295. 
 
 Asses, popish festival of, i. 92. 
 
 Athelstan, said to have caused the holy 
 scriptures to be translated into the 
 English tongue, i. 149, 
 
 Attrition, a feigned word, i. 2(i5; its 
 purport as declared by council of 
 Trent, ib. 
 
 Augustine, i. 144, 154; his reason for 
 writing De civitate Dei., 164 ; desires 
 that his writings may be tried, but 
 the scriptures unhesitatingly believed, 
 iii. 136 ; seems to say that the scrip- 
 ture derives its authority from the 
 church, 49 ; this explained, 50 ; directs 
 to search the scriptures for the expo- 
 sition of scripture, 249 ; his language 
 incompatible with papal claims to 
 supremacy and infallibility, i. 216; 
 his exposition of ' Thou art Peter,' 
 217; of the keys given to Peter, 218; 
 of ' Feed my sheep,' ib. ; gives some 
 sanction to prayer to saints in behalf 
 of the dead, iii. 126 ; says, that sepul- 
 chral honours are rather the solace of 
 the living than benefits to the dead, 
 272 ; his language incompatible with 
 the doctrine of transubstantiation, 
 228, 259-60 ; his remarks on the faith 
 of which James has spoken, 201 ; 
 says, that the Christians of his day 
 were more burdened with ceremonies 
 than the Jews had been, 74. 
 
 Aureitas, a term used by the schoolmen, 
 i. 158. 
 
 Avims, i. 445. 
 
 Away with, bear with, i. 505. 
 
 Aworth, at worth ; having a value, 
 i. 463. 
 
 B. 
 
 Bainham, compelled to confess that he 
 has Tyndale's writings, and con- 
 demned to the fire, i. 35-G. 
 
 Baptism, i. 253, 267 ; what it is, 359; 
 ii. 161 ; iii. 246 ; what inward is, ii. 
 12-3 ; none else availeth, ib. ; is the 
 witness of water, 209; was prefigured 
 by circumcision, iii. 246 ; came in its 
 stead, i. 356 ; compared with it, iii. 
 245-8; with the Lord's supper, 246- 
 8 ; may be administered by any per- 
 son in time of necessity,!. 256; the 
 people's erroneous belief respecting 
 it, 276 ; their superstitious attention 
 to the ceremonial, 277; their name 
 for it, 276; without the word the 
 washing helpeth not, 253 ; its signifi- 
 cation, i. 27, 253, 261, 339, 426; ii. 
 90; iii, 171, 245, 247; it requires love 
 
GENERAL INDEX. 
 
 303 
 
 to the brethren, ii. 137; how Christ's 
 merits are made ours in baptism, i. 
 466; ii. 90; ' he that believeth and is 
 baptized shall be saved,' expounded, 
 iii. 276; how baptism saveth, i. 253, 
 424, 426 ; increases the guilt of those 
 who are baptized in the flesh only, 
 and trust not in Christ, 358 ; answer 
 to such as allege John iii. 5 in proof 
 that the Holy Spirit is present in the 
 water, and that therefore the work of 
 baptism putteth away sin, 423-4; 
 scriptures to be searched for the pro- 
 fession of our baptism, 469; what the 
 true profession of it is, ii. 136; not 
 understood by the clergy, 140 ; is a 
 security for rightly understanding the 
 scriptures, 139-40 ; baptism con- 
 sidered in connexion with the process 
 of justification, ii. 90. 
 Barnes, Robert, once a friar, in the end 
 a martyr, i. liii ; incorrectly charged 
 with Zuinglianism by More, 3; really 
 a Lutheran, i/j., liii ; reputed author 
 of ' A. B. C. for the clergy,' 3 ; More 
 says he should have been burnt, not- 
 withstanding his having the king's 
 safe-conduct, ib, 
 Barrow, i.e. Bergen-op-Zoom, i. Ix, 
 
 Ixix, Ixx. 
 Bartholomew, the apostle, a legend 
 
 concerning him, iii. 92. 
 Bayfield, amonk, condemned to the fire, 
 the possession and distribution of 
 Tyndale's writings, and other similar, 
 counted among his crimes, i. 1, 33. 
 42 ; iii. 258. 
 Beadmen, prayer-men, i. 331. 
 Bead-roll, list of persons to be prayed 
 
 for, ii. 287. 
 Beads, ii. 113. 
 
 Beast, the mark of the, i. 173, 236. 
 Becket, Thomas, account of his charac- 
 ter and military prowess, ii. 274, 292 ; 
 incorrectly said to have been made a 
 bishop in the field of battle, ii. 273-4, 
 292 ; riches collected about his shrine, 
 i. 436 ; ii. 292. 
 Bede, his exposition of Upon this rock,' 
 i. 218 ; of the keys, ib. ; of the power 
 of binding and loosing, 218, 264. 
 Belial, word explained, i. 445. 
 Believers, need leisure to grow, i. 454, 
 505; why they sometimes fall, 491 ; 
 
 how carried on safely to the end, iii. 
 34. See Christians and The elect. 
 Bells hallowed, i. 225, 283 ; iii. 258 ; 
 
 christened, i. 274. 
 Benefices, not to be sought covetously, 
 ii. 108; obtained by court favour, 
 336. See Pluralities. 
 Benefit of clergy, a law term, i. 181. 
 Benefundatum, i. 157. 
 Besides, apart from, ii. 183. 
 Better, used as in catechism, for supe- 
 rior in rank, i. 203. 
 Bewitchment, ii. 265, 308. 
 Bigamus, in papal law , one who has been 
 twice married, iii. 165; canon against 
 admitting such into the ministry, ib. 
 Bill, any written agreement, i. 45 ; an 
 
 offensive weapon, 134. 
 Bilney, the martyr, i. lix ; ii. 320; his 
 condemnation defended by More, iii. 
 145-6. 
 Binding and loosing, of the authority 
 to do this, i. 218, 264, 268; ii. 159- 
 60 ; what is meant by it in scripture, 
 i. 269, 427, 428 ; ii. 282-4, 287 ; inter- 
 pretations put upon it by different 
 ancient fathers, i. 217-8, 264, 269, 
 320-2. 
 Birth, the new, i. Ill, 120; whence, 
 
 277. See Regeneration. 
 Bishop, meaning of the name, i. 229 ; 
 iii. 17; bishop, priest, and elder, were 
 names for the same office in apostolic 
 church, ii. 253 ; what their character 
 ought to be, i. 229,479; their office, 
 229 ; was such as endangered a man's 
 life, ii. 255 ; contest of bishops, which 
 should be greatest, ii. 257 ; bishop of 
 Rome became greatest, ib. ; the mov- 
 ing of their hands over us, cannot put 
 away sin, i. 284. See Prelates. 
 Bishopping, the people's name for con- 
 firming, i. 277 ; iii. 72. 
 Bisse, what, i. 406. 
 
 Bless, illustrated by examples, i. 406. 
 Blessing, that of a pious layman, as 
 good as the pope's, i. 258 ; what it 
 means exemplified, ib.; vainly sought 
 froin bishops, i. 284. 
 Boniface, the name given to the Saxon 
 monk, Winfrid, ii, 259; Boniface 
 111. pope, induced the emperor Pho- 
 cas to declare him the chief bishop, 
 and Rome the chief church, 258. 
 
304 
 
 GENERAL INDEX. 
 
 Brother's wife, marriage with, the case 
 considered, ii. 32C-9. 
 
 Body and blood of the Lord, in 1 Cor. 
 xi. 27 ; interpreted to mean the con- 
 gregation, iii. 245, 255-7. See Sup- 
 per of the Lord, and Transubstanti- 
 ation. 
 
 Boleyn, Anne, her letter to Cromwell 
 in behalf of a merchant who had 
 abetted the publication of the New 
 Testament in English, i. Ixiv ; Tyn- 
 dale sends her an unique copy of his 
 New Testament, ib.; she lends Tyn- 
 dale's Obedience, and reclaims it from 
 Wolsey, 130. 
 
 Bonaventure, cardinal, some account of 
 him, i. 232. 
 
 Boots, an academic distinction, i. 232, 
 
 Erandon, apopish saint, legend of him, 
 ii. 98. 
 
 Brast, burst, ii. 208. 
 
 Bread, daily, its meaning in the Lord's 
 prayer, ii, 83 ; the gift of God, 117 ; 
 consecrated bread is called God, i, 
 248. 
 
 Brest-flap, part of the priest's dress, i. 
 419. 
 
 Brethren, weak, how borne with by 
 prophets and apostles, i. 452, 506-7 ; 
 should be upheld, ii. 8. 
 
 Breviary, Roman, what, i. 230; collects 
 from, 231 ; legendary account in it 
 of St Lawrence, ii. 254; of St Agatha, 
 iii. 61 ; of ApoUonia, 181 ; a prayer 
 in it for obtaining eternal glory 
 through the merits of St Peter and 
 St Paul, 117. 
 
 Briget, or Brygot, i. 151. 
 
 Britons, the ancient, their wickedness 
 and its fruits, i. 143. 
 
 Bruterer, a soothsayer, or maker of evil 
 days, i. 445. 
 
 Bugs, a name for objects of childish 
 or superstitious terror, i. 417. 
 
 Bungay, friar, his supposed witcheries, 
 ii. 304. 
 
 Burning of heretics, inculcated by card. 
 Hugo iii., 215; aflirmed by More 
 to be lawful and well done, 211 ; 
 More says, the clergy doth not pro- 
 cure it, ib.; and that a great many 
 more should have been burnt, 97. 
 
 By and by, original meaning of, i. 241. 
 
 By that, inasmuch as, ii. 128, 
 
 Cain, of the name, i. 406, 
 
 Calk, calculate, ii. 308. 
 
 Cambray, treaty there, by which Henry 
 VIII. and the regent agreed to pro- 
 hibit the printing and selling of Lu- 
 theran books, i. xxxvii. 
 
 Candlemas day, i. 91. 
 
 Candles, superstitious use of, by day- 
 light, iii. 80; holy, 1. 48, 225 ; why 
 that assigned to the Virgin is not put 
 out in the Tenebrffi service, iii. 39. 
 
 Cardinals, their beginning, ii. 257. 
 
 Carnal, are not regenerate, ii. 132. 
 
 Carthusians, a branch of the Benedic- 
 tines, i. 302. See Monks of the 
 Charter-house. 
 
 Cast, i, V. to calculate, 92 j subst. a 
 contrivance, ii. 335. 
 
 Catharine of Arragon, her divorce, 
 why treated of by Tyndale, ii. 332 ; 
 why sought by Wolsey, 319, 322; 
 the validity of her marriage should 
 be tried by God's word, 323 ; the 
 question considered, 323 — 33; if 
 lawful, the pope cannot break it, 
 323; the wrong she suffered from 
 the prelates, 320, 343, 
 
 Cellarer, or sellerar, a monk's office, 
 ii, 287. 
 
 Centum gravamina, a German remon- 
 strance against abuses unredressed 
 by the pope, iii. 40. 
 
 Ceremonies, instituted by men, cannot 
 give peace, ii. 194 ; national, of Tyn- 
 dale's day, i. 275; ceremonies pre- 
 scribed to Moses by God, and for what 
 end, 16, 362, 414-5, 421-3; some of 
 them were like a star-light of Christ, 
 and some expressed him with thelight 
 of day break, 422; Christ was the 
 reality of what the chief of them pre- 
 figured, 427 ; these may still be ob- 
 served in things not unlawful of them- 
 selves, ii. 327 ; could not justify the 
 performer, i. 415-6 ; iii. 65; yet sup- 
 posed so to do, 66-70 ; uncommanded 
 Jewish ceremonies, i. 275; religious 
 ceremonies generally, tested by their 
 effects, 286 ; no man to be judged 
 because of them, ii. 113-4 ; how they 
 came to be too highly regarded in 
 early Christian church, iii. 68-70; 
 
GENERAL INDEX,. 
 
 305 
 
 not very injurious at first ; but be- 
 came a heavy yoke, and destructive, 
 74-8; are superstitiously watched by 
 the common people, i. 2/7 ; iii. 117 ; 
 and ignorantly observed by the na- 
 tural man, 8; injure him, who ob- 
 serveth them without knowing their 
 purport, when of age to understand 
 them, i. 362; iii. 39; suchas havelost 
 their significations, and obtained the 
 reverence only due to God, are the 
 salt to be trodden under foot, ii. 33-4. 
 
 Character, use of the word, in church 
 of Rome, i. 342. 
 
 Charity, IMore urges, and Tyndale ob- 
 jects to employing this word as equi- 
 valent to 'AyaTTi), ii. 135 ; iii. 14, 20-1. 
 
 Charlemagne, ii. 2tj2-.'j. 
 
 Charles V. ii. 312-22; pensions Wol- 
 sey, 31(i; exposes his conduct in a 
 publication circulated in the imperial 
 dominions, 322. 
 
 Chastity, i. 438 ; vows of, 439. 
 
 Cheap; good cheap, i. 122. 
 
 Chevisance, a bargain, ii. 297. 
 
 Childeric, deposed and made a monk, 
 ii. 271. 
 
 Children, of the obedience due to their 
 parents, i. 168, 171 ; who are little 
 children, ii. 247-8. 
 
 Children of God, are they that believe, 
 145; and love righteousness, iii. 276; 
 are corrected by their Father, ii. 188. 
 
 Chop, at the first, i. 241,468. 
 
 Chopological, i. 304, 308. 
 
 Chrisom, or Cresome, i. 225, 235. 
 
 Christ, meaning of the word, i. 228 ; 
 ii. 153; his names, ii. 180, 182; 
 whathe is to his people, i. 19, 52, 110, 
 287, 296-7, 300, 319 ; iii. 274 ; their 
 atone-maker, iii. 275; their exam- 
 ple, i. 20, 72, 97; ii. 28, 30; their 
 intercessor, i. 385 ; their only media- 
 tor, i. 287 ; iii- 275; their peace, i. 
 330 ; their righteousness, 95 ; God 
 and Christ, all in all, 297-9 ; none 
 other name, nor remedy, whereby 
 salvation, i. 356-7 ; ii- 152, 155, 213, 
 214 ; is that which divers ceremonies, 
 and persons, and things prefigured, 
 i. 427 ; hath a perpetual priesthood, 
 iii. 274 ; he is to God-ward an ever- 
 lasting satisfaction, and ever suffi- 
 cient, i. 228, 267 ; iii. 275 ; what he 
 
 [tyndale, in.] 
 
 was promised to be and procure for 
 us, i. 278; God hath covenanted to 
 give salvation through him, iii. 275 ; 
 his blood hath made satisfaction for 
 the sins of all believers, ii. 154, 218 : 
 hath obtained all things for them, 
 i. 15, 19, 65, 71, 83, 433, 464 ; iii. 278 ; 
 blesseth ever and purgeth ever, i. 285, 
 360, 370 ; no saint hath diminished 
 aught of its power, iii. 275 ; he who 
 feels its power, has first felt the pains 
 of hell, i. 360 ; trust in aught else, 
 cannot give real peace, 330; his deeds 
 have purchased a reward for us, 1 16 ; 
 his merits alone obtain forgiveness, 
 ii. 7fi ; what meant by his justifyingus, 
 i. 509 ; he is the only cause why we do 
 good, and why God receiveth us, and 
 maketh us such as he would have us 
 to be, i. 300 ; ii. 175 ; from what he 
 sets his people free, i. 18; he delivers 
 both from the penalty and guilt, 
 ii. 155, 158-60; his work, 152-3, 156, 
 168-70, 189; his preaching, like a 
 sword, 131 ; He manifests the Father, 
 ii. 26, 176, 183 ; the purport, evidence, 
 and manner of his miracles, all differ- 
 ent from those alleged to be in the 
 mass, iii. 262; his kingdom is not of 
 this world, ii, 247, 2/3 ; his readiness 
 to hear and help, i. 293 ; his people 
 are his members, 296-7; are all one 
 in him, 334 ; his coming in tlie flesh, 
 a great stumbling-block, ii. 236 ; how 
 denied, 176 ; the Jews' enmity against 
 him, i. 133 ; ii. 72 ; yet he came not to 
 destroy the law, 38; his body is in 
 heaven, iii. 251-4 ; his manhood is a 
 creature, and therefore not omnipre- 
 sent, 232, 254 ; what meant by eating 
 his flesh, i. 369 ; iii. 224, 226-7, 236-8, 
 244 ; every believer bound to die for 
 his doctrine, ii. 37. 
 
 Christen, plural of christian, ii. 104,254. 
 
 Christen-catte, iii. 2C3. 
 
 Christendom, used for christening, i, 
 277 ; ii. 72. 
 
 Christian, two things requisite to make, 
 i. 471 ; his state and character, i. 90, 
 97,263; ii. 170-1,189, 201,210; he is 
 anointed, ii. 180, 184; the course of a 
 true Christian, i. 75, 89 ; his confidence 
 inGod.ii. 159; in respect of God, is but 
 passive, i. 197; ii'. 1/4; but in respect 
 
 20 
 
306 
 
 GENERAL INDEX. 
 
 of that in which he labours, he works 
 actively, i. 11)7; worketh because it is 
 his Father's will, 77 ; as long as Christ 
 abideth in him, so long he loveth, 
 298; lives not in wilful sin, ii. 189, 
 191, 212-3 ; cannot err, and yet may 
 err, iii. 32-3 ; is not perfect till death, 
 ii. 140, 152. 
 
 Chrysostom, language inconsistent 
 with doctrine of transubstantiation in 
 a work ascribed to him, iii. 200 ; has 
 ventured to charge the virgin with 
 vain-glory, 207. 
 
 Church, a building, iii. 11, 88 ; its pro- 
 per use, i. 106; ii. 170; iii. 11, 84; 
 unbelief and superstition can only 
 pray there, i. 118; iii. 11 ; sometimes 
 laid under interdict, till money be 
 paid. 
 
 Name for the whole congregation 
 of professing Christians, iii. 12, 13, 
 113; its constitution in apostolic 
 times, ii. 153; tliere is ever in it a 
 carnal and a spiritual people, iii. 54 ; 
 each described, iii. 107-10, 113-4; 
 the carnal would always persecute 
 the spiritual, 109-10, 144. Whether 
 the church was before the gospel, con- 
 sidered, 24-5 ; the offices of apostle, 
 bishop, priest, deacon, and widow, in 
 the church, are of God, 170 ; but not 
 so the popish ceremonials for their 
 consecration, i6. ; whether this church 
 can err, 30-1,93-5. 
 Name so used as to comprehend none 
 but ecclesiastics and monks, iii. 12, 
 13; phrases and proverbs exempli- 
 fying this, 12 ; hence Tyndale pre- 
 ferred using congregation for ecclesia, 
 in his New Testament, 13. 
 
 Church, name as confined to the con- 
 gregation of the faithful, ii. 12 ; or 
 of the elect, iii. 13, 30, 113; this 
 church described, 108-10, 113; this 
 church cannot err damnably, ii. 12 ; 
 iii. 30, 31 ; how a true member sin- 
 neth not, and is yet a sinner, 32, 113; 
 multitude, no proof of the true church, 
 102-3, 109, 122 ; as they who depart 
 from the true church are heretics, so 
 they that depart from the church of 
 heretics, and from a false faith, are 
 the true church, 45 ; who are not the 
 true church, norof it, ii. 12; iii. 31,33. 
 
 Church p." pal, its infallibility contended 
 for by i\Iore, and Tyndale's replies, 
 iii. 93-103, 170 ; More affirms that it 
 is to be believed in things for which 
 no Scripture can be produced, 135, 
 139; grounds for judging whether 
 the pope and his adherents be the 
 church, iii. 9, 39-42 ; arguments used 
 to prove it the true church, iii. 42-52; 
 viz. That all heretics came out of the 
 true church, and Lutherans came out 
 of the papal, 42; answered, 43-5; 
 That there would be no sufficient 
 ground for believing the scripture, if 
 the authority of the papal church 
 might be denied, 45; answered, 46- 
 52; Its infallibility affirmed to be 
 necessary, to prove authority of scrip- 
 ture ; and the answer, ii. 289. 
 
 Circumcision, its appointment and use, 
 i. 349-51, 420; iii. 27, 05; the sign 
 gave its name to the thing, 248 ; it 
 figured baptism, and is compared 
 with it, 246-8; increased the guilt 
 of the Jew who hated the law, 
 i. 358. 
 
 Clamb, climbed, ii. 256. 
 
 Clergy, papal, not to be blindly fol- 
 lowed, ii. 129 ; have set aside the 
 scripture, ii. 103 ; iii. 139 ; corrupt 
 its sense and the lives of the saints, 
 48 ; their hostility to the scriptures 
 being made accessible to laymen, i. 
 393 ; the cause of it, iii. 24 ; their 
 ignorance, i. 140; iii. 75; vindictive 
 ways, i. 117, 340, 342; other evil 
 ways, 147, 191, 213, 336, 339-41 ; iii. 
 40-1, 102-6; persecutors of God's 
 word and its preachers, i. 337 ; iii. 
 48; condemn the just and justify 
 the wicked, i. 242-3, 248 ; procure 
 exemptions from punishments due to 
 their crimes, i. 178-80; ii. 123-4; 
 iii. 52 ; from the jurisdiction of lay- 
 courts, i. 178, 240-1 ; claim to be ex- 
 empt from all taxes imposed by the 
 civil power, ii. 177 ; but taxed hea- 
 vily by W'olsey, i. 188 ; boast that 
 they create the Creator, 280; their way 
 of teaching and conduct, compart d 
 with what was foretold in 2 Pet. ii. 
 1-3 ; JMatth. XXIV. 24; 2 Thess. ii, 
 9-11; 2 Tim. iii. 1-5; iii. 102-7; 
 their false and evil doctrine, ii. 123 ; 
 
GENERAL INDEX. 
 
 307 
 
 their tampering with history and with 
 the fathers, i. 337 ; iii- 48 : their con- 
 duct in the mediaeval ages, 2(i8 ; for- 
 bidden marriage, but their concubi- 
 nage licensed, 40; the more wicked 
 the people, the more they were feared 
 by them, i. 339 ; and they made ru- 
 lers serve them, 282; iii. 53; their 
 sources of wealth, i. 236-9, 244-5, 
 249, 341, 424; iii. 53; form used in 
 degrading them, i. 233. 
 
 Cobham, lord, his language respecting 
 the presence in the Lord's Supper, 
 iii. 243. 
 
 Cochlffius, his account of Tyndale's 
 labours at Cologne, and of his inter- 
 rupting them, i. xxxviii-ix. 
 
 Coinage, copper, ii. 231. 
 
 Colins_ an insane person, iii. 39. 
 
 Collects, for 8t Lawrence's day, i, 231 ; 
 for St Stephen's, ib. ; for the saints 
 in general, 290. 
 
 Colossians, prologue to, i. 515. 
 
 Commandments, the first, iii. 274 ; a 
 man cannot sin without breaking the 
 first, i. 490 ; not given that God may 
 profit by their being kept, but for our 
 profit, i. 474; not taken away by 
 Christ, ii. 38; their purport, i. 434, 
 470, 474 ; prepare the way for Christ, 
 104; ii. 26, 120, 146-7; detect the 
 evil in our hearts, i. 51, 470; con- 
 demn us, i. 52 ; ii. 147 ; cannot be 
 kept, but by those who have the 
 Spirit, i. 81-2; ii. 38-9; made easy 
 by love, 203 ; love for them proves 
 faith to be unfeigned, i. 223 ; he that 
 keepeth them is entered into life, 82 ; 
 he that submitteth not himself to 
 keep them, hath not the faith that 
 justifieth, 470. 
 
 Confession, i. 261-6; modern popish 
 definition of, 342; of three kinds, 
 261-3; to whom it should be made, 
 266, 477 ; iii. 23 ; if rightly used, it 
 were not condemnable, ii. 150; auri- 
 cular confession, or shrift, in the ear, 
 a device of Satan, i. 263 ; an abomi- 
 nable thing, iii. 22, 172 ; began a- 
 mong the Greeks, i. 263; the usage 
 relinquished in their church, and 
 why, ib. and iii. 172; its presumed 
 extent, impossible, i.281 ; it torment- 
 eth the conscience, and robbeth the 
 
 purse, 245-0 ; required to precede all 
 the sacraments, and thus makes them 
 nugatory, 285, 337; use made of it, 
 by papal clergy, 191, 281, 336-7, 341 ; 
 the secrets thus entrusted to a con- 
 fessor have not been kept where the 
 clergy had a purpose to serve, 337 ; 
 ii. 296, 305 ; iii. I7I ; seamen confess 
 their sins to the mast, i. 245. 
 
 Confiteor, extract from the, ii. 220. 
 
 Congruity, i. 466. 
 
 Consecration, Aquinas calls it no 
 heresy to affirm that the Lord had 
 consecrated the bread before he said 
 This is my body, iii, 241. 
 
 Constantine's pretended gift of royal 
 authority, &c. to the pope, ii. 279 ; 
 Constantino the second, called Pious, 
 when lie had called the pope God, 
 iii. 231. , 
 
 Constitutions, laws imposed by auto- 
 cratic authority, i. 132, 460. 
 
 Conveyance, sleight of hand, fraudulent 
 management, ii. 297. 
 
 Corporis-cloth, used in the mass, its 
 alleged signification, iii. 74. 
 
 Corage, the heart and its affections, i. 
 417. 
 
 Covenant, made between God and us, 
 i. 469-70. 
 
 Cranmer, archbishop, receives a copy 
 of Matthew's bible, and rejoices over 
 it, i. Ixxv; commends it to Crom- 
 well, and thanks him for procuring 
 the king's sanction to it, ib., Ixxvi. 
 
 Creation, not permitted toman, iii. 242. 
 
 Credence, a pledge to be credited, i. 85, 
 
 Crome, for crammed, i. 264. 
 
 Cromwell, lord, i. xli ; patronizes Cover- 
 dale, xlii ; instructs I\Ir Vaughan to 
 persuade Tyndale to throw himself 
 on the king's mercy, xlii; his reply 
 to Vaughan's letter, xlv; the despatch 
 and its corrections, xlvi — xlviii ; he 
 adds a clause urging Vaughan to in- 
 duce Tyndale to return, xlix ; writes 
 to the English merchants at Ant- 
 werp, and to the councillors of the 
 princess-regent in Tyndale's behalf, 
 Ixix ; procures the king's license for 
 I\Iatthew's Bible, Ixxvi. 
 
 Crose, for crosier, i. 252. 
 
 Cross, the Christian must have it laid 
 upon his back, because he is too weak 
 
 20 — 2 
 
308 
 
 GENERAL INDEX. 
 
 to take it upon himself, i. 198 ; must 
 be taken up, ii. 10, 28, 76 ; how a 
 wooden cross, or the sign of the cross, 
 may be used without sin, iii. 59, (50 ; 
 such was the ancient use of it, but 
 the abuse of these things makes men 
 idolaters, GO-62. 
 
 Crudelity, cruelty, ii. 2j. 
 
 Cunning, used for learning in a good 
 sense, ii. 336. 
 
 Curate, a parochial minister, as a person 
 having the care of souls, i. 146 ; igno- 
 rance of the popish, ib., iii. 265 ; what 
 sort of persons should be appointed 
 curates, and what their work should 
 be, iii. 265 ; how they should admin- 
 ister the Lord's supper, 265-6. 
 
 Cyprian says Christians were blamed 
 for the calamities of his age, i. 164 ; 
 asserts tlie perfect equality of all 
 bishops, 215; declares the contem- 
 porary pope to be in error, and an 
 upholder of heretics, 216; rebuked 
 some severely, for imagining that 
 other men's offences ought to be for- 
 given by the church for their merits, 
 iii. 199. 
 
 D. 
 
 Damn, anciently used, where now con- 
 demn, i. 15. 
 
 Dandy prat, a coin, ii. 306. 
 
 Danger, to be in any one's danger, a 
 legal term, i. 502; state of depend- 
 ence, ii. 293. 
 
 Darkness, in doctrine, ii. 102-4. 
 
 Days, holy, their use, i. 24, 226, 231. 
 
 Dazing, stupefaction, i. 167- 
 
 Deacons, meaning of their name, i. 
 230; original appointment and office, 
 230-1, 259; ii. 253; iii. 149; how 
 their power augmented, ii. 256; and 
 they became encouragers of much 
 evil, ib. 
 
 Deal, divide, ii. 83 ; iii. 250. 
 
 Debtors, mercy towards, ii. 69. 
 
 Defender of the Faith, bull of Leo X. 
 conferring this title on Henry VIII., 
 i. 186; how obtained, and its recep- 
 tion, ii. 338; Julius II. had conferred 
 it before on James IV. of Scotland, 
 187. 
 
 Defy, used for distrust, iii. 38 ; for dis- 
 dain, ii. 157. 
 
 De Media Villa, or Richard .Aliddle- 
 ton, notice of him, i. 153. 
 
 De JMonte Regio. See Regio-Montanus. 
 
 De Nova Villa, notice of him, i. 153. 
 
 Denmark, king of, styles himself king 
 of England, i. 187 ; ii. 384 ; its king 
 expelled in Tyndale's days, ii. 384. 
 
 Dens, quotations from, i. 159 ; ii. 287. 
 
 Depart, for divide, iii. 95. 
 
 Dsservingand free giving, cannot stand 
 together, i. 436. 
 
 Desiderius, king of Lombardy, ii. 262- 
 4. 
 
 Despair comes of wilful sin, ii. 76. 
 
 Deuteronomy, Prologue to, and sum- 
 mary of contents, i. 441-4; table of 
 words expounded, 455. 
 
 Devil, children of the, ii. 190-2; works 
 by blinding, iii. 191. 
 
 Dialogue between the father and the 
 son, i. 39-41. 
 
 Dignities, church dignities how ob- 
 tained, ii. 177. 
 
 Diligenterly, more diligently, iii. 98. 
 
 Dirige, what.i. 148. 
 
 Discipline, what the church ought to 
 have, ii. 219, 251, 252. 
 
 Dissimule, i. 341. 
 
 Divorce, Christ's law concerning, ii. 
 51-2,54-5. 
 
 Doctrine, to be tried by scripture, ii. 
 103, 121, 195 ; he that will do God's 
 will, shall know what is the true, ii. 
 40 ; must be examined before believ- 
 ed, ii. 195. 
 
 Dogs are the self-righteous, ii. 10, 114. 
 
 Dominicans, or black friars, i. 159. 
 
 Donne, Gabriel, a monk who assisted 
 Philips in the trepanning of Tyndale, 
 connected with Bishop (Jardiner, and 
 rewarded by Bishop ^''esey, i. Ixix. 
 
 Do on, put on, iii. 251. 
 
 Dorbel, or Nicholas de Orbellis, notice 
 of him, i. 151. 
 
 Donlia, a schoolman's term, iii. 56 ; 
 the distinction they would make be- 
 tween it and latria, untenable, iii. 57. 
 
 Duns Scotus, i. 91, 108, 158-9 ; did no 
 miracles, and contradicted Aquinas, 
 iii. 131. 
 
 Duns-man, i. 108. 
 
 Durandus, his Rationale divinorum, iii. 
 73. 
 
 Daring, enduring, iii. 264. 
 
GENERAL INDEX. 
 
 309 
 
 Dutchland, Tyndale's name for Ger- 
 many, ii. 266 ; Popish clergy there 
 licensed to live in sin, iii. 40 ; Tyn- 
 dale observes that there are nations 
 within the inclosure of Germany, who 
 speak tongues unknown to the Ger- 
 mans, ii. 268. 
 
 Duty, what is due, or owed, i. 82, 103. 
 
 E. 
 
 Ear, plow, i. 401 ; ii. 101. 
 
 Earnest, a pledge, i. 76. 
 
 Ecclesia, why rendered by Tyndale 
 congregation, rather than church, iii. 
 13-16. 
 
 Eden signifies pleasure, i. 407. 
 
 Edward IV. affianced to a Spanish 
 princess, and his marriage ascribed 
 by Tyndale to the witcheries of a 
 friar, ii. 304. 
 
 Egal, equal, i. 174. 
 
 Elders, who so called in scripture, i. 478. 
 
 Elect, their state and character, i. 14, 
 15, 77, 89, 107, 263-4; iii. 30-1, 35, 
 109, 111-13 ; God'slove for them, and 
 what he does for them, i. 13-14, 77 ; 
 iii. 191 ; were justified by faith in the 
 promised Saviour from the first, i. 
 417; their faith, iii. 113 ; difference 
 between it and that of such as are 
 called but not chosen, 69, 70, 107, 
 114 ; their hearts melt at the preach- 
 ing of God's mercy, i. 19 ; their regard 
 to Christ in all things, iii. 109; their 
 temptations, ii. Ill ; iii. 36-7; their 
 struggles against sin, iii. 113; must 
 have patience, and be long sufferers, 
 iii. 36; mercy waiteth ever on them, 
 ib.; shall rise again when they fall, ii. 
 171 ; their infirmities recorded, that 
 the weak may not despair, i. 311,399, 
 400 ; they that be in heaven know the 
 elect, and for them only pray, iii. 279. 
 
 Election, the manner of, iii. 35-9; its 
 cause in God, not to be questioned, i, 
 89 ; how it may be known, 80, 85 ; 
 cannot be known to those who only 
 honour God with their lips, 78. 
 Elyot, sir Thomas, employed to trepan 
 Tyndale, i. Ii. ; extract from his letter 
 to duke of Norfolk, ib. 
 Emperor, decree of Gregory V. concern- 
 ing election of, ii. 270. 
 
 Empire, transferred to Germany, ii. 
 269 ; received by Otho from the pope, 
 ib. 
 
 Endote, endow, i. 249. 
 
 Enemies, what to be hated, ii. 50; pri- 
 vate, to be loved, 70, 71. 
 
 Enfeoff, i. 218. 
 
 England, the injuries it has suffered 
 from the influence of popes and 
 popish prelates, i. 335-9 ; ii. 225, 
 294-322; iii. 138, 166. 
 
 Ens, scholastic term, and schoolmen's 
 queries respecting it, i. 158. 
 
 Ephesians, Prologue to Epistle, i.514. 
 
 Ephod, what, i. 419. 
 
 Epiphanius destroys the picture at 
 Bethel, iii. 182. 
 
 Erasmus, i.xv., xvii., xxi, 395 ; would 
 have laymen permitted to read the 
 scriptures in their own tongue, 161-2 ; 
 objects to notion of the virgin's hav- 
 ing authority to lay commands ou 
 Christ, 316 ; his account of the four 
 senses assigned to holy scripture by 
 schoolmen, 343 ; remarks on the in- 
 delicacy of Jerome's language, 438 ; 
 his Encomium Moriae, iii. 16 ; on free 
 will, 233; sometimes renders ecclesia, 
 congregation, 16; observes that au- 
 ricular confession had not been used 
 in Jerome's time, 214. 
 
 Esau, what he virtually rejected, i. 523. 
 
 Est, frequently equivalent to significat, 
 iii. 249, 258,261. 
 
 Evangelion, the word and its purport, i. 
 8-10; Tyndale calls epistle to Ro- 
 mans most pure evangelion , 424 ; what 
 it does for him who is convinced by 
 the law, i. 17, 22. See Gospel. 
 
 Even, equal, i. 166; for evening, ii. 
 249 ; evens, eves, i. 450. 
 
 Evil men, not to be resisted, ii. 21. 
 Exodus, prologue to, i. 411-14 ; direc- 
 tions for reading it profitably, ib. ; 
 brief remarks on its subjects, ib. ; 
 table of words expounded, 418, 419. 
 Expend, weigh or consider, iii. 247. 
 
 Fain, v. desire, ii. 231. 
 
 Faith, what it is, i. 407, 493; ii. 14, 
 205; iii. 198; its character seen in its 
 effects, i. 118, 363 ; a right, i. 13, 53, 
 
310 
 
 GENERAL INDEX. 
 
 493; ii. 11; iii. 30-1, 196; is the gift 
 of God, i. 53, 50; is the work of the 
 spirit, 488, 493; iii. 139; is an ap- 
 propriating faith, i. 224 ; cometh by 
 hearing, 489, 499 ; must rest on pro- 
 mises, 121, 278, 284; and pleads 
 them, ii. 89 ; is ever assailed, iii. 34; 
 is the rock on which Christ built 
 his church, 30-1 ; its fruits and con- 
 sequences, i. 13, 53, 55-6, 59-61 ; 
 ii. 187, 19-1; iii- 142; must bring a 
 new life, ii. 77; iii- 238; according 
 to More's doctrine, the best faith 
 may be coupled with the worst life, 
 iii. 142, 150 ; faith is a part of true 
 repentance, i. 478 ; is counted right- 
 eousness, ib. and 497 ; brings peace, 
 118, 294; certifieth us of the Spirit's 
 presence, 488 ; produces love, 223-4, 
 475; ii. 88-9, 174, 204; iii. 196-200; 
 gives deeds their goodness, i. 120; 
 ii. 125-6; without it they are abo- 
 minable, 126 ; gives the desire and 
 power to pray, i. 118; and to obey, 
 i. 115, 493-4; iii. 276; without it, 
 there cannot be obedience, i. 26 ; iii. 
 173 ; maketh us the children of God, 
 i. 63; ii. 145-6; overcomes the world, 
 197, 208-9 ; when the heart believeth 
 in Christ, there he dwelleth, i. 369 ; 
 faith only justifieth us before God, 
 i. 46,49, 119, 233, 375, 488, 508-9; 
 ii. 15, 76, 137 ; iii. 172, 274 ; by it 
 only cometh salvation, i. 15, 471 ; 
 iii. 275-6 ; he that hath it hath 
 eternal life, 225 ; but whilst faith 
 only justifieth, faith that is alone 
 justifieth not, ii. 15 ; iii. 196 ; for 
 true faith, hope, and love are respec- 
 tively known by being found together, 
 and are inseparable, ii. 13, 14 ; iii. 
 95, 197 ; faith and love comprehend 
 the whole law, ii. 188 ; where right 
 faith is, God receiveth the man for 
 Christ's sake, even though it be 
 weak, ii. 9; iii. 208; the weak in 
 faith should beupheld by the stronger, 
 ii. R ; how to be guided, i. 95, 506-7 ; 
 are chastised in pity, ii. 9 ; the faith 
 of those who arc called but not 
 chosen, is a different thing from the 
 faith of the elect, iii. 69, 70, 107, 
 114; multitude of adherents is no 
 proof of a right faith, iii. 102-3, 107, 
 
 109,115-16, 122; the faith that de- 
 pendeth of another man's mouth is 
 weak, iii. 52, 99 ; there is a mere his- 
 torical faith, i. 53, 121, 280; ii. 146; 
 iii. 197 ; this is not true faith, ii. 154, 
 201 ; the devils have this, i. 278; ii. 
 146; iii. 197; a faithless faith, iii. 
 199 ; such that which More and De 
 Lyra supposed to save those who 
 were drowned by the flood, 134 ; a 
 false faith, i. 12 ; described by James, 
 125; of the carnal, ii. 11; of hypo- 
 crites, il)., and 130 ; Flore's vain ima- 
 gination that a man may captivate 
 his understanding to believe, iii. 140. 
 See Justification. 
 
 Fall of Adam, its effect on us, i. 14, 17, 
 22 ; its remedy through grace, 14. 
 
 Fanon, its alleged signification, iii. 73. 
 
 Fast, adv. stedfastly, i. 451. 
 
 Fasting, true, i. 75, 90 ; ii. 93-96 ; its 
 intent, 94, 97 ; iii- 80 ; not as to meat 
 and drink only, ii. 94 ; how to be en- 
 joined by priests, 95. 
 
 Fasting, popish, manner of and occa- 
 sions, i.90; ii. 97-8; abused by monks, 
 91-2; before Lent, 92; Lady-fasts,98. 
 
 Father, a, his office and duty, i. 199. 
 
 Fathers, or patriarchs, More alleges 
 their faith to prove that scripture is 
 not the necessary ground of a true 
 faith, iii. 133-5. 
 
 Fathers, ancient divines so styled, knew 
 nothing of various doctrines taught 
 by the papal church, i. 325 ; iii. 132; 
 their doctrine to be tested by scrip- 
 ture, i. 330; iii. 133, 136; call the 
 bread a sacrifice, as they call it 
 Christ's body, i. 370 ; their words 
 afterwards understood amiss, 372. 
 
 Faustus, the Pelagian, ii. 104. 
 
 Favour, IMore objects to Tyndale's so 
 rendering Xapi^, iii. 22. 
 
 Fear, v. used for terrify, i. 133; where 
 useful, i. 185. 
 
 Ferman, or Forman, a London clergy- 
 man, harassed as a reformer, iii. 193 ; 
 misrepresented by ]\Iore, 208. 
 
 Fet, for fetched, i. 269 ; or obtained, 
 ii. 229. 
 
 Fifteenth, a, ii. 304-5. 
 
 Find, for, provide for, iii. 76. 
 
 Fire, saved as by tire, meaning of this, 
 i. 116. 
 
GENERAL INDEX. 
 
 311 
 
 Firmament, Tyndale uses it for the &ky, 
 i. 407. 
 
 Fisher, bishop of Rochester, i. xxx ; 
 character of his proceedings, 341 ; 
 preaches at the burning of Luther's 
 works, and Tyndale's New Testa- 
 ment, i. xxxi ; editions of his sermon, 
 189 ; citations from it, 190, 208-<J, 
 212-3, 220-3; Tyndale's remarks 
 upon it, 208-23 ; says, it appears by 
 express scripture that we be bound to 
 believe many more tilings than be 
 written in the Bible, 220; says that 
 if faith alone justifieth, the devils 
 would be justified, 223; mistranslates 
 a clause of Latin, 222. 
 
 Flap, part of a priest's dress, its al- 
 leged signification, iii. 73. 
 
 Flesh, used for all that is in man, before 
 the Spirit of God, i. 139 ; wliat meant 
 by flesh, when contrasted with spirit, 
 494, 504 ; each termed a law by Paul, 
 504 ; the Spirit's contest with it, 500, 
 504 ; ii. IGO ; oppresses the spirit, 9 ; 
 to be subdued by fasting, 94, 137; by 
 the cross, 9, 10 ; the eating of any 
 kind of flesh forbidden to monks by 
 the canon law, 276. 
 
 Flesh-vourer, for flesh-eater, iii. 245. 
 
 Flock, the little, i. 165, 363; preserved 
 by the hand of God, iii. 103 ; inquire 
 how they shall serve God, 108 ; their 
 blessed ways, 109 ; persecuted by the 
 multitude, 110. 
 
 Flotess, scum, ii. 215. 
 
 Fore, previous, ii. 5. 
 
 Forest, friar, ii. 302. 
 
 Forthink, equivalent to repent, i. 260; 
 iii. 23. 
 
 Fornication, falsely said to be no sin, 
 ii. 50. 
 
 Forth on, for thenceforward, iii. 77. 
 
 Foxe John, the martyrologist, his ac- 
 count of Tyndale, i, xiv, xvi, xvii, 
 xix, xxi, xxxvi — xsxviii, Ix, Ixi, 
 Ixv — Ixxii, Ixxiv, Ixxvi; separated 
 the treatise on Lord's supper from 
 Tyndale's works, yet states some rea- 
 sons for thinking it his, iii. 218-20. 
 
 Francis L, ii. 313-19. 
 
 Francis, St, i. 124 ; his coat, ii. 32 ; liis 
 cord, i. 122 ; eternal life promised to 
 observers of his rules, i. 227. 
 
 Franciscans, or Gray Friars, i. 159; ii. 
 
 5 ; set Christ but little above Francis, 
 ii. 5 ; divided into observants and 
 conventuals, i. 301 ; iheir great in- 
 crease, 302. 
 
 France, king of, i. 340 ; styled most 
 christian, i. 186; ii. 263; Julius II. 
 offers to transfer this title to Henry 
 V^III. 187 : cost of wars with, i. 187, 
 335; the source of papal power, ii. 
 360. 
 
 Frank -almoigne, ii. 148. 
 
 Frankfort, Tyndale's works printed and 
 seized there, i. xxxv. 
 
 Fratry, refectory, ii. 98. 
 
 Freedom, that wherewith Christ makes 
 his people free, i. 501. 
 
 Friars, or mendicant orders, their be- 
 ginning and procedure, ii. 277- 
 
 Fridays, four, ii. 98. 
 
 Frith, John, i. xxxvii, 37; Cromwell's 
 account of Henry's opinion of him, 
 xlviii ; said to have printed Tyndale's 
 answer to More's Dialogue, 1 ; leaves 
 Tyndale to come into England, liii; 
 seized and imprisoned, ib. ; Tyndale's 
 first letter to him, liii, Ivi ; second, 
 Ivii — lix. ; Frith's answer to More, 
 Ivi ; he is defended against More, 
 Ivii ; martyred, Ix ; his name in con- 
 nexion with question of authorship 
 of treatise on Lord's supper, iii. 218- 
 20 ; More's hard words against him, 
 i. 4 ; iii. 219. 
 
 G. 
 
 Galatians, Prologue to, i. 513. 
 
 Gards, borders, i. 532 ; their purport, as 
 
 commanded to be worn, ib, 
 Gehenna, meaning of, i. 531. 
 Genesis, prologue to version of, i. 398- 
 
 405; table of words expounded, 405- 
 
 10 ; remarks upon portions of its 
 
 narrative, 400-2. 
 Gest, some act, or exploit, i. 450. 
 Gifts of God, bestowed that we may 
 
 use them for our neighbour's benefit, 
 
 i. 24. 
 GildaSjhis testimony against the ancient 
 
 Britons, i. 142, 458; quotation from, 
 
 143. 
 Glocester, duke Humphry, his death, 
 
 ii. 297; the tale of his detecting a 
 
 pretended miracle, told by More, 298. 
 
!12 
 
 GENERAL INDEX. 
 
 Glo^estershire, contained six mitred 
 abbots, ii. 288. 
 
 Glorious, used for vain-glorious, i. 453. 
 
 Glory, he that seeketh his own, is his 
 own god, ii. 73; reserved for those 
 who suffer with Christ, 28. 
 
 Gluttcny, ii. 92-3. 
 
 God, his will, word, and power, are all 
 one, iii. 239 ; some things are not 
 possible to him, inasmuch as they 
 involve contradictions, 232-3 ; to trust 
 in him, is the first commandment, 
 and first article of our creed, 274 ; all 
 that is of God is light, ii. 149; setteth 
 forth his love, that we may have con- 
 fidence in him, i. 294 ; his love to the 
 elect, and what he does for them, 13, 
 14, 77 ; iii. 191 ; overcomes his ene- 
 mies with love, i. 136; his exceeding 
 love towards sinners, ii. 199 ; the 
 worker of all good things in man, i. 
 498; iii. 34; our goodness springeth 
 out of his, 19B ; allows men to bind 
 him by his promises, ii. 68 ; ven- 
 geance belongeth to him, i. 332 ; his 
 righteousness not satisfied by pen- 
 ance, but by death of Christ, ii. 156; 
 false conceptions of his character en- 
 couraged by popish system, i. 278, 
 291-2,295-6; ii. 156; More charges 
 Luther with teaching that God com- 
 pels men to sin, iii. 190; reply to this 
 charge, 191-3; why God leaves one 
 blind, and opens the eyes of another, 
 is a question too deep for us, 191 ; 
 what is meant by his justifying be- 
 lievers, i. 509 ; his full pardon of be- 
 lievers' sins, ii. 158, 166, 168 ; loveth 
 their good deeds, because he first 
 loved them, i. 295 ; his word must be 
 in the heart to produce good, 51 ; is 
 the rule of his children, 131 ; every 
 one bound to defend his word, ii. 37; 
 how to please him, i. 332 ; how he is 
 to be honoured, i. 106 ; iii. 57 ; he is 
 dishonoured when our duty to our 
 neighbour is disregarded, ii. 57; 
 what it is to swear by him, ii. 55; 
 whither prayer to him should be di- 
 rected, i. 383, 385. 
 
 Good, every such thing in us is Christ's 
 gift, purchase, doing, and working, i. 
 23, 27, 111 ; we must be good, before 
 ■we can do good, 23, 50, 62, 73, 497; 
 
 iii. 173-4, 204-5; heathen and pa- 
 pists taught the contrary, iii. 11, 204 ; 
 prayer is good, according to the pro- 
 portion of faith, and the deed accord, 
 ing to the measure of love, i. 280. 
 
 Good works. See Works. 
 
 Goods, every man's to be preserved from 
 waste, because he is bounden to main- 
 tain his family therewith, and support 
 his king, ii. 66. 
 
 Gorram, or (Jorham, Nicholas de, i. 
 151 ; brief notice of him, 152. 
 
 Gospel, what it is, i. 8, 9 ; glad tidings 
 to all the world, 10; is the ministra- 
 tion of life, 11 ; of righteousness, 48; 
 the only light in the world, ii. 34; 
 it purifieth the heart, 35 ; it cannot, 
 and may not be hid, 34-5; was pro- 
 mised in the Old Test., i. 9 ; and is 
 found there, 11 ; why called a testa- 
 ment, 9; is not to be limited to evan- 
 gelists, 213, 441, 477, 484; ii. 144; 
 its effect contrasted with that of the 
 law, i. 21, 83 ; it is the law which 
 makes the gospel acceptable, and 
 therefore they must not be separated, 
 11; reply to question, whether the 
 gospel or the church be the older, iii. 
 24-5. 
 
 Grace, what meant by, i. 11, 286, 407 ; 
 distinguished from gift, 491 ; the doc- 
 tors and preachers wont to distinguish 
 different sorts of, as gratis data, gra- 
 tum faciens, praeveniens, subsequens, 
 iii. 22 ; we have no freewill wherewith 
 to anticipate the grace of God, iii. 
 174, 192; till it be given us, we can- 
 not consent to the sweetness of the 
 law, nor prepare ourselves thereunto, 
 174; till preventing grace be bestowed 
 men cannot see God, 192; they who 
 are in a state of grace may know it, ii. 
 172, 200, 211 ; this denied by popish 
 doctors, ib. ; there is ever a remnant 
 kept by gtace, iii. 139-40; peculiar 
 use of the word grace in the universi- 
 ties, 22. 
 
 Grafton, the printer, completes ]\lat- 
 thew's bible, i. Ixxv. ; presents a copy 
 to Cranmer, ib. 
 
 Greeks, their separation from Western 
 church, ii. 259. 
 
 Gregory. See Popes. 
 
 Guilford, sir Henry, i. xxi., 395. 
 
GENERAL INDEX. 
 
 313 
 
 H. 
 
 Hackett, sir John, the king's agent in 
 the Netherlands, i. xxxi ; enjoined 
 by Wolsey, and consequently en- 
 deavours to procure the suppression 
 of Tyndale's writings at Antwerp, 
 xxxiii ; further desired by him to 
 request that Tyndale and Roye may 
 be delivered into his hands, xxxiv ; 
 suggests a false charge of treason a- 
 gainst an English merchant, xxxiv. ; 
 travels in search of Tyndale, ib. ; en- 
 deavours to seize copies of Tyndale's 
 Testament on board Scottish ships, 
 xxxvi. 
 
 Hsecceitas, metaphysical term, i. 158. 
 
 Hales, Alex, de, brief notice of him, i. 
 150. 
 
 Hands, of the putting on, i. 274-5. 
 
 Harberous, hospitable, i. 479. 
 
 Harman, Richard, an English merchant 
 at Antwerp, exports Tyndale's Tes- 
 tament, i. xxxiv ; in peril thereby, 
 ib.; Anne Boleyn writes a letter in 
 his behalf, Ixiv. 
 
 Heart, God looketh to it rather than to 
 the deed, i. 100, 118, 489; Devotion 
 of the sacred heart, extract from book 
 of prayers so entitled, iii. 117. 
 
 Hear and learn, spoken of spiritual 
 rather than of natural perception, iii. 
 225. 
 
 Hebrew, peculiarities of that tongue, i. 
 148-9, 468. 
 
 Hebrew words explained: 
 TI3N, i. 405. 
 nbinan bnx, 378. 
 D'-ivD bax, 347. 
 -iryn px, 378. 
 mx, 351. 
 D-M, 445. 
 bN-na-'vN, 376. 
 *nbK bx, ib. 
 a^n^K, 175; ii. 1G5. 
 D-OK, i. 445. 
 br'^a, Belial, 445. 
 ^yba, Galeed, 348. 
 mj, Gerah, 419. 
 nm, ii. 145. 
 pnn, i. 68. 
 NB'on N-i:'3n, 378. 
 noT, 446. 
 
 am, ib. 
 
 aj?T, iii. 157. 
 
 HNon, i. 377, 
 
 an, Ham or Cham. 407 ; ii. 248, 
 
 ann, i. 446. 
 
 ain, 377. 
 
 T2D, 68. 
 
 pa, 255. 
 
 b>'?3, iii. 108. 
 
 13D, i. 69 ; ii. 153. 
 
 nm, Meod. i. 396. 
 
 n nana, i. 377. 
 
 a«3nD, 376. 
 
 r?20, 68. 
 
 nD-2, iii. 177-8. 
 
 uno, i. 117. 
 
 usu'O, 351. 
 
 -DD, Nissi, 420. 
 
 a>iir, 445. 
 
 B«p:y, 446. 
 
 ba »33, 347, 368. 
 
 nD3, Pesah, 353, 355, 377. 
 
 a^ithns, iii. 108. 
 
 a^p'iv, 107. 
 
 n:y3 n23v, i. 409. 
 
 u^a'p, iii. 285. 
 
 nii'p, in 2 Sam. i. 17., rendered by 
 Tyndale slaves, in Auth. Vers. 
 boiv. 
 
 npn, Raka, ii. 45, 229. 
 
 yp-i, i. 407. 
 
 nb^u', Siloh, or Shiloh, 408. 
 
 IJii-, 145, 446. 
 
 nir, 420. 
 
 mu', sob, 477- 
 
 B*nat3n ii:', Sartabaim, 408. 
 Hebrews, Prologue to Epistle, i. 521- 
 
 4; authority of the epistle defended, 
 
 ib. 
 Heir, all believers heirs, i. 77, 89, 113; 
 
 their assurance thereof, 89, 113. 
 Hell, what the word is now used for, i. 
 
 531. 
 Henry I. (Tyndale says II.), obliged 
 
 to yield to Ralph, bishop of Chi- 
 chester, when he would have had a 
 
 tax paid by the priests, ii. 295; 
 
 Henry II. vexed by prelates, 19 ; 
 
 Henry IV. and Henry V. indebted 
 
 to the clergy for their elevation, and 
 
 put their swords at the clergy's dispo- 
 sal, 297 ; Henry V. sent into France 
 
 by his clergy, i. 338; ii.302; iii. 212; 
 
 built Sion and the Charter-house of 
 
314 
 
 GKNEKAL INDEX. 
 
 Shene, that lip-labour might never 
 cease, ii. 81 ; Henry VI. managed 
 and deceived by prelates, 303-5 ; mi- 
 racles ascribed to him, though his 
 canonization had not been purchased, 
 iii, 122; Henry VII., use he made 
 of Cardinal Morton and other pre- 
 lates to get at his subjects' secrets, 
 and raise money, ii. 305-6 ; Henry 
 VIII. warned by Rincke, that Tyn- 
 dale was printing a version of the 
 scriptures, i. xxx ; warns his subjects 
 against them, xxxi ; denounces that 
 they are to be burnt, and that he will 
 punish the keepers and readers of the 
 same, xxxii. 131 ; desires the princess 
 regent of the Netherlands to procure 
 the destruction of books intended to 
 poison his subjects, xxxii ; lays in- 
 junctions to same eft'ect on English 
 merchants at Antwerp, ib. ; A mutual 
 compact between him and the prin- 
 cess, to prohibit the printing or sell- 
 ing of Lutheran books, xxxvii; issues 
 a proclamation, enjoining magistrates 
 to aid in punishing all persons con- 
 cerned with books against popery, 
 xl. 34 ; his anger at Vaughan's com- 
 munications respecting Tyndale, xlvi- 
 viii ; employs sir T. Elyot to pro- 
 cure Tyndale's arrest, Ii ; gives his 
 license for selling and reading Mat- 
 thew's bible, in which Tyndale's 
 translations and prefaces are in- 
 cluded, Ixxvi ; by his command 
 More and certain prelates gather 
 heretical propositions from Tyndale's 
 writings, 34 ; the clergy are ordered 
 to tell their congregations that the 
 king and prelates did well in not 
 suffering the people to have the scrip- 
 tures in their own tongue, 35 ; reads 
 and approves of "The Obedience," 
 130; in which he is advised to consi- 
 der what his support of the pope had 
 cost, 335 ; present and title given him 
 by the pope, i. 187 ; ii. 339 ; his 
 loan forgiven by spiritualty and tem- 
 poralty, 337 ; ridiculed in French 
 play, 341 ; his book against Luther 
 criticised by Tyndale, 239 ; his vow 
 of matrimony more binding than 
 Luther's of celibacy, 340 ; intreated 
 by Tyndale to cease from persecu- 
 
 ting, 341 ; Tyndale's advice, as to 
 how the question of his divorce should 
 be tried, ib. 
 
 Henry V. Emperor receives his crown 
 from the feet of Pope Coclestine, who 
 kicks it oft" again, ii. 271. 
 
 Heresy comes not of the scripture, but 
 of the blindness of those who under- 
 stand it not, ii, 141-4 ; comes of 
 pride, 140. 
 
 Heretics, ancient, would have objected 
 to the strangeness of the doctrine of 
 Christ's bodily presence in the sa- 
 crament, had such a doctrine been 
 taught in their time, i. 373. 
 
 Hish, V. i. 432. 
 
 Hitton, Thomas, a martyred reformer, 
 ii. 340; iii, 113. 
 
 Ho, halt, i. 35. 
 
 Holcot, Robert, notice of him, i. 151. 
 
 Holy and unholy, all are sinners ; but 
 what the one loves the other abhors, 
 i. 311 , iii. 32 ; the Christian is holy, 
 by reason of the indwelling Spirit, 
 i. 340 ; and his abode is sanctified 
 by his holiness, ib. 
 
 Holy-day, is servant to man, i. 7- 
 
 Holy Ghost, how received, i.424; when 
 it accompanies baptism, ib. ; is the 
 seed spoken of in IJohn iii.iii.32 ; of 
 the sin against, i, 522; ii, 232, 344 ; 
 iii. 24 ; More says that there was 
 no promise tliat the Holy Ghost 
 should write, iii. 100. See Spirit of 
 God. 
 
 Holy strange gestures, JMore's expres- 
 sion, iii. 85. 
 
 Holy things, of the church of Rome, i, 
 462; iii. 109. 
 
 Holy workmen, such as trust in their 
 imagined good works, i. 2/8, 305, 
 496 ; think hard things of God, i. 
 278 ; torment themselves to please 
 God, ib. ; are found to have no trust 
 in him, when they see death at hand, 
 iii. 140. 
 
 Holy works of men's imagination, 
 receive their reward here, i. 407 ; 
 are injurious to the performers, i, 
 429-31. 
 
 Homely, domesticated, ii. 298, 
 
 Hope, its office, ii. 14. 
 
 House, " He made them houses," ex- 
 plained, i. 419, 
 
GENERAL INDEX. 
 
 315 
 
 Household, each man must defend his 
 own, ii. 67. 
 
 Howsyl], the sacrament of the altar 
 (More), iii. 90. 
 
 Howselled, having that alleged sacra- 
 ment administered, 179. 
 
 Hugo de St Cher, a cardinal, inculcates 
 cruel usage of Jews and heretics, iii. 
 215. 
 
 Hugo de Sto Victore, notice of him, i. 
 152. 
 
 Huker-muker, secrecy, i. xxvii. 
 
 Hunne, the murder of, by certain priests, 
 iii. 146 ; JMore's insinuations against 
 the sufficiency of the evidence, 166-7. 
 
 Husband, his duty, i. 200. 
 
 Husbands and wives, their sin in for- 
 saking one another, ii. 54-5. 
 
 Hypocrites are impure, ii. 26 ; extol 
 their own works above law of God, 
 127; their prayers, 78; their judg- 
 ment of others, 112-14; have the 
 world on their side, i. 133; their wis- 
 dom proved foolish, 134; must be 
 rebuked, before open sinners are 
 dealt with, ii. 44. 
 
 Idleness, used for ailing, iii. 282. 
 
 Idolatry, what it is, ii. 214-8; iii. 125; 
 whence it sprung, 64. 
 
 'I\ao-/ios, ii. 153. 
 
 Images, not allowed by the church in 
 time of Jerome, iii, 132; but pope 
 Gregory I. did not like that images 
 should be broken, ib. ; condemned 
 by council of Constantinople in 754, 
 183 ; first sanctioned by second Nicene 
 council, ib.; their destruction is not 
 out of hatred to saints, ib. ; are infe- 
 rior to man, 59 ; to adorn images, and 
 leave men naked, who are living 
 images of God, is therefore sin, ib., 
 82; More's argument to prove that 
 men may worship an image without 
 being idolaters, and Tyndale's reply, 
 125 ; how images and pictures of 
 Christ or the saints may be used 
 without sin, ib.; but so to do is a 
 stumbling-block to others, 184; and 
 the image-server is an idolater, 62, 
 125; heathen made images of aches 
 and fevers, and sacrificed thereto, 163. 
 
 Improve, v. to rebuke, or reprove, i. 
 41, 258, 329. 
 
 Inconvenience, unsuitableness, i. 380. 
 
 Inculk, inculcate, iii. 245. 
 
 Indulgences, examples of papal, i. 122. 
 
 Infernus, distinct from Gehenna, i. 531. 
 
 Infidels, the Christian's duty towards 
 them, i. 99 ; whosoever hindereth 
 them of that which is their right, 
 sinneth against God, i. 204. 
 
 Intention, first, a term in logic, i. 157; 
 second, ib. 
 
 Interdict, i. 340. 
 
 Ipswich, maid of, daughter of sir R. 
 Wentworth tormented of the devil, as 
 More believed, i. 327; the tale told, 
 and remarks on it, iii. 90-2. 
 
 Isacius sent from Constantinople to con- 
 firm the pope's authority, robs the 
 church of St John I^ateran, ii. 255. 
 
 Israel, children of, their perils and 
 deliverances, i. 134-6; their sins and 
 correction, 142; the old Testament 
 written in their mother- tongue, 144. 
 
 James, Prologue to his epistle, i. 525- 
 6 ; James and Paul reconciled, i. 61, 
 119,223, 526; iii. 200-5. 
 
 Jehovah, purport of that name, i. 408, 
 420. 
 
 Jerome, an observant friar, i. xv ; 38, 
 41. 
 
 Jerome, the ancient father, assigns the 
 same authority to other bishops as 
 to the pope, i. 216; his remarks 
 on "Thou art Peter," 217; on the 
 power of binding and loosing, ib. and 
 269 ; says, t?iat there were three kinds 
 of monks in Egypt, and describes 
 them, ii. 42 ; a case in which he would 
 have allowed one who had been twice 
 married to become a priest, iii. 152 • 
 said by IMore to have prayed to saints, 
 126; his indelicate language censured 
 by Tyndale, and by Erasmus, i. 438; 
 he says nothing about confession to a 
 priest, or penance, when speaking of 
 a public acknowledgment of sin, iii. 
 214. 
 
 Jest, or gest, exploit, i. 80. 
 
 Jesus, meaning of the name, ii. 152. 
 See Christ. 
 
316 
 
 GENKKAL INDEX. 
 
 Jews, not permitted to live in England, 
 1. XXV ; iii. 68; given up to spiritual 
 idolatry, when they had relinquished 
 idols, i. 4/3; iii. 43; their mistaken 
 views of the purport of their rites, 66; 
 imagined that those rites wrought a 
 righteousness in them, 66-8; their 
 carnal unbelief, 227, 230 ; still clave 
 to ceremonies after their conversion, 
 68-70; and thereby injured the early 
 church, 70-1 ; many of those who 
 seemed to be converted had only at- 
 tained to an historical faith, 70. 
 Join, enjoin, i, 281. 
 John Baptist, his manner of life and 
 
 preaching. 
 John, the apostle, preface to his gospel, 
 i. 482 ; prologue to his epistles, 529-30 ; 
 exposition of his first epistle, ii. 136, 
 225 ; exposition of his lesser epistles 
 not Tyndale's, 134-5 ; superstitious 
 use of his gospel, iii. 61 ; sixth chap- 
 ter of it wrested to a carnal eating 
 when it meaneth a spiritual, i. 368 ; 
 cannot be meant of the sacrament, 
 369. 
 John, king, why the pope oftended with 
 him, i. 339; his lords released from 
 their allegiance by papal legate, ib.; 
 interfered with immoral clergy, and 
 with appeals to Rome, ii. 19; pope 
 declared remission of sins to such as 
 should help the king of France to 
 wrest his kingdom from him, 295. 
 Jonah, prologue to, i. 449-66 ; how to 
 read Jonah profitably, 453 ; God's 
 dealing with him, and its purport, 
 454 ; profit to be gained from his ex- 
 ample, 465; question whether Tyn- 
 dale translated Jonah, 447-8. 
 Joseph, his conduct, as related. Gen, 
 
 XLVii. 20-4, justified, i. 410. 
 Joye, George, alias Jaye, i. liv, Ix : 
 revises and alters Tyndale's version 
 of New Testament, Ixi; his apology, 
 Ixii ; said by some to be author of The 
 Treatise on the liord's Supper, iii. 
 218 ; is odious to More, i. 4, 218. 
 Judas, and Peter, their fall and their 
 
 repentance compared, iii. 208-9. 
 Jude, prologue to his epistle, i. 531. 
 Judges, their duty, i. 203-5, 235. 
 J udging, what manner of, to be rebuked, 
 ii. 114. 
 
 Justification, papal and scriptural ac- 
 count of it, contrasted, iii. Ill; its 
 source and fruit, iii. 82 ; cometh by 
 faith only, i. 46, 342, 488-9; ii. 14, 
 90, 137; iii. 195—206, 274; More's 
 arguments against this doctrine, and 
 Tyndale's replies, 197—207; itbring- 
 eth peace, i. 294 ; and love, ii., and 
 iii. 195-6; process of justification 
 considered with reference to baptism, 
 ii. 90 ; it cometh not by the law, i. 
 114 ; nor by its deeds, 487, 496 ; nor 
 by good works, 52, 56, 192, 497 ; iii- 
 204; though they are marks of a jus- 
 tified man, i. 192, 497 ; iii- 197 ; nor 
 by ceremonies, i. 51 ; iii. 193 ; though 
 Jews, and Turks, and the pope 
 teach the contrary, 193-4, 
 Justifiers of themselves, on the credit 
 of their own works, i. 12; styled by 
 Tyndale justiciaries, 13; such virtu- 
 ally deny the coming of Christ, 530 ; 
 consequences of such self-righteous- 
 ness, 13, 114, 432. 
 Justify, term explained, i- 192, 262, 
 508-9 ; God justifieth actively, ii. 
 90 ; the promises justify through faith, 
 i. 278, 342; thebeliever is justified by 
 faith only, 46, 49, 125, 223,294,342; 
 iii. 196-7; Paul's mode of proving 
 this in Epistle to Romans, i. 508 ; but 
 while justified by faith only before 
 God, he is justified by works before 
 men, 61, 119,223,526; Jews thought 
 that the work of their sacrifice justi- 
 fied them, 276; church of Rome 
 teaches a similar doctrine, ii., and 
 431. 
 Justifying, the course of justifying mer- 
 cy, iii. 195-7 ; More says the first 
 faith, and the first justifying, is given 
 us without our deserving, 203. 
 
 K. 
 
 Keep, V. to take care lest, i. 24, 
 
 Kent, maid of, Elizabeth Barton, her 
 imposture, i. 327; iii- 91-2. 
 
 Keys, the promised, what, i. 119,205-6; 
 promised to all the apostles, in the 
 person of Peter, 205, 218. See Bind- 
 ing and Loosing. 
 
 King, tlie title given to a queen reg- 
 nant, ii. 304. 
 
 Kings, wherefore set up, i, 1/4, 185 ; 
 
GENERAL INDEX. 
 
 317 
 
 receive their power from God, 173, 
 332 ; only accountable to him, 1715 ; 
 are his servants, to execute his laws, 
 334 ; their duty, 202, 239, 250, 334-5 ; 
 iii.58; should remember that tlieir 
 subjects are their brethren, i. 23'J ; 
 that they are not ordained of God for 
 themselves, but for their subjects' 
 welfare, i6., and iii.58; the clergy 
 owe them obedience, as well as tiie 
 laity, i. 333 ; ii. 07 ; if they command 
 evil, are to be disobeyed, but not re- 
 sisted, i. 332 ; resistance to them is 
 forbidden. See Rulers. If they do 
 unright and oppress their subjects, 
 God will avenge the wrong, 332 ; but 
 they are beneficial, even when tyrants, 
 179, 194, 198, 332 ; where the pope 
 rules they are but his officers, 242, 
 249, 337 ; their power is then but a 
 shadow, 18H, 239 ; corrupted by pre- 
 lates, 130 ; cannot be released from 
 their treaties by the pope's dispen- 
 sations, 205-0; ii. 300-1, 311; the 
 people's proper remedy against evil 
 princes, 190-7, 332, 334, 330. 
 
 Kingdom of heaven, the church of 
 Christ, ii. 40. 
 
 Knowledge, v. used for acknowledge, 
 i. xxvii, 57 ; and hence for to confess, 
 iii. 22 ; how it maketh safe, i. 202 ; if 
 our souls knowledge the truth, and 
 consent unto righteousness, we have 
 the Spirit of life, ii. 149. 
 
 Knowledge, subst.of God's word need- 
 ful to season our deeds and prayers, 
 ii. 77. 
 
 Kurteis, curteis, courteous, ii. 182, 
 
 Lady, our, popish term for the blessed 
 virgin, i. 159 ; their notion of her 
 body's being taken into heaven, and 
 arguments to prove it, 159, 315; dis- 
 pute whether she was by birth exempt 
 from original sin, 159, iii. 131 ; scrip- 
 ture shows that she was not so, i. 310; 
 popish liturgy calls upon her to com- 
 mand her son, with a mother's autho- 
 rity, lb. 
 
 liady-fast, ii. 98. 
 
 Lady's Psalter, account of, and speci- 
 men, i. 150. 
 
 Jjaity, should not be ignorant of the 
 
 gospel, ii. 35 ; have as large a share 
 in God's love and covenant as eccle- 
 siastics, i. 258 ; earliest papal law 
 against their possessing the word of 
 God in their native tongue, 132; 
 reasons alleged for their not having 
 it, 140; the prohibition came not 
 from love for their souls, 101 ; Eras- 
 mus would have it removed, 102; 
 laity not allowed to sit in judgment 
 on ecclesiastics, 178, 240, 248; ii. 
 2/2 ; iii. 232 ; if they are too ignorant 
 to judge, blame is due to the clergy, 
 i. 241. 
 
 Landlords, their duty, i. 201 ; advice 
 to tenants, as to behaviour towards 
 them, ii. 59. 
 
 Latimer, bp. of W^orcester and martyr, 
 i. Ixxvi; justified from AVharton's 
 charge of subscribing the declaration. 
 That it was not necessary that the 
 people should have the scriptures in 
 English, 35. 
 
 Latin, the tongue not understood by 
 teachers of grammar in Tyndale's 
 youth, iii. 55; all instruction in Latin, 
 Greel^, or Hebrew, deprecated by the 
 priests, 75; evils of Latin service, iii. 
 120. 
 
 Latria, iii. 56-7, 125. 
 
 Laurence, a martyr, and his legend, ii. 
 254. 
 
 Law of God, is all perfection, and the 
 mark whereat we ought all to aim, i. 
 300 ; ii. 15 ; is spiritual, and requir- 
 eth the heart, i. 81, 192,450-1,485-7, 
 503; given to teach us our duty, 24, 
 443 ; and to bring us to the knowledge 
 of ourselves, 10, 490; iii. 195; its 
 reception among different kinds of 
 men, i. 181, 185 ; by hypocrites, 449 ; 
 ii. 10, 11 ; it gives not the power to 
 obey, i. 52, 115, 410; ii. 38-9; re- 
 quireth that which it is impossible 
 for our nature to do, i. 10, 47, 70, 80, 
 485— .'J03, 508; they who hate it, 
 thereby break it, iii. 57 ; they who 
 love it not, can have neither faith nor 
 hope, ii. 7; nor can they understand 
 the scriptures, 7, 8 ; whence it is that 
 some hate, and others love the law, 
 iii. 191 ; to those who love it belong- 
 eth mercy, i. 403; believers love it, 
 ii. 11 ; iii. 191 ; yet it condemns our 
 
318 
 
 GENERAL INDEX. 
 
 works, as wort?iy of death, i. 11, 113, 
 4<J4; thusit causeth wrath, i. 51,49(); 
 ii. 4, 147 ; it eannot justify us, i. 51, 
 114, 415; ii. 4; hence called the 
 ministration of death, i. 40, 41(j; and 
 the letter that killeth, 308-9; its 
 effects contrasted with that of the 
 gospel, 21, 308, 389-aO, 470; but let 
 love interpret the law, 403, 475 ; it is 
 not needed to compel the believer, i. 
 2!)7, 500; ii. 203; but proving us 
 guilty and helpless, it disposes us to 
 receive mercy with thankfulness, iii, 
 195; and drives us to Christ, ii. 26, 
 120, 146-7; it is therefore to be kept 
 in view, that we may be self-con- 
 demned, i. 12, 81,416; that we may 
 seek Christ, 114, 416; ii. 26, 120; 
 that we may still be meek, i. 11, 12; 
 and give glory to God, 12 ; this right 
 understanding of the law is the strait 
 gate, ii. 120 ; to live according to this 
 knowledge of it is the narrow way, 
 ib. ; Christ came not to destroy the 
 law, but to repair it, 38 ; they who 
 would destroy any portion of it, are 
 abhorred by the children of the king- 
 dom, 39 ; we continue no longer in 
 grace, than while we purpose to keep 
 it, 7 ; what meant by 'not being un- 
 der the law,' i. 501 ; what ' the ful- 
 filling of the law,' 488, (see Love); 
 he who hath the law of belief in God 
 graven on his heart, keepeth all his 
 laws, ii. 325 ; law given by IMoses 
 was holy, just, and good, i. 414-5 ; 
 his law was divided into law of cere- 
 monies, law of penalty, and law of 
 faith and love, ii. 324 ; the keeper of 
 his law had temporal promises, i. 415 ; 
 and such still belong to keepers of 
 (Jod's laws, 476 ; blessings or curs- 
 ings naturally follow the keeping or 
 breaking of the law of nature, 418; 
 if inferior laws hurt faith or love, 
 their authority ceasetli, 475. 
 Law, papal, its authorised summary, 
 the Corpus Juris Canonici, i. 40; 
 from whence the following canons 
 have been cited, — Decret. pars 1"'^ 
 Dist. xvii. ca. 1, 2, 5, affirming that 
 any council, whose assembling has 
 not been authorized by the pope, is to 
 be deemed no more than a conventicle. 
 
 ii. 272 ; L)ist. xix. ca. 1, or Si Roma, 
 norum, declares the decretal epistles 
 of any pope to stand upon like foun- 
 dation with the scriptures, for their 
 authority, ii. 289 ; and ca. 7, con- 
 tains the papal exposition of ' Thou 
 art Peter,' 81 ; Dist. xxii. ca. 2, or 
 Sacrosancta, says that the church of 
 Rome was consecrated by the mar- 
 tyrdom of both Peter and Paul ; and 
 Dist.xxiii.ca. I ,ox In nomine domini, 
 claims their joint authority for the 
 papal anathemas, ii. 285; Dist.xxviii. 
 ca. 17, forbidding the laity to inves- 
 tigate the lives of ecclesiastics, i. 178, 
 ii. 272 ; Dist. xxxiv. ca. 3, or Omni- 
 bus, to which the definition of a con- 
 cubine is appended ; and ca. 4, or Is 
 qui, which says that an unmarried 
 man is not to be repelled from com- 
 munion for keeping a concubine, iii. 
 41 ; the more offensive language, 
 which anciently headed this canon, 
 ib. ; Dist, xl. ca. 0, or Si papa, de- 
 claring that if a pope should be so 
 wicked as to lead multitudes along 
 with him into hell, no man might 
 rebuke him, i. 329 ; ii. 299 ; Dist. 
 Ixiii, the heading of this distinctio 
 forbids the laity to interfere with the 
 election of prelates ; but ca. 22, or 
 Hadrianus, is headed Tmperator jus 
 habet eligendi pontificem, ii. 203 ; ca. 
 30 of the same Dist. or Ego Ludovic, 
 incorporates the concession of Louis- 
 le-Debonnaire giving up this autho- 
 rity, 279 ; and ca. 33, or Tibi domino, 
 incorporates the oath taken by the 
 emperor Otho I. to pope John XII., 
 209 ; Dist. xcvi. ca. 7, or Satis, says 
 that Constantine called the pope God, 
 and declares him consequently irre- 
 sponsible to man, iii. 231-2; ca. 13 
 of the same Dist., or Constantinus, 
 affirms that Constantine gave a crown 
 and royal dignity to the pope ; and 
 ca. 14, incorporates his pretended 
 deed of gift to pope Sylvester, ii. 279 ; 
 Decret. pars 2^* Cans. ix. q. 3, ca. 
 13, or Xcino, declares that no tem- 
 poral prince or potentate may judge 
 the pope, iii. 232 ; Cans. xi. q. 1, ca. 
 2, or JSTullus, orders the suspension 
 of any lay judge who shall have 
 
 N 
 
GENERAL INDEX. 
 
 319 
 
 either distrained or condemned even 
 the lowest ecclesiastic, i. 178 ; Cans. 
 xi. q. 1, ca. 3, or Clericum cuilibet, 
 forbids the bringing of any accusation 
 against an ecclesiastic by any lay- 
 man, ii. 307 ; Cans. xii. q. 2, ca. 26, 
 or Concesso, declares that tithes and 
 offerings were anciently shared with 
 the clergy by others, ii. 173 ; Caus. 
 XV. q. 6, ca. 3, or Alius, tells that 
 pope Zacharias absolved the French 
 from the oath of their allegiance, and 
 deposed their king, 201 ; Cans. xxiv. 
 q. 1, ca. 15, or Rogamus, says that 
 Peter's first see was Antioch, but 
 translated to Rome by the Lord's 
 command, ii. 285; Caus. xxv. q. 1, 
 ca. 11, or Generali, anathematizes 
 every king, prelate, or potentate, who 
 may think himself allowed to violate 
 any decision of a pope, 282 ; Decret. 
 pars 3"=', De consecrat, Dist. v. ca. 
 32, or Carnem cidquam, forbids 
 monks to taste any kind of flesh, 270 ; 
 Sexti Decret. Lib. 3, tit. xxiii. ca. 3, 
 or Clericis laicos, forbids princes to 
 lay any tax upon ecclesiastics, with- 
 out the pope's leave, i. 179 ; ii. 277 ; 
 Extravag. comm. Lib. i. tit. viii. ca. 
 1, or Unam Sanctum, declares that 
 the controul both of the spiritual and 
 of the material sword belongs to the 
 church, 272 ; and that whosoever will 
 not submit to the pope acknowledges 
 himself to be none of Christ's sheep, 
 280; Lib. v. tit. ca. 2, or Unigenitus, 
 gives an account of the fund, at the 
 pope's controul, for selling pardons 
 and indulgences, i.74 ; Decret. Greg. 
 Lib. I. tit. xxi. ca. 1, forbids the ad- 
 mission into holy orders of any person 
 who has been twice married, iii. 165 ; 
 Lib. III. tit. xxviii. ca. 12, or Sacris 
 est, orders that if any excommunicated 
 person has been buried in an eccle- 
 siastical cemetery, his bones should 
 be dug up, and cast out, 270; Lib. 
 IV. tit. i. ca. H!, or Commissiim,TpeT- 
 mits a man to forsake his betrothed 
 for a monastery, i. 171 ; idem, tit. xi. 
 ca. 4, 7, niake sponsorship a source 
 of obstacles to marriage, ii. 
 Lease, leash, ii. 84. 
 
 Lemster, the woman of, her pretended 
 miraculous sustenance, i. 325-6. 
 
 Lending, ii. 089. 
 
 Lever, comparative of lief, rather, i. 123, 
 185. 
 
 Leviticus, prologue to, i. 421-8, 
 
 Lewd, for misled, ignorant, i. 380 ; ii. 
 105. 
 
 Liberty, law of, i. 119. 
 
 Light, adjective, not difficult, i. 456 ; 
 ii. 00, 256. 
 
 Light, the knowledge of Christ is, i. 
 490 ; ii. 175. 
 
 Limbus, account of it from Dens, i. 
 159. 
 
 Limiters, what, i. 212. 
 
 Lindwood, or Linwode, his book of 
 Constitutions, i. 394. 
 
 Literal meanhig of the words used in 
 scripture, not always the meaning of 
 scripture, iii. 229, 243, 248-9, 255. 
 
 Loaf, a singing, popular term for the 
 bread used in the mass, and why, ii. 
 301, iii. 227. 
 
 Long, V. belong, ii. 60. 
 
 Longland, bishop of Lincoln, ii. 309 ; 
 used by Wolsey to injure queen Catha- 
 rine, 320. 
 
 Lopen, leapt, i. 267. 
 
 Lots, the use of, considered, i. 456. 
 
 Louis leDebonnaire, conceded too much 
 to the popes, ii. 200; from liis time 
 forward, no sovereign could correct 
 the pope, nor keep the ecclesiastics of 
 his own realm in subjection, ib. 
 
 Louis XII., consequences of the pope's 
 hostility to him, 310; why married to 
 Mary of England, 313. 
 
 Love, cannot be without a cause, i. 84, 
 222 ; God gave his Son, that we might 
 see love, and love again, iii. 196; it 
 comes of faith, ii. 88, 174,204; ii. 173, 
 198; iii. 195-9 ; is a true sign of faith, 
 ii. 88, 130, 198; is the instrument 
 wherewith faith maketh us children 
 of God, and fashioneth us after his 
 likeness, and certifieth us tliat we so 
 are, 200 ; is the cause of good works, 
 88; is the believer's motive, i.21, 182, 
 297-8, 434 ; ii. 203 ; how it fulfilleth 
 the law, i. 192, 442, 475; ii. 11, 12, 
 119, 173, 193, 202-3, 325; is above 
 the law, 188; maketh all things easy 
 
320 
 
 GENERAL INDEX, 
 
 to be borne, iii. 95; where it is, all 
 things are common, i. 95-9. 
 Love of God, whence, i. 83, 87 , how 
 
 perceived, ii. 199; iii. 196. 
 Love to God, whence,i. 109, 223, 441 , ii. 
 198, 200, iii. 195-6, 198 ; what fear it 
 casts out, ii. 203 ; it is bold towards 
 God, 203-4; how manifested, i. 107,1 12, 
 ii. 1/3, 193; is a mark of grace, 173. 
 Love of our neighbour, whence, i. 107-8, 
 441, ii. 192, 198, 206-7, 325, iii. 6; 
 is commanded, i. 25-fi; a new com- 
 mand and yet old, ii. 174 ; its office and 
 work, ii. 14, 192 ; how manifested, i. 
 107 ; ii. 47 ; is a mark of grace, ii. 
 20-1, 205. 
 Love for him who doeth thee evil, evi- 
 dences love to be of God, i. 195 ; the 
 duty of love, not understood by the 
 natural man, iii. 7, 8 ; why Tyndale 
 has used the word love, rather than 
 charity, in translating 'Ayain), 20-1. 
 Love-day, what, i. 436. 
 Lucretia sought her own glory, i. 183. 
 Luft, Hans, a printer of Marburg, em- 
 ployed by Tyndale, i. xxxvii, xxxix; 
 also by Frith, xxxvii; printed for 
 Tyndale the Parable of the Wicked 
 JVIammon, 31; the Obedience, 129; 
 the sixth edition of his New Testa- 
 ment, with prologue to Romans 
 (Anderson's Annals of Eng. Bib. 
 ii. app. VII.) ; Genesis and Numbers, 
 xxxix-xli; perhaps alsoan exposition 
 of 1 Cor, vii, xxxvii; the Practice of 
 Prelates, 238. 
 Luke, prologue to his Gospel, i. 481. 
 Luke, a town, probably Laken, lix. 
 Lust, used for will, or desire, whether 
 
 holy, or unholy, i. 16; and passim. 
 Luther, i.x.w-vi, xxviii, xxxii; quoted 
 by bishop Fisher, 213; who fears he 
 would burn the pope if he could, 221 ; 
 cited by More, 263; who uses very 
 unbecoming language in his attacks 
 upon him, iii. 3 — 5, 187 ; his doctrine 
 and conduct censured by More in 
 various particulars, and Tyndale's 
 replies, iii. 185-90, 212; his contro- 
 versy with Henry VIII., ii. 338-40; 
 Lutheran view of the sacrament of 
 the Lord's Supper explained, and 
 compared with other views of it, i. | 
 
 367 — 85 ; his preface to the Romans 
 forms chiefpart of Tyndale's prologue 
 to same, 483 ; Tyndale and Roye said 
 by Robert Ridley, uncle to the mar- 
 tyr, to be manifestly Lutherans, i. 
 483. 
 
 Lying, agrees not with love, and is 
 therefore condemnable, ii. 56 ; yet 
 cases in which Tyndale thinks it 
 allowable, 57. 
 
 Lyra, Nicholas de, notice of him, i, 
 151 ; he said and More believed, that 
 many of those drowned in the flood 
 were saved by believing, iii. 134. 
 
 M. 
 
 Mahomet, assailed the empire on one 
 side, and the pope on the other, ii. 
 259-60. 
 Make, subst. a match, partner, i, 278. 
 Mammon, the word explained, i, 68; 
 ii. 104 ; the unrighteous, i. 69 ; pa- 
 rable of the wicked, Tyndale's trea- 
 tiseupon, 37-120 ; introductory notice, 
 31-6; the first of Tyndale's works 
 which he published with his name, 31; 
 also entitled a treatise of justification 
 by faith only, ih., and 296 ; a prohi- 
 bited book, 31 ; Tewksbury, charged 
 before the prelates with reading it, 
 declared that he would stand to its 
 contents, 32 ; Bayfield, another mar- 
 tyr, tells his persecutors that he judges 
 the book to be good, 34; articles which 
 the prelates affirmed to be contained 
 in it, and to be heretical, 34, 46-7, 
 55, 59, 62, 65-6, 73, 76, 79, 81-3, 89, 
 90,94, 96-100, 102-3, 105-6, 123-4; 
 Sir T. JMore's account of it; God 
 and mammon require different things 
 from man, ii. 104-6. 
 
 Man, the natural, i, 185; his inability 
 to do good, i. Ill ; ii. 85 ; or to un- 
 derstand spiritual things, i. 18; iii. 6, 8 ; 
 where there is life, every man is two 
 men, flesh and spirit, which fight per- 
 petually, ii. 9 ; therefore must every 
 man have his cross for the mortifying 
 of his flesh, ib. ; the spiritual man, i. 
 185 ; iii. 6, 7; has no merit, ii. Id. 
 
 ]Maner, a law term, ii. 142. 
 
 IVlarburg in Hesse, sometimes spelt 
 Marborch, JMarlborow, Malborowe, 
 
GENERAL INDEX, 
 
 321 
 
 and Marlborough, i. xxxvii, xl, and 
 129; Tyndale goes thither, xxxiv; 
 and employs the press of Hans Liift, 
 {See Luft). Luther and Zuinglius 
 meet there, xxxviii, 
 JVJarcion, an ancient heretic ; transub- 
 stantiation revives his heresy, iii. 254. 
 JMargaret of France, said by Tyndale 
 to know too much of Christ to con- 
 sent to supersede Catharine, ii. 321. 
 Mark, Prol. to his gospel, i. 480 ; on 
 
 Paul's behaviour to him, ib. 
 Marriage, of children, should be at 
 parents' discretion, i, 169-70, 199 ; 
 discreditable proceedings respecting 
 marriages in papal courts, 170; im- 
 pediments to marriage from papal 
 laws, 243 ; Tyndale's argument to 
 prove that a marriage with a brother's 
 wife is not unlawful, ii. 323-33 ; of 
 brother with sister, why forbidden, 
 331 ; Tyndale says that it seems to 
 him that there are cases in which it 
 might be permitted, ib. ; between 
 uncles and nieces, he affirms to be 
 not utterly forbidden, ib. ; says that 
 the proper objection holds not to a 
 marriage between a widower and his 
 wife's sister, ib. ; marriage of priests, 
 123; said by More to defile them 
 more than triple whoredom, iii. 29. 
 See Matrimony. 
 Marshal, title of an officer of the king ; 
 
 Tyndale's use of it, i. 408. 
 Martin, bishop of Tours, his prayer 
 when he saw death to be nigh, iii. 
 279. 
 Martyrs, certain, in Cyprian's days, 
 rebuked by him for thinking that 
 their merits ought to be accepted as 
 satisfaction for the offences of others, 
 iii. 199. 
 Mary, the Virgin ; if a living woman 
 loved God as much, her prayers 
 would avail as much, iii. 184; I\lore 
 says, that her faith alone never failed, 
 39; St Mary days, i. 91. 
 Mary, anointing Christ's feet, i. 56. 
 I\Iass, Tyndale would derive its name 
 from the Hebrew, iii. 177 ; its cere- 
 monies said to be a service to (Jod, 
 to obtain both forgiveness and merits 
 thereby, i, 3/3, 424 ; said to help the 
 dead, 423-4; it is an acting of the 
 
 [tyndale, iil] 
 
 sacrifice of Christ, iii. 149 ; priest's 
 manner in performing, i. 226 ; iii. 
 74 ; priest's dress and its professed 
 meaning, 73, 117 ; superstitious forms 
 in celebrating, i. 247-8 ; ii. 220-5; iii. 
 96; their professed meaning, 73-4; 
 it involves not one only, but many 
 miracles, 261 ; an idolatrous rite, ii. 
 220. 
 Masters, their duty, i. 201. 
 Matrimony, is a state ordained of God, 
 i. 254; but if it be called a sacra- 
 ment, that name may be given to 
 other similitudes of divine things, ib. 
 Matthew's gospel, prologue to, i. 468- 
 79; marginal notes on ch. i-xxi, ii. 
 226-36 ; notice of exposition of ch. v, 
 VI, VII ; i. li-ii ; Prologue to the Ex- 
 position, ii. 3-15; the Exposition, 16- 
 132. 
 Matthew's, bible so called, i. Ixxiv- 
 
 Ixxvi. 
 Maunchet, a small loaf, ii. 210. 
 o^Iaundy, or Lord's Supper, i. 259. 
 Maximilian \. his venality, ii. 311. 
 Meekness, how it possesses the earth, 
 
 ii. 20. 
 Memory, or memorial; a shrine, or 
 
 small chapel, ii. 161 ; iii. 60. 
 Mercy, what it is, ii. 23. 
 Merits, Christ hath promised all his to 
 them that repent and believe, iii. 
 204. 
 Me-rayoeo), various Latin renderings, i. 
 
 477. 
 Meravota, various English renderings, 
 i. 478 ; iii. 23 ; 3Iore objects to Tyn- 
 dale's rendering it repentance, and 
 not penance, 22-3. 
 Metaphors, specimens of in current 
 proverbial sayin.gs, i. 304-5 ; called by 
 Tyndalesimilitudes or allegories, 304. 
 Michael, the archangel, painted as 
 
 weighing souls, iii. 163. 
 Miracles, divine, their purpose, iii. 83, 
 130; not needed to prove the doctrine 
 which is drawn from scripture, 129 ; 
 either feigned or done of the devil, if 
 to confirm what is contrary to scrip- 
 ture, i. 325-6 ; the false distinguished 
 from the tr\ie, by their purposes, 287, 
 289, 291 ; iii. 89-92, 127; a continued 
 succession of them claimed for the 
 church of Home by More, 100; his 
 
 21 
 
322 
 
 GENERAL INDEX. 
 
 confidence that they prove its doc- 
 trine, 127-30 ; were not always em- 
 ployed to confirm the preaciiers of 
 scripture, 131 ; they who should con- 
 sent to the law, only because of 
 miracles, not unlikely to fall away, 
 132. 
 Monastic order, any, called a reliyion, 
 i. 119 ; and religious, a name for its 
 members, 163. 
 Money, v. to bribe, ii. 302. 
 Monks, their commencement and first 
 engagements, ii. 270; their vows, i. 
 430, 435, 438 ; ii. 163 ; the rules of 
 their order to be accessible in the 
 vulgar tongue, for the benefit of 
 monks who knew no Latin; but the 
 scriptures not so, i. 162; anciently 
 very few of them priests, iii. 149 ; 
 forbidden, by the canon of law, to 
 taste any kind of flesh, ii. 270; those 
 of the Charterhouse think that the 
 eating offish pleaseth God, i. 278; 
 the same monks forbidden all speech 
 in the fratry and cloister, 302, 331. 
 Sell shares of their merits, 212, 227, 
 431 ; their love to their neighbours 
 only proportioned to the gain they 
 gather, 299, 343 ; they fulfil not law 
 of love, therefore their prayers avail 
 not, ii. 41-2 ; their professed zeal for 
 righteousness manifested by persecut- 
 ing, 24-5 ; vindictiveness, i. 294,430; 
 ii. 24. 
 Month-minds, and year-minds, i. 238. 
 More, sir Thomas, persecutes J\Iun- 
 mouth, i. xxiii. ; Tewkesbury, 32 ; 
 Bainham, who is racked in his pre- 
 sence, 35 ; his examination of Con- 
 stantine, xxxviii.; is licensed to read, 
 and encouraged to attempt confuting 
 heretical books, xxxvi, 34; iii. 2; 
 joined with prelates in collecting 200 
 alleged heresies, from the works of 
 Tyndale and Frith, i. 34 ; his espe- 
 cial objections to Tyndale's version 
 of the New Testament, iii. 14 ; his 
 abusive language when speaking of 
 Tyndale, i. xxvi, 32, 30,227, 263,275, 
 277; iii. 9, 151, 218; of Luther, iii. 
 3-5, 187 ; his hard words against 
 Frith, i. 4 ; says Barnes ought to 
 have been burnt, notwithstanding 
 the king's safe-conduct, 3 ; says, that 
 
 there should have been a great many 
 more burnt, iii. 97 ; affirms that he 
 never heard of a reformer, who would 
 not forswear himself to save his life, 
 ii. 340 ; his Supplication of Souls, ii. 
 297-8 ; iii. 208 ; for which Tyndale 
 calls him the proctor of purgatory, 
 ii.297; iii. 268 ; his history of Richard 
 III. quoted, i. 320; his Utopia, ii. 
 225, 302 ; iii. 203 ; his Dialogue, i. 
 xxvi, 280; title and other particulars 
 respecting its publication, ii. 297-8 ; 
 iii. 2 ; extracts from it, i. 41, 325-6 ; 
 iii. 14, 16, 21, 28-9, 38, 42, 56, 79, 
 82, 84-5,89, 93,95-7,100-1,110,113, 
 115, 120-2, 124, 133, 141, 150, 152, 
 167, 170, 173-88,208, 211 ; Tyndale's 
 Answer, i. xlii, 1.; iii. 4-215; his 
 'Confutacyon of Tyndale's Answer,' 
 i. 4 ; iii. 2, 3 ; extracts from it, i. xxvii, 
 Iii, 3, 4, 36-7, 42, 220, 229, 254-7, 263, 
 275-7, 483; ii. 134; iii. 5, 9, 22, 28, 
 73, 113, 227, 236 ; his tale of a conver- 
 sation about Tyndale's reference to a 
 misnumberedpage in his Confutation, 
 iii. 236 ; his attack on Frith, and 
 Frith's reply, i. Ivi ; a farther reply 
 by an anonymous writer, ascribed to 
 Tyndale i. Ivii ; iii. 217-68; IMore 
 acknowledges that papal pardons 
 may prove to be of no use to the 
 purchaser, 28; says, marriage defileth 
 a priest more than triple whoredom, 
 29 ; that the fathers were inwardly 
 taught that the commandment against 
 graven images, should have no place 
 to forbid images among the christian 
 flock, 79; hisaccountofsomehandker- 
 chiefs recently found at Bocking, and 
 affirmed to have belonged to the virgin , 
 124 ; his defence of saint- worship, 79- 
 80, 120-8 ; says that God remitteth not 
 the sins of the elect, because they are 
 his people ; but hath chosen them, 
 because he foresaw their good ways, 
 208 ; read and commented on a pas- 
 sage in which Tyndale said of him, 
 that God might at last take an open 
 and sudden vengeance upon him, for 
 persecuting his word, and burning 
 his poor members, 231, 
 More, used for greater, ii. 228. 
 Morton, cardinal, said to have betray- 
 ed the confessions of the nobility to 
 
GENERAL INDEX. 
 
 323 
 
 Henry VII., and supposed by Tyn- 
 dale to have been licensed to study 
 necromancy, ii. 305. 
 
 Mortuary, why so called, i. 235 ; heavy 
 exaction of, 237 ; act of parliament 
 against its continuing to be exacted, 
 235. 
 
 Moses, his character, i. 412; how he 
 charged the people, 413 ; Moses and 
 Aaron, said by bishop Fisher to be 
 respectively types of Christ and of 
 Peter, or the pope, 208-9. 
 
 Mourners, what kind of, shall be com- 
 forted, ii. 19. 
 
 Mowing, making gestures with the 
 mouth, i. 226. 
 
 Mumpsimus, the tale respecting, ii. 
 320. 
 
 Muimiouth, Humfrey, his generosity to 
 Tyndale and other poor scholars, i. 
 xxii, xxiv, xxvi ; persecuted for be- 
 friending Tyndale, xxii — xxiv. 
 
 N. 
 
 Nails scraped, at the degradation of a 
 priest, i. 233. 
 
 Name of God, how to be honoured, ii. 82. 
 
 Namely, especially, ii. 83. 
 
 Natalibus, Petrus de, his reason for 
 believing that the Virgin Mary was 
 taken up bodily into heaven, i. 159; 
 his account of origin of Patrick's 
 purgatory, 290 ; his account of an 
 idol inhabited by a devil, iii. 92 ; of 
 miracles wrought by Aquinas, 131 ; 
 of Martin's dying prayer, 279. 
 
 Nations punished by God for sins, ii. 
 53-4. 
 
 Natural son, term used for partaking of 
 his father's nature, i. 20, 107. 
 
 Nay and No, More's remarks upon the 
 distinction between these words, iii. 
 25. 
 
 Neck verse, i. 180-1. 
 
 Neighbour, the word explained, i, 85 ; 
 duty towards, 98 ; ii. 119; desertion 
 of those duties unlawful, i. 279 ; God 
 is dishonoured by such desertions, 
 iii. 57 ; to be loved, ii. 40 ; wherefore, 
 47. 
 
 Neither nother ; neither the one nor the 
 other, ii, 129. 
 
 New life wrought by gospel, ii. 88. 
 
 Nicholas, the deacon, spoken of as 
 
 founder of the heresy of the Nicolai- 
 
 tans, i. 42. 
 Nicholas 1., decreed that no secular 
 
 prince should assist at councils of 
 
 church, ii. 200. 
 Nominalists, sect of metaphysicians so 
 
 called, i. 157. 
 Norham Castle, pardons for rebuilding, 
 
 ii. 278. 
 Nosel or nowsle, to nursle, i. 318; to 
 
 bring up, 508 ; also intransitive, to 
 
 find slielter, 505. 
 Numbers, prologue to book of, i. 429 — 
 
 40. 
 
 O. 
 
 Oaths, compulsory ones, to make a 
 man convict himself, condemned, i. 
 187, 203; likewise such as require 
 him to injure his neighbour, iii. 147 ; 
 popish prelates learnt from Caiaphas 
 to put men upon making such oaths, 
 i. 203 ; an oath to do wrong is sinful 
 in the making ; but to repent and 
 break such, is a bounden duty, 206, 
 240 ; ii. 57. 
 
 Observants, a sect of the Franciscan 
 friars so styled, and why, i. xv, xxii, 
 38, 227, 301 ; ii. 44, 338 ; their rules, 
 i. 301 ; not permitted even to handle 
 money, ib. ; banished the kingdom, 
 38 ; one of tliem sent by Wolsey in 
 search of Tyndale, xxxiv. 
 
 Obedience of a Christian Man, i.xxxiii; 
 introductory notice, 129-30 ; preface, 
 131-62; prologue, 163-7 ; the treatise 
 itself, 108-344; summary of its con- 
 tents, 331-44; written three years 
 before Practice of Prelates, ii. 344; 
 Tewksbury, Bayfield, and Bainham, 
 condemned for possessing it, i. 32-6 ; 
 given by Bilney to an anchoress, 129 ; 
 lent by A. Boleyn, and seized and 
 delivered to Wolsey, 130; read and 
 approved by Henry VI 1 1., ib. ; called 
 by IMore, a more wicked book than 
 Tyndale's JMammona, 41 ; articles 
 which the prelates affirmed to be 
 contained in it, and pronounced 
 heretical, i. 170, 173, 177, 183-4, 195, 
 210, 229-30, 24(>, 255, 259, 269, 271, 
 288, 297, 306, 314-5, 319, 322, 325, 
 330. 
 
 21—2 
 
324 
 
 GENERAL INDEX. 
 
 Obedience to parents and rulers, why, 
 and to what extent due, i. 25, 110, 
 168-70, 331-6; of wives to husbands, 
 171 ; of servants to masters, 172 ; of 
 
 I subjectstorulers, 173-88, 332-6; when 
 obedience may be demanded, and by 
 whom, ii. 61-3. 
 
 fficolampadius, called by IMore friar 
 Huskyne, i. xv ; iii. 5, 258. 
 
 Offenders, how to be dealt with, ii. 46. 
 
 Office, the humblest temporal is re- 
 ceived from God, i. 101. 
 
 Officers, are honoured when God's law 
 is obeyed, iii. 57 ; are bounden to 
 remember that the lowest person sub- 
 ject to them is their brother, 58; 
 dishonour God when they abuse their 
 power, ib. 
 
 Oil for anointing the sick, sold by the 
 bishops to the inferior clergy, iii. 20. 
 
 On, against, ii. 119. 
 
 Orders, holy, i. 254-9. 
 
 Origen, his exposition of ' Upon this 
 rock,' i. 218; of the keys, ib. ; drew 
 all scripture into allegories, 307 ; a 
 heretic, 220. 
 
 Otter, counted fish on fast-days, ii. 97. 
 
 Ought, for owed, i. 338. 
 
 Overset, overcharge, ii. 71. 
 
 P. 
 
 Pace, persecuted by Wolsey, ii. 317. 
 
 Pain, suffered by God's creatures, de- 
 lights him not, ii. 96 ; what his peo- 
 ple may suffer, is not regarded by 
 them as making satisfaction for their 
 sins, but as inflicted for a gracious 
 purpose, iii. 143. 
 
 Paneitas, a word devised by schoolmen, 
 i. 158. 
 
 Panter, keeper of the pantry, i. 456. 
 
 Papa, earliest known instance of this 
 name being applied to a christian 
 minister, ii. 259 ; taken as hi.> pecu- 
 liar title by bishop of Rome, ib.; 
 a new interpretation put upon it, ib. ; 
 its origin is ascribed to ' Papsc inter- 
 jectio admirantis,' in the gloss on the 
 
 Proa-m. Constit. Clement. V. col. iv. 
 Corp. Jur. Canon. liugd. 1671. 
 
 Paphnutius, opposed tlie enforcing of 
 celibacy on the clergy, iii. 165. 
 
 Parables, not to be expounded word by 
 
 word, i. 85. 
 Pardons, papal grants of, i. 86, 122, 
 244 ; the pope's account of their 
 source, i. 74 ; More acknowledges 
 that the purchaser cannot be sure that 
 they will profit him, iii. 28. 
 Parents, ought not to put the lures of 
 ambition before their children, to 
 stimulate them to exertion, i. 199. See 
 Obedience, Children, &c. 
 Parishens, for parishioners, i. 257. 
 Parliaments, manner of managing them, 
 iii. 159; plain parliament, for pleno 
 parliamento, ii. 256. 
 Parker, chancellor of Worcester, burns 
 Tracy's dead body, i. xviii ; iii. 270- 
 1, 282; heavily fined for it, 270; 
 summons Tyndale, i. xvii ; reviles 
 and threatens him, 395. 
 Parson, means person, ii. 07 ; used for 
 
 rector, 261. 
 Passe, for paschal, iii. 145. 
 Passion, suffering, ii. 110; popish 
 preachers sell their merits instead of 
 Christ's passion, 12. 
 Passover, its appointment and signi- 
 fication, i. 353-5 ; compared with 
 Lord's Supper, iii. 242, 246-7, 250. 
 Pathway into the Holy Scripture, intro- 
 ductory notice, i. 3 — 0; the treatise, 
 
 7 28 ; is a reprint of Prologue to 
 
 New Testament, 3. 
 Paul, not inferior to Peter, i. 210; this 
 asserted in a work incorrectly ascribed 
 to Ambrose, 226 ; his manner of 
 preaching, i. 96, 210-11, 219, 288, 
 292 ; his doctrine of the sacrament of 
 the Lord's Supper, iii. 251, 255-6 ; 
 his condict, ii. 159 ; said by IMore to 
 have restored Eutychus by his merits, 
 iii. 145; but his holiness or prayers 
 are not to be our confidence, i. 288 ; 
 though he sent his handkerdiief to 
 the sick, and they were healed, 226. 
 Pavia, the result of tiie battle there dis- 
 covered Wolsey's double dealing, ii. 
 317-8. 
 Pax, name given to a crucifix, handed 
 
 about to be kissed, iii. 120. 
 Peace-makers, ii. 20-7. 
 Peaced, appeased, ii. 110. 
 Pelagius, ii. 104, 121. 
 Penance, i. 260-1 ; ii. 150, 161-3 ; iii. 
 
GENERAL INDEX. 
 
 325 
 
 171 ; modern definition of it, i. 342; 
 is a deceitful term for repentance, 
 2(]0 ; is no sacrament, 201 ; iii. IJl ; 
 without faith is vain, ii. 162. 
 
 Pence, two, the Samaritan's gift, inter- 
 preted by some to mean the Old and 
 New Testament, ii. 8G. 
 
 Pentateuch, Tyndale's; account of pub- 
 lication of his version, i. xxxix ; 
 prologue to, 392-7. 
 
 Pepin, his patronage of the pope, and 
 gifts to him, ii. 261. 
 
 Per Dominum, name for a formal 
 prayer, ii. 288. 
 
 Perfect, to be, what meant by this 
 charge in scripture, ii. 71 ; perfection 
 not attained in this life, 150-1. 
 
 Persecution, will befall the righteous, 
 but they merit not heaven thereby, 
 ii. 28, 29 ; neither is it a satisfaction 
 for their sins, 29. 
 
 Pertelet, or partlet, i. 226. 
 
 Peter, prologues to his epistles, i. 527- 
 9 ; how he may be styled chief of the 
 apostles, ii. 249-50 ; bishop Fisher 
 says that he paid tribute as the head 
 of tiie apostolic family, i. 190; his 
 confession was the rock, ii. 234, 281, 
 284 ; the promise of the keys made 
 to all in his person, i. 205, 218; his 
 seat and his keys are his doctrine, 
 ii. 286 ; his supremacy disproved, 
 249-50, 280-5; opinions of ancient 
 fathers respecting the authority and 
 charge given to him, i. 216-18; pope's 
 claims to authority as derived from 
 that charge, ii. 280-1 ; pope's claims 
 to be his successor, 207, 281-5 ; papal 
 law says that Antioch was Peter's 
 first see, 285 ; Peter's patrimony, 
 i. 207; legend of his consecrating 
 Westminster Abbey in person, 326. 
 
 Pharisees, their name marks their cha- 
 racter, iii. 108. 
 
 Philautia, word used ironically for phi- 
 losophy, i. 154. 
 
 Philemon, Prologue to Ep. to, i. 520. 
 
 Philippians, Prologue to Ep. to i. 514. 
 
 Philips, Henry, seeks Tyndale's friend- 
 ship to betray him, i. Ixv ; borrows 
 money from him, Ixvii ; brings the 
 emperor's officers to arrest him, ib. ; 
 procures the arrest of Poyntz, as a 
 . succourer of Tyndale, Ixxi ; has 
 
 Gabriel Donne for his coadjutor, 
 Ixix. 
 
 Phocas, emperor, first conceded supre- 
 macy to the bishop of Rome, ii. 258. 
 
 Pictures in churches, Epiphaiiius 
 v/ould have them destroyed, iii. 182. 
 See Images. 
 
 Piled, pilled, or peeled, i. 117, 227- 
 
 Pilgrimages, i. 281, 437; iii- B3, 84-7. 
 
 Pix, or pyx, the ornamented case in 
 which the consecrated wafer is kept, 
 iii. 268. 
 
 Places, the notion that prayer offered 
 in certain places are especially avail- 
 ing, iii. 84-9. 
 
 Plalina, the popish historian of the 
 lives of the popes, tells how one con- 
 demned the decrees of another, i. 324 ; 
 his testimony to the departure of the 
 popes from the ways of virtue, since 
 Adrian the Third, ii. 267; to the 
 covetousness of the papal clergy, 255; 
 citations from his De vitis Pontifi- 
 cum, ii. 255, 258, 261, 267, 269, 270. 
 
 Plow land, or carucate, i. 236. 
 
 Pluralities, sanctioned by popes, ii. 275, 
 288; iii. 42; Clement VII., authorises 
 his nephew to take possession of all 
 vacant benefices throughout Christen- 
 dom, and to hold them for six months, 
 ii. 275 ; Wolsey's, 337 ; not duly re- 
 strained, by Act of Henry VIII. ii. 336. 
 
 Poetry, fiction, ii. 268. 
 
 Poison, word used as an adjective, i. 17. 
 
 Poleaxes, borne before a papal legate, 
 i. 251 ; their signification, ib. 
 
 Polling, taxing, ii. 59, 60, 258. 
 
 Poor, the, duty towards them, i. 103. 
 
 Pope, the progress of papal power com- 
 pared to the growth of ivy, ii. 270, 
 274; manner of its growth, 257-88; 
 some of the pope's pomp borrowed 
 from the Jews, and some from Gen- 
 tiles, i. 336; iii. 20; obtained from 
 Greek emperor Phocas his title to 
 supremacy over all bishops, ii. 258; 
 quarrelled with Greek emperor's con- 
 demnation of images, and hencefor- 
 ward built up their power by the aid 
 of French sovereigns, iii. 183-4; the 
 right of electing popes given to Char- 
 lemagne and his successors, ii. 263 ; 
 but relinquished by Louis-le-Debon- 
 naire, 266 ; Stephen IV., Paschal I., 
 
326 
 
 GENERAL INDEX. 
 
 Nicolas I., Adrian II. and Adrian 
 III., each made advances towards 
 rendering the election of a pope inde- 
 pendent of the western emperors, 2(30- 
 7 ; popes usurp authority of kings, 
 and over them, i. IBti, 328, 339 ; it is 
 said that Otho of Saxony received the 
 empire from pope John XII., and 
 took what nearly resembles an oath 
 of allegiance to him, ii.2C9; Gregory 
 V. regulated the election of the em- 
 peror, and constituted the seven elec- 
 tors, 260; emperor Henry VI. re- 
 ceived his crown from the feet of 
 pope Ccelestine, who kicked it oft' 
 again, 271 ; Aquinas asserts that the 
 pope's dominion is above all human 
 dominion, and that he may properly 
 be called Christ, king, and priest, 
 291; what power he claims, i. 188- 
 98, 208-9, 328; he absolves a pceyia 
 et culpa, 271 ; iii. 103 ; whilst God is 
 said by the papal clergy to forgive 
 the offence, but only to mitigate the 
 pain, i. 271 ; souls in purgatory said 
 to be under pope's jurisdiction, 209, 
 271 ; ii. 287; popes grant remission of 
 sins to such as engage in wars for 
 their ends, 295, 301 ; dispense with 
 oaths, for the like purpose, 300, 311 ; 
 no man may dispute the pope's 
 power, iii. 231 ; his code of laws, i. 
 46 ; ii. 279 ; in that law it is written 
 that a pious emperor called the pope 
 god, and that he is therefore irre- 
 sponsible to man, iii. 232 ; that no 
 temporal sovereign or power may 
 judge him, ib. ; though the decisions 
 of one pope have sometimes reversed 
 those of another, i. 324; iii. 99 ; and 
 one living pope has denied the autho- 
 rity of another, i. 324 ; but his law 
 says, that if a pope be ever so wicked 
 no man may rebuke him, 328 ; iii. 41 ; 
 his claim to supremacy contradicted 
 by the language of Origen, Cyprian, 
 Augustine, Jerome and Gregory the 
 First, i. 214-10; incompatible with 
 scripture, ii. 247-01, 280-6; his doc- 
 trine cannot be true, i. 131 ; its cha- 
 racter, ii. 198; teaches disobedience 
 to the civil ruler, i. ICfi; confers pre- 
 sents and titles on kings, 186-7 ; that 
 they may shed blood for the liberties 
 
 of the church, ICO; stirs them up to 
 war against each other, 186-8 ; ii. 294- 
 5 ; cost of the pope's friendship to 
 England, i. 235; ii. 300-7; his par- 
 dons are neither needed nor helpful, 
 84 ; four millions of men supposed to 
 have been slain for the pope's quar- 
 rels, 207 ; they receive intelligence 
 secretly and rapidly from all parts of 
 c'liristendom, 290 ; and make war or 
 peace as suits their interest, 300, 311; 
 they receive evil-doers into the minis- 
 try, 275; protect wickedness, ib.; 
 dispense with the clergy's perform- 
 ance of their duties, i. 148 ; sanction 
 and encourage theholding of enormous 
 pluralities, ii. 274, 288 ; iii. 42; they 
 consent not that God's law is good, 
 iii. 40 ; they belie his mercy, ii. 157 ; 
 they tempt Christendom as the devil 
 tempted Christ, 274-5 ; summary of 
 their evil ways, i. 336 ; instructions 
 for their prelates and clergy, ironi- 
 cally suggested, 233-4 ; neither the 
 pope nor his adherents the church, 
 iii. 9, 39-42; answers to argunients 
 whereby his adherents would prove 
 themselves to be the church, 42-52; 
 the pope has received the kingdom of 
 the world from the devil, ii. 274. 
 
 Popetry, puppetry, iii. 27. 
 
 Popinjay, a parrot, iii. 72. 
 
 Portess, or porteux, a prayer-book, i. 
 230. 
 
 Pouldering, powdering, iii. 222. 
 
 Pouling, ii. 258. 
 
 Poverty, does not secure God's blessing, 
 ii. 16 ; of spirit, 10, 17 ; the vow of 
 voluntary, when it may be good, i. 
 435; when and how evil, 430, 435. 
 
 Poyntz, an English merchant at An- 
 twerp, receives Tyndale into his 
 house, i. Ixv ; he writes letters to pro- 
 cure Tyndale's deliverance, Ixviii ; 
 goes to Brussels with letters in his 
 behalf, Ixx ; is imprisoned and ex- 
 amined for this, Ixxi ; but makes his 
 escape, Ixxii. 
 
 Prayer, i. 290, 302 ; is public and pri- 
 vate, ii. 79; for public, a place is 
 needed, ih.\ how it should be con- 
 ducted, ib.; promises to prayer, i. 94, 
 293 ; even the heathen have received 
 their petitions for worldly things, iii. 
 
GENERAL INDEX. 
 
 327 
 
 181 ; yet prayer is vain, unless from 
 the heart, ii. 80; what true prayer is, 
 i. 93 ; ii. 78; whence it springs, i. 93, 
 118; ii. 115 ; must be offered in faith, 
 118 ; is hourly needed, 77 ; there is a 
 victory to be gained, IIG, 120; there- 
 fore it should be continual, like that 
 of Moses for victory over the Amale- 
 kites, 116, 118; is a comfort to the be- 
 lieving, 80; intercessory pray ercannot 
 be bought with money, i.96; though 
 hypocrites will pray for hire, after their 
 manner, ii. 78 — 81 ; the Christian de- 
 sires to pray for his neighbour, i. 93 ; 
 and desires his neiglibour's prayers, 
 but must not trust in them, as though 
 his neighbour could give what he 
 asks for him, iii. 277-8 ; unprofitable- 
 ness of prayer in an unknown tongue, 
 ii. 221 ; the Lord's prayer, 82-G. 
 Preachers, should be chosen after Paul's 
 rule, i. 282 ; not every man to take that 
 office, 283 ; ii. 36 ; the ungodly are 
 unfit for it, i. 207; it requireth the 
 whole man, ib.; the true and false dis- 
 tinguished, 300 ; the true trouble not 
 realms, ii. 245 ; but are slain at the 
 instigation of the hypocrites, i. 382 ; 
 the false shall be confounded at 
 Christ's coming, ii. 184 ; covetous 
 preachers are false prophets, 17; min- 
 isters bound in duty to be preachers, 
 i. 101, 207; the woe against not 
 preaching, is terrible to the popish 
 prelates, and to their head, 207 ; when 
 Christ described true preachers, he 
 called them the salt of the earth, and 
 the light of the world, ii. 34; their 
 discourse should be salt, 31-2; those 
 who have lost their salt are disallowed 
 of God, 33; they must rebuke the 
 prevalent false doctrines and supersti- 
 tions, 32 ; must call the nation to re- 
 pentance, 95; but not arm tliemselves 
 witli a sword against oppressors, 68; 
 by preaching of faith, they work love 
 in the soul, iii. 205 ; secular princes 
 should command true preachers of 
 God's word to preach the gospel 
 purely and plainly, and that once or 
 twice in the week, 205 ; such preach- 
 ers sometimes bring in a great mul- 
 titude who, though called, are not 
 chosen, 70? 107. 
 
 Predestination, i. 05 ; by it the work of 
 our salvation is taken out of our 
 hands, and made the work of God, 
 505; precious, when so regarded, ib.; 
 perilous, when made the subject of 
 curious inquiry, ib. ; the doctrine 
 offensive to More, iii. 140. 
 
 Predicaments, a term in logic, i. 157. 
 
 Prelates, the Practice of, i. xxxix, xli ; 
 omissions in some ancient editions, 
 and why, ii. 238 ; introductory notice, 
 238-9; Tyndale's preface, 240-6 ; the 
 treatise, 247 — 344 ; evil, are proofs 
 that God is angry with a people, i. 
 195. 
 
 Prelates, popish, call themselves the 
 church, and infallible, ii. 289; the 
 service of kings and great men, 
 in secular employments, a means of 
 procuring their office, 256 ; hold 
 great offices in the state, i. 274; have 
 left preaching, but reserve to them- 
 selves profitable or honourable cere- 
 monials, ib. ; procure an act, making 
 employment at court a license for 
 non-residence and pluralities, ii. 
 256; their pomp, i. 246; compared 
 with Pharisees, ii. 242-3 ; flatter and 
 seduce kings, i. 136; but trouble 
 their realms, ii. 245, 294-8, 333 ; and 
 destroy their authority, i. 239, 247, 
 249 ; or usurp it, to put down their 
 opponents and all reformers, i. 185, 
 242, 337 ; iii. 73 ; they make it heresy 
 to know God's word, i. 243; ii. 290; 
 and exhort rulers to slay such as they 
 have chosen to condemn, i. 242; they 
 endeavoured to suppress Tyndale's 
 New Testament, xxxii; and procured 
 a royal proclamation against the 
 autliors, distributors, and possessors 
 of books against popery, xl; learnt 
 from Caiaphas to put men on their 
 oaths, for an accusation against them- 
 selves, 203 ; their use of penance and 
 purgatory, ii. 161-3; of the mass, 
 224; the signification of their mitres, 
 i. 233; of the crosses borne be- 
 fore them, 234; of their other orna- 
 ments, 251-2 ; their sinful courses, ii. 
 161-3, 254, 293, 342 ; their greatness, 
 256 ; not likely to be good, while 
 they are so great, 337-8 ; mischiefs 
 resulting from their influence, in this 
 
328 
 
 GENERAL INDEX. 
 
 country, i. 336-9; ii. 225, 294-8, 302 ; 
 iii. 138, 166; when employed as am- 
 bassadors, consider nothing but the 
 advantage of their church, ii. 303 ; 
 care for the prosperity of no realm, 
 in comparison of that, and bear no 
 true allegiance, but to the pope, 303, 
 333, 342 ; their plotting against 
 Charles V., 312; are a bicorporeum, 
 or corpus neutrum, 342 ; their secret 
 organization, and communications 
 with each other, and with the pope, 
 296 ; what they would do if they were 
 true apostles, iii. 93. 
 
 Presbyteros, why rendered by Tyn- 
 dale senior, or elder, in New Testa- 
 ment, iii. 16, 17, 20; the presbyter's 
 office, thought by Tyndale and Ham- 
 mond to be less ancient than the epis- 
 copal, ii. 256. 
 
 Presently, after the manner of a thing 
 in our presence, i. 367 ; iii. 232, 
 
 Pretend, allege, ii. 90. 
 
 Prevent, go before, i. 498. 
 
 Priest, the same word used to designate 
 two very different classes of ministers ; 
 in the one case it is used as equi- 
 valent to Ifjoeus, or sacerdos, i. 255; 
 such is Christ for ever, ib. ; and such 
 are all believers through him, ib., 
 506, 527 ; no special class of priests, 
 in this sense of the word, any longer 
 needed on earth, 255-6 ; these should 
 have a different name in English, ib.; 
 More says the name has always sig- 
 nified an anointed person, iii. 19 ; 
 and that few durst be priests in the 
 old time, 150 ; his arguments for, and 
 Tyndale's against, their compulsory 
 celibacy, 151-6; those of the papal 
 church are said to sacrifice Clirist's 
 body, 149 ; ground of their claim to 
 a power exceeding that of angels, i. 
 380 ; admission into this priesthood 
 refused to persons who have been 
 married more than once, iii. 152-5, 
 105 ; manner of consecrating them 
 borrowed partly from the Jews, partly 
 from heathens, 20 ; usually styled Sir, 
 and scornfully Sir John, i. 277; 
 Secondly, the name is used as equiva- 
 lent to presbyter, or elder, i. 229, 256; 
 such never named lepeus by apostles, 
 nor sacerdos in Vulgate, iii. 20 ; the 
 
 office of such, i. 229, 256, 436 ; none 
 such but those who are chosen, 256 ; 
 what their character ought to be, 
 229; should be married, 230; have a 
 just claim to be respectably main- 
 tained by their parishioners, 230, 437. 
 
 Princes, secular, should be the pastors 
 and head rulers of the congregations 
 committed unto their care, and should 
 place curates over each parish, iii. 
 265. 
 
 Prognosticators, Tyndale supposed the 
 prelates to be such by necromancy, 
 or astrology, ii. 308, 312, 342. 
 
 Prologue to New Testament by Tyn- 
 dale, a copy recently discovered, i. 4 ; 
 its variations from the Pathway, given 
 in notes to the latter, 7-23. 
 
 Promises of God, should be pleaded 
 in prayer, ii. 107; whom they help, 
 and whom not, i. 121, 423, 464; all 
 those in the scriptures include a co- 
 venant, 403-470 ; ii. 6 ; when believed, 
 they justify, i. 52. 
 
 Prophets, false, not Turks, nor Jews, 
 but popish doctors, ii. 121 ; are where 
 no love of truth is, 129. 
 
 Prosperity, a perilous thing, i. 138. 
 
 Prosperus, or Tiro Prosper, some ac- 
 count of him, i. 487. 
 
 Protest, to declare before others, i. Ixii. 
 
 Protestation, Tyndale's, concerning his 
 belief as to the state of departed souls, 
 i. Ixii-iv. 
 
 Provision, made by God for his people, 
 ii. 106-10, 117; a reason for prayer, 
 117-18. 
 
 Psalms, Greek and Latin mode of num- 
 bering, how different from Hebrew 
 and English, i. 160. 
 
 Pureness of heart, ii. 25. 
 
 Purgatory, i. 159; ii. 161-3, 257; iii. 
 146, 180, 214; ironically said to be 
 rightly so called, i. 244 ; is a source 
 of wealth to the papal clergy, 244, 
 303, 318; ii. 161-3; a fire that may 
 be quenched at a low price, iii. 
 28, 141 ; its supposed place, ii. 287; 
 popes take authority to bind and loose 
 there, i. 269, 271 ; have promised de- 
 liverance from it, for killing French- 
 men, ii. 301, 311; have bidden the 
 angels to fetch men out, i. 269 ; there 
 is a right purgatory, 321 ; but tlie 
 
GENERAL INDEX. 
 
 329 
 
 pope's purgatory is needless, iii. 142- 
 3 ; it prevents men from confiding in 
 God, and makes him only terrible to 
 them, ii. 159; they are told that he 
 has appointed seven years in purga- 
 tory for every deadly sin, i. 271 ; they 
 who fear it cannot but utterly abhor 
 death, iii. 281 ; it is irreconcileable 
 with scripture, ib. ; JMore says, that 
 prayer to a saint in purgatory has 
 procured health for a living man, 121 ; 
 St Patrick's purgatory, i. 290. 
 
 Q. 
 
 Quentel, printer for Tyndale at Cologne, 
 
 i. xxviii. 4, 5. 
 Quiddities, a schoolman's word, i. 158. 
 Quoth he, the incessant recurrence of 
 
 these words in fllore's Dialogue, 1. 
 
 286; ii. 297 ; hence Tyndale's name 
 
 for the speakers in that dialogue, ib.; 
 
 as also, ' Quoth your friend,' iii. 20. 
 
 R. 
 
 Racha, its meaning, ii. 45, 229. 
 
 Rascal, for the common people, ii. 306, 
 114. 
 
 Rather, for earlier, ii. 332. 
 
 Raught, praet. of reach, iii, 241. 
 
 Reade, i. e. advise, i. 324. 
 
 Realists, a sect of metaphysicians, i. 
 157. - 
 
 Record, to meditate upon, i. 508; ii. 
 108. 
 
 Rede me and be not wrothe — or the 
 burying of the Mass: a satire on 
 Wolsey, i. 39 ; extracts from it, 39, 
 40. 
 
 Reformers, IMore says he never heard 
 of any of them who did not forswear 
 themselves to save their lives, iii. 113, 
 115; why some of them fall away, 
 115. 
 
 Regenerate, are they that believe, ii. 
 145 ; the carnal are not ; they who love 
 not God and tnan are not, ii. 191, 192, 
 193. 
 
 Regeneration, what it is, ii. 199, 200 ; 
 whence, i. 277 ; the Spirit and doc- 
 trine on God's part, and repentance 
 and faith on ours, beget us anew in 
 Christ 27; man before his regene- 
 ration cannot think aright of God, 
 
 i. 18 ; nor work God's will, i. 277 ; 
 ii. 182, 190. 
 
 Regiomontanus, al. De IMonte Regio, 
 or John Muller, notice of him, i. 152. 
 
 Relics, God would have dead bones 
 considered as polluting those who 
 touched them, iii. 83 ; More affirms 
 that miracles have been wrought to 
 encourage their worship, iii. 100, 122- 
 4 ; his accountof some small kercheors 
 recently discovered at Barking, and 
 affirmed to have belonged to the Vir- 
 gin, 124. 
 
 Religion, used for a monastic order, 
 i. 119. 
 
 Religions, for monks, i. 163. 
 
 Rents, tenements, ii. 275. 
 
 Repentance, includes four things, i. 
 477-8 ; its work, 2C1 ; iii. 23 ; papists 
 substitute a purpose to do good works, 
 204 ; whosoever repenteth is heir of 
 Christ's merits, and beloved of God, 
 i. 271 ; Christ's love and favour are 
 immediately his, iii. 254. 
 
 Reward, means what is given freely, 
 rather than what is deserved, i. 116, 
 434. 
 
 Richard II., England punished by God 
 for his murder, ii. 53. 
 
 Riches, God's gift, ii. 16 ; do not shut 
 out God's blessing, ib. and 101, 106; 
 may not be trusted in, 20, 101, 106. 
 
 Right hand to be cut oft", ii. 50, 51. 
 
 Righteous, who, i. 95; iii. 205 ; to love 
 is to be righteous, but maketh not 
 righteous, 206 ; to believe in Christ's 
 blood, with a repenting heart maketh 
 righteous, ib. 
 
 Righteousness, the fulfilment of the 
 law from the heart, i. 16; iii. 205; 
 what the only righteousness of him 
 that cannot but sin, 206 ; righteous- 
 ness of works described, i. 15, 112; 
 the word used as equivalent to justi- 
 fication, iii. 82; righteousness before 
 God is belief in his promises, i. 16; 
 ii. 108; is called God's righteousness, 
 i. 494; he that thirsteth after it, trust- 
 ing to Christ's blood, is accepted for 
 full righteous, 94 ; righteousness of 
 Christ is our help, 496 ; cometh 
 upon us through faith, ib.; righteous- 
 ness springeth not out of the deeds 
 of the law into the heart, but the 
 
330 
 
 GENERAL INDEX. 
 
 deeds of the law spring out of the 
 righteousness of the heart, iii.205; 
 righteousness of believers is both 
 perfect and imperfect, ii. 90 ; these 
 two mingled by the spiritualty, 109 ; 
 meaning of the word as used JMatt. v. 
 f) ; ii. 22. 
 
 Rincke, Hennan, a personage of im- 
 portance at Cologne, from whence 
 he drives Tyndale, i. xxix ; warns 
 the king, Wolsey, and Fisher, of 
 Tyndale's labours, xxx ; enjoined 
 by Wolsey to search for Tyndale, 
 xxxiv ; his letters to Wolsey,. ib. ; 
 bribes the magistrates of Frankfort, 
 to get possession of Tyndale's books, 
 xxxv ; says they would otherwise 
 have found their way into Scotland, 
 ib. 
 
 Rock, that on which Christ built his 
 church, iii. 31 ; he who cometh to this 
 rock is safe, 31. 
 
 Rogers, John, the proto-martyr of 
 Wary's reign, chaplain at Antwerp, 
 prints Tyndale's translations in the 
 bible called Matthew's, i. Ixxiv. 
 
 Roll up, chaunt, i. 243. 
 
 Romans, character of epistle to, i. 484, 
 508, subjects of successive chapters, 
 495-508; Prologue to Ep. 484-510; 
 the greater part of it either a transla- 
 tion or a paraphrase of Luther's pre- 
 face to same epistle, 483. 
 
 Room, a place or office of some rank, 
 i. 21, 130. 
 
 Rose of gold, presented by popes to 
 kings, i. ISK. 
 
 Roye, friar, i. xv, xxii, xxiii, 37-41 ; 
 iii. 187; sought for abroad by Wol- 
 sey's orders, xxxiv, xxxv ; Tyndale's 
 character of him, 37-9 ; said to be 
 joint author with Jerome, of Dia- 
 logues between father and son, and 
 of satire on Wolsey, 41 : was burnt 
 in Portugal, 42. 
 
 Rulers, why ordained, ii. 8; why called 
 God's, i. 175; obedience to, taught 
 by Christ and his apostles, ii. 241 ; 
 are appointed by God, and therefore 
 must not be resisted, i. 173-8, 194, 
 197, 332-4; ii. 21, 64-6; iii. 180; 
 hence their responsibility before God, 
 i. 180, 202-4, 334-6; ii. 21-2, 86; 
 their duty, i. 479; must shew forth 
 
 the truth of Gospel, ii. 35; compared 
 with Jewish elders, and warned, 243; 
 evil, are a sign that God is wrath with 
 the people, i. 194-5,334; ii. 111,112; 
 the people's proper remedy against 
 evil rulers, i. 196, 197, 332, 334, 336. 
 Rutter, rider, ii. 292. 
 
 S. 
 
 Sabbath, of what intended to be the 
 sign, i. 351, 352; iii. 67 ; its use, J6.; lax 
 doctrine concerning its obligation, 97- 
 
 Sacraments, what, i. 252, 283, 409 ; all 
 the ceremonies, ornaments, and sacri- 
 fices of the old Testament were sacra- 
 ments, iii. 27, 64, 82 ; the rainbow, 
 a sacrament, 27 ; our works are in 
 a manner sacraments, inasmuch as 
 they are signs of God's work in us, 
 ii. 90 ; remarks on all and each of 
 what were ' commonly called sacra- 
 ments,' in Tyndale's days, i. 252-86 ; 
 matrimony should not be called a 
 sacrament, 254 ; if it be, so may any 
 similitude of divine things, noticed 
 as such by Christ, 254 ; ordina- 
 tion not a sacrament, ib. ; they who 
 affirm the last two to be sacraments, 
 teach that one sacrament defiletli 
 another, iii. 29 ; repentance, or pe- 
 nance, not a sacrament, i. 261 ; the 
 use of sacraments, 273, 358-66, 374 ; 
 first treatise, on baptism, and the sa- 
 crament of the body and blood of 
 Christ, 345-85 ; second treatise, on 
 the supper of the Lord, iii. 217-68 ; 
 these christian sacraments succeed 
 the Jewish, viz. circumcision, and the 
 passover, i. 350; iii. 265-6; compared 
 with them, i.350; iii. 245-50; Christ's 
 sacraments preach faith in him, 
 i. 273, 283 ; yet not to all, 424 ; anti- 
 christ's preach not faith in Christ, 
 283 ; sacraments which preacli not, 
 profit not, 423 ; helps to understand, 
 ing them, from Hebrew words and 
 usages, 347-54 ; they were appointed 
 to be sources of great consolation to 
 the contrite, 360-2 ; only generally 
 necessary to salvation, 359 ; the work 
 saveth not, but faith in the promises 
 signified by the sacrament, 342, 423; 
 ii. 90 ; hence they avail nothing to 
 
GENERAL INDEX. 
 
 331 
 
 the unbelieving, i. 358 ; but increase 
 their guilt, ib. ; are made idolatry 
 by abuses, ii. 217 ; iii- 179. 5'<'/? Sup- 
 per of the Lord, Transubstantiation. 
 
 Sacrifices, their meaning, ii. 215 ; not 
 accepted where there was no love of 
 neighbour, 48 ; were no satisfactions 
 for sin, but only signs thereof, iii. G5; 
 those which God gave to be used by 
 Adam's sons were signs of the testa- 
 ment of God, 27 ; the sacrament of the 
 body and blood of Christ is no sacri- 
 fice, 177. 
 
 Sad, grave, iii. 19. 
 
 Sadducees, meaning of their name, 
 iii. 107. 
 
 Saints, unduly regarded, i. 184, 450; 
 their sins, as recorded in scripture, 
 extenuated by popish writers, 450. 
 
 Saints-days, their origin and purpose, 
 231. 
 
 Saints, departed, their merits declared 
 by popes to form, with Christ's, a fund 
 from whence the church may grant 
 pardons, i. 74; they had no merits, 
 ii. 166-7; cannot help us into heaven, 
 i. ()6; iii. 117; are not there yet 
 themselves, 118; are not our advo- 
 cates, ii. 166; what Tyndale would 
 count giving them right worship, 
 166-7 ; of worshipping them, as prac- 
 tised in the church of Rome, i. 288- 
 92; ii. 164-95; such worship is con- 
 trary to what they taught, i. 289 ; and 
 can only be great offence to them, iii. 
 279 ; it shews distrust of Christ, ii. 
 211-12; is idolatry, 164-5, 216-7; iii. 
 81 ; Romish church makes hirelings 
 of the saints, i. 289; represents 
 them as vindictive, 450, ii. 165 ; it 
 divides them into canonized, and un- 
 canonized, and More says, we may 
 pray to the former, but not for them, 
 but may pray both to and for the 
 latter, iii. 121 ; he also says, that if 
 we should thereby happen to worship 
 a wicked man, that would not hurt 
 us, 122; saints of his church, were 
 not saints till they were dead, 131 ; 
 it makes some to be saints, who were 
 none, i. 291 ; saint-worship receives 
 some sanction from Augustine, iii. 
 126; More's defence of it, 79, 102, 
 115-27, 181; arguments in its behalf 
 
 examined, i. 290, 293; iii. 79, 80, 115- 
 31, 181 ; if they who prayed to them 
 received what they prayed for, yet 
 would not such prayers be thereby 
 proved lawful, 181. 
 
 Salt, to accompany offerings, what it 
 meant, i. 433, 436, 439. 
 
 Salting, what it is, ii. 31-3 ; the corrupt 
 cannot endure it, ib. 
 
 Salvation, is by faith only, 1.15 ; iii. 197; 
 the process by which a sinner is made 
 partaker of it, i. 498 ; iii. 195-6 ; true 
 and false way of teaching the way of 
 salvation, i. 466. Sec Justification. 
 
 Salve regina, iii. 134. 
 
 Samaritan, the good, i. 85; his two 
 pence, how expounded by writers 
 popular in Tyndale's days, i. 86; iii. 
 93; his promised farther gift ex- 
 pounded to mean traditions, ii. 93. 
 
 Sanctuaries, called by Tyndale fran- 
 chises, i. 333 ; afforded protection to 
 offenders against laws of God and 
 man, i. 180, 333. 
 
 Satisfaction, definition of, from a cate- 
 chism used amongst Romanists, i. 342 ; 
 Christ is our satisfaction to Godward, 
 228, 267 ; he who would propose to 
 make satisfaction to God for his sins, 
 is faithless, 228; but whoever has in- 
 jured his neighbour ought to make 
 satisfaction to his neighbour, 228, 
 267, 478. 
 
 Scala coeli, what, i. 244. 
 
 Scapular, what, i. 123 ; things promised 
 to its wearers, ib. 
 
 Schoolmen, specimens of their inquiries, 
 and temis of their art, i. 157-8. 
 
 Scotists teach that the Virgin was with- 
 out sins, from her conception, iii. 131. 
 
 Scotland, Tyndale's Testament sent 
 thither, i. xxxv, xxxvi. 
 
 Scribes and Pharisees, their false right- 
 eousness, ii. 40; altered God's word 
 by their false glosses, 41-2; their 
 wickedness, 48; compared with 
 monks, 42-3; conspired with elders 
 against Christ, as prelates moved the 
 rulers to contend against his truth, 
 241; were convicted by Christ, ib.; 
 God's judgment moved them to in- 
 surrection, ib. 
 
 Scripture, whence, i. 88; springs out 
 of God, and flows unto Christ, 317 ; 
 
332 
 
 GENERAL INDEX. 
 
 all scripture is to bring men to be- 
 believe in him, for remission of 
 sins, 373 ; to bring men to God, ii. 
 147; all relates either to the law or 
 to the gospel, i. 310; it contains fir&t 
 the law, to condemn all flesh; second- 
 ly, promises of mercy for those who 
 repent, and submit to learn the law 
 and to learn to believe the promises, 
 thirdly the histories of such learners, 
 and how they were taught and tried, 
 449 ; it containeth all things necessary 
 to salvation, iii. 26, 9«-'J, 226, 231 ; 
 it expounds itself, 249 ; and speaks 
 to men as a father, i. 107 ; it supplies 
 evidence of its own truth, iii. 136-7; 
 and Christ's authority is not dependent 
 on that of the church, ii. 289 ; iii. 49, 
 50; but the church's doctrine must be 
 tried by it, i. 154; ii. 195; and hi 
 Christ's church its authority rules, 
 251, 331; its authority, as the final 
 decider of christian doctrine, depre- 
 ciated by IMore, but affirmed by 
 Tyndale, iii. 96-100, 110, 133-45; it 
 should be accessible to all in their 
 own tongue, i. 7, 144-8, 241 ; was 
 translated for our Saxon forefathers, 
 out questionable to what extent, 149 ; 
 but popish clergy are opposed to its 
 being made accessible to all, 146, 
 392-3 ; they say that it makes here- 
 tics, and why, 28 ; that it teaches dis- 
 obedience, 163, 392; that it is too 
 hard to be understood without the 
 doctors, 153; or without Aristotle, 
 154 ; their earliest canon for prohibit- 
 ing the laity from having it in their 
 own tongue, '132; its translation into 
 the Englisli tongue forbidden, 132, 
 101; iii. 166-8; and tiie parochial 
 clergy were enjoined to tell their con- 
 gregations that such a prohibition 
 was well, i. 35 ; More acknowledges 
 that no English printer dare ])rint 
 even an unproscribed translation, iii. 
 168 ; the scripture makes no here- 
 tics, ii. 141-3; but its true sense is 
 corrupted by the scribes, and by 
 the church of Rome, iii. 43-5, 47-8; 
 it was given to be a light, a defence 
 and a comfort, i. 399 ; but popish 
 teachers turn its light into darkness, 
 ii. 102-3; their manner of perverting 
 
 it, i. 449-50 ; schoolmen assign to it 
 four senses, 303-31, 343; they slight 
 the literal sense, 303, 393 ; which yet 
 is the ground and the root of all, 304 ; 
 and is spiritual, 309 ; it speaketh 
 many things as the world speaketh, 
 but must be understood spiritually, 
 88 ; and many things in it have first 
 a carnal fulfilling, but have then a 
 spiritual, 355 ; right and wrong ways 
 of expounding it, exemplified, 303- 
 21 ; it must be cleared from perverse 
 interpretations, ii. 144; directions for 
 reading it profitably, i. 8-11, 21-7, 
 389, 398, 403-5, 463, 469; the exam- 
 ples written to alarm, should be ob- 
 served, 399; various uses of the ex- 
 amples, 451,453; but the scripture 
 cannot be understood by such as love 
 not the law, ii. 78 ; what it is to have 
 all scripture locked uj), and what to 
 have it unlocked, i. 27, 464, 469 ; ii. 
 7 ; it is understood by such as have 
 their baptismal profession at heart, 
 139-40 ; scripture is the outward in- 
 strument, but faith is the spirit's in- 
 ward work, iii. 139. 
 
 Sects, very numerous in the cliurch of 
 Rome, i. 149, 158-60. 
 
 Senior, remarks on the word, iii. 16. 
 
 Senses, the four, assigned to Scripture 
 by schoolmen, i. 303-31, 343; emi- 
 nence in each assigned to each of 
 four fathers, 343. 
 
 Sensual professors, i. 12, 13. 
 
 Servants, tithe of their wages exacted, 
 i. 237 ; what obedience they owe to 
 their masters, 172 ; their master's duty 
 towards them, 201. 
 
 Service, spiritual, what, i. 373-4. 
 
 Seven, this number used by Hebrews to 
 signify fulness of immber, i. 431-2. 
 
 Shales, shells, ii. 123. 
 
 Shaven, a mark of the popish clergy, 
 i. 173, 232; what it may he supposed 
 to signify, 235. 
 
 Sheep, Clirist's, must not fight the 
 wolves, and are not ill off if they can 
 bring it to pass that the wolf can be 
 content to shear them, ii. 68. 
 
 Sheep's clothing, they that wear it are 
 neither Turks nor Saracens, i. 121 ; 
 
 - what that clothing is, 122-3. 
 
 Ship, an utensil so called, i. 238. 
 
 N 
 
GENERAL INDEX. 
 
 533 
 
 Ships, a name for the coin usually 
 styled angels, ii. 318. 
 
 Slioe, a cut ; mark of a pilgrim, i. 103. 
 
 Signs, usual among Hebrews, as con- 
 firmatory of covenants, i. 347-8 ; ap- 
 pointed of God for like end, 348-54 ; 
 frequently bear the name of the thing 
 signified ; and instances of this, i. 3()5, 
 368, 37.5-8 ; iii. 243-4, 248-'J, 251. 
 
 Siloh, or Shiloh, i. 408. 
 
 Similitudes, serve not throughout, ii. 
 235 ; prove nothing, i. 313. 
 
 Simon Magus, i. 124. 
 
 Simony, i. I7I. 
 
 Simule, to feign what is not, i. 341. 
 
 Sin, the name does not belong to the 
 outward work only, i. 489 ; its root is 
 unbelief, ib. ; whatsoever is our own, 
 is sin, 23 ; glorious works done before 
 the Spirit of God comes, are sins, 
 183 ; sin against a brother is sin 
 against God, 428 ; false views of sin, 
 inculcated by Pharisees and church 
 of Rome, 461 ; it is become to them 
 profitable merchandise, 272 ; popisli 
 clergy teach that for sins committed 
 after baptism, Christ has made no 
 satisfaction, 476 ; that when we first 
 come to the faith, he forgiveth us, 
 but that the sins committed after- 
 wards are forgiven througli ceremo- 
 nies, 284 ; both original and actual 
 sins are remitted through faith in 
 Christ only, ii. 155-6; the remission 
 being purchased by the blood of 
 Christ alone, i. 249 ; and becoming 
 ours through faith in that blood, iii. 
 24 ; Christ procured it for many, and 
 who the many are, i. 363 ; our tem- 
 poral sufferings make not satisfaction 
 for our sins, ii. 29. See Justification. 
 We cease not to sin tilldeatli, 150-1 ; 
 when John speaks of not sinning, he 
 means not consenting to sin, and 
 resisting it with all our miglit, 152 ; 
 but unbelievers yield themselves to 
 sin to serve it, 10 ; of the sin which 
 is said to be unto death, i. 521-3; ii. 
 152, 212 ; for the preference of sin to 
 its remedy, by those who know the 
 truth, there is no remedy, iit. 
 
 Singing loaves, a name for the wafers 
 used in the mass, and why, ii. 301. 
 
 Sinners, open, in the church, how to be 
 
 dealt with, ii. 252 ; many believe at 
 the hour of death, 44; all are sinners, 
 but the believer loves the law, and 
 loathessin ; the ungodly do the reverse, 
 i. 311 ; he is not a sinner in the sight 
 of God, that would be no sinner, 
 94. 
 Sir John, a contemptuous name for a 
 
 popish priest, i. 277. 
 Skilleth, mattereth, i. 67. 
 Slibber sauce, i. 54. 
 Slime, what in Tyndale's Genesis, i. 
 
 408. 
 Sochenars, or Souchenars, the Swiss, 
 
 i. 186 ; ii. 300. 
 Soking, sucking, absorbing and wasting 
 
 the strength, i. 54. 
 Soldiers, disbanded, left to poverty and 
 
 thieving, ii. 302, 312. 
 Sons of God, who, ii. 149, 190, 197, 200; 
 a mark of such, 27 ; who those spoken 
 of in Genesis, i. 409. 
 Soothsayers, to be avoided, i. 413. 
 Soul, for i//i;x"ios, ii. 132. 
 Souls, departed, their state, till the re- 
 surrection, not revealed, i. Ixiii ; iii. 
 180-1, 185 ; pope's doctrine concern- 
 ing them, is a mixture of Christianity 
 and of heathen philosophy, 180. 
 Soyl, solve, i. 71- 
 
 Spirit of God, is given by God, i. 492 ; 
 accompanieth faith, 54, 111, 275; is 
 given to prayer, as well without lay- 
 ing on of hands as with, 274-5 ; proofs 
 of his presence, 76-8, 117, 223, 264, 
 308, 499 ; where he is, there is feeling, 
 78 ; is kept by alms, fasting, and 
 prayers, ii. 94 ; his contest with the 
 flesh, i. 492, 500; iii. 113 ; his work 
 described, i. 79, 111-12, 417, 487, 
 498-9; ii. 183-4, 201; faith is his 
 work, i. 488; iii. 139 ; he makes the 
 word effectual to whom he will, ii. 
 181 ; makes his people willing, 250 ; 
 certiiieth their consciences that their 
 sins are forgiven, and they the chil- 
 dren of God, 202, 211 ; writes the 
 lively law of love on their hearts, 
 i. 297 ; looseth the bands of Satan, 
 and giveth power to love the law, and 
 to do it, iii. 276. 
 Spiritual, who may fitly be so called, 
 
 i. 495. 
 Spiritual kindred, what so called, i. 245; 
 
•334: 
 
 GENERAL INDEX. 
 
 marriage between, forbidden by papal 
 canons ib. 
 Spiritualty, papal clergy choose to be 
 so called, i. 257 ; their multitude, 
 302 ; ought to be subject to the laws 
 of the temporal government, ii. 67 ; 
 character of their doctrine, reason- 
 ings, fruits and claims, i. 257 ; their 
 uncleanness, ii. 123 ; their alliance 
 with wicked tyrants, 268 ; have stolen 
 alms from the poor, 276 ; and will 
 not pay taxes, 2/7 ; ought not to have 
 temporal authority, 247-52, 273; will 
 not go before a lay-judge, 307- See 
 Clergy, papal. 
 Sprites, a name for the spirituality, 
 
 i. 330, 333. 
 Steward, the unrighteous, i. 70. 
 Stick, pierce, ii. 181. 
 Spurs, winning them, iii. 17. 
 Stokesley, bishop of London, i. xxxviii, 
 
 1, liii, Ivi, 32, 33. 
 Stole, part of a priest's dress, its alleged 
 
 signitication, iii. 73. 
 Strasburgh, same as Argentine, i. 38 ; 
 Tyndale's Obedience printed there, 
 Ixxiii. 
 Study, desire, ii. 28. 
 Sunday, the purpose of its institution, 
 
 i. 226. 
 Supererogation, popish notion of, i. 
 
 86-7. 
 Superstitions, and superstitious usages, 
 i. 48, 90-2, 160, 184, 225, 245, 274, 
 277, 279, 313, 433, 461 ; iii. 9, 20, 
 61-2, 73-4, 79, 80, 258; superstitious 
 hallowing of various things, i. 283. 
 Supper of the Lord, first treatise on this 
 sacrament, i. 345-85 ; second, iii. 222- 
 68 ; came as a sign in the room of 
 the paschal supper, i. 386; iii. 245; 
 compared with it, 246-51 ; its intent, 
 i, 356; ii. 218; iii. 242, 250; was 
 instituted by the God of all mercy to 
 testify to convinced sinners that mercy 
 is laid up for them by Christ's blood, 
 i. 360 ; and to be the seal thereof, ib.; 
 when instituted, it set forth what 
 Christ was to suffer, and is now a 
 memorial of his sufferings, 356, 371 ; 
 iii. 177, 264 ; testifying and confirm- 
 ing that for Christ's sake our sins are 
 and shall be forgiven, i. 356, 360, 3(!5 ; 
 iii. 250; it is thus an absolution of 
 
 our sins, i. 357 ; to the apostles, its 
 observance was a token of persever- 
 ance in the Christian religion, iii. 
 264 ; it is not rendered unneces- 
 sary by baptism, i. 359 ; helpeth not 
 the unbeliever, i. 252 ; iii. 256 ; in- 
 creases the guilt of those who come 
 not to it with a right puqiose, i. 358, 
 362; iii. 256; what it is to eat and 
 drink unworthily, ib.; it is no sacri- 
 fice, i. 424 ; iii. 177; and should not 
 be worshipped, 179-80 ; is spoken of 
 in scripture under the name of the 
 breaking of bread, 264 ; which break- 
 ing of bread is therefore a heavenly 
 sacrament, and a reverent rite and 
 usage, ib. ; church of Rome requires 
 men to believe that what is conse- 
 crated is no more bread, but the body 
 of Christ, such as it left the earth, i. 
 278 ; words of institution considered, 
 356, 363 ; iii. 241 ; Paul calls the 
 elements bread and wine, after what 
 are styled the words of consecration, 
 251, 255; what meant by eating 
 Christ's flesh, i. 369; the manner of 
 eating it, in the sacrament, iii. 162-3, 
 179, 224, 226-7, 236-8, 244 ; of the 
 cup, i. 365-6, 383 ; it is the witness 
 of blood, ii. 209; the Romish doctrine, 
 Lutheran, and what Tyndale calls 
 the opinion of a third party respecting 
 this sacrament, explained and com- 
 pared, i. 366-85; belief of the liOrd's 
 bodily presence is incompatible with 
 what he said about going hence, and 
 being no more in the world, iii. 251-3 ; 
 various scholastic phrases devised, to 
 cloak the difficulty of this bodily 
 presence, 254. See Transubstantia- 
 tion. How this sacrament should be 
 admini.>tered, iii. 265-7 ; the instruc- 
 tions which should be given to the 
 connnunicants, i. 364-6, iii. 265-7 ; this 
 sacrament profanely used by princes, 
 for the satisfaction of their treaties, ii. 
 301 ; the pope has substituted thin 
 manchets, or wafers, for the bread, 
 iii. 179. 
 
 Supplication of Beggars, i. 237; iii. 268; 
 ]\Iore's Supplication of Souls, ii. 297. 
 
 Swearing, the prohibition of, ii. 55-6; 
 extends not to every kind, or occa- 
 sion, 56-7 ; a judge ought not to 
 
GENERAL INDEX. 
 
 335 
 
 compel a man to swear against him- 
 self, ib. ; swearing increases tlie guilt 
 of any false statement, id.; to compel 
 a man to swear to the amount of his 
 property that a loan might be ex- 
 acted, counted grievous tyranny by 
 Tyndale, i. 187, 
 
 Swine, are the fleshly, ii. 10, 114 ; pearls 
 not to be cast before them, 115. 
 
 Sylvester, pope, falsely said to have 
 received from Constantine a surrender 
 of his authority over Rome, ii. 27'J. 
 
 T. 
 
 Tables of words in Pentateuch, ex- 
 plained by Tyndale, i. 405-10, 419- 
 20, 445-0; of words and phrases in 
 New Testament explained, 531-2. 
 
 Tartaret, Peter, extracts from his Liici- 
 dissima Commentnria, i. 158. 
 
 Temper, v. used for govern, i. 335. 
 
 Temple, at Jerusalem, its use, i. 382; 
 of God, is his people, 438. 
 
 Temporal authority, distinguished from 
 spiritual, ii. 60 ; not disannulled by 
 Christ, 58 ; belongs not to ecclesias- 
 tics, 247, 252 ; censured for allowing 
 them to hold pluralities when they 
 serve the court or nobles, 336 ; ever 
 slack in the cause of God, 95 ; its 
 duties, 61. 
 
 Temporal blessings, or curses, made to 
 follow naturally the keeping or break- 
 ing of the law of natural equity, i. 
 418. 
 
 Temporal sword, to be respected by 
 all, i. 506 ; ecclesiastics to be subject 
 to it as well as the laity, 333 ; ii. 67 ; 
 alleged heretics delivered over to it 
 by the clergy, 45. 
 
 Tenterden steeple, the illogical con- 
 clusion respecting its eftect, iii. 77. 
 Tertullian, first writer known to have 
 applied the term papa to a Christian 
 minister, ii. 5'J ; his language incom- 
 patible witli doctrine of transubstan- 
 tiation, iii. 228, 259. 
 Testament, Tyndale announces that he 
 uses the word for 'An appointment 
 made between God and man, and 
 God's promises,' i. 409 ; instances of 
 his so employing it, or in a sense 
 equivalent to covenant, 93, 105, 364- 
 5, 379, 470 ; iii. 27. 
 
 The New, Wiclifte's version of, i. 
 XX, xxviii ; Tyndale's version with 
 notes, in 4to, the first begun to be 
 printed at Cologne in 1525, xxviii — 
 xxxi ; account of its only remaining 
 fragment, now in the British ]\Iuseum, 
 4, 5; the notes of that fragment, ii. 
 227-36 ; his first published version, 
 a 12mo, without notes, printed at 
 Worms, i. xxxii ; a specimen of it, 
 iii. 285; third edition by Endhoven, 
 bought up by archbishop Warham in 
 1527, xxxiii; a fourth by Chr. Van 
 Ruremund finds its way into Eng- 
 land, ib. ; more editions printed at 
 Antwerp in 1534, Ixi, Ixii ; and in 
 1535, Ixxiii ; an edition, bearing Tyn- 
 dale's name on its title-page, pub- 
 lished in England by the king's 
 printer in 1536, Ixxv ; an edition in 
 which the spelling was adjusted to 
 the pronunciation of the peasantry, 
 Ixxiii; a specimen of it, iii. 287; 
 objections to Tyndale's version, iii. 
 14. 
 
 What the book of the New Tes- 
 tament is, i. 8 ; the New Testament 
 is gentle, and promising mercy, 364 ; 
 its character and effects, when be- 
 lieved, 417 ; it was from the begin- 
 ning, ib. 
 
 The old, brief description of its con- 
 tents, i. 8; was written in the mother- 
 tongue of the people to whom it was 
 given, 144 ; different uses of its exam- 
 ples, 88 ; considered as a covenant, 
 363-4, 476; its conditions, 415; its 
 rewards, ib. ; Christ set forth in it 
 144 ; specimens of Tyndale's trans- 
 lation of it, iii. 284-6. 
 
 Tewksbury, a London tradesman, 
 charged with possessing and reading 
 Tyndale's works, and finally burnt, 
 i. 32-42, 125. 
 
 Thau, sign of, ii. 13, 20. 
 
 Thessalonians, Prologue to Epistle, i. 
 516-7. 
 
 Thomas Aquinas. See Aquinas. His 
 sect, in the Romish church, called 
 Thomists, iii. 227-8; refuse to con- 
 cede that the virgin was inmiaculately 
 conceived, i. 91. 
 
 Tiara, or regno, words used when it is 
 placed on the pope's head, ii. 258. 
 
336 
 
 GKNEKAL INDEX. 
 
 Timothy, Prologue to Epistle, i. 517- 
 19. 
 
 Tithes, their misappropriation, ii. 330 ; 
 how Tyndale would have had the 
 abuse corrected, ib. 
 
 Titus, Prologue to Epistle, i. 519. 
 
 Toledo, a council held there, is said, in 
 the canon law, to have enjoined con- 
 cubinage on the unmarried, iii. 40. 
 
 Tone and tother, an antithetical form, 
 usual in More, ii. 296. 
 
 Tongue, service in an unknown, is con- 
 trary to Paul's command, i. 219, 234. 
 
 Tonstal, Cuthbert, bishop of London, 
 andfinally of Durham, i. xxi, xxxviii; 
 refuses to patronise Tyndale, xxi, 
 396 ; depreciates his version of the 
 New Testament, xxiv ; orders all 
 copies of it within his diocese to be 
 delivered up, xxxii ; licenses Sir T. 
 Blore to read heretical books, xxxvi ; 
 encourages him to attempt their con- 
 futation, ib. ; goes with him to Cam- 
 bray as ambassador, xxxvii ; said to 
 have bought up Tyndale's testaments 
 at Antwerp, ib. ; burns them in St 
 Paul's church-yard, calling the con- 
 tents Z)oc<rJ/iffm/)ere^?v"na«), xxxviii, 
 ii. 337 ; says in a sermon, that he 
 found 2000 corruptions or errors in 
 them, i. 393 ; and that they contained 
 most pernicious doctrine, 132; ex- 
 amines Tewksbury, on charge of 
 reading Tyndale's Mammon and 
 Obedience, 32 ; joins with abp. War- 
 ham, bishop Gardiner, and Sir T. 
 More in collecting 200 alleged here- 
 sies from those treatises, 34 ; is praised 
 by Erasmus for his great learning, 
 395 ; called by Tyndale, ' That still 
 Saturn,' ii. 321, 337. 
 
 Tot-quots, i. 236. 
 
 Tracy, William, a Gloucestershire 
 gentleman, some account of him, 
 iii. 269-71 ; his testament, 272-3; his 
 corpse disinterred, and burnt for 
 heresy, i. xviii ; iii. 270, 282; the 
 ecclesiastical officer heavily fined for 
 this, 270 ; Tyndale and Frith com- 
 posed expositions of his will, i. Ixxiii ; 
 iii. 269 ; Tyndale's exposition, 273- 
 83. 
 
 Traditions, what Paul's were, i. 219 ; 
 Paul teaches believers to beware of 
 
 the traditions of men, 508 ; name used 
 for ceremonies, and remarks on the 
 burdens thus imposed, iii. 74, 94. 
 Traditors, who so called, i. 144. 
 Transubstantiation, i. 278, 306-7, 372-3, 
 381; ii. 221 ; iii. 178; the question 
 examined, iii. 224-01 ; examination 
 of scriptures alleged for it, i. 307-8; 
 iii. 223-30, 230-44 ; was not meant, 
 in what Christ spake, as related in 
 the sixth chapter of John, 227-30 ; it 
 is incompatible with the language of 
 Augustine and TertuUian, 228 ; had 
 the doctrine been only beyond the 
 reach of our reason, faith would have 
 received it, if expressly taught in 
 scripture, 231 ; but it is to be rejected, 
 because it is contradictory to scrip- 
 ture, ib. 234-5; it is a carnal doctrine, 
 239-51. .SVe Lord's Supper. 
 Treasure in heaven, ii. 101. 
 Trental, what, i. 148. 
 Tribulation, why God tries his people 
 with it, i. 135-9, 144; their comfort 
 under it, 138-41. 
 Tropological, a schoolman's term, 
 
 i. 303-4, 
 Trumbett, or Antonius Trombeta, or 
 Tubeta, i. 151 ; account of him, 152. 
 Trumpets, to be blown, signification, 
 
 i. 352. 
 Tutors, word used for trustees of estates, 
 
 ii. 277. 
 Twonson, Nicolas, a printer at Norn- 
 burg, or Nuremburg, iii. 218. 
 Tyndale, William, his descent and 
 birth, i. xiii, xiv; why also called 
 Hitchins, Hochin, Hutchyns, J6. xxii, 
 131 ; a Yorkist in principle, 458 ; not a 
 monk, XV ; studied in both universi- 
 ties, xiv, XV ; acquires a knowledge 
 of Greek, xv, xxi ; of Hebrew, xxv, 
 xxvii, XXX, xl. Ixii; other Languages, 
 XXX ; a lecturer at Oxford, i. xiv ; 
 quits it for Gloucestershire, xxv ; 
 tutor to children of sir John Walsh, 
 xiv-xxi ; disputes with priests there, 
 xvi, xix; a preacher at Bristol, xviii; 
 could be content to teach children, 
 and to preach, xix ; avows his resolu- 
 tion to make ploughboys know more 
 of the scripture than a disputatious 
 priest, ib. ; summoned to appear 
 before Dr Parker, xvii-xix, 395 ; 
 
GENERAL INDEX. 
 
 33: 
 
 quits Glocestershire for London, and 
 preaches there at St Dunstan's, xxi- 
 iv, 31)4-5 ; seeks bishop Tonstal's 
 patronage in vain, xxi, 395-(! ; be- 
 friended by H. fliunmouth, xxii-iv; 
 tells what moved him to translate 
 the New Testament, xx, 394 ; per- 
 ceived there was no place to do it in 
 all England, xxii, 396; quits Eng- 
 land for life, XXV ; untruly said to 
 have visited and associated with Lu- 
 ther, xxii, xxv-vi, XXX, xxxviii ; iii. 
 147 ; at Hamburgh, xxiv-v, xxxix ; 
 printing at Cologne, xxviii-xxxi ; 
 flees to Worms, and prints there, 
 xxix, xxxi ; removes to Marburg, 
 and prints there, xxxiv, xxxix ; at 
 Antwerp, xxxviii-ix, xliii, Ivii, Ix- 
 Ixvii ; is shipwrecked, xxxix ; visited 
 by Coverdale, ib.; sought for by 
 Vaughan, xlii ; discovers himself to 
 him, xliii; asserts his good intentions, 
 xliv ; and declares that if the king 
 would but let his people have the 
 scriptures, he would promise to write 
 no more, and to suffer whatever the 
 king might lay upon him, xlix ; his 
 brother John is arrested and fined for 
 befriending him, xlii; writes to Frith, 
 liii, Ivii; and advises him not to 
 provoke hostility by meddling with 
 the questionof thepresenceof Christ's 
 body in the sacrament, liii; speaks 
 humbly of the first editions of his 
 version of the New Testament, 390; 
 also of his Pentateuch, 397; his ac- 
 count of the charges made against 
 them, 392-3 ; he rebuts a personal 
 charge with a solemn oath, iii. 213; 
 sir T. Elyot employed to procure his 
 arrest, i. li ; his manner of life at 
 Antwerp, Ix; H. Philips insidiously 
 seeks his friendship, and brings the 
 emperor's officer upon him, Ixv-vii ; 
 carried off' prisoner to Vilvorden, if>,; 
 his manner of life in prison, Ixxii ; 
 disputes with the theologians of 
 Louvaine, Ixxiii ; befriended in vain 
 by Mr Poyntz, Ixviii-lxxii ; Crom- 
 well writes in his behalf, Ixix ; Ant- 
 werp merchants do the same, Ixx ; his 
 martyrdom, and last prayer, Ixx v. 
 
 Testimonies to his character and 
 attainments, from Cochlajus, i. xxix ; 
 
 [tyndale, iil] 
 
 from Herman Busche, as recorded 
 by Spalatinus, xxx ; from Vaughan, 
 xliii, xlv; from Frith's letter to More, 
 Ivi ; iii. 219 ; from Joye, i. Ixii ; from 
 IMr Poyntz, Ixvii ; from his jailor and 
 prosecutor, Ixxii, Ixxiv ; from Foxe, 
 Ixxvi ; sir Thomas j\Iore's testimony 
 to his labours. Hi ; his humble esti- 
 mate of himself. Iv. 
 
 Known and reputed labours of his 
 pen. About 1520, he translated Eras- 
 mus' Enchiridion, i. xvii, xxiv; by 
 1523, an oration of Isocrates, xxi. 
 395 ; he edites Arundel's examination 
 of W. Thorpe, xxvi-vii ; in 1524, he 
 prints his versions of St. i\Iatthew's 
 Gospel, and of St. Mnrk's, xxvii- 
 viii ; composes a prologue to the for- 
 mer, which eventually becomes the 
 'Pathway,' and glosses or brief notes, 
 3; 1525-G, he prints versions of the 
 whole New Testament, xxvii-xxxi; 
 in 152(>, he publishes the prologue to 
 Romans, 483; in 1527, his treatises 
 on the Parable of the wicked Mam- 
 mon, and on the Obedienceof a Chris- 
 tian Man, 31, 129; in 1528-9, he is 
 reputed to have published a tract on 
 Matrimony, and an exposition of 
 
 1 Cor. VII. xxxvii ; early in 1530, his 
 version of Genesis, from the Hebrew, 
 issued from the press, xli ; and his 
 Practice of Prelates, soon after, 
 xxxix; iii. 237; in 1531, he had com- 
 pleted his version of the Pentateuch, 
 with its prefaces, and his answer to 
 sir T. Mote's Dialogue came forth, i. 
 xl; iii. 2; in the same year he pub- 
 lished his prologue to Jonah, which 
 is said by some to have been accom- 
 panied by a translation of that pro- 
 phet, i. 447-8: and also, an exposition 
 of the first epistle of John, ii. 133; 
 and in 1532, he published his expo- 
 sition of the Sermon on the Mount, 
 
 2 ; in 1533, the treatise on the Supper 
 of the Lord, if it be from his pen, 
 iii. 217 ; in 1534, he issued a revised 
 edition of his New Testament, with 
 introductory prefaces to each book, i. 
 Ixii. 4t»7; in 1535, his exposition of 
 Tracy's Testament, Ixxiii; iii. 171; 
 and his New Testament for tiie use 
 of ploughmen, i. Ixxiii; iii. 287 ; and 
 
 22 
 
338 
 
 GENERAL INDEX. 
 
 when his labours were brought to a 
 close by his martyrdom, it was found 
 that he had composed a treatise on 
 the two sacraments, 1. 345 ; and had 
 translated, from the Hebrew, all the 
 historical books of the Old Testa- 
 ment, Ixxiv. 
 Tyrants, are entirely in God's hands, 
 i. 140 ; God punishes their subjects, 
 by giving them power, ii. 111-12; the 
 subjects' remedy against them, i. 332, 
 336 ; iii. 180 ; they are rebulied by 
 the truth, 180; Tyndale uses the word 
 where our authorized version has 
 giants, i. 409. 
 
 U. 
 
 Unbelief is sin, i. 490 ; and the root of 
 
 all sin, 489, 491. 
 Unbelievers, their thoughts of God, ii. 
 
 210 ; manner of worship, 211. 
 Underset, supported, ii. 208. 
 Unhele, uncover, ii. 322. 
 Union of Doctors, a book, same with 
 
 ifnio dissidentium ; and someaccount 
 
 of it, iii. 187, 213. 
 Universals, a term in logic, i. 157. 
 Universities, have shut up scripture, ii. 
 
 291 ; their oaths, ib. 
 Uplandish people, those of higher Ger- 
 many, iii, 188. 
 Utter, v. to detect, or make manifest, 
 
 i. 12. 
 
 V. 
 
 Vain-glory , a remedy against its tempta- 
 tion, ii. 74. 
 
 Vaughan, Stephen, the king's envoy in 
 the Netherlands, charged to search 
 for Tyndale, i. xlii ; his letters to 
 the king, xlii-v, xlviii-1 ; Tyndale 
 discovers himself to him, xliii ; Crom- 
 well's letter to him, xlv-viii; More 
 endeavours to prove him a disciple of 
 Tyndale, Ii. 
 
 Venetians, their alliance with the pope, 
 ii. 299 ; care not for his blessing or 
 cursing, 300. 
 
 Vengeance, private, forbidden, ii. 27, 
 58-9, 62 ; lawful redress is not to be 
 sought in a spirit of vengeance, 27, 
 62-3. 
 
 Vemacle, the holy, iii. 79. 
 
 Vilvorden, Tyndale impiisoned there, 
 and burnt at the stake, i. Ixvii, Ixxii- 
 
 V. 
 
 Violence, when it maybe lawfully used, 
 ii. 62-3; how it should be resisted, 
 64. 
 
 Virgin Mary, was rebuked by Christ, 
 iii. 207 ; was kept by grace, but not 
 without sin, ib, ; fancies of certain 
 Romanists about her being conceived 
 without sin, 131. See Mary. 
 
 Visenomy, physiognomy, ii. 127. 
 
 Volo, Latin word used in baptismal 
 service, i. 253, 276 ; hence volower, 
 276 ; and volowed and volowing, ib. 
 iii. 72. 
 
 Vows, i. 433-40; iii. 185; monkish, i. 
 430, 435, 438 ; ii. 163 ; iii. 185, 189 ; 
 pope gives license to break lawful 
 vows, 189. 
 
 W. 
 
 Wafers of meal, used at mass, and 
 
 called hosts or singing loaves, ii. 
 
 301. 
 Waive-ofFering, why so called, i. 420. 
 Wales, the pope's power there, of no 
 
 ancient standing, iii. 158. 
 Walk with God, purport of expression, 
 
 i.409. 
 Walk a villain, phrase explained ii. 
 
 309. 
 Walking, what meant by in scripture, 
 
 ii. 149. 
 Walsh, sir John, patronizes Tyndale, 
 
 i. xiv, xvi-xxi. 
 War, defensive, sometimes a duty, ii. 
 
 27 ; but princes should live peaceably 
 
 if it be possible, 26-7. 
 Warham, archbishop, proscribes Tyn- 
 
 dale's version of New Testament, i. 
 
 xxxii. ; endeavours to buy them up, 
 
 xxxiii; sits in judgment on Tyndale's 
 
 and Frith's writings, 34-5; his reply 
 
 to one who wished the people to have 
 
 the New Testament in English, 234. 
 Watch, what it is to do so, i. 12. 
 Way, the narrow, not found by all the 
 
 visible church, ii. 120-1 ; why found 
 
 by few, ib. 
 Wealth, welfare, i. 20. 
 Wearish, sour, ii. 33. 
 Weigh-house, custom-house, iii. 76. 
 Westminster abbey, a sanctuary, i. 326; 
 
GENERAL INDEX. 
 
 339 
 
 legend of its being consecrated by 
 St. Peter, in person, ib. 
 
 Wete, V. know, i. 234. 
 
 Whet, or sharpen : ' whet them on thy 
 children,' i. 446. 
 
 White, St., or Witta, ii. 216-7. 
 
 WiclifFe, his version of the scriptures, 
 i. XX ; its perusal forbidden, 132 ; 
 preached repentance to our fathers in 
 vain, 458 ; charged by More with 
 having occasioned rebellion in Bohe- 
 mia, iii, 165, 
 
 Widowhead, for widowhood, iii. 157. 
 
 Widows, who served the church, iii. 
 155. 
 
 Will, the, not free in the natural man, i. 
 182; how made free, 183, 429, 489; 
 iii. 174; after conversion, men have 
 two wills, ii. 76; the will cannot 
 command the wit, nor precede its 
 decision, iii. 192, 210-11 ; popish 
 notion of freewill, 191-2. 
 
 WiU-worship, and outward shew, i. 
 103-4,119. 
 
 William I,, received a banner from the 
 pope, to encourage him to invade 
 England, ii.294. 
 
 William II., obliged by Anselm to 
 surrender the investiture of bishops 
 to the pope, ii. 295. 
 
 Wit, now used to express the reasoning 
 faculty, i. 182-3 ; iii. 192, 198 ; the 
 will worketh not, till the wit have 
 decided what is desirable, iii. 198. 
 
 Wite, to blame, i. 164; ii. 193. 
 
 Witness, the three that bear, ii. 209. 
 
 WoU, for will, ii. 196. 
 
 Wolsey, cardinal, i. xviii, xxiii ; the 
 arts by which he rose at court, ii. 
 307-10 ; came from bloodshedding to 
 a bishoprick, 273 ; his episcopal plu- 
 ralities, 273, 337; his pomp, 314; 
 the honour which he required to be 
 paid to his scarlet hat, 338-9; com- 
 pels the clergy to tax themselves 
 heavily for war with France, i. 188; 
 ii. 306; is warned ,by Bincke that 
 Tyndale was about to give the people 
 of England the scriptures in their 
 native tongue, i. xxx ; burns copies 
 of imported English testaments, xxxi ; 
 endeavours to get them burnt or sup- 
 pressed abroad, xxxii, xxxiv ; per- 
 suades the king to order that Tyn- 
 
 dale's translations should be burnt, 
 and punishment inflicted on such as 
 did not give them up, 131 ; a satire 
 upon him, and extracts from it, 40-1 ; 
 he endeavours to procure the arrest 
 of Tyndale and Roye, xxxiv ; gets 
 possession of Anne Boleyn's copy of 
 The Obedience, 130; procures for 
 Henry VIII. the title of Defender of 
 the Faith, ii. 338 ; is largely pen- 
 sioned by the emperor, 310 ; but plays 
 false with him, as well as with the 
 king of France, 314, 316-8; suggests 
 and takes first steps towards procur- 
 ing the divorce of queen Catharine, 
 319-20, 322; insults the emperor on 
 finding him favourable to other can- 
 didates for the popedom, 321-2 ; Tyn- 
 dale's characterof him, 307-8; accuses 
 him of secretly encouraging a maraud- 
 ing invasion of Scots, 306 ; believes 
 him to have skill in astrology and 
 necromancy, 308 ; calls him Wolfsee, 
 258, 307 ; warns those sworn to him, 
 that it is their duty to break such 
 oaths, 341-2. 
 
 Women, have been employed about 
 divine things by God's own appoint- 
 ment, iii. 18; and may be employed 
 to teach, minister, and baptize, if it 
 be plainly necessary, but otherwise 
 forbidden to preach, 18, 29, 30, 98, 
 176. 
 
 Woolward-going, what meant by, 1.227, 
 461. 
 
 Worcester, Italian bishops of, i. xviii. 
 
 Word of God, ever hated by the world, 
 i. 131 ; either corrects or hardens, 
 471-3 ; they who profess to honour it, 
 but mortify not their lusts, must ex- 
 pect heavy chastisements, 474 ; with- 
 out it do nothing, to it add nothing, 
 330. See Scripture. 
 
 Works, declare what is within the man, 
 but make him neither good, nor bad, 
 i. 23, 59, 62, 100, 112-3, 116; false 
 notions of what are good and bad, 
 inculcated by the Pharisees, and by 
 the church of Rome, 461 ; till grace 
 comes, are sin, 183, 435, 487 ; ii- 73; 
 without faith are offensive, 126. 
 
 Works, good, what are, i. 90, 434 ; do 
 not precede the grace of God, 112; 
 every good thing in us is Christ's 
 
340 
 
 GENERAL INDEX. 
 
 gift, purchase, doing, and working, 
 i. 23, 27, 111; we must be good, be- 
 fore we can do good, 23, 50, fi2, 73, 
 497 ; iii. 173-4, 204-5 ; the good 
 work maketh not a good man, but a 
 good man maketh a good work, 
 (Tracy) 273; heathens and papists 
 taught the contrary, i. 108; iii. 11, 
 204 ; a man must be reconciled to 
 God, and in his favour, before his 
 works can be good, 173; good works 
 are the fruits of the Spirit, i. 83, 108, 
 497 ; iii. 197 ; follow faith, i. 62, 64; 
 ii. 108, 125; iii. 173; are outward 
 signs and fruits of faith and of the 
 Spirit, i. 497 ; ii. 87 ; but are not free 
 from sin, i. 113; iii. 173; trust in 
 them can bring no peace, i. 330, 509 ; 
 they are not to be done, to seek hea- 
 ven by them, i. 63, 65, 278-81 ; iii. 
 173 ; nor to make a profit out of 
 them, iii. 200; he who would worship 
 God by them is an idolater, ii. 157-8, 
 214-5; faith in works is the darkness 
 of Pharisees, Pelagians, ii. 103-4; 
 such have taught men to trust in 
 works of imaginary holiness, i. 278- 
 81 ; ii. 72; but the best do not de- 
 serve grace for us, i. 112; iii. 276; 
 God's mercy to us deserves that we 
 should work, to testify our thankful- 
 ness, 277 ; good works must be done 
 freely, i. 62, 110; out of the mercy 
 that we have received, and not that 
 we may thereby receive mercy, iii. 
 204 ; that which is deserved by 
 works is not grace, ii, 157; they 
 cannot deserve eternal life, i. 82, 100; 
 nor justify man before God, 497; 
 ii. 74-5, 103 ; iii. 204 ; but they do us 
 three kinds of service, i. 23 ; they 
 testify what we are, 109, 116, 497 ; ii. 
 89, 149, 189, 193, 195; they testify 
 our faith, 59-61, 71-2, 77; ii. 108, 
 125 ; that we are God's children and 
 
 heirs, i. 80, 83; this is their reward, 
 100 ; and thus are they in some sort 
 sacraments, ii. 90-1 ; though they do 
 not justify us before God, they justify 
 before men, i. 119> 526; ii. 6,7, 31,74- 
 5, 89 ; but we must beware of seeking 
 glory of men thereby, 73; good and 
 bad works come of good and bad 
 doctrine, 38 ; evil works, their conse- 
 quence, i. 65. 
 
 Worship of God, how described in 
 scripture language, iii. 57 ; what 
 acceptable, i. 106; ii. 158; iii. 57; 
 what an offence to him, i. 106 ; wor- 
 shipping by works and ceremonies is 
 idolatry, ii. 157-8, 214-17; worship is 
 divided by schoolmen into doulia, hy- 
 perdoulia, and latria, iii. 56. 
 
 Worshippingof sacraments, ceremonies, 
 images and relics, iii. 59-63. 
 
 Writing, believed by Tjmdale to be 
 older than the flood, iii. 26; papists 
 teach that some things, not written, 
 must be believed for salvation, 26 ; 
 IVIore's attempt to prove this, an- 
 swered, 96-7, 100. 
 
 Yea and yes, More's criticism on their 
 distinct use, iii. 75. 
 
 Year, its commencement in official 
 documents, different from the unof- 
 ficial and historical, i. xli. 
 
 Year's mind, what, i. 238. 
 
 Yer, for ere, i. 51, 455. 
 
 Z. 
 
 Zacharias I. pope, gave Pepin and the 
 French nobles license to violate their 
 oaths of allegiance to their lawful 
 sovereign, ii. 261. 
 
 Zeal without knowledge is not good, 
 i. 105. 
 
 Zwitzers, ii. 300, 311. 
 
 THE END. 
 
THK 
 
 NINTH ANNUAL REPORT 
 
 (FOR THE YEAR 1849.) 
 
 OF 
 
 INSTITUTED A.D. 1840. 
 
 FOR THE PUBLICATION OF 
 
 THE WORKS OF THE FATHERS AND EARLY WRITERS OF THE 
 REFORMED ENGLISH CHURCH. 
 
 PRESENTED TO THE GENERAL MEETING, MAY THE 14th, 1850. 
 
 " He (Archbishop Parker) was a great collector of ancient and modern writings, and took especial 
 care of the safe preservation of them for all succeeding times; as foreseeing, undoubtedly, what use 
 might be made of them by posterity ; that, by having recourse to such originals and precedents, the true 
 knowledge of things might the better appear." 
 
 " As he was a great patron and promoter of good learning, so he took care of giving encouragement 
 to printing— a great instniment of the increase thereof." 
 
 Strype's Life of Archbishop Parker. 
 
 The Council of the Parker Society have to lay before the Members the 
 following Report of the proceedings of the past year : — 
 
 The Books for the year 1849 which have been circulated among the 
 subscribers were four: — 
 
 1st. A second portion of the works of Tyndale, the Martyr. 
 
 2nd. A translation of Whitaker's Disputation on Holy Scripture. 
 
 3rd A volume of BuUinger's Decades. 
 
 4th. A selection from the writings of Bishop Bale. 
 
 These four books, it is hoped, have proved acceptable to the members. Of 
 the value of Tyndale's writings it is unnecessary again to speak. Neither can 
 it be needful to dwell upon the importance of BuUinger's Decades, a collec- 
 tion of sermons which received the official sanction of the rulers of the Church 
 of England, in the reign of Queen Elizabeth, and which, therefore, must 
 deserve to be carefully consulted by every student of theology. Whitaker's 
 learned Disputation on Holy Scripture, now first introduced to the reader in 
 an English dress, is an admirable treatise on the authority and interpretation 
 of the sacred word. And it was felt very desirable to reprint some of the 
 productions of Bishop Bale. He was a writer too prominent among those 
 of his age to be passed over in such a series as that comprehended by the 
 Parker Society; and, though, several of his works are not suitable for modern 
 re-publication, yet his accounts of those who in the time of persecution witnessed 
 a good confession for the truth, and his exposition of the book of Revelation, 
 will probably interest those who desire to acquaint themselves with such an 
 author. 
 
I THE EIGHTH UEPOUT OF THE COUNCIL. 
 
 P'or the year 1850, the following books are in preparation : — 
 
 1st. The last portion of Tyndale's works. 
 
 2nd. Another volume of Bullinger's Decades. 
 
 3rd. The concluding portion of Bishop Jewel's works. It will be a great 
 satisfaction to the Council to have completed an edition of the writings of this 
 eminent prelate, one of the brightest ornaments of the age in which he lived ; 
 in whose volumes may be found treasures of information on almost every 
 theological topic ; and of whom it may be truly said that, in the wide range which 
 his pen pursued, "nihil quod tetigitnonornavit." The Council have pleasure in 
 apprising the subscribers that they have reason to believe that their edition of 
 Bishop Jewel will be a very complete one, and that it will comprise some letters 
 not hitherto printed. 
 
 4th. The Apology of Private Mass, with a Reply. This exceedingly rare 
 volume has been, though erroneously, ascribed to Jewel. It appears, however, 
 to be a fitting appendix to the works of the learned Bishop of Salisbury, with 
 which the Council are glad to be able to circulate it. 
 
 In their report of last year, the Council felt that the time was come for some 
 definite statement of the period to which their labours might be expected to 
 extend, and they announced that they hoped to complete the series of their 
 re-publications in about four years from that date. As nothing has since occurred 
 to alter the view they then entertained, they would now state, that in about three 
 years more they expect to have put forth the works of Archbishop Whitgift, 
 Archbishop Parker's Correspondence, Rogers on the Articles, the Reformatio 
 Legum, Nowel's Catechisms, together with the remaining portions of Bradford 
 and Bishop Hooper, and some other valuable treatises. The accomplishment of 
 this expectation must depend on their receiving a continuance of that support 
 from the public, which has been hitherto given so far beyond the expectations 
 with which the Society was formed. But to this the Council believe that they 
 may confidently look forward, as they can scarcely suppose, when the series is 
 so near completion, that any of the members will hesitate in continuing their 
 subscriptions a short time longer, until the close of the undertaking. 
 
 Various opinions have been expressed as to the merit of some of the volumes 
 which have been re-published ; and it has been suggested by some, that a more 
 attractive collection of books might have been furnished to the members of the 
 Society. But the principle on which it was founded was that of giving a large 
 and comprehensive series of the writings of our reformers and early divines. Had 
 the works of only a few of the more eminent authors been selected, a charge of 
 partiality might, perhaps, have been sustained against the Council ; and their 
 reprints might have been thought the ofFsprino^rather of partizanship than of a 
 sincere and earnest desire to exhibit the theology of the Church of England as 
 it appeared during, perhaps, the most momentous crisis of her existence. And, 
 as the members have frequently been reminded, it is to be considered that, 
 though some of the volumes published may not be inviting to the general rea- 
 der, they are of great value as documents ; and they are all the jnoductions 
 of men eminent in their times, the leading persons in the church and the state 
 and the academic seats of learning. The whole mind of that age will thus 
 have been exhibited ; and the Council know that those who are best qualified 
 to judge are agreed in the imjiortance of such an exhibition. They will have 
 made accessible to the mass of the public the works of martyrs and confessors ; 
 they will have illustrated, both in doctrinal and controversial treatises, in 
 liturgical documents, and in familiar letters, the views and proceedings of those 
 to whom under God we owe the rescue of our church from a foreign yoke, 
 throwing, thereby, no inconsiderable light upon the history as well as the theology 
 of the times. To have been the instruments of accomiilishing such a work as 
 the republication of these remains will ever prove to the Council a source of 
 real gratitude to God ; and in dependence on his help they would proceed to 
 the completion of their plan. 
 
W 
 I— I 
 o 
 
 O 
 
 P5 
 
 w 
 
 H 
 
 pin 
 O 
 
 H 
 
 P 
 o 
 o 
 
 w 
 
 H 
 
 Pm 
 O 
 
 H 
 o 
 
 < 
 
 H 
 
 CO 
 
 pq 
 
 i>. 1-H so «D o as 00 
 
 1-H (M Oi O <N O eO 
 
 CO Oi <^ 1-1 lO C~ CO 
 
 aj i- ^ lO Ci i-H 
 
 ^ CO o C5 to 
 
 o 
 
 o 
 
 O 
 
 o 
 
 tH 
 
 1-1 
 
 1— ( 
 
 lO 
 
 t> 
 
 1—1 
 
 
 CO 
 
 lO 
 
 o 
 
 CO 
 
 o 
 
 
 Ph 9 
 
 00 ^ 
 
 ^H '^ 
 
 « Ph 
 
 
 .■S s 
 
 <! 
 W 
 
 K 
 H 
 
 P5 
 O 
 
 I ^ pq W hS 
 
 ci c« O O O 
 
 pq fL| p^ Ph pL| 
 
 ^ • 
 
 %-i 
 
 : o 
 
 o : 
 
 : ■* 
 
 
 
 to : 
 
 
 <D . 
 
 : re 
 
 tJD : 
 
 : fl 
 
 c« : 
 
 : «* 
 
 ^ i 
 
 : t 
 
 ts : 
 
 : =* 
 
 c • 
 
 : '3 
 
 eS : 
 
 
 t^ : 
 
 
 !^ • 
 
 • ^ 
 
 OS : 
 
 
 
 
 <P : 
 
 : 'c 
 
 
 : eS 
 
 o : 
 
 ID . 
 
 CO : 
 
 ! cc 
 
 t*H • 
 
 
 : o : 
 
 : o 
 
 : >^ '• 
 
 : Ph 
 • <D 
 
 : P5 
 
 
 
 a o 
 
 
 3 oTP-i 
 
 
 ^ Ph .22 O =« 
 1-^ H Ph P^ 
 
 03 .j|H 
 
 m m 
 
 ■^ (N O (M >o -^ 
 
 cj 00 o o t^ o 
 
 „^ (M 00 O O t- 
 
 ^ ^H -^H fM 
 
 S c 
 
 
 pq 
 
 U O) |3 
 
 3 c5 2 
 
 « ,ja s 
 
 •TS ro O 
 O) QJ ^ 
 
 H^ 
 
 
 1-; 
 
 
 <^ 
 
 w 
 
 '-A 
 
 ^ 
 
 t? 
 
 o 
 
 o 
 
 •-1 
 
 Ph 
 
 rn 
 
 >^ 
 
 1— 1 
 Q 
 
 « 
 
 ^; 
 
 iz; 
 
 <1 
 
 w 
 
 P^ 
 
 W P^ 
 
 O O <i> 
 
 Cu 
 
 Ph 
 
 -w 
 
 •E 
 
 >-> 
 
 c 
 
 o 
 
 o 
 
 
 OJ 
 
 Ol 
 
 
 -Q 
 
 ^ 
 
 s 
 < 
 
 
 CO 
 
 P5 
 
THE LAWS OF THE PARKER SOCIETY. 
 
 LAWS OF THE PARKER SOCIETY. 
 
 I.— That the Society shall be called The Parker Society, and that its 
 objects shall be — ^first, the reprinting, without abridgement, alteration, or 
 omission, of the best Works of the Fathers and Early Writers of the Reformed 
 English Church, published in the period between the accession of King Edward 
 VI. and the death of Queen Elizabeth : secondly, the printing of such remains 
 of other Writers of the Sixteenth Century as may appear desirable (including, 
 under both classes, some of the early English Translations of the Foreign 
 Reformers) ; and thirdly, the printing of some manuscripts of the same Authors, 
 hitherto unpublished. 
 
 II. — That the Society shall consist of such a number of members, being 
 subscribers of at least One Pound each annually, as the Council may detemiine ; 
 the subscription to be considered due on the Fii-st day of January in each year, 
 in advance, and to be paid on or before such a day as the Council may fix ; 
 sufficient notice being given of the day appointed. 
 
 III. — That the Management of the Society shall be vested in a President, 
 a Treasurer, a Librarian, and a Council of twenty-four other subscribers, 
 being members of the established Church, of whom not less than sixteen 
 shall be Clergymen. The Council and Officers to be elected annually by the 
 subscribers, at a General Meeting to be held in the month of May ; and no 
 persons shall then be proposed who are not already members of the Council, or 
 Officers, unless their names shall have been transmitted to the Secretaries on 
 or before the 15th of April in the current year, by nominations in writing, 
 signed by at least five subscribers. And that there be three Secretaries 
 appointed by the Council ; also that the Coimcil have power to fill aU vacancies 
 during the year. 
 
 IV. — That the accounts of the receipt and expenditure of the Society shall 
 be exammed every year, previously to the General Meeting by four Auditors, 
 two of them selected from the Council, and two appointed by the preceeding 
 General Meeting. 
 
 V. — That the funds shall be expended in the payment of the expense 
 incurred in producing the works published by the Society, so that everv mem- 
 ber not in arrear of his or her annual subscription, shall receive a copy of eveiy 
 work publislied by the Society during the year, for each sum of One Pound 
 subscribed, without any charge for tlie same ; and that the number of copies 
 printed in each year shall be limited to the quantity required for the number 
 actually subscribed for. 
 
 VI. — That every member of the Society who shall intimate to the Council 
 a desire to withdraw, or who shall not pay the subscription by the time ap- 
 pointed, shall cease to be a member of the Society ; and no Member shall at 
 any time incur any liability beyond the annual subscription. 
 
 VII. — That, after the commencement of the proceedings, no rule .«;hall be 
 made or altered excepting at a General Meeting, and after notice of the same 
 has been communicated to the members by circulars, or by advertisement in 
 two London daily newspapers, at least fourteen days before the General 
 Meeting. 
 
 VIII. — Donations and Legacies will be thankfully received ; the amount 
 of which shall be expended by tlie Council in supplying copies of the publi- 
 cations to clerical, or other libraries, destitute of funds to purchase the same, 
 and for such other purposes, connected with the objects of the Society, as the 
 Council may determine. 
 
THE MEMBERS OF THE PARKER SOCIETY. O 
 
 THE FOLLOWING NAMES, AMONG OTHERS, ARE IN THE LIST 
 OF SUBSCRIBERS TO 
 
 ©5e ^arlttt Socttt^* 
 
 HIS ROYAL HIGHNESS THE PRINCE ALBERT. 
 
 HIS MAJESTY THE KING OF PRUSSIA. 
 
 HER ROYAL HIGHNESS THE DUCHESS OF KENT. 
 
 His Grace the Lord Archbishop of Cjvnterbury. — His Grace 
 
 THE Lord Archbishop of York. 
 His Grace the Duke of Devonshire. — His Grace the Duke of Manchester. 
 — His Grace the Duke of Sutherland. — His Grace the Duke of Roxburghe. 
 The most Honourable the Marquesses of Bute, Cholmondeley, Conyngharn, 
 
 Downshire, Northampton, Ormonde, and Salisbury. 
 The Right Honourable the Earls of Cavan, Chichester, Clancarty, De Grey, 
 Dunraven, Essex, Galloway, Howe, Jermyn, Nelson, Rosse, and 
 Spencer. 
 The Right Honourable Lord Viscounts Alford, Campden, De Vesci, 
 
 Fordwich, Hill, and Lorton. 
 The Right Honourable and Reverend Lords Charles Thynne, John Thynne, 
 Arthur Hervey, Wriothesley Russell, The Right Honourable Lord George 
 A. Hill, Lord Lindsay, Lord Henry Cholmondeley. Lord Edward 
 
 Chichester, &c., &c. 
 The Right Honourable and Right Reverend the Lord Bishop of London. — 
 
 The Right Reverend the Lords Bishops of Durham, Winchester, 
 
 Chester, Chichester, Ely, Hereford, Lichfield, Lincoln, Llandaif, 
 
 Manchester, Oxford, Peterborough, Ripon, Rochester, St. Asaph, 
 
 and of Worcester. 
 The Right Honourable and Right Reverend the Lords Bishops of Meath, 
 
 and of Killaloe and Clonfert. — The Right Reverend the Lords 
 
 Bishops of Down and Connor, of Ossory and Ferns, and of Cashel 
 
 and Waterford. 
 The Right Reverend the Lords Bishops of Bombay, Calcutta, Capetown, 
 
 Colombo, Guiana, Melbourne, Newcastle, Sydney, Toronto, and of 
 
 Tasmania. 
 The Right Reverend the Bishops of Delaware. Georgia, Maryland, New 
 
 Jersey, Ohio, South Carolina, and of Virginia. 
 The Right Honourable the Lords Ashley, (President), Bolton, Calthorpe. 
 
 Farnham, Lindsay, Littleton, Rayleigh, and Teignmouth. 
 Her Grace the Duchess Dowager of Argyle. — Right Honourable the 
 
 Countess of Annesley — Right Honourable Viscountess Valentia. — 
 
 Right Honourable Lady Ward, &c. 
 
6 MEMBERS OF THE PARKER SOCIETY. 
 
 The Right Honourable the Lord Chief Justice of Ireland. — The Right Honour- 
 able Lord Justice Clerk, Scotland. — The Honourable Mr. Justice Jackson, 
 The Chevalier Bunsen. — The Right Honourable Henry Goulburn, M.P. 
 for the University of Cambridge. — The Right Honourable W. E. Gladstone, 
 M.P. for the University of Oxford, &c. 
 
 The Very Reverend the Deans of Carlisle, Chester, Durham, Gloucester, Man- 
 chester, Norwich, Peterborough, Salisbury, and Winchester. — The Deans 
 Chapters of Lichfield, Worcester, Limerick, Raphoe, Tuam, &c. 
 
 The Very Reverend the Deans of Clogher, Cloyne, Connor, Cork, Derry, 
 Cashel, Elphin, Emly, St. Patrick, Ossory, Kildare, and Kilmacdaugh. 
 
 The Honourable and Worshipful T. W. Law, Chancellor of Bath and Wells. 
 —The Worshipful H. Raikes, Chancellor of Chester, E. T. M. PhiUips, 
 Chancellor of Gloucester, F. R. Sandys, Chancellor of Ossory, 
 Marsham Argles, Chancellor of Peterborough, and J. N. Woodroffe, 
 Chancellor of Cork. 
 
 The Venerable Archdeacons Berners, Bevan, Brown, Buckle, Davys, Hare, Hill, 
 Hodson, Hoare, Law, Mac Donald, Philpot, Spooner, C. Thorp, Henry 
 Williams, William Williams of New Zealand, R. J. Wilberforce. 
 
 The Venerable Ai'chdeacons Bell, Beresford, Creery, Digby, Mant, Monsell, 
 Oldfield, Power, Stopford, Strean, Stuart, Verschoyle, and St. George. 
 
 Reverend Dr. Plumtre, Master of University Coll., Oxford, and Vice Chancellor 
 of the University. — Reverend Dr. Phelps, Master of Sidney Sussex Coll. 
 Cambridge. — Reverend Dr. Philpot, Master of Catherine Hall, Cambridge. 
 — Reverend Dr. Archdall, Master of Emmanuel Coll. Cambridge. — 
 Reverend Dr. Tatham, Master of St. John's Coll. Cambridge. — Reverend 
 Dr. Symons, Warden of Wadham Coll. Oxford. — Reverend Dr. Fox, 
 Provost of Queen's Coll. Oxford. — Reverend Dr. Cotton, Provost of 
 Worcester Coll. Oxford. — Reverend Dr. Jeune, Master of Pembroke Coll. 
 Oxford.— Reverend Dr. Thackeray, Provost of King's Coll. Cambridge. 
 — Reverend Dr. Ainslie, Master of Pembroke Hall, Cambridge. — Reverend 
 G. E. Corrie, Master of Jesus Coll. Cambridge. — Dr. King, President 
 of Queens' Coll. Cambridge. — Reverend Dr. Webb, Master of Clare 
 Hall, Cambridge. — Reverend Dr. Cardwell, Principal of St. Alban's Hall, 
 Oxford. 
 
 The Reverend Dr. Sadleii-, Provost of Trinity Coll. Dublin. — The Venerable 
 Archdeacon Thorp, Warden of the University of Durham. — The Very 
 Reverend Dr. Lee, Principal of the University of Edinburgh. — Reverend 
 J. AVheeler, President of the University of Vermont, U.S. — Reverend Dr. 
 Hawtrey, Head Master of Eton. — Reverend Dr. Williamson, late Head 
 Master of Westminster School, &c., &c. 
 
 Libraries. — The Royal Library, Berlin. — Balliol Coll. Oxford. — Gonville and 
 Caius, Pembroke, and Queens' Coll. Cambridge. — Wadham, and Worcester 
 Coll. Oxford. — Trinity Coll. Dublin. — University of Edmburgh. — King's 
 Coll. London. — Advocates' Library, and Library of the AVriters to the 
 Signet, Edinburgh. — St. Bees' Coll.— Cathedrals of Chester and Cashel. — 
 The London Institution. — The London Librarj'. — The Chetham Library, 
 Manchester ; and many other Collegiate, Public, and School Libraries, &c. 
 
THE COUNCIL AND OFFICERS. 7 
 
 THE COUNCIL AND OFFICERS FOR 1850-51. 
 
 President. 
 The Right Honourable Lord Ashley, M.P., L.L.D., &c. 
 
 Treasurer. 
 Sir Walter R. Farquhah, Bart. 
 
 Council. 
 
 Rev. R. G. Baker. — Rev. C. Benson, Canon of Worcester. — John Bridges, 
 Esq. — John Brdce, Esq. — Rev. Guy Bryan. — Rev. Richard Burgess. — 
 Rev. G. E. Corrie, Master of Jesus College, Cambridge. — Rev. T. Townson 
 Churton, Fellow of Brasenose College, Oxford. — Rev. Samuel Carr, Colchester. 
 — Hon. William Cowper. — Rev. W. Hayward Cox, Oxford. — Rev. J. W. 
 Cunningham. — Rev. Thomas Dale, Canon Residentiary of St. Paul's. — Rev. W. 
 
 Goode. — Rev. John Harding. — Joseph Hoare, Esq. Rev. T. H. Horne, 
 
 Canon of St. Paul's. — Rev. J. Jackson. — Hon. Arthur Kinnaird. — Henry 
 PowNALL, Esq. — Rev. Josiah Pratt. — Rev. M. M. Preston. — Rev. Dr. Robinson. 
 —Rev. Daniel Wilson. 
 
 General Secretary and Librarian, 
 Rev. John Ayre. 
 
 Editorial Secretary. 
 
 Rev. James Scholefield, Regius Professor of Greek in the University of Cambridge. 
 
 Secretary for General Business. 
 William Thomas, Esq., at the Office of the Parker Society, 33, Southampton Street, 
 
 Strand, London. 
 
 Auditors. 
 Hon. a. Kinnaird, Rev, R. E. Hankinson, H. Pownall, Esq., and F. Lowe, Esq 
 
 Bankers. 
 Messrs. Herries, Farquhar, and Co., No. 16, St. James's Street. 
 
 REGULATIONS FOR DELIVERY OF THE BOOKS PUBLISHED 
 BY THE SOCIETY. 
 
 I. They will be delivered, free of expense, at the office, or within three miles of the 
 
 General Post Office, London. 
 
 II. They will be sent to any place in England beyond the distance of three miles from 
 the General Post Office, by any conveyance a member may point out. In this 
 case the parcels will be booked at the expense of the Society, but the cajriage 
 must be paid by the members to whom they are sent. 
 
 III. They will be delivered, free of expense, at any place in London which a member 
 resident in the country may name. 
 
 IV. They may remain at the office of the Society until the members apply for them ; 
 but, in that case, the Society will not be responsible for any damage which may 
 happen from fire, or other accident. 
 
 V. They will be sent to any of the Correspondents, or Agents of the Society, each 
 member paying the Correspondent or Agent a share of the carriage of the parcel 
 in which the books were included. Arrangements are made for the delivery on 
 this plan, in many of the cities and large towns where a sufficient number of 
 members reside; and it will be esteemed a favour if gentlemen who are willing to 
 further the objects of the Parker Society, by taking charge of the books for the 
 members in their respective neighbourhoods, will write to the Office on the subject. 
 
 VI. They will be delivered in Edinburgh and Dublin as in London, and forwarded 
 from thence to members in other parts of Scotland and Ireland, in the same 
 manner as is mentioned above with respect to England. 
 
ALREADY PUBLISHED BY THE PARKER SOCIETY. 
 
 ^ TThe Works of Bishop Ridley. 
 
 GO J The Sermons and other Pieces of Archbishop Sandys. 
 
 'Z I The Works of Bishop Pilkington. 
 
 f2 (.The Works of Roger Hutchinson. 
 
 ^The Examinations and Writings of Archdeacon Philpot. 
 Christian Prayers and Meditations. 
 Letters of Bishop Jewel, and others, translated from the Originals in the Archives 
 
 of Zurich (1st Series). 
 The Writings of Archbishop Grindal. 
 Early Writings of the Rev. T. Becon, Chaplain to Archbishop Cranmer, and 
 
 Prebendary of Canterbury. 
 
 ci TFulke's Defence of the English Translation of the Bible. 
 S J Early Writings of Bishop Hooper 
 'Z I Writings of Archbishop Cranmer on the Lord's Supper. 
 ^ [_The Catechism and other pieces of Becon. 
 
 T)< TThe Liturgies, Primer, and Catechism of the Reign of Edward VI. 
 
 « J Writings of Bishop Coverdale. 
 
 'Z I Sermons of Bishop Latimer. 
 
 l§ [.The Flower of Godly Prayers, and other pieces of Becon. 
 
 lo f Second Series of Letters from the Archives of Zurich. 
 
 S J Remains of Bishop Latimer. 
 
 X, 1 Writings of Bishop Jewel. 
 
 ^ ( Devotional Poetry of the Reign of Queen Elizabeth. 
 
 ?o TRemaining Portion of Bishop Coverdale's Writings. 
 
 00 J Original Letters relative to the Reformation. 
 
 "Z I Remains of Archbishop Cranmer. 
 
 ;2 (_Calfhill's Answer to Martiall's Treatise on the Cross. 
 
 ' A further Portion of Bishop Jewel's Works, including the latter part of his Answer 
 to Harding, his Exposition on the Epistles to the Thessalonians, and other Pieces. 
 Liturgies and Occasional Services of the Reign of Queen Elizabeth. 
 The concluding Portion of the Original Letters relative to the Reformation. 
 Norden's Progress of Piety. 
 
 ' A third Portion of Bishop Jewel's Works, containing his Apology and the 1st part 
 of the Defence. 
 
 A Volume of Bradford. 
 
 A Volume of Tyndale. 
 , Fulke's Answer to Martiall and Stapleton. 
 
 o! rWhitaker's Disputation on Holy Scripture. 
 
 S J BuUinger's Sermons. 
 
 'Z I Bishop Bale's Select Writings. 
 
 fS l_ Tyndale, 2nd Portion. 
 
 The Books preparing for 1850, are: — 
 
 Tyndale, 3rd. and last Volume. 
 Bulliuger, 2nd. Volume. 
 Jewel, 4th. and last Volume ; and, probably. 
 Answer to the Apology of Private Mass. 
 
Prificefon Theoloqiciil S^mmary-Spffr 
 
 1 1012 01056 2322 
 
 - 
 
 DATE 
 
 DUE 
 
 
 "NWHiiiiNWrw 
 
 WKSSf*^- 
 
 
 
 ..i-^i 
 
 mee^' 
 
 
 
 ^mmmi 
 
 mism 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD 
 
 
 
 PRINTEDINUSA