YALE
UNIVERSITY LIBRARY

TYNDALE'S ANSWER
TO
SIR THOMAS MORE'S DIALOGUE,
&c. &c.

jFor titje tfufcUcation of ttjc 2L23orfee of tfjc dFatfirrs
anO ffiarlp Sffilrttrrs of ttjf Reformed
(ffnglief) (ffftttrct)

AN ANSWER

SIR THOMAS MORE'S^DIALOGUE?
' THE SUPPER OF THE LORD
AFTER THE TRUE MEANING OF JOHN VI. AND 1 COR. XI.

AND

WM. TRACY'S TESTAMENT EXPOUNDED

WILLIAM TYNDALE,
MARTYR, 1536.

EDITED FOR
BY THE
REV. HENRY WALTER, B.D. F.R.S.
RECTOR OF HASILBURY BRYAN, DORSET J
FORMERLY FELLOW OF ST JOHN'S COLLEGE, CAMBRIDGE, AND PROFESSOR OF NATURAL
PHILOSOPHY IN THE EAST INDIA COMPANY'S COLLEGE AT HAILEYBURY.

"SsJBHT

CAMBRIDGE:
PRINTED AT
THE UNIVERSITY PRESS.

M.DCCC.L.

CONTENTS.

PAGE
Introductory Notice to Answer to Sir T. More  2
Preface 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
Introductory 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. i. 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. n. p. 271, margin, for xiv. r. iii.
p. 307, note 5, for n. r. Caus. xi.
p. 335, 1. 19, for tasle, r. stale.
Vol. in. p. 270, 1. 8, for Lib. i. r. Lib. in.
p. 272, 1. 9, for xiv. r. xix.

ANSWER

SIR THOMAS MORE'S DIALOGUE.

[tyndale, hi.]

[INTRODUCTORY NOTICE.
It was in 1528, that Sir Thomas More, being already regarded
as the most accomplished 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 them1; nor did he suffer 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 person 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 effort
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, praying 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 four books; and occupies in that quarto edition a
hundred and eighty-four closely printed pages. S/^*/
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 1529 2. 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 was not committed to the press till about
the close of the spring of that year3. By that time More had been
promoted from the chancellorship of the duchy to the elevated post of
lord 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
yx^j^A^f^^p^f^^i, 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.]
[s And. Annals of Eng. Bible, Vol. I. p. 237, B. I. § 6.]
[a See Biogr. Notice of Tyndale, pp. xiii— 1.]
[4 Probably father to the Serjeant.]

INTRODUCTORY NOTICE. 3
tinual recurrence of abusive mention of Luther's marriage with Katha
rine Boren. As she had been a nun, and Luther a priest, it was to be
expected that More would consider their 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 Confutacyon, till it had
reached the length of nine books ; the eighth of which is however
altogether a digression 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 (I saye) — and there he was obliged to
terminate his reprint with the following note : " There can be no more
found of this ninth book written by sir Thomas More.'' Works, p.
P832. It is however to the credit of More^s_ fairness, as a controver
sialist, that the extracts from Tyndale incorporated into his Confuta
cyon are so many, and so accurate, as to have been of material use to
rthe 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 first edition. It is a black letter duo
decimo, without date of place, or year. The type is foreign ; but is
not Hans Luffs. 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 already 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.]

1—2

[The title-page of the above-mentioned edition in the Cambridge Uni
versity Library announces and describes Tyndale's Answer as follows :]

&& gin &nsfom unto sit ©Somas JWore's Ufalogf, mate
bg astfllgam ©tniralc.
JFirst fie Oeclareth fofiat the church is, anD geberfi a reason of
ccrtagne fooroes fofiirij faster ittore rehufeetfi in the
translation of the Jiefoe Testament.

fi[ lifter tfiat fie anstoeretfi particularise unto eberg cfiaptre fofiicfi
gemetfi to fiabe ann apperaunce of trutj tfioroto all his iiii fcofees.

ft?T atoafce thou that Ut'
$«6t Evils rftonlre tig
txam teeth, ano"
Christ ShaU
jjtbe the
Itflhr. <£*
ghej$i» am?. b.

PREFACE TO THE READER.

^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-m.i
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, O reader, and with all that
love the truth, and long for the redemption of God's elect2.
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,
saying, "The Holy Ghost shall come and rebuke the world of TheHoiy
judgment." That is, he shall rebuke the world for lack of true retake the
. , it - • world for
judgment, and discretion to judge ; and shall prove that the ?J=k ofe£™e
taste of their mouths is corrupt, so that they judge sweet to m. c. iv-vi.
be sour, and sour to be sweet ; and the3 eyes to be blind, so
that they think that to be the very service of God, which is
P 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 Huskyne [CEcolampadius]
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 ; be that looketh on this,
and then seeth them and their scholars, as Tyndale here &c."]
[3 So D. but Sir T. More prints it their in his Confutation.]

6

ANSWER TO SIR THOMAS MORE S DIALOGUE.

1 Cor. ii.

M.C.vi— viii.

The spiritual
judgeth all
things spiritually.

M. C. viii-*:
Matt. xxii.
M. C. x — xi1

Bom. xiii.
M. C. xivxv.
M. C xv.
Matt. xxii.
The spiritual
man search
eth out the
cause why he
ought to love
his neigh
bours.

M. C xvi-
xviii.

M. C. xix-
xxx.

Man is lord
over all the
creatures of

but a blind superstition, for zeal of which yet they persecui
the true service of G0A4— and that they judge to be the la
of God, which is but a(jalse imaginatio^of a corrupt judgmen
for blind affection of which yet they persecute the true la
of God, and them that keep it.
And this same it is that Paul saith in the second of tl
first epistle to the Corinthians, how that the natural man thi
is not born again, and created anew with the Spirit of G01
be he never so great a philosopher, never so well seen in tl
law, never so sore studied in the scripture, as we haf
ensamples in the Pharisees, yet he cannot understand tl
things of the Spirit of God. But saith he, " The spiritu;
judgeth all things, and his spirit searcheth the deep secrets <
God;" so that whatsoever God commandeth him to do, h
never leaveth searching till he come at the bottom, the pitl
the quick, the life, the spirit, the marrow, and very caus
why, and judgeth all thing. Take an ensample in the grei
commandment, " Love God with all thine heart :" the spiritui
searcheth the cause, and looketh on the benefits of God, an
so conceiveth love in heart. And when he is commanded t
obey the powers and rulers of the_ world, he looketh on th
benefits which God sheweth the world through them, an
therefore doth it gladly. And when he is commanded to lov
his neighbour as himself, he searcheth that his neighbou
is created of God, and bought with Christ's blood ;(jtndj
forthjD and therefore he loveth him out of his heart ; and :
he be evil, forbeareth him, and with all love and patienc
(traweth him to good : as elder brethren wait on the youngei
and serve them and suffer them ; and when they will no
come, they speak fair, and flatter, and give some gay thins
and promise fair, and so draw them and smite them not; bui
if they may in no wise be^holpjrefer the punishment to th
father and mother; and^ffortfir) And by these judgeth h
all other laws of GodTand understandeth the true use an«
meaning of them. And by these understandeth he, in the law
of 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 nol
when they ministered in the temple, and forbade divers meats
the spiritual (because he knoweth that man is lord over al
fttnPl* prpn.t.nvoa nnrl -f.limr Vila enTMran+a mn/lA J.« !,_ __l l "

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 edin&rty11'*
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
not man for
he should not be let from hearing the word of God, he obey- f**01?-
eth gladly ; and yet not so superstitiously, that he would not J^^™"""
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 signigca-
- i i i i i • 'n tion of things
all ceremonies and sacraments, he searcheth the significations, aoU'gtb|nd
and will not serve the visible things. It is as good to him, Sf* *?Hfbfee
that the priest say mass in his gown as in his other apparel, fjp1^ xxxUi
if they teach him not somewhat, and that his soul be edified ~"xl1'
thereby. And as soon will he gape while thou puttest sand ceremonies
«/ ... . without some
as holy salt in his iponth, if thou shew him no. reason thereof, gjoddoc-^
(He had as lief be gnigararl with unhallowed nutter, fta anointed be rejected.
with charmed oil, if^his^jojalbe not taught to understand
somewhat thereby ; and so forth,1.
But the world captivateth his wit2, 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 ixvu.
better in God than he; whom God also commandeth us
[l In p. xii. of his Confutation, More turns away from this preface
to quote and controvert different passages in The Obedience, and so
proceeds to p. lxxiv.]
P That is, the natural man's.]

ANSWER TO SIR THOMAS MORE S DIALOGUE.

Turks are to love, and to leave nothing unsought to win him unto the
rather to be ' ° . ° » r rr
their"tnofor knowledge of the truth, though with the loss of our lives. He
benwonawnh° supposeth that he loveth his neighbour as much as he is bound,
wSe and if he be not actually angry with him ; whom yet he will not help
Io™Sfe,of freely with an half-penny, but for a vantage, or vain glory, or
hated and for a worldly purpose. If any man have displeased him, he
M?c.taxvia. 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,
except we' do which is the spirit and the life of all laws, and wherefore
it of love, r . . ..,,-.
heart.3 pure &" ^aws are ma<*e> ls no* 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
obFeervationsS ^e 0Dserve unto the death too ; as the Charterhouse monks
breaking'o'f e nad lever die than eat flesh. And as for the soberness and
thekeeptag11 chastising of the members, will he not look for; but will
m. cfi'xSx'. pour in ale and beer of thg_gtrongest, without measure, and
heat them with spices/ and so JprtnTx1 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_jso_forthj2n
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
Yof 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. lxxxi that his absolution were not worth a mite. He had lpvpr
that the bishops should wag two jngersoyer him, than that
another man should say, " God save him ;" and so frirth?)
l\e0Z°M Wherefore, beloved reader, inasmuch as the Holy Ghost
Stkof rebuketh the world for lack of judgment; and inasmuch
judgment. aiso as their ignorance is without excuse, before whose faces

PREFACE TO THE READER. i)
enough 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 lxxxm
very bottom of God's secrets ; that is to say, the causes of _1V'
the things which God commandeth ; how much more ought
we to judge our holy father's secrets^ and not to be as an
ok or an ass, without understanding !
\ Judge, therefore, reader, whether the pope with his be Judge by
the church ; whether their authority be above the scripture ; whether W
— - — —i  — " L pope have
whether all they teach without scripture be equal with the U"*}0™"^
scripture ; whether they nave 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.ixxxvu.
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 Cdumb^cer emonies .and sacraments) into thy
soul. Judge their jignance, oilgrimageSj, jjardons, gurgatory, Ju(jge what
.praying to jopsts, (clumo blessings, fdunjth absolutions, their thf p?PVss m
faumhJ pattering, and^howling, their dumbjstrange holy ges- an""" h'is
tures, with all theii^dumbjdjgguisings, their satisfactions and ma "E'
justifyings. And because thou findest them false in so many
things, trust them in nothing ; but judge them in all things2.
Mark at the last the practice of our fleshly spiritualty and Note the
their ways, by which they have walked aboys. eight hundred °"r fleshly
y_eaxs_^ 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 officers to be obedient m. c. ixxxix.
\} 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 the 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. lxxxviii.]

10 PREFACE TO THE READER.
unto them, to dispute for them, and to be their tormentors ;
and the Samsumims1 themselves do but imagine mischief,
and inspire them ?
The papists Mark whether it were ever truer than now, the scribes,
Slefh^^arisees, Pilate, Herod, Caiaphas and Anna2, are gathered
cE.' together against God and Christ : but yet, I trust, in vain ;
and he that brake the counsel of Achitophel shall scatter
our sin is theirs. ,-^Mark whether it be not true in the highest degree,
crterei0" that for the sin of the people hypocrites shall reign over
m. 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 pSes? su°tilty, to oppress the truth, and to stop the light, and to
keep all still in darkness ! Wherefore it ia 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 light3,
to judge withal. Amen.
[i 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.]

AN ANSWER UNTO
SIR THOMAS MORE'S DIALOGUE.

What the church is.

This word church hath divers significations. First it m. c. xev-
signifieth a place or house ; whither christian people were significations
. . ,1 u .. . . . n of the word
wont in the old time to resort at times convenient, for to «*««* are
divers.
hear the word of doctrme, the law of God, and the faith M- °- c-
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^e
only, and prayed in a_ tongue that allmen jmderstood : and topreach to
the people hearkened unto his prayers, and said thereto on »e word
Amen; and prayed with him in their hearts, and of him'°Prayin
* «* ' a tongue
learned to pray at home and everywhere, and to instruct SndeStiEd?
every man his household.
r Where now we hear but voices without significations, and
buzzings, howlings, and cryings, as it were the hallooing of
I foxes, or baitings of bears ; and wonder at disguisings 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.a.' The law
heathen people; how that it is a thing which every man may cannot be
do of his own power, and in doing thereof becometh good, bveUtneTOnever
and waxeth righteous, and deserveth heaven ; yea, and are so holy-
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 another signification, it is abused and mistaken for a
taken for the-^ , . ~ r~ ^^"v — T~ - — V — m~~t"n • 11 ,1
spiritualty. Cmultitude of shaven, shorn, and oiled;) which we now call tne
spiritualty and clergy. As when we read in the chronicles,
King 'King William was a great tyrant, and a wicked man unto
King' John, holy 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 people.' And, 'Thomas Becket was a blessed and an holy man;
bury. w. t. for he died for the liberties (to do all mischief unpunished) and
privileges of the church.' 'Is he a layman, or a man of the
Hoiy church church?' ' Such 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. » 1
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
The pope and so forth. In which all, we understand but the pope, cardinals,
takm for the legates, patriarchs, archbishops, bishops, abbots, priors, chan
cellors, archdeacons, commissaries, officials,"" priests, monks,
friars, black, white, pied, grey, and so forth, Toy (I trow) a
thousand names of blasphemy and ofhypocrisies, and as many
sundry fashions of disguisings.
The church It hath yet, or should have, another signification, little
gation'c?6" known among the common people now-a-days. That is to
peopleofall . . . .„ a, / L ... , ^
sorts gather- wit, lt signmeth a congregation ; a multitude or a comnanv
ed together. ° - . — « ¦ ¦ "  ._ r J
gathered together in one, ot 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 i
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 Bristow1,'
all that pertain unto that town generally. And what congre
gation is meant, thou shalt alway understand by the matter 1
that is entreated of, and by the circumstances thereof. And
The church in this third signification is the church of God, or Christ,
?tfi?token°SC taken in the scripture ; even for the whole multitude of all
scnpmre. \tnein tnaj. rece;ve tne name 0f Christ to believe in him, and
oai. i. fnot for the clergy only. For Paul saith (Galatians i.),
[i 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 xxii.
way even unto the death, binding and putting in prison both
men and women." And (Galatians i.), " I was unknown con- Gai. i.
cerning my person unto the congregations of the Jews which
were in Christ." And (Rom. xvi.), " I commend unto you Rom. xvi.
Phoebe, 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. m.
man cannot rule his own house, how shall he take the care
of the church of God ?" " If any faithful man or woman J^1^^,,,,
have widows, let them find them, that the church be not '0fafffide
charged." And, "If thy hr other hear thee not, tell the church £§$£">
for congregation;"' and so forth. Yn which places, and through- theyrbe0evt
out all the scripture,~the church is taken for the whole mul- together.
. .... • Matt. xvui.
|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. xcvm
all them that embrace the name of Christ, though their faiths ^^^m
be naught, or though they have no faith at all. And some- „!**. w't.
times it is taken specially for the elect only; in whose hearts
God hath written his law with msholy Spirit, and given
them a feeling faith of the mercy that is in Christ Jesu our
Lord.
Why Tyndale used this word congregation, rather than church, in 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 ; makingJJiem-Trrrderstand by this
word church nothing but theshayen flockjof them that
shore the whole world; therefore"^ the translation of the The cause
new Testament, where I found this word ecclesia, I interpreted translated ae
it by this word congregation. Even therefore did I it, and g«r<*into
not of any mischievous mind or purpose to stablish heresy, ^fg™^""1-

14 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
as Master More untruly reporteth of me in his dialogue,
where he raileth on the translation of the new Testament1.
And when M. More 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 ra. of More's Dialogue is headed, " The
author sheweth why the new Testament of Tyndale's translation was
burned. 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 marvel 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 over, 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, wherein 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, j
quoth I, as weighty be 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 be
read. For he hath mistranslated three words of great weight, and 8
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

cumstanee.
, M. C. cxviii
' — cxix.

that profess Christ, or the juggling spirits only.j And when m. c. cxvi-
he saith that congregation is a more general term ; if it were, congregation
it hurteth not: for the circumstance doth ever tell what^*^™-
congregation is meant. Nevertheless yet saith he not the:
truth. For wheresoever I may say a congregation, there
may I say a church also ; as the churoh 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.
Tor M. More must grant (if he will have ecclesia trans
lated throughout all the new Testament by this word church) m. c. cxx—
7 • -vr • xxxii.
that church is as common as ecclesia. Now is ecclesia a jsccieHa is a
Greek word, and was in use before the time of the apostles, anTsigmneth
and taken for 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 Acts2, where Demetrius the goldsmith, or silversmith, Acts xix.
had gathered a company against Paul for preaching against
images. _
Howbeit, M. More hath so long used his figures of poetry, m. More
that (I suppose) when he erreth most, he now, by the reason in P°etry-
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, Baaiam.
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, Agoodad-
therefore, 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.
p Viz. in verses 32, 39, and 41 ; where Tyndale has rendered the
word congregation, whilst our Auth. Vers, renders it assembly.']

16 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
But how happeth -it that JI. More hath not contended in
m. More did like wise aeainkt his darling Erasmus all this long while ?
greatly o "«s — »»- . °  -—'-% , . ..
£TOmu Doth he not change this word ecclesia into congregation,
and that not seldom in the new Testament1? Peradventure
he oweth him favour, because he made Moria in his house2 :
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
m. More ne thirsted ; even so M. More (as there are tokens evident)
was a deep ' v '
dissembler. 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.
Why he useth this word elder, and not priest.
m. More is Another thing; which he rebuketh is, that I interpret
captious. , ° . x
M-°-... this Greek word presbyteros by this word senior. Of a
truth senior is no very good Enghsh, though senior and
junior be used in the universities ; but there came no betterf
in my mind at that time. Howbeit, I spied my fault since,.
long ere M. More told it me3, and have mended it in all thej
m. More works which I since made, and call it an elder. And m\
the Latin6 that he maketh heresy of it, to call presbyteros an elder, he
m. c. " ' condemneth their own old Latin text of heresy, which only
CXX XIV* / ** V
£ they use yet daily in the church, and have used, I suppose,
this fourteen hundred years : for that text doth call it an
1 Pet. .. elder likewise. In the 1 Pet. v. thus standeth it in the Latin"
I1 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 Heb. xii. 23 he has rendered cKickno-ia, concio.l
L2 Erasmus' celebrated sarcastic production, the Encomium MorioM,
in which he held up to ridicule the ignorance frequent among the'
popish clergy and the friars.]
[s In the chapter just quoted More had said, "In our EnglisKf
tongue this word seniour signifieth nothing at all; but is a French
word, used in English more than half in mockage, when one will call
another my lord in scorn."]

PRESBYTER AN ELDER RATHER THAN A PRIEST. 17
text : Seniores ergo qui in vobis sunt obsecro consenior,
pascite qui in vobis est gregem Christi : " The elders that M- p. 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.
cxxxvii.
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\electo2 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 Acts xx.
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 regendum ecclesiam
Dei," bishops, or1 overseers, to govern the church of God. Bishops are
There is presbyteros called an elder in birth ; which same be overseers
and gover-
immediately is called a bishop or overseer, to declare what JjgJ^jf the
persons are meant. Hereof ye see that I have no more
erred than their own text, whielf^they have used since the
l scripture was first in the Latin tongue, and that their own
I text understandeth by presbyteros nothing save an elder.
/And they were called elders, because of their age, gravity The minis-
and sadness, as thou mayest see by the text; and bishops, cffur°h, wehy
or overseers, by the reason of their offices. And all that ™ued eiders.
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, Titus s.
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
spurs5. 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
which we now call bishops after the Greek word, were hitlers in one
* place.
[4 So C. U. L. ed. D. omits or.]
[6 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.]
[tyndale, hi.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. Women be no meet vessels to rule or to preach, for both
Godp'oureth are forbidden them ; yet hath God endowed them with his
spiru°and Spirit at sundry times, and shewed his power and goodness
wuh wisdom upon them, and wrought wonderful things by them, because
as weii wo- ' ne WOuld not have them despised. We read that women
men as men. a
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 J
officers and ministers ? 0 poor women, how despise ye them I
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.
Go^isunder Notwithstanding, though God be under no law, and
S!tylaw" necessity 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 uncomely7 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,

cause

PRESBYTER AN ELDER RATHER THAN A PRIEST. 19
that thou read both the epistles of Paul to Timothy ; that me
thou mayest see how diligently (as a mother careth for her TimX^
child, if it be in peril) Paul writeth unto Timothy, to instruct ™iffi ™ be
him, to teach him, to exhort, to_cojirage__him, to stir him up "
to be wise, sober, diligent, circumspect, sad1, humble andfauiwasa
meek, saying : " These I write that thou mayest know how mstmctor 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 reverence 2. See, therefore, that st Pam was
.-i . i-iip -,-ta worthy and
thy virtue exceed, to recompense thy lack of age ; and that ™°sd7^r
thou so behave thyself that no fault be found with thee.' Jg^.
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 hke 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 diference
o ? «/ «/ between
teach him. It is another thing to teach the people, and to {g?h™g,£f
teach the preacher. Here Paul teacheth the preacher, young ?"* ^fach-
Timothy. ^>-~. — preacher-
And when he affirmeth that I say, how that the^ihngjind. omngnor
shaving) is no part of the priesthood3, that improveth he~not anything or
 S' x * , A ^" ——. ... any part of
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. cxivi-
viii,
lay against me, that of an hundred there be not ten that have
the properties which Paul requireth to be in them. Where
fore, ii. oiling^ anTshav[ng3e no part of their priesthood, then
[i Sad: grave.] [2 So C.U.L. ed.]
[s " The name of priest which 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
I no priests at all. And " Quoth your friend1" would confirm
\it with an oath, and swear deeply, that it would follow, and
Ahat it must needs so be : which argument yet, if there were
no other shift, I would solve after an Oxford fashion, with
Concede^ conseguentiam ei consequent2- 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
on, salt, and no more of their priesthood, than the oil, salt, spittle, taper
spittle are no ... ^ , ,. ^ i /»i • ¦¦ ., . , . .
parts of and chrisom-cloth, of the substance oi baptism. Which things,
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— that the oil is not of necessity, let M. More tell me what more
virtue is in the oil of confirmation, inasmuch as the bishop *
on hath in sacreth the one as well as the other ; yea, and let him tell the
it no virtue .., .,
at aii, though reason why there should be more virtue in the oil wherewith
the bishop «
hallow it. t^ 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 presbyteros and senior, by which was at that
amoni'the618 tmie n°thing signified but3 an elder ? And it was no doubt
namede'ders, taken of the custom of the Hebrews, where the officers
?heciruasge°f were ever 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. Why he useth love, rather than charity.
whyTyn'*' H-e rebuketh me also that I translate this Greek word
Sword11 ^ogeintq^fove^and not rather into charity, so holy and so
thin charity, known a term. Verily, charity is no known English, in that '
[! Tyndale's ironical name for a speaker in More's Dialogue.]
p I concede the consequence and whatever is deducible.]
[3 So D. The C. TJ. L. ed. has then, i. e. than.]

ArAIIH MORE FITLY RENDERED LOVE THAN CHARITY. 21
sense which agape 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 flSn»f1'
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.
hve in spite of mine heart oftentimes. And agape and ca-
ritas were words used among the heathen, ere Christ came; m. c. ci, cii.
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
nnto all loves.
And when M. More saith, "Every love is not charity4;" Every lovet
,„,.,, i not charity,
no more is every apostle Christ s apostle; nor every angel r^r every
God's angel; nor every hope Christian hope; nor every faith, notiove.
or behef, 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
iwhat love, what hope, and what faith is spoken of. And, m. c. cii.
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 not5 understand that he is commanded to
defile his neighbour's wife or his neighbour's daughter6. M. c. ciu.
[* "Charity signifieth, in Englishmen's ears, not every common
love, but a good, virtuous, and well ordered love." More's Dial.]
[s So C. U. L. ed. and More's Conf. In D. not is omitted, but
doubtless only by an error of the press.]
[a 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 saith
favour, and
not grace.
M. C. cliii.

M. C cliv.
Knowledgeand not
confession,
repentance and not
penance.

M. C. cliv—
v.The papists
• may not
forbear to
have their
juggling terms. M. C clvi—

Why favour, and not grace.
And with like reasons rageth he, because I turn charts
into 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 be1 gotten.
Why knowledge, and not confession; repentance, and not penance.
And that I use this word knowledge, and not confes
sion ; and this word repentance, and not penance2. 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 4naketh~them so impatient, is that
they have lost their jugghng_tern^.) For the doctors and
, preachers were wont to make many divisions, distinctions, and
I sorts of grace; gratis data, gratwm faciens, praiveniens, and
/subsequens3. And with confession they juggled; and so made
the people, as oft as they spake of it, understand shrift in the
ear ; whereof the scripture 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 juggling terms is the matter
whereof all these Jbots breed; that gnaw them by the bellies,
and make them so unquiet.
And in like manner,] by this word penance they make
the people understand holy deeds of their enjoining ; with
P So in More's quotation ; but the collated editions of Tyndale I
omit there be. — More says, " He should have made it more plain and
better perceived, if he had said, as for ensample, when his own grace
was there granted, to be 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 he translateth into knowledge : penance into re
pentance ; a contrite heart he changeth into a troubled heart." More's
Dial. B. in. chap. viii. The reader has seen that Tyndale frequently
uses knowledge for acknowledge.]
[3 Freely given: making acceptable; going before; and following I
after.] I

REPENTANCE NOT PENANCE. 23
which they must make satisfaction unto God-ward for their Penance
. | , ., wasprofit-
i sins : ; when all the scripture preacheth that Christ hath ^eis^the
/ made full satisfaction for our sins to God- ward ; and we must
c 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 iruepenance,
have hurt my neighbour, to shrive myself unto him, and to w
make him amends, if I have wherewith ; or if not, then to
ask him forgiveness, and he is bound to forgive me. And mc. cix-
as for their penance, the scripture knoweth not of [it]. The
Greek hath Metanoia, and Metanoite, repentance and repent;
or forethinking and forethink. As we say in English, ' It
forethinketh me, or I forethink4;' and 'I repent, or it re-Faithin
penteth me ;' and ' I am sorry that I did it.' So now the Sh truering"
scripture saith, ' Repent, or let it forethink you ; and come repen nce
and believe 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.cixvn-
Christ, I should surely love him again, and of love prepare c
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 bhnd is covp.tonsnpgg and nr-nnV™
dfiskajoLhonour. " 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
againstJ]is„own conscience, since the world began, that ever
The sin I read. For it is sin against the Holy Ghost, which Christ
Sot Ghost, saith shall neither be forgiven here, nor in the world to
W' 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 seest 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. More to help, is not that they find
just causes in the translation, but because they have lost their
2 pet. U. juggling and feigned terms ; wherewith Peter prophesied they
should make merchandise of the people.

m. c. cixxm. 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-
Thechurch oration be before the gospel, or the gospel before the church i.
before the °, . , . . , ° f , . i .i ,, j. ,-, ,
gospel, or which question is as hard to solve, as whether the lather be
the gospel ^ .
before the elder than the son, or the son elder than his father. For
church. '
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
Eom. x. 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 beheve
in him. And then it followeth, that the word of the preacher
The word, must be before the faith of the believer. And therefore,,
gospel, was inasmuch as the word is before the faith, and faith maketk
before the , ^
MUc0lcixxvii *ne congregation, therefore is the word or gospel before the
~viii' 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-i
trariwise the light of the sun in respect of the air is of itself,1

THE CHURCH NOT BEFORE THE GOSPEL. 25
and lighteneth 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 lighteneth the hearts of the believers, and maketh them
true, and cleanseth them from lies, as thou readest, John xv :
" Te be clean by reason of the word." Which is to be un- John XT-
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 Johnxvu.
them, 0 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 admitteth it for true : m. c. cixxix
— ecu.
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 man1." For ifNoteweii
P 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 thou 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 he, "that Tyndale here
translateth no for nay, foi 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^ffihen the tother, is not for translating into English
a man very meet^Fbr the use of those two words, in answering to
a question, is this/ i\feanswerfiththe question framed by the affirmative :
as for ensample, ifa man should ask Tyndale himself, Is an heretic
meet to translate holy scripture into English ? Lo, to this question,
if he will answer true Enghsh, 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 bxth^ffirmative, in this fashion:
Jf an heretic falsely translate the new Testament into English, to make
his false heresies seem the word of God, be his books worthy to be

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
believed.
m.c. cciv- But did not the apostles teach aught by mouth, that
whether the they wrote not? I answer, because that many taught one
taughtany thing, and every man the same in divers places, and unto
write?'11 not 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. ccvui- 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 beheve, and what we ought
written, ns is
necessary io\ to do, was written ; ! and of the miracles done to confirm it,
our salvation. '
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- j?or jf j were bound to do or beheve, under pain of the
loss of my soul, anything that were not1 written, nor de-
The scripture pended of that which is written, what holp me the scripture
written must A A *
unw°ttenthe *"a* 1S written? And thereto, inasmuch as Christ and all
Mricleccxiii- nis 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-i '
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 answerjia.^ and not, Yes. But now if the question
be asked him thus, lo, by the negative :. If an heretic falsely translate
the new 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,
be they, both the translation and the translator, and all that will hold
with them." Conf. of Tyndale's Answer, clxxx.]
P So C. U.L. ed. and so More quotes this passage; but D. hag
were written.]

EVERY THING NECESSARY WAS WRITTEN. 2%
,60 to Moses, without writing, but with teaching from mouth
to mouth? I answer, first, that there was no scripture all writing hath
' £ been from
the while, they shall prove when our lady hath a new son. nh„g.egm~
God taught Adam greater things than to write. And that m.' c. ccSii.
there was writing in the world long ere Abraham, yea and
ere Noe, do stories testify2- Notwithstanding, though there
had been no writing, the preachers were ever prophets, glo- ^cccXXi°xxil
rious in doing of miracles, wherewith they confirmed their b}egfnfn?m;the
preaching. And beyond that, God wrote his testament unto hfs'wiiun6"
them alway, both what to do and to believe, even in sacra- ofeiuseeiect
ments. For the sacrifices which God gave Adam's sons were
no dumb popetry3 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 JJJjPgg,,,
us, as he hath robbed us of the true sense of all the scripture. JSiaacms
The testament which God made with Noe, that he would "raments'.
no more drown the world with water, he wrote in the sacra- ^v£' CCXXT
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
testament4 of circumcision :" not that the outward circum- Acts vii.
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- ^^m
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 congregation is spread abroad into all the world, much S*is "on-
broader than Moses' ; and inasmuch as we have not the old ScriptdUres!he
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 seeing that m. c. ccxxx
Christ and all the apostles, with all the angels of heaven, if
[2 He was doubtless led to say this by believing Josephus' tale
about the pillars of Seth. Hist. Jud. L. i. c. 2.]
[3 Popetrie, or puppetry.]
[* So Tynd. translation ; and see Vol. I. p. 409.]

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
FurgahSry. heaven ? What am I the better for the belief of purgatory ?
To fear x 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-pence2? 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
M. c. heathen for mocking, saith M. More3. I pray you, what thing
ccxxxix-xi. more iQ jje mocked of the heathen could they teach, than the
m. c cexii. resurrection; and that Christ was God and man, and died
The heathen
notSfngmore between two thieves ; and that for his death's sake all that
thetoectri1n^-rePeilt> an(i believe therein, should have their sins forgiven
s°urrection.l them ? Yea, and if the apostles understood thereby as we
Ydo, what madder thing unto heathen people could theyTiave
/ taught than that bread is Christ's body, and wine his blood?
And yet all these things they wrote. And again, purgatory,
p 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 he 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 he be 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,
such 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.]

EVERY THING NECESSARY WAS WRITTEN. 29
Confession in the ear, penance and satisfaction for sin to God-
ward, with holy deeds, j^ praying to saints, with such like,
ag^dumb .sacraments^nd_ceremonies) are marvellous agreeable
unto the superstition of the Tieathen 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, ^*j1gxlii
and durst not write ? The sacraments ? As for baptism, and SfgKJ™
the sacrament of the body and blood of Christ, they wrote, they're
and it is expressed what is signified by them. And also all wSed to
the ceremonies and sacraments that were from Adam to-cci.'ee>
Christ had significations ; and all that are made mention of in have sigma-
° m cations.
the new Testament. Wherefore, inasmuch as the sacraments w- £• di
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 ah the sa-
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 J£wam^£ or
of Christ's blood); and inasmuch as no mention is made Ofsisnifici'tions-
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. ccm.
apostles, an office, which if they would do truly, it would more sacraments
J. ' 7 J v ' strive one
profit than all the sacraments in the world. And again, God's £gr
holinesses strive not one against another, nor defile one another. ?J; °- cclii—
Their sacraments defile one another : for wedlock defileth
priesthood more than whoredom, theft, murder, or any sin
against nature4.
They will haply demand where it is written, that women
should baptize ? Verily, in this commandment, " Love thy ^cSj!:CTm
) neighbour as thyself," it is written that they may and ought
[4 More says in his Conf., " Syth the marriage is no marriage, it is
but whoredom itself. And 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 whoredom, 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 also1
in time of need, if they be so necessary as they preach them.
wlthoutents And finally, though we were sure that God himself had
«onfaCre given us a sacrament, whatsoever it were, yet if the significa-
?e°ceived.e tion were once lost, we must of necessity either seek up the
m. a cciui- signification, or put some2 signification of God's word thereto,
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 purely1!
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 require3.
Whether the church can err.
chu1rchSiihe There is another question, whether the church may err.
err, or not. which, if ye 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
island what I said that ^Christ's elect church is the whole multitude of all
faith saveth. . t  . .
w- 1. repenting sinners that believe in Christ, and put all then* 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 he,
hath so promised and so sworn.
By faith we And this faith and knowledge is everlasting life ; and by
sons of God. this we be born anew, and made the sons of God, and obtain

<i

P The words sacraments also are supplied from More's quotationj-
according to which however this short paragraph would seem to have
been incorporated originally in the second paragraph of the chapter.]
[2 In More's quotation, some other.]
p More, need be. 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 abruptly 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 Eph. a.
of the household of God. And this faith is the rock, whereon
Christ built his congregation. Christ asked the apostles Matt, xvl
(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, We
beheve 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- ^C]°?etrijns
out all the world, that, through the offering of his body and S°odoydauthe
blood, that offering is a satisfaction for the sin of all that ffiS &"t
repent, and a purchasing of whatsoever they can ask, to keep our sms'
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 ration, but
, . ,° . . 1.1.1 by Christ's
way than this, the same is an heretic out of the right way, deat.h and
* . ° ^ passion.
and not of Christ's church.
For this knowledge maketh a man of the church. And
yhe 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. Bom. 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 church sinneth not ; and how he 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
Uohniu. cannot therefore sin, because he is born of God" (1 John hi.);
which seed is the Holy Ghost, that keepeth a man's heart
Faith and from consenting: unto sin. And therefore it is a false con-
sin cannot s o
together. \ elusion that M. More holdeth, how that a man may have a
/right faith joined with 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 i. jt 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
Eom. 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
heartejoward 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
aii flesh mercy in our Saviour Christ ; and unto our faith. Sinners
are we, if Jhoix look unto the frailty of pur 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. Notwithstanding
yet the Spirit leaveth us not, but rebuketh us, and bringeth
us home again unto our profession : so that we never cast off
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 christian man cannot err, and how he may yet err.
And as they sin not, so they err not. And on the other
side as they sin, so they err : but never unto death and dam-

THE BELIEVER INFIRM, YET SAFE. 33
nation. For they never sin of purpose, nor hold any error
i maliciously, sinning against the Holy Ghost ; but of weakness w? *
.. «. i... , frailty and
and intimity : as good obedient children, though they love weakn«=-
"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 yrhich 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,
• . an(' yet be
a man's faith from Christ, they might err, and yet be never- save<>-
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__thev be true or no ; and for the
blind zeal of them makesects^Jsreaking 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 ft/m *e wav
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
r -i 3
[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 ever assailed and fought withal .
Faith is ever Moreover, this our faith which we have in Christ is ever
desperation, fought against, ever assailed and beaten at with 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 depart1 with him of ours, then love is cold.
ah power And thus we learn and feel that there is no goodness nor
pesstodo yet power to do good, but of God only. And in all such
good cometh . „. . . , , . . .
of God, and temptations our faith perisheth not utterly, neither our love
selves. and consent unto the law of God ; but they be weak, sick,
and wounded, and not clean dead : asa_good child, whom
a very good the father and mother have taught nurture and wisdom, loveth
his father and all his commandments, and perceiveth 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 seeketh 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 standeth and beholdeth,
and falleth to play also, forgetting father and mother, aE
their kindness, all their laws, and his own profit thereto*
howbeit, the knowledge of his father's kindness, the faith of
his promises, and the love that he hath again unto his father,
and the obedient mind, are not utterly quenched, but lie hid,
P Depart : part, divide. See 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 *«> yet they
,i 1 • fa" noL
injjhe njean season, he cometh again unto his old profession.
Njiverfhelate^, 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 Faith in the
1 ¦ j i i • i n i ¦ n goodness of
kindness cometh unto remembrance, either of his own corage2, &o<iisour
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 his father, that all is forgiven.
The manner and order of our election.
Even so goeth it with God's elect. Gojd_chaoseth-them
first, and they not. God ; as thou readest, John xv. And then joim xv.
he sendeth forth and calleth them, and sheweth them his good
will, which he beareth unto them, and maketh them see both
their own damnation in the law, and also the mercy that is
laid up for them in Christ's blood, and thereto what he will
have them do. And then, when we see his mercy, we loveifwecon-
him again, and choose him, and submit ourselves unto his merciful God
© ' v,  ' ' is unto us,
•~iaws, to walk in them. For when we err not in wit, reason, Sf^t^j.
Jand judgment of things^jWAcannot errin will ancTchoice^ of °
^things.v The choice of a man's will doth naturally, and of her '
I own accord, follow the judgment of a man's reason, whether
L he judge right or wrong : so that inteachmg__only resteth
the pith of a man's living. Howbeit, /there be swine that
receive no learning but to defile it ; anxl there be dogs, that
[2 See n. to p. 417,/Vol. i.]
3 — 2

' submit our
selves unto
, his laws.

36 ANSWER TO SIR THOMAS MORE's DIALOGUE.
rent all good learning with their teeth. And there be pope-
holy, which, following a righteousness of their own feigning,
resist the righteousness of God in Christ. And there be that
cannot attend to hearken unto the truth, for rage of lusts,
which, when lusts abate, come and obey well enough.
christian And therefore a christian man must be patient and suffer
men must _ . 1
be patient. jong; to wm n;s brother to Christ, that he which attendeth
not to day, may receive grace and hear to-morrow. We 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 rages of lusts that blinded their wits.
Mercy / And though Gqd's_elect cannot so fall that they rise not
ever on the again, because that the mercy of God ever waiteth upon
elect. W. T. ° .
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 hi3 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
David. 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
GodmusV* Def°re he wist not of, how that the saints must be patient,
Since, and ana aDiae Goa's harvest, until the wickedness of ungodly
sufferers. 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 ?
Howbeit, 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 Mem
sheba, and in the murder of her husband Uriah ! But suffering y
at both times, as soon as he was rebuked, and his fault told |Pto tem'lta-
... . tion.
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 ^^q^
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 The apostles,
, L x being amazed
were astonished and amazed, and in such a storm of tempta- J^f^.
tions, for the sudden change from so great glory into so vile ^rfst-s
and shameful death, that they had forgot all the, miracles, and mmicles-
all the words which he had told them before, how that he
should be betrayed and delivered on the same manner untp
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. Bead what thou read canst, and thou A great.
shalt find no temptation like unto that from the creation Supon'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 tidings 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

38 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
The apostles and overcome, 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.
Howbeit 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 lived, durst not be
Christ, ws aknowen of1 him, as soon as he was dead begged his body,
resurrection. . . OD .
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 beheve until he saw him;
and yet desired and longed to see him, and rejoiced when he
The disdpies saw him, and for joy cried out, " My Lord, my God !" There
without was none of them that ever railed on him, and came so far
faith, but yet .
ver ^ub™ 10r^h to say, ' He was a deceiver, and wrought with the
ful- devil's craft all this while, and see whereto he is come in the
end : we defy 2 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 Tea, and Peter, as soon as he had denied Christ, came to
failed not. , , , '
himself 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 lady3.' But let us see the text and their gloss together.
P Acknowledge. See n. 3, p. 465, Vol. i.J
[2 Used as in old French, for distrust.]
[s " Upon Peters first confession of the right faith, that Christ was
God's Son, our Lord made him his universal vicar, and under him

THE DISCIPLES' FAITH CAST DOWN, BUT NOT DESTROYED. 39
Christ saith, "Simon, Simon, Satan seeketh you, to sift you Luke %%a.
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 a foolish
,i7 j ,. i . r,. gloss made
thereto ; and see how they agree together ! ' Simon, Satan bv M- More-
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 4, as in the brains of such expositors ?
Whether the pope and his sect he Christ's church or no. 1.
\ 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 arenotSle
¦ church of
Christ, is not of Christ's church. The pope believeth not to cimst.
be saved through Christ : for he teacheth to trust in holy
head of his church ; and that for his successor he should he the first
upon whom, and whose firm confessed faith, he would build his church,
and of any that was only man make him the first, and chief head and
ruler thereof. Therefore he 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 we
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-
nebrce 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 reveDge some insult against the reigning superstition,
which he 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,
maybe seen in a letter from R. Hilles, the merchant, to Hen. BuUinger,
in the Park. Soe. Orig. Letters, No. cv. pp. 200-1.]

40

ANSWER TO SIR THOMAS MORE S DIALOGUE.

The pope in
forbiddingmarriage to 1
priests doth
not consent )
that the law
of God is
good.

The pope
licenseth whoredomwhich God
forbiddeth.

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 believe 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 ah his1, 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 gildren2 unto the archdeacon, shall freely and
quietly have his whore, and put her away at his pleasure, and
take another at his own lust3; as they do in Wales, in Ireland,
Scotland, France, and Spain4. And in England, thereto, they
P 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 Germanics"
were published in 4to. at Nuremberg, 1523; and may be seen in
Brown's Fasciculus rerum expetend. Lond. 1690. fol. ; where the words of
Gravam. xci. are : Item in locis plerisque episcopi et eorum offlciales non
solum tolerant concubinatum dummodo certa persolvatur pecunia, sed
et sacerdotes continentes, et qui absque concubinis degunt, concubi-
natus censum persolvere cogunt, asserentes episcopum pecunice indigum
esse, qua soluta licere sacerdotibus ut vel ccelibes permaneant, vel
concubinas alant. — Foxe has given a translation of this and of several
other of these gravamina in Acts and Mon. B. VL Vol. iv. p. 308, &c.
Lond. 1837.]
p In 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 licences 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 The * feh
when th?ir faults be told them. The spiritualty repent not; *w^b
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 An abomina-
1^ . . ble, wicked,
he commandeth, saying, " Though the pope sin never so griev- ae„e|vi,ish
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 Papa5. And Paul saith, (Rom. xiii.) "Let every soul obey the 4. ..
higher powers," that are ordained to punish sin. The pope
will not, nor let any of his.
is thus given by Basnage : Qui junctus matrimonio concubinam habet
communione 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 legalibus instrumentis unica est : et conjugali affectu nancis-
'citur: hanc conjugem facit affectus: concubinam vero lex nominat.
De hac dicitur in concilio Toletano, Qui non habet uxorem loco illius
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 concubinae 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 Corpus 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 uxorem
sed loco illius concubinam, a communione 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 railer," 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 beheve
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 called1. WeU, 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.
P The heading of ch. n. B. n. of More's Dial, is, " The author
sheweth that no sect of such as the church taketh for heretics can be
the church ; forasmuch as the chm-ch was before all them, as the tree
from which all those withered branches be fallen."]

THE POPE AND HIS CLERGY ARE 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 1 cor. iv.
marrow and pith of the thing's self, and let vain words pass.\
\Under Abraham, Isaac, and Jacob was the church great "iiTl
faith, and small in number. And as it increased in number,
so it decreased in faith, until the time of Moses. And out of {cfiij\1
those unbelievers God stirred up Moses, and brought them .
unto the faith right again. And Moses left a glorious church, l°?s7
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 never long
« « I ° continue in
faith. And against the coming of Christ, the scribes, Phari- ^fjj^^
sees, Caiphas, Annas, and the elders, were crept up into the 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. xxiii.
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
o^risuM seat of Christ and of his apostles, by succession; not to do the
ws apostles. deedg Qe chr;st an(j his apostles, but for lucre only, (as the
/\(0 ~ nature of the wily fox is, to get him an hole made with another
rv a i beast's labour,) and to make merchandise of the people with
2Pet ii. 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 live after the truth.
The pope and"-* And in like manner have they corrupt the scripture,
have cor- and blinded the right way with their own constitutions, with
ruptedthe D » , .... . .„
God?wUhof traditions of dumb ceremonies; with takmg away the significa-
tions.tradi" tions of the sacraments, to make us believe in the work of the
1 3 - | y sacraments first, whereby they might the better make us be
lieve in works of their setting up afterward ;l|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
I - \ J 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 bellies the door. For
through their bellies must thou creep, and there leave all
that1 fall behind theej.
John v». viii. [And such blind reasons as ours make against us, made
. they against Christ, saying, Abraham is our father ; we be
n-n 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, beheve
in him. Look whether any of the rulers or Pharisees do
believe in him 1 |
The scrip- I Wherefore, the scripture truly understood, after the plain
witness who places and general articles of the faith, which thou findest in
are the right . . , ,
ctmrch. the scripture, and the ensamples that are gone before, will
' alway testify who is the right churchj [_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 John the Baptist, departed from the Pharisees, which were
/ cv _ heretics, unto the right sense of the scripture, and unto the
faith and living of the patriarchs and prophets, and rebuked
S7/4 the Pharisees: as thou seest how Christ calleth them hypo-
P 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 u
the children of Israel unto their Lord God ;" whieh 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
iti n i.iiii heart of the
the Lord a perfect people :" that is, them that had set up a J^"?!0
righteousness of their own, and were therefore disobedient way-
unto the righteousness of faith, shall he convert from their
blindness unto the wisdom of them that believed in God, to
be made righteous; and with those fathers shall he give the
children eagles' eyes, to spy out Christ and his righteousness, l
and to forsake their own, and so to become perfect.
And after the same manner, though our popish hypocrites our popish
succeed Christ and his apostles, and have their scripture, yet ha,vehne|d of
they be fallen from the faith and living of them, and are ^rt them""
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 fan* of
livnocrit6s
heretics and false feigned faith of hypocrites, are the true aheuth?true
church ; which thou shalt alway know by their faith, examined
by the scripture, and by their profession and consent to hve
| 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 Theirsecond^
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 all1-
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 hes, and all their mischief
/. _. that they have wrought this eight hundred yearia] And this
1* /v reason do tQe Jews lay unto our charge this day; and this
reason doth chiefly blind them, and hold them still in obsti-
Thepope nacy/T~Our spirits first falsify the scripture to stablish their
and his sect *L [ A A
the 'huy T hes i/fand when the scripture cometh to light, and is restored
and cannot un{,0 tne true understanding, and their juggling spied, and
they hke to suffer shipwreck, then they cast out this anchor :
__ < 5— 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
affirm, is of as great authority as the scripture.j,
The^oiution /Notwithstanding, as I said, the kingdom of heaven stand-
2 - ' *¦/ eth not in words of man's wisdom, but in power and spirTy
tA"nd therefore look unto the examples of the scripture, and
so shalt thou understand. And of an hundred examples be-
' | L} -* tween Moses and Christ, where the Israelites fell from God,
' f\Z and were ever restored by one prophet or other, let us take
£>hn Baptist one, even John the Baptist. John went before Christ to
expositor of prepare 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
part in Christ. Of John Christ saith (Matt, xvii.), that " he
was Elias that should come, and restore all things :" that is,
[i " 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 company
and congregation of all these nations, that without factions taken, and
precision from the remnant, profess the name and faith of Christ?
By this church know we the scripture, and this is the very 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
successors 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 the
° . 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 hath
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 beheve 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 Christ's blood-shedding, put
to, ' Thou must first shrive thyself to us of every syllable, ^dSetrfne
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 Putgatory.
years in purgatory, which is as hot as hell, except thou buy j
it out of the pope.' And if thou ask, ' By what means the i
pope giveth such pardon?' they answer, 'Out of the merits j
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
' ./ o i a t . . - and papists
deeds of the ceremonies, which God ordained, not to justify, ¦«>» i» 'he

48 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
false inter- but to be signs of promises, by which they that believed were
scrfpTures. e 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 sacraments were once but signs ; partly of what
signs to faith. 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 pope Now make this reason unto John, and unto many pro-
willbyhis _ . iviiti i
reason make phets that went before him and did as he did ; yea, and unto
Christ and all r ' J
heretics"68 Christ himself and his apostles ; and thou shalt find them all
heretics, and ike scribes and Pharisees good men, if that
reason be good!\) Therefore, this-wise thou mayest answer.
/f _ fQ No thanks unto the heads of the church, that the scripture
was kept, but unto the mercy of God. For as they had
) j2~ destroyed the right sense of it, for their lucre sake, even so
would they have destroyed it also, (jfjfehey 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 pope For as they have destroyed the right sense of it with
would (if their leaven ; and as they destroy daily the true preachers of
scriTiire*6 *' ' an(^ as *key keep it from the lay-people, that they should
theyCdestroy not see how t^ey 3uSSie wlt^ l4 '= even s0 wo"hi they destroy
thereof-"*618 it &'s0> 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
Talmud. 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
Duns. set up their Duns, their Thomas, and a thousand like draff,
to stablish their lies through falsifying the scripture ; and say

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
saythe church hath otherwise determined, y
jLNow therefore, when they ask us how we know it is the Question 1
scripture of God; ask them how John Baptist knew, and other l^ooTan-
prophets, which God stirred up in all such times as the scrip- made'tothe
ture was in like captivity under hypocrites 7\, Did John be- papi5ts-
heve that the scribes, Pharisees, and high priests, were the \ 2 "
true church of God, and had his Spirit, and could not err ? i ? ,
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 Joirax.
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 hisisaiahi.
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- Augusts™.
lieved the gospel, except the authority of the church had
moved me1 :" I answer, as they abuse that saying of the holy i^ „
1 This expression occurs in a controversial treatise, which Augus- . i ? q
tine wrote to expose the folly of the Manichseans, in giving faith to '
what they called Epistola Fundamenti, which began as follows : Mani-
cheeus, apostolus Jesu Christi providentia Dei Patris. Ha:c 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
r -i 4
[TYNDALE, HI. J

50 ANSWER TO SIR THOMAS MORE's DIALOGUE.
The true man, even so they allege all the scripture, and all that they
theTJros of bring for them, even in a false sense. St Augustine, before
St Augustine. o ' i -t i_
he was converted, was an heathen man, and a ptniosopner,
full of worldly wisdom, unto whom the preaching of Christ is
i cor: i. but foolishness, 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
i Pet. iii. had heathen husbands, that would not hear the truth preached,
to live so godly that they might win their heathen husbands
i 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
godlyJiyjng, which at the first either will not hear, or cannot
believe. And that is the authority that_St Augustine mf-ant.
But if we shall not believe tih the hving of the spiritualty
convert us, we be like to bide long enough in unbelief^
lAnd when they ask, whether we received the scripture of
' "* (7j\ them ? I answer, ' That they which come after receive the •
, \jj scripture oFlEem that go before.' And when they ask,
' Whether we believe not that it is God's word, by the reason
There are that they tell us so?' I answer, 'That there are two
of faiths1."" manner faiths,, an historical. faith, and a feeling faith.') [The
An historical historical 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 temere credere. Qusero ergo qui sit iste Ma-
nichseus? Bespondebitis, apostolus Christi. Non credo. Quid jam
dicas aut facias, non habebis ; promittebas enim scientiam veritatis, et
nunc quod nescio cogis ut credam. Evangolium mihi fortasse lecturus
es, et inde Manichaei personam tentabis asserere. Si ergo invenires
aliquem, qui evangelio nondum credit, quid faceres dicenti tibi, Non
credo ? Ego vero evangelio non crederem, nisi me catholics ecclesise
commoveret auctoritas. Quibus ergo obtemperavi dicentibus, Crede
evangelio ; cur eis non obtemperem dicentibus mihi, Noli credere Ma-
nichseis? Elige quid velis— Aug. Op. Tom. vm. col. 153. E. Lib. I.
cap. 5. Contra epist. Manichsei quam Fund, vocant.]

AN HISTORICAL AND A FEELING FAITH. 51
me that the Turk had won a city, and I believed it, moved
with the honesty of the man~fj now if there come another that
seemeth more honest, or that hath better persuasions that it
is not so, I think immediately that he lied, and lose my faith
again. And a feeling 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 beheved her with an historical faith, as we
beheve the stories of the world, because I thought she would
not have mocked me. And so I should have done, if sheA.^Iins
' 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
beheve that the scripture is God's, by the teaching of them ;
and so I should have done, though they had told me that
Robin 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 The true am
sure IctiliriR
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 John 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

52 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
Thefeeiing Saviour of the world." For Christ's preaching was with
faith doth /» 1 ii
historical"16 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 Cursed were he that had none other why to beheve than
that trusteth «
in man. that I so say. And even so cursed is he that believeth 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. pope so preacheth, 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-
Tne abomi- pies following the ensample mightily; and the pope therewith
nation of , .
the Romish not content, but to set -up thereto a stews of young boys,
against nature,! the committers of which sin be burnt at a
stake among the Turks, as Moses also commandeth in his
Marriage law ; and the pope also to forbid all the spiritualty, a
dSmano°wtd muhitude of forty or fifty hundred thousand, to marry, and
to give them licence to keep every man his whore, who so
will : if, I say, I have none other feeling in my faith, 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 beheve 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 hke manner, if I had none other feeling in my covetous-
faith that covetousness were sin, than that the spiritualty sone
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- qu°
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 n« covetouZ
. ness to be
have seen farther : if, I say, I have no other feeling that anv sin-
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 beheve. Other feeling of titbit
the laws of God and faith of Christ have they none, than moSthoniy,
that their God the pope so saith. And therefore as the pope bei|evlSs
preacheth with his mouth only, even so believe they with only.
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 Tndjewss
to err, being Abraham's seed, and the children of them to they raJX

54 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
err, because whom the promises, of all that we believe, were made : and
a? tLif eiders yet they have erred, and been faithless, these fifteen hun
dred years. And we, of like blindness, believe only by
the authority of our elders; and, of hke pride, think that we
cannot err, being such a multitude. And yet we see how God,
God reserved in the old Testament, did let the great multitude err; reserv-
a httie nock. jng ajway a yttje fo^ t0 can tne other back again, and to
testify unto them the right way.
How this word church hath a double interpretation.
This is therefore a sure conclusion as Paul saith, (Rom.
Rom.ix. ix.) that "not all they 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 beheve 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 devil's faith, which may stand (as master More confesseth)
ofool'sTrue 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 fleshiyi There is Isaac and Ishmael; Jacob and Esau. And Ishmael
the spiritual, 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 promised them. And even so shall the children of
of this world *
master More s faithless faith, made by the persuasion of man,,
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.

ate the
papists.

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. 7 And Questions.
therefore, when thou art asked why thou believest that ffiou
shalt be saved through Christ, and of such hke principles of
our faith ; answer, 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
- 1 ke made to
how thou earnest first by it ; tell him whether by reading cf^*
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 wri&~
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 testifieth 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. Remember ye not how Teachers of
in our own time, of all that taught grammar in England, not understood
i « -it ii not the Latin
one understood the Latin 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
among1 than truth, t
' 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 faith in
' ' l i n christ, and
two conclusions in our hearts, by which we understand aU^™0^"™
things; that is to wit, the faith of Christ, and the Jove of our S^ffi
I1 So C. XJ. L. ed. but D. omits among.] man.

56 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
neighbours. v For whosoever feeleth 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
ajisljvjQEshippad, and can judge between true serving of God
in the spirit, and false image-serving of God with works.
The use of And the sanieJknfjffiellL-ihat sacramenis^_signj3, ^ceremonies,
ceremonies. ajid_bodily things can be._no._s.ervice to God in his person;
but memorials unto men, and a remembrance of the testament,
wherewith God is served in the spirit. j 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
ped him with bodily service!\3pnd on the other side, he that
loveth his neighbour as himself, understandeth all laws, and can
judge between good and evil, right and wron^_gpdly_and
ungodly, in alLconversation^jdeeds, jaws, barj^uns^ covenants^
ordinances, and decrees _of_men ; and knoweth Jhe.. officfi_of
ev^rj^jlegree, _and_^i§^]ie_hojnour^f_exerv.jier^on. 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.
andhonou^g Concerning worshipping or honouring (which two terms
ing are both are Dota one) jyj_ ;^;ore bringeth forth a difference, a distinc
tion or division of Greek words, feigned of our schoolmen,
which of late neither understood Greek, Latin, nor Hebrew,
called doulia, hyperdoulia, and latria1- But the difference
[J " 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 ? Marry, 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." More's
Dialogue, B. h. 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 blindfold in his maze. As for
hyperdoulia, 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 them both referred unto God
in a thousand places2.
Therefore, that thou be not beguiled with falsehood of
sophistical words, understand that the words which the scrip- The true
ture useth, in the worshipping or honouring of God, are these : express the
Love God, cleave to God, dread, serve, bow, pray and call on Goi-
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
.1,1 * to 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 JJJ,J^f
things, both good and bad, at his hand; and love his law with God-
all our hearts; and beheve, hope, and long for all that he
promiseth. The officers that rule the world in God's stead, as father, what it is
to honour
mother, master, husband, lord and prince, are honoured, when r^18- WT-
the law, which Almighty God hath committed unto them to
rule with, is obeyed. Thy neighbour that is out of office is J^i*^',
honoured, when thou (as God hath commanded thee) lovest j^f w?t.
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 what it is to
hate and dishonour God, the maker thereof. If I break it God°chrLt,
[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
the LXX.]

58

ANSWER TO SIR THOMAS MORE'S DIALOGUE.

a ruler, or a
man's neigh
bour. WTT.

To deny to
help my
neighbouris to disho
nour him.

To do that
God forbid
deth is to
dishonour
God.

A true oflicer
in the sight
of God.

outwardly, then I dishonour God before the world, and the
oflicer that ministereth 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
neighbour in mine heart, then I hate him that commandeth
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
man in his room1 servants to other, as the hand serveth the
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.
[! Place, or office.]

OF WORSHIPPING THE SACRAMENTS. 59
And finally, all other creatures, that are neither angels ah j»g™«
nor man, are in honour less than man; and man is lord over to serve man.
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 let us come to the worshipping or honouring of
sacraments, ceremonies, images, and relics. First, images Imases-
be not God, and therefore no confidence is to be put in2 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. Images images are
' o servants to
then, and relics, yea, and, as Christ saith, the holy day too, m1an*toIldI'ot
are servants unto man. And therefore it followeth, that we images-
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, office, and honour of all creatures, The use of
inferiors unto man, is to do man service ; whether they be inferiors to
images, rehcs, ornaments, signs, or sacraments, holy days,
ceremonies or sacrifices. And_that may be on this manner,
and no doubt it so once was. f If_ (for an example) I take a The worship-
piece of the cross of Christ, and make a little cross thereof, cross, 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 hnages wen.
sake, and never think on. them more: then it serveth me, and
I not it; and doth me the same service as if I read the testa-
[2 The C. TJ. L. ed. has given.]

60 ANSWER TO SIR THOMAS MORE's DIALOGUE.
ment in a book, or as if the preacher preached it unto meT]
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 hke 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.
ptag o?rship" And so, if I make an image of Christ, or of any thing that
images, w.t. Christ hath done for me, in a memory1, it is good, and not
evil, until it be abused. And even so, if I take the true
hfe of a saint, and cause it to be painted or carved, to put
me in remembrance of the saint's hfe, 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,
re??efeatand an<^ mv ^alt^ *° ®0^ an(^ x0Ye *° mv nelghbour ; then doth
weVeweii tne hnage serve me, and I not it. And this was the use
nowshbame- of images at the beginning, and of relics also. And to
fuiiy abused. fcneei 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 hving of the saint to
mind, for to desire God of like grace to follow the ensample,
fhipltog?" 1S not evll< But tne 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
rffmaget at nim> hi*5 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
ll From the Latin word memoria, which had been used by Latin
fathers for a shrine, or small chapel.]

w.T.'

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
and my neighbour, as God hath appointed it, and so must *^nce
all my goods; but my soul must serve God only, to love his SStBmy°soui
law and to trust in his promises of mercy, in all my deeds. S^Sy?
And in hke manner it is that thousands, while the priest pat-
'tereth St John's gospel in Latin over their heads, cross them- st John's
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 This is a true
where he should cross himself, to be armed and to make him- we should
. . . use-
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 time3- And
such are the crosses on palm-sunday, made in the passion
' time. And such is the bearing of holy wax about a man. Aug|^ f
And such is that some hang a piece of St John's gospel about Ullages!0"3
their necks. And such is to bear the names of God, with
osses 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 multitudo fugiens ad sepulchrum virginis (scilicet
Agathse) tulerunt velum ejus contra ignem ; ut comprobaret Dominus,
quod a periculis incendii meritis beatee Agathse martyris suse eos liber-
aret." Besides which there is a legend, that when the emperor Frederic
II. 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.

Riches be
stowed on
images or
relics.W. T.

Objection.W. T.
Solution.
W. T.

To worship
images is
idolatry.

of gospels unto women in child-bed. Such is the limiter's^
saying of "In principio erat verbum2," 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 images 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
wiU 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 of3 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
thy mind to follow the ensample of the saint ; but rather, if
he were pourtrayed as he suffered, in the most ungoodly wise.
Which thing taken away, that such things with ah 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 Enghsh, 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
P D. has Limiterier. See n. 2. to p. 212, Vol. i.J
[2 In the beginning was the Word.]
[s That is, by.]

OF GARNISHING IMAGES AND OF PILGRIMAGES. 63
more devotion men have unto such 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 True Pu-
that he leave nothing undone at home that he is bound to do, waul^om °
is free to go whither he will ; only after the doctrine of the place, the
Lord, whose servant he is, and not his own. If he go and JjJJ^J^
visit the poor, the sick, and the prisoner, it is well done, and jJou"eigh"
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 worketh the health of the soul. And
whatsoever* preacheth him that, cannot but make him perfecter.
But to beheve 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 ^|Jg"n\n1|sde
not, is a false faith, and idolatry, or image-serviceA For first,
God dwelleth not in temples made with hands (Acts xvii.). Aetsxvii.
Item, Stephen died for the contrary, and proved it by the
prophets (Acts vii.). And Salomon, in the eighth of the third 1 King" Vm.
[* Old editions, whatsomever.]

*
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. Moreover, God in his testament bindeth himself
unto no place, nor yet thee ; but speaketh generally (concern-
Psaim 1. jng where and when), saying (Psalm xlix.)1, " 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
John xvi. 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 hvely 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 indiffer
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.
"Whence 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, against the open 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 :
circumci- as circumcision preached unto them, that God had chosen
ah the cere- them to be his people, and that he would be their God, and
thenoid?aw defend them, and increase and multiply them, and keep them
ers to the in that land, and bless the fruits of the earth, and all their
people. ' vaj^«
[! Ps. xlix. of Vulg. but 1. of Hebr. and Auth. Vers.]

THE OLD CEREMONIES WERE SACRAMENTS. 65
possessions; and on the other side it preached, how that
they 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
of that same, then they were justified thereby. Howbeit, oeedsofthe
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
indifferently, 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. a.
thou keep the law," whose sign it was ; and else not : and
(Rom. iii.), where he saith that " God did justify the circumcised Rom. m.
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 of Egypt only, and no satisfaction or offering 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 hke manner, the ornaments, and all other cere- omaments.
monies, were either an open preaching, or secret prophecies,
and not satisfactions or iustifyings. And thus the works did works must
v «/ o serve us, and
serve them and preach unto them, and they not the works, ^°)tr^the
nor put any confidence therein.
[TYNDALE, III.]

66

ANSWER TO SIR THOMAS MORELS DIALOGUE.

Luke xviii.

The Jews
became ser
vants and
captives to
their works.

The blind
reason of
hypocrites.

§&

O blind and
foolish ima
gination!

Holy day.

False worshipping.
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 testifieth (Matt. xii.).
For what pleasure should God have in the blood of calves,
or in the hght 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 an 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 !' And upon that imagination they offered their
own children, and burnt them to ashes before images that they
had imagined.
And to confirm their blindness 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 believed 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 they became captive serve us, and
j i i • • i ..nii 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 Souid be
occupied.
down idly; yet whatsoever need his neighbour had, he would
not have holp him on the sabbath-day ; as thou mayest see by
the ruler of the synagogue, which rebuked Christ for healing Luke xm.
the people on the holy day (Luke xiii.).
And of like bhndness they went and fet out the brasenThebrasen
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
in «> . ,i 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 bhnd 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- Psalm '•
ninth [fiftieth] psalm saith the prophet, " I will receive no
calves of your houses, nor goats out of your folds ; think ye g,°eds^ffi^
that I will eat the flesh of oxen, or drink the blood of goats?" ?i^5"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.
5—2

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 know it?" God answered them by the prophet Isaiah, in
superstitious the fifty-eighth chapter : "Behold, in the day of your fast ye do
doTalhOT. your own lusts, and gather up all your debts. And howsoever
ye fast, ye neverthelater strive, and fight, and smite with fist
True fasting, cruelly. I have chosen no such fast and humbling of soul,
&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. And concerning the temple, Isaiah saith in his last chapter :
isaLixvi. "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
Acts xii. make; and (as Stephen saith, Acts vh. 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 punish1 their
image-service, both east, west, south, and north, as ye read in
the chronicles how England was once full2: 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 cmei countries about, and abode still in the land. Then Paul rose
p ersecu tor* up, and persecuted them in Jerusalem, and throughout all
Jewry and Damascus, slaying all that he could catch, or
t1 So C. U. L. but D. has for.]
[2 That is full of Jews. They were expelled from England by-
Edward I. in 1293; and were not suffered to reside in England from
that date to the close of 1655, when Cromwell sanctioned their return.]

INFLUENCE OF JEWS IN CHRISTIAN CHURCH. 69
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 great part of the Jews came to the faith everywhere, and verted"™" the
we heathen came in shortly after; and part abode still in un- chfist?
belief, as unto this day.
Now the Jews being born and bred up, rooted and
noselled 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 process3 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 Rome4, 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 israVa™6
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 ofW, but
' v o J. o were en-
them, neither of any lovely consent that they had unto the {"g^^f"
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
[s So the C. TJ. L. but D. has and in process gat &c.J
[4 Meaning the bishop of Rome.]

70 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
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
The Turks feigned lies: which multitude yet is not the fifth part so
are a far
greater num- many as they that consent unto the law of Mahomet ; and
papists. 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 thereto1 so
beheve in Christ, and so will be his servants, that they will
be bflund 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 went2 clean
ceremonies contrary unto the mind of Paul, and set up ceremonies in the
set up in v x
iStamlnr. new Testament 5 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
whathoiy forth. And they gave them significations : as holy water
nifleth.VT. signified the sprinkling of Christ's blood for our redemption;
which sacrament or sign, though it seem superfluous (inas-
[i So the C. TJ. L. but D. has, And the popish also do so, &c.]
[2 So D. but the C. U. L. has and here, and omits it after Paul.]

PROGRESS AND ABUSE OF CEREMONIES. 71
much as the sacrament of Christ's body and blood signifieth
the same daily), yet as long as the signification bode, it hurted
not.J 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 £on-
. iii. . • urination.
wise up, and that this was the use ; which the word itself well
declareth. We read in the stories, that they whieh were con- con-
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 cnuroh-
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 children.
were admitted to receive the sacrament of Christ's body
haply ; and he apposed3 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, ThjB ,, a
saying, ' I confirm you ; that is, I denounce and declare, by fixation"'.
[3 Questioned.]

72 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
the 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 fmits of And the father and mother taught them a monstrous
Latin paternoster and an ave and a creed : which gibberish
every popinjay1 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 volowed8
fsmldTnow" and bishopped both in one day; that is, we be confirmed in
fn°ailfisupe?-g blindness to be kept from knowledge for ever. And thus are
ranc™'aJn?0' we come into this damnable ignorance and fierce wrath of
God, through 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 we have given almost all we had, have per-
[} Popinjay, an incorrect imitation of papagayo, the name by
which the Spaniards, the first importers of parrots, called that bird ]
t2 See Vol. i. 276.]

ignorance.

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 but The papis-
lift up his nose to smell after the truth, they swap him in the aca yranny'
face with a fire-brand, to singe his smelling ; 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 how the cere-
sacrament of his body and blood, to keep us in remembrance the minis
" . . tration of the
of his body-breaking and blood-shedding for our sins, therefore ^ordjsreame
went they and set up this fashion of the mass, and ordained ^JSt0 the
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 bhndfolded with, when the soldiers
buffeted him and mocked him, saying, " Prophesy unto us,
who smote thee 3?" 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 nap on
the flap thereon is the crown of thorns : and the alb is the The aib.
white garment that Herod put on him, saying be 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
r 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 ihestoia.
unto the pillar, when he was scourged; and the corporis-cloth, Thecorporis-

eloth.

[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,
fol. Ixv. The work thus described was doubtless the Rationale divi
norum omciorum a R. D. Crulielmo 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 reprsesentat operimentum, quo Judan velabant faciem
Christi, dicentes, Prophetiza nobis, Christe, quis est qui te percussit?
Lib. m. cap. 2. In like manner the last words of Durandus' next
chapter, De alba, are : Hsec etiam vestis repraesentat albam vestem, in
qua Herodes illusit Christo.]

74 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
The aitar. 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
candies. ]jgnt an(j g^j^jug up 0f candles, and bearing of candles or
Matt. v. 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
salt. 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.
au cere- And so throughout all the sacraments, ceremonies, or signs
moniesat ° . . .... °
the be- (three words of one signification) there were significations unto
ginning v ° ' °
fictions'' 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-
Austin. tions of men : as St Augustine1 complaineth in his days, how
The state of that the condition and state of the Jews was more easy than
the Jews . "
™oreeasy the Christians under traditions; so sore had the tyranny of
the shepherds invaded the flock already in those days2- 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. IT. L., but in Day, Austin.]
[2 Ipsam religionem, qiiam paucissimis et manifestissimis celebra-
tionum sacramentis misericordia Dei esse liberam voluit, servilibus
oneribus premunt ; ut tolerabilior sit conditio Judseorum, qui etiamsi
tempus libertatis non agnoverunt, legalibus tamen sarcinis, non hu-
manis prasumtionibus, subjiciuntur  August. Ad inquisit. Januar.
Lib. iv. seu Epist. iv. Op. Tom. n. col. 142. D. P. It is observable
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.]

Christiansunder tra
ditions.

PROGRESS AND ABUSE OF CEREMONIES. 75
this our grievous fall into so extreme and horrible blindness out of the
(wherein we are so deep and so deadly brought asleep) unto sprlng0tnes
... - * » ° . - ignorance of
nothing so much as unto the multitude of ceremonies. For ™ scripture.
as soon as the prelates had set up such a rabble of ceremonies, Themuiti-
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 Sus'l^tSo-
unto allegories, feigning them every man after his own brain, rance'
without rule, almost on every syllable; and from thence unto
disputing, and wasting 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.
Remember ye not how within this thirty years and far
less, and yet dureth unto this day, the old barking curs, Dun's The doctrine
disciples, and like draff called Scotists, the children of dark- vanceT
ness, raged in every pulpit against Greek, Latin and Hebrew; The wind
and what sorrow the schoolmasters, that taught the true ISnlfto an
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 nnto the Latin tongue? Yea, and I ignorant
dare say that there be twenty thousand priests, curates, this pr,ests'
day in England, and not so few, that cannot give you the right
English unto this text in the Paternoster, Fiat voluntas tua,
sicut in ccelo et in terra, and answer thereto3.
[3 " I find from the answers to bishop Hooper's visitation, 155^, that
there were scores of clergy who could not tell who was the author of
the Lord's prayer, 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 the editor. Dated, Chelten
ham, June 22, 1846.]

76 ANSWER TO SIR THOMAS MORfi's DIALOGUE.
And as soon as the 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
m?deTsce tne ceremonies. And that trust and confidence, which the
ceremonies, ceremonies preached to be given unto God's word and Christ's
jfc^- blood, that same they turned unto the ceremony itself;[]|s_
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, j 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 find1 them, though ah his
neighbours know his necessity, shall not get with begging for
Christ's sake, in a long summer's day, enough to find them
Tneidie two days honestly ; when if a disguised monster come, he
preferred by shall, with an hour's lying in the pulpit, get enough to find
ceremonies. iiTi ' r ° °
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-house2, 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
As long as we water ? Neither is it possible to be otherwise, as long as the
had the signi- ..„.., * ' o ™° ""
*heat«re- signification is lost. For what other thing can the people
ioTthej" think, than that such deeds be ordained of God ; and because,
as it is evident, they serve not our neighbour's need, to be
I1 That is, provide for.]
[2 The custom-houso, whero goods were weighed, to be tolled accord-
ingly.]

were suiter-

PROGRESS AND AEUSE OF CEREMONIES. 77
referred unto the person of God, and he, though he be able; but,
a spirit, yet served therewith? And then he cannot but oltiontabg
forth on3 dispute, in his blind reason, that as God is greater ceremony is
- * . ' o mere super-
tnan man, so is that deed that is appointed to serve Godstition-
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 holp 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 holp to heave after with subtle allegories norance
and falsifying the scripture ; and went and hallowed the cere- ^'"Jg th<m
monies, to make them more worshipful, that the lay people £",!£*« ™ith
should have them in greater estimation and honour, and to Jcrlpturf. the
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. 0 monster ! Christ's death purchased grace christ-s death
i i. v • ni ' i. purchased
for man's soul, to repent of evil, and to believe in Christ for grace for
7 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 Tenterden
decay of Sandwich haven, as Master More jesteth4. Never
theless, this I would were persuaded unto you (as it is true),
[3 Thenceforward.]
[* This well-known tale 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 effect.]

this realm.

78 ANSWER TO SIR THOMAS MORE's DIALOGUE. [CHAP.
that the building of them and such like, 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 bunding of our Saviour Christ, making us believe in such pope-holy
ofabbeys, , , , . , , , .1
cloisters, and works, and to think that there was none other way unto
religious ' # * t
been^'meat heaven, we have not ceased to build them abbeys, cloisters,
goodysta'tehof colleges, chauntries, and cathedral churches with high steeples,
striving 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.

ping.

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 l, 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
to have been ever since the time of the apostles, he maketh
many sophistical reasons about worshipping of saints, relics,
and images2; and yet declareth not with what manner worship,
t1 That is, an assay.]
[2 In his second chapter More says, "Very sure I am that St Austin,

II.]

THE FIRST BOOK. 79

Dut j"ggh3th with the term in common3, 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 SuDtiejug.
if a man said, 'The boy's will was good, to have given his i10nrusand
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
images4. St Hierome, St Basil, St Gregory, with so many a godly conning
man as hath been in Christ's church 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 which 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
image 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 vernacle, 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.]
p « Well they note that the church 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 master'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 remem-

80

ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

True wor
shipping of
saints.

True wor
shipping of
God.

Bodilyexercise.

They that
are in heaven
do chiefly de
sire that we
hearken to
God, and do
his will.

First, I ask 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 suffer 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 consider, 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 be night with them, that they cannot see
without a candle. They might as well ask, What good did that oint
ment to Christ's head?" Id. p. 118.]

n,J THE FIRST BOOK. 81
that he so did ! If in this world, when I have 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 devilish 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 a^K'tr^.3
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 offer 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 hollow 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
ni . i. ' i n i • i • a'* things of
Christ for bodily service, but of his mercy only, unto his own fj^er rr<«
glory. Yea, and of the father's goodness do all natural S^ws sons
children receive. Ask a little boy, who gave him his gay l°vioS.only
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 he saith, '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.
Stoin'gsof kindness of our Father; and will serve our brethren freely of
love. verv iove. an(j w^i De ^eir 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 when 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 holiness 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.)1, 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
[! In More's works, as published in 1557, his margin directs the
reader to 1 Thess. iv, and not to Rom. xiv. More allows that "it
would be percase very true," that men ought to spend their money in
gifts to the living temples of the Holy Ghost, rather than to ornament
temples of stone, " if there were so little to do it with, that we should
be 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 which
More had misapplied is the last clause of Rom. xiv. 5; which was
rendered in the Vulgate, "Unusquisque in suo sensu abundet;" but by
Tyndale, " See that no man waver in his own mind."!

"•] 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 fani/and
for whom Christ hath suffered his passion, that we should be vTeefw.rT.
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
believe to be justified thereby. And therefore are they but
image-service. And when he saith, We might as well rebuke the pouring a difference
7 o jt © between
of the anointment on Christ's head: nay, Christ was then Christ^
mortal, as well as we, and used such things as we do, and fmage?ainte
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 St Miracles.
Stephen's tomb. I answer, that the miracles done at saints' Miracleswere done bv
tombs were done for the same purpose that the miracles which the mints to
A L 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 eiiskus,
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. [CHAP.

Pilgrimages.

More
reasonethuntowardiy.

God is like
good in
every place.

Temple.

The people
were
speciallycalled to the
temple,to behold the
monuments
there,wherebythey might
the better
learn the
mighty
power of
God.

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.
He saith that " pilgrims put not tru3t in the place, as ne
cromancers do in their circles;" and saith he wotteth not what,
to mock out the text of our Saviour, of praying in the spirit.
And in the end he confoundeth himself, saying, " We reckon
our prayers more pleasant in one place than in another 1." 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.
And again, if God had said that he would more hear in
one place than in 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.
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 monuments and testimonies, that there preached the word
of God unto them ; so that though the priests had been negli
gent to preach, yet should such things that there were have
kept the people in the remembrance of the testament, made
between God and them. Which cause, and such like only,
should move us to come to church, and unto one place more
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
[l " God is not bounden to the place, nor our confidence bounden
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.]

III.]

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 saith, " We might as well mock the observ
ance of the paschal lamb ;" I answer, Christ our paschal lamb Pasehai
is offered for us, and hath delivered us, as Paul saith (1 Cor. v.), lacobr". v.
whose sign and memorial is the sacrament of his body and
blood. Moreover 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 gestures2;" I answer, Holy strange
Jorjhe holiness I will not swear, but the strangeness I dare Ske an ape's
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 mayest see 1 Cor. xi. i cor. xl
Moreover the apostles left us in the light, and taught us all
the counsel of God, as Paul witnessethj 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, pity.
" at the sight of the cross than without it." If he take pity,
as Englishmen 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-
„ „f • holding of
in God weepeth not Christ3 with ignorant women, as a man the sign of
r ° m the cross.
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 "Which two things [going on pilgrimages and necromancer's
circles,] if ye would resemble together, so might ye blaspheme and
have in derision all the devout rites and ceremonies of the church,
both in the divine services, as incensing, hallowing of the fire, 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 sacraments ; 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 us, as it was by God taught unto them, men
might, &c." M. Works, p. 121.]
[3 So C. U. L. ed. Daye omits Christ.]

86 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 wickedness ; for the testament of God is not
written in your hearts.
The church And when he speaketh of praying at church ; who de-
prayer, nieth him, that men might not pray at church, or that the
God heareth church should not be a place of prayer? But that a man
an places, could not pray save at church, and that my prayers were not
heard as well elsewhere, if I prayed with hke 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
A«tsxvir. dwelt not there; and so doth Paul (Acts xvii.); and so doth
f Kinds' vm 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 unto the people. And finally, for their false confidence
temple is in the temple God destroyed it : and no doubt for our false
destroyed. ,
faith, in visiting the monuments of Christ, therefore hath
God also destroyed them, and given the place under the
infidels.
The piiiar of i And when 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 be prayed 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, rehcs 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.
ai\ places And the place is to be sought, and one to be preferred
preferred, before another, for quietness to pray, and for lively preaching,

HI- IV,J 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 GqJmSstMp
were acceptable and pleasant to God; and God was said to qwe°y'
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
place than another1." Which doctrine, besides that it should dMMne.
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 Matt. xxiv.
Christ here or there, saith the scripture; but in our hearts is
the place where God dwelleth, by his own testimony, if his
wordjse 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.
he 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 Bed 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 SIR THOMAS MORE'S DIALOGUE. [CHAP.

to serve any
place.

siioam. miracle of Shoe1, I answer, that the said miracle, and that
Jonn v. & ix 7 .
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
Miracles of God that was preached in the temple, to move the country
the people about to come thither, and learn to know God, and to become
to hear the ... , ,. , • . i • 1 •
word of God. 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
ing at the miracle, to hearken unto God's word and beheve
it, as it is to see plainly.
ah places Moreover God so loveth no church, but that the parish
must serve , . x
S™' bound0' liaYe hberty to take it down, and to build it m 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. More 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 repenteth 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;
[l Tyndale has assumed that the pool of Bethesda, and the waters
of Siioam, were the same.]

God is wor
shipped in
our hearts,
and not in
any other
place.

The father
careth most
for the
youngest.

Eph. iv.

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
with 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 Go& cannot
» .. ® be served
is a spirit. And thereto, if it were possible that all the angels ™*jbodUy
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 ourfaim
sweat to prove; and believeth, not by the reason of the mi- founded
racles, but by the common consent of the church, and thatuponmen'
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 behevers. 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
i r n • *aith and
wise do, if we take those for true sacraments and ceremonies trust m God.
which preach us God's word, even so we count them true mi
racles only, which move us to hearken thereto.
The Sixteenth Chapter2.
Concerning his sixteenth chapter, of the maid of Ipswich, The maid of
I answer, that Moses warned his Israelites that false miracles Ipsmch-
[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 speaketh 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 Wentworth, 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 sufferance, 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 simpleness 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 very 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
that the true are done to provoke men to come and hearken provoke™ to
unto God's word; and the false, to confirm doctrine that is°fVdV.g
a. n i, i -.-r . . word; and
not God s word. Now it is not God's word, if thou read ah {^^Jy.
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 The maid of
the maid of Kent1 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 t£l maiAof
Ghost in both ; or the devil in the maid of Kent, and the Holy both false
j-ii . . . dissembling
Ghost m 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 holp, 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 j^™*111 of
p 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 consultkrg^her, the reader may look at Strype's Eccles.
Mem. Vol. I. chap. 25. Burnet's Hist, of Reform. B. n. Jenkyns'
Remains of Cranmer, Vol. I. Letters lxxxii. and lxxxiv., and Anderson's
Annals, B. i. §|xi.] \i /. L.I . T„

92 ANSWER TO SIR THOMAS MORfi's DIALOGUE. [CHAP,
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, whether 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 the Holy Ghost, both at once. Moreover, those possessed,
possessed ^ x
j*«s which Christ helped, avoided Christ, and fled from him; so
Christ. tnat other, which believed, were fain to bring them unto him
against their wills. 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
itsian?to" damnable sects, and shewed them those revelations; and as
idolatry3.10 soon as they were brought before our lady's image, departed
out of them, to delude us, and to turn our faiths from Christ
thofomew. nn^° an °^ block : as we read in the legend of St Bartho
lomew, how the devils hurt men in their hmbs, 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 believe that the idol had healed them of some
natural diseases1.
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 praise, hath our lady done? Our lady hath delivered her of
the maid of ' _ , „ " . «
^IasusreaU J "nost> ano- emptied her of much high learning,
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 de-
orestes. livered her out of the joys of Orestes2, and brought her
into the miseries of middle earth again.
t1 Ingressus Bartholomseus templum, in quo erat idolum Astaroth,
quasi peregrinus ibi manere ccepit. In hoc idolo quidam dsemon ha-
bitabat, qui se languentes curare dicebat ; sed non subveniebat sanando,
sed homines primo lsedendo, deinde a tasione cessando. Jussu apos-
toli dromon confiteri ccepit, qualiter ad animarum proditionem populum
ludificabat, eis illudens ut sic ipsum ut deum adorarent, et verum
Deum coeli negarent.— P. de Natal. Catalog. Sanct. 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, Hyperdoulia, 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
be 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. He 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' traditions3. Nay, Allegories.
M. 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, Atrueex-
if they were true apostles, and loved us after the doctrine of the parable
ni . 11 11 ¦ - oftheSa-
Chnst, would sell their mitres, crosses, plate, shrines, jewels maritan.
and costly shews, to succour the poor, and not rob them of
all that was offered 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 More's Dial, the objector expounds Matt, xxiii.
2, 3, as teaching us, " that christian men in hke 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
he 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. More intended
that the meaning should be confessed to 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.

All that God
hath not
planted, shall be
S lucked up
y the roots.

Bishopsshould be
servants, and
not lords.

The pope
will not obey
princes,
though God
have com
manded him.
so to do.

Traditions.

Christ's
burden is
easy and
gentle.

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
doctrine ; and rebuked them for their doctrine, and brake it
himself, and taught his disciples so to do, and excused them;
and said of all traditions, that whatsoever his heavenly Father
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.
Our prelates ought to be our servants, as the apostles
were, to teach us Christ's doctrine ; and not lords over us, to
oppress us with their own. Peter calleth it tempting of the
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.
And when he saith, Peter and Paul commanded us to obey
our superiors ; that is truth, they commanded us to obey the
temporal sword, which the pope will not. And they com
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
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
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.
Then how sore maketh he Christ's burden ! If it be so
sore, why is M. More so cruel to help the bishops to lade us
with more? But surely he speaketh very undiscreetly. For
Christ did not lade us with one syllable more than we were
ever bound to ; neither did he any thing but1 interpret the
[' In C. U. L. ed. Neither did he save interpret.]

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.
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
world with his high learning? And last of all the salt of our The salt of
¦., ...... ... , . our prelates
prelates, which is their traditions and ceremonies without « 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.
LAnd that he saith, in the end, that a man may have a
good faith with evil living, I have proved it a he in another
place. Moreover, faith, hope, and love, be three sisters: they Faith love,
never can depart2 in this world; though in the world to come are thra"ty'

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, jso 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 WHe™st
too much3 ; I say, we had the more need to take heed what meutchenor°yet
we believe, and to search God's word the more diligently, ' e-
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 mileTX0"
we love God more. And, moreover, inasmuch as all our love ournfav°our
to God springeth out of' faith, we should believe and trust and not &>/'
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 believeth too much, as he that believeth too little."
More's Dial. p. 145.]

96 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 he1, to prove that all
that pertaineth unto the faith was not written; alleging John
John xxi. in the last [chapter], that the world could not contain the
m.c. ccivni- D00kSj if au should be written. And John meaneth of the
miracles which Jesus did, and not of the necessary points of
the faith.
Thevir- j And how bringeth he in the perpetual virginity of our
&dy- lady, which, though it be never so true, is yet none article
M. C.cclx— i. . . it •
of our faith, to be saved by. But we beheve 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.
dittons^ere -^nd when he allegeth Paul's traditions to the Thessalo-
onhegoipei. nians2, to prove his phantasy ; I have answered Rochester in
m. c. ccixx. „The obedience3," that his traditions were the gospel that he
preached.
M.c.ccixa. Amj when he allegeth Paul to the Corinthians4; I say
that Paul never knew of this word Mass. Neither can man
f1 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. 160.]
[3 See Vol. i. p. 219.]
[¦> " He writeth unto the'Corinthians, that of the holy howsyll, the
sacrament of the altar, he had shewed 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 we 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 use6 there, than to break
the bread among them at supper, as Christ did. And therefore Christ's
i ii .1 ¦. ™ ¦ ,, , supper, and
ne calleth it (Jhnst 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 M- c- cclxiii'
how to do it ! " And of the water, that the priest mingleth water mixed
x a with the
with the wine." A great doubt also; and a perilous case, if it Jiin,e-cclxiv_
were left out! For either it was done to slake the heat of the vi-
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: howbeit 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. ; i cor. 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 6.
And as for that he allegeth out of the epistle of James, for
the justifying of works, I have answered in the Mammon, J" ^gtion
against which he cannot hiss; and will speak more in the
fourth book.
And as for the Saboth7, a great matter, we be lords over T^es|naath_
the Saboth; and may yet change it into the Monday, or any hr0^md^es-f0I
other day, as we see need; or may make every tenth day holy ^ , "Ahem.
day only, if we see a cause why. We may make two every ^cSXx!lxl,u'
week, if it were expedient, and one not enough to teach the
people. Neither was there any cause to change it from the
[8 That is, custom.]
[8 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. But 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.]
[tyndale, hi.]

98 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 it1.
why women And when he asketh, by what scripture we know that a
baptize. » •/ .„ , .
woman may christen? I answer,' it 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-
stand not the beit there be two causes why: the one is their dihgent shearing;
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 httle 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 taie, And, finally, to rock us asleep withal, he saith, that he
ifitwerelong ' , „ , •,,,-, . , ,
enough. shall never speed well that will seek in the scripture whether
our prelates teach us a true faith ; though ten preach, each
Ye cannot contrary to other, in one day. And yet Christ, for all his
ir?yetryethe miracles, sendeth us to the scripture. And for all Paul's mi-
doctrine of , _. , .
ourpreiato racles, the Jews studied the scripture the duigenterly, to see
ture. whether it were as he said or no. Howbeit he meaneth that
such cannot speed weh, 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 bringeth 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 in
the previous page ; and then digresses to criticise four passages in the
Obedience, in Confut. cclxxi-vi.]

XXVII.] THE FIRST BOOK. 99
saith master More, except one beheve 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 much2 surer knowledge
than if we believed it by the one telling of another. And ah believe
even so they that have the law of God written in their hearts, haye°the law
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 Tea, to the thing that I mean; reason of
• tvt -5- -i. their doc-
whereunto these that now reign, say Nay. Now, sir, if you a™, w. t.
gather a general council for the matter, the churches of France
and Italy will not beheve 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 poves may
believe that he could not err, as we be now that this cannot : uevel
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.
cclxxxi,
ment3, and no more behind than the appearing of Christ Jdlx£|jj^iv
again. Because all is done save the doom4; 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
forgotten ; therefore were all things necessary to salvation councils
comprehended in scripture ever to endure. (By which scrip- ">f0c>£egt0
ture the councils general, and not by open miracles, have '^l™"-
• [2 So C. U. L. ed.]
[3 In Day's edition the words so that all is open occur here ; but
they do not appear in More's quotation, and seem as if added by one
who did not duly consider that by the word testament Tyndale here
means God's covenant.]
0 The clause, Because all is done save the doom, is supplied from
More's quotation.]
7 — 2

100

ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

M. C
celxxxv.M. C
cclxxxvi

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, i 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 ah
that he affirmeth, without scripture or miracle; I would fain
m.c ccxc.to know in what figure that syhogismus is made. Christ's dis
ciples taught Christ's doctrine; confirming it with miracles,
that it might be known for God's, and not theirs. And even
so must the church, that I will beheve, shew a miracle, or
bring authentic scripture that is come from the apostles, which
confirmed it with miracles1.

Luke xvi,
M. C.
cclxxxvii,viii.

Luke x.
Matt, xviii.
M.C.
cclxxxix.

the end of
the Con
futation,

The Twenty-ninth Chapter.

M.C
cclxxvii.

M. C.
eclxxviii.

— 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. xxvm. Matthew in the last, where Christ commanded the apostles
M.cceixxix ': G° an(* teacn a^ nati0Ils;" and said not, ' Write.' I answer,
that this precept, ' Love thy neighbour as thyself, and God
above all thing,' went with the apostles; and compehed 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 More says : "I say that the catholic
church bringeth miracles for then- doctrine, as the apostles did for
theirs, in that God ceaseth 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.]

1 JX1X.] THE FIRST BOOK. 101
iffhere he saith, "These are written, that ye beheve, and
|through belief have life." And in the second of his first 1 John u.
^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
ileave 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
j,the king's grace, how he confuted Martin Luther with this emlinking
onclusion, 'The church cannot err2:' whereunto I will make Eighths case.
one answer, for fear to displease his grace ; nevertheless be-
ause Martin could not soyl it, if his grace look well upon the
Aatter, he shall find that God hath assoyled it for him in a
c:p.se of his own3.
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,
sa|y, it is God's word, though it be not written, nor confirmed
with miracle, nor yet good hving ; yea, and though they say
to-t'ay 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 | ;_.; ,
proyniejjceofGod, 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, preferring 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 op
press true
doctrine, is
to lay the
preachersfast

And thus good night and good rest ! Christ is brought asleep'^
and laid in his grave ; and the door sealed to ; and the meni
of arms about the grave to keep him down with pole-axes1
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, havingl
no hold but the very scripture, whereunto they cleave as bursA
so fast that they cannot be pulled away, save with very singe-j
ing them off.

The pope Is
antichrist.

! see,

A sure token that the pope is antichrist.
And though unto all the arguments and persuasions whicjj
he would blind us with, to believe that the pope with his sefc
were the right church, and that God, for the multitude, wJf
not suffer them err, we were so simple that we saw not tK
subtility of the arguments, nor had words to solve them wjfij
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 an^
that the conclusion is false, and the contrary true. M
For first Peter saith (2 Pet. ii.), " There shalbDe faise
teachers among you which shall secretly bring jfi damnable
sects, denying the Lord that bought them ; ajfd many shall
follow their damnable ways, by whom the^jC 0f truth shall
be evil spoken of, and with feigned wo#js they shall make
merchandise over you." " Now," Bajtlrpani (Rom. ^ « the
law speaketh unto them that are whder the law." And even
so this is spoken of them that profess the name of Christ.
his church, in such things as we speak of,yCannot elTj it is impossible
that the scripture of God can be contraii to the faith of the chm.ch
That is very true, quod he. Then it i/as true; quod I; that ye be
further fully answered in the principalis that the scriptures laid
against images, and pilgrimages, and>orsnip of sa!ntS; make nothing
against them. And also that thosfthings, images I mean and pil
grimages, and praying to saints, are th;ngs good) and tQ fee had ^
honour in Christ's church, sith <h.e church believeth so; which as
ye grant, and see cause why ;e should grant, can in such points
not be suffered, for the specif assistance and instruction of the Holy
Ghost, to fall into error. >nd so be wo> for this ^ ^ j ^^
much work, come to an en<> Sir T. More.g Workg m -j

THAT THE POPE IS ANTICHRIST. 103
Now the pope hath ten thousand sects cropen in, as pied in a swarm of
, . . ... . , sects set up
their consciences as in their coats, setting up a thousand hytha 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 setting up false works, deny alto- o?f3semsup
gether ? And as for their feigned words, where findest thou nietn^eGod.s
in all the scripture purgatory, shrift, penance, pardon, posna, word-
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 Christ's
merits, and all that a man can think. To one he selleth the The pope
fault only ; and to another the fault and the pain too1 ; and LndVin?
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- The popish
tude together by themselves, without persecution and tempta- persecutes,
tion of their faith, as the great multitude under the pope is, fereS? su
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 Cot. *..
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
blasphemerof God.

The pope is
above king
and emperor,

The pope per
secuted 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 hve 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 hes in
all his legends, in ah preachings, and in all books. They have
no love unto the truth ; which appeareth by their great sins
that they have set up, above ah 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.
themselves, covetous, high-minded, proud, railers, disobedient «cnbeth the
0 ' r ' ' pope and his
to father and mother, unthankful, ungodly, churlish, promise- ^J^ co"
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 godliness, but denying the
power thereof." And by "power" I understand the pure God's word is
the powsr
faith in God's word ; which is the power and pith of all godli- and pith of
A x ~ t 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 degree. 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, High1ntaaed.
see whether they be not above kings, and emperor, and all Proul
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 ungodly.
they be ungodly or no, I report me unto the parchment1.
[! In these words Tyndale evidently refers to that document,

106 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
chunish. And 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- Christendom already. And as for their promise or truce-
breakers. ^ . i i» i »
breaking, see whether any appointment may endure for 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. ness, see whether 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 appearance of godliness, see whether all be not God's service
that they feign; and see whether not almost ah 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
mightyjug- 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
of Abraham and a spiritual ; a Cain and an Abel ; an Ishmael teeverTotn
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- Thia word
ritual: the one will be, and is not; the other is, and may not taken two
be so called, but must be called a Lutheran, an heretic, and ™V W1
such like. Understand therefore, that God, when he calleth Tne spiritual
a congregation unto his name, sendeth forth his messengers Godlre0
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 ihe fleshly
' church serve
service they fetch out of their own brains, and not of the ^°*Jj,lfh
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 Friars.
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 ° yp0C1
his bare foot, and in winter his sock. They will be shorn and
shaven, and Sadducees, that is to say, righteous1; and Pharisees,
[! This is an allusion to the opinion which derived their name
from the Hebrew D^p^S, contrary to the ordinarily received opinion,

108

ANSWER TO SIR THOMAS MORE S DIALOGUE.

Calil is a
sacrifice that
no man may
have any
part thereof.

The small
flock of
Christ com
eth to the
word and
gromises of
od.
Acts ix.

Christ only is
the perfect
comforter of
the Christian.

that is, separated in fashions from all other men1. 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
consume in the altar of their bellies, and make Calil of it;
that is, a sacrifice that no man may have part of2. They
believe 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 behies 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
messenger 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
otherwise disposed. But the preacher comforteth them, and
sheweth them the testament of Christ's blood ; how that for
his sake all that is done is forgiven, and all their weakness
that they were named after one Sadoc, a disciple of Antigonus of
Socho, who died about 263 B. C]
[i Pharisees; DWIS.from ttfi-fi, separated, as Tyndale says,
from other men. ]
[2 b'bZi Calil, the complete whole; and thence a whole burnt-
offoring.]

THAT THE POPE IS ANTICHRIST. 109
shall be taken a worth, until they be stronger, only if they
repent, and wih submit themselves to be scholars, and learn
to keep this law. And httle flock receiveth this testament
in his heart, and in it walketh and serveth God in the
spirit. And from henceforth all is Christ with him ; and
Christ is his, and he is Christ's. All that he receiveth he ^f
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 me christian
Christ, which moved the man's heart. And his neighbour he an things
serveth as Christ in all his need, of such things as God hath honour of
' = Christ.
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 safvation13
by his merits freely. And of that which they have received ciu-ist.
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
, .,,,., . iii i i i pope'schurch
and day with bodily service and holy works, such as they £nSec£™k'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 httle 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, swerethan"
that whosoever is sprinkled with the water, or eateth of the

110 ANSWER TO SIR THOMAS MORE'S DIALOGUE.
bread, shall receive health of soul and body?' 'Sir, the bless-
flhck.ittle 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 beheve 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 sa,j, 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 shah 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 unto the king: 'And it like your grace, perilous
ofthepope's f .... ° - i i ,
eiergy. 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 wih 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 httle flock to pot,
fo wreck!1 and the rest scatter. Thus hath it ever been, and shall ever
be: let no man therefore deceive himself.

An answer to M. More'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 scripture1. And if thou
[i " Where I" [More's imaginary questioner in the dialogue] " said

CHAP. I. III.] THE SECOND BOOK.] Ill
find the plain contrary in the scripture, thou mayest not be- The pope
lieve the scripture, but seek a gloss and an allegory to make trLdby scrip-
t o «/ ture ¦ but the
them agree. As when the pope saith, Ye be justified by the ^glf
works of the ceremonies and sacraments, and so forth; and the jhinsedby
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 hght and walk in the
mist. And yet Christ and his apostles, for all their miracles,
required not to be beheved without scripture, as thou mayest
see John v. and Acts xvii., and by their diligent 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 sacraments
derived out of the pope. Howbeit, this we knowledge, that iy but the
¦ . . ....... pope's gene-
nO man could minister sacraments without signification, which tation-
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- 1 Cor. h.
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 mansavour-
' « ., . ethnotthe
when men flatter him ; and if, of whatsoever frailty it be, men D""f (j0h|'
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 More]
" proved that the common faith of the church was as well Cod'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
scripture." Dialogue, B. n. ch. i. Works, p. 178.]

112 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
God is them while they be yet evil, and his enemies in their hearts,
fatherly to " ^
members ere they De come UQfo the knowledge of his Son Christ, and
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
ifwestnof doth in them that the spirit would not. And when they sin
merciful and of frailty, God ceaseth not to love them still ; though he be
ready to for- J . . °
give. angry, to put a cross of tribulations upon their backs, to purge
them and to subdue the flesh unto the spirit, or to all-to
break1 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 scourge him and to teach him better. Neither were those
the neshTand things laid on his back, which he after suffered, to make satis- •
serve her
neighbour, faction for his 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
cod seeketh though we first sought out 'God ! Nay, God knoweth his, and
no'thim. 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 similitudes of
the gospel declare.
And when he saith, he never found nor heard of any of

L1 All-to: altogether.]

IV. J THE SECOND BOOK. 113
us, but that he would forswear to save his hfe2: 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 Maidstone3; and of many that suffered insirThoimu
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 tyrs. T"'
let him take the mastery.
And what ado maketh he, that we say, there is a church There is a
7 " church that
that sinneth 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 1 Johniii.
born of God sinneth not;" and (Eph. v.), "Men, love your EPhv-
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 n.
say we have no sin, we deceive ourselves, and make him a?h^0^ch
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.), <?ai. 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 :-j-and that the church is sometime taken for the
p More makes his 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.]
[s See Vol. n. p. 340. In the preface to More's Confutacyon, he
gives a most scornful account of this meek reformer's apprehension
and cruel death; calling him "the devil's stinking martyr."]
r 1 8
[tvndale, III.J

114 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
The carnal common rascal1 of all that beheve, whether with the mouth
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 will not understand, that there be two manner
faiths. W.T. '
faiths : one, that is the_faith of the elect, which purgeth them
John xv. 0f all their sins for ever1: 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 ;"
joim in. anfl John hi., "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
notdecT' 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 beheve 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
the 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. The Fifth Chapter.
hide&Te ^n^ un*° kls ^tn chapter I answer, By the pope the
scripture, scripture 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
[J 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 ofthemisT
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 abjure2. 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 first perjure themselves,
and after abjure their opinion ; so that if their opinion were good yet
were themselves naught," p. 186.]
8—2

116 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
well, and the bad evil. How cometh 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.

Luke vii.

Christ did
such service
as all the
saints could
not do.

The Eighth Chapter.
saints. 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
Luke xvi. him that prayed to him, " They have Moses and the prophets,
let them hear them." And so have we, not Moses 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 John1 ; 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
i dr. 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.
i cor. in. "For all are yours, whether Paul, or Apollo, or Cephas;
whether the world, hfe, 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
P So in C. U. L. ed. D. omits this clause. See Vol. n. p. 232.]

VIII. 3 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
t« • 1 i i i • trust to
It ye say, ye put no trust in them, but only put them in 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 rrayer 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 by2- 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 ^Jl^JUi"
since, prayed to no saints ; and yet were holy enough. And s°m".y to

[2 In the Roman breviary the collect for July 6, being the octave
of the festival of Peter and Paul, is as follows : Deus, cujus dextera
beatum Petrum ambulantem in fluctibus, ne mergeretur, erexit; et
coapostolum ejus Paulum, tertio naufragantem, de profundo pelagi
liberavit : exaudi nos propitius, et concede, ut amborum meritis ceterni-
tatis gloriam consequamur. Qui vivis et 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 : " 0 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.

stroyeth the
resurrection W.T.

Matt. xxii.

1 Cor. xv.

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
m. Morede- he stealeth away Christ's argument, wherewith he proveth the
sivnv,.-h Mir- . " O ' 11"
resurrection: that Abraham and all saints should rise agam,
and not that their souls were in heaven; which doctrine was
not yet in the world. And with that doctrine he taketh
away the resurrection quite, and maketh 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 say1 with M.
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
again. If the souls be in heaven, in as great glory as the
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
helpeth, though a man pray unto the devil, by whom many
be holp. Now in Christ we have promises of all manner
lesfwe'f.'aTO helP> and not ln them. Where then is our faith to be holp
I1 That is, if I say. See in like manner and he be, p. 121.]

1 Thess. iv.

The more
trust we have

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
beheve 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 uponGod,
hand of God. And even so, when I pray to man, to help me for the Phy-
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 The fleshly
simihtude of worldly tyrants, and not according to his own noTjudgean"
word. For they that be worldly, and fleshly minded, can that be of
but fleshly imagine of God, altogether hke unto the simihtude
of worldly things.
M. More: — "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
Obedience2, 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 1 cor. iii.
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. [CHAP.
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 Then he breaketh forth into open blasphemy, and saith
from God. / A " - ... _
that ' it behoveth us to pray unto saints, and that God will else
not hear us, for our presumptuous malapertness1.' So it is
now presumptuous malapertness to trust in God's word, and
Heb. iv. to beheve 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. Neither 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 loveth
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 ah an open way in through him,
and are now no more foreigners, or strangers, but of the
we may be household of God." Of God therefore we be bold, as of a
toGod.fOT1 most loving and merciful father, above ah the mercy of
he willeth . ¦*
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 that 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.
S He likeneth God to worldly tyrants, at whom no man
may come, save a few flatterers, which minister unto them ah
voluptuousness, and serve their lusts at ah points ; which flat-
[! " Sith his pleasure is to have his saints had in honour and prayed
unto, that they may be for us intercessors to his high majesty, where
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 we disdain to make our inter
cessors his especial friends." More's Dial. Works, p. 189.]

VIII.] THE SECOND BOOK. 121
terers must first be corrupt with gifts, ere a man may come
at the kingjj Then he saith, " A man may pray to every dead m. More is
man2." That, methinketh, should be against the pope's doc- p|p|s prom.
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- Purgatory.
visible purgatory, holp another that was alive, and in the
visible purgatory3. This is a strange case, that a man there
may help another, and not himself. And a more strange a purgatory
case, that God heareth a man here for himself, being in his pu?s? <™y in-
' ' o visible.
own purgatory, and helpeth 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
might have somewhat to deliver him. And the strangest
case of ah 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 p
doctrine, I think it no damnable sin to beheve 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 heaven4. 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
doctors, that he maketh, well learned ; and that all the priests,
which he anointeth, have the Holy Ghost ! If ye say, ' Be-
[2 " Why, quod he, 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 speoial favour, though he were yet in pain of
his purgation." Id. ibid.]
[4 " 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. [dlAP.
cause of the miracles ;' then do men wrong to pray for king
?fiw!indsory EenjT °f Windsor at Cambridge and Eton. For he, as men
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 ninth he putteth ' no jeopardy to pray to him that
pa? toehim is damned,' and to stick up a candle to him ; nor I trow unto
that i! 5ead the devil thereto, if he might have a vantage by him1.
and damned. _, . , . ° , , -,, ,. ,
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 no better understanding than M. More's doctrine, he
^number could not know whether 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 Jews were fallen into open idolatry, a thousand times
idoiatrV-6 worse 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. Tea, 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 gospel, contrary unto M. More's deceitful poetry. And
mtie flock, again, God reserved him a little flock ever in Israel, and had
ever prophets there, sometimes openly, and sometimes in
[i " The name is not so very requisite, but that we 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 we worshipped an
host in the mass, which percase the negligence or malice of some lewd
priest hath left unconsecrate ; yet is it never to be thought, though
such a thing might happen suddenly, that ever God will suffer such a
thing to last and endure 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
a * uncon
secrated, doth he not teach ; neither the use of that sacra- secratedhost.
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 1 cor. i.
agree only ; but not on the truth or on the good, but only to
agree a great multitude together.' 0 this deep blindness ! we must
. first know
Did not Paul first teach them the true way ? And did he not the true way,
« i • i • i • i and then
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 Christ re-
the sepulchres of the prophets, but for that they followed the false trust
conditions of them that slew them." >° their wiu-
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 beheve, 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 offered, 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 serpent, that was as great a relic as dead bones. And, ' Christ
pr'ophets'and shewed miracles at the finding of the cross.' That was to
apostles were . *? , 1 . • i l J l_
theci?do™ stablish the faith of Christ's death, and that it should be a
trine- 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.
Christ made Then he allegeth ' the woman that was healed through
whoTeTImd 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
Miracles to the worshipping of the preaching, and not of the coat :
forrthe°con- though to keep the coat reverently in the memorial of the
firmation of ° r . z ~, . .. /.
doctrine. deed, to provoke unto the faith of Christ, were not evil ol
itself. And Paul, by your doctrine, sent his napkin to heal
the siok, that men should shrine his snivelled napkin1, and
not to believe his preaching. The Tenth Chapter.
a mthy The tenth chapter, of St Walary, is meet for the author
and his worshipful doctrine2. \/
[i In this allusion to a shrined napkin, Tyndale makes the only
remark he thought fit to bestow, on what More 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, hap
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.]
[2 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.]

chapter.

X. XI.] THE SECOND BOOK. 125
The Eleventh Chapter.
In the eleventh, he juggleth with this mystical term,
latria. I answer, God is no vain name ; but signifieth one Latria.
that is almighty, ah merciful, all true and good; which he
that beheveth 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, wih fulfil their worldly desires ; for godly can they
nought desire. Now God is a spirit, and will be worshipped God is a
in his word only, which is spiritual ; and will have no bodily waurewor-
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 san°wor?er'
lady of Ipswich, pray for me ; Our lady of Wilsdon, pray for the image
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 mayest be sure,
mean our lady that stood by the cross ; and her that was
saluted thereto.
Then he rehearseth many abuses, and how that women Processions
sing songs of ribaldry in processions in cathedral churches ; beTbused,ey

126 ANSWER TO SIR THOMAS MORe's DIALOGUE. [CHAP.
may not be unto which abominations yet our holy church, that cannot err,
consents with fuh 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 iruh. Then he bringeth in ' how the wild Irish and the Welch
pray, when they go to steal;' and asketh 'whether because
they abuse prayer, we should put ah 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
Many things away. Howbeit, things that are but men's traditions, and ah
for the indifferent things which we may be as well without as with,
abuses sake. at/
may well be put down for their dishonouring of God through
the abuse. We have turned kissing in the church into the
pax1. We have put down watching all night in the church
Ezekias. on saints' eves, for the abuse. And Ezekias brake the brasen
2 Kings xviii. serpent (4 Kings xvui.), 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 be taught them. And on the Sundays God's word
Grods word should be truly preached : which if his holy church would do,
removeth v x •/ »
theft and aii neither the Irish nor yet the Welsh would so pray ; by which
other wicked- * r «* ' **
ness, praying, and other like bhndness, 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 will not refuse at Easter to receive the tithes of
all that such blind people rob, as weh 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 saints2,' and concludeth, ' that if any sect be one
[l A small image of the crucifix, which is handed from one to
another to be kissed.]
[2 Cum talia vivorum solatia requimntur, quibus eorum pius in
suos animus appareat, non video qute sunt adjumenta mortuorum, nisi
ad hoc ut, dum recolunt ubi sint posita eorum quos diligunt corpora,

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 sure3 to be followed, which prayed to none.
And again, a good man might err in many things, and not ^$
be damned ; so that his error were not directly against the ^iy°Jf^d
promises that are in Christ's blood, neither that he held them alnSSd!*
maliciously : 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
fake, 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 messenger.' But the The miracles
miracles that confirm praying to saints do not confirm God's a™ man's
x ti a imairmatinii!
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
eisdem Sanctis illos tamquam patronis susceptos apud Dominum adju-
vandos orando commendent. Cum itaque recolit animus ubi sepultum
sit carissimi corpus, et occurrit locus nomine martyris venerabilis,
eidem martyri animam dilectam commendat recordantis et precantis
affectus. Qui cum defunctis a fidelibus carissimis exhibetur, eum pro-
desse non dubium est iis qui, cum in corpore viverent, talia sibi post hanc
vitam prodesse meruerunt. — August. Op. De cur. agend. pro Mort.
Tom. vi. col. 519. B. D.]
[3 Sure, used for safe.]

imaginations.

128 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
There were worshipping of images, and so forth. Your doctrine is but
no doctors, jT.ro o ' ^
"ponies that ^e opinion of faithless people, which to confirm the devil
to^bifah' hath wrought much subtilty. And as for the miracles done
shippfngof at saints' graves, and at the presence of rehcs, as long as true
™ages. miracles 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 as your doctrine doth. And likewise where we can confound
saetCfortn,IS your false doctrine with authentic and manifest scripture, there
noemiracie. ' need we to do no miracle. We bring God's testament, con
firmed with miracles, for all that we do ; and ye ought to
require no more of us.
$3^ 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°corneP" preach your doctrine, and confirm it with a miracle. And
miracles. then if we bring 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-sword And when he speaketh of trial of miracles, what do ye
stonltotry" 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 ah in one Christ, as the
thl^opisn11 scripture teacheth ; and ye in all things save Christ. And in
ahnostfnnu- your false doctrine, 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 when he saith, that ' God would soon utter1 feigned
prevailed miracles :' I answer, ' God hath had, at ah times, one or
these eight . '
hundred another to improve2 yours with Gods word.' And I ask
[} Utter : expose.] [2 Improve : disprove.]

XU] THE SECOND BOOK. 129
whether Mahomet's feigned miracles have not prevailed eight
hundred years? And your abominable deeds, worse than
the Turks, testify that ye love the truth less than they. And The cause of
nnto them that love not the truth hath God promised, by rides? w.t.
the mouth of Paul (2 Thess. ii.), to send them abundance and 2 Thess. u.
strength of false miracles, to stablish them in hes, 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 hve 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 ™mi?Jcfeesttl
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- rhepreachers
eth not to shew miracles for them while they live, to strength ofGodTeed
their preaching. 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 of persecution ; I 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 lies-
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 see whether the devil hath not helped popes topc
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 1 9
[tyndale, iii.J

130 ANSWER TO SIR THOMAS MORE's DIALOGUE. [CHAP.
blood, in bringing the commonwealth to tyranny, and in
teaching christian princes to rule more cruelly than did ever
any heathen, contrary unto the doctrine of Christ.
The cause And as for the Turks and Saracens, that ye speak of; I
why the ii p
Jeuws cannot answer that they were Christians once, at the leastway for the
tmh. tothe most Part- And because they had no love 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.
£°nesnedeaeth And when he saith, ' In that they have miracles and the
chrirffdoc"' heretics none, it is a sure sign that they be the true church,
not nowofth and the heretics not ;' had ye God's word with your miracles,
fo'/uwas and the heretics' doctrine were without, then it were true.
by Christ But now, because ye have miracles without God's word, to
racies. confirm your false imaginations, and they which ye cah 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 when Christ saith, there shall come in my name,
that shall say he himself is Christ; who is that, save your
The pope pope, that will be Christ's vicar, and yet maketh men to be-
christs lieve in himself, in his bulls and calves' skins, and in whatsoever
name, with .
miracles ^e hsteth? And who be those false anointed, that shall come
with miracles to deceive the elect if it were possible, save your
pope with his gresiamus1?
And when he repeateth his miracles, to prove that the old
Thepreachers holy doctors were good men in the right belief : I answer
of God s word \ ° ~
?hesarSeed again> that the doctors which planted God's word watered it
cietwhife witn miracles, while they were ahve; and when they were
they were fe^ qq^ 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
[l A mock Latin word, for we anoint.]

XII-J THE SECOND BOOK. 131
follow, and whose doctrine a man might believe, by reason of God suffereth
... .. , . °. 1 " such as have
their miracles; and then juggleth, saying: 'If God should not j;?1™^
so now, in the new testament, have doctors with miracles, to e°iVeddwith
confirm their doctrine and hvings, but contrariwise should rSils™'"'
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 ah iniquity, as he
suffered the church of Mahomet. Moreover, the gift of mi- in the
racles was not always among the preachers in the old testa- church an
t i -n • t l ¦ i n .. miracles are
ment; tor John Baptist did no miracle at all: the miracles wrought t>y
r m 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 own with miracles. All your saints be first
saints when they be dead ; and then do first miracles, to con
firm tithes, and offerings, 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 hfe than as our cardinal; and for his mischief an ury-
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 tell2; 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 lieth, improveth that with his sophistry,
and affirmeth the contrary3. And of the contrary hath the
[2 Plurium autem miraculorum gloria [Thomas Aquinas] claruit.
Nam et puer coecum illuminavit, et mulierem a dasmonio vexatam libe-
ravit, et matronam sibi devotam in die paschse post pra^dicationem a
sanguinis profluvio sanam effecit ; aliosque plures adversis langnoribus
exemit. — Petr. Natal. Catalog. Sanctor. Lib. m. cap. clxxxi. Argentin.
1513.] [s In his Sacrse Theologiae sententiarum Qusestiones perutiles, Duns
Scotus examines the question, ' Utrum beata virgo fuerit concepta in
originali peccato.' He begins the discussion with observing, Circa
primum 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 e with Moses, and fell away at every temptation; and shall have
buir uCle n the good 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 beheve Moses
and the prophets, when the scripture is received, the same will
be no true behevers 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, Bede1, 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,
John xxi. "Peter, feed my sheep;" and, "Ah power is given me in hea
ven and in earth ;" and innumerable such texts clean contrary
unto all those new old hsly 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 knew of no power that the pope should have, to send to pur-
knew no gatory or to deliver thence ; neither of any pardons, nor of
pope^ow any snCxl 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 feeleth 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. in. Dist. 3. qu. 1.]
[i See Vol. i. notes to pp. 217, 218.]

LJ THE THIRD BOOK. 133
An answer unto Master More's Third Book.
In his 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. He asketh, 'What if what if there
there had never been scripture written?' I answer, God scripture?10
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 diligently
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 Lyra2; I wto faith
[2 ' Now as for the days, quod I, of Noe himself, though there were

134 ^ANSWER TO SIR THOMAS MORE's DIALOGUE. [CHAP.
answer, that Njcolas.de Ljva^delirat For it is impossible to have
a faith to be saved by, except a man consent unto God's law with
all his heart and all his soul, that it is righteous, holy, good,
and to be kept of ah 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,
where true till he be waxed stronger: which faith if they that perished
faith is ~
there is re- m Noe's flood had had, they could not but have mended
pentance v
ment™ Hfe. 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
shameful1 abominations with hke inundations of water,) and
destroyed them utterly.
few saved alive, yet proveth 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 passage referred to in N. de Lyra is : Potest dici proba-
biliter quod, videntes diluvium increscere secundum quod pradixerat
Noe, crediderunt multi, qui prius erant increduli, et penituerunt de
peccatis suis, et sic descenderunt ad limbum cum patribus aliis. Si
autem contra hoc dicatur quod diluvium venit sic subito quod non
potuerunt penitere ; secundum quod videtur Salvator dicere, Edebant
et bibebant &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,
sicut dixerat Noe, potuerunt penitere ; et forte de aliis sicut de istis
dicitur, ' Qui in creduli fuerant aliquando,' scilicet ante inundationem
diluvii, sed tunc crediderunt. Part. vi. 221. D. Basil. 1508. Postill. in
1 Pet. iii. 19.]
[! So D., but C. U. L. ed. has same.]

!•] THE THIRD BOOK. 135
And when he asketh, 'whether Abraham beheved 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 feigneth 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 behevers? 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 m
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 understanding than the doctrine The scribes,
° ° Pharisees
of God's Spirit ; as it now goeth with the pope. Did not and Riders
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 Sdabyhtrue
confounded the false, gave authority unto the true scripture. mirac es'
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.
v o x j Erasmus.
gustine, Cyprian, Dionyse, and of other, partly with authentic
stories, and partly by the style and Latin, and hke 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, wherefor 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
nothing but
that which
the scripture
proveth and
maintained).

The pope
hideth the
scripture. W. T.

The papists
hide the
scripture. The scrip
ture is the
cause why
men believe
the scripture.

The papists'
doctrine is
not to be
believedwithout
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
heved, 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 allow1. 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 hars
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 it2 :' 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 beheve the
scripture; as well as a preacher is the cause why men be
heve his preaching. For as he that first told in England
that the Rhodes was taken, was the cause why some beheved
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 wih 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
f1 Noli meis Uteris quasi scripturis canonicis inservire : sed in illis
et quod non credebas cum inveneris, incunctanter crede; in istis
autem quod cortum non habebas nisi certum intellexeris, noli firmiter
retinere. — Aug. de Trinit. Lib. in. Procem.]
[2 More's Works, p. 206.]

*•] THE THIRD BOOK. 137
well 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 ahke. Every lie that they tell, out of their own brains,
we believe to be scripture; and so should I believe them if
they shewed me a false book : but when I have read the
scripture, and find not their doctrine there, nor depend3
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, tobebe-0
T /» i i i . , ¦ . . lieved with-
I find whole nations and countries that receive the scripture, out scripture,
. x 7 and why he
and refuse their other doctrine, and their expositions in many j^^ch
places. And I find the scripture otherwise expounded ofw-T-
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- hath been
L « many times
sands in resisting their doctrine. I see their doctrine brought tg^^re.
in and maintained by a contrary way. to that by which the
scripture was brought in. I 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
wb find in
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. viu.
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 beheve 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 vii.
Heb. viii.), that all the children of God, which only are the Heb. vm.
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
Hving.

John x.
The papists
will lose
nothing that
belongeth to
them.

Christ de
livered the
Jews out
of error.

None have
more care
of the scrip
ture than

prove it, have1 not so great trust in the scripture as in their
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 by 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 I
Yea, and see what business the realm hath had to keep the
prelates within the realm from taking the benefices with them,
and lying 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, ah
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 ears, 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-
t1 So C. U. L. ed. but D. hath.]

'•J 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 believeitnot
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 beheve 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
he saith, 'the scripture causeth us not to beheve the scripture ; against Mm-
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 believeth, or believeth not, is within : that is, the Spirit _^$
of God teacheth his children to beheve; and the devil blindeth
his children, and keepeth them in unbelief, and maketh them
to consent unto hes, and think good evil, and evil good : as
the Acts of the apostles say in many places, "There believed Actsxiii.
as many as were ordained unto everlasting life." And Christ
saith (John viii.), " They that be of God hear God's word." Jonn viii.
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 suffer his children to con
sent to the truth. And (John in the xth) saith Christ, "Ah Johnx.
that came before me be thieves and murderers, but my preacnhnot
sheep heard not their voices :" that is, all that preach any are 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 SIR THOMAS MORE'S DIALOGUE. [CHAP.

Predesti
nation.

The end of 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, light 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 believe1.' 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. My 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
[l " As when we hear the scripture 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 increaseth 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 teacheth him, in such things as be not in the
scripture, and to believe that God hath taught his church those things
without writing." More's Dial. Works, p. 206.]

Wit must
first shew a
cause, and
then will is
stirred to
work.

'¦] 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 wih
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-prick2.
M. More feeleth in his heart by inspiration, and with his en- More feeieth
deavouring himself and captivating his understanding to beheve $^r-
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 doc-
command him thence full purged in the twinkling of an eye ; cemmg "
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 pope,
and that another eat none on pain of damnation, though he both forgive
should die for lack of it; and that he can forgive sin and not sin.
the pain, and as much and as httle of the pain, or all if he
lust, and yet can neither help him to love the law, or to be
heve, or to hate the flesh, seeing he preacheth not. And such
things innumerable M. More feeleth true ; and therefore
believeth that the pope is the true church.
And I clean contrary feel, that there is no such worldly How Tyndale
* * feeleth pur-
and fleshly imagined purgatory. For I feel that the souls be gatory.w.T.
purged only by the word of God, and doctrine of Christ;
as it is written (John xv.), " Ye be clean through the word," John xv-
saith 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 xiii.); John xia.
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 Bodiiy pain
pain doth but purge the body only ; insomuch that the pain Eod|%ndnot
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 MORE'S DIALOGUE. [CHAP.

M. More is
of an evil
opinion.

Faith in
Christ's
blood pur-
chaseth for
giveness of
sins.

Ephes. i

hate of his father and of his commandment thereto, and think
that his father is a tyrant 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 hfe 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 diseonsent unto
the flesh, and be at bate therewith, and fight against it. And
I 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 fighteth 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
young 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 ah 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 beheve 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 affirmeth
(Eph. v.): And it is an article of my behef, that Christ's elect
church is holy and pure without sin, and every member of
the same, through faith in Christ ; and that they be in the
of God. \ And I feel that the uncleanness of the
the consent unto sin and unto the flesh. And
therefore I feel that every soul that believeth, and consenteth
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 departeth from his flesh ; when
he 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 therefore, if aught remain, it is but
to be taught, and not to be beaten. And I feel that every

There is no
purgatory for
him that
diethre- „ ,, .
pentantand lull iaVOUr
believeth. .
soul IS but

J'] THE THIRD BOOK. 143
soul, that beareth fruit in Christ, shall be purged of the Fa
ther to bear more fruit day by day, as is written (Johnjohnxv.
xv.), not in the pope's purgatory, where no man feeleth it,
but here in this hfe 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 hi.); and that ever yet uohniu.
the blood of Jesus only doth purge us of ah our sins, for the
imperfectness of our works. And I feel that the forgiveness
of sius is to remit mercifully the pain that I have deserved.
And I do believe that the pain that I here suffer in my flesh Pamofsin.
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 purgatory
thousand years in the pope's purgatory, that leaven sa- to°the pope.
voureth not in my mouth. I understand my father's words
as they sound, and after the most merciful manner; and not
after the pope's leaven and M. More's captivating hi3 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 ought it to be called purgatory, but a jail of tor- Purgatory is
menting, and a satisfactory. And when the pope saith it Ja».e ^Jfeth
is done to satisfy the righteousness, "as a judge, I say we that u-
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
Dope a little money, and God is so merciful that there is no Money
. n n'fxrt* dispatcheth
purgatory. And why is not the fire out as well, if 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, I as The pone
M. More feeleth that the pope is holy church, I feel that'8' '
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. Wherefore, 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. Howbeit there are ever
two manner people that wih cleave unto God, a fleshly and
a spiritual. The spiritual, which be of God, shall hear God's
word; and the children of the truth shall consent unto the
me fleshly truth. And contrary, the fleshly and children of falsehood
naturally ° and of the devil, whose hearts be full of lies, shall naturally
consent imi 1111
unto lies, consent unto lies: as young children, though they have eat
themselves as good as dead with fruit, yet will not, nor
cannot, believe him that teheth 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 fleshly-minded, as soon as he believeth of God as
minded tl '
consent unto much as the devil doth, he hath enough ; and goeth to, and
God's law. serveth 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 hath1 promised, but what he lusteth. And his
T)£rs6CUt6
shirit.ofthe Dr°ther that serveth God in the spirit, according to God's
word, him will the carnal beast persecute : so that he which
will godly live, must suffer 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 M. More hath for his endea
vouring himself, and captivating his wits, that he is the true
The true church. For the church that was the true messenger of
without ano God, hath ever shewed a sign and a badge thereof, either a
miraeie to, present miracle or authentic scripture ; insomuch that Moses,
God's church, when 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
[i So C. IT. L. ed. D. has he had.]

I- II- HI. 3 THE THIRD BOOK. 145
were bound to beheve that were nowhere written. And The pope's
... ,, - - , . , , life and doc-
again, it tne pope could not err in his doctrine, he could not tr!n,e is ™me
¦ » , wicked than
sin ot purpose and profession, abominably and openly, above and authe
the Turks and all the heathen that ever were; and defend {JSf^Sr
it so maliciously as he hath, eight hundred years long ; and were'
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 behef, 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 bringeth 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 Actsm.
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, fjh'SSEimr
hath given him strength and made him sound. And even Jo'the nfml"
here it was the name of Jesus, through Paul's faith, that of Jesus'
did that miracle; and not Paul's 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, Deut. 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
r i 10
[TYNDALE, III.]

146 ANSWER TO SIR THOMAS MORe's DIALOGUE. [CHAP.

Purgatory is
the foun
dation of
abbeys, col
leges, &c.

M. More is
a common
jester, and a
scoffer.

on that foundation be all their bishopricks, abbeys, colleges,
and cathedral churches built. If they be indifferent judges,
they must be 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 laboureth in
Christ's harvest a sufficient living, 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 man1 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 ?
Then he jesteth out the matter with Wilkin and Simkin,
as he doth Hunne2 and every thing; because men should
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
record3. 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. T1 That is, Bilney.]
[2 In the fifteenth chapter, yet to he 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.J 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." O 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, O scribes and Pharisees, by what The 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 many 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
iudge may, and of some haply ought, to take an oath ofmaybeSS
, & , , i •, , , , taken.butno
them ; but to compel a man to bear witness, ought he not. man may be
' r . iii compelled to
And moreover, if a judge put a man to an oath, that he ^a.£e™dbe
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 sin 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. Andallar'
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 ANSWER TO SIR THOMAS MORe's DIALOGUE. [CHAP.
For if he would have any wise man to believe 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
hving of our spiritualty ; because it is so open that he can-
ihe papists not. And as httle should he be able to defend their lies,
are obstinate .*,-..-. . ,, .. ,. ,
and will not if the light were abroad that men might see. And as he
repent. ° # °
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 Chrises 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 mihi dare, et ego
tradam eum vobis ? that is, " What will ye give me, and
I will deliver him unto you?"
The Twelfth Chapter.
prayers of an In the twelfth he hath one conclusion, that "the prayers
evil uriost
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
inefondsay' meaneth. I have heard men of no smah 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 hving, as he profiteth us with ministering the
sacraments;" 0 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

XI- XH-] 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 vSutsigm-
. God nor his word. As for an ensample, what trust put the beiedm
..... r L 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.
slay eth Christ, breaketh his body, and sheddeth his blood, so Christ's body
he sacrificeth him and offereth him. Now the priest slayeth menufnot"
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 cimst was
the cross, and shedding of his blood, and for his death, and all the cross
• .01 i. i- 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 light 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 time1."
f1 "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 be aknowen of his order,'' [See Vol.
i. p. 465], "because he would not that folk should do him worship by
the way." Dial. p. 227.]

common
faith.

150 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
Deacons. Tyndale : — For the deacons then took the care of all the
poor; and suffered none to go a begging, but provided a living
Christ's dea- for every one of them: where now they that should be
cons and the " . , - - -
consdiffer deacons make themselves priests, and rob the poor oi lands,
much. rents, offerings and all that was given them, devouring all
themselves, and the poor dying for hunger.
More : — "Priests be despised because of the multitude."
Priests. 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.
More : — "A man may have a good faith coupled with all
manner sin1." r-
Tyndale :— LA. good faith putteth away all sin : how then
can all manner of2 sin dwell with a good faith? I dare say,
that M. More durst affirm, that a man might love God and
uoimiv. hate his neighbour both at once; and yet St John, in his
epistle, will say that he saith untruly. But Master More
m. More's meaneth of the best faith that ever he felt. By all likelihood
faith was a *
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 thanks3 of God for his
defending of them ; and therefore he playeth surely, to take
his reward here of our holy patriarchs/i
More: — "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 burnt4, 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 ah men's hearts that believed it ; and then
should men naturally, and without compulsion, keep all
P Though no such affirmation 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 0. U. L. has alway sin.]
[8 So D., but C. IT. L. has thanges.]
[4 An allusion to Luther's burning the pope's decretals.]

XII. XIII.] THE THIRD BOOK. 151
honesty. And again, though the pope's law could help, yet -as good no
is no5 law -as good as a law unexecuted. not'exeeuted.
The Thirteenth Chapter.
In the thirteenth he rageth, and fareth exceeding foul Priests
with himself. There he biteth, sucketh, gnaweth, towseth and wives.ave
mowseth Tyndale6. 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 is to be
a young man ought not to be chosen to minister in the church, foreyouth.6"
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'paiKfs
might see, with sorrow of heart, (if he had as great love to both to God
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 curates7 every
where, by the reason of their office and daily conversation with
the married. And when he saith, never man could find that exposition
[6 So D., hut C. U. L. has is not yet no, and puts the clause inter
rogatively.] [6 Such is Tyndale's notice of More's language in the following
passage: "Tyndale (whose books he nothing else in effect hut 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.]
[T Persons having tho care of souls.]

152 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
st Jerome, till now; there he saith untrue. For St Jerome himself 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
Thepope^ other after, saying: 'If a man had killed twenty men before
anVSn tobe nis baptism, they would not have forbidden him; and why then
no sin. should that which is no sin at all be a let unto him1?' 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
wife2 ; 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, say I, an whore is better than a wife; for that hath
the pope s ' «/ ' '
order may Deen ^he use of our holy father many hundred years. But
p More speaks of the text, in 1 Tim. iii. 2. "A bishop then must
be blameless, the husband of one wife" — 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 Oceanus, he says: Siquiset ante baptismum
habuerit concubinam, et ilia mortua baptizatus uxorem duxerit, utrum
cloricus fieri debeat, an non? Eespondebis, posse fieri; quia concu
binam habuerit, non uxorem. Conjugales ergo tabulae et jura dotalia,
non coitus ab apostolo condemnatur. He had said before, after quoting
1 Tim. iii. 2. and Titus I. : In utraque epistola, sive episcopi, sive pres-
byteri (quanquam apud veteres idem episcopi et presbyteri fuerint, quia
illud nomen dignitatis est, hoc astatis), jubentur monogami in clerum
eligi.— Hieron. 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 tho husband of one, as the father of ten children is the father
of one." Works, p. 229.]

XIII. J THE THIRD BOOK. 153
I affirm unto M. More the contrary. And I say first with have a whore,
Paul, that "the kingdom of God is not meat and drink," and gfe. ^
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
Paul's learning, than that a man love his neighbour as himself.
Now I desire a reason of Master More 's doctrine : what doth More's doc-
i ...... -, . trlne ls super-
my second wife, or my third, hmder 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 hke
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 i um. iv.
should depart from the faith, and attend unto deceivable spirits,
and devilish doctrine; forbidding to marry and to eat meats, ^.yj°geh
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 M. More, why he that hath the second wife, or Apparent
7 v 7 godliness,
hath had two wives, may not be a priest; or why, if a priest's jSL'^y
first wife die, he may not marry the second. He wih answer, "e0eondvwife?
'Because the priest must represent the mysteries, or secret WT"
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 christ-s bene-
us in matrimony the mysteries and secret benefits which God us are figured
i* iii bymatri-
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 poena et a culpa. Christ's inheritance, his love and
favour, that he hath with God his Father, are that man's by
and by1; 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 hath now the first. ' Oh,' will they say, ' his wife was no
when we virgin, or he, when they were married.' Sir, the signification
came to , , . ... . ,°
Christ. standeth not in the virginity, but in the actual wedlock. We
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
P That is, immediately.]

XIII.] THE THIRD BOOK. 155
husband or wife. I say therefore with Paul, that this is a
devilish doctrine, and hath a simihtude of godliness with it,
but the power is away. The mist of it blindeth 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 Paul's doc-
that he should have a wife, if haply his age were not the prielfesiufuid
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 scoffer'
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 hving 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 the~

156 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
The office of reason of her second husband, that she is not good enough to
in the primi- be a servant unto the poor people, to dress their meat, wash
tivc cfiurcn 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, xui. tians. Now when we have a plain rule, that he which loveth
his neighbour as himself keepeth 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 blind, 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
hve chaste;' I answer, that if he loved the honour of Christ
and his neighbour, as he doth his own covetousness, he should
young find that a good argument. Paul maketh the same, and much
forbidden to more slenderly than I, after your sophistry. For he dis-
the common puteth thus : Some young widows do dishonest the congre
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 hve 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 knoweth 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, Fishno
as fish is no better than flesh, nor flesh better than fish, in the nesh'no™
kingdom of Christ ; even so virginity, wedlock, and widow- better than
, . . a J ' 7 fish, in the
head1, are none better than other, to be saved by, in their own J^s*"" o£
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 chastity2."
Tyndale : — Of a truth ; for it giveth licence to whoso
ever will to keep whores, and permitteth to abuse men's
wives, and suffereth sodomitry; and doth but only forbid
matrimony. And when he saith, " Chastity was almost received by Three lies at
general custom, before the law was made;" one he: 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 apostles3.
Neither could it be brought to pass, until the pope had got
the emperor's sword out of his hand. The Greeks, which
P An old form of widowhood. The old editions here have widowed.]
[2 "The church, quod I, bindeth no man to chastity. That is truth,
quod he, except a priest be a man. Ye 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 Tyndale 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
pelledtoput . J ° .
away their it was brought in with violence ot 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 compehed the rest. The pope came but now late into
Wales, to reign there over the bishops and priests1, 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 weh 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
beendu"™181 and honesty. And the chastity of his wife, daughter, and
andhonesty. 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 against them?
General Moreover, the general councils of the spiritualty are of no
councils. . ° r *
other manner, since the pope was a god, than the general
parliaments of the temporalty ; where no man dare say his
p 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. Britannica?. 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 kings, so are the general councils under '^he manner
* . O ' O used both in
the pope and his cardmals. And this is the manner of both : fgf ™'dcx;-
some one two or three wily foxes, that have all other in sub-JSePat^ia-
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 httle 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
" used in all
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 but2 God's word; and is asked whether he will be wiser The spiritual
ty matte here-
than other men? And in the spiritualty they excommunicate fh^t°^£tem
him, and make an heretic of him. And this to be true, in the *dwiiiwei:
clergy's chastity, is as clear as the day by manifest chronicles:
insomuch that the prelates of Rome were a brewing it above
P So D., the C. U. L. ed. has than.]

160 ANSWER TO SIR 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
may have no - , /i.i.-i • i i 11
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 wheresoever they come. And thus ye see that the clergy's
of the clergy . . * « BJ
?hetemeto-to chastity pertaineth as much unto the temporalty as unto the
2liFuch spiritualty.
spmtuaity. ^n(j another js ^njSj n0 p0wer, 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.
vows. 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
hke manner, if I had forsworn flesh, and all the world had

X

ni] THE THIRD BOOK. 161

bound me ; yet if necessity required it of me, to save my hfe no oath is to
or my health, I ought to break it. And again, though I had is\ga?nstthat
, , . j, iii • i. charity or
sworn cnastity, and the commonwealth or the necessity of necessity.
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 hcence 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 doth anti- Thepope-s
i • i n i snares.
chnst lay for them I
First his false doctrine ; wherewith the elders beguiled 1.
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
hve chaste !
Also some live chaste at twenty-four, which same burn at 4.
r n n
[tyndale, HI.]

162 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 cometh 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 caheth it " heresy, to think that the
Tyndaie doth married were as pleasant to God as the unmarried," he is
prove More surely 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 serving of a man's neighbour lovingly, by the doctrine of Sfc
movethman Paul. Where not to eat helpeth me to keep the commandments
ing of God's better than to eat, there it is better not to eat than to eat.
command ments. And where 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 man'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. pi •
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- Moreover, the priest toucheth not Christ's natural body
ralbodyis . . x . J
Mcrament w **ls hands, by your own doctrine ; nor seeth it with his
eyes, nor breaketh it with his fingers, nor eateth it with his

XIII.] THE THIRD BOOK. 163
mouth, nor chammeth it with his teeth, nor drinketh his blood
with his lips ; for Christ is impassible. But he that repenteth The sacra-
toward the law of God, and at the sight of the sacrament, or bod" and e
of the breaking, feeling, eating, chamming, or drinking, calleth phmt, how
to remembrance the death of Christ, his body-breaking and !$$?**•
blood-shedding for our sins, and all his passion; the same
eateth 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 ^M
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 beheve 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 42$
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
x t weighetn the
Weighing the souls, and stick up a candle to flatter him, and to 80U'S- WT-
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&ueser-
God is to believe in Christ, and to love the law. Wherefore what it is. '
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. [CHAP.
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 again, 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 ungelded. 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
Lev. x. right well, and as well as they. But I read, that they were
forbidden to drink wine and strong drink when they 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
exhorteth 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 living 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 Paphnutius.
in the stories for resisting such doctrine with God's word in
a general council, before the pope was a god1. And now
M. More, a man that hath proved it twice, is magnified for Morehad
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 bigamus2,
and past the grace of his neck-verse3.
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.
More : — " Wicliffe was the occasion of the utter subver
sion of the realm of Boheme, both in faith and good hving,
and of the loss of many a thousand lives."
t1 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 Sozomen, 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 bigamus, notwithstanding his
first wife's having died previous to his second marriage, and would be
held to have so desecrated himself that he could not be admitted into
holy orders. ' De bigamis presbyteris,' says Celestine III., ' et viduarum
maritis idem sancimus omnino, ut nee viventibus uxoribus nee de-
functis ad divinorum debeant celebrationem admitti: maxime cum a
doctrina sit apostoli et institutionibus ecclesia; alienum.' — Decretal.
Gregor. ix. Lib. I. Titul. xxi. Corp. Juris Canon. Lugduni, 1622.]
[s See 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-
crueftTrant. miSeS ' and the rule °f thelr llvim?> G°d'S laW" And aS ^OT
loss of lives, it is truth that the pope slew, I think, an
hundred thousand of them, 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 it1."
Tyndale : — L If no translation shall be had, until they
give licence or till they approve it, it shah never be had.
The spiritual- And so it is all one in effect, to say there shall be none at all
ty would not ^ — v
Mrlptlirein 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 shah 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.
iiunne. He jesteth out Hunne's death2 with his poetry, where
with he 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 ah nameless.
Horsey. M ore : — " Horsey took his pardon, because it is not good
to refuse God's pardon and the king's3."
[i See Vol. i. p. 132.]
[2 The depositions of the witnesses and other documents relating
to the death of Richard Hunno, a London tradesman, who was found
dead in a chamber within 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 Foxe, 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 then' verdict that he had been murdered
by Dr Horsey, the bishop's chancellor, with the aid of his servants.]
[3 At the intercession of Fitzjames, Henry VIII. granted Horsey
his pardon, but recorded his conviction in a mandate requiring him
to indemnify the heirs of Hunne for the expenses they had incurred
in tho course of the proceedings. Foxe, p. 187.]

XIV. XV.] THE THIRD BOOK. 167
Tyndale : — 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 neednoWpar-
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 out4, then
I am sure the king's grace's both courtesy and wisdom would More would
l, l j i • , excuse the
nave charged the judges to have examined the evidence laid Hu^eer o£
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 ¦€$
dead; and then they did wrong to burn him, till they had
spoken with him, to wete whether he would abjure or no5.
More : — " The bishop of London was wise, virtuous, and
cunning6." [* More has indeed endeavoured to turn into ridicule all the evi
dence offered 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.] [fi 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 on to 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. [CHAP.
Tyndale : — For all those three, yet he would have made
Doctor coiet. the old dean Colet of Paul's an heretic, for translating the
Paternoster in English, had not the bishop of Canterbury
holp the dean1. The Sixteenth Chapter.
ow trans- The messenger2 asketh him, "If there be an old lawful
la lion. ™
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 haying of Ye would, no doubt, have done it long since, if ye could have
the scripture ' ° t 7 v
utterlf Ush is made your glosses agree with the text in every place. And
mtadfoniie what can you say to this, how that, besides they have done
popish clergy. tnejr jjest to disannul au 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 3-
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 publicans, that hunger after mercy,
might sore desire it. Howbeit, 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 delivered
\} An account of dean Colet, the founder of St Paul's school, may
be seen in Foxe, Vol. iv. p. 246. See also his life by Erasmus.]
[2 The interlocutor in More's Dialogue was supposed to come to
him with a message of inquiry from a friend.]
[3 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 S^ed todthe
not the priests only, as thou mayest see in the scripture, ffi'vuigar
And the. apostles kept nothing behind ; as Paul testified (Acts t0ngUe'
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 it4."
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 Theordina-
can no more skill of the scripture than they that never saw men, to such
^ v as desire the
it ; yea, . and have professed a contrary doctrine. They be {h^tpfuref
right hangmen, to murder whosoever desireth for that doc
trine, that God hath given to be the ordinary5 of our faith
and hving.
And when he maketh so great " difficulty and hardness in
Paul's epistles;" I say, it is impossible to understand either None can
_ x " r . . understand
Peter or Paul, or aught at all in the scripture, for him that 'he scripture,
' o ± 7 except he
denieth the justifying of faith in Christ's blood. And again, |™w mh?j£
it is impossible to understand in the scripture more than a tiflcation-
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 be, for to
mock out the truth for lucre and vantage.
[4 " I have heard very worshipful folk say, that a man could not
hire a few to sit down upon his bible of the old testament. — Whereas
wo 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 MORE's DIALOGUE. [CHAP.

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,
Grascia, 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.
More : — " The spiritualty be not so tender-eared, but
that they may hear their sins rebuked1."
Tyndale : — They consent not nnto 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 gone2 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 hving, that hath married a nun,
maketh it easy to know that his doctrine is not good3."
Tyndale : — The profession of either other is plain ido
latry, and deceiving of a man's soul, and robbing him of his
[i "Not any respect unto his [Luther's] railing against the clergy
is, as some would have it seem, the cause of his condemnation and
suppression of his books. For the good men of the clergy be not
so sore grieved with them that touch the faults of the bad, nor the
bad themselves he not so tender-eared, that for the only talking of
their faults they would banish the books that were good in other
things beside." — More's Works, p. 248.]
[2 So C. U. L. ed., D. has begun.]
[3 Works, p. 249. This is one of More's continually recurring
sarcasms against Luther's marriage.]

I- II.] THE FOURTH BOOK. 171
good ; and taken upon them ignorantly thereto : wherefore,
when they be come unto the knowledge of the truth, they
ought no longer therein to abide. But the pope's forbidding Pone forbid-
matrimony, and to eat of meats created of God for man's ™?mya0nfdthe
use, which is devilish doctrine by Paul's prophecy ; his giving meats-
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, Martin4 saith, there needeth no
contrition nor satisfaction."
Tyndale : — Call it repentance, and then it is contrition
of itself, j 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 fine5 with one or other, secretly.
More : — "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- au sacra-
ance, sienifying; that I must repent of evil, and beheve to beuswhattodo,
» i 1 1 1 -i <• /-.1 • ut • • or what to
saved therefrom by the blood of Christ. Now, sir, m your believe.
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.]
[6 Compound the matter by some equivalent to a pecuniary pay
ment.]

172 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

Ear-confes
sion destroy-

Tyndale : — As ye fashion it, mean I, and of that filthy,
Priapish confession, which ye spew in the ear; wherewith
ethnthlbene- ye exclude the forgiveness that is in Christ's blood, for all
fit of Christ's J, , , ,. i ¦ 1,, i ,
biood. that repent and beheve 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 : — Ves, 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 again1.
For which cause, and to know all secrets, and to lead the
consciences captive, the pope falsely maintaineth it.
More : — "What fruit would then come of penance ?"
Tyndale : — Of your juggling term penance, I cannot
Repentance, affirm. But of repentance would come this fruit, that no
man that had it should sin willingly ; but every man should
continually fight against his flesh/1
More: — "He teacheth that The sacrament hath no virtue
at all, but the2 faith only."
Tyndale : — The faith of a repenting soul in Christ's
sacrament, blood doth justify only. And the sacrament standeth 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 ah. 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. More ;< — " He teacheth that faith sufliceth unto salvation
without good works." .
Tyndale: — The scripture saith, that as soon as a man
repenteth of evil, and believeth in Christ's blood, he obtaineth
mercy immediately ; because he should love God, and of that
[J See Sozomen, Lib. vn. cap. 16, and Socrates, Lib. v. cap. 19.
The circumstances occurred about a.d. 385.]
[2 So C. U. L. ed. and so More's text ; but D. has by 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 pope 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 fospel.
be good and pleasant in the sight of God. But we say not,
as some damnably he on us, that we should do evil to be
justified by faith ; as thou mayest see, Rom. hi., how they Rom. m.
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 good work, till he beheve that his sins be forgiven him except we t>e-
° ° neve that our
in Christ, and till he love God's law, and have obtained si.m "?„ for-
' 7 given in
grace to work with. And then saith he that we cannot do ehrist-
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-unbeiief.
belief3." Tyndale : — Whatsoever a man hath done, if he repent
and believe in Christ, it is forgiven him. And so it fol-
[3 More's words are, " Item that no sin can damn a christian man
but only lack of belief. For he" [meaning Tyndale] " saith that our
faith 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
belief.
Freewni. More : — " Item, that we have no 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 we affirm that we have no free-will to prevent God
free-will to *¦
andVpreparece ano- his grace, 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 law. 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,
icor.vi. thieves, murderers, extortioners, and such hke, have no part
in the kingdom of God and Christ, nor any feeling thereof?
The hearing And who shall take those diseases from them ? God only,
causeth re- through his mercy ; 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
hving. And unto the second part I answer, that in respect of
God we do but suffer only, and receive power to do ah our
deeds, whether we do good or bad : as Christ answered
John xix. Pilate, that 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
we work, and shed out again the power that we have received,

n] the fourth book. 175
we work actually : as the axe doth nothing in respect of the There em be
hand that heweth, save receive ; but in respect of the tree anceTn us,
,, , . -tii , i . but God doth
that is cut, it worketh actually, and poureth out again the^'^rkin
power that it hath receivedT] srace-
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, ah power
is of God ; and the will is of God : as the power which the togood or™
murderer abuseth, and wherewith he killeth a man unrig-ht- but 'he
o crooked and
eously, is of God ; and the wih wherewith he willeth it. But "™gBeh0f the
the wickedness of his will, and crookedness or frowardness ouTowii'can-kered and

wherewith he slayeth unrighteously, to avenge himself, and corrupTna-
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 wih,. 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 : hke 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,
„ . „ „, , , . . , " „ except a doc-
of lt? Who was ever bound to receive it in the name ot a trjnet>eadded there-
sacrament ? I would to Christ's blood that ye would make ^'e*^
a sacrament of it unto all men and women that be married, Jhelenefit
and unto all other ; and would at every marriage teach the wehaveVy at
people to know the benefit of Christ through the similitude matnmony-
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 SIR THOMAS MORE'S DIALOGUE. [CHAP.
of the blindness wherein we be now ; but I would have the
word ever lively preached out of the plain text.
orders. More : — "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^aerament added thereto, prove that they be not1 men's traditions. But
signification. an(j ye wjh make sacraments of the oihng, 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. More : — " 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 only. If she be lady^over the greatest ordained by God,
are virtuous " , *V- P *
™d dmcr^!stes that she may baptize,\ why) should she not have power also
mir!fsterstiw over the less, to minister "the ceremonies which the pope hath
H weuSuie added to, as his oil, his salt, his spittle, his candle and
pnesL 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 holp
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. Why ? If the pope loved us as
t1 So C. U. L. ed., D. has but instead of no*.]

H] 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 !
More : — " 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 offered 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 Tne SUppcr
of the very sacrifice of Christ, once done for all. And if ye gfvmus'to 1S
. would no otherwise mean, ye shall have my good will to call riafot ws '
.,, .. i. „ , death once
it so still ; or it ye can shew me a reason ot some other offered for
meaning. And therefore I would that it had been called
(as it indeed is, and as it was commanded to be) Christ's Christ's 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 poor2:
[2 So Bishop Pilkington observes : ' They glory much that the name
of their mass is missah in 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. Soe. p. 505. The word in the text cited is J1DD, the construct
r i 12
[tyndale, HI.]

178 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
which offering yet remaineth ; 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. More : — " 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 bones grow ? All by miracle, will they say. 0 what won-
putations of derful miracles must we feigm to save antichrist's doctrine !
men to prove °
Christ to be I miajht with as g-ood reason say that the host is neither
really in the .
sacrament. round nor white, 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 DDD- On this and other conjectured ety
mologies of the word mass, the reader may see more in Foxe's Acts
and Mon. Book x. at its commencement ; or in Bingham's Chr. Anti
quities, Book xiii. Ch. I. § iv. Vol. iv. p. 79. Straker's edition.]

"•] THE FOURTH BOOK. 179
soldiers that touched him, and how his bodily presence did
let1 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, chris°sfbod.y,
it helpeth as many as be present, as much as him, if moved faithfully
thereby they beheve in Christ's death as well as he. If they °oth profit '*»
_ 1 many as do
be absent, the sacrament profiteth them as much as a sermon, £n'rfs7sin
made in the church, helpeth them that be in the fields. And death-
how 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 he.
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 would 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 hke 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. [CHAP,
Thetruewor- blood shed for our sins. And Paul commandeth thereby to
shipping of -P,
mlnus'to sbew' or preach, the Lord's death. They say not, Pray to
kisTtme1' h, neither put any faith therein. For I may not believe in
enquirer., the sacrament, but I must believe the sacrament, that it is a
ed death tor true ^^ ^ ifc true tnat js 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 beheve 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 hght, and we will follow.
More : — "Item, that a Christian is not bound to keep any
law made by man, or any at all."
Tyndale : — 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 why
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. More : — "Item, that there is no purgatory."
Tyndale: — Believe in Christ, and thou shalt shortly
 ^ find purgatories enough, as ye now make other feel.
\ soui-s sleep. \ More : — "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 souis /we know when we come to them. The true faith putteth the
departed rest , , *
and°1easu're. resurrection, which we be warned to look for every hour. The
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

"•] 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 stablish it. Moses saith in Deut. Deut 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." saints.
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 ?
More: — "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 samtsare
faith, hope, and love, but with bodily service, as the pope doth, called upon;
As the popish serve St Appoline for the tooth ache1, and are no promise
.r r rr ' nor assurance

healed ; even so the Jews and Turks be healed, and pray not ^ heaTm
to her, but serve God after another manner for the same u^can profit
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
I1 Called in the Roman prayer-book or breviary, Apollonia. The
ninth of February is dedicated to her, and the legend in the service
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.

The children
of God are
obedient to
his laws.

Images.

Jerome.

Images were
not allowed
in the primi
tive church.

Epiphaniuscut the

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 hfe to
come. But with his children, in whose hearts he writeth the faith
of his Son Jesus and the love of his laws, he goeth otherwise
to work. His law is1 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 them
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.
And when he saith that " the emperor and that council
whieh 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
received in the church in the time of St Jerome, at the least
way generally; whether in some one place or no, I cannot
tell. For St Jerome rehearseth of one Epiphanius, a bishop
in the country of Cyprus2, and that the most perfect of all
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 image painted thereon, as it
had been of Christ or some saint. For the bishop was so
moved therewith, because, saith St Jerome, that it was con
trary to the scripture, that he cut it3, and counselled to bury
some dead therein, and sent another cloth to hang in the
stead4. 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 in.]
[2 He was bishop of Salamis, in Cyprus, about A. d. 368.]
[s So C. U. L. ed., D. wants it]
[* Epiphan. Op. Par. 1662. Epist. ad Johan. Episc. Hieros. Hieron.
Interp. Tom. n. p. 317.]

n'] 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 them5. 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 g'athered them together, a council
. gathered in
to provide a remedy against that mischief, and concluded that &»«* did „
•*¦ v o put down all
they should be put down for the abuse, thinking it so most >™ages.
expedient6 ; 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
[s Praeterea 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 ; sed frangere easdem imagines
non debuisse judicamus. Idcirco enim pictura in ecclesiis adhibetur,
ut hi qui literas nesciunt, saltern in parietibus videndo legantquae legere
in codicibus non valent. — Greg. Mag. Papse I. Op. Par. 1705. Lib. ix.
Indict, ii. Epist. cv. Ad Serenum Massiliens. Episc. Tom. n. col. 1006.]
[6 In the year 754, the emperor Constantine 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. — See Mosheim.
Cent. viii. ch. m. § 8-14. Labbe, Tom. vu. pp. 317, 584. Also Spel-
manni Concilia; under date of 792, pp. 305-8. London, 1609.]

184 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
images are down is not agrainst God's commandment, but with it ; namely
not to be had © „ _, , - - , «
in churches, jf they be abused, to the dishonour of God and hurt oi 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 ah
charity, he condemned that blessed deed of that council and
emperor.
our iady. More : — " They blaspheme our lady and ah 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. More : — " They may not abide Salve regina1.n
Tyndale : — 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 beheve in
God, and love him as much as our lady, she may help with
her prayers as much as our lady."
Tyndale : — Teh, why not ? Christ, when it was told
Matt. xa. him that his mother 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 be 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 have nought to rejoice, though I preach; for necessity lieth
ofallgood j • •* T u i. re t j -i. -i
women are upon me, and woe is me it 1 preach not. It I do it unwil-
as well ae- *¦ x
m thedp°aye°rs ^ngV' an onlce is committed unto me ; but and if I do it with
[l Hail, O Queen. Words at the commencement of an address to
the Virgin, in the service of the Romish church.]

II.] THE FOURTH BOOK. 185
a good wih, 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 hke 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 hve 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 outinone8
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 ?
More ; — " 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 MORE'S DIALOGUE. [CHAP.
dispute : which he might well do, sith he had his safe conduct,
that he should have no bodily harm."
Tyndale : — 0 merciful God, how foam ye out your own
shame ! Te cannot dispute except ye have a man in your
own danger1, 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
offering him promotions ; then with the sword : so that ye
would have been sure to have overcome him, with one argu
ment or other.
Martm. 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
feigned2. The Fifth Chapter.
In the end of the fifth he untruly reporteth, that Martin
saith, no man is bound to keep any vow3. 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-
p At your own mercy.]
[* 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 that he might praise himself, but left internal
evidence of its being his own composition.]
p " He 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. J THE FOURTH BOOK. 187

scribeth God after the complexion of popes, cardinals, and
worldly tyrants4.
More : — " Martin will abide but by the scriptures only." Martin.
Tyndale : — 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 fathers5.' For tell me this,
why have ye in England condemned 'The Union of Doctors6,'
but because ye would not have your falsehood disclosed by
the doctrine of them ?
[4 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; hut with blasphemous words letted not to
write, I care not for Austin, &c." — Id. p. 257.]
p We shall find Tyndale again mentioning ' The Union of Doc
tors ;' and that Foxe has there put in the margin, ' 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; Libellus ex prsecipuis ecclesise Christiana? doc-
toribus selectus, per venerabilem patrem Herman. Bodium. In 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 New 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 inquiry,
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. vn. 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, where 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 violently unto any law, whereof he
could not give a reason out of Christ's doctrine, and out of
how far a the law of love. And on the other side we say, that a
christian man » 7
slffermdw°T. christian 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
uplandish1 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 Bome;
„ 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 believeth
Martin, how that we have no free-will to do any good with
the help of grace ?"
Tyndale : — 0 poet, without shame !
More : — " What harm shah he care to forbear, that be
lieveth Luther, how God alone, without our wih, worketh
all the mischief that they do ?"
Tyndale : — 0 natural son of the father of ah lies !
More : — " What shall he care how long he live in sin,
that believeth Luther, that he shall after this life feel nei-
P Uplandish: so called to distinguish them from the Nether-
landers.]

VIII. IX.] THE FOURTH BOOK. 189
ther good nor evil, in body nor soul, until the day of
doom ?"
Tyndale : — Christ and his apostles taught no other ; but
warned 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 offer 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 not to bl
broken, and no other. And again, constrained service pleaseth
not God. And thirdly, your pope giveth licence and his
blessing to break all lawful vows ; but with the most unlawful
of ah 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.
aii vows are precisely, but alway except, if thine own or thy neighbour's
with great necessity required the contrary : as if thou hadst vowed
advisement. « ^ ? .
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 behalf 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
tu°essforeour of the same 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
Aiiourabsti- work : but they used it to serve their neighbour, and to avoid
nence and ,...„ . . .
chastising trouble in time oi persecution, and to be eased of that bur-
of ourselves L
profit1" own ^en tnat was *00 heavy for their weak shoulders ; and not to
compel God to thank them for that liberty for which they
be bound to thank him. The Tenth Chapter.
Free-wm. In the 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 was- and not what God commandeth. He affirmeth that "Martin
cod. saith, how that we do no sin ourselves with our own wih,
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 compeheth
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 ""facIT*
refer them unto the glory of God : which lack cometh of referwthdm to
the devil, that blindeth us with lusts, and occasions that weK^
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 apple7| For as a child, when a man sheweth him a
fair apple, and will not give it him, weepeth ; so should we
naturally 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 2c0r. 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 understand-nig pf God s
and lies, which is our worldly wisdom, and therewith stoppeth W"L
out the true light of God's wisdom; which blindness is the
evilness of all our deeds.
N^And on the other side, that another man loveth the laws
of God, and useth the power that he hath of God well, and
referreth his will and his deeds unto the honour of God,
cometh of the mercy of God, which hath opened his wits, and
shewed him light, 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.
/t* i. i • 1 1 i ii /»¦• i p ? ~^e may not
(Kom. ixj forbiddeth to ask why ; tor it is too deep tor man s he curious, to
x ~^\ ii ii- search God's
capacity. I God we see is honoured thereby, and his mercy secrets.
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
a i i -i i opinion.
they go and set up free-will with the heathen philosophers,
and say that a man's free-will is the cause why God chooseth
one and not another, contrary unto all the scripture. Paul
eaith it cometh not of the will, nor of the deed, but of

192 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [ciIAP.

Wit, reason,
and judg
ment, goeth
before will.

Faith is the
gift of God,
and cometh
not by free
will.

Phil. i.

Phil. ii.
God is the
first worker,
and bringer
to pass, of
our well
doings.

Matt. xxiv.

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 wih 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_pj^arejLniy^eJfjunto it ; but
ran another wayclean contrary in jnyjblindness, 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 saith (Phil. L), " 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 willing, 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
wih 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 suffereth 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
shah, 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 goeth through repentance to- The cims-
° , itians seek
ward the law unto the faith that is in Christ s blood. '*<?? of
Christ.
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 hke purpose. The pope saith that Christ died o abomina-
not for us, but for the sacraments; to give them power to phemy!
justify. 0 antichrist! The Eleventh Chapter.
His eleventh chapter is as true as his story of Utopia,
and ah his other poetry. He meaneth doctor Ferman, parson Doctor
of Honey-lane l; whom after they had handled after their
[! 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, III.]

194 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

A true note
to know
hypocrites.

secret manner, and disputed with secretly, and had made him
swear that he should not utter how he was dealt with, as
they 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,
Master Dr < Quod he,1 to dispute and move questions, after such a man-
Ferman was ^ 7 ^ x '
aodirtuaUd ner as he can soil them, or make them appear soiled ; and
Feamedman. 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 beheved, 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 jugghng 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 ah 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
describeth 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 are but one thing, and some
time he leadeth from one signification unto another, and
mocketh a man's wits : as he juggleth with his term 'church1;

M. More Is
a juggler
with terms.

Forman, was rector of All-Hallows in Honey-lane. His forced appear
ance before Tonstal, then bishop of London, is mentioned in Strype,
Eccles. Memorials, Vol. I. Book i. ch. viii. See also Anderson's Annals,
Vol. i. pp. 92, 189.]

XI-] THE FOURTH BOOK. 195
making us in the beginning understand ah 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 what 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 iustifying-
us, and writeth it irTour 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 holp. But God, which hath Aiiveiyde-
i i i i i • i i seription of
begun to cure me, and hath laid that corosy1 unto my sores, outr>stifi-
goeth forth in his cure, and setteth his son Jesus before me,
and ah 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 ah that
thou hast done against this good law, and I will heal thy
flesh, and teach thee to keep this law, if thou learn.' j And I
wih bear with thee, and take all a worth1 'that thou doest,
tih 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 dihgent to learn. And
I wih 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 beheving 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 wXS'of
i i-i ii. ii ? n J i l Godmoveth
agam and to submit herselt unto the laws oi bod, to learn man to
o repentance.
them and to walk in them.
/ Note now the order : first God giveth me hght to see the The 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,
[! Corosy and a worth. See Vol. I. 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 belief 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
1 John iv. 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;
Surjustirica- 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 suffer, 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 ah 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 Hereof ye 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 More's blind
maze, how that there be many faiths; and that all faiths be

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
I may believe the whole story of the bible, and yet not set fanh'andbut
, _ , * 7 %i one faith
mine heart earnestly thereto, taking it for the food of my soul, thatjustineth
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)Jkin 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
ere it bring forth good fruit, by Christ's doctrine), then we julti^fng
l iii 11, ., • i faithspruig-
make good works but a shadow wherewith a man is never the eth good
° m 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 Fai,haIorie
justifieth not;' how will he prove that argument? He juggleth justlfieth-
with this word 'alone'; and would make the people believe 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 holp 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.

Rom. v.
God loved us
first, that we
should love
him again.

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
us, to make us good and to shew us love, and to draw us to
him, that we should love again.
The 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

Xl] 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 good deeds, and profitable unto his neighbour; he lovethhis' '
must therefore love God: he loveth God; he must therefore neishb *
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
my faith, 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
t» 1 l n • • • had without
Paul, that a man may have a faith to do miracles without l0™- Dut H js
tl a barren and
love, and may give all his good in alms without love, and hisnaked6ith-
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. Tea, verily, because there be many
differences of faith, as I have said ; and not all faiths one
faith, as Master More iuggleth. We read in the works of Cyprian.
c A • i i i n. i Martyrs that
ot Cyprian, that there were martyrs that sunered martyr- suffered au a
. " ** year long.
dom for the name of Christ all the year long, and were™-1-
tormented and healed again, and then brought forth afresh :
which martyrs beheved, 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's1. Those martyrs had a faith without faith : for had
[x 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 martyrs' requests are not allowed to suffice for our
immediate re-admission to communion, we 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. [CHAP.
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 suffereth all things, and not to win heaven. If I work for a
of love, and -worldly purpose, I get no reward in heaven: even so if I
reward. work for heaven, 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 ah 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 shah
have a thousand-fold pleasures and rewards in heaven; not
our doings for the merits of our deservings, but given us freely for
can deserve , . .
chrirt&ath" Christ's. And he that hath that love hath the right faith;
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 when he allegeth St James, it is answered him in
the Mammon1; and St Augustine answereth him2. And St
of their abettors in any terms of such severity as Tyndale mentions. —
Ep. xli-xlih. 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 word, 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 saith in the first chapter,
" God, which begat us with his own wih, 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! and1 se
1 , GO' not a true
appeareth by his ensample. The devils have faith, saith he : liTely 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 wih 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 wm not
t. . i i mi i .P i work, when
faith, that will not work, can mstily a man. opportunity
7 ' tj tl serveth, can
not justify.
miseth, hut 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 be
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 defide
et operibus loqueretur adversus eos qui sibi putabant fidem sufficere, et
opera bona habere nolebant, ait, Tu credis quia unus est Deus ; bene
facis ; et dsemones credunt, et contremiscunt. Numquid ideo dremo-
nes ab seterno igne liherabuntur, quia credunt et contremiscunt ? Ecce
modo quod audistis in evangelio, quod ait Petrus, &c]

202

ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

'HowworBs justify. W.\

Rom. iv.

Abrahambelieved God's pro
mises, and
therefore was
justified.

And when Paul saith, ' faith only justifieth ;' and James,
that ' a man is justified by works and not by faith only ;' there
is a great difference 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 hfe 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
save faith: for deeds do justify also. But faith justifieth in
the heart and before God ; and the deeds before the world
only, and maketh the other seen : as ye may see by the
scripture. 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
gospel of John, where 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 offered
his son, and so was the scripture fulfilled, that Abraham
believed, and it was reckoned him for righteousness, and he
was thereby made God's friend." How was it fulfilled?
Before God ? Nay, it was fulfilled before God many years
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 beheved
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
dreadest 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
diseases, what faith have ye then? No faith (be sure) that neighbour m
pi.i. .. , necessity, and
teeleth the mercy that is in Christ: for they that feel that, hathnocom-
¦/ tl 7 passion on
be merciful again and thankful. But look on the works of S.hathno
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 justifying1. I know no
more to do than, when I have received ah 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 Psaimii.
the multitude of thy mercies put away my sin ?" And again,
[i ' The 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. in. p. 435. Oxford, 1807.]

204

ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.

When we
have 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
received at
the hand of
God mercy,
so must we
shew mercy
to our
neighbours.

Works of
themselves ustify not.

ws.

" 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 delighteth 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 poena 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 seh. 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 mid-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.J 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 ready 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, passive. 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
° loveth his
of love toward his neighbour, after the ensample of Christ, gjjj^jj^
so much he lacketh of righteousness. And that thing which ™j£j J"6
maketh a man love the law of God, doth make a man righte- rlshteous-
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. Gai. »i.
hi.), but causeth wrath (Rom. iv.) and uttereth sin only (Rom. Bom. w.
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 shah have a gentle school-master, and shall play enough,
and shall have many gay things, and so forth. Even so the Aiiourworks,
preaching of faith doth work love in our souls, and make them gj|}1^<*
alive, and draw our hearts to God. The mercy that we have nothins-
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 hfe ; 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 forgiven through faith in Christ's blood, and we maketh our
' © o ' small works
begin to love the law, we were never the nearer except faith ac«eptabie.
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 iuvaded 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 testament1
made in works to come, that they shah save us. And
therefore the works of repentance, or of the sacraments,
can never quiet our consciences, and deliver us from fear of
damnation.
#2sf And last of ah, in temptation, tribulation, and adversities,
Hveth byte°us we perished daily, except faith went with us to dehver 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 hveth 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
Faith m only righteousness of him that can but sin, and hath nought
Christ s . ° . . °
on°odus°tify °^ himself to make amends, is the forgiveness of sin; which
us- faith only bringeth. And as far forth as we be unrighteous,
faith only justifieth us actively ; and else nothing, on our part.
And as far forth as we have sinned, be in sin, or do sin, or
shah 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 beheve 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 darkened2 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.
Matt. in. 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 thee, and comest thou to me?" Whereof did
John confess that he had need to be washed and purged by
[i See Vol. i. p. 409.]
[2 So C. U. L. od. ; D. has be dark.]

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 a.lso were .
v sinners, ana
world," he was not of that sort, nor had any sins to be taken Jj^^n.
away at any time, nor any part in Christ's blood, which died tioninC1>list-
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 ah flesh sinners, to send them to Christ ;
as Paul doth in the beginning 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 John u.
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 unrysostom.
taken with a little vain-glory3. She looked for the promises
-of him that should come and bless her; from what? She be^
heved to be saved by Christ; from what ? This I grant, that There was
our lady, John Baptist, Isaac, Jacob, Joseph, Moses, and but cimst
many like, did never consent to sin, to fohow it; but had thewlth°utsin.
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 slip as we
other 4 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 weakness5 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 (cat yap oirep e7re)(elpno'e (piXoTt/xlas rjv rrepiTTrjs' ifiovkero evbel^aoSai
T<& firj^io), on Kparet Kal abBeVTei tov iraihos. — ChrySOSt. Oper. Tpm. VII.
p. 467. Jfom^^xjv^jn MattxiiJ......
\*~0. U. L. ed. woother.]
[6 So C. U. L., but D. has wickedness.]

208 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [cHAF.
preserved that it should not bud forth. John the evangelist,
1 johni. when he was as holy as ever was John the Baptist, said, "If
we say we have no sin, we deceive ourselves."
works are Then he compareth faith and deeds together; and will
iuanw.er e 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
Fa.th is under with love: but I must do them with as great love as Christ
no law. # _ °
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.
More : — "What thing could we ask God, of right, because
we believe him?"
Tyndale : — Verily, ah that he promiseth, may we be
bold to ask of right, and duty, and by good obligation.
More : — "Ferman said, 'that ah works be good enough in
them that God hath chosen1.1"
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 wind the scripture, that 'God remitteth not the sin of his chosen
and fond A
of More8 Pe°ple, 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 Peter2.' If God chose Peter
f1 More has not named Dr Ferman, 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 opinion, that they believed that God
worketh all in every man, good works and bad. Howbeit 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 he 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

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 ? O this blindness, as [if] God had wrought
nothing in the repentance of Peter! Said not Christ before, Lukexsji.
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, j0hn xvii.
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 The dif.
of death. And the goodness of God wrought his repentance, [vS Peter's
and all the means by which he was brought up again, at fii'ofjudas.
•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 alteration.
therein; and thereby wrought all his wickedness, and the
devil's 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
•ii ¦ " ¦ n . we are all
nature made the children of sin, so that we sin naturally ; and made the
** children of
to sin is our nature? So that as now, though we would do^y™'11
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 i U
[TYNDALE, III. J

210 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
hearts sinned as naturally, with full lust and consent unto the
flesh, the devil possessing our hearts, and keeping out the
light of grace. What good towardness 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? What good endeavour
can the Turks' children, the Jews' children, and the pope's
infants have, when they be taught all falsehood only, with
hke persuasions of worldly reason, to be all justified with
Eom. 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. More : which I would fain wete
how it will stand with his other doctrine ; and whether he
mean any other thing by choosing, than1 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
cafi'upOTi'and Du* ^°d chose him, to shew his mercy unto us that should
his'mercy. after believe ; 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 he upon lie,
he uttereth his feelable blindness. For he asketh this ques
tion, ' Wherefore serveth exhortations unto faith, if the
Free-wiii. hearers 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 rebeheth against faith, contrary to the doctrine of his
first book, he will that the will shall compel the wit to believe :
[i So C. U. L. ed., Day has them.]

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: Thewit
if the wit be blind and lead amiss, the will followeth clean wm.etwhT.
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 believe what a vatecLr '
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 : e^g e'
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 man2.
[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 sheweth 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.
As though the pope had not first found1 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 !
Ktag Then he bringeth in provisions of king Henry the fifth.
Henry v. qC wnom j ask jyr. 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 mind in war, and led him at their will. And I
usurperof1 ask whether his father slew not his hege 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 Fourteenth Chapter.
The Turk In the fourteenth, he affirmeth that "Martin Luther saith
resisted. it is not lawful to resist the Turk2." I wonder that he shameth
not so to he, 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 them4.
[! 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.]
[8 Tyndale has not made any remarks 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. XV1I.J THE FOURTH BOOK. 213
Why damned they 'The union of doctors,' but because the The union of
doctors are against them5? gSSfbook.
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 harm6."
Tyndale : — He sware not ; neither was there any man Tyndale
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 salvation7."
Tyndale : — That is false, if ye mean ear-confession. Why far-con-
" 7 tl tl fession.
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
now8. P 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 savoured 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.]
[1 "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.]
[e In an epistle of Jerome to Oceanus, entitled Kpitaphium Fa-

214 ANSWER TO SIR THOMAS MORE'S DIALOGUE. [CHAP.
Purgatory. More : — "I marvel that Tyndale denieth purgatory, except
he intend to go to hell1."
Tyndale : — 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 marveheth 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.
ciergy. 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. <jid 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
wih not submit himself unto your punishment, ye leave him
unto the temporal power, whom ye have hired with the spoil
biolse, he gives an inflated account of a Roman lady, Fabiola, who did
not hesitate to make very 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 quae veteres illi scribunt de hujusmodi publica et
generali confessione, quse nihil aliud erat quam signis quibusdam et
piaminibus ab episcopo indictis se peccatorem et bonorum communione
indignum agndscere, trahunt ad hanc occultam et longe diversi gene
ris. — D. Hieron. Op. Omn. Basiles9, 1537. Tom. I. p. 201.]
[i " 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
holL" — More, ibid.]

XVII. XVIII.] 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 : — 0 expounder of the scripture ! like Hugo
Charensis, which expoundeth hcereticum hominem devita, nt m. 10.
'Take the heretic out of his life2.' We read of no pain that
he had, whom the Corinthians excommunicated, and gave to Paul did
Satan, to slay his flesh ; save that he was ashamed of himself n>cate, but
, . . . our bishops
and repented, when he saw his offence so earnestly taken, and dobuni-
so abhorred. But ye, because ye have no power to dehver
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 Ecclesise, 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 corresponds 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. Hseretici vero sunt comburendi igne, quia
Spiritui Sancto committendum est, ut revelet in talibus utrum spiritus
sint a Deo. 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.]
Cfce Souper
of tf)t $,ottit.
tofier unto, that tfiott magst be tbe better pre-
pareH anb berlger tnstructtb: babe here
firste the beclaracton of tbe later par=
te of the 6 ca. of p. gjoha, begmntru
ge at tbe letter ® the fofoertb lg.
ne before tbe trosse1, at tbese foor-
it's : Ferelg, here. kc. fobergn
mtfoentlg JW. JWore's hu
ter agenst 3Joban Jprg=
tbe ts conftt=
teb.

[Title of edition in the Archbishop's Library, Lambeth.]
Cfre Supper of
&fter tbe true tneangng of tbe sfxte of 3Jobn,
arrti tbe xi of tbe fgrst epgstle to tbe <£o=
rgmbtans ; fobereunto ts abbeb art IE-
pgstle to tbe reatrer. &nb tncfoent-
Ig tn tbe exposition of tbe sup--
per ts confuted tbe letter
of .Plaster iflore a«
gagnst gjbon
1 Corhinth. xi.
a&bossoebcr shall tat of thtss fireao
anb Xnirike of tbtg cuppe of the
2oro unfoortbelg, shall it
ggltnc of tbe 6obg
anb hlouo of
the Sortie.
Anno MCCCCC XXX III.
V day of Apryll.
[i Crosses were inserted into the text, to mark the 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 author's name; but its final colophon states that it was "Imprinted
atNornburg1, 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 writeth, 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 George 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
print3. — 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, when
he cannot soil it, he knoweth me well enough. This sad and sage earnest
man that, mocking at my name, calleth me Master Mocke4, doth in
these wise words but mocke the readers 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
such foolish treatises, and set their names to none, could I know
thereby which of those mad fools made which foolish book5?"
Notwithstanding this language, More 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 years later, at the close of his 456th page, which
immediately precedes the introduction of this treatise, has inserted
[' Understood to mean Nuremburg.]
[3 So stated in Herbert's Ames, in. p. 1541 ; and confirmed by a recently dis
covered copy, now deposited in the Bodleian Library. ]
[a See Biographical Notice of Tyndale, pp. liii — iv.]
[* 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 More.]
[5 More's Works, Vol. n. pp. 1036— 7-]

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 % 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 martyrologist 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 natural 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.? 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, and3 natheless caused to
[6 Biogr. Notice, p. liii.]
I7 Frith's Preface to his Answer to More's letter. Day's ed. of Trith, &c.
p. 107-] [8 Probably a misprint for /. ]

220 THE SUPPER OF THE LORD.
be kept still, and would not suffer it to be put abroad into every
man's hands, because Fryth'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 carrying 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 he 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 effect in his later avowed treatise on
the sacraments1. 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 1551, while he speaks of "the author
[l See Vol. i. pp. 347—57, and 376—8.]

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
edition2. [2 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 £.]

THE SUPPER OF THE LORD.

When Christ saw those gluttons, seeking their bellies,
flocking so fast unto him, after his wonted manner (the
occasion taken, to teach and preach unto them, of the things
johnvi. 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. Te take
great pains to follow me for the meat of your bellies ; but, 0
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-
werebiTnd lasting life.' When the Jews understood not what Christ
rantflnd meant, bidding them to " work and labour for that meat that
nouhlwords should never perish," they asked him, " What shall we do,
Auth.ns' 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
The t™ believe and trust in him whom the Father hath sent." Lo,
work that is '
beforeGod. nere may ye see *nat w01>k 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. a. of the which meat (saith the prophet) the just liveth. Faith
in him is therefore the meat which Christ prepareth and
dresseth so purely ; pouldering1 and spicing it with spiritual
allegories in all this chapter following, to give us everlasting
life through it.
The jews Then said the Jews unto him, ' What token doest thou,
or token whereby we might know that we should believe in thee?
f1 Pouldering : powdering.]

EXPOSITION OF JOHN VI. 223
Do somewhat that we might believe in thee. What thing ^"'^
workest thou that we might know thee to be God ? Thou gj™ J
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 life 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 cimstre-
us this bread evermore." Jesus said unto them, "I am the J<™? t0, haTC
faith and
bread of life; and whoso come to me shall not hunger, and trustinhini-
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- S^ufand
stood not the sense of this gospel, he expounded unto them hhinTsgf to
who was this so lively bread that giveth life to all the world, theJews
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.1 It is faith, therefore, that stauncheth this hunger and
thirst of the soul. Faith it is, therefore, in Christ that filleth Faith oniy
our hungry hearts, so that we can desire none other, if we ISFcS"
once eat and drink him by faith ; that is to say, if we believe benefits. 1S
his flesh and body to have been broken, and his blood shed, swer. b. u.
for our sins. For then are our souls satisfied, and we be p- un
justified. Over this it followeth : ' But I have told you this, because
ye look upon me, and believe me not ; that is, ye be offended
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 %g$^e
me with your bodily eyes, and yet see me, and believe not in SS^J'X
me: but I speak not of such sight nor coming, but of the j^hs.in the
sight of faith, which whoso hath, he shall2 none other desire ;
he shall not seek by night to love another, before whom he
[2 So B., but in D. shall have none.]

224 THE SUPPER OF THE LORD.
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
ah that the your souls, that is to say, your faith and hope. And the
Father draw * '. J ' « in
chrutunto cause °* tnis your blindness is, (I will not say over hardly to
Auth. 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
another1 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 « ti ti
fuifiuhehwui resistetli and repugneth God's will ; but so doth mine never.
his Father, j am 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
belie'vtth blood. Who eat his flesh and drink his blood ? They that
Sealhto be believe his body crucified and his blood shed for their sins :
mTsrfon'of these cleave unto his gracious favour. But how could they
samTeateth cleave thus unto him, except they knew him ? And therefore
drinkeththe he added, saying, " Everyman that seeth the Son," that is to
blood of iii ii" in
Christ. say5 understandeth wherefore the Son was sent into this
world, " and believeth in him, shall have everlasting life."
The cause of Here it appeared to the carnal Jews, that Christ had
murmur. taken too much 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 say2 the Jews, now murmured,
\} So L. but D. has each any other.]
[2 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); they 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, I am come from heaven?" Jesus answered, saying, Christ re-
" Murmur not among yourselves :" heard ye not what I told SSmSrinl
you even now? "All that my Father 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 : " No 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.
" 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 me, 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 me 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 be 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 plainly3,) ah that
that " whoso believeth and trusteth in me, he hath life everlast- hope m
. -. . Christ have
ing." Now have ye the sum of this my doctrine, even my very g^1*^!
gospel, the whole tale of all my legacy and message, wherefore
I am sent into the world.1 Had M. More understood this short
sentence, " Whoso believeth in me hath life everlasting," and
known what Paul with the other apostles preached, especially
[3 So B. and L. In D. plainly occurs but once.J
r 1 15
1_TYNDALE, III. J

226

THE SUPPER OF THE LORD.

M. More had
not the un
derstandingof the scrip
tures.Auth.1 Cor. ii.

M. 1082.

More is e
mocker.

The eating
of the bread
of Christ is
only to be
lieve in
Christ'sdeath.

How the
bread signi-

Paul, being a year and a half among the Corinthians, deter
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 believed1,' making God's holy testament insufficient and
imperfect; first revealed unto our fathers, written oft since2
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 diligently, 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 diligently, 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
[} In sir T. More'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 contrary has ever been condemned for a heresy ;' and there
fore, says he, ' I may and do, against 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.]
[3 More quotes this passage, p. 1082. col. 2 ; where he has efte sones.]

EXPOSITION OF JOHN VI, 227
¦forth and pay for the life of the world." Here is it nowflethand ••
sheweth
manifest that he should suffer death in his own flesh, for our Christ's flesh.
redemption, to give us this life everlasting. Thus now may Christ.s flesh
ye see how Christ's flesh, which he called bread, is the spiritual uV/fooS'of"
food and meat of our souls when our souls by faith see Godou
the Father not to have spared his only so dear beloved Son,
but to have delivered him to suffer 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 obstinate
their unbelief and sturdy hatred would not suffer the very blindness of
. ^ . ^ the Jews.
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 they were, the The maiice
more fierce were they, full of indignation, striving one against toward our
another, saying, " How may this fellow give us his flesh to eat christ-
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 TJeh™™*ie
daily to crucify and offer him up again, which was once for "g^him.0
ever and all offered, as Paul testifieth. And even here, since Heb- x-
Christ came to teach, to take away all doubt and to break
strife, he might (his words otherwise declared, than he hath
declared 3, 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 4 papists say) been invisible with
[s So B., but D. omits declared.]
[* 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. De Sacram. Eucharist, cap. 2. Opusc.
p. 405, col. 1. and 11.]
15—2

228 THE SUPPER OF THE LORD.
Thomistsbe all his dimensioned body under the form of bread transub-
doctors. 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
m. p. 1092. stomach: or, since St John (if he had thus1 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, "Verily,
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-
cinist, in selves. He that eateth my flesh and drinketh my blood hath
ws flesh is life everlasting, and I shall stir him up in the last day ; for
thatIbreaiay mJ flesn 1S TerJ meat &n^ my blood the very drink." He
Sbitontiated saith. not here that bread shall be transubstantiated, or con-
into ws tiesh. verj;e(jj jnto jjjg 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 believeth in him, should
Christ's never thirst nor hunger, but have life everlasting. Confer also
spiritual, this that followeth, and thou shalt see it plain, that his words
and not # \ m
camai. 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
witness2. [J So in B., and More's quotation, p. 1092, col. 1. D. and L. want
thus.] I2 Hoc est opus Dei, ut credatis in eum quern misit ille. Hoc est,
ergo, manducare cibum, non qui perit, sed quipermanet in vitam ceternam,
Ut quid pares dentes et ventrem ? Crede et manducasti .... Dixit se
panem qui de ccelo descendit, hortans ut credamus in eum. Credere
enim in eum, hoc est manducare panem vivum. — August. Op. Paris.
1769, &c. Tom. in. pars 2, col. 489, e. 494, d. — In Evang. Joan. cap.
vi — Quia durum et intolerabilem existimaverunt sermonem ejus, quasi
vere carncm suam illis edendum determinasset, ut in spiritu disponeret

CONFUTATION OF M. MORE'S LETTER. 229
But here maketh More his argument against the young
man3. '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," &c. must be understood in an allegorical and spiritual ignorance
P * and wilful
sense, because his hearers marvelled nothing at the manner of m"*""^,
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, " My flesh is very meat,"
&c. that is not so, neither is there any such word in the text;
except More will expound Murmur abant, id est, mirabantur,.Moie re-
ii> i ni»i porteth the
' They murmured, that is to say, they marvelled ; as he ex- scriptures
poundeth, Oportet, id est, expedit et convenit, ' He must die,
or it behoveth 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'sflrst
grant him that they murmured is as much to say as they confuted.
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 JoimvLx.
flesh," &c. If he say no, or nay ; the scripture is plain
against him. If he say yea, or yes4 ; then yet do I ask him,
whether his disciples and apostles, thus hearing and under-
statum salutis, prajmisit, Spiritus est qui vivificat. Atque ita subjunxit,
Caro nihil prodest, ad vivificandum scilicet. Exequitur etiam quid velit
intelligi spiritum .... Itaque sermonem constituens viviflcatorem, quia
spiritus et vita sermo, eundem etiam carnem suam dixit ; quia et sermo
caro erat foetus, proindo in causam vita? appetendus, et devorandus
auditu, et ruminandus intellectu, et fide digerendus.— Tertull . Opp.
Lib. de Res. Cam. cap. 37. p. 332. Ed. Pamel. Franekera. 1597.]
[3 John Frith.]
[•* Alluding to More's critical remarks on the distinction between
no and nay, &c. See note to p. 25.]

230

THE SUPPER OF THE LORD.

Christ'sdisciplesmurmured
not at his
saying.

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
Christ's marvelled nor murmured. And why ? For because, as ye
words were . « . "
tobesthirit- say' ^ey unuerstood lt in an allegory sense; and perceived
de'stood. we^ tna* ^e ™eant 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 believeth 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
Habak. ii. 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 esse1; that is to wit, God may do it;
ergo, It is done. God2 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-
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
burning his poor members3: ergo, It is done already. M. Christ,™
More must first prove it us by express words of holy scrip- God, may do
ture, and not by his own unwritten dreams, that Christ's body Dhftth^hv^11'
is in many places or in all places at once : and then, though £5"^°^
our reason cannot reach it, yet our faith, measured and £2!&.''crip"
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 aught4 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 feijm you another church than Christ's, and More is a
1 & tl 01 great setter-
that ye must believe it whatsoever it teacheth you ; for he J"*1}^
hath feigned too, that it cannot err, though ye see it err '
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
may do with his body, it is great folly, and no less presump- J^^
tion to More, since the pope, which is no whole God, but half ^'yebtehe
a God by their own decrees6, hath decreed no man to dispute '
[3 This passage did not escape More's notice. He has commented
upon it through five pages.]
[* So B., L., and More, but D. has out certain things.]
[° Satis evidenter ostenditur, a secular! potestate nee ligari prorsus,
nee solvi posse Pontificem, quern constat a pio principe Constantino

unwritten
. verities.

is contented

232 THE SUPPER OF THE LORD.
to be named of his power1. But, christian reader, be thou content to
for naif a" know that God's will, his word, and his power, be all one, and
m. 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, presently2 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 of3 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
touching his , . . ° J . , , ' rir„ , „°, . r _,. . ,
manhood, unto the glorious maiesty oi the Godhead. Wherefore Christ s
occupieth at . .
one ''JTce*1" body may not be in all, or in many places, at once : Christ
hMdhi!in°aii himself saying, as concerning his manhood, he is less than the
S^8* Father, but as touching his Godhead, "The Father and I be
johnx.'v' 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 ineludeth 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 : ergo,
Christ must needs have died; and not to expound this word
oportet as More minceth it : for it was so necessary, that
Deum appellatum : nee posse Deum ab hominibus judicari manifestum
est — Decreti Prima pars, Distinct. 96. Satis, (i. e. cap. 7.) Corp. Jur.
Canon. Thielman Kerver, 1516.]
[i Nemo judicabit primam sedem justitiam temperare desideran-
tem. Neque 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 presently f — B. iv. chap. 14 of More's Answer.]
[s More has in.]

must
needs die, for

CONFUTATION OF M. MORE'S LETTER. 233
the contrary was impossible ; except More would make God Heb
a liar, which is impossible. Paul concludeth that Christ must Christ
needs have died, using this Latin term, necesse ; saying, SSdhtd
"Wheresoever is a testament, there must the death of the testa- iSe!6
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 saying, Oportet exaltari Filium hominis, &c. ; " It John u.
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
. ¦*- be found a
impossible to God, which is that verity4, to be found contrary in liar-
his deeds and words : as to save them whom he hath damned,
or to damn them whom he hath saved. Wherefore all things
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 schoolmaster5 here failed
him, so cunning as he maketh himself therein ; which granteth
and affirmeth (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 Morewouid
tell me that he would make each of both their bodies two,' christftfh!
_ _ , , had talked
(meaning the young man s body and Christ s6,) 'to be in fifteen ^tsh™^r
places at once, I would believe him, V, that he were able to J10ebja£said
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 ! here may ye see what a
[4 Meaning, Truth itself]
[6 He means Erasmus, who had a controversy with Luther on the
topic of free-will, De libero arbitrio.]
[6 So B., and More quoting this, p. 1124, col. 2. D. has his.]
[7 So More, in copying this quotation from himself ; and this read
ing is confirmed, where 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 hath, and what an earnest mind to
believe 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 1 believe 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-sai- ergo, it is so.' Sir, ye be too busy with God's almighty
poweris not power ; and have taken too great a burden upon your weak
to be busily r ' ° . i
dealt withai. shoulders* : ye 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. Tour 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 . • ,r
the matter, sight, and is of his pn vy-council, that knoweth belike by
some secret revelation, how ' God seeth one body to be in
many places at once' includeth3 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
faith are J . , , . * _i , n ,i • i i i , , . »
repugnant to my sight and reason, that all this world should be made of
tn reason. *' a
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 More. D. has not to.]
[2 More shouldren ; B. shouldern.]
[3 So B. and More. D. has including.]

to reason.

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, I4, as soon and
as firmly as M. More. And therefore even yet, if he can God's Messed
shew us but one sentence, truly taken for his part, as we can ciLre'l in his
i _?_.! ... * , . scriptures.
do many tor the contrary, we must give place : tor, as for his
unwritten verities and the authority of his antichristian5 syna- m.p. ii2«.
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- mo
used in this matter many good fruitful examples of God's
other works ; not only miracles, written in scripture,' ( Unde
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 in6 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
similitude, representing the body, were a bodily substance7.
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 m
his own very face, having bodily substance, skin, flesh, and bone, | ^fjj °°
as hath that face which hath his very mouth, nose, eyes, &c. 5UDStance-
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. mo.
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,
[4 B., L., and More have I here, though omitted by Day.]
[5 So B. and More. D. has antichrist's.]
[6 So B„ but D. omits in.]
p See Thomas Aquin. Opusc. Iviii. De sacr. altaris, cap. xiii. Nam
si faciei tuse plura proponas specula, in omnibus sequaliter et integraliter
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.]

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 *¦ „ . .
chri_£_nbkod suPPer. monisheth and putteth us in remembrance of his
sAritadiy. death, and so exciteth us to thanksgiving, to laud and praise,
for the benefit of our redemption ; and thus we there have
Christ present, in the inward eye and sight of our faith. We
eat 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 sacrament1.
More writeth And now, see again, in these his letters against Frith, how
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 thing there now written, which before he would have
made one of his unwritten verities. As yet, if he look nar-
[' In page 259 of More's Confutation (incorrectly headed ccxlix.)
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 thereCf, 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
j.t. >iii- in, . , , . upholder of
tne pope s church, his words fight against themselves into unwritten
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. 1096.
the Jews would not understand the2 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 stripe3 and made
them more blind (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. JSow gather of this the contrary, and say,
' Whoso eateth not my flesh and drinketh not my blood, abideth
not in me, nor I 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. ii.
and that Christ is this living bread whom thou eatest, that is hfeofthe
-, 1 1 t -n •_• • 1 • righteous.
to say, in whom thou believest. J. or it 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.
Howbeit 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 therein 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.] S
p So D., but More has tryppe, i. 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 abideth
in us and we
in him.
John vi.

Christianreligion 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, any2 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 More, 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 eat it when my
body shall be gone out of your sight, ascended into heaven,

[i Tyndale's translation of John vi. 57, has even so, and inserts my
as here.] [2 So D., but B. has no.]

CONFUTATION OF M. MORE's LETTER. 239
there sitting on the right hand of my Father, until I come
again, as I went, that is, to judgment.' Here might Christ . {,
have instructed his disciples in3 the truth of the eating of ^S^, f-
his flesh in form of bread, hacTthis 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 life, my Here Christ
flesh profiteth nothing at all, to be eaten as ye mean so sheiC y
11 t ¦ ¦ • i i t i i i. -r . it is the
carnally. It is spiritual meat that I here speak of. It is spiritual
. . . eating, and
my Spirit that draweth the hearts of men to me by faith, jj^f eeat.
and so refresheth them ghostly. Ye be therefore carnal, to {,"*,£ 'j|j£t
think that I speak of my flesh to be eaten bodily ; for so it profitetn-
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 suffer 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
suffer 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
nothing ;" meaning, to eat it bodily. This is the key that j™^"1
solveth all their arguments, and openeth the way to shew M- p- 10'98-
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 sly1 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 spirit of faith, he added, saying, " The words
sgiritand 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. mo. " 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
disciples ° • J
chri_t'_o0d doubted, nor marvelled, nor murmured, nor were anything
rFufaHy'fand offended with 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. mo. Now to the exposition of the words of our Lord's supper.
Among the holy evangelists, writing the story of Christ's
Marii xiv! ' supper, John, because the other three had written it at laree,
Luke xxii. ,._ . . j. .... . °
did but make a mention thereof in his thirteenth chapter;
[i Uttereth: detects, or exposes. B. and D. have sleighe,i. e. sly; but
More appears to have read the word sleight, i.e. slight, without strength.]

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 ' Cor' *s
was betrayed, he took the bread, and after he had given
thanks, he brake it, saying, Take ye it, eat 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
in his hands ; secondarily, he gave thanks ; thirdly, he broke Auth.
it; fourthly, he raught1 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 thing 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 S^S'm
delivered it to his disciples, and bade them eat it : insomuch delivered _t
that St Thomas, their own doctor, that made their transub- ue^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 say2. Now since
[! Eaught, old preterite of verb reach; D. has taught.]
[2 Videtur hoc esse contrarium usui ecclesise, secundum quern prius
consecratur corpus Christi, et postea frangitur. Hie autem dicitur
quod prius fregit, postea protulit verba consecrationis. Et ideo quidam
dixerunt, quod Christus prius consecravit verbis aliis, et postea protulit
verba quibus nos consecramus  Sed hoc non potest esse; quia
sacerdos, dum consecrat, non profert ista verba quasi ex persona sua,
sed quasi ex persona Christi consecrantis. Unde manifestum est quod
eisdem verbis quibus nos consecramus et Christus consecravit. — Thom.
Aquin. Comm. in Epist. Paulin. in 1 Cor. xi. 24. fol. 77. See also his
r -. 16
[TYNDALE, III.]

242 THE SUPPER OF THE LORD.
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 gave you power to make his body. There is neither
words of commandment, nor yet any words left, in all the scripture,
consecration, ^ *L . . ...
_hou?dbaiter *° ma^6 or t° consecrate Christ s body, to bring it into the
thenatureof DreacL But there be the words of God left in the first
hfrbody'.0 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 ?
th^swer Unto this action, or supper, or deliverance of the bread,
Auth- 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 hke 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^aschai. 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 religion is this? he
had to answer them, that Christ said, " This is my body,
which is for you broken : this thing do ye in l remembrance
mei$ii and °f me '" tnat is to say> So oft as ye celebrate this supper,
MecSacra° give thanks to me for your redemption : in which answer
he calleth the outward sensible sign or sacrament, that is,
Lib. iv. Sentent. Dist. vm. Qu. 2. Art. 1 ; and in Tert. pars Summ.
Theol. Qu. 75. Art. 7.]
[l So D., but B. has into the.]

ment of the

EXPOSITION OF JOHN VI. 243
the bread with all the other action, even the same thing that °°°-y and
.,..„,. ° blood of
lt signifieth, representeth, and putteth such eaters of the Christ-
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," &c, then do I ask_£-th.isIost'
him what thing he sheweth us by this first word and pronoun
demonstrative, hoc; in English, this. If he2 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
Cobham3. 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 wor?.s of
7 tl consecration
they had all drunken thereof first, ere he said the words of SchSft11
consecration ; if they be the words of any consecration. Be- {ife breadand
sides this, if ye be so sworn to the literal sense in this matter, the cup"
that ye will not in these words of Christ, " This is my
body," &c, admit in so plain a speech no4 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 Luke xxii.
[2 So B., but D. has ye.]
[3 At his examination before Abp. Arundel and other prelates 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 andjbread. Then said they all with one voice,
It is a heresy.' Foxe, ActiTand Mon. Vol. in. p. 331. Lond. 1837.]
[4 So B., but D. has any.]
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 the 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 pounding " This is my body," that is to say, this is converted
the words of and turned into 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.
johnvi. 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. Bead
i 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 M. More must leave his literal
is to believe sense 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 drank of the stone (saith Paul), that went
of St Paul's . r . v ''
speaking, with them ; which stone was Christ. And we eat and drink
the very same stone : which is nought1 else than to believe in
Christ. They believed in Christ to come ; and we believe
in him comen, 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, ae-Anaiiego-
j. _-*n • . _* -i rical speech
cording to Christ s first answer unto her ; she meaning, by "„" usld™fd
the eating of the crumbs, the belief of his words and gospel Christ
to be scattered among the Gentiles; as Christ answering
confirmed her meaning, saying, " 0 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 Theoid
£ tl passover
plainly, I shall compare the old passover with the new, and ^SJth?1
supper of the Lord. And to shew you how the figures corre- 0u?PLord'
spond 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'"™,,
pare circumcision with baptism, and the passed Jamb with Ssion*;'101"11"
Christ's supper. .
By__baptisBi as we3 testified unto the congregation our \£g£- xi-
entering into the body of Christ, (take here Christ's body, as Rom- vi-
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 t^^f^.
by the thanksgiving (for so did the old Greek doctors call this ^g*; x
and xi
[2 So B., L., and Day; for paschal.]
[3 So B., but L. We by baptism testified: D. has We (by baptism)
as we.]

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 thatm1
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 um. 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 these sacraments were figured in Moses' law. Bap-
figured by ...
and'the'5'0113 ^sm was ngured by circumcision ; and the Lord's supper by
by thepas?er the eating of the passe lamb : where hke as by circumcision
chai iamb, ^e people of Israel were reckoned to be God's people, several
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
Luke xxii. profession at baptism, and also thanksgiving, with that joyful
remembrance of our redemption from sin, death, and hell, by
Bxod. xii. 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 was come that he would it to cease and
give place unto the verity, as the shadow to vanish away
[l So B., but D. wants in.]

EXPOSITION OF JOHN VI. AND 1 COR. XI. 247
at the presence of the body, he said thus; "With a fer- 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 diligently consider the property The paschai
of speaking in and of either of them. Let us expend the and the
... . . , ... sacrament
succession, imitation, and time ; how, the new succeeding the instituted.
old, Christ sitting at the2 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 simihtude 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
to be consi-
very use thereof. And, to begin at circumcision, the figure of deredmthe
ti ^ o o sacraments.
baptism : ye shall understand, that in such rites and sacra- Auth*
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
.... rt ' i • l i • «i and sub~
were there prescribed them. So in baptism ; the thing is the stance of the
F j. ' o sacrament
promise to be of the church of Christ : the sign is the dipping *?dh*fas-i£s
into the water, with the holy words. In our Lord's supper,
the very thing is Christ promised and crucified, and of faith
with3 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 since4 in all these The sign is
rites, ceremonies, or sacraments of God, thus instituted, these t*™e- 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.]
[4 So B., but in D. that in all such.]

248 THE SUPPER OF THE LORD.
call the sign the thing ; as is circumcision called the covenant.
Gen. xvii. Every man-child must be circumcised, that my covenant might
be in your flesh for a perpetual bond1. 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
use2 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 manner of speech in their verities ? If the scripture called
calleth the . ..... . . . .
signs by the the sign the thing, in circumcision and the passover, why
sf'niheth1 " should we be offended 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 new passover, that is, the Lord's supper, the bread
th™bodallof broken, &c. is called the body of Christ; and the wine,
thewi™d Poured forth and distributed to each man, the blood of Christ;
wood of e 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
the 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 thanksgiving.
Neither let it offend thee, O christian reader, that est is
[i So B., but D. band.]
[2 So B. and L. In D. the 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 j__. is taken
say as, this signifieth that. For this is a common manner of •£_£."
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 Gen. xi.
days, the three baskets are three days ;" which was nought else Theagura-
but, they signified three days. Also in the twenty-eighth "JedTthT
chapter Jacob said, " This stone, which I have set up an end, G^'xxvui.
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 meum, 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 Austin3; 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 well4 ;" 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.]
[* In Tyndale's New Test, it is, ' We have also a more sure word
of prophecy, whereunto 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.

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 are1 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
ing2 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, with3 thanksgiving, to be ministered, used, received,
preached, and solemnly in the face of the congregation to be
[i So B., but D. were.] [2 That is, dividing.]
[3 So B., but D. omits worship with,]

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
sible signs signify and represent his death, and print it in thy Auth.
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 xxii.
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 4.
At last, consider unto what end all things tended in that Note here
1 i i.i • i i ttie wnole
last supper ; how the figure teached the verity, the shadow J£th?mta'£ce
the body ; and how the verity abolished the figure, and the pnesru*ufion
shadow gave place to the body. Look also with what con- memo?013"
gruence, proportion, and similitude, both in the action and thebody*.'8
speech, all things were consonant5 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 ;" L«ke xxii.
and also of Paul, saying, " So oft as ye shall eat this bread," i cor. xi.
(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 profiteth John vi.
not," (meaning, to eat it bodily;) "but the Spirit maketh
life." And to this set the prophet Habakkuk's sentence, " The Habak. u.
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 disciples that
[* To do on is evidently used here, as elsewhere, for to put on.]
[s So B., but D. consummate.]

252

THE SUPPER OF THE LORD.

he would
leave this
world and
§o to his
'ather in
heaven.

Scripturesare 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
declarethhis bodily
departureout of this
world.

hence, and leave this world : where, to comfort them agamy
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 fiit 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 by forsaking
and leaving the world, 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
world, 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 christpiainiy
world and go to my Father, but ye shall tarry still in the ws disciples
ii,. th i -ii i , i • c i- i ii thathemust
world. It they will expound, by his forsaking the world, to impart from
tarry here still bodily, and to be but invisible ; why do they j^**"
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 against
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 for
saking the world, 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 ? Christ's
... i i _-ii • i • (.iorified
Be thou therefore sure, christian reader, that Christ's glon- Jodyisi
m7 7 & heaven.
fied body is not in this world, but in heaven, as he thither
ascended ; in which body he shall come, even as he went,
gloriously, with power and great majesty, to judge all the
world in the last day. Be thou therefore assured, that he
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 he would have been but invisible and still bodily present, he
would 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.
chrisfs ascension out of their sights. We may not make, of his very
ascension ° . .... . .. • x
nSed b bodily ascension, such an invisible juggling cast as our papists
many. feign, fashioning 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'er1 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;
whatuwas'. 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 one2
place. And as for our papists' profane void voices, his body
to be in many places at once, indefinitive, incircumscriptive ;
non per modum quanti, neque localiter3, &c. which includeth
1 Tim. vi. in itself contradiction, 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 pro and 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
confusion4.
i 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 addeth immediately unto the cup this that Luke there
[1 B. ner, L. ne'er, D. neare.J [2 So D., hut 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 confession.]

Christ's body is not here, but in heaven. 255
left forth: "Do ye this into my remembrance." This doth The supper
Paul repeat so often, to put us in mind that this thanksgiving °_ tLfcom-
and supper is the commemoration and the memorial of Christ's and men>°-
death. Wherefore, after all, he repeateth it yet again the ^ufs
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 signifieth annunciate5 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
x ¦" calleth the
drinketh of the cup of the Lord unworthily, is guilty of the j£faadmaef™r
body and blood of the Lord." The body and blood of the t1^0™6"3-
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, even6 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 : By one ioaf
' We are one bread, even one body ;' that is to say, we are ^belne ed
signified by one loaf of bread to be one body : he sheweth c^rL'!1
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, " God Eph. 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
. , i-i.ii ii. tne Lord and
the Lord's board and his cup, and the devil s board and his Jh| «;p.°f
cup, do declare this matter, I shall recite Paul's words, \$e^
saying, " Ye may not drink the cup of the Lord, and the i cor. *.
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
[6 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 Paul 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 dealing 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 he
that eateth and drinketh unworthily, eateth and drinketh his

Christ's body is not here, but in heaven. 257
own damnation, because he discerneth1 not the Lord's body."
He calleth still the Lord's body the congregation redeemed Look. "? ore
with Christ's body, as he did before, and also in the chapter g^SS to
following, fetching his analogy and similitude at the natural Auth-
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
. . . ,, , , , . , ° . , . , notthank-
nisance2, feignedly, we be but hypocrites, and eat and drmk ^a^d
our own judgment. " For this cause many are sick among x,ord*beoard
you, and many are asleep," that is, are dead. Here it seem- drlnkou"4
eth some plague to have been cast upon the Corinthians for damnatlon'
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. Wherefore, my brethren, when ye come
together to eat, tarry one for another." Here is the cause
of all this dissension, wherefore Paul rebuketh 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 Paul
he called the body of the Lord ; and now at last he saith, poorthe c
•* church of
[! So D., but B. and L. have discriveth.] God-
[2 So B., but D. recognisance.]
[tyndale, iii.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 come." These other things were concerning this supper,
the papists ° i l • l ¦_>
provl™- an(* such as were out of frame among them; which, it ye
verufel reacl the whole epistle, 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 Lent 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,
^ebeiieui This signifieth my body ;" where he saith that CEcolampadius
z^ngilSs. allegeth for him Tertullian, 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 departed1. For first, his
incomparable learning and very spiritual judgment would not
suffer him to be ignorant in the understanding of these old
I1 CEcolampadius had departed this life in Nov. 1531, or 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 uttered, 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. We find in the sentence passed
upon Richard Bayfield, a priest and monk of Edmonsbury, burnt in
London November 27, 1531, that he is charged with distributing a
work of CEcolampadius upon the words 'Hoc est corpus meum; ' and also
' A dialogue betwixt the gentleman and the ploughman ;' and of this
dialogue Strype 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, Quid do eucharistia veteres turn Gra_ci turn Latini sen-
serint dialogus ; in quo epistolse Phil. Melancthonis et Joh. CEcolam-
padii inserts, sunt. Foxe, Vol. iv. p. 668 and 685. Lond. 1837.]

EXPOSITION OF 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 him2.
But, christian reader, to put thee out of doubt, have here
these doctors' own words both in Latin and Enghsh. And
first hear Tertullian ; 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 : Prqfessus itaque se concupiscentia
concupisse edere pascha, ut suum acceptum panem et distri-
butum discipulis, 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 posset3. 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
C A e C X. A -i. U f N. Tertullian.
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.
xn. against
sanguinem, quod anima sit sanguis. Quod lex dicit, sanguis ^jjant
est anima; esse positum dicimus, sicut. alia muita, 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. J
[3 Tertull. adv. Marcion. Lib. iv. cap. 40. The writer has omitted
the words, indignum enim ut quid alienum concupisceret Deus, which
are inclosed in a parenthesis 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 Tertullian's writings against
Marcion ; especially pp. 507-8 of 2nd edition.]
17—2

260 THE SUPPER OF THE LORD.
omnia scripturarum illarum sacramenta, signis et figuris
plena futurce prazdicationis, quce jam per Dominum nostrum
Jesum Christum declarata est, fyc. Possum etiam interpre-
tariprmceptum Mud in signo esse positum. Non enim dubi-
tavit Dominus dicer e, 'Hoc est corpus meum? quum signum
daret corporis sui. Sic est enim sanguis anima, quomodo
petra erat Christus. Nee tamen quum hozc diceret, ait,
Petra significabat Christum; sed ait, Petra erat Christus,
Qua: rursus ne carnaliter acciperetur, spiritualem illam
vocat, id est, spiritualiter intelligi docet1. 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, as2 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 panis et
vinum non sint sensibilia, sed quod in Mis mentem hozrere
noluit. Nam in suum corpus, quod est panis vita;, subvehit
dicens, Hoc est corpus meum; perinde ac dicat : Hoc licet
panis sit, significat tamen tibi corpus3. 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
[! The above sentences are collected from Augustine's treatises
Contra Adimantum, Manichasi discipulum; where they are not con
tiguous ; and where, consequently, the construction of the argument
was somewhat different. See cap. 12. Tom. vm. col. 123. § 1. Bene
dict, ed. col. 124. § 3, and col. 126. § 5.]
[2 So B., but D. and.]
[3 But the Opus Imperfectum, 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
alleged4 these holy doctors, or no.
Now have ye the pure understanding of the words of the Theconfuta-
Lord's supper, confirmed with the old holy doctors ; that, papists'
"This is my body," is as much to say as, This signifieth my Auth-
body; and, "This is my blood," is, This signifieth my blood.
But yet was there never such manner of speaking in the 5
scripture, 'This is that;' that is to say, 'This is converted The papists
¦, . ... ... — -^~ . . are ivresters '-
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 taste5 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-
tl 7 ti ' tiation is
us many a miracle, the very marks of M. More's church. For ^^
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
[* So B., but D. allegeth.] [s 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. O mis
chievous miracle-makers ! 0 cruel converters ! O bloody
vouchers1! 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 nevernave
done miracle, had men believed 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,
aii true or any false miracle. Christ wrought all his miracles for the
done to set glory of God, to declare himself both God and man ; so that
forth the ° J . . , ,
giory of God. au Christ's miracles were comprehended under mans senses
Christ did or common wits, which bring in such knowledge unto the
miracles, . ° _ ° .
himself'6 understanding : as, when he changed water into wine, the
andman?od miracle 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
ah Christ's dead ; all was seen, heard, and so comprehended under our
miracles were . . ¦L
mmnrehmd- mos* surest2 senses, that his very enemies were compelled to
senses!" our 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 lieve it is black. If they give thee bread, thou must believe
o" theypapi_t_. 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,
[i So B., but D. butchers.] [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 already," saith John, f J*^"-
" 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
dreams3, (for we have compelled More with shame to flit More driven
from the scripture,) strewed with their vain, strange terms, ™adnjJeafn
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
ft 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 long contention, The conun-
in this same and other like articles, which the papists have ™j*e£fdtte"
so long abused, and how More his lies utter the truth every j^x^,,
day more and more. For had he not come begging for the Stobed's
clergy from purgatory with his supplication of souls ; and the under-0
Rastel and Rochester, had they not so wisely played their thenpeopie.
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-catte4, 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.]
[* The 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
Luke xxiv. in Jerusalem (Acts ii.) ; at which preaching there were that
How the x ' -iiii
m thee!r_td received their words, and were baptized, about three thousand;
c°iXeatetion his apostles, remembering how their master Christ at his last
'uppe°yds ' 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 act1, 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, during2 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 calleth 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-
l1 An academic term for, The maintenance of any proposition.]
[2 Enduring, continuing.]

THE RESTORING OF THE LORD'S SUPPER. 265
stored unto the pure use, as the apostles used it in their time ! Thesa**-
Would God the secular princes, which should be the very used in these
__i_.i__._- . days M jt
pastors and head rulers of their congregations, committed Seethe
unto their cure, would first command or suffer the trueapostles-
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 Sf nSnfs-
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 'heir 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- ii/4'
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 Thanks-
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
wine be no profane common signs, but holy sacraments, reve- jj°£]['™/™e'
ently to be considered, and received with a deep faith and JJ^fjjg.
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 r i i jm
ly fOT'aT™' near unto tnis ta^e °^ tue Lord, and that not only bodily,
ministers. kut ^SQ> ^eir 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
Rom. 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
Rattan of'S. W^Q °^er ministers, come forth reverently unto the Lord's
i«th?mh_is- table, the congregation now set round about it, and also in
Sfmen°to their other convenient seats, the pastor exhorting them all
anTiove, to pray for grace, faith, and love, which all this sacrament
forgra?e?y signifieth 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 These with such like preparations and exhortations had,
"xt-ortatTon I would every man present should profess the articles of our
to be made to *. , , n...
the people at faith openly in our mother tongue, and confess his sins
the time they r tl . .
rereivunion secretly unto God ; praying entirely that he would now

communion.

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 affects1; and see that he come not to the holy table of
[1 So D., in B. effects.]

may
come to the
communion without the

.arment of

THE RESTORING OF THE LORD'S SUPPER. 267
the Lord without that faith which he professed at his bap- None
tism, and also that love which the sacrament preacheth and
testifieth unto his heart, lest he, now found guilty of the "Sg
body and blood of the Lord, (that is to wit, a dissembler ^™"
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 English ; 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 John xii.
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 &od.
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. Mocke2, whom the verity most
offendeth, 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, cometh every day into purgatory,
Ikihemade (if tneI"e be an7 daJ at a11)' " Wlt^ ^S eImu0Usl an(1 ^nvioUS
Sshinpoor laughter, gnashing his teeth and grinning," telhng the proctor,
!Turt_iatory* with his pope's prisoners, whatsoever is here done or written
against them, both his person and name too2. And he is now,
I dare say, as great with his guardian as ever he was.
Mark xiii. 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 pix3, believe it not.
[} So B., but D. heinous.]
[2 See Vol. i. p. 237, and Vol. n. p. 297. In More'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 represents 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. rv. p. 529 — 64.
Ed. Lond. 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 Grlocestershire. 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 stock1. Tyndale's paternal home was not far from Todington;
and we shall find 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
procure 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 burial2. This rule had received a check from the
lay-courts in France as early as 14093, 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 vigorously resisted. We 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 his chamber was found cheese and butter in Lent time. Neither
[' Camden's Britannia, Glocestershire, p. 239, ed. 1695.J
[2 Monteaq. de l'Esprit des Loix. 1. 28, ch. 41.]
[3 Id. and Blackstone's Com. Vol. n. p. 425.]

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./! Tit. xxvin. c. 12.), that if
an excommunicated person should, by any accident, have been buried
in any ecclesiastical cemetery, his bones, if still distinguishable, should
be dug up and cast away. Dr Parker, the official 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 hairetico comburendo. 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 Foxe, for the reprint in Day's
edition.]

THE TESTAMENT OF
MASTER WILLIAM TRACY, Esquire,
EXPOUNDED BY
WILLIAM TYNDALE;
WHEREIN THOU SHALT PERCEIVE WITH WHAT 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 see 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 followeth.
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 cur a agenda
pro mortuis1, saith, that 'they are rather the solace of them
that live, than the wealth or comfort of them that are de
parted2:' and therefore I remit it only to the discretion of
mine executors.
I1 " Of care to be taken for the dead." Such 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 be profitable to any one, after his
death, to have his body buried near the honoured tomb" (memoriam),
" of some saint." — August. De cura agenda, &c. Tom. vi. col. 515. A.
Memorise vel monumenta dicuntur ea quae insignita fiunt sepulcra mor-
tuorum. Id. col. 519. C. cap. vi.]
[2 Ista omnia, id est curatio funeris, conditio sepulturse, pompa
exsequiarum, magis sunt vivorum solatia quam subsidia mortuorum.— r
Id. col. 517. G.]

tyndale's EXPOSITION. . 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 3-

TYNDALE'S EXPOSITION.

Now let us examine the parts of this testament, sentence a description
. r 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 je_u_ Christ
the way that he hath appointed; which way is Jesus Christ to tSNS.
[3 The twenty-second of Henry VIII. began with April 21, 1530,
¦and ended April 20, 1631.]
r i 18
[tyndale, hi. J

274 EXPOSITION OF TRACY'S TESTAMENT.
only, as we shall see foUowirigly. This first clause, then, is
the first commandment, or at the least the first sentence
in the first commandment, and the first article of our 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 offspring. 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."
Theheiietof And concerning the resurrection, it is an article of our
the resurrec- ©
StS*! of faith, and proved there sufficiently ; and that it shall be by the
our faith. p0wer 0f Christ, 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 this lively faith is sufficient to justification, without
sufficient to J ...... J , '
justify us. adding to of any more help, is this wise proved : The pro-
miser is God ; of whom Paul saith, (Rom. viii.) " If God be
on our side, what matter maketh 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 (Heb. 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, christthe
a peacemaker, and bringer into grace and favour, having full between God1
power so to do. And that Christ is so, is proved at the full. and
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 ; ergo,
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 _aivatu>nin
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 blind imagination, falsely called The false
' . , ?.,,,.. faithofthe
faith, of them that give themselves to vice without resistance, down-faiiing
ii-ii sinner.
(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 track's testament.
meaneth, two manner of ways. First, by that he saith,
" whosoever believeth and is baptized shall be saved :" by
promises 'Si- which words he declareth evidently, that he meaneth that
and™ saveth 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
mis^sS™ and puddle, clean excluded ; for God never made promise, but
n°exedaSnton" upon an appointment or covenant, under which whosoever will
brSeSe not come can be no partaker of the promise. True faith in
miSdare Christ giveth power to love the law of God : for it is written,
from the /tii_»\tt 1 11
promise. (John, 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."
rfoSr^t'e" ' Ah well' (wilt thou say), ' if I must profess the law, and
iSS ' work ! er9°> ^ith 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
diousmt& grace before all works, and getteth thee power to work before
jScatio" tnou couldst work. But if thou wilt not go back again, but
by faith. continue 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

exposition of tracy's testament. 277
clean contrary, that forgiveness of thy sins, and restoring
to favour, deserve the works that follow. Though when a similitude
the king, after that sentence of death is given upon a mur- w_« pSuhJ
i i , , , _ . ° r ing a con-
aerer, hath pardoned him at the request of some of his demned
n., ,, . A ¦"*" person,
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 life 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 prayers
_ . n ii ii of the faith-
Other may and ought for to pray, and that we may and ought ^J,f^rhgk
to desire other to pray for us ; but meaneth that we may not "««* c^ere_
put our trust and confidence in their prayer, as though they whoE'y'b'e
gave of themselves that which they desire for us in their peti- af^ve?.dto
tions, and so give them the thanks, and ascribe to their merits

278

EXPOSITION OF TRACY'S TESTAMENT.

All our help
is from above,
for man can
not help hut
when God
prepareth
his heart.

Praying to
saints is
damnable.

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.
Christ has commanded us to love each other. Now when I
go or desire help, I put my trust in God, and complain to God
first, and 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 corage1 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, 0 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 me,
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, Elisseus, 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
their prayers in the end. And as damnable as it is for the
poor to trust in the riches of the richest upon earth, so dam
nable is it also to leave the covenant made in Christ's blood,
[• See 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 samts abhor
offerings are to the saints as acceptable and pleasant, as was the pray 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 breath2; and likewise, as stories
make mention, did innumerable more. Tea, 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, "Discipulis 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
prasenti dimitteret. Oculis ac manibus in coeluin semper intentus in-
victum ab oratione spiritum non relaxabat." — Petr. de Natalibus, Lib.
x. c. 47. Compare the account of him given in Dr 0111/6 ' Life and
Times of Vigilantius,' chap, v.]

280 exposition of tracy's testament.
maintain more. But now, since there be more than enough,
and have more than every man a sufficient living, 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
honourably, man should be honourably buried, namely for the honour and
for the hope « • .
ofourresur- hope of the resurrection ; and therefore committed that care
rectiou. J: ....
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 bound us already, one to pray for another, one to help another,
other, and as he hath helped us ; but patiently abiding for the blessings
another. that 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
ton'feaSth*' a one as needed not to be aghast and desperate for fear of the
"ope'spur- painful pains of purgatory, which whoso feareth as they feign
gatory.

exposition of 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 granter, 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
fames1 ? What doth not that holy hunger compel them that
love this world inordinately to commit? Might that devil's
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 ;
[i O cursed hunger for gold, to what dost thou not compel the
heart of man?]

282 exposition of tracy's testament. •
ai?*Etoth what could be denied him in that deep mnocency, of his most
thefaitWi. kjn(j 1^^ 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 off
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
thing had been therein that could not have been taken well,
yet their part had been to have interpreted it as spoken
of idleness1 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 ahve, 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 despitefully
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
[' That is, illness, disorder.]

exposition of tracy's testament. 283
subtlety. It must needs be heresy, that toucheth any thing ^is^^ra
their rotten bile ; they will have it so, whosoever say nay. S£edyd£audc',jf
Only the eternal God must be prayed to, night and day, to *orS.rotten
amend them, in whose power it only lieth : who also grant
them once earnestly to thirst2 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 DD7FERENT 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 1534 1. GENESIS IV. 3.
And it fortuned in processe of tyme, that Cain brought of
the frute of the erth, an offeringe vnto the lorde. And
Abel, he brought also of the firstlynges 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 it2. 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-
[! See Biog. Notice, p. xl., and Anderson's Annals, Vol. n. App.
p. viii. for accounts of this translation, and of the copy in the library
of the Baptist College, Bristol, of which the text is a transcript.]
[a In thus rendering verse 7, Tyndale has neither followed 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 verse is inadmissible ; but though
the Vulgate agrees with Tyndale in introducing the word thy before
sin, the Hebrew text gives no countenance to its introduction.]

specimens of tyndale's translation of the bible. 285
inge to the erth, whiche openned 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 vaga
bunde vpon the erth. Morouer whosoeuer findeth me, will
kill me. And the lorde sayd vnto him. Not so but who
soeuer sleyth Cain, shalbe 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 Mat
thew's, and first published by Grafton the printer in 1537, about
ten months after the translator's martyrdom3.
2 SAMUEL I. 17.
And Dauid sang thys song of mournyng ouer Saul and
ouer Jonathas hys sonne, & bad to teache the children of Israel
ye staues therof4. And Beholde it is wrytte in the 5 boke of
p See Biographical Notice, p. lxxiv., 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. n.
App. p. ix., where the date is misprinted 1573.]
p 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 r\$)p> the bow, was the title of
this elegiac composition. But had Tyndale thought so, he would
probably have rendered Jlttfp this psalm, or this song. It seems more
probable, that perceiving r\t)\) to be a derivative from tytt. p, conqui-
sivit, collegit, as now acknowledged 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.]
[6 Marg. note. Some thynke that thys boke remayneth not other
some understande 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 ye hie
hilles : Oh how were yb mightye ouerthrowe ? Tell it not
in Geth : nor publyshe it in the streates of Askalon : lest the
daughters of the Philistines rejoise, & that ye daughters of
ye uncircucised triiiphe therof. Ye mountaynes of Gelboe,
upon you be nether dew nor raygne, ner feldes whence heaue
offeringes come. For there the shildes of ye 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,
and1 bordered youre rayment with ornamentes of goulde.
How were ye 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 ye loue of weme. How
were thy2 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*. 1 CORINTHIANS XIII.
Though I speake with the tongs 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 placs,
[I Marg. note. That is, decked you wyth golden ornametes.]
p Apparently an error of the press. In Matthew's Bible, 1549,
it is the.]
p See Biog. Notice, pp. xxx. xxxi., and Anderson's Annals, Vol. i.
§ 2, and Vol. n. 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 nothynge. And though I be
stowed all my gooddes to fede the povre, and though I gave
my body even that I burned, ad yet have no love, it pro-
feteth me nothynge.
Love suffreth loge, 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 thyngs hopeth all
thyng3, endureth I all thyng3. Though that prophesyinge
fayle, other tonges shall cease, or knowledge vanysshe awaye :
yet love falleth never awaye.
For oure knowledge is vnparfet, and oure prophesyige 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 I knowe vnparfectly :
but then shall I knowe even as I am knowen. Nowe abideth
fay th, 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 close4.
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 I had
all faeyth, so that I coulde moue 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
[4 See Biographical Notice, p. lxxiii.,andOffor'sMem. of Tyndale,
p. 81, also Anderson's Annals, Vol. I. § 12, p. 455, and Vol. n. App.
p. viii. No. 14. The text has been copied from the edition in the
Cambridge university library.]

288 SPECIMENS OF TYNDALE'S TRANSLATION OF THE BIBLE.
propheteth me nothinge. Loue suffreth longe and is corteous.
Loue enuyeth not. Loue doeth not frowardly, 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
ye 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 in. 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. 6. 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 n. 13. i. 428.

xxxii. 2. i. 376.

viii. 2. i. 377.

30. i. 368, 376.

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.

vn. i. 196.

9. i. 355.

1. i. 209.

Deuter. i. 17. i- 203.

viii. i. 196.

m. 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. 1Q

[tyndale, III.J

290 index of

Deuter. vi. 7. i. 446.

Psalms L.

9. iii. 67.

vm. 2, 3. i. 454.

15. i. 141. iii. 64.

x. 17. ii. 47.

Ll.

1. iii. 203.

19. i. 443.

4. i. 496.

xn. 32. i. 292.

8. iii. 204.
xvi. 18. ii. 65.
lv.
22. i. 141.
19. ii. 178. iii. 23, 145.
LXIX.
15. ii. 151.
xvii. 11. i. 203.
cv.
15. ii. 65.
17. i. 204.
CVII.
32, 34. i. 194.
xxi. 18—21. i. 169.
CXVI.
11. i. 485.
23. i. 133.
CXIX.
2. i. 160.
xxiv. 1. ii. 51.
4. i. 396.
xxv. 5. ii. 324.
105. ii. 149.
xxvin. 1 — 14. i. 175.
Prov. 111.
9. i. 69.
15—68. i. 169.
XVII.
22. ii. 18.
xxix. 29. iii. 181.
xxx.
15. iii. 281.
xxxii. 35. i. 174, 176.
Isaiah 1.
9. iii. 49.
Joshua iv. 1 — 7. i. 352.
11—13. iii. 67.
Judges 1. 17. i. 377.
XX.
2. i. 352.
xiii. 22, 23. i. 361.
XLII.
8. iii. 232.
xv. 17. i. 377.
LIV.
13. iii. 225.
xviii. 12. i. 377.
LVIII.
3—7. iii. 68.
1 Sam. vi. 18. i. 377.
4—6. ii. 48.
vn. 12. i. 378.
9. ii. 48.
xii. 3, 4. i. 244.
LXI.
8. i. 69.
18, 19. i. 194.
LXV1
1. iii. 68.
xviii. 25. ii. 45.
Jerem. 1.
10. ii. 160.
xxi. 6. iii. 7- 
VII.
29. i. 378.
xxii. 18. i. 177.
XXVII.
1—12. i. 353.
xxiv. 4—15. i. 176.
XXXI.
33. iii. 137.
xxvi. 8—10. i. 176.
34. iii. 225.
xxvii. 8—12. ii. 57.
XL1V.
18. i. 163.
2 Sam. 1. 4. i. 177-
Ezek. v.
1, 2. iii. 249.
17. iii. 285.
5. iii. 250.
iv. 12. i. 177-
IX.
6. ii. 20.
xi. i. 310.
XII.
10. i. 378.
xxiv. 1. i. 195.
Hosea vi.
6. ii. 48.
1 Kings vm. 20. i. 382.
Jonah
i. 449—466.
27. iii. 64, 86.
11.
1. i. 459.
43. i. 382.
9. i. 459.
46. ii. 150.
Habak. 11.
4. iii. 222, 230, 251.
xi. 29—31 . i. 352.
Zech. xiii.
7. i. 323.
xvii. 7—16. ii. 57.
Mai. 1.
10. i. 63.
xviii. 17, 18. ii. 244.
Matth. 1.
1. ii. 227.
28. i. 278.
6. ii.227.
xxii. 11. i. 378.
18, 19. ii. 227.
2 Kings xiii. 14—19. i. 352.
21. i. 309, 361. ii.
xviii. 4. iii. 126.
227.
Job xix. 25, 26. iii. 272.
23—25. ii. 227.
Psalms 11. 10—12. i. 243.
11.
1—6. ii. 227.
xix. 4. ii. 154.
18. ii. 228
xxxii. 1, 2. i. 497.
111.
4—9. ii. 228.
xxxii. 18, 19. i. 141.
15. i. 188. ii. 228.
xxxiv. 18—27. i. 141.
IV.
8. ii.274.
xxxvii. 9—11. ii. 20.
V
ii. 16, 71.
155,
SCRIPTURE texts.

291

Matth. v. 1—3. ii. 16, 17.
3. ii. 273.
4. ii. 18—20.
5. ii. 20, 21, 228.
6. i. 94. ii. 22.
7. i. 309, 469. ii. 23, 24,
84.
8. ii. 25.
9. ii. 26, 27, 84.
10. i. 138. ii. 27, 28.
11. i. 71. ii. 29, 30, 228.
12. i. 141. ii. 30, 31.
13. ii. 31— 34, 228. iii. 95.
. 4. ii. 34. iii. 74.
15. ii. 35, 36.
16. i. 60, 87. ii. 37, 165.
17. i. 205. ii. 38.
18. ii. 39, 229.
19. ii. 39, 229.
20. ii. 40—44, 229.
21,22. ii. 44— 7, 229.
23—26. ii. 48.
27, 28. ii. 49, 50.
29, 30. ii. 51, 229.
31, 32. ii. 51—55.
33—37. ii. 55—58.
34. ii. 229.
38—42. ii. 58—70, 229.
42. i. 69.
43—48. ii. 70, 71.
44. i. 72, 273. ii. 200.
45. i. 72, 273.
46. i. 72. ii. 229.
47.48. i. 72.
vi. ii. 72— 112.
1—4. i. 72. ii. 72—77-
3. i. 37, 75.
4. ii. 229.
5. i. 72, 79. n. 77, 78.
6. i. 37, 72, 79. ii. 79.
7, 8. ii. 80, 81.
9. ii. 82.
10. ii. 82.
11. ii. 83, 117-
12. i. 86. ii. 83, 84.
13. ii. 85, 86.
14. i. 76, 310, 470. ii. 48,
87—91, 251.
15. 16. i. 43.
16—18. ii. 91—98.
18. i. 37, 72, 396.
19. i. 77.

Matth. vi. 20. i. 63, 74.
19—21. ii. 99—102.
22, 23. ii. 102—104, 229.
24. i. 138, 207. ii. 104—
106, 247.
25. ii. 106.
26, 27. ii. 107.
28—30. ii. 107, 230.
31—33. ii. 108.
34. ii. 109—112, 230.
vn. ii. 112, 123.
1—5. ii. 112, 114, 230.
6. ii. 114,230.
7. i. 362, 471. ii. 211.
7—11. ii. 115, 118.
12. ii. 118, 119.
13, 14. ii. 120.
15—20. ii. 121, 128.
16. i. 257.
17. i. 50.
21. i. 77. ii. 128.
22. ii. 128.
23. ii. 129.
24. i. 78, 319. ii. 129, 230.
25—27. ii. 129, 131.
26. i. 472.
28-29. ii. 131.
vm. 2. ii. 230.
4, 5. ii. 230.
21. ii. 230.
IX. 1. ii. 230.
11, 12. i. 293.
13. i. 293, 475.
15, 16. ii. 231.
27. ii. 231.
x. 8. i. 62.
9. ii. 231.
14. i. 532. ii. 231.
16. i. 137. ii. 68.
17- i. 137.
18. ii. 68.
19, 20. i. 141.
21. i. 137.
23. ii. 232.
24, 25. i. 137. "¦ 247.
27. ii. 232.
30, 32. i. 141.
33. i. 143, 242.
37. i. 143.
41, 42. i. 80, 101. ii. 126.
232.
XI. 5. i. 241.
6. ii. 232.
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.
32. i. 522. ii. 232.
33. i. 50.
34. i. 50. ii. 232. iii. 174.
35—37. «. 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.
25, 32. ii. 233.
33. i. 113. ii. 87, 233.
44—46. ii. 233.
47. i. 164.
52. ii. 233.
xiv. 1, 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. H. 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. 203.

SCRIPTURE texts.

293

Matt, xxvii. 52. i. 333.

Luke xii. 10. i. 522.

xxviii. 18—20. i. 211, 268. ii.

14. i. 207. ii. 273.

282. iii. 274.

20. ii. 101.

19. iii. 100.

32. i. 87, 165.

20. i. 369.

33. i. 87.

Mark i. 15. i. 399.

47. i. 472.

m. 29. i. 522.

xiii. 2, 3. i. 177.

vi. 10. i. 532.

7. i. 473.

vm. 38. i. 143.

14. iii. 67.

ix. 33—36. i. 207.

xiv. 14. i. 106.

49. i. 428.

28—32. i. 137.

x. 18. i. 359.

33. i. 137. ii. 102.

25. ii. 17.

34. ii. 102.

29, 30. i. 109.

xv. 18—24. i. 267.

42—48. i. 207.

32. ii. 343.

xm. 6. i. 227.

xvi. 1—9. i. 45, 126.

21,22. iii. 268.

25. ii. 20.

22. i. 227. ii. 116.

29. iii. 100, 116.

xiv. 22—24. i. 364, 382. iii.

xvii. 14. i. 264.

243.

21. i. 103.

xvi. 16. iii. 272, 276.

xviii. 1 — 8. ii. 116.

17, 18. i. 274.

6, 7. i. 293.

20. i. 184.

9—14. iii. 66.

Luke I. 16, 17. iii. 45.

29. i. 109.

18, 20. i. 353.

xx. 6. i. 166.

34—36. i. 353.

xxi. 8. i. 227.

n. 10, 11. ii. 148.

34. i. 90.

12. i. 353.

xxii. 8. i. 323.

43—45. i. 316.

11—13. iii. 251.

iv. 23. i. 305.

15. iii. 247.

vi. 22, 23. ii. 28.

16. i. 355.

24—26. i. 138.

19, 20. i. 252, 356, 364,

25. ii. 20, 23.

382. iii. 251.

30. ii. 68.

20. iii. 244.

vm. 28. iii. 116.

24-27. i. 207, 323.

41—48. i. 56.

31, 32. iii. 39, 209.

47. i. 59, 83.

Xxiii. 2. i. 164. ii. 73, 241.

50. i. 83.

6. i. 164. ii. 241.

ix. 4. i. 532.

34. i. 74.

46—48. i. 207.

xxiv. 45. i. 205.

54. i. 105, 166.

45—47. ii. 283.

59, 60. ii. 253.

John 1. 1. i. 482.

62. i. 143, 207. ii- 252.

3. i. 482.

x. 16. iii. 100.

10. iii. 49.

27, 28. i. 85.

12. i. 63, 111, 222, 417,

35, 37. i. 85.

429, 466, 493. ii.

42. i. 87.

145, 205. iii. 114,

xi. 5—13. i. 293.

276.

25. i. 431.

13. i. 493.

26. i. 431, 473.

14. i. 482.

27, 28. iii. 184.

15. ii. 141.

46. i. 205, 245.

16. i. 11, 110. iii. 275.

52. i. 42, 243, 469.

17. i. 10, 466. ii. 4.

xii. 9. i. 61, 65.

23. i. 104.

294

INDEX OF

John I. 29. i. 263. iii. 274.
n. 4. i. 316. iii. 207.
m. 5. i. 423.
6. i. Ill, 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.
51. iii. 225—227-
52. iii. 227, 228.
53. 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.
Vin. 11. ii. 155.
12. i. 145, 490.
24. i. 478.

John vm. 25. i. 160.
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. i. 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. 28/, 321. iii. 25, 114,
141.
5. i. 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. i. 490.
15. iii. 275.
23. i. 295. ii. 160,211. iii.
64.
26, 27. iii. 120.
xvii. 11, 12. iii. 209.
17. Ui. 25.
20. i. 295.

SCRIPTURE TEXTS.

295

John xviii. 36. i. 186, 207. ii. 247,
273.
xix. 11. iii. 174.
12. ii. 73.
xx. 21. i. 137, 211. ii. 283.
22. iii. 250.
22,23. i. 205, 320. ii. 283.
31. iii. 100.
xxi. 15. i. 257.
15—17. ii- 280.
16. iii. 132.
25. iii. 96.
Acts i. 8. i. 320.
11. iii. 252.
26. i. 295, 456.
n. 21. iii. 275.
37. iii. 108.
38. i. 206, 253. ii. 155.
39. i. 206.
in. 12, 16. iii. 145.
iv. 12. i. 134, 287, 356. ii. 155.
iii. 275.
30. i. 184.
v. 4. i. 138.
28. ii. 45.
29. ii. 37, 245.
vi. 2. i. 207, 230.
3. i. 230.
4. i. 230.
5. i. 230.
6. i. 230, 259.
vii. 8. iii. 27.
48. i. 438. iii. 63, 68, 86.
49. iii. 63.
60. i. 76.
vm. 13. i. 124. iii. 54.
14. i. 124, 378. ii. 250.
17. i. 274.
15—19. i. 124.
18—23. ii. 100.
20. iii. 279.
ix. ii. 156.
6. iii. 107.
x. 2. i. 118.
4. i. 118.
43. ii. 155. iii. 275.
44. i. 274.
xi. 2, 3. i. 328.
2, 17. ii. 250.
xii. 12. i. 480.
25. i. 480.
xiii. 2, 3. i. 275.
48. iii. 139.
xv. 1. i. 513.

Acts xv. 7—9. ii. 250.
9. i. 51.
10. iii. 94.
37—39. i. 480.
xvii. 11. i. 147. iii. HI.
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.
in. 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, 498.
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

Rom. v. 2. ii. 155.
3. i. 139.
8. 112,266.
8—10. i. 294. ii. 199.
14. i. 70.
20. i. 486. ii. 4.
vi. i. 500—1.
3. i. 138, 261. ii. 161.
4. i. 253, 261. ii. 161,
189.
11. i. 261.
23. i. 73, 466.
vn. 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.
in. 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.
ix. i. 504, 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.
5. 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.

Rom. x. 17. i. 268, 289.
xi. i. 505.
6. i. 71. ii. 156.
xii. i. 506.
12. ii. 19.
14. i. 172.
15. ii. 18.
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, 5. 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.
in. 4. iii. 119.
5. iii. 116.
10-12. i. 319.

SCRIPTURE TEXTS.

297

1 Cor. in. 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.
vn. 8. i. 219.
9. i. 314.
14. i. 340.
16. iii. 50.
38. i. 169.
ix. 16. 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.
xn. 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.
66. i. 356.
xvi. 19. iii. 13.
2 Cor. i. 512.
I. 4. iii. 279.
20. i. 287.

2 Cor. I. 22. ii. 187.
24. i. 257.
n. 6—8. i. 273.
5—10. i. 320.
in. 2, 3. i. 309.
3. iii. 276.
6. i. 308, 309. ii. 141.
7. i. 10,47,181, 269,307
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. 116. 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. i. 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.
in. 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

INDEX OF

1. iii. 24. ii. 4.

Ephes. vi. 8. i. 116, 297.

26. i. 222.

9. i. 201.

iv. 7. i- 63.

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.

n. 1—3. i. 375.

20. i. 494. >

5. i. 63.

22. i. 73.

13. iii. 192.

vi. 1. ii. 8.

16. ii. 164.

2. ii. 8.

in. 5. ii. 42.

Ephes. i. 514.

6. i. 485. ii. 76.

i. 1—10. ii. 199.

7—10. it 76.

3. i. 284.

15. i. 375.

4. i. 110. iii. 111.

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.

n. 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.

in. 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.

m. 12. ii. 155. iii. 274.

21. i. 199.

16. i. 369.

24. i. 116.

iv. 5, 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.

n. 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.

n. 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.

in. 2. i. 229, 230, 232.

SCRIPTURE TEXTS.

299

1 Tim. m. 3. i. 234, 235.
3—5. i. 229.
5. iii. 13.
7. i. 230.
10. i. 230.
13. ii. 193.
iv. 1, 2. iii. 153.
1—3. i. 214.
v. 8. ii. 54.
16. 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.
n. 19. iii. 254.
24. i. 40.
m. 1—5. iii. 105.
8. i. 340.
12. i. 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.
hi. 5. i. 295.
10. iii. 215.
Philemon i. 172, 520.
Hebrews i. 521—4.
14. ii. 167.
ui. 19. i. 429.
iv. 12. ii. 131.
 16^ iii. 120.
viT~4— 6.!i. 521, 522. ii. 152,
 ¦— "" 212.
vn. 12. ii. 282.
24,25. i. 285. ii. 152. iii.
274.
vm. 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.
ii. 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. 119,526.
v. 14, 15. i. 274.
20. ii. 14.
1 Peter i. 527.
I. 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.
in. 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, 436.
4. i. 235.
7. i. 141.
2 Peter i. 528.
j.. i. 528, 529.
5. i. 436. ii. 193.
10. i. 51. ii. 87, 193.

300

INDEX OF SCRIPTURE TEXTS.

2 Peter i. 16—19. i. 313.
19. iii. 249.
20, 21. i. 317.
n. 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.
in i. 529.
1 John i. 529, 530. ii. 143, 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.
n. 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.i88.
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. ii. 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.
5, 6. ii. 209.
8. ii. 209.
9—12. ii. 210.
13—15. ii. 211.
16. i. 522. ii. 212.
17, 18. ii. 212.
19, 20. ii. 213.
21. u. 214, 225.
2 John i. 530.
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. lx.
Adultery, as committed in the heart,
ii. 49, 50.
Advouries, protectors, ii. 166.
Advoutry, adultery, i. 1 7.
Agatha, her legend, iii. 61 ; her letter
believed to be a charm against tooth
ache, ib.
A good, 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. 117, 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 j 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. xiii, xiv, 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 More there, xxxvii ;
Tyndale there, xxxvii, lx, lxvii ;
martyrs there, lix ; more editions of
Tyndale's New Testament printed
there, lxi, lxii ; Tyndale's manner of

302

GENERAL INDEX.

living there, lx, lxi; the English
merchants there make efforts in his be
half, lxx ; Harman, Flegge, Marsch,
and Poyntz, English merchants there,
lxiv — 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 him, 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, 24 1 ; 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 leaveEngland, 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. 265; 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. 35-6.
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, i. 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, 359, 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 in. 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, ib., 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. lx,
lxix, lxx.
Bartholomew, the apostle, a legend
concerning him, iii. 92.
Bayfield, amonk, condemned to the fire,
the possession aud 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 thisrock,'
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
from 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. 326-9.
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.
Brandon, a popish 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 Apollonia, 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; affirmed by More
to be lawful and well done, 211j
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 Tenebrte 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; 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 forwhat
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. 277 ; 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; such as have lost
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, More urges, and Tyndale ob
jects to employing this word as equi
valent to 'Aya'_rt),ii__13&; iii. 14j20_J_,
Charlemagne, ii. 262-5.
Charles V. ii. 312-22 ; pensions Wol
sey, 316 ; 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;
what he 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, III.]

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. 76 ; 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, 1 83 ; 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, 273 ; his readiness
to hear and help, i. 293 ; his people
are his members, 296-7 ; are all one
in him, 334 ; his coming in the 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 _.
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. 263.
Christendom, used for christening, i.
277 5 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
in God,ii. 159; in respect of God,isbut
passive, i. 197; iii. 174 ; but in respect
20

306

GENERAL INDEX.

of that in which he labours, he works
actively, i. 197 ; 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. 260 ; 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. II ; 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; there 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, 176 ; but not
so the popish ceremonials for their
consecration, ib. ; 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, 1 13 ;
multitude, no proofofthe 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, nor of it, ii. 12; iii. 31, 33.

Church papal, its infallibility contended
for by More, and Tyndale's replies,
iii. 93-102, 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, 426 ; iii. 27, 65; 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. 146; 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 Wolsey, i. 188; boast that
they create the Creator, 280; their way
of teaching and conduct, compared
with what was foretold in 2 Pet. it.
1-3 ; Matth. xxiv. 24; 2 Thess. li.
9-11; 2 Tim. m. 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, 268 ; 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.
Cochlseus, 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 St 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, 245-6 ; 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. 171 ; 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;
Constantine the second, called Pious,
when he had called the pope Gcd,
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. lxxv; commends it to Crom
well, and thanks him for procuring
the king's sanction to it, ib., lxxvi.
Creation, not permitted to man, iii. 242.
Credence, a pledge to be credited, i. 85.
Crome, for crammed, i. 264.
Cromwell, lord, i. xii ; patronizes Cover-
dale, xiii ; instructs Mr Vaughan to
persuade Tyndale to throw himself
on the king's mercy, xiii ; his reply
to Vaughan's letter, xiv ; 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,
lxix ; procures the king's license for
Matthew's Bible, lxxvi.
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, 60 ;
such was the ancient use of it, but
the abuse of these things makes men
idolaters, 60-62.
Crudelity, cruelty, ii. 25.
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 the 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-
gij__njby the church for their merits,
illW
I).
Damn, anciently used, where now con
demn, i. 15.
Dandyprat, 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 Middle-
ton, notice of him, i. 153.
De Monte 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.
Deserving and 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 Gardiner, and
rewarded by Bishop Vesey, i. lxix.
Do on, put on, iii. 251.
Dorbel, or Nicholas de Orbellis, notice
of him, i. 151.
Doulia, 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.
During, 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 whentheyfall, ii.
171 ; their infirmities recorded, that
the weak may not despair, i. 311, 399,
400 ; they that be in heaven know the
elect, andfor 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. li. ; 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 on
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, .6.;
brief remarks on its subjects, ib. ;
table of words expounded, 418, 419.
Expend, weigh or consider, iii. 247.
F.
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, 56 ; 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, 194 ; 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 ¦¦<- 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 knownby being found together,
and are inseparable, ii. 13, 14 ; iii.
95, 197 ; faith aud 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. 8 ; how to be guided, i. 95, 506-7 ;
are chastised in pity, ii. 9 ; the faith
of those who are 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, ib., and 130; More'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; abusedbymonks,
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, More objects to Tyndale's so
rendering Xopis, 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 More, 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 fire, meaning of this,
i. 116.

GENERAL INDEX.

311

Firmament, Tyndale uses it for the sky,
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, 208-9,
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 things 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 ; what 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. 160 ; 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— xxxviii, lx, lxi,
Ixv— lxxii, lxxiv, lxxvi; separated
the treatise on Lord's supper from
Tyndale's works, yet states some rea
sons for thinking it his, iii. 218-20.
Francis I., ii. 313-19.
Francis, St, i. 124 ; his coat, ii. 32 ; his
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 ; their 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
VIII. 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, ii. ; Tyndale's
first letter to him, liii, lvi ; second,
lvii— lix. ; Frith's answer to More,
lvi; he is defended against More,
lvii ; martyred, lx ; 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.

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.
Gildas,his 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.

312

GENERAL INDEX.

Glocestershire, 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, 196 ; 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, 60, 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 Gorham, 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, S3 ; 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, prasveniens, 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,
1 74 ; 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 grace, iii. 139-40 ; peculiar
use of the word grace in the universi
ties, 22.
Grafton, the printer, completes Mat
thew's bible, i. lxxv. ; 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.
Hscceitas, metaphysical term, i. 1 58.
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, lxiv.
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 :
¦J13K, i. 405.
rib-nan bm, 378.
nnira bn.K, 347.
-m.n jax, 378.
nix, 351.
a-K, 445.
b n-na-Vn, 376.
*nbt< bx, ib.
a-nbn, 175; ii. 165.
D-ON, i. 445.
V>3, Belial, 445.
ij.'.J.Galeed, 348.
ma , Gerah, 419.
121, ii. 145.
jiran, i. 68.
Kitfnn H-itf-it, 378.
nm, 446.

DOT, ib.
Qvt, iii. 157.
nxton, i. 377.
on, Ham or Cham. 407; ii. 248.
D""in, i. 446.
am, 377-
JOB, 68.
P3, 255.
y.3, iii. 108.
133, i. 69 ; ii. 153.
Iko, Meod. i. 396.
H nano, i. 377.
ta-ann, 376.
jioo, 68.
noo, iii. 177-8.
l_no, i. 117-
Bate's, 351.
«n_, Nissi, 420.
D" 1J. , 445.
o-pay, 446.
b N »_B, 347, 368.
nDS, Pesah, 353, 355, 377.
__M_>viD, iii. 108.
a-p>TX, 107.
nays rw/i, i. 409.
u>i_>p, iii. 285.
rvilp, in 2 Sam. i. 17-, rendered by
Tyndale staves, in Auth. Vers.
bow.
np"-l, Raka, ii. 45, 229.
rp-i, i. 407.
nb-ur, Siloh, or Shiloh, 408.
jaw, 145, 446.
Pi if, 420.
3TO, sob, 477-
Q'rOBn li.*, Sartabaim, 408.
Hebrews, Prologue to Epistle, i. 521-
4 ; authority of the epistle defended,
ii.
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 »
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

GENERAL 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 bis subjects, xxxii ; lays in
junctions to same effect 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, li; gives his
license for selling and reading Mat
thew's bible, in which Tyndale's
translations and prefaces are in
cluded, lxxvi ; 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 Coelestine, who
kicks it off 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 love3 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 spokenof inl John in. iii. 32 ; of
the sin against, i. 522 ; ii. 232, 344 ;
iii. 24 ; More says that there was
no promise that the Holy Ghost
should write, iii. 100. See Spirit of
God.
Holy strange gestures, More'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. 278, 305,
496; think hard things of God, i.
278; torment themselves to please
God, ii. ; 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.
Howsyll, the sacrament of the altar
(More), iii. 96.
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 ; More'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.
'IXacr/tos, 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, ii.; 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, ii. ; 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 Lateran, 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, that 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 More 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

GENERAL INDEX.

Jews, not permitted to live in England,
i. xxv ; iii. 68; given up to spiritual
idolatry, when they had relinquished
idols, i. 473 ; 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, 239 ; 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 tohis 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 offended with
him, i. 339 ; his lords released from
their allegiance by papal legate, ii. ;
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, lx :
revises and alters Tyndale's version
of New Testament, lxi ; his apology,
lxii ; said by some to be author of The
Treatise on the Lord'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.
Judging, what manner of, to berebuked,
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; it bring
eth peace, i. 294 ; and love, ib., 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.
Justiflers 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; thebelieveris 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 Bini-
ing and Loosing.
King, the title given to a queen reg
nant, ii. 304.
Kings, wherefore set up, i. 174, 185 ;

GENERAL INDEX.

317

receive their power from God, 173,
332 ; only accountable to him, 178 ;
are his servants, to execute his laws,
334 ; their duty, 202, 239, 250, 334-5 ;
iii. 58 ; should remember that their
subjects are their brethren, i. 239 ;
that they are not ordained of God for
themselves, but for their subjects'
welfare, ii., and iii. 58 ; the clergy
owe them obedience, as well as the
laity, i. 333; ii. 67; 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, 186, 239 ; corrupted by pre-
lates, 136 ; cannot be released from
their treaties by the pope's dispen
sations, 205-6; ii. 300-1, 311; the
people's proper remedy against evil
princes, 196-7, 332, 334, 336.
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. 262 ; 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.
L.
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. 316;
popish liturgy calls upon her to com
mand her son, with a mother's autho
rity, ii.
Lady-fast, ii. 98.
Lady's Psalter, account of, and speci
men, i. 150.
Laity, 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, 146; the prohibition came not
from love for their souls, 161 ; Eras
mus would have it removed, 162;
laity not allowed to sit in judgment
on ecclesiastics, 178, 240, 248; ii.
272 ; 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 Worcester and martyr,
i. lxxvi; justified from Wharton'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,
Greek, or Hebrew, deprecated by the
priests, 75 ; evils of Latin service, iii.
126.
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, 496; 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, 416; ii. 38-9; re
quireth that which it is impossible
for our nature to do, i. 10, 47, 76, 86,
485—503, 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 worthy of death, i. 11, 1 13,
464; thusit causeth wrath, i. 51,498;
ii. 4, 147 ; it cannot justify us, i. 51,
114, 415; ii. 4; hence called the
ministration of death, i. 46, 416 ; and
the letter that killeth, 308-9; its
effects contrasted with that of the
gospel, 21, 308, 389-90, 476; but let
love interpret the law, 403, 475 ; it is
not needed to compel the believer, i.
297, 506; 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,
1 20, 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 Moses
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
God'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 ceaseth, 475.
Law, papal, its authorised summary,
the Corpus Juris Canonici, i. 46;
from whence the following canons
have been cited, — Decret. pars lm»
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 ; Dist. 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. 1 , or In nomine dornini,
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,
ii. ; Dist. xl. ca. 6, 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 Imperator jus
habet eligendi pontificem, ii. 263 ; 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 TiU domino,
incorporates the oath taken by the
emperor Otho I. to pope John XII.,
269 ; 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"i« Caus. ix. q. 3,' ca.
13, or Nemo, declares that no tem
poral prince or potentate may judge
the pope, iii. 232 ; Caus. xi. q. 1, ca.
2, or Nullus, orders the suspension
of any lay judge who shall have

GENERAL INDEX.

319

either distrained or condemned even
the lowest ecclesiastic, i. 178 ; Caus.
xi. q. 1, ca. 3, or Clericum cuilibet,
forbids the bringing of any accusation
against an ecclesiastic by any lay
man, ii. 307 ; Caus. 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, 261 ; Caus. 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 3tia, De consecrat, Dist. v. ca.
32, or Carnem cuiquam, forbids
monks to taste any kind of flesh, 276 ;
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 ;
Esctravag. eomm. Lib. i. tit. viii. ca.
1, or Unam Sanctam, 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. m. 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. 16, or Commissum, per
mits a man to forsake his betrothed
for a monastery, i. 171 ; idem, tit. xi.
ca. 4, 7, make sponsorship a source
of obstacles to marriage, ib.
Lease, leash, ii. 84.

Lemster, the woman of, her pretended
miraculous sustenance, i. 325-6.
Lending, ii. 689.
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. 60, 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 meaning 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.
Louisle Debonnaire, conceded too much
to the popes, ii. 266 ; from his time
forward, no sovereign could correct
the pope, nor keep the ecclesiastics of
his own realm in subjection, ii.
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 that 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 fulfiUeth
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; howmanifested.i. 107,112,
ii. 173, 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. 25-6 ; 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 'Aycnrrj, 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
Mammon, 31 ; the Obedience, 129 ;
the sixth edition of his New Testa
ment, with prologue to Romans
(Anderson's Annals of Eng. Bib.
ii. app. vn.) ; Genesis and Numbers,
xxxix-xli ; perhaps also an 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.xxv-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 chief part 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, 37-126 ; 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, ii., 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 thathe judges
thebooktobegood, 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. More'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 tight per
petually, ii. 9 ; therefore must every
man have his cross for the mortifying
of his flesh, ii. ; the spiritual man, i.
185 ; iii. 6, 7; has no merit, ii. 76.
Maner, a law term, ii. 142.
Marburg in Hesse, sometimes spelt
Marborch, Marlborow, Malborowe,

GENERAL INDEX,

321

and Marlborough, i. xxxvii, xl, and
129; Tyndale goes thither, xxxiv;
and employs the press of Hans Luft,
(See Luft). Luther and Zuinglius
meet there, xxxviii.
Marcion, an ancient heretic ; transub
stantiation revives his heresy, iii. 254.
Margaret 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, ii.
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, 245; 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, ii. ; 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 ; More
says, that her faith alone never failed,
39; St Mary days, i. 91.
Mary, anointing Christ's feet, i. 56.
Mass, Tyndale would derive its name
from the Hebrew, iii. 177 ; its cere
monies said to be a service to God,
to obtain both forgiveness and merits
thereby, i. 373, 424 ; said to help the
dead, 423-4; it is an acting of the
[tyndale, III.J

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.
Blasters, 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, vn ; i. li-ii ; Prologue to the Ex
position, ii. 3-15 ; the Exposition, 16-
132.
Matthew's, bible so called, i. lxxiv-
lxxvi.
Maunchet, a small loaf, ii. 210.
Maundy, or Lord's Supper, i. 259.
Maximilian I. 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.
MeTauoeio, various Latin renderings, i.
477-
Mexawoia, various English renderings,
i. 478 ; iii. 23 ; More objects to Tyn
dale's rendering it repentance, and
not penance, 22-3.
Metaphors, specimens of in current
proverbial sayings, 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 true, by their purposes, 287,
289, 291 ; iii. 89-92, 127; a continued
succession of them claimed for the
church of Rome 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 preachers 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 religion,
i. 1 19 ; and religious, * name for its
members, 163.
Money, v. to bribe, ii. 302.
Monks, their commencement and first
engagements, ii. 276 ; 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. 276; those
of the Charterhouse think that the
eating of fish 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 Mun-
mouth, i. xxiii.; Tewkesbury, 32;
Bainham, who is racked in his pre
sence, 35 ; his examination of Con
stantine, xxxviii.; is licensed to read,
aud encouraged to attempt confuting
heretical books, xxxvi, 34 ; iii. 2 ;
I 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, 36, 227, 263, 275,
277; i". 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. 268 ; for which Tyndale
calls him the proctor of purgatory,
ii. 297 ; iii. 268 ; his history of Richard
III. quoted, i. 326 ; his Utopia, ii.
225, 302 ; iii. 263 ; his Dialogue, i.
xxvi, 286; 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. xiii, L; 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. lvi ; a farther reply
by an anonymous writer, ascribed to
Tyndale i. .lvii ; iii. 217-68; More
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 Booking, 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.
Munmouth, 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 tobe 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. 46 ; 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 I., decreed that no secular
prince should assist at councils of
church, ii. 266.
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 shelter, 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,
246 ; 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 them 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, 168-344 ; 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 VIII., ib. ; called
by More, a more wicked book than
Tyndale's Mammona, 41 ; articles
which the prelates affirmed to be
contained in it, and pronounced
heretical, i. 170, 173, 177, 183-4, 195,
210, 229-30, 246, 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, 116,
168-70, 831-6 ; of wives to husbands,
171 ; of servants to masters, 172 ; of
'¦ subjects torulers, 173-88, 332-6; when
obedience may be demanded, and by
whom, ii. 61-3.
CEcolampadius, called by More 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, ii. ; 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,aword 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 his pecu
liar title by bishop of Rome, ii. ;
a new interpretation put upon it, ib. ;
its origin is ascribed to ' Papas inter-
jectio admirantis,' in the gloss on the
Prooem. Constit. Clement. V. col. iv.
Corp. Jur. Canon. Lugd. 1671.
Paphnutius, opposed the 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 then-
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 managingthem,
Iii. 159; plain parliament, for pleno
parliamento, ii. 256.
Parker, chancellor of Worcester, bums
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. 67 ; 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 — 6; 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 conflict, ii. 159 ; said by More to
have restored Eutychus by bis merits,
iii. 145 ; but his holiness or prayers
are not to be our confidence, i. 288 ;
though he sent his handkerchief to
the sick, and they were healed, 226.
Pavia, the result of the battle there dis
covered Wolsey's double dealing, ii.
317-3.
Pax, name given to a crucifix, handed
about to be kissed, iii. 126.
Peace-makers, ii. 26-7.
Peaced, appeased, ii. 110.
Pelagius, ii. 104, 121.
Penance, i. 260-1; ii. 156, 161-3; iii.

GENERAL INDEX.

325

171 ; modern definition of it, i. 342;
is a deceitful term for repentance,
260 ; is no sacrament, 261 ; iii. 171 ;
without faith is vain, ii. 162.
Pence, two, the Samaritan's gift, inter.
preted by some to mean the Old and
New Testament, ii. 86.
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 the 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, lxxi ; has

Gabriel Dorine for his coadjutor,
Ixix.
Phocas, emperor, first conceded supre
macy to the bishop of Rome, ii. 258.
Pictures in churches, Epiphanius
would have them destroyed, iii. 182.
See Images.
Piled, pilled, or peeled, i. 117, 227.
Pilgrimages, i. 281, 437; iii. 63, 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.
Platina, 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.
Plowland, 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,byActof Henry VHI.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, 266-
7; popes usurp authority of kings,
and over them, i. 186, 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. 269 ; 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 Coelestine, who kicked it off
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, 268-9, 328 ; he absolves a pmna
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, 269,
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, ii. ; 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. 214-16 ; incompatible with
scripture, ii. 247-61, 280-6 ; his doc
trine cannot be true, i. 131 ; its cha
racter, ii. 198; teaches disobedience
to the civil ruler, i. 1 66 ; confers pre
sents and titles on kings, 186-7 ; that
they may shed blood for the liberties

of the church, 166 ; 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, 267; they receive intelligence
secretly and rapidly from all parts of
Christendom, 296 ; and make war or
peace as suits their interest, 300, 311;
they receive evil-doers into the minis
try, 275; protect wickedness, ii.;
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 arguments
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, 16, 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, lxviii ;
goes to Brussels with letters in his
behalf, lxx ; is imprisoned and ex
amined for this, lxxi; but makes his
escape, lxxii.
Prayer, i. 296, 302 ; is public and pri
vate, ii. 79; for public, a place is
needed, ib.; how it should be con
ducted, ii.; 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, 116, 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 prayercannot
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 neighbour'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, 82-6.
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 themselves
with a sword against oppressors, 68;
by preaching of faith, they work love
in the soul, iii. 206 ; 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, 265 ; such preach
ers sometimes bring in a great mul
titude who, though called, are not
chosen, 70, 107.

Predestination, i. 65 ; by it the work of
our salvation is taken out of our
hands, and made the work of God,
505 ; precious, when so regarded, ii.;
perilous, when made the subject of
curious inquiry, ii. ; the doctrine
offensive to More, iii. 140.
Predicaments, a term in logic, i. 157.
Prelates, the Practice of, i. xxxix, xii ;
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 lo them
selves profitable or honourable cere
monials, ii. ; 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
authors, 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 Iepeus, or sacerdos, i. 255;
such is Christ for ever, ib. ; and such
are all believers through him, ii.,
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 Christ'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,
165; 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 lepcvs 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. 167 ; 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. lxii-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 the

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, ii. ; More says, that
prayer to a saint in purgatory has
procured health foraliving 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 More's Dialogue, i.
286 ; ii. 297 ; hence Tyndale's name
for the speakers in that dialogue, ii.;
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, prast. 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, More 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 man 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 Monte 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, 261 ; 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, ii. and 101, 106;
may not be trusted in, 20, 101, 106.
Right hand to be cut off, 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, ii.; 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 Matt, v .
6 ; ii. 22.
Rincke, Herman, 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, ii. ;
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
Mary's reign, chaplain at Antwerp,
prints Tyndale's translations in the
bible called Matthew's, i. lxxiv.
Roll up, chaunt, i. 243.
Romans, character of epistle to, i. 484,
508, subjects of successive chapters,
495-608; 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, 136.
Rose of gold, presented by popes to
kings, i. 1 86.
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. Ill, 112;
the people's proper remedy against
evil rulers, i. 196, 197, 332, 334, 336.
Rutter, rider, ii. 292.

Sabbath, of what intended to be the
sign, i. 351, 352; iii. 67; its use, ii.; 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 defileth
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 preach 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, ii. ; are made idolatry
by abuses, ii. 217 ; iii. 179. See 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. 65 ;
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. 66; iii. 117 ; are not there yet—
themselves, J18; 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, ii.
Salvation, is by faith only, i.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. See 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 cceli, what, i. 244.
Scapular, what, i. 123 ; things promised
to its wearers, ib.
Schoolmen, specimens of their inquiries,
and terms 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 first
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 Kit containeth all things necessary
to salvation, iii. 26, 96-9, 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;
andChrist's authority isnot 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 in
Christ's church its authority rules,
251, 331 ; its authority, as the final
decider of christian doctrine, depre
ciated by More, 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 English tongue forbidden, 132,
161; iii. 166-8; and the parochial
clergy were enjoined to tell their con
gregations that such a prohibition
was well, i. 35 ; More acknowledges
that no English printer dare print
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 up, 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 church 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 number, i. 431-2.
Shales, shells, ii. 123.
Shaven, a mark of the popish clergy,
i. 173, 232 ; what itmay be supposed
to signify, 235.
Sheep, Christ'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.

GENERAL INDEX.

333

Ships, a name for the coin usually
styled angels, ii. 318.
Shoe, 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. 365,
368, 375-8 ; iii. 243-4, 248-9, 251.
Siloh, or Shiloh, i. 408.
Similitudes, serve not throughout, ii.
235 ; prove nothing, i. 313.
Simon Magus, i. 124.
Simony, i. 171.
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, ii. ; 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 ; popish
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 through 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 till death, 150-1 ;
when John speaks of not sinning, he
means not consenting to sin, and
resisting it with all our might, 152 ;
but unbelievers yield themselves to
ein 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, ib.
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
loathes sin ; the ungodly do thereverse,
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/fux'Kos, 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 ;
certifieth 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. 496.
Spiritual kindred, what so called, i. 245;

334

GENERAL INDEX.

marriage between, forbidden by papal
canons ii.
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, 277 ; 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, lvi, 32, 33.
Stole, part of a priest's dress, its alleged
signification, 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, 365 ;
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 purpose, i. 358,
3112 ; iii. 256 ; what it is to eat and
drink unworthily, ii. ; 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, ii. ; 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 Lord'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
administered, iii. 265-7 ; the instruc
tions which should be given to the
communicants, 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;
More'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 the guilt
of any false statement, ib. ; 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. 279.
T.
Tables of words in Pentateuch, ex
plained by Tyndale, i. 405-10, 419-
20, 445-6 ; of words and phrases in
New Testament explained, 531-2.
Tartaret, Peter, extracts from his Luci-
dissima Commentaria, 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 effect, iii. 77-
Tertullian, first writer known to have
applied the term papa to a Christian
minister, ii. 59 ; his language incom
patible with 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-
5,379,476; iii. 27.

The New, Wicliffe'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 Museum,
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, ii. ; more editions printed at
Antwerp in 1534, lxi, lxii ; and in
1535, lxxiii; an edition, bearing Tyn
dale's name on its title-page, pub
lished in England by the king's
printer in 1536, lxxv ; an edition in
which the spelling was adjusted to
the pronunciation of the peasantry,
lxxiii ; 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.
pies, 88 ; considered as a covenant,
363-4, 476; its conditions, 415; its
rewards, ii. ; 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 immaculately
conceived, i. 91.
Tiara, or regno, words used when it is
placed on the pope's head, ii. 258.

336

GENERAL INDEX.

Timothy, Prologue to Epistle, i. 517-
19.
Tithes, their misappropriation, ii. 336 ;
how Tyndale would have had the
abuse corrected, ii.
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.
Ton. tal, Cuthbert, bishop of London,
and finally 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.
More 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 Doclrinamperegrinam,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. lxxiii ;
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, 366-7, 372-3,
381 ; ii. 221 ; iii. 178 ; the question
examined, iii. 224-61 ; examination
of scriptures alleged for it, i. 367-8 ;
iii. 223-30, 236-44 ; 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 Tertullian, 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, ii. 234-5; it is a carnal doctrine,
239-51. See 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, ib. xxii,
1 31 ; 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. lxii ; 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, ii. ; summoned to appear
before Dr Parker, xvii-xix, 395 ;

GENERAL INDEX.

337

quits Glocestershire for London, and
preaches there at St Dunstan's, xxi-
iv, 394-5 ; seeks bishop Tonstal's
patronage in vain, xxi, 395-6 ; be
friended by H. Munmouth, 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, lvii, lx-
Ixvii ; is shipwrecked, xxxix ; visited
by Coverdale, ii.; sought for by
Vaughan, xiii ; 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, xiii ; writes to Frith,
liii, lvii; and advises him not to
provoke hostility by meddling with
the question of the presence of 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, lx ; H. Philips insidiously
seeks his friendship, and brings the
emperor's officer upon him, lxv-vii ;
carried off prisoner to Vilvorden, ii.;
his manner of life in prison, lxxii ;
disputes with the theologians of
Lou vaine, lxxiii; befriended in vain
by Mr Poyntz, lxviii-lxxii ; Crom
well writes in his behalf, lxix ; Ant
werp merchants do the same, lxx ; his
martyrdom, and last prayer, lxxv.
Testimonies to his character and
attainments, from Cochlaeus, i. xxix ;

[TYNDALE, III.]

from Herman Busche, as recorded
by Spalatinus, xxx ; from Vaughan,
xliii, xiv; from Frith's letter to More,
lvi ; iii. 219 ; from Joye, i. lxii ; from
Mr Poyntz, lxvii; from his jailor and
prosecutor, lxxii, lxxiv ; from Foxe,
lxxvi ; sir Thomas More's testimony
to his labours, Iii ; his humble esti
mate of himself, lv.
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. Matthew's
Gospel, and of St. Mark's, xxvii-
viii ; composes a prologue to the for
mer, which eventually becomes the
'Pathway,' and glosses or brief notes,
3 ; 1525-6, he prints versions of the
whole New Testament, xxvii-xxxi ;
in 1526, he publishes the prologue to
Romans, 483; in 1527, his treatises
on the Parable of the wicked Mam
mon, and on the Obedience of a Chris
tian Man, 31, 129; in 1528-9, he is
reputed to have published a tract on
Matrimony, and au exposition of
1 Cor. vn. xxxvii ; early in 1530, his
version of Genesis, from the Hebrew,
issued from the press, xii ; 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. More'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.
lxii. 467; in 1535, his exposition of
Tracy's Testament, lxxiii; iii. 171;
and his New Testament for the use
of ploughmen, i. lxxiii; 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, i. 345 ; and had
translated, from the Hebrew, all the
historical books of the Old Testa
ment, lxxiv.
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 rebuked 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
Unio dissidentium ; and some account
of it, iii. 187, 213.
Universals, a term in logic, i. 157.
Universities, have shut up scripture, ii.
291 ; their oaths, ii.
Uplandish people, those of higher Ger
many, iii. 188.
Utter, v. to detect, or make manifest,
i. 12. V.
Vain-glory, a remedy againstits tempta
tion, ii. 74.
Vaughan, Stephen, the king's envoy in
the Netherlands, charged to search
for Tyndale, i. xiii ; 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, li.
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.
Vernacle, the holy, iii. 79.

Vilvorden, Tyndale impiisoned there,
and burnt at the stake, i. lxvii, lxxii-
v.
Violence, when it may be lawfullyused,
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, ii. ; fancies of certain
Romanists about her being conceived
without sin, 13J . 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, ii.
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, ii.
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.
Will-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.
Woll, 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, 316 ; 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 character of him, 307-8; accuses
him of secretly encouraging amaraud-
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, whatmeant by, i. 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, 62, 73,
497; hi. 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, 69-61, 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 Tyndale to be
older than the flood, iii. 26 ; papists
teach that some things, not written,
must be believed for salvation, 26;
More's attempt to prove this, an
swered, 96-7, 100. Y.
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. xii.
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.

THE
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 ell 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 batter appear. '
" As he was a great patron and promuter of good learning, so he took care of giving encouragement
to printing— a great instrument 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 Bullinger'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 Bullinger'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 modem
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 HEPOKT OF THE COUNCIL.
For 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 tetigit non ornavit." 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 offspringrather 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 productions
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 importance 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 accomplishing 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.

ABSTRACT OF THE CASH ACCOUNT OF THE PARKER SOCIETY,
FOR THE YEAR 1849.

Received.
Subscriptions received for 1849, and previous years
Subscriptions received for future years 
Amount received on Consols account 
, „ „ Exchequer Bill 
Balance due to the Treasurer 

£ a.

d

4472 8

2

8 0

0

420 0

2

20 17

5

287 10

4

Total  £5208 16 1

Paid.
Balance due for 1848 
Paid for Printing and -Paper of the books for 1849
For Binding and Delivery 

£ s. d
373 11 7
2519 12 11
959 9 36 6
98

5 12
7 10
13 13

For Editorial expenses  691 10
For Insurance from fire 
Library 
Transcripts 
Printing Plans, Reports, and Circulars, and for")
Advertisements  j
Rent of Office, Salary of Secretary, and Wages of)
Clerks, and Porters  j
Books purchased to complete sets 
Stationery, and Account Books 
Incidentals, including Postage, carriage, coals, and \
various petty expenses  j

95 17 6

452 11 0

23 14
5 5

HENRY POWNALL,
FRANCIS LOWE,

Auditors.

60 7 0

Total  £5208 16 1

THE LAWS OF THE PAKKER SOCIETY.
LAWS OF THE PARKER SOCIETY.

I. — That the Society shall be called The Paekeb 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 determine;
the subscription to be considered due on the First 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 Council have power to fill all vacancies
during the year.
IV. — That the accounts of the receipt and expenditure of the Society shall
be examined 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 every mem
ber not in arrear of his or her annual subscription, shall receive a copy of every
work published by the Society during the year, for each sum of One Pound
subscribed, without any charge for the 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 shall 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 the 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 mav determine.

THE MEMBERS OP THE PARKER SOCIETY. 5
THE FOLLOWING NAMES, AMONG OTHERS, ARE IN THE LIST
OF SUBSCRIBERS TO

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 Canterbury. — 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, Conyngham,
Downshire, Northampton, Ormonde, and Salisbury.
The Right Honourable the Earls of Cavan, Chichester, Clancarty, De Grey,
Dunraven, Essex, Galloway, Howe, Jermyn, NelsoD, 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, Llandaff,
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, Kildajre, and Kilmacdaugh.
The Honourable and Worshipful T. W. Law, Chancellor of Bath and Wells.
—The Worshipful H. Raikes, Chancellor of Chester, E. T. M. Phillips,
Chancellor of Gloucester, F. R. Sandys, Chancellor of Ossory,
Marsham Argles, Chancellor of Peterborough, and J. N. Woodroffe,
Chaiicellor 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 Archdeacons 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. Sadleir, 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. Wheeler, 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 Edinburgh. — King's
Coll. London. — Advocates' Library, and Library of the Writers to the
Signet, Edinburgh. — St. Bees' Coll. — Cathedrals of Chester and Cashel. —
The London Institution. — The London Library. — 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 Honoueable Lobd Abhley, M.P., L.L.D., &c.
Treasurer.
Sib Walter R. Faequhab, Baet.
Council.
¦ Rev. R. G. Bakeb. — Rev. C. Benson, Canon of Worcester. — John Bridges,
Esq. — John Bbuce, Esq  Rev. Guy Beyan. — Rev. Richard Burgess. —
Rev. G. E. Coebie, Master of Jesus College, Cambridge. — Rev. T. Townson
Cbueton, Fellow of Brasenose College, Oxford. — Rev. Samuel Caee, Colchester.
— Hon. William Cowpeb. — Rev. W. Hatward 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. Hoene,
Canon of St. Paul's. — Rev. J. Jackson. — Hon. Abthub Kinnaird. — Henbt
Pownail, Esq. — Rev. Josiah Pbatt. — Rev. M. M. Pbeston. — Rev. De. Robinson.
— Rev. Daniel Wilson. General Secretary and Librarian.
Rev. John Ayee.
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. Kinnaied, Rev. R. E. Hankinson, H. Pownall, Esq., and F. Lowe, Esq
Bankers.
Messes. Heebies, Fabqubab, and Co., No. 16, St. James's Street.
REGULATIONS FOR DELIVERY OF THE BOOKS PUBLISHED
BY THE SOCIETY.
1. 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 anv conveyance a member may point out. In this
case the parcels will be booted* at the expense of the Society, but the carriage
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.

% Hi0t Of m Wotfts
ALREADY PUBLISHED BY THE PARKER SOCIETY.

« fThe Works of Bishop Ridley.
jo J The Sermons and other Pieces of Archbishop Sandys.
i. | The Works of Bishop Pilkington.
§, l_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.
m TFulke's Defence of the English Translation of the Bible.
ao J Early Writings of Bishop Hooper.
'Z | Writings of Archbishop Cranmer on the Lord's Supper.
p? [_The Catechism and other pieces of Becon.
-* ["The Liturgies, Primer, and Catechism of the Reign of Edward VI.
co J Writings of Bishop Coverdale.

'Z | Sermons of Bishop Latimer.
t£ [.The Flower of Godly Prayers, and other pieces of Becon.
ui ( Second Series of Letters from the Archives of Zurich.
5 J Remains of Bishop Latimer.
"Z 1 Writings of Bishop Jewel.
£ [ Devotional Poetry of the Reign of Queen Elizabeth.
® ["Remaining Portion of Bishop Coverdale's Writings.
oo J Original Letters relative to the Reformation.
'Z | Remains of Archbishop Cranmer.
[2 (_ Calf hill'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.
oi f Whitaker's Disputation on Holy Scripture.
oo J Bullinger's Sermons.
'Z | Bishop Bale's Select Writings.
£ L Tyndale, 2nd Portion. The Books preparing for 1 850, are : —
Tyndale, 3rd. and last Volume.
BuUinger, 2nd. Volume.
Jewel, 4th. and last Volume ; and, probably,
Answer to the Apology of Private Mass.

3 9002 00555 1842