and so they woulde condempne the holye ghoste that gaue it in tonges to the apostles of Christe as it is wrytten to speake the worde of God in al languages that were ordayned of God vnder heauen as it is wrytten And the holye Gooste descended vpon the Hethen as 〈…〉 the Apostles in Ierusalem as it 〈…〉 and Christe were so mercyfull to sende the holy goste to the Hethen mē he made them partakers of hys blessed worde why shoulde it then be taken awaye frome vs in thys lande that be Christen men Consyder you whether it is not all one to denye Christes wordes for Heresye and Christe for an heretyke for yf my worde be a lye then am I a lyer that speketh the worde Therfore yf my wordes be heresye then am I an heretyke that speaketh the worde therfor it is all one to condempne the worde of God in any language for Heresye and God for an Heretyke that spake the worde for he and hys worde is all ane and they maye not be seperated and yf the worde of hym is the lyfe of the worlde as it is wrytten Not onely by brede lyueth man but in euery worde that cometh oute of the mouth of god and euery worde of God is the lyfe of the soule of man as sayth saynte Iohn̄ that thou haue an oyntynge of the holy gooste and thou haue no nede of anye man but teache thou in all thynges whych is his blessed worde in whome is all wysedome and conninge and yet ye be always to lerne as well as we Howe maye any Antechriste for dreade of god take it awaye from vs that be christen mē and thus to suffer the people to dye for hunger in hererye and blaspheme of mānes lawe that corrupteth and sleyth the soule as pestilence sleth the bodye as Dauyd hereth wytnes where he speaketh of the Cheyre of pestilence and moste of al they make vs beleue a false law that they haue made vpon the secret hooste for the most falsest belef is taughte in it For where fynde ye that euer Christ or any of hys disciples or apostels taught any man to worshype it For in the masse crede it is sayde I beleue in one god onlye oure lorde Iesu Christe the sonne of god only begottē borne of the father before al the world he is God of God lyght of lyght very god of very god begottē not made of a substance euē with the father by whom al thinges be made the psalme Quicunque vult there it is sayde God is the father God is the sōne God is the holye Ghoste Unmade is the father vnmade is the sonne and vnmade is the holy gost and thou thē that art an earthely mā by what reasō maist thou saye that thou makest thy maker whether maye the made thinge saye to the maker why hast thou made me thus Or may it turne againe make hym that made it God forbyde Now answerest thou that saiest euery day that thou makest of bread the bodye of the lorde fleshe bloud of Iesu Christ god and mā Forsoth thou answerest greatly agaīst reason by these wordes that Christe spake at hys supper on Serethursday at night that Christ toke bread blessed it brake it gaue it to his disciples apostles said take ye and eate ye this is my bodi which shal be geuē for you And also he takīg the cuppe did thākes gaue to thē saide drinke ye al hereof thys is my blod of the newe testamēt whiche shal be shede oute for many into the remissiō of synnes as saythe Luke whan Iesu had takē bread he gaue thākes and brake it to them sayde take ye eate ye thys is my bodye that shal be geuen for you do ye thys in the remembrance of me Nowe vnderstāde ye the wordes of our sauiour christ as he spake them one after another as Christ spake them For he toke bread and blessed and yet what blessed he The scripture sayeth not that Christ toke bread and blessed it or that he blessed the bread which he hade taken Therfore it semeth more that he blessed his disciples and apostels whome he hade ordayned witnesses of his passiō and in them he left hys blessed worde whiche is the bread of lyfe as it is written not onely in brede lyued man but in eurry worde that procedith out of the mouthe of god Also Christe saythe I am the breade of lyfe that came downe from heuen and Christe saith often in Mathew the wordes that I haue spoken to you be spirite and lyfe Therfore it semeth more that he blessed his disciples and also hys apostels in whome the breade of lyfe was lefte more then in materiall breade for the materiall breade hath an ende as it is wryttē in the gospell of Mathew xv that Christ saide all thynges that a man eatethe goethe downe into the wombe and is sent downe into the draughte awaye and it hathe an ende of roottynge but the blessynge of Christe kept his discyples and apostels bothe bodelye and gostely As it is writtē that none of them perished but the sone of perditiō that the scriptures myght be fulfylled and often the scripture sayth that Iesu toke breade and brake it and gaue it to his disciples and sayd take ye eate ye This is my bodye that shal be geuen for you But he sayd not this bread is my body or that the bred shulde be geuen for the lyfe of the worlde For Christ saith what and if ye shal se the sonne of mā assēd vp where as he was before It is the spirit y t quyckeneth the flesh profiteth nothing Also Christe saythe in the gospell verely verely I saye vnto you Excepte the whet corne fal in to the grounde and dye It bydeth alone but yf it dye it bryngethe forthe muche frute Here menne maye see by the wordes of Chryste that it behoued that he dyed in the fleshe and that in hys deathe was made the frute of euerlastinge lyfe for all them that beleue on hym as it is wrytten For as by Adam all dye euen so by Christ shall al lyue euery man in hys owne order for as one clerenes is in the sonne another in the mone and a sterre in clerenes nothynge in comparyson to the sonne Euen so is the agayne rysynge of the ded men for we be sowē in corrouption and shal ryse againe incorruptible we are sowen in infyrmyte and shall ryse againe in vertue we are sowen in natural bodyes and shall ryse agayne spirituall bodyes Then yf Christe shall chaunge thus our deadly bodyes by death and god the father spared not hys owne sonne as it is wrytten but that death shoulde reyne in hym as in vs and that he shoulde be translated into a spirituall body the fyrste agayne rysynge of deade men Then howe saythe Hypocrites that take on them to make oure Lordes bodye loo whether
he was very man and in habyte he was founde as man And so we muste beleue that he was very god and maÌ„ togyther and that he styed vp very god man to heauen and that he shal be there tyl he come to deme the world And y t we maye not se hym bodely beynge in this lyfe as it is wryten pe i. For he sayeth whom ye haue not ye loue in to whome ye nowe not seynge beleue And Iohn sayeth in the fyrst gospell no maÌ„ sawe god no but the onely begotten sonne that is in the bosome of the father he hath tolde out And Ioh sayeth in his epystle the .iii. chap. Euery man y t synneth seeth not hym neyther knowe hym by what reason then saye ye that be synners that ye make god truly this muste nedes be y e worst synne to saye that ye make god and it is the abhominacion of dyscomforte that is sayde in Daniel the prophete standynge in the holy place he that readeth let hym vnderstande Also Luke sayeth .xxii. that Chryst toke the cuppe after that he had supped dyd thankes and sayd This cuppe is the nâ—we testament in my blood that shal be shedde into the remission of synnes for man now what say ye the cuppe which he sayde is the new testament in my blode was it a materiall cuppe in which the wine was that he gaue hys dysciples wyne of or was it hys moost blessed bodye in which the blessed blood was kept tyl it were shed out for the synnes of them that shulde be made safe by his passyon nedes we must saye y t he spake of his holy bodye as he dyd wheÌ„ he called hys passion eyther suffrynge in bodye a cuppe when he prayed to hys father or he wente to his passion Math. xxvi And sayd yf it be possible y t this cup passe froÌ„ me but yf thou wylt y t I drynke it thy wyll be done He spake not here of the materiall cup in which he had gyueÌ„ hys discyples drynke for it troubled not him but he praied for his great suffrauÌ„ce bitter the which he suffred for oure synnes not for his And yf he spake of his holy body passyon when he sayd This cup is y e newe testament in my blood so he spake of his holy bodye when he sayd this is my body that shal be gyueÌ„ for you not of the material bread whiche he had in his hande Also in another place he calleth his passyon a cuppe Math. xx where the mother of zebedeus sonnes came to hym axed of hym that her two sonnes when he came to his kyngdome myght syt one of his ryght syde one at his left syde And he answered sayd woman thou wotest not what thou axest then he sayde to them may ye drynke of the cup that I shal drynke they sayd yea lord And he sayd ye shall drynke of my cuppe but to syt on my ryght hande or lefte hande it is not myne to gyue but to the father it is proper but in that that he sayde ye shall drynke of my cup he promysed them to suffre tribulacion of this world as he dyd by the which they shuld enter into lyfe euerlastyng to be both on his ryght haÌ„de And thus ye may se y t chryste spake not of the material cup neyther of hym self nor of his apostles nether of material bred neyther of material wine Therfor let euery maÌ„ wisely w t meke prayers great study also charyte read the wordes of god holy scryptures but many of you be lyke the mother of zebedeus sonnes to whom chryst sayd thou wotest not what thou axest So many of you wote not what ye axe or what ye do for yf ye dyd ye wolde not blaspheme god as ye do to set an alieÌ„ god iÌ„ sted of the lyuynge god Also Chryst sayeth Iohn xv I am a very vyne wherfore worshyppe ye not the vyne for god as ye do the breade wherein was Chryst a verye vyne or where in was the breade chrystes bodye in fyguratyue speache whiche is hyd in the vnderstandyng of synners Then yf Chryste became not a material either an early vyne neyther materiall vyne became the bodye of Chryste So neyther the bread materiall breade was not chaunged from his substaunce to the flesshe and blode of Chryste Haue ye not reade Iohn the .ii. when Chryste came into the temple they axed of hym what token he wolde shewe that they myghte beleue hym And he answered vnto them caste downe this temple and in thre dayes I shall rayre it a gayne which wordes were fulfylled in hys rysynge agayne from deathe but when he sayde vndo this temple in that that he sayde this they were dyscende for they vnderstode it fleshlye had went that he had spoken of the temple of Ierusalem for because he stode in it And hereof they accused hym at his passyon ful falsely Math. xxvi for he spake of the temple of hys blessed bodye which rose agayne in the .iii daye And ryght so Chryste syake of his holye bodye when he sayde thys is my bodye whiche shal be gyuen for you Luke xxii which was geuen to death and into rysynge agayn to blesse for all that shal be saued by hiÌ„ but lyke as they accused hym falsely of the temple of IerusaleÌ„ Ryghte nowe a dayes they accusen falselye agaynste Chryste and saye that Chryste spake of the breade that he brake amonges his apostles for in that Chryste sayde thys they ben deceyued take it flesshly and turne it to the materiall breade as the Iewes dyd to the temple on this false vnderstandynge they make abhominacion of dyscomfort that is sayde of Daniel the prophete .xi. and Math. xxiiii standynge in the holy place he that readeth let him vnderstande Nowe therfore praye we hertely to God that this euyll tyme may be made shorte for the chosen men as he hath promysed in hys blessed gospell Math. xxiiii And the large and brode waye that leadeth to perditioÌ„ may be stopped and the strayte and narowe waye that leadethe to blesse maye be made open by holy scryptures that we maye knowe which is y e wyll of god to serue hym in syckernes and holynes in the dreade of God that we may fynde by hym a waye of blesse euerlastynge So be it ⧠The testament of maister wylliam Tracie esquier expounded by Wylliam Tyndall Wherin thou shalt perceyue with what charite the chaunceller of worceter Burned when he toke vp the deade carcas and made asshes of it after it was buried M.D.xxxv ¶ To the reader THou shalt vnderstand moost dere reder y t after Wyllyam Tyndall was so Iudaslie betrayed by an EnglysemaÌ„ a scoler of Louaine whose name is Philips there were certayne thynges of his doyng fouÌ„d whiche he had enteÌ„ded to haue put forth to the furtheraunce of godes worde amongest which was this testameÌ„t of mayster Tracie expouÌ„ded by Wyllyam Tyndall which I haue caused to be put
make they the gloryfyed bodye ether make they agayne the spirytuall bodye whyche is rysen frome deathe to lyfe eyther make they the fleshely bodye as it was before he suffred deathe and yf they saye also that they make the spirytuall bodye of Chryste it maye not be so for that thynge that Christe sayde and dyd he dyd it as he was at supper before he suffered hys passyon as it is wrytten that the spirytuall bodye of Chryste rose agayne from deathe to lyfe Also he ascended vp into heuē and that he wyl abyde there tyl he come to iudge the quicke and the deade and yf theysaye that they make Christes bodye as it was before he had suffered hys passion then muste they nedes graunte that Christe is to dye yet for by all holy scriptures he was promysed to dye and that he gaue lordshyppe of euerlastynge lyfe Furthermore yf they saye that Christe made hys bodye of breade wyth what wordes made he it not wyth these wordes Hoc est corpus meum that is to saye in Englyshe thys is my bodye for they be the wordes of gyuynge and not of makynge whych he sayd after that he brake the breade then departynge it amonge his disciples and apostles Therfore yf Christe had made of that breade hys bodye had made it in hys blessynge or els in gyuynge of thankes and not in the wordes of gyuynge for yf Christe had spoken of the materiall bread that he had in hys handes as when he sayde Hoc est corpus meum thys is my bodye and it was made before or els the worde had bene a lye for yf ye saye thys in my hande and yf it be not a hande then am I a lyer therfore seke it busely yf ye can fynde .ii. wordes of blessyng or of gyuynge of thankes the whyche Chryste dyd that the clerkes of the earthe knowethe not for yf ye myghte fynde or knowe it those wordes then should you waxe greate maysters aboue Christe and then ye myghte be gyuers of hys substance and as father and maker of hym and that he shoulde worshyppe you as it is wryttē Thou shalte worshippe thy father mother of suche as desyre suche worshyppe agaynst goddes lawe speaketh saynte Paule of the man of synne that enhaunsethe hym selfe as he were God And he is worshypped ouer all thynges as God and sheweth hym selfe as he were god where our charge be gylty in this deme ye or they that knowen mooste for they saye that when ye haue sayde Hoc est corpus meum that is to saye this is my body the whiche ye call the wordes of consecration or elles of makynge and when they be sayde ouer the breade ye saye that there is lefte no breade but it is the bodye of the Lorde but truelye there is nothynge but an hepe of accydentes as whytnes ruggednes roundnes sauery touchynge and tastynge and suche other accidētes Than yf thon sayest that fleshe and bloode of Christe that is to saye hys manhode is made more or encreased be so muche as the mynystration of breade and wyne is the whyche ye mynystren yf ye saye it is so then thou muste nedes consent that that thynge that is not God to daye shal be God to morowe yea and that thynge whyche is wythoute spirite of lyfe but growethe in the felde by kynde shal be God an other tyme. And we all oughte to beleue that he was wythoute begynnynge and withoute endynge and in hys manhode begotten and not made for yf the manhode of Christe were encreased euerye daye by so muche as the bread and wyne draweth that ye mynistren he shoulde waxe more in one daye by carte lodes then he dyd in xxxii yeres when he was here in earthe And yf thou makest the body of our lord in those wordes Hoc est corpus meum that is to say This is my bodye And yf thou mayste make the bodye of the lorde in those wordes Thys is my body thou thy selfe must be the persō of Christ or els there is a false God for yf it is thy body as thou sayeste then it is the bodye of a false knaue or of a dronken man or of a thefe or of a lecheroure or full of other synnes and then there is an vnclene bodye for any man to worshype for god For and Christe had made there hys bodye of materiall bread in the sayde wordes as I knowe they be not the wordes of makynge what earthly man had power to do as he dyd for in all holy scripture from the beginnynge of Genesis to the ende of the Apocalips There be no wordes wrytten of the makynge of Christes bodye but there bene wrytten that Christ was the sonne of the father and that he was conceyued of the holy ghoste and that he toke fleshe and blood of the virgin Mary and that he was deade and that he rose agayne from death on the thyrde daye and that he ascended to heauen very god and man and that we shulde beleue in all scripture that ben written of hym and that he is to come to iudge the quicke and the deade and that the same Christ Iesu kinge and sauiour was at the beginning wyth the father and the holy ghoste makynge all thynges of nought both heauen and earthe and all thynges that bene in it worchynge by worde of hys vertue for he said be it do and it was done as whose workes neuer earthly mā might cōprehende either make And yet y e wordes of the makyng of these thinges by me written in the beginnyng of gene euē as god spake thē yf ye can not make the worke y t he made haue y e wordes by which he made it how shal he make hym that made the workes you haue no wordes of auctorite either power lefte you on earthe by whiche ye shulde do thys but as ye haue fayned thys crafte of youre false errours whiche some of you vnderstand not for it is prophesyed Esaye .vi. and .xiii. chapiter of Math. xiii and Luke viii Marke iiii ye shall haue eyes and se not and eares and heare not and ye shall se prophesyes and ye shall not vnderstande leste they were conuerted for I hyde them from the hertes of those people theyr hertes are greatlye fatted and this thinge is done to you for the wyckednes of youre errours in vnbeleue therfore be you conueteed frome the worste synne as it is wrytten when Moyses was in the hyll wyth God Exod. xx the people made a calfe and worshypped it as God And God spake to Moyses go for the people haue done the worste synne to make and worshippe alyen goddes But nowe I shall aske you a word answere you me whether is the body of the lorde made at once or at twise is bothe the fleshe and the bloode in the hoost of the breade or elles is the fleshe made at one tyme and the bloode made at other tyme that is to saye the wyne in the
in Pryute to the intent that al the worlde shulde see howe earnestlye the Cannonistes spirituall lawyers which be the chefe rulers vnder bysshops in euery dioces in somoch that to euery cathedral church the deane chauÌ„celler archdeken at coÌ„â—â—nlye doctours or bachelers of lawe do endeuer them selues iustly to iudge and spirituallye to gyue sentence accordyng to charitie vppon all the actes and dedes done of theyr diosessanes after the ensaÌ„ple of the chauÌ„celer of worceter whiche after master Tracye was buryed of pure zeale and loue hardelye toke vp the deed carcas burnt it wherfore he dyd it it shall euidentlye appere to the reder in this litle treatyse rede it therfore I beseche the and iudge the spirites of our spiritualte pray that the spiryte of him y t raised vp Chryst may ones inhabite them mollyfye theyr hartes and so illumyne them that they may bothe se and shewe true lyght and no longer to resyste God ner hys truth Amen The Testament hit selfe ¶ In the name of God Amen I wylliam Tracie of CodyngtoÌ„ in the counte of gloceter esquier make my testament last wyl as here after folowethe ¶ Fyrst and before al other thyng I coÌ„myt me vnto god and to his mercye trustynge without any doute or mystrust that by his grace and the merytes of Iesus Chryste and by the vertue of his passyon of his resurreâ—yoÌ„ I haue shal haue remissioÌ„ of my synnes resurrectioÌ„ of bodye soule accordynge as it is wryteÌ„ Iob. xix I beleue y t my redemerlyueth y t in y e last day I shal rise out of y e erth iÌ„ my flesse shall se my sauiour this my hope is layd vp in my bosome And touchynge the wealth of my soule the fayth that I haue taken and rehersed is suffycieÌ„t as I suppose w t out any other mans worke or workes My grounde my belefe is that ther is but one god and one mediatour betwene god man which is Iesus chryste So y t I do excepte none in heauen nor in erth to be my mediator betwene me and god but only Iesus chryst all other be but peticyoners in receiuyng of grace but one able to gyue influence of grace And therfore wyll I bestowe no part of my goodes for that intent y t any man shulde saye or do to healpe my soule for therin I trust onelye to the promyse of god he that beleueth and is baptized shal be saued he that beleueth not shal be damned marke the last chapter And touchynge the buryeng of my body it auayleth me not what be done therto where in saynt Austine de cura ageÌ„da pro mortuis saith that they are rather the solace of them that lyue thaÌ„ weylthe or comforte of them that are departed therfore I remyt it onelye to the dyscrecyon of myne executors And touchynge the distribution of my teÌ„poral goodes my purpose is by y e grace of god to bestow theÌ„ to be accepted as frutes of faith so y t I do not suppose y t my meryte be bi good bestowed of them but my meryte is that faith of Iesus Chryst onely by whiche fayth suche workes are good accordiÌ„g to y e wordes of our lord Math. xxv I was hungry thou gaueste me to eate it foloweth y t ye haue done to the least of my bretherne ye haue done to me c. euer we shulde consyder y e trew sentence that a good work maketh not a good maÌ„ but a good man maketh a good worke for fayth makethe the man booth good and ryghtwyse for a ryghtwyse maÌ„ lyueth by fayth Rom. i. what so euer spryngeth not out of fayth is synne Romaynes xiiii And all my teÌ„poral goodes that I haue not geuynge or delyuered or not gyuen by wryting of myne owne hande berynge the date of thys present wrytynge I do leaue and gyue to margarete my wyfe to rycharde my sonne which I make myne executours wytnes this myne owne hande the .x. daye of October in the .xxii. yere of the reygne of kyng Henry the .viii. Tyndall Now let vs examyne the partes of this TestameÌ„t sentence by sentence Fyrst to coÌ„mit our selues to god aboue all is the first of all preceptes the fyrst stone in the foundacion of oure fayth that is that we beleue and put our trust in one god one all true one almyghty all good all mercyfull cleuyng fast to his truth might mercie goodnes surely sertified ful perswaded that he is our God ye oures and to vs all true without all falsshed gyle and caÌ„ not fayle in his promyses And to vs almyghtye that hys wyll can not be leat to fulfyll all the truth that he hath promysed vs And to vs al good all mercyfull what soeuer we haue done and howe so euer greuously we haue trespassed so that we come to hym the way that he hath appoynted whiche waye is Iesus Chryst onelye as we shall see foloyngly thys fyrst clause then is the fyrst commanndement or at the least the fyrst sentence in the fyrst commauÌ„dement and the fyrste artycle of our crede And that thys trust confidence in the mercy of God is thorow Iesu Chryst is the secoÌ„de article of oure crede confirmed testifyed thorowe out al scrypture That Chryst briÌ„geth vs into thys grace Paule proueth Rom. v. sayng Iustifyed by fayth we are at peace wyth God thorow Iesus Chryst our Lord by whom we haue in eÌ„tring in vnto this grace in which we stand Ephe iii By whome sayeth Paule we haue a blode entryng in thorow the fayth y t is in hym iÌ„ the secoÌ„d of y e sayd Epistle By him we haue an entryng in vnto the father a lytle before in the same chapter he is our peace And Iohan in the first chapter Behold the LaÌ„be of god whiche takethe awaye the synne of the worlde whiche synne was the busshe that stoped the entrynge in kepte vs out and the swerde wherwith was kept the entryng vnto the tre of lyfe from Adam all his ofsprynge And that the second of the firste of Peter whiche bare our synnes in his bodye and by whose stryppes we are made hole By whome we haue redemptyon thorowe his bloode euen the forgyuenes of our synnes Collos. i. Ephes. i. And Roma iiii He was delyuered for our synnes and rose agayne for our iustifyeng And concernynge the resurrectyoÌ„ it is an article of our fayth and proued there sufficieÌ„tlye and that it shall be by the power of Chryste is also the open scrypture Iohn vi This is the wyll of my father which sent me that I lose nothynge of al that he hath geuen me but that I rayse it vp agayne in the last day agayne I am the resurrectioÌ„ IhoÌ„ xi That this lyue fayth is sufficieÌ„t to iustificatioÌ„ with oute addynge to of anye more helpe 〈◊〉 this wyse proued the ê“myser is god of whome Paule
More ouer what greatter signe of infedilite is there theÌ„ to care al y e tyme of deth 〈◊〉 what poÌ„pe y e carkas shal be caried to y e graueâ— He denieth not but y t a christen maÌ„ shuld be honorably buryed namelye for the honour hope of y e resuerectioÌ„ therfore coÌ„mitted that care to his deare executours hys sone his wyfe whiche he wyst wolde in that parte do sufficient and leue nothinge of the vse of y e contre vndone but the abuse And that bestowynge of a great parte of his goodes which he yet leued apon the pore to be thanckful for y e mercie receued w t out bying sellynge w t God y t is wtout bynding those pore vnto any other appoynted prayers thaÌ„ god hath bound vs alredy one to praye for another one to help another as he hath helped vs but patientlye addynge for the blessynges that god hath appointed vnto all manner good workes trustynge faithfully to his promes thankinge as ye may se by his wordes the bloude of Christe for the reward promised to his workes and not the goodnes of the workes as thoughe he had done more then his dutie or all that And assygned by wrytinge vnto whome another parte shulde be distributed and geuinge the rest to his executours that no stryfe shulde be whiche executours wher by ryght the heyres of all that was lefte to theÌ„ These thynges I saye are signes euident not onely of a good ChristeÌ„ man but also of a perfecte Christen man and of suche a one as neded not to be agast and desperaet for feare of the paynful paynes of purgatorye which who so fearith as they faine it can not but vtterly abhorre deeth seynge that Christe is there no longer thy Lorde after he hath brought the thither but art excluded from his satisfaction and muste satisfye for thy selfe alone and that with sufferinge payne onlye or ellys taryenge the satisfienge of them that shall neuer satisfie ynoughe for them selues or gapinge for the popes pardons which haue to great dowers dangers what in the mynde enteÌ„t of the graunter what in the purchases yet they can be treuly obteyned with al due cyrcuÌ„stances moch les certitude y t they haue any autoryte at all Paule trusted to be dissolued and to be wyth Chryst Steuen desyred Chryst to take his spirite the prophetes desired god to take their soules from them and al the saynctes went wyth a lustye corage to deeth nether fearynge or teachyng vs to feare any such crudelyte where hath the churche then gotten authorytye to bynde vs from beyng so perfyte froÌ„ hauyng any such fayth in the goodnes of god oure Father and Lorde Chryste and to make suche perfytnes and fayth of al heresies the greatest Salomon sayth in the .xxx. of his Prouerbes iii. are insaciable and the forth sayth neuer It is ynough But there is a fyft called dame auaryce wyth as greadye a gut as meltyng a mawe as wyd a throte as gapyng a mouth and wyth as reauenyng teeth as the best which the more she eateth the huÌ„gryer she is An vnquyet euyll neuer at rest a blynde monster and a surmysyng beest fearynge at the fal of euery leafe Quid noÌ„ iÌ„mortalia pectora cogis aurifacta fames what doth not y e holy hongur compel theÌ„ that loue thys world inordinatly to commytte might that deuyls belye be once ful trueth shulde haue audience and wordes be construed a ryght and taken in the same sence as they be ment Thowghe hit seme not impossible haplye y t there myght be a place where the soules myghte be kept for a space to be taught instruct yet that ther shuld be such a Iayle as they Iangle soch faâ—â—ons as they fayne is playne impossible repugnant to y e scripture for when a man is translated vtterly oute of y e kyndome of Satan so confyrmed in grace that he can not synne so burnynge in loue that his lust caÌ„ not be plucked from goddes wyl beynge partaker which vs of al the promises of God vnder the commaundementes what coude be denyed hym in that depe innocencie of his moost kynde father y t hath leaft no mercy vnpromysed aringe it therto in the name of his son Iesus the chylde of his hertis lust which is oure lorde hath lefe no mercye vndeserued for vs namely whan god hathe sworne that he wyll put of ryghtwisnes be to vs a father that of all mercye and hath slayne hys mooste dere sonne Iesus to confyrme his oth Fynally seynge that Chrystes loue taketh all to the best nothyng is here that maye not be well vnderstanded the cyrcuÌ„staunces declarynge in what sence al was ment they oughte to haue interpreted hit charytablye yf oughte had bene founde doutfull or semynge to sonÌ„de amysse Moreouer yf any thyng hed bene theryn that coude not haue be taken wel yet theyr parte had bene to haue interprete it as spoken of ydelnesse of the heed by the reason of syckenesse for as much as the man was vertuus wise well lerned of good fame and reporte founde in the fayth whyle he was a lyue but if they saye he was suspect whan he was a lyue then is their doyng so moche the worsse and to be thought that they fear hys doctrine whaÌ„ he was a lyue mystrusted their awne part their consciences testyfyenge to them that beheld no nother doctrine then that was true seynge then they nether spake ner wrote agaynste hym ner brought hym to any examynacyon Besyde that some mery felowes wyl thynke that they owght first to haue sent to hym to wyt whethrer he wold haue reuoked yet they had so dispytefully burnt the deed bodye that coude not answere for it selfe nor interprete hys wordys how he ment them namely the maÌ„ beyng of so worshypfull auncient a bloude But here wyll I make an ende desyryng the reader to loke on thys thynge wyth indyferent eyes iuge whether I haue expounded the wordes of thys TestameÌ„t as they should seame to signify or not Iuge also whether y e maker therof seame not by his worke both vertuous glory which if it so be thynke not y t he was the worsse bycause y e deede body was burnt to asshes but rather lerne to know the great desyre that hypocrytes haue to fynde one craft or other to dase y e trueth wyth and cause hit to be counted for heresye of the simple vnlerned people which are so ignoraunt that they can not spye their sotteltye hit must neades be heresye that towcheth any thinge their ratten byle they wyl haue hit who so euer saye nay onely the eternal god must be prayed to nyght day to amend them in whose power it onely lyeth who also graunt them ones ernestlye to truste his true doctrine conteyned in the swete pure fouÌ„taines of his scriptures and in his pathes to direct their wayes Amen ¶ Here endeth the Exposicion of wyllyam Tyndall ¶ Inprynted at Norenburch 1546. Mat. vii Luke xiii Mat. vii Luke xi Iacob i. Apoc. iii. Dani. xi mat xxiiii Act. xvii mat xviii Act. ii Ioheâ—l iii Act. lxxxx Mat. iiii mat xxvi mark xiiii Mate. iiii Ioh. vi Mat. xv Ioh. xiii IohnÌ„ vi Math. Marke Luke Note here Math. xxviii Exod xii 1 Tessa ii Math. i. Luke i. psal clxix Hebr. i. Genesis Luk. xxii Apo. xvii Roma ii Peter iii Math. Mat. xi Math. xi Rom. x.