Swynglius with frere Huskyn and hys felowes agaynst the interpretacyon of all holy doctours and sayntes and the comen fayth of all trewe crysten people .xv. hundred yere before them but eche of them selfe also agaynst other amonge them selfe saye and swere that the scrypture is playne for theyr parte So that as for necessyte of wrytynge all or any parte coÌ„cernynge the sacramentes ceremonyes or artycles of the fayth god was not dreuen thereto nor by the wrytynge be taken awaye the dowtes But as I wote it well that god had good and greate causes why he caused some thynges to be wryten so had he causes as good why he lefte some vnwryten But neyther can Tyndale tell why he sholde wryte all nor I gyue the rekenynge why he lefte some vnwryten To thys wyll Tyndale happely say for ellys can not I se what he can say that god hath causyd all his wordes spoken to his chyrche to be wryten in holy scrypture and hath in the same scrypture gyuen vs playne warnynge that he so hath done and thereby hath he delyuered vs from dyuerse dowtes though not from all For all be it the dyuerse dowteâ— yet ryse vppon the writtynge we by his expresse warnyng in wrytynge shewynge that all is wryten be put oute of all dowte that we shall byleue nothynge as his worde wherof there is no wrytynge Surely yf Tyndale tell me this tale as in dede he doth for both Luther and he and frere Huskyn and Swynglius and all the rable of that rascayle neuer ceace to saye thys and they fynde folys that byleue them better vppon they re bare wordes then they wolde more honeste meÌ„ vppon theyr obligacyoÌ„s but now as I say yf Tyndale tell me this tale I shall by his leue be bolde to denye yt hym and pray hym onys to proue yt yf he can fynde how For this I wote well they haue amonge them made great boste a great whyle alwaye promysed that they wyll byeld vppe that towre and make yt very strong and sure and surely so haue they great nede to do for therein lyeth all the store of all theyr gunne powder brymstone pytch wyld fyre that they shote out at the blessed sacramentes of our sauyour Cryste And as for hytherto brought they neuer yet so mych good stuffe as wolde make a tyle pynne to fence theyr fortresse wythall And what so euer they bryng herafter they shall make pore paper walles But to th entent that they shall not bygyle you lette vs wyth one worde or twoo put them in remembraunce what thynges they be that they muste nedes proue and that by playne scripture to for other profe them selfe wyll none admytte Tyndale muste proue me fyrst therfore by playne euydent scrypture that all the wordes necessarye to remayne be knowen whych our sauyour hym selfe and his apostles tought ones withoute wrytynge all those he hath caused to be by them and his euangelistes wryten preserued and kepte in playne and euident scripture when Tyndale hath proued this for whych I dare geue hym respyte tyll domes daye then muste he yet by playne and euydent scrypture profe me farther lo for the profe therof though the poyntes be but easy let hym take yet his tyme fyftene dayes after wythin whyche he muste I saye by playne and euydent scripâ—â—â—â— pâ—ofe me farther yet of these two thynges one that is to wyâ—â—â—ther that euery necessary worde whych god hath spoken by hymselfe and his holy spyryte vnto his chyrche synnys the dâ—th of his .iiii. euangelystes and his .xii. apostles he hathe caused to be also secretly sette in and wryten to these bokes whych Tyndale agreeth for holy scrypture or ellys muste he profe me by playne and euydent scripture that not wythstandynge his promyse made vnto his chyrch in his apostles dayes that he wolde wyth his holy spyryte speke to his chyrch hym self and dwell therwyth and teache yt all trewth from tyme to tyme all dayes euen to the day of dome yet as sone as he saw his apostles dede no maÌ„ that herde hym left to bere vs wytnesse what he sayde he bygan to go from his worde agayne sware that he wold eyther no lenger dwell here wyth his chyrch or yf he cam yt shold be but a geste wyse and yet wold he play muÌ„me to and ney ther by hym selfe nor his holy spyryte vouchsaufe to speke any one worde vnto them that were at the leste wyse aught worthy the wrytynge but some wanton tryfle Remember nowe good reader that these be the thynges whyche Tyndale hathe to proue And when he proueth these few thynges then beleue hym hardely and so wyll I do to But surely who so byleue hym wyth any lesse vnder standeth nothynge what the mater meaneth Now yet ones agayne lette vs consyder Tyndales olde tyme in whych he sayth the trew pure preachyng was vsed that is now quyte gone I wolde aske hym when ended that olde tyme of his and when beganne his new He saythe yt hath bene thus as yt is more then this .viii. hundred yeres and me thynketh .viii. hundred is a very longe nowe But yet consyder good reader yf the trew preachynge was lefte and gone .viii. yere a go and more then can he not say nay but that the trew fayth went quyte away therwith without whych can be no chyrch of Cryste neyther catholyque nor of electes And thus doth Tyndale tell vs that this .viii. yere at the laste our lorde hath broke his promyse by whyche he promysed to be with his chyrch all days to the worldes ende This man maketh hygh boste of Crystes promyses wold with them destroye all vertue safe fayth And now ye se that playnely he denyeth Crystes promyse to and wyll I wene at laste denye euen Cryste and all For as ye se at your eye he draweth very faste towarde yt Now tyll Tyndale therfore haue proued vs these few poyntes that are for theyr falsehed impossyble to be proued the chyrche shall not nede for his fonde raylynge any thyng to fere to vse the deuoute sacrameÌ„tes ceremonyes taught and delyuered theÌ„ by god and his holy spyryte For sâ—yghte wherof the deuyll and his damned spyrytes crye vppon to haue them lefte of and bere vs in hand that they be frutelesse For Tyndale sayth that they neyther tame the flesshe nor do good to thy neyghbour nor be honour to god But now doth all good crysteÌ„ people very well perceyue by Crystes owne promyse in the very wryten gospell that the chyrche of Cryste ys taught by hys holy spyryte that these sacramentes and ceremonyes do please god And they perceyue and se also that the holy sayntes whyche haue vsed them before our dayes be now longe a go rewarded in heuyn wyth god And they perceyue also that in the vse therof theyr myndes rysen and be lyfte vppe a lofte in deuocyon to god and bâ— these thynges and such lyke they perceyue well that Tyndale doeth but bylye
spyrytuall doctryne teacheth vs a fals fayth many mortall heresyes and wolde with scrypture destroye the scrypture and amyd dys hys ernest holynes falleth in to mokkes and mowes maketh madde apysshe iestynge agaynste the holy cerimonyes and blessyd sacrameÌ„tys ofâ— our sauyour Chryste the thynges sanctyfyed wyth the blessyd blode of oure sauyour Tyndall turneth in to scorne Neuer was there any scoffynge frere Frappe prechyng vpon a stole that durste play the knauyshe foole on suche a fasshyon as ye shall se Tyndall do here For yf any sholde his audyeÌ„ce were they neuer so wanton wold yet at suche wordes yf any sparke of christen â—â—â—e remayned in theyr hartys pull downe the rybawld by thâ—â—â—rte and breke the stole vppon his hed And â—ow where as he saluteth vs wyth the lyght of the spyryte and entendeth to brynge vs in darkenes of the deuyll where he speketh of trewe repentaunce and then wolde put awaye two partes thereof that is to wyt bothe confessyon and satysfacyon and where he speketh of faste fayth and theÌ„ teacheth a false presumptuouse faythe wyâ—h such truste put in fayth alone that he rekeneth all good workes fruteles and vnprofytable and that fayth alone suffyseth to saluacyon how dyuelyshely that any man lyue besyde we may well ê‘ceyue that these thaâ— so teache be wyth theyr holly salutacyons the false ydle prophetes of whome the blessyd apostle Pawle wryteth vnto the Romayns Rom. 16 that by theyr swete blessynges waste oute and emptye the poore wydowes houses For by such holy salutacyon as by swete blessynge praynge for them so good thynges as they seme to do they wynne theyr hartys to assent after to theyr heresyes and so expell and kyll trew fayth in theyr hartes and god so taken from them they make theÌ„ wydows so waste and emptye oute the substancyall vertues of theyr soules But nowe when he speketh of ferueÌ„t loue after the ensample of Cryste and his saintes as ernest as the matter is who can forbere laughynge when he seeth the lecherouse fleshly loue of those freres and theyr nunnes wherof tyll Tyndall can tell vs some lyke ensamples of Chryste and his sayntis that any of them were wonte to breke theyr vowes of chastyte and fall to suche fylthy lechery tyll he can tell vs that we may well tell hym that hys holy prayer of feruent loue here in his prologe goeth quyte agaynste his purpose and shameth all his hole boke after wherfore good Cristen reders who so shall happeÌ„ to rede his pernycyous boke take wysdome wyth you as I dowte not but ye wyll and be not so ledde wyth a few paynted holy wordes as yt were wyth the beholdynge of a pekokkes tayle but that ye regarde therwyth his fowle fete also and loke well whyther he walketh and to what ende he speketh and consyder hym by the hed maysters and archherityques of hys vngracyous secte whych when they haue spoken as relygiousely as he yet haue as ye see well shamefully shewed them selues open incestuouse harlottes and that of the moste abhominable sorte deflowrynge relygyous women And Tyndall hym selfe which thynge is worse then the dede doynge maynteyneth in hys boke theyr dede for well done Tyndall ☞ Oure sauyour Iesus in the .xvj. chapter of IohnÌ„ at his laste souper wheÌ„ he toke his leaue of his disciples warned them sayeng the holy goost sâ—all come and rebuke the worlde of iudgement Tyndale 〈◊〉 now y◠〈◊〉 goste sent â—owne from heuen to â—eâ—uke yâ— iugement of all crystendome thys â—v C. yere passed that is he shall rebuke the worlde for lacke of trew iudgement and dyscrecion to iudge and shall proue that the taste of theyr mouthes is corrupte so that they iudge swete to be sowre and sowre to be swete and theyr yees to be blynde so that they thynke that to be very seruyce of god which is but a blynde superstycyon for zele of whiche yet they persecute the true seruice of god and that they iudge to be the law of god whyche is but a false imaginacyon of a corrupte iudgement for blynde affeccyon of whiche yet they persecute the true law of god and them that kepe yt More How sone myght a pore symple soule be ledde to thynke that all those that beleue not as Tyndall doth were in a wronge way and in a false belyeff when he heryth Tyndall here lay agaynst them the wordes of our sauyour hym selfe spoken vnto his dysciples in his laste soupper But nowe they that be lerned and know the place in the gospell ê‘ceyue very well that Tyndall here synfully doth abuse the holy wordes of Chryste and manyfestly mystorneth the mynde and sentence of our sauyour folowynge thexample of the deuyll that alleged the scrypture vnto Chryste in deserte For as the dyuell there falsely wrested the scrypture of god and leyd yt agaynste god so dothe Tyndall here wreste the worde of our sauyour agaynst hym self and his hole chyrch I say his hole chyrche not the clergye onely but the hole coÌ„gregacyon of all crysten people For yt is well knowen that Chryste spake those wordes agaynst the Iewes and Paynyms that refused him and his true fayth shewynge that the holy goost at his comyng shold reproue theyr false iudgemeÌ„t and theyr vnsauery taste that iudged swete sowre sowre swete and that he shold teache his chyrche and his congregacyon the very truthe and lede them in to all trueth that sholde be necessarye for they re saluacyon And this promyse hathe oure sauiour bothe made in the gospell and also fulfylled in dede For the holy goost hathe not fayled to teache his chyrch all such kinde of truthe from the begynnynge hytherto nor neuer shall ceace so to do as well by his owne holy secrete worde vnwrytten in the scrypture and yet by hym selfe wrytten in chrysten mennys hartys as by his holy scripture eyther wryteÌ„ in tables of stone or in bestes skynnes accordynge to his owne wordes spokeÌ„ as well by the mouth of the prophete Ezechiel Ezech. 11. as of the blessyd apostle saynt Paule These truthes had the apostles the martyrs the confessours the holy doctours of Crystis chyrche and the comen crysten people of euery age from Chrystes dethe hytherto And in this comen knoweÌ„ chyrche of christendome excepte suche as at sondry tymes haue fallen there from as Arrius Pelagius Donatus wyclyff and Husse such other and now Luther and Tyndall and frere Huskyn and theyr felowes hath euer the true iudgement remayned the ryght sauored taste and neuer loste any of those heretyques these necessarye truthes tyll the dyuell hadde thorow pryde enuye and malyce made them set naught by the chyrche And then dyd he caste them forthe wyth in suche a feuer that they clene loste theyr taste and then dyd they as Tyndall dothe nowe iudge swete that all chrystendome iudged sowre And by those truthes and thys fayth alwaye from the begynnynge kept in Chrystes chyrche be we now very
by a greate deale as the messenger doth in my dyalog whyche I haue yet suffered to stande styll in my dyaloge that rather yet by the counsayle of other men then of my selfe For all be yt that yt be lawfull to any man to mysselyke the mysseuse of euery good thynge and that in my dyaloge there not onely those euyll thynges rehersed but answered also and soyled and the goodnes of the thyng self well vsed is playnely confyrmed and proued yet hath Tyndale by erronyouse bokes in settynge forth Luthers pestylent heresyes so enuenemed the hartes of lewdly disposed persones yâ— men can not almost now speke of such thynges in so mych as a play but that such euyll herers wax a grete dele the worse And therfore in these dayes in which Tyndale hath god amende hym wyth thenfeccion of his coÌ„tagyouse heresyes so sore poysened malycyouse and newfangle folke that the kynges hyghnes and not wythout the couÌ„sayle and aduyce not of his nobles onely wyth his other counsaylours attendynge vppon his gracys person but also of the ryght vertuouse and specyall well lerned men of eyther vnyuersyte other partyes of the realme specyally called thereto hathe after dylygent and longe consyderacyon hadde therein ben fayne for the whyle to prohybyte the scrypture of god to be sufferd in englyshe tonge amonge the peoples handes leste euyll folke by false drawyng of euery good thynge they rede in to the colour and mayntenauÌ„s of theyr owne fonde fantasyes and turnynge all hony in to posyn myght both dedly do hurte vnto theym selfe and sprede also that infeccyone farther a brode I saye therfore in these dayes in whyche men by theyr owne defaute mysseconstre and take harme of the very scrypture of god vntyll menne better amende yf any man wolde now translate Moria in to Englyshe or some workes eyther that I haue my selfe wryten ere this â—ll â—e yt there be none harme therin folke yet beynge as they be geuen to take harme of that that is good I wolde not onâ—â—y my derlynges bokes but myne owne also helpe to burne thâ—â— both wyth myne owne handes rather then folkesh 〈◊〉 though thorow theyr own faute take any harme of them seynge that â—seâ—heâ— lykely in these dayes so to do But now after this Tyndale handeleth me full vncourtesly for he taketh awaye all my thanke and rewarde that I sholde haue had of the spyrytualtye For he sheweth them that I wrote not my boke for any affeccyon that I bere to them no more then Iudas bytrayed Cryst for any fauour that he bare to the hygh prestes scrybes and pharaseys but that I dyd the tone as he dyd the tother for the lucre that shold come therof after whych he sayth that I so sore hungre that the good man as my frend prayeth for me that I eat not to faste for chokynge Now yf the spyritualtye had ben aboute to haue gathered a dysme amonge them and geue yt me Tyndale here had loste yt me euery peny But god forgeue the good man and I do For wheÌ„ he speketh of my lucre in good fayth he maketh me laugh and so I wene he maketh many mo to that knowe well god be thanked that I haue not so mych lucre therby that I stande in so grete parell of chokynge wyth lucre as Tyndale standeth in daunger of chokynge god saue the man wyth the bones of buttred bere Now where Tyndale sayth I haue fayntely defended the thynges wherof I wryte the thynges be stronge inough and lytle nede me to defend them and also my purpose was not so mych to do that that neded not that is to wyt to defende them as to proue and make the people perceyue that Tyndale went aboute to brynge in heresyes amonge them And that nedeth now as lytle for Tyndale hath proued yt hym selfe And so lytle defence suffyseth for any reason that Tyndale layeth agaynste yt And fynally yf I were faynte therin as Tyndale sayth yet is a faynt fayth better then a stronge heresye But Tyndale yet for all this as a good godly father of his haboundaunte cheryte sayth that he charytably dothe exhorte me in Cryste by the examples of Iudas and Balaam to take hede and ferther he counsayleth me and my felowes full holyly to awake by tymes ere euer our synnes be rype leste the voyce of oure wykkednesse ascende vp and awake god out of his slepe to loke vppoÌ„ vs and to bowe hys earys vnto our cursed blasphemyes agaynst the open trewth and to sende hys herueste men and mowars of vengeaunce to repe it excepte we repent and resyste not the spyryte of god whyche openeth lyght vnto the worlde These wordes when I redde them semed me so pytthy so persaunt set and cowched in suche an hyghe spyrytuall fasshyon that they made me mych to meruayle what Tyndale had spyed in me and caused me to serche my selfe to se whyther I had vsed any suche hygh blasphemyes that the wykkednes therof were lykely to ascende vp in to heuyn awake god almyghty out of hys slepe But when I hadde ouer serched all my boke ransaked vp the very botom of my brest though I fouÌ„de in the tone som prety peccaduliuÌ„s such as I wyll not now confesse to father Tyndale bycause he sayth confessours kepe no counsayle yet coude I fynde in good fayth neyther in my brest nor in my boke I thaÌ„ke god any suche hygh blasphemyes as Tyndale so hyghly cryeth out vppon excepte he call it an hygh blasphemye to call heresyes heresyes whyche I take as helpe me god in my pore conscyence for none hygher blasphemy then to call a gose a gose Nor I. fynde no trewth that I neyther blaspheme or onys speke agaynste excepte Tyndale mene by thys open trewth all the false open heresyes that hym selfe techeth agaynste Crystes holy sacramentes Agaynst whyche kynde of false trewth I no more fere to speke then agaynst the deuyll hym selfe that fyrste founde it out Nor I can not fynde wherein I resyste the spyryte of god in openynge hys lyght vnto the worlde excepte that Tyndale take for the spyryte of god the spyryte of the deuyll of hell and for openynge of lyght vnto the worlde he take the lyghtesome lanterne of good ensample by whych the worlde maye se for a shewe of holy matrymony frere Luther and Cate calate hys nonne lye luskynge togyther in lâ—chery Now to resyste thys deuelysshe spyryte my pore spyryte for all Tyndales hygh ferefull charge is so lytell afrayed that I call hartely to the spyryte of god to quenche the fowle fyrebronde of that helly lyght that so thorowly that the worlde se neuer any suche example more And now when that I had thus thorowly serched well my breste and my boke and saw my conscyence clere farre out of any suche cause of ieoperdy then Tyndals terryble exorcysme made me not mych to trymble syth heretykes haue of olde be wont alwaye to vse suche wordes But my mind more gaue me
But Tyndale wold now that we shold for the whyle forget all that he and his mayster wryteth ellys where and hym selfe in many placys after in this same boke and that we sholde onely marke these holy louyng wordes that he wryteth here in his present prologe in whych he sayth that they whych be spirytuall do neuer smyte theyr yonger brothereÌ„ that ys to saye suche as be not in fayth and vertue growen vp as they be nor wyll not wyth them come forwarde therin but be euyll and wyll be no better but the spyritualles as theyr elder brothereÌ„ doth flater them and promyse fayre and gyue them gay thynges and so draweth them forward in grace and fynally yf that wyll not helpe them then the spirytuall elder brother referreth theyr punyshement to the father and the mother that is as he meaneth to all myghty god for yf he ment vnto theyr rulers so yt is all redy for none other hath authoryte to correcte and punysse And hys mynde he hath declared in that byhalfe in sundry placys that non man shold in any wyse pursue and punysh any maÌ„ specyally for any heresye for he that pursueth any man is no spyrytuall man I let passe here that after this waye the worlde all be yt that yt be badde ynough all redye wold yet wax then mich worse and I passe ouer also that as well all wyse men as all good men and holy scripture also yt selfe is open and playne to the contrarye And I wyll for the whyle no more but aske of Tyndale whether he accompte the pope the clergy and the temporall prynces for menne borne agayne and renewed with the spyryte of god and therby spyrytuall or not If he reken them for suche theÌ„ by hys owne rule they can and do very well iudge all thynge and so sholde he then thynke that the thynges that they do be well done for he sayth hym selfe that the spirytualles do serche the botome of goddes commaundementes and fulfyll them gladly Now yf he say that they be not the spyrytualles but such as Luther is and frere Huskyn and hym selfe suche other as so serche the causes that they care not as Tyndale sayth after whyther the preste saye masse in hys gowne or in hys cope and wyll as sone gape for sande as holy salte and had as lyefe be smered with vnhalowed butter as enoynted wyth charmed oyle excepte men can tell them the causes whyche they saye that no man can and therfore they mocke and ieste therat nowe yf thys theyr sorte be as Tyndale sayth the spyrytuall and therby the elder brothern then wyll we say to Tyndale and aske hym why do not you Tyndale and your spyrytuall felowes accordynge to your owne wordes here loue out of your hartes the pope the cardynals the clergye the prynces the people and so forth beynge as your younger brothern not yet borne agayne and why do you not forbere them wyth all loue and pacyence so forth Tyndale taketh greâ—â—â—â—easuâ—e in often bryngynge in theâ—e wordes And so forth and wayte on them and serue them and suffer them and so forth and when they wyll not wyth you come forth why do you not then speke them fayre and flater them and promyse them fayre and so forth and so drawe them forth and so forth And yf that for aâ—l thys they wyll not come forth why do you not then referre the punysshement to the father and mother and smyte them not but contrary to your owne wordes vse at your yoÌ„ger brothern to laughe theÌ„ to skorne to mocke to ieste to checke to chyde to brawle rybaldously to rayle callynge them apyshe peuysshe popysshe iuglers theues murderers bloodsupers tormentours and traytours Pylatys Cayphaas Herodys Annaas Antecrystes Iudaas hypochrytes mokenmongers pryapystes idolatres horemaysters and sodomytes abomynable shameles stark madde and faythlesse bestes hangemen martyr quellers and Cryste kyllers serpentes scorpyons dremers and very dyuels fynally wyth such venemouse wordes and other malyciouse wayes the wurste that the dyuell and you deuyse to gether bysely put forth youre payne to sow debate dyssencion scysmes stryfe and sedycion and cause your spyrytuall people that ys to wyt the elder brothern borne agayne of the spirite to ryse and rebell agaynst your yonger brothern but naturall yet and not borne agayne and the tone parte to smyte kyll the tother by thousandys on a daye as ye haue done in Almayne prouidynge alway that your selfs the chyeff captayns and authours of such sedycion and rebelliouse bloodshed gate vp vppon some hyll in the meane whyle and stonde and loke vppon sure safe a syde halfe out of all gonshotâ— and com not at hand strokes in no wise but serue for trompetours with the blaste of youre wordes and vngracyous wrytynges to kyndâ—e them call vppon and set them all a worke and yf yt walke on youre syde then to gaude and glory and yf yt go agaynste you your parte go to wrake then slynk awaye fro the felde and make as ye cam not there nor neuer enteÌ„ded harme nor meÌ„t any such mater or as your mayster dyd in Almayne to put your selfe out of suspycyon crye to the coÌ„trary parte to kyll them downe hande smothe whom your owne wordes raysed vp and synfully set a worke And lo thus hath Tyndale coÌ„nyngly declared the grete commaundement of loue and by hym selfe and his felowes as ye se so louyngly put in vre that they wolde helpe the tother parte to all the myschyefe they myghte and wolde that on the tother syde what so euer they do them self be it neuer so myscheuouse no man sholde ones chyde them nor gyue fowle wordes but in theyr deuylyshe dedys forbere styll suffer them and take them then â—s younger brothern lytell babys vntaught and gyue them fayre wordes and pretye proper gere ratylles cokbelles and gay goldeÌ„ shone and yf the wantons wyll not lerne yet but byte scratche theyr felowes bete not the babys yet in no wyse but go and tell theyr mother and so forth And when Tyndale hath thus connyngly declared the greate commauÌ„dement of loue and hath so spyrytually set it out to the shew then concludeth he well worshypfully that by thys commaundement of loue in suche a wyse waye vnderstanden his spyrytuall sorte iudgeth all the lawes of god and vnderstande the true vse of them and by the same in lykewyse vnderstande they all the lawes of man which are ryght and whych tyranny For by thys then vnderstande that for the loue that they bere to theyr own wyll euery glose that they gyue them selfe is the ryght meanyng of the worde of god and all that all other holy men haue wryten is but fantasyes and false And in mennis law to let them bete other men for saynge trueth were well ordeyned and ryghte but any man to chyde onys any of theym for a hondred heresyes that were vtter wronge and no lawfull law but
all and sauynge that his promyse is onys passed hym somewhat as they make it vnware he wold elles yf it were now to make take a better auysement ere he bounde hym selfe so farre In menne such chaunge and such repentaunce happeth that where one of his good wyll sometyme byndeth hym selfe to geue the tother maye thanke the bonde yf euer the promyse be kept But goddes hygh prouydence so foreseeth what he promysed that he can neuer forthynk yt And his inestimable goodnes is so great that he geueth not bycause he promyseth but he promyseth bycause he wyll geue and wolde geue though he neuer promysed as he determyned to geue byfore he promysed and wold yet promyse yf he had not promysed not that his promyse sholde be yâ— cause of hys gyfte but that we shold by his promyse haue knowlege of his gyfte and comfort of the hope Now maketh me Tyâ—dale the sacramentes nothynge but a token of the promyse and the promyse he maketh the cause of the gyfte where of trouth as well the promyse as the sacramentes be tokens of the gyfte and goddes goodnesse is the cause of the gyfte And god hath from the begynnyng determynâ—ed that he wolde after the fall of Adam ordinaryly not geue yt wythoute the sacramentes But though he determyned also to make a promyse yet neuer determyned he that he wolde not geue yt wythoute he made a promyse And so be both the sacramentes and the promyses tokens of the gyfte and yet semeth the sacrament rather then the promyse a cause of the gyfte For the sacrament after the instytucyon semeth a cause of the gyfte at the leste wyse in some kynde of cause and the promyse semeth no cause in no kynde neyther synnys nor afore And thus ye maye se what a wyse processe Tyndale maketh vs. But wolde god yet that thys were the worst pece of Tyndales techyng coÌ„cernyng Crystes promyse But he frameth crystes promyses after hys owne fasshyon He sayth that we make promyses in sacrameÌ„tes where cryste made none but he maketh promyses that Crystes made neuer suche For Chryste promyseth heuyn yf men labour for it Tyndale wolde make vs wene we nede no labour at all Chryste promyseth forgeuenes thorow the sacrament of penauÌ„s yf men amende and wyll do penauns Tyndale of the sacrament putteth two partes awaye and almost the thyrde to promyseth forgyuenes for a very shorte skant repentynge at the fyrst thought by and by and to do penauns he taketh for idolatrye Cryst promiseth vs heuyn yf we do good workes wyth our fayth Tyndale sayth to do good workes wyth intent yâ— rather to come to heuyn shall brynge a man to hell and lese the reward of fayth And thus Tyndale whych cryeth out promyse promyse and wyll haue nothynge taught but Crystes promyse yet in these thynges and an hundred moo stryueth and fyghteth agaynst goddys promyses and vtterly goth aboute to destroye them Fynally where as Cryste hath made a promyse one of the grettest most solempne most assuredly made therto most frutefull most necessary that euer he made that is to wyt that he wold be wyth hys chyrch of crysten people all dayes vnto the ende of the worlde and that he wolde sende also the holy ghoost vnto them that sholde teche them all thynge lede them in to euery treuth Tyndale fyrst leste he sholde seme to gaynsay thys promyse wolde shyfte it from the knowen chyrche and company of all crysten people professynge the name and fayth of Cryste vnto a secrete coÌ„pany of suche as they call good men and electe whyche who they be who can tell And yet syth there can be no dowte but suche as be or haue ben very electes haue alwaye ben partys of thys knowen crysten company and syth they were not false dyssymylers they haue byleued as they shewed and they haue shewed that they byleued as we byleue in suche thynges as Tyndale now calleth myssebylefe for they haue done therin as we do and alwaye the best haue wryten these thynges that we byleue and neuer was there any company tyll with in this twenty yere that byleued as Tindale sayth that he byleueth And he sayth also that hys bylefe is so necessarye to saluacyoÌ„â— that the coÌ„trary bylefe is damnable for ellis he wold not of his courtesye crye out so sore vppon the clergye for techynge the contrary where vppon yf Tyndales lye be trewe there must then of necessyte folowe that there must be trew also one of these two very playne falsedes that is to wyt that Cryste hath neuer synnys hys deth tyll holy Tyndales dayes had in thys worlde here any chyrche at all or ellys that yf Cryste haue had here any chyrche yet from hys owne deth tyll holy Tyndalys dayes the holy ghost whom hym selfe sent neuer taught hys chyrche the treuth Now then yf cryst had all this whyle no chyrche in erthe his promyse was clerely broken by whych he promysed to be with hys chyrche hym selfe all dayes vnto the worldes ende For how were he wyth hys chyrche here vnto the worldes ende yf before the worldes ende so many huÌ„dred yeres to gether â—e had here no chyrche at all And on the tother syde yf he had here all thys whyle any chyrche and then the holy ghost haue not taught that chyrche the trewth then hath Criste broken that promyse by which he promyâ—ed that the holy ghoste sholde teche hys chyrch all thynges and leade them in to all trewth For how had the holy ghoste taught it all thynges yf he haue suffered the deuyll to teche it some thynges And let Tyndale wheÌ„ he wyll answere thys poynt Marke well and remembre that we speke here of bylefe and fayth not of workes and dedes lest after hys custumable fasshyon lettynge the bylefe go by he answer vs wyth raylynge vppon mennys maners and so lede the reaâ—er more then â—myle fro the mater And how hath the holy ghoste ledde the chyrche all thys whyle in to all trewth yf one holy truth be that freres wheÌ„ they lyst may wedde noÌ„nes notwithstandyng theyr vowes and the holy ghost hath almost this fyftene hundred yere togyther suffered all hys hole chyrche neyther good nor bad excepte to byleue that breche of such vowes is dedly synne and suche maner maryage pleyne incestuose lechery and to daÌ„pne Tyndales fayth in that poynt for very false heresye And thus good crysten reders here ye playnly se what maner of fashyon Tyndale techeth Crystes promyses For where as he seueth all at nothynge sauynge onely Crystes promyses made to man he techeth men agayne to breke theyr promyse made to god and so bryngeth all hys maters in conclusyon to that poynt that yf he lyed not as he doth Cryste had broken hys promyse made to hys chyrch besyde thys that of Crystes promyses he denyeth many and them that he graunteth he byleueth shrewedly and wolde make them serue vs onely for a blynde boldenes of synne Of the sacrament of
of holy scrypture in stede of all whyche sacryfyces Cryste hath in his new law instytuted one onely sacryfyce his own blessed bodye and blood to be offered vp to his father for his people by the handes of the preest in forme of brede wyâ—ne of whych holy offerynge in the masse nowe the offerynge of Melchisedech that offred bred and wyne Câ—â—â— 14 was a solemne figure Tyndale telleth vs here that bycause Crist is a preste for euer and that all we be prestes thorow hym man woman ye muste vnderstande we nede therfore he saythe no more of any such preste on erth that sholde be a meane betwene god and the people to offer vp any sacryfyce to god for the people For he sayth farther that Cryste hath 〈◊〉 vs in to the inner teÌ„ple wythin the veyle and vnto the mercy stole of god and 〈◊〉 coupled vs vnto god where we offer euery man for hym selfe the desyres and petycyons of his herte and do sacryfyce and kyll the lustes and appetytes of his fleshe wyth prayour fastynge and all maner of golâ—y lyuynge More wyth these gay glytterynge wordes wolde Tyndale so blere our eyen that he wold make vs to reken our selfe taken in so nere to god and so coupled wyth hym that eueÌ„ vppon god almyghtyes mercy stole we offer euery man so suffycyently for hym selfe the desyres and petycyons of his hart and so suffycyently sacryfyce and kyll the iustes and appetes of his fleshe wyth prayour fastynge and all manner of good lyuynge that we nede now no preste as meane betwene god and vs to offer vp for vs to god the holy hoste and sacryfyce of all sacryfyces the blessed bodye and blood of our holy sauyour Cryste This is the goodnesse that he bryngeth all his holy processe to And where as in other places all is nought among vs and all is but synne yet here leste we sholde nede the sacryfyce of the masse we be all goddes good sonnes kyll and sacrifyce full well the lustes and appetytes of our flesh wyth prayour fastynge and all manner of godly lyuynge How be it when Tyndale sayth that we offer our desires of our harte at god almyghtyes mercy stole that we kyll and sacryfyce the lustes of our fleshe with prayour fastyng and all godly lyuynge he meaneth none of vs peuysshe popysshe popystes but the lyuely lyghtsome Lutheranys For they perde as ye se by Luther hym selfe and hys holy noÌ„ne kylle sacryfyce theyr flesshely lustes with prayour fastynge and mych godly lyuynge euery man and woman woteth how I meruayle yet in what place of scrypture Tyndale fyndeth that men sacryfyce theyr synnes we fynde that men offer sacryfyce for synne and that men kyll synne and then peraduenture offer them selfe clene depured from synne But to offer vppe synne in sacryfyce me semeth it is a very stynkyng sacryfyce and of suche a scryptured man not very scrypturely spoken But therfore Tyndale turneth those .ii. wordes out of theyr ryght frame to iugle and blere our yieÌ„ wythall For he sayth not that we kyll and sacryfyce oure flesshely lustes leste we sholde haue spyed that it were no metely sacryfyce But he sayth that we sacryfyce and kyll them as though that in the olde lawe men had ben wont to sacrifyce the bestes fyrst and burne them vppe hole or ellys burne parte and eate parte and then kyll them after But Tyndale careth not how he set hys wordes so that he maye make vs to byleue that we nede no preest to offer vppe dayly the same sacryfyce that our sauyour offred onys and hath ordayned to be by the prestes perpetually offred in hys chyrche For thys is hys labour to take out of our bylefe and thys is Luthers labour of whom he lerned it in hys booke of Babilonica And for this cause be they wroth wyth the holy canon of the masse bycause the sacrament is in the masse called as it is in dede a sacryfyce an hooste an oâ—Ì„rynge Thys wolde they haue vs leue of for the onely spyghte that they bere to preesthed bycause they se that in thys poynt that holy order of preesthed hath an excellent pryuylege in whyche none angell hath the lyke authoryte And all be it that Tyndale telleth vs many tymes as the man is somwhat shamelesse that we wyll not byleue saynt Hierom saynt Austyne saynt Ambrose saynt Gregory and the other olde holy doctours of Crystes chyrche yet knoweth Tyndale that in thys one poynt amonge many other they be quyte agaynste hym euerychone And bycause it wolde here make a longe worke to reherse many of theyr wordes therfore that Tyndale shall not denye but that I therin saye trewth I shall alledge hym Luther hys owne mayster whyche in hys booke of Babilonica playnly confesseth the same and answereth it wyth saynge that the gospell of god is playne agaynste them all as thoughe that amonge them all eyther neuer none had redde the gospell of god or ellys neuer none had vnderstaÌ„den it but hym self And then agaynst them all he construeth that gospell so folysshely that afore god a man wolde wene almoste that a goslynge had as mych wyt as he And yet now wolde hys wyse dyscyple Tindale haue vs for his pleasure in hatered of the order of preesthed byleue that the preest doth at the masse make none offryng of yâ— holy sacryfyce for our synne wyth whyche heresye he clene taketh awaye the very frute of the masse in whiche that blessed sacrament is both moost honored of the people and is also most profytable to the people But yet shall ye se ferther that as fayre as he couereth hym selfe in hys spekynge of thys holy sacrament in some other places yet in some he sheweth his affeccyon full well for these are hys wordes Tyndale The sacrament of Crystes body after this wyse preche they ye maye 〈◊〉 peâ—â—ceyue 〈◊〉 thâ—◠〈…〉 Tynâ—â—â—â— Thou muste byleue that it is no more brede but the very body of Cryste flesshe blood and bone euen as he went here on erthe saue his cote For that is here yet I wote not in how many places More Is not here a fayre mokkynge maner in rehersynge of that holy sacrament But yet to couer his infydelyte he maketh here a colour as though he were angry that they teche no more But he is angry in dede that they teche so mych or ellis coude he neuer fynd in his herte to speke so mokkeshly of such a mater as he doth For euery man well knoweth that where he maketh after as though they whiche teche the people thys dyd not teche them also the profyte of the receyuyng nor the promyse of god he doth vntrewly belye them For who is there so symply taught but that he well vnderstandeth that the receyuyng of the holy body of our lord in suche wyse as men are taughe to receyue it is holsome to the soule and that by goddys ordynaunce And therfore is in Tyndale but
hys apostels byleue suche a few flesshly blynde apostatas agaynst so many holy blessyd doctours and sayntes what excuse coude hys ignorans haue afore god were not he a very oxe an asse wyth out wyt or vnderstandyng Tyndale Iudge therfore crysten reader whyther the pope wyth his be the chyrche More when Tyndale speketh of the pope wyth hys here vseth he a lytell sophystrye For he leueth vs in dowte what he meaneth by these wordes the pope wyth hys If he meane the pope wyth hys cardynals then speketh he lytell to the purpose For I neuer called nor no man ellys the pope and the cardynals the hole catholyke chyrche But yf he meane by the pope and hys the pope and all the crysten reames and countrees that haue not by scysmes and heresyes departed and seuered them selfe from the corps of crystendome he that then iudgeth the pope and hys to be the chyrche of cryste iudgeth as it is in dede Now yf Tyndale brynge in questyon whyther the pope be of all those crysten countrees the chyefe spyrytuall hed vnder god and generall vycare of cryste thys questyoÌ„ wyll not helpe hym For yf there eyther yet be or any tyme hath ben that eyther the Grekes or any other parte of trewe crystendome dyd not recognyse the pope for theyr chyefe spyrytuall gouernour vnder god yet alwaye those that were lernyd or good men amonge them and the hole people wyth them in the necessarye artycles were of the same fayth and confyrmed them selfe to the see of Rome in such thynges as amonge them bygan to be disputable as well appereth not onely by saynte Chrysostome and other olde holy doctoâ—â—s of the Grekes but also by the generall counsayles in which the Grekes in matters of dowte and questyon fynally confermed them selfe to the Latyns and to the see apostolyke And for conclusyon bothe the Latyn chyrch the Greke chyrche and pretour IohnÌ„s chyrche to and euery chyrche that bare the name of any good crystendome ye and euery chyrche also of any honest heretykes to and the chyrche of Panymes and Turkes to and the chyrche of Saracyns to syth Tyndale wyll haue them all called chyrches and fynally the chyrche of all mankynde synnes the erth was well inhabyted as many as euer haue knowen so mych as the name of god hath euer hytherto dampned the chyrche of Luther and Tyndale frere Huskyn that care not to breke theyr promyse made to god and contrary to all honestye make mokkes of theyr vowes and voyde of shame auow theyr fylthy lechery for honeste wedlocke and lawfull matrymonye Tyndale Iudge whyther theyr author yte be aboue the scrypture whether all that they teache wythoute scrypture be equall wyth the scripture whyther they haue erred and not onely whyther they can More Iudge here good reader whyther that Tyndale playe the parte of an honest man when the power authoryte whiche the chyrche ascrybeth vnto god and hys holy spyryte Tyndale wolde make you byleue that they do take and ascrybe it vnto them selfe For no man sayth that any man is aboue the worde of god but we saye boldely that hys worde vnwryten is egall and as stronge as hys worde wryten and that he is aswell to be byleued wythout wrytynge as wyth wrytynge that hym selfe and hys holy spyryte vnderstondeth hys owne wrytynge better then all the creatures of the hole worlde And then we say also that god by the mouth of our sauyour hath promysed that hymselfe wyth hys holy spyryte shall euer be assystent with hys â—hyrch that he shall alwaye instructe hys chyrche and lede it in to euery trouth Matth. 28. IohnÌ„ 16 And we say that he kepeth and â—uer hath kepte and euer shall kepe that promyse And therfore we say that he teacheth hys chyrch all trewth I meane all trewth necessary as hym self meant for theyr saluacyon that is to wytte all suche thynge as he wyll vppon payne of damnacyon haue them bounden to byleue I say also that vppon thys it muste nedys folow that all be it our lord doeth suffer his chyrche to erre in the knowledge of a â—â—â—te or dede done among men yet wyll he neuer suffer yt to erre and be deceyued in the knowledge of hys lawe to whych he wyll haue it bounden and in the tyme in whyche he wyll haue it bounden therto And therfore wyll he neuer suffer hys chyrche to take repute iudge a thynge for synfull and damnable that is of trouthe good pleasynge to god For then sholde he therby cause hys chyrche to leue good vertuose thynges vndone them selfe and also to forebede it other folke as thynges vycyouse and dyspleasaunt to god and then were hys promyse broken syth that the holy goost had not then tawght them the trouthe necessary but had suffred them to be ledde in to dampuable vntrowth Then saye I ferder that yt consequently foloweth also that god shall mych lesse suffer his chyrche to take for good and pleasynge to god the thynge that is very nought and odyouse vnto god and damnable to yt selfe For then shold his chyrche by such errour not onely leue the good vndone but also do the euyll and not know whych way to mende it And of these thynges I saye that yt foloweth necessaryly that though the chyrch be not aboue the scripture and holy wryt yet yt is so taught by the spyryte of god and his holy secrete in warde worde vnwrytten that yt can not be dampnably deceyued in the vnderstandynge of his holy scrypture wryten And theruppon yet farther foloweth that all such as so conster the scrypture that they wolde make the scrypture seme to be contrarye to the fayth of Cristes chyrch do damnably conster yt contrary to the teachynge of god and his holy spiryte whyche by his owne promyse dothe alwaye teache his chyrche and alwaye ledeth yt and alway shall lede yt in to euery necessary trouth and that vnto th ende of the worlde accordynge to the wordes of our sauyour Cryste hym selfe Of these poyntes Tyndale denyeth vs thre One is that any thynge is certaynly to be byleued excepte onely the scripture and yet that muste be as Luther sayth euydent open and playne of whych the coÌ„trary hath ben so often proued vnto hym so euydent open and playne that if Tyndale were not euydent open and playne shamelesse his herte wold neuer serue hym for very shame to speke any more of that poynt The tâ—ther poynte is that he denyeth the catholyke knoweÌ„ chyrch to be the chyrch of Cryste and putteth yt in question whych is the chyrch and fynally putteth for the chyrche of Criste here militaunt in erth the onely secret vnknoweÌ„ folke that are predestynate The Thyrde is that he putteth also in questyon whyther the chyrche maye fall in to dampnable errour And thereto he sayth that the chyrche of electes doth erre but yet it doth not erre And for asmych as these thynges be the chyefe thynges wherof
lyuynge Titi. 1 And in his epistle to Titus he toke yt for no synne to alledge the poetes versys but in the disprayse of them of Crete for vsyng of Tyndales fasshyoÌ„ in lyenge and also in geuynge the worlde warnyng to beware of such as Tyndale is whose euyll wordes and sermons do corrupte and marre mennys good maners as his doth where he wolde make menne wene that good maners were nothynge worth And thus yf Tyndale grauÌ„t the tone parte that is to say that of olde tyme they preched both the worde of god wryten and vnwryten then he wynneth nothynge for euen so do they in the new tyme to Now yf he wyll not saye they preched both of olde tyme but that of olde tyme they preched onely the tone that is to wyt the worde of god wryten then must we wytte of Tyndale whych he calleth the olde tyme. For this I wote well so dothe Tyndale to that fyrste of all Cryste our sauyour hym selfe preched more then his worde wryten and promysed also wythoute wrytynge and was byleued then wythout wrytynge that he wolde sende the holy goost that shold teache his chyrch all trewth wythout wrytyng Cryst full trewly fulfylled his promyse without wryting and yet will not Tyndale now byleue hym wythout wrytynge and after Cristes deth dyd his apostles preache mych more of goddes worde theÌ„ was writeÌ„ And therfore yf Tyndale grownd hys argument vppon the olde tyme and say that they preched onely goddes worde wryten I haue dreuen hym onwarde one steppe downe for I haue shewed hym here the oldest tyme and the best tyme of Crystendome in whyche he can neuer wreste out but that he shall confesse that all the crysten prechours that is to wyt all the euangelystes and all the apostles of Cryste and Cryste hym selfe also besyde the scrypture preched goddes word vnwryten as longe as euer they lyued For I truste that Tyndale as madde as he is is not yet so madde as to thynke that after that some of the apostles had wryteÌ„ eyther gospels or pystles that then they alleged theyr owne wrytynges for theyr authoryte or theyr owne felowes eyther as though theyr owne wordes theyr owne wrytynge were not all of one credence But now yf Tyndale be not content to stande to that olde tyme and wyll saye that he spake of olde tyme but not of so â—lde then â—yth he compareth the olde tyme wyth thys tyme that is now we must aske hym whyche tyme is that whych he taketh for the olde tyme in respecte of this newe tyme now we call an olde man ye wote well at fourscore yere and at an hundred yere very olde wyll Tyndale stande to yâ— tyme wyll he stande at two huÌ„dred iii. hundred iiii v vi vii viii Nay surely he wyll none of all those huÌ„dredes For he sayth in hys preface that all thys eyghte hundred yere and aboue the prechours haue ben false and haue falsyfyed the scrypture Now semeth me that eyghte hundred yere is in respect of now a metely old tyme. And syth he sayth that by all this old tyme they haue not preched goddys worde well I wolde knowe whyche is that olde tyme in whyche they preched goddys worde well and the worde onely wryten wythout any prechynge of any worde of god vnwryten and toke for vayne and faâ—se all that euer were called goddys worde but yf they fouÌ„de it wryten Let Tyndale noâ— tell vs that olde tyme. For this must he tell vs or els he takâ—th a fowle fall Now wyll he make many shyâ—â—es and â—â— the last he shall be fayne to fall bothe into hys owne poeâ—â—y and also in to hys grammer agayne and come forth wyth hys .iii. degrees of compacyson olde elder and eldest And syth neyther the oldest 〈◊〉 of Cryst and hys apostels aâ—ayâ— serue hym bycause the 〈…〉 besyde scrypâ—tâ—â—e the â—â—orde of god 〈◊〉 tâ—n nor 〈…〉 tyâ—â— of eyghâ—◠〈◊〉 yâ—res nowe laÌ„ste passed bycause they preched as Tyndale sayth dyuerse sacramentes ceremonyes and promyses as the wordes of god vnwryten in whych he sayth they preched false but he wyll take an elder tyme then thys and not so olde as that that is to wyt the tyme next after the apostels dayes and he wyll say that all the wordes of god were then all redy wryteÌ„ by the euaÌ„gelystes and the apostels so that there was none of goddys wordes lefte vnwryten and therfore after theyr dayes by a certeyne tyme the trewe prechers preched purely the bare worde of god wryten in holy scrypture well nowe be Tindale and I comen at last to some poynt For he sayth a thynge here wyth whiche he answereth me well and with good grammer sauynge for his poetry for that marreth all hys mater For I saye surely that he sayth not trouth but that of goddes wordes they wrote not all but dyuers thynges were by god to them and by them to other taughte by mouth and by tradycyon from hande to hande delyuered and from age to age hytherto contynued in Crystes chyrch And that I saye trewth in thys poynt I haue dyuers good and honest wytnesses to bryng forth when tyme requyreth saynt Austayne saynt Hyerom saynt Cypryan saynt Chrysostem and a greate many mo whyche haue also testefyed for my parte in thys mater more then a thousand yere a go yet haue I a nother auncyent sad father also one that they call Origene And when I desyred hym to take the payne to come and bere wytnesse wyth me in thys mater he semed at the fyrst very well content But when I tolde hym that he sholde mete with Tindale he blessed hym selfe shranke bakke and sayde he had leuer go some other waye many a myle then onys medle wyth hym For I shall tell you syrquod he before thys tyme a ryght honorable man very connyng and yet more vertuouse the good bysshoppe of Rochester in a great audyeÌ„ce brought me in for a wytnes agaynst Luther and Tyndale euyn in thyâ— same mater aboute the tyme of the burnynge of Tyndalys euyll translated testament But Tyndale as sone as he herde of my name without any respecte of honestye fell in a rage wyth me and all to rated me and called me starke heretyke and that the starkeste that euer was Thys tale Orygene tolde me swore by saynt Symkyn that he was neuer so sayed vnto of suche a lewde felowe synnys he was fyrste borne of hys mother and therfore he wolde neuer medle wyth Tyndale more Now in dede to say the treuth yt was not well done of Tyndale to leue resonynge and fall a scoldyng chydynge and brawlynge as yt were a bawdy begger of byllyter lane Fy for shame he sholde haue fauored forborne hym somwhat and yt had bene but for his age For Origene is now .xiii. hundred yere olde or there aboute and this was not mych aboue .vii. yere synnes Now yf this made Tyndale bold to set Origene as short as his olde shone bycause saynt
nedys myssetruste hym in the chaungeâ— And now I saye that euyn of hys owne wordes spoken here ye maye in hys transâ—acyons perceyue hys cancred mynde For he sayth that Demetrius had gathered a company agaynst Paule for prechynge agaynste ymages Here may the crysten reader well ê‘ceyue the poyson of thys serpeÌ„t It is to no man vnknowen that all good crysten people do bothe abhorre the Idols of the false Paynyme goddes and honour also the ymages of Cryste and oure lady and other holy sayntes And as they call the tone sort ymagys so call they the tother sorte Idollys Now where as saynte Paule preched there agaynste idols cometh thys good man and sayth he preched agaynste ymages And as he spâ—keth here euyn so he translateth For in yâ— fyfte chapyter of saynte Paule to the Corynthyes where saynte Paule sayth I haue wryten to you that ye company not togyther yf any that is called a broder be a fornycatour or couetouse or a worshypper of idols there traÌ„slated Tyndale or a worshypper of ymages bycause he wolde haue it seme that the apostle had in that place forbodeÌ„ crysten men to worshyppe any ymages and that who so worshypped any ymages men sholde not company wyth hym Here ye maye se the synceryte and playne menynge of the mannes translacyone Now seeth he well inough that saynte Paule spake not of ymages but of idols and he perceyued both that he so dyd and also wherfore he so dyd by hys other wordes wryten in the tenth chapyter of the same pystle where saynt Paule spekynge of the meate offred vnto idols whyche he wolde yâ— crysten men sholde forbere sayth in thys wyse what say I then that the idoll is any thynge or that it whyche is offred to idols is any thynge Nay but I saye that those thynges whyche the Paynyms offer they offer to deuyls and not to god and I wolde not that ye sholde haue any felysshyppe wyth deuyls Thys onely texte of saynte Paule is inough to answere all the hole hepe of heretyques that barke agaynste holy ymagys that good men honour for goddys sake For saynt Paule here sheweth that the cause why the worshyppynge of idols was vnlefull amonge the gentyles or Paynyms was bycause that the worshyppe yâ— was done to those idols was done to deuylys And why but for bycause that it was done to those idols for the loue and honour that they bare to those deuyls whom they called goddes and whom those idols represented But so it is on the tother syde that good folke whyche worshyppe ymages of Cryste and hys sayntes do worshyp therby Cryste and hys sayntes whome those ymagys represente wherfore it foloweth that lyke wyse as the pâ—â—â—yms worshyppers of idols dyd euyll in the worshyppynge of them bycause that in the worshyppynge of them they worshypped deuyls ryght so do the crysten men well in yâ— worshyppynge of ymages bycause thâ—t in the worshyppyng of ymages they worshyppe Cryste and hys holy sayntes And now ye se good crysten readers that thys one place of sayâ—â— Paule so playnly reproueth all these heretykes that 〈◊〉 agaynst ymagys that sauyng they be â—hamelesse they shold neuer loke any man in the face for shame But Tyndale to blynde the reader wyth hath corrupted in his translacyon all this place of saynte Paule also and hathe in euery place put oute idole and sette in ymage to make the reader wene that saynte Paule speke all this agaynste ymages whych he so speketh agaynst yâ— paynyms idoles that his reason which he maketh agaynst them doth opâ—nly commende and conforme the crysten wurshyppynge of holy sayntes ymages And here maye ye se what a trewe translacyon Tyndales is and for what purpose he translateth yt false and god prouydeth that the scrypture which he falsyfyeth openly fyghteth agaynste hym This pageaunt hath he played also shamefully falsyfyenge saynt Paule in the secunde chapyter to the Romayns where sait Paule sayth to yâ— Iewes Thou abhorrest idols and robbest god of his honour meanyng that though they abhorted the paynem idoles wolde not worshyppe theyr false goddes that were deuyls yet for all that they by the brekynge of goddes law wyth theyr euyll lyuyng they toke away the honour fro god iâ— causynge hym and his law to be dyshonorably spoken of amonge the paynyms Now commeth me Tyndale and in dyspyght of holy ymages he hath translated that place in this wyse Thou abhorrest ymages and takest from god his honour Here ye se Tyndales trewth lo. Dyd saynte Paule say so dyd saynt Paule meane so dyd the Iewes abhorre ymages they abhorted idoles but not ymages They abhorred not in yâ— arch the images of the angelesâ— though the abhorted abrode the idoles of deuyls But Tyndales translacyon of this place may meruelousely well be sayed vn hym selfe Thou abhorrest ymages Tyndale and takeste the honour fro god for thou woldest haue vs set Crystes ymage at nought whiche wythout goddes dishoâ—our we can not do what shyft shall Tyndale fynde now wyll he saye that idoles and ymages be all one bycause that idoles be a kynd of ymages and ymage is a terme indyfferent to good and badde For a man may saye and image of the deuyll as well as an ymage of god Tyndale shall I thynke fynde no reader so sleÌ„â—erly wytted to suâ—â—er hym skape so For though idoles be of yâ— kynde of ymages yet syth they be such a specyall kynde as alway to crysten meÌ„nys eares do sygnyfy euyll ymages deuelyshe he maye not in traÌ„slacyon change the name into the generall wherby yt may not be ê‘ceyued of which kynd he speketh For this were very nought if he dyd it in fauour of the worse kynd to make meÌ„ wene it were better And now wheÌ„ he doth it in hatered of yâ— better kynd to make meÌ„ wene it worse the is to wit in dispyght of the images of god incarnate of his holy sayntes to make theÌ„ seme idoles he doth an huÌ„dred tymes worse For he were not so wreched by an hoÌ„dred fold as wreched as he were the nedys wolde in his fonde fashyon loue god the deuyll to gether as he the wold loue neyther nother And if the Tyndale wold styffely stykke in this poynt abide ther by that his traÌ„slacyon of idole in to ymage is good inough because idols be images theÌ„ syth the deuils be angels as in dede they be by nature euyll angels be angels styll Tyndale maye at his pleasure traÌ„slate the deuyl in to angell without any other addicioÌ„ where so euer he fynd hym thorow out all the bible And then shall he do theri as dyd a lyke lerned pste the thorow out all the gospels scraped out diabolus wrote Iesus Cristus bycause he thought the deuyls name was not mete to stande in so good a place And thus I thynke that euery child may now ê‘ceyue with how litle lernyng lesse wit leste trewth Tyndale hath translated this word ecclesia in to congregacioÌ„
sayeth yt appereth that there was no cause to burne his translacyon wherein such chaunges founden as ye se and beynge chauÌ„ged for such causes as hym selfe coÌ„fesseth that is to wyt for a fouÌ„dacyone of such pestylent heresyes as hym selfe affermeth wryteth in his abomynable bokes he myghte mych better yf he cut a mannys throte in the open strete say there were no cause to hange hym but bydde men seke vppe hys knyfe se yt hym safe This myght he in good fayth myche better saye then then he maye now say that there is no cause to burne his translacyon wyth yâ— falsed wherof and his false heresyes brought in there wythall he hath kylled and destroyed dyuerse menne and maye hereafter many some in body some 〈◊〉 soule and some in â—oth twayne And 〈◊〉 where as in the ende he loketh so mych to me that he forgeteth hym selfe and makyng me a nother holy sermone of my couetousenesse my great aduauntage in seruyng in falsed myne obstynate malyce agaynst the trewth he forgeteth in the meane whyle that his owne malyce is agaynst the trewth in such manner obstynate that he doth as the deuell dothe endure payne for the mayntenaunce of hys false deuelyshe heresyes agaynste the treuth and puttynge me in mynde agayne of the false prophete Balaam and his euyll ende and that all suche resysters of the trewth come at laste vnto an euyll deth he forgeteth in the meane whyle the double deth that his felowes heretyques comenly come vnto fyrst by fyre in erth and after by fyre in hell saue they that at the tone renounce his deuelysh heresyes so escape the tother Tyndale therfore where yt lyketh hym to lyken me to Balaam Pharao and to Iudas to syth the pytthe of all hys processe standeth in this one poynte that his heresyes be the trew fayth and that the catholyque fayth is false that the holy dayes nor the fastyng dayes no man nede to kepe that the dyuyne seruyces in the chyrche is all but superstycyon that the chyrche the ale howse is all one sauynge for such holy preachyng that men haue no fre wyll of theyr owne to do nother good nor yll that to reuerence Crystes crosse or any saynts ymage is idolatry that to do any good worke faste geue almysse or other with entent the rather to gete heuen or to be the better rewarded there is dedely synne afore god worse then idolatrye to thynke that the masse may do menne any good mo then the preste hym selfe were a false belyefe a false fayth also to pray for any soule great synne to shryue vs or to do penaunce for synne freres may well wedde nonnes and muste nedes haue wyues and the sacramentes of Cryste muste serue for Tyndales iestynge stoke these be the trewthes that Tyndole preacheth And bycause I call these trewthes heresyes therfore Tyndale calleth me Balaam Iudas and Pharao and â—hreteneth me sore wyth the vengeaunce of god and wyth an euyll deth what deth eche man shall dye that hangeth in goddes haÌ„des and martyrs haue dyed for god and heretykes haue dyeâ— for the deuyll But syth I know yt very well and so doth Tyndale to that the holy sayntes dede byfore these dayes synnys Cristes tyme tyll our owne byleued as I do that Tyndales trewthes beâ— starke deuelyâ—he heresyes yf god gyue me the grace to suffer for sayeng the same I shall neuer in my ryght wyt wysh to dye better And therfore syth all the mater staÌ„deth in this poynte alone that yf his heresyes be the trew fayth then I stande in parell and yf they be a false fayth I maye be safe inought lette hym leue his sermon hardely for the whyle and fyrste go proue his lyes trewe and then come agayne and preache and frere Luther also his lemman wyth hym to and then may the geese prouyde the foxe a pulpette Here endeth the seconde boke in whyche is confuted Tyndales defence of his false translacyon of the new testamente ¶ The thyrde boke Here after foloweth the thyrde boke in whyche be treated two chapyters of Tyndales boke that is to wyt whyther the chyrche were before the gospell or the gospell before the chyrch whyther the apostles lefte ought vnwryten that is of necessyte to be byleued whether the chyrche were before the gospell or the gospell before the chyrche TIndale hath all thys whyle wyth his defence of chaungynge chyrche and other thynges vsed in the chyrch malycyously by hym chaunged in his translacyoÌ„ kept vs as it were styll stryuynge wyth hym in the chyrche porche But now haue I wonne the porche vppon hym and we be comen to ioyne togyther wythin the chyrche For now takynge hys translacyon for damnable as it is we be comen to trye bytwene vs the falsed of hys pestylent heresyes concernynge the chyrch and the worde of god by the spyryt of god taughte vnto hys chyrche wyth which heresyes he corrupteth the worde of god and wyth poysen infecteth hys chyrche as I haue before manyfestely declared bothe concernynge Crystes holy sacramentes and dyuerse other artycles of Crystes fayth But for as mych as by the dyscourse of my dyaloge I proued clerely that nothyng can be sure certayne amonge crysten men not so mych as the holy scrypture it selfe but yf we byleue the chyrche and I proued also that the chyrch of Cryste can not fall in dampnable errour but hath ben is eueâ— shall be taught by the spyryte of god euery necessary â—râ—uâ—h to the bylefe wherof god wyll haue them bounden and that thys chyrche is and euer hath ben taughte by the worde of god partely wryten and partely vnwryten and that those two wordes are bothe of one authoryte and fynally dyd I proue that the very chyrche of Cryste here in erthe whyche hath the ryght fayth and whyche we be bounden to byleue and obaye is thys vnyuerâ—all knowen people of all crysten nacyons that be neyther put out nor openly departed out by theyr wylfull scysmes and playnly professed heresyes and that Luthers chyrche all the chyrches sprong out thereof wyth all the prophetes and patryarches of the same as Suinglius Butzer Balthasar Otho frere Huyskyn frere Lambert and Tyndale be the synagoge of Sathan and seruauntes of the deuyll nowe cometh me Tyndale and perceyuynge hym selfe sore bounden to the stake wyth the strength of thys chayne begynneth to wrythe and wrestle and fareth fowle wyth hym selfe to loke yf he coude breke any lynke therof where about for as mych as he seeth that all the rable of heretykes haue longe labored of olde and yet theyr bokes vanesshed awaye to the deuyll with them selfe and that the deuell hath of theyr dry asshes reysed vp an hundred sortes of new sectes of heretykes mych more blasphemouse then euer were the olde he hath ouerloked studyously all theyr bokes and wyth all the poysen that the deuyll hath put in them hath stuffed hys mouth full to spet it out agayne agaynste
debatable termes of generall pyth and substaunce and of drawynge out and deducynges and dependynge vppon scrypture vppon euery whyche worde he maye make an argument when it cometh to the poynte But yet yf he wolde honestly stande to hys taclynge in thys poynt and gyue vs the lyke lybertye that hym selfe wyll take and neyther vse false deduccyons of hys owne nor refuâ—e our deduccyons yf we deduce them well we wolde neuer fynde faute in thys poynte But now let vs deduce a thyng neuer so strayght it can not be alowed Let hym selfe drawe it neuer so farre a wry yet wyll he swere that it is ryght inough I shall gyue you for the more clerenesse one ensample of eyther syde Matthei 2â— we saye that syth our sauyour hath hym selfe promysed in the gospell that hym selfe and hys holy spyryte shall be wyth his chyrche all dayes vnto the ende of the worlde yt foloweth say we therof that hys chyrch shall neuer fayle as longe as â—he worlde lasteth IohnÌ„ 16 And bycause our sauyour sayth in lykeâ—â—â—e that hys holy spyryte euer abydynge wyth hys chyrche shall teche his chyrch all thynges and lede them into euery trouth and put them in remembraâ—â—â—e of all that he hym selfe had or wolde say vnto them we deduce theruppon that he wyll not suffer hys chyrche fall in to the erronyouse bylefe of any dampnable vntrouth but lede them into the tâ—outh that is the coÌ„trary of that vntrouth And syth 〈…〉 the holy gâ—â—â—â— shall wryte vnto you all thynges nor shall wryte you all trouth but shall lede you into all trouth we deduce theruppon that the bylefe where into the spiryte of god ledeth vs and planteth it in our harte is as good and as sure to saluacyon of oure soules wythout any wrytynge at all as yf it were wryten in parchement wyth golden letters and Crystes owne hande Here haue I shewed you a sample of oure deduccyons whyche I truste euery man may se that we draw it not farre of but that the scrypture well and clerely maynteneth oure deducynge therof And the sample also that I shew you serueth mych for our mater agaynst Tyndale that contendeth and laboreth to proue that we be bounde to byleue nothyng but goddys promyses and here he seeth that god promysed not to put all thynge in wrytynge but that the holy gooste sholde teche vs by ledynge vs into euery trouth Now shall I shewe you a sample of Tyndales deduccyon vppon scrypture whyche as god wolde he bryngeth forth hym selfe in thys same present chapyter to the entent that ye sholde not lakke a shew wherby ye shall se how playnely he proueth hys holy doctryne by the holy scrypture The scrypture sayeth loue thy neyghbour as thy selfe Now vppon this texte deduceth Tyndale that women may crysten and consecrate the body of Cryste and saye masse to How other men wyll alowe thys deduccyon I can not tell But lest they that lyke it not myghte happe to wene that he sayth it not I shall reherse you hys owne very wordes Tyndale They wyll happely demaunde where yt is wryten that womeÌ„ sholde baptyse Veryly in this commaundement loue thy neyghbour as thyselfe yt is wryten that they may and ought to mynistre not onely baptisme but all other sacramentes also in tyme of nede yf they be so necessarye as they preache them More Lo syr here ye se that yf the masse be so necessary as the chyrche techeth whyche sayth and hath ordeyned that it is necessary to be sayd vnto the parysshe at the leâ—â—e wyse euery sondaye yf the preste be not at home then some good wyfe maye for a nede steppe to the awter and saye masse in hys stede bycause the scrypture sayth lâ—ue thy neyghbour as thy selfe what is there that these folke maye not proue by scâ—â—pture yf they may deduce it thus and haue theyr deduccyâ—â— alowed Or a made as good deduccyon as thys and yâ—â—â—â—â— no thanke For he thoughte that bycause of the commaundement 1. Parasip 13. thou shalt honour thy lorde god he myghte was bounden to set hys hande vnto stayeng and kepynge vp of the arche of the testament that was aboute to fall But god taughte other men by that mannys sodayne deth that he was to malapert to medle wyth that kynde of goddys honour that was not mete for hym And Tindale bycause a woman muste loue her neyghboure as her selfe wyll haue her not touche the arche but the blessed bodye of god and bodely coÌ„secrate yt her self which neyther the blessed mother of Crist nor the hyghest angell in heuen durste euer psume to thynke bycause god had not appoynted them to that offyce Suche deduccyons vppon scrypture made they of lykelyhed that toke vppon them in the old testameÌ„t more then theyr parte cam to as Chore and Abyron and the kynge Ozias Numeri 16. 2. Parasip 2â— that wolde nedes playe the preste and encence god hym selfe for whyche honorable seruyceâ— our lorde sent hym shame and sorow Now yf Tyndale aske me why a woman maye crysten not coÌ„secrate syth both be sacrameÌ„tes I can answere hym the comen answere that though both be necessarye yet both be not lyke great nor lyke necessarye For both is there greater reuerence to be had to the sacrameÌ„t of Cristes body then to the sacrament of baptysme and yet is baptysme of more necessyte then the tother syth that â—or faute of baptysme saluacyon fayleth and not forfaute of housell But as for my parte I wold geue hym none answer to that question other then the ordynaunce of goddes spyryte whyche I se that god hath taught his chyrche and ellys wolde he not suffer them to byleue that yt were well done wherof no man is boundeÌ„ to geue a precyse cause But yt were ouer mych boldenes to thynke that we coulde precysely tell that cause of euery thynge that yt pleaseth god to deuyse though Tyndale and his spirituall sort will not obaâ— goddes byddyng tyll them self as he sayth haue enserched founden the very full cause why It is to me for all Tyndales deduccyon a greater queâ—â—yon yet sauyng for the custume of Cristes catholyke chyrch why a woman may crysten then why she may not coÌ„secrate For surely syth god sent out onely men to baptyse I wolde set no woman thereto for any nede no more then to be a confessour and â—â—â—oyle men of theyr synnys for nedâ— sauynge that I se yeâ—one euer 〈…〉 where in Cristes hoâ—e chyrche and the consent of holy sayntes approuynge and allowyng the same And in consecratynge neuer woman dyd yt nor good man byleued that any woman myghte do yt whyche bylyef yf yt were false I doute not but the spiryte of god techynge his chyrche wolde ere this haue led his chyrche into the contrarye trewth accordynge to Crystes promyse But now as I say ye se by Tyndales ensample for what entent and purpose he putteth in his deducynge drawyng of articles of the fayth