god and hys holy sacramentes and all good crysteÌ„ people whom he laboreth to enfecte with the fury that they sholde not knowe the very chyrche of god whereof them selfe be membres but wolde make them so madde as to byleue that the chyrche of god were some one sorte of an hundred sectes of heretykes no marke among them all why more the tone then the tother where as they muste and do in thys poynte all agree that they be all false saue one and the trouth is in dede that they be false euerychone Now to knowe that the nerer Tyndale cometh to the mater the forther he fleeth from that trouth and hydeth hym selfe in the derkenesse of the deuyll walkynge with a sconse of a dymme lyghte to make men wâ—â—e he wolde shewe them the way and ledeth them clene awry ye shall here how boldely he begynneth and after shall I so shew you the mater that euery chylde shall perceyue hys bolde wyly foly to come of no good truste in hys cause but lakke of wytte and shame Tyndale Whyther the chyrche were before the gospell or the gospell before the chyrche An other dowte there is whether the chyrche or congregacyon be before the gospell or the gospell before the chyrche whyche questyon is as harde to solue as whether the father be elder then the sonne or the sonne elder then his father For the hole scrypture and all byleuynge hertes testyfye that we are begotteÌ„ thorow the worde Wherfore yf the worde begette the congregacyon and he that begetteth is before hym that is begotten then is the gospell before the chyrche Pause also Romano ix sayth how shall they call on whom they beleue not And how shall they byleue without a precher That is Cryste must fyrste be preached ere men can byleue in hym And then it foloweth that the worde of the preacher muste be before the fayth of the byleuer And therfore in as mych as the word is before the fayth and fayth maketh the congregacyon therfore is the worde or gospell before the congregacyon More Lo he that redeth this and hereth not thanswere excepte hym selfe be well ryped in the mater maye wene that Tyndale in these wordes had quyt hym selfe lyke a man borne me ouer quyte he solueth the obieccyon so playnely playeth therwith so pleasauntely But now when ye shall vnderstande that neuer man was so madde to make thys obieccyon to Tindale but hym selfe then shall ye laughe to se that he wresteleth all alone gyueth hym selfe a fall and in hys mery solucyon mokketh also no man but hym selfe I sayed in my dyaloge that the chyrche was before the gospell was wryteÌ„ and that the fayth was taught and men were baptysed and masses sayd and the other sacramentes mynystred amonge crysten people before any parte of the newe testament was put in wrytynge and that this was done by the word of god vnwryten And I sayed also there and yet say here agayne â—hat the ryght fayth whiche Adam had and suche as in the same fayth succeded hym longe ere wrytynge beganne was taught by the worde of god vnwryten and so went from man to man fro the father to the sonne by mouth And I sayed that thys worde of god vnwryten is of as greate authoryte as is the worde of god wryten I shewed also that the chyrche of Cryste hath ben is and â—uer shall be taught and instructed by god and hys holy spâ—ryt wyth hys holy worde of eyther kynde that is to wyt bothe wyth hys worde wryten and hys worde vnwryten and that they whyche wyll not byleue goddes worde but yf he put it in â—â—â—â—ynge be as playne infydeles as they that wyll not byleue it wryten syth goddes worde taketh hys authoryte of god thâ—â— sâ—eketh it anâ— not of man that wryteth it And there is lyke suertye and lyke certayne knowledge of the worde of god vnwryten as there is of the worde of god wryten syth ye knowe neyther the tone nor the tother to be the worde of god but by the tradycyon of the chyrche which chyrch as all crysten men byleue and the scripture sheweth and saynt Austayne declareth and Luther hym selfe confefseth and the deuyll hym selfe sayeth not nay the blessed spyryte of god hath inwardely taught teacheth and euer shall teache to know iudge and dyscerne the worde of god from the worde of man and shall kepe the chyrche from errour ledynge in to euery trouthe as Cryste sayth hym selfe in the .xvi. chapyter of saynt IohnÌ„s gospell whych he dyd not yf he suffered the chyrche to be dampnably deceyued in takynge the worde of man for the word of god wherby it sholde in stede of seruyce to be done to god fall in vnfaythfulnes and wyth idolatry do seruyce to the deuyll And therfore I shewed in my sayd dyaloge and yet the kynges hyghnes mych more playnely shewed in hys moste erudyte famouse boke agaynst Luther out of which I toke it that the word of god vnwryten is of as grete authoryte as certayne and as sure as is hys worde wryten in the scrypture whyche poynt is so faste and sure pytched vppon the rokke our sauyour Cryste hym selfe that neyther Luther Tyndale nor Huskyn nor all the hell houndes that the deuyll hath in his kenell neuer hytherto coulde nor whyle god lyueth in heuen and the deuyll lyeth in hell neuer herafter shall barke they bawle they neuer so faste be able to wreste yt out And that they be all as I tell you so feble in this poynte whereuppon theffecte of all theyr hole heresies hangeth for but yf they veynquysh this one poynt all theyr heresyes fully be burned vppe and fall as flatte to asshen as yt were all moyse all obstinate heretyques dyd ye maye se a clere â—roue by these wordes of Tyndale whyche he hath sette so gloryously forth in the fore fronte of his batayle as thâ—â—gh they were able to wynne the hole felde For where as I sayed that the gospell and the worde of god vnwryten was byfore thâ— chyrche and by yt was the chyrche begonne gathered and tought and that the chyrche was byfore that the gospell that now is wryten was wryten that is to wyt byfore any parâ—â— of the gospell was wryten for as for all the hole gospell 〈◊〉 is to wyt all the wordes of god that he wold haue 〈◊〉 byleued and kepte was yet neuer wryten this beynge the thynge that I sayd Tyndale wyth all the helpe he hath had of all the heretyques in Almayne this two or thre yere to gether is yet in such dyspayre to be able to matche therewith that he is wyth shame inough fayne to forgete that I sayed the chyrche was byfore the gospell wryten whyche thynge hym selfe can not denye and is fayne to frame the doute make the obieccyon as though I had sayed that the chyrch had bene byfore the gospell and the worde of god vnwriten wherof hym selfe knoweth well that I sayed clene the contrarye And therfore
condempne the chyrche refuseth to here byleue and obaye the chyrche ergo Tyndale is to be taken as an hethen man and an heretyke Thys syllogysme is myne And thys syllogysme yf Tyndale wolde fayne wyt in what fygure it is made he shall fynde it in the fyrst fygure the thyrd mode sauyng that the mynor caryeth his profe with hym whych wold ellys in the same fygure and the same mode haue made another syllogysme Now knytteth he vp all thys gere wyth another syllogysme of hys owne makynge And in what fygure he maketh that lette hym tell that can for surely that can I not These are hys wordes Tyndale Crystes dyscyples taughte Crystes doctryne consermyng it with myracles that it myghte be knowen for goddes and not the yrs. And euyn so muste the chyrche that I wyll byleue shew a myracle or brynge autentyke scrypture that is come from the apostles that confyrâ—â—d it with myracles More Now maye I be bolde to make the conclusyon of hys argument for hym For syth he goeth aboute in hys boke to teche not hym selfe but other that shall reade hys boke hys conclusyoÌ„ can be nother but that no man sholde byleue any chyrche wythout myracle or autentyke scrypture wherof the cause is bycause he wyll not otherwyse byleue any Let hym put that in fygure when he can and set there to the cause that moueth hym therto to byleue no chyrch wythout scrypture or myracle and yet wyll all togyther wyth .xvi. syllogysmes brynge hym shorte home For when he sayth that Crystes dyscyples taught his doctryne confyrmynge it wyth miracles and so must the chirch that he wyll byleue or ellys brynge autentyque scryptureâ— I saye that he muste proue the thynge that he so often sayth neuer proueth nor neuer can that is that the apostles proued euery poynt by a specyall miracle whych poynt I haue reproued byfore and yet I aske hym now agayne what miracle wrought the apostles for euery poynte of they re doctryne in theyr letter that I spake of mencyoned in the .xv. chapiter of the Actes or where is yt wryten that they wrought any one for them all I saye also that the catholyque chirch bryngeth miracles for theyr doctryne as the apostles dyd for theyres in that that god ceaceth no yere to worke miracles in his catholyque chyrche many and wonderfull bothe for hys holy men quykke and dede and for the doctryne that these heretykes unpugne as images relyques pylgrymages and the blessed sacrament of the auter And these so many in so many places that these heretykes them self can not denye yt but are shamefully dreuen to saye lyke the Iewes that yt is the deuyll that doth them I say therfore farther the Tyndale doth but mokke trifle when he sayeth he wyll byleue no chirch without miracle or auteÌ„tike scripture For he refuseth to byleue the chirch though it bryng both twayne For yf we bryng auteÌ„tyque scripture he wyll not let to say that it is not autentique as he playeth by the Machabees his master be saynt I amys pystle If he denye not then wyll he saye that the chirche vnderstandeth yt wronge so that the chyrch hath nede to brynge myracles to proue hym that the scrypture is the scrypture and that they all to gether vnderstande yt better then he alone as well as that the chyrch is the chirch And yet when the catholyque chirch bryngeth miracles wrought by god in yt for yt and the plentuously no chirche any one but yt then sayth Tyndale that they be all wrought by the deuyll And thus ye may se when he hath all sayde he neyther regardeth miracle nor scripture neyther but mokketh both twayne Now haue ye herd all that I fynde Tyndale answere agaynst suche thynges as I layed byfore in my dialoge to proue that all thynge necessary is not wryten in scrypture And then what profe he caÌ„ make for hys owne parte to pue that all is wryten ye haue herd all redy wherin how lytle pyth there is euery chylde maye perceyue And then may ye surely reken that syth thys is hys laste boke and the place in whyche he maketh a specyall tytle for the mater he bryngeth in all the beste that he caÌ„ fynde And yf he fynde any thynge ellyswhere wryten by his mayster or hym selfe or any other of hys felowes for that purpose whych he leueth out here ye may be faste and sure he seeth wellâ— he sholde haue but shame to brynge yt in As the wordes of Criste Insâ—â—â—â—te scripturâ—â— quoniam iâ—sâ— testimonium â—â—hibeÌ„t de me Loke you in that scriptures for they bere witnesse of me which thyng no man denyeth but we deny them that nothyng witnesseth Cryste ellys but the scrypture alone For our sauyour hym selfe whyche sayde those wordes sayde that saynte IohnÌ„ also bare wytnesse of hym bysyde the scrypture that hys father bare wytnesse of hym bysyde the scrypture and that hys owne workes bare wytnesse of hym bysyde the scrypture and that the holy goost at hys commynge bare wytnesse of hym bysyde the scrypture and hys apostles as hym selfe sayd they shold bare wytnesse of hym besyde the scrypture And now that all euer they all witnessed of Cristes wyll to be necessaryly byleued or dâ—ne is synnys those wordes of Cryste spoken by his apostles wryten in the scripture this seeth Tyndale well that he must proue vs by scripture and not bynde vs onely to the scripture by those wordes of Criste Serche you yâ— scrypture whyche were spoken of Cryste byfore all the new scrypture and sholde serue to strayne vs to proue all thynge by the olde scrypture to byleue nothyng farther then we fynde writen in the olde testament And therfore Tyndale hadde yet some witte when he lefte those wordes oute And lyke wyse he saw that yt hadde not ben to purpose to brynge in those wordes whyche some of that secte bryng forth full solemnely that ys to wyt the wordes of saynt IohnÌ„ in the Apocalyps where he sayth If any man any thynge sette to these thynges god shall putte vppon hym the plages wryteÌ„ in thys boke And also yf any man any thyn â— my nyshe of the wordes of the bokes of thys prophecye god shall take from hym hys parte of the boke of lyfe and of the holy cytye and of those thynges that are wryten in this boke By whyche wordes he meaneth not that no man shall neuer after be so hardy to wryte any prophecye yf euer it please god any other thynge to reucle And mych lesse he meaneth to put god to sylence that he shall neuer any other thynge reuele yf hym lyste nor sayth not that god hath shewed hym that he neuer wyll But he gyueth a charge thâ—t men vse dylygence and treuth in the wrytynge out of hys owne And mych lyke charge all be it not of lyke authoryte haue other wryters gyuen for theyr owne bookes as it is to se in the ende of the cronycle of
but eyther Tyndales owne testament or the testament of hys mayster Antechryste And therfore that boke is coÌ„demned as it is well worthy and the condemnacyon therof is neyther openly nor pryuyly directely nor indirectely agaynst the worde of god nor tendeth not to the destruccion of the fayth but very coÌ„sonaunt wyth the worde of god auferte masum ex vobismet ipsis and greatly tendyng to the mayntenaunce of the fayth And concernynge that testament I haue both in my dialoge and in the secuÌ„de boke of thys wurke well proued this poynte wherunto when Tyndale weneth to fynde any farther defence let hym lay yt forth There is also no statute made by the chirch to forbyd any man to preache the worde of god hauyng no cause agaynst hym but theyr owne malycyouse suspycyon Nor god I dowte not wyll neuer suffer hys chyrche to fall so madde as to make suche a law If frere Barns fynde any law made of suche materâ— let hym reherse it and I waraunt you he shall fynde no suche wordes in it There is in dede a law made bothe by the chyrche and in thys realme by the parlyament to that no man shall be suffred to preache in any dyocyse agaynste the bysshoppes wyll And I wene that law be not agaynst goddes law nor agaynste reason neyther excepte eyther goddys lawe or good reason sholde suffer that one man sholde medle wyth another mannes charge magry his teeth to whom the charge bylongeth or ellys shold be suffred to sow shrewd seed of heresyes scysmes sedycyoÌ„s among the people fyrstâ— then be burned vp after at leysour Such folke I suppose were better prohybyted bytymes ere they be suffred longe to go forwarde to the parell of other mennes soules theyr owne to Such haue we had some prohybited here of late of whyche one was yet so sore set vppon euyll prechyng that after the prohybycyon abiuracyoÌ„ to yet wold he preche heresyes styll vntyll at the last god caused hym to be taken Tindals bokes with hym to both two burned togyder wyth more profyte vnto his soule theÌ„ had ben happely to haue lyued lenger after dyed in his bedde For in what mynde he sholde then haue dyed our lorde knoweth where as now we know well he dyed a good crysten man And when he wyste well his reuocacyon coude not saue his body yet reuoked he his heresyes and abhorred Tyndals bokes for to saue hys soule Now here serue well the wordes of saynte Austayne agaynst Barns whyche wordes Barns bryngeth for hym For when we here such a merceÌ„nary precher as these heretykes be for the tyme that we here them yf they say aught well and accordynge to the catholyke fayth as they can not for shame saye all nought at ones then take it But when we here them preache theyr owne heresyes for the rewarde of worldely prayse or delyte of theyr owne syngulare pryde and so seke theyr owne and not Crystes then here them not but putte them to sylence and prohybyte them to preache any more Thys allegorye wyll agre wyth the sayd wordes of saynt Austayne of Crystes wordes to And yet so mych the better in that these heretyques maye properly be called not onely mercennaryes of whom saynt Austayne speketh but also very scrybes and pharisees of wurse kynde then were those of whom Criste in that gospel speketh For these be false scribes that is to wytte wryters not wrytyng any trew bokes of scrypture but false gloses and contrary commentes vppon scrypture and erronyouse bokes of dyuelyshe heresyes dyuysed of they re owne frantyque braynes to the coloure wherof they abuse the scrypture and when they lyste they also denye the scrypture These be also the worst kynde of pharysees For these haue dyuyded them selfe not from the other people by any professyon of a more honest more vertuous lyuynge but haue dyuyded them selfe from the catholyque chirche of Cryste by abomynable heresyes and from all honeste people by the coÌ„tempte of all good wurkes and by the bestely professyon of freres nonnes lyuyng to gether in lechery preachyng theyr horedome foâ— honeste matrymony These be the thynges whyche we sholde not vouchsaufe to here these scrybes and theâ—e false pharysees preache For these be the deuyls deuyces and theyr owne For as for all that is preached consonaunte to the catholyque fayth ys very goddes law whyther yt be wryteÌ„ or not Nor saynt Austayn sayth not Here them in preachynge onely the scripture but goddes law he sayth wherein is comphended all that euer we be bouÌ„den to do or byleue wherof saynt Austayn doth hym selfe confesse that dyuerse thynges are vnwryten as for ensample the perpetuall virgynyte of our blessed ladye whyche who so byleueth not bycause yt is not wryten saynt Austayne calleth a falsâ— heretyque in hys boke wryten vnto Quod vult deus And so doth saynte Hierome to in hys boke agaynste Eluidius And all such thynges be therfore partes of the plantes whyche the father of heuen planteth by hym selfe hys apostles his holy spiryte and his owne sonne abydynge in hys chirche whyther they be wryten or not And thus ye se good reders that neyther those wordes of Cryste nor of saynt Austayne neyther do proue that the apostles haue lefte all necessarye thynges in wrytynge And therfore though Barns was so fonde to brynge in that text for this purpose yet Tyndale perceyued well that yt wold not serue and therfore lefte yt out yet layeth frere Barns a nother texte for thys purpose the wordes of saynt Poule wryten vnto Timothe the .iii. chapyter of the .ii. pystle where saynte Poule wryteth vnto hym in thys wyse Abyde thou in those thynges that thou hast lerned and that are betaken to the knowynge of whoÌ„ thou haste lerned them and that from thyn infancye thou haste knowen holy scrypture whyche maye instructe the to helth by the fayth that is in Cryste Iesu. All scrypture inspyred of god is profytable to teche to reproue to correcte to teache men in iustyce that the man of god maye be perfayte instructed to euery good worke I haue rehersed you saynt Poules wordes more full theÌ„ doth frere Barns bycause ye maye haue some gesse why he lefte the remanauÌ„t out For he reherseth no more but that the chyrche muste neyther make law nor statute nor nothynge do but onely preache and mynyster the worde of god and that nothynge addynge nor mynysshynge but as Poule sayth to Timothe abyde in those thynges that they haue lerned and that be commytted vnto them Now se ye well that saynte Poule speketh nothynge to Timothe agaynst addynge oâ— any good order or statute in hys chyrche but byddeth hym abyde faste by those thynges that he hath lerned of hym and that he hath lerned in scrypture ioynynge to the scrypture alwaye the ryght fayth of Cryste whyche he had lerned of saynt Poule And therfore agaynste makynge of any law thys texte serueth frere Barons a strawe
sure that thys newe fayth of Luther Tyndall and frere Huskyn is very fonde and false and that theyr mouthes are all out of taaste syth that from Chrystes dethe hytherto all holy men all good people all true chrysten nacyons haue sauored alwaye those meatys to be good and holsome whyche these fonde felowes affyrme now to be bytter peryllous meate and haue alwayes affyrmed for vnsauery meate and euyll suche as now these mad men affyrme to be well seasoned good haue alwayes hytherto reputed for shamefull and fylthy lechery the flesshly cowplyng to gether of freres and nonnes that these losels now do boldely put forth auowe for good and lawfull matrymonye If Tyndall graunte that I say trewe in this then shall he be fayne to graunte that the wordes whyche he allegeth agaynst vs spoken by the mouthe of our sauyoure be not spoken agayst vs that byleue as all Chrystes chyrche hath byleued euer hytherto but that they be spokeÌ„ agaynst hym selfe and his felowys that byleue the contrary And on the other syde yf Tyndall deny me thys and wyll saye that all good men and goddes electes haue alwaye byleued as he hys felowes do teache and that they haue alwaye taught and done the same let Tyndall then tell vs one good honest maÌ„ what speke we of honest man let hym tell vs of ony one so very a starke rybawlde in all this .xv. C. yere afore Luthers dayes and hys that euer taught that it was lawfull for a frere to wedde a nunne If Tyndall shewe you not thys as I wotte well he can not â—â— Tyndale taketh here saiÌ„t Poule at his pleasure For saiÌ„t Poâ—le speketh not there of bâ—rne agayne nor new created wyth yâ— spyryt but that senâ—uall meÌ„ as those that be carnalâ— coÌ„tenciouse be not mete for the perfit doctrine of spyrituall ieuelacioÌ„s and theâ— by that place Tyndales spirytualâ— sâ—rte be not spirytuall nor mete veâ—â—els to receyue gyue â—ut the doctâ—ine of yâ— spyrite for there be no people so carnall so â—â—tâ—cicâ—se as they than be ye very sure that sythe euery holy man before hys dayes hathe taught the contrary and hath had yt in detestacyoÌ„ he now defendeth yt for good agaynst all good men that hath bene euer synnys Crystes dayes to hys owne how holy a tale so euer he tell you besyde how so euer he paynt yt wyth scrypture wrythen and wrested owte of all good course ye may be sure ynoughe that hys doctryne ys for all that very starke noughte in dede and that he meanyth no good and that yf he beleue as he teacheth as I verely beleue he doth not hys fayth ys very false Tyndall ☞ And thys same is it that Paule saythe in the seconde chapter of the fyrste epystle to the Corynthians how that the naturall man that ys not borne agayne and created a new wyth the spyryte of god be he neuer so grete a phylosopher neuer so well seene in the lawe neuer so sore studyed in the scrypture as we haue ensamples in the pharysies yet he can not vnderstond the thynges of the spyryte of god but sayth he the spyrytuall iudgeth all thynges his spyryte sercheth the depe secretis of god so that what so euer god commaundeth hym to doo Saynte Poule in that place spekyth nâ—t of eny serche that spirytuall meÌ„ shuld make of the cause of godd is coÌ„mauÌ„dementis but Tyndall fayneth yâ— thing to finde by yâ— seâ—che of yâ— cause some dyscharge of the coÌ„maundmeÌ„t he neuer leueth serchyng tyll he come at the botom the pyth the quycke the lyfe the spyryte the marye and very cause why and iudgeth all thynge More ye consyder well that Tyndall in these wordes wolde ye shulde wene that these folke of whom saynt Poule speketh in that place be such as can not sauour the doctryne of Luther frere Huskyn and hym But then consyder agayn vppone whome hys wordes fall For ye dowte not nor hym selfe can not denye but that hys doctryne ys farre frome the taste of saynt Austeyne saynt HieroÌ„e saynt Ambrose saynt Cypryan saynt Gregory and all those olde holy doctours of Crystes chyrche vnto Luthers dayes and hys or els as I sayd let hym tell me whyche of all theym dyd not abhorre that a preste shulde wedde a nunne And therfore thus ye se that by Tyndalys holy tale there were none of all them were they neuer so gret philosophers neuer so well seen in the law neuer so sore studyed in scrypture that cowlde vnderstonde the thynges of the spyryte of god bycause they were but naturall men not borne agayne nor created a newe wyth the spyryte of god How knoweth Tyndale that none of all these that hathe bene aduersaryes to his doctrine that is to wytte of all good men that euer were in crystendome syth Cryste was borne vnto Tyndalys tyme was borne agayne or newe created wyth the spyryte of god Howe hym selfe vnderstandeth his hyghe spirytuall wordes I wote nere but I wote well that all those holy fathers were reputed for good crysten and I wene they were all baptized and borne agayne of water and the spyryte as our sauyour sayd vnto Nychodemus after that they lyued well and spyrytually and dyed well and spyrytually as apperyth by theyr bookes and hystoryes wryâ—en of theyr lyues and myracles shewed for them of god afâ—er theyr dethys And vnto suche symple groce carnall peopell as we be these thynges seme well to shewe that they were borne agayne of god new created wyth his spyrite and so by Tyndalys owne tale shold seme able to vnderstande the thynges of the spyryte of god But yet wyll Tyndale none of that For he lyketh not theyr iudgement but he sayth that the spyrytuall iudgeth all thynges And where as saynte Paule in the place alledged by Tyndale sayth that the holy goost the spyryte of god sercheth euen the depe thynges of god by cause that vnto that holy spyryte whych is god there is nothynge of god vnknowen Tyndale taketh that hygh power vnto his wurshâ—ppefull spirytuall sorte sayeÌ„g the spyrituall iudgeth all thâ—nges and his spyryte sercheth the depe secretys of god And with this not satisfyed he amplifyteh and enhaunceth theyr holy serche vppon heyth and sayth that the spyryte of theyr spirytuall sorte serche the depe secretys of god so far that what so euer god commaundeth them to do they neuer leue serchynge tyll they come at the botome the pyth the quycke the lyfe the spiryte the mary and very cause why and so iudge all thynge what an hepe of hyghe vehement wordes hath Tyndale here heped vp to gyther who wolde not wene that he were wyth some holy medytacyon caryed vp in Ennoke and Helyas chare But yet good crysten reder for all his holy tale remember agayne the frere and the nunne Luther and hys wyfe Tyndales owne mayster and maystres the chyeff hed author of his hygh spyrytuall fayth For Lutherye wote
hys boke treateth lyke wyse as they that haue wyt and lernynge do all redy fynde hys handelyng of these maters full of malyce very voyde of trewth so I trust when we come hereafter to the places to make ryght meane lerned folke and meane wytted to perceyue that all hys hygh inuencyon that he wolde haue seme so sothe is in very dede a very madde mannys dreme Tyndale And agaynste the myste of theyr sophystrâ—ye take the ensamples that are paste in the olde testament and autentyke stâ—ryes and the present practyse whych thou seest before thyne yies More we be well content that these thynges trye the myste of bothe partyes so that Tyndale take wyth hym one thynge or twayne more which I meruayle wherfore he now leueth oute sauynge that he seeth well that they wyll clerely dyssypate and dyscusse the myste that he fayne wolde walke in For ellys why leueth he clene out the new testament now we must praye hym that we may take in that to And for asmych as we do on bothe the sydes agre vppoÌ„ the texte of scrypture and that the questyoÌ„ mych lyeth whyther Tyndale and hys felowes vnderstond it ryght or ellys the hole chyrche of all crysten nacyons we shall praye hym to be content that we may laye forth in yâ— behalfe the mynde of the olde holy doctours and sayntes whych wrote of these maters so many huÌ„dâ—ed yâ—â—es ere euer thys busynes began and wrote not for the pleasure of eyther other partye And them wyll we the rather allege bycause Tyndale aswell in hys boke of obedyence as in dyuers places of thys boke is not ashamed to sayâ— that we wyll not byleue the olde holy doctours but that they â—o and be of the bylefe that those holy fathers were and as I say he is not ashamed to wryte this ye and that very often when he woteth well that amonge them all he can not fynde one that euer byleued other but that it was a shamefull abomynable syâ—e a monke to mary a 〈◊〉 whyche thynge hereafter in thys boke Tyndale so folyshly 〈◊〉 that sauynge for pytye to se any man so madde one that â—â—ye sore sycke coude not forbere to lawghe at it Tyndale Iudge whyther yt be possible that any good sholde come oute of theyr domme ceremonyes and sacramentes in to thy soule Iudge theyr penounce pysgrymages pardones purgatorye praynge to postes domme blessynges domme absolucyons theyr domme paterynge and halowynge theyr domme straunge holy gestures wyth all theyr domme disgysynges theyr satisfaccyons and iustefyenge And because thou syndest them false in so many thynges truste them in nothynge but iâ—dge them in all thinges More Iudge good crysten reader whyther yt be possyble that he be any better then a beste oute of whose brutyshe bestely mouth coÌ„meth such a fylthye fome of blasphemyes agaynst crystes holy ceremonyes and blessed sacramentes sent in to his chyrche out of his owne blessed bloody syde And for bycause ye fynde this felowe so frantike and so false in the ray lynge and iestynge agaynste the sacramentes of Cryste ye may well iudge that who so can delyte or be coÌ„tent with his blasphemouse rybauldy hath great cause in hym self to fere that his crysten fayth begynneth to fayle and faynte Tyndale Marke at the laste the practyse of our fleshely spirytualtye and theyr wayes by whyche they haue walked aboue .viij. hoâ—dred yeres how they stablyshe theyr lyes fyrst wyth falsyfyenge the scrypture then thorow corruptyng with theyr ryches wherof they haue infynyte treasure in story and laste of all with the swerde More ye mary marke I praye you For this is mych to be marketh lo that Tyndale can not bere the flesshelynes of oure spyrytualtye bycause the flesshelynes of theyr chyrch is spyrytuall For the flesshely wedded harlotes of theyr chyrche be theyr chyef holy spyrytuall fathers and holy spyrytuall mothers monkes freres and nunnes And bycause theyr holy chyrch is but new bygonne Tyndale wolde we shold wene that this .viii. hundred yere and more Criste hath had no chyrch in the worlde at all For so longe sayth Tyndale all hath be nought by the reason that all this whyle the clergye hath falsyfyed the scrypture and hyred men wyth gyftes and compelled them wyth the swerâ—e to byleue them so all this .viii. hundred yeres sayth Tyndale by these meanes all the crysten nacyons haue in â—tede of true fayth byleued false lyes and so haue ben out of the fayth all nought If Tyndale dyd not lye now as blyssed be god he doth here had ben a grete gappe in crystendome thys .xv. C. yere And where had Crystes promyse ben then all thys whyle with his electes Nay yf this chyrch haue had all this while false sacramentes Cryste hath had none electes all thys whyle For they haue vsed what so euer Tyndale saye the same sacramentes that theyr neyghbours dyd I wolde also that he had tolde vs how mych more then xv C. yeres the chyrche hath had false sacrameÌ„tes lest that that he calleth now more he shall hereafter call yet mych more For therto shall he be faine to fall or els to call these .viii. C. bakke agayne and confesse the sacramentes true or fynally whyche he is most lykely to do bable on styll agaynst all reason agaynst all good men and agaynst all scrypture and so that he be talkynge neuer care what whereof nor how For I am sure that in the sacramentes and in yâ— knowlege of the chyrche hys malycyouse folye is reproued by the olde holy doctours aboue hys .viii. C. yere almoste as many mo and ouer that by playne scrypture to Tyndale Haue they not compelled the emperours of the erth and the great sâ—rdes and bye offycers to be obedyent vnto them to dispute for them and to be they re tormentours and the samsumyms them selfes do but ymagen myschyef and inspyre them More Here is all the great anger that greueth this good man that eyther lorde kynge or emperour medleth any thynge for the mayntenaunce of the fayth or set to theyr handes to the repressynge of heresyes But yf Tyndale fynde thys for a fawte he must go farre aboue hys .viii. C. yere For it is farre aboue a thousande synnys that as euyll lordes prynces and emperours haue holpeÌ„ and mayntened heretykes so lyke wyse good lordes prynces emperours haue set to theyr handes to subdewe them And theyr maynteners haue vanysshed awaye wyth them and theyr amenders and punysshers god hath mayntened and favoured and good godly men haue called vppon prynces for theyrâ— ayde and assystence in suche case and at theyr instaunce and pursuyt haue prynces and emperours bothe punysshed them made many good lawes agaynste them Tyndale Marke whether yt were euer trewer then now The scrybes pharyseys Pyâ—late Herode Cayphas and Anna are gathered to gether agaynste god and Criste but yet I truste in vayne and that he that brake the counsell of Achitophell shall scatter theyrs More Marke now good crysteÌ„
out of the scrypture wherein he may as well byleue what he wyll and take what he lyste not of yâ— tradycyon of Crystes catholyque chyrche but of the tradycyon of Martyne Luthers lemman as frame hym selfe a fayth by a deduccion of scripture deduced in such a fashion In the same manner he draweth out of scrypture in hys boke of obedyence and in thys boke also that a frere may marye a nonne by the authoryte of saynt Poule For beyng asked where he fyndeth yt in scrypture he sayth yt is wryten in these wordes to Timothe 1. Timoth. 3 a byshoppe muste be vnreprouable and the husbande of one wyfe And in the wordes of saynte Poule 1. Timoth. 4. there shall come false prophetes that shall forbede maryage And in this texte also 1. Corinth 7. yt is better to may then to burne Is not this conclusyon trow ye well deduced In the fyrst bycause saynte Poule dyd putte in this word one to forbyd and exclude any mo then one Tyndale deduceth that a bysshoppe muste nedes haue one and thereby maketh saynte Poule false in a nother place where he counsayleth wysshyth that he sholde rather haue none In the seconde texte bycause saynt Poule condeÌ„neth theÌ„ that wolde saye yt were not lawfull for any man to mary Tyndale deduceth that euery maye mary though hym self haue made vnto god a contrary promyse byfore myght as well deduce that no man maye be forbode to mary though he haue a wyfe all redy For the frâ—re is as well and as clerely forboden to mary by the scryptures that forbedeth hym the breche of his vowe as is the man forbodeÌ„ to mary that hath a wyfe all redye And vppon the thyrde texte bycause saynt Poule sayth that yt is better to mary theÌ„ to burne Tyndale deduceth that it is better for a frere to marye then to forbere lechery coÌ„sydereth not that when he breketh his vow and weddeth an harlot then he burneth both bodye and soule fyrste hete in fyre of foule fylthy luste and after thys worlde in euerlastynge fyre of hell Is not thys conclusyon worshypfully deduced vppon scrypture It is meruayle that he deduceth it not rather vppon the texte that he speketh of here Loue thy neyghbour as thy selfe and vppon thys texte also Do to another as thou woldest be done to thy selfe These haue yet some better colour for Luther and hys leÌ„man and I doute not but he wyll fynde them at laste and saye that hys maryage is grounded there bycause he loueth her wyth suche a lewde lousy loue as the lewde lousy louer in lechery loueth hym selfe and is so ryghtuousely dysposed that he wyll neuer desyre that she shall lye wyth hym but wheÌ„ he is euen as well content that hym selfe shall lye wyth her Thys that we saye now in sporte he wyll saye ones in erneste I warraunt you Now for the declaracyon of hys purpose in drawynge deducynge of thartycle of theyr faythlesse fayth out of scrypture of god these ensamples suffyse and therfore I shall procede farther Now nexte he coÌ„meth to the purpose to proue you that euery necessary thyng that we be bounden eyther to byleue or to doâ— is wryten in scrypture And now harke I praye you how properly the good man proueth it These are hys wordes Tyndale For yf that I were bounden to do or byleue vnder payne of losse of my soule any thyâ—ge that were not wryten nor depended of that whyche is wryten what â—olpe me the scrypture that is wrytâ—n More Lo here is hys fyrste argumeÌ„t that he setteth forth in the fore fronte of the feld as a specyall stronge bande whyche argument who so wâ—ll aduyâ—e and consyder yf hym selfe haue wyt shall playnely saye that it commeth out of a mad mannâ—s mouth For by thys â—â—afon tyll the gospellys were wryten euery man myghtâ— haue refused all the doctryne of Cryst in euery poyâ—t that was not wryteÌ„ in the scrypture before his day nor drawen out therof by a lytell streyghter lyne then Luther draweth his And when Cryste taught them the counsayle of virgiâ—â—tâ— and â—any other holesâ—â—â— thynges aboue the perfeccyon of theyr olde lawe they myght haue sayd shew me tâ—ys in wrytyng And then yf he had answered that hym selfe beynge suche as he was and for suche testyfyed by wrytyng and by the worde of hys father and by hys owne wonderouse workes owed to be byleued of them in euery thyng vppon payne of the losse of theyr soules they myghte haue sayed agayn as Tyndale sayth now yf we be bouÌ„den vppoÌ„ the payne of losse of our soules to beleue any thynge that is not wryten nor dependeth of that whyche is wryten what holpe vs the scrypture that is wryten Thys tale of Tyndales myghte they haue tolde vnto Cryst hym self agaynst the sacrament of baptysme the sacrament of the awter to 1. Corinth 11. Now when saynt Poule in his pystle to the Corynthyes sayed I wyll order the remanaunt when I come my selfe they sholde by Tyndales reason haue sent hym hys pystle agayne and saye If we shall be bounden to do any thynge vnwryten what auayleth vs all that euer thou wrytest But there nedeth no places of scrypture to thys blasphemouse foly of Tindale spoken agaynst the scripture bycause god hath taught left some parte of hys pleasure wythout scrypture For yf a man wryte certayne rules to hys howsholde seruauÌ„tes and yet gyue them certayne besyde by his owne mouth such as peraduenture shold nede no warnyng in wrytynge bycause the coÌ„tynuall vse and excerâ—yse of theÌ„ coude not suffer them to bâ— forgotten in whych kynde of coÌ„maundementes be the blessed sacramentes so dayly vsed in Crystes chyrch that forgoten they can not be nor lefte they shall not be for all the besynesse that these heretykes the deuyls doctours can make yf thys lordes seruauntes were so wyse to lerne thys lesson of Tyndale and saye naye syr and ye leue these thynges vnwryten then a strawe for all that ye haue wryten myghte not the mayster saye that hys menne were a sorte of malaperte folysshe knauys And thys is as ye se Tyndales fyrst reason wherwyth he full properly proueth vs that the apostles wrote alâ— togyther that euer we sholde be bounden to byleue whyche reason ye se your selfe is not worth one â—ysshe but râ—â—her a playne â—nreasonable blasphemy folysshely spoken agaynst the â—criptuâ—â— of god whych he sayth serueth for nought yf god bynâ—â— vs to byleue any worde of hys bysyâ—e Now let vs procede to the seconde whyâ—â— is I promyse you very seconde foâ— any frute that ye shall fynâ—â— therin These are hys wordeâ— Tyndale In as mych as Cryste and all his apostles warned vs that false prophetes shold come with false myracles euen to deceyue the electes yf it were possible wherwyth sholde the trew precher confouÌ„de the false excepte he brought trew myracles to confounde the false or ellys autentique scrypture of full authoryte all redy