well yf Tyndale and his felowes be spyrytuall electys must as theyr fyrst author of theyr new spyrytuall secte be nedys one of the very chyef Let not therfore Tyndall good reder wyth his gay gloryouse wordes carye you so fast so far away but that ye remembre to pull hym bakke by the sleue a lytle and aske hym whyther his owne hyghe spirytuall doctour mayster Martyne Luther hym selfe beynge specyally borne agayne new created of the spyryte whom god in many places of holy scrypture hath commaunded to kepe his vowe made of chastyte when he then so far contrarye there vnto toke out of relygyon a spouse of Cryste wedded her hym selfe in reproche of wedloke called her his wyfe and made her his harlot and in doble despyte of maryage and relygyon both lyueth wyth her openly and lyeth wyth her nyghtly in shamefull inceste and abominable bycherye dothe he the whyle after Tyndalys hyghe wordes serche the depe secretys and neuer leue serchynge tyll he come to the botome the pyth the quycke the lyfe the spyryte the mary and the very cause of that commaundement why and so iudgeth all thynge Thus good reders examyne hym and then shall ye perceyue how fondly suche an hyghe pure spyrytuall processe accordeth wyth such a baas fowle fleshly lyuyng But Tyndale hath an hope that whyle he paynteth his prologe wyth such gay colours of spirytuall vertue there can no man in the meane whyle remember and consyder what vngracious frute theyr deceytfull doctryne false fayth bryngeth forth And therfore to carye the reder farther of from the remembrauÌ„ce therof he letteth goo by theyr fylthy lechery and holyly speketh of loue Tyndale Take an example in the great commaundement loue god with all thyn harte the spyrytuall sercheth the cause and lokâ—â—h on the benesytys of god and so coÌ„ceyueth loue in hys harte More In thys example of the great commaundemeÌ„t of louyng of god there can lacke no causes but wythout any farre serche there offer them selfe I now at hande except men wil fully wyll forget them But yet all be yt that in many thynges a man may peraduenture well and with frute enserche the cause of goddes coÌ„maundementys yet may the spyryte of a man that were as spirytuall as Tyndale is or Luther eyther and take frere Huskyn to them go some tyme to far in the serchyng of the depe secretys of god and wade so farre therin that he shall fynde these wordes of holy scripture true Proâ—er 25 He that is that the sercher of the maiestye shall be oppressyd of the glorye and he shall fynde the depe secretis of god so depe that the secrete botome wyll not be founde oute for hym and specyally in that thyng in which Tyndall and his felowes be as I shall hereafter shew you moste presumptuously besye that is in goddys fynall electis predestinatys wherof saynt Paule cryeth hymself Râ—â— 11 O altitudo diuitiaruÌ„ sapientiae sciâ—tiae deiâ— O yâ— heâ—th and depenes of the ryches of the wysedome science of god And as for that that Tyndall sayth that what so euer god commauÌ„deth the spyrytuall man to do he neuer 〈◊〉 serchynge tyll he come at the botome the pyth the quycks the lyffe the spyryte the maryâ— and the very cause whyâ— and iudgeth all thynges I say as I sayd byfore it may peradueÌ„ture in some thynges do well to consyder the causes of goddes commaundement so yt be done moderately and wyth reuerence But many suche spyrituall persones as Tyndale is and Luther and frere Huskyn so be wonte to reason and serche the cause of goddes commaundementys wyth them selfe as kynge Saul dyd or bytwene the dyuell and theâ—m selfe as our mother Eue dyd Râ—â—â—â— 1◠〈◊〉 â— that they fall vppon fallacyes and false causes whereby lyke as Saul was deceyued in sauynge of the bestes for sacryfyce whych bestes god hadde prâ—cysely commaunded hym to destroy and Eue was so by gyled that she thought she myght well ete the apple whyche god hadde precysely commaunded her to forbere so doth I say to these men that ar in this new fashyon spyrytuall the dyuell theyr euyll spyryte and them selfe wyth theyr incessaunte serche fynde out salfe causes wherof they take occasyon to breke the commaundementys of god whyche commaundementys other good seely symple soules wythoute any serche obserue As for ensample lo where as god hath in holy scrypture euydently commauÌ„ded Psal. â— 5 Ecc.c. 5 Esaiae 19 Ionae 2 that who so make a vowe shall performe and kepe yt as is wryteÌ„ by the holy Psalmiste Uowe ye and pay your vowes to our lorde and where as our blessyd lady thought her self bounde therto all the holy sayntes synnys Cristes dayes vnto Tyndals tyme haue without any varyance written affyrmed the same not onely they but also all crysten people both good badde haue this .xv. C. yerâ— abhorted as an abominabyle moÌ„ster and accompted yt in comen talkynge for suche a prodigyouse cryme that euer monke or frere shold wedde an nuÌ„ne as they thought shold neuer happen in crystendome therfore haue alway iested that Antecryste sholde be borne betwene a frere and a nuÌ„ne these new spirytuall men haue now Luther Tyndall and frere Huskyn and the dyuell to gyther so longe enserched the cause of thys commaundement of god by whych euery man is coÌ„maunded to kepe his vowe that they haue with longe serche fouÌ„den oute at laste that monkes freres and nunnes be not bounden by that commaundement at all but may for all theyr vowe lawfully runne out of relygyon and lye to gyther when they lyste and call theyr fylthy lechery good and lawfull wedloke And thus lo good reder these newe spyrytuall men wyth theyr depe serche interprete and expowne holy scripture and fynde oute therin suche godly vertues as this is whych the olde holy doctours coulde neuer fynde therin for lacke of grace by lykelyhod for we se well they lacked no wyt had as mych lernynge as these men haue and ten tymes more to and dyd theyr dylygence to but they were as yt semyth but naturall onely not borne agayne nor created of newe wyth the spyryte of god as Luther is and Tyndale frere Huskyn and hys felowes Take ensample sayth Tyndale in the great commaundement loue god wyth all thyne harte the spyrytuall serchyth the cause and loketh on the benefytes of god and so conceyueth loue in his harte In these wordes I lay no fawte But all be yt a man myghte assygne other causes of our loue towarde god then Tyndale doth as for ensample his owne excellent nature and goodnes of yt selfe worthy â—to be loued lauded and honored of vs though we shold yf yt were possyble receyue to oure selfe no benefyte at his hande at all yet I very well alow the cause that Tyndale allegeth that is to wytte the consyderacyon of the great benefytys of god yt is a cause of loue
folke wolde so clere haue caste all heresyes out of remembraunce that neyther theym selfe shulde haue neded to wryte therof nor other folke to rede the parte of they re bokes And therfore as I wolde aduyse any man neither to rede these heretykes bokes nor myne but occupy theyr myndes better and standynge fermely by the catholyke faith of this xv C. yere neuer onys muse vppoÌ„ these newe fangled heresyes so vn the tother syde yf it mysse happe any man to fall in such a fonde affeccyon vayne curiouse mynde that neither parell temporall in brech of hys pryncys proclamacyon the lawes of the realine nor the parell spyrituall in hurtynge of his owne soule nor they both to gether by puttynge hym selfe in daynger to burne both here and in hell can hold his ycchynge fyngers frome they re poysened bokes then wold I couÌ„sayle hym in any wyse to rede therwith such thynges as are wrytten agaynste theym and way theym both at the leste wyse indyfferently and not to fall sodenly so dronke in the newe muste of they re neweâ—angled neweltyes that the olde holsome wyne with whych good folke haue lyued now this fyften hundred yere offend theyr dronkeÌ„ taste bycause yt is not so walow swete but drynketh more of the verder Forthermore for as mych as accordynge to the wordes of Cryst Lucae .17 It wyll none otherwyse be but that some stuÌ„blyng blokkys wyll allway be by malycyouse folke layed in good peoples way though beste were to stoppe your â—aris vtterly and gyue none herynge to any false euchauntors that wold bywych you wylyly to make you delyte in those bokes yet sith some that be playne symple may fortune to be secretly mysse lede by false wyly shrewes excepte they be well armed before I doute not by godes grace but yf they rede fyrste the thynges that are wrytten agaynste theym they shall theym selfe be able to reiecte and confouÌ„de any deuyll that wolde drawe theym to them And therfore as I am sure that euyl and vngracyouse folke shall euer fynde the meanys that suche bookes shall neuer in some corners lakke wherby good people may be deceyued and corrupted yt ys more thenne necessary that men haue agayne at hande suche bookes as may well arme them to resyste and confute them Of which kynde of good bokes all be it I knowe well there may and dowte not but there shall be many better made then myne and that some such I se alredy yet haue I not so sieyghtly seen vnto myn owne nor shoffled it vp so hastely nor let it so passe vnloked ouer by better men and better lerned also then my selfe but that I truste in god it maye amonge the better stande yet in some good stede And that it so maye to goddes honour and the profyte of some good folke I hertely byseche our lorde wythout the adspiracyon and helpe of whose especyall grace no labour of man can profyte and to whom therfore be all thanke referred whyche lyueth and regneth in eternall glorye To whych as he hath all redy brought many a blessed saynt so mote his mercy brynge with spede the soules that are in purgatory and gyue vs the here lyue in this wretched worlde ayde and helpe of grace by trewe fayth and good workes to folow them the rather by the intercessyon and prayours of all his holy sayntes that are all redy wyth hym A MEN. The preface of Tyndall wyth thâ— answere vnto the same Tyndall THe grace of our lorde the lyght of his spyryt to se and to iudgâ— trew repentaunce toward goddes law a fast fayth in the mercyfull ê“mises that are in our sauyour Cryste feruent loue toward thy neybour after then sample of Cryste and hys sayntes be with the O reder and with all that loue the trouthe and lâ—nge for the redempcion of goddys elect Amen More TIndall here begynneth wyth an holy salutacyon and so doth Luther to and so doth freâ—e huskyne to and id doth euery fonde felow of any of theyr sectys They begynne theyr pystles in suche apostolycall fashyon that a man wold wene yt were wryten from saynt Paule hym self But wolde god they wolde onys rather folow hym truly in fayth and good workes then in symulacion of lyke sancryte wyth theyr holy salutacyons For yf men coÌ„syder that where Tyndal here prayeth holy +ly for the lyghte of the spyryt to see trew repentauÌ„ce he then techeth hym selfe a sodayne sleyghte repentauÌ„ce forbedyng both confessyoÌ„ all doynge of penauÌ„ce they shall yf they be good men sett lytle by hys holy salutacyon And when they coÌ„syder that where he prayeth god sende theym a fast fayth hym selfe techeth a false fayth agaynst the sacrameÌ„tys and meneth that they shulde be fast in the same there wyll no good crysten man can hym thank for that holy prayour And where he prayeth here â—o holyly for the loue of yâ— neygh +bour yf men loke on the loue that ys vsed amonge all the maysters of that hole holy secte coÌ„syder they re lyuyngys and loke vppon frere Luther the very father of theyr hole secte and se hym ronne out of relygyon fallen to flesshe and caryn and lyue in lechery wyth a nuÌ„ne vnder name of wedloke and all the cheyfe heddys of then late monkys freres and now apostatas lyuynge wyth harlotes vnder the name of wyues he that lokyth on thys and then secth theym and theyr scolers as Tyndale here and suche other come forth and speke so holyly wolde he not wene that yt were a sorte of freres folowynge an abbote of mysrule in a Christemas game that were prykked in blankettes and theÌ„ sholde stande vp and preche vppon a stole and make a mowynge sermon And as lewd sermoÌ„s as they make in such noughty games wold god that these meÌ„nys ernyst sermons were not yet mych wurse But surely as euyll as the tother be yet is there more harme more dedely poyson to in this one sermone of Tyndalys as ye shall here or yt come at the ende then in an hundred sermons of frere Frappe that fyrste gapeth and then blessyth and loketh holyly and precheth rybauldrye to the peopell that stande aboute For there is not the worste thynge that frere Frappe precheth in a lewde sporte but fader Tyndall here wryteth mych worse in very great ernest mych worse then doth the tother abusyth the scrypture vnto yt The tother when he precheth that men may lawfully go to lcchery he maketh commenly some fonde textes of his owne hed and dare not in such madde matters medle wyth the very scrypture yt selfe But Tyndall teacheth vs in good ernest that freres may walke out and wedde nunnes and is neyther aferd nor ashamed to draw the holy scripture of god vnto the mayntenauÌ„ce of abhominabyll synne and seruyce of the deuyll The tother rybawde in hys fonde sermon medleth but with fleshly vyces and worldly wantonnes But Tyndall here with an ernest hyghe professyon of godly
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
in dede both resonable of yâ— selfe and also by many a good and vertuouse man alleged and consydered byfore But yet me thynketh that this consyderacyon of loue affyrmed by Tyndale dothe confounde both Tyndall Luther all theyr hole secte in that they hold that yt is not laufull to loue and serue god neyther for auoydynge of payne nor for obteynyng of rewarde callyng this manner of loue and seruyce seruyle bonde and mercennary This is they re comen opynyon and Tyndale hath yt often as well in this boke as in dyuerse other But now remember good reder that Tyndale sayth here the contrary whych I am glad to here hym say For I am better content that he say some tyme well then alway naught And here he sayth ryght well that the respecte of goddes benefytys is a cause of oure loue towarde god and surely so is yt in dede For all though the very good and great excelleÌ„t nature of god be worthy to be loued of vs and worshypped and serued to for the souerayne and surmountynge goodnes of yt selfe though we sholde our selfe take no manner of benefyte thereby yet may we well haue mo causes of loue honour and seruyce ioyned therunto yet am I not sure whyther Tyndale wyll saye that I do hym wrong in that I ioyne seruyce wyth loue where he sâ—eketh not of seruyce but of loue onely But I haue bene boâ—d to ioyne our loue and seruyce towarde god to gyther bycause I veryly thynke that Tyndale wyll hym selfe graunt vs that for what so euer cause yt is lawfull for vs to loue god for the self same cause yt is lawfull for vs to serue god But Tyndale agreeth that we may loue hym for his benefytys wherof yt foloweth excepte he say that we may loue for some cause for whyche it is not laufull to serue hym els I say muste Tyndale nedys graunte that for goddes benefytys yt is lawfull for vs to serue hym Now yf Tyndale graunte vs that conclusyon we wyll then wade with hym a lytle forther and ioyne therunto that yf yt be lawfull for vs to serue god for his benefytys which we haue receyued yt is also lawfull for vs to serue him for his benefytis which we longe hope to receyue And surely as the respecte of his benefytys whych we haue receyued is a good cause of loue so is the belyef of hys ê“mysys hope of his benefitys to come a good and a great cause of loue towarde hym Then yf we may seruâ— god for his benefytys to come yt semeth no dowte but that we may serue hym for to get heuen whyche is of all benefytys the greateste At thys poynte wyll Tyndale happely stykke wyth me and he well say styfly that fayth we may vse and serue god therwyth to th entent therewyth to gete heuen for fayth his felowes and he affyrme to be the thynge whych onely doth iustyfye vs. But then they say playnly that yf we serue god wyth any other good worke fastyng prayer or almose dede to th entent that we may therwyth please god the better or the rather come to heuen this seruyce is vnlawfull dyspleasaunt to god and playn vnfaythfulnes for as mych as we shall as they say be saued onely by Crystes bloode by oure belyffe in his promyses of the same therfore they call yt playne idolatrye to serue god wyth any good workes for heuen or to th entent that we myght please god the better therby For that thynge they say were as mych as to make oure self Cryste and to saye that we wolde be our owne sauyours by our owne workes and not Cryste by the worke of hys passyon In this poynte they stycke styffely and when they be answeryd that all though we serue god wyth good workes wrought with his gracyous helpe to th enteÌ„t to please hym the better therby as hymselfe hath in many places of holly scrypture coÌ„maundyd vs hope also that suche good workes shall the rather helpe vs to heuyn and that we shall in heuyn be rewarded for theym and for the respecte of goddê commaundement and for thys entent also we do them as Cryste hath also gyuen vs good occasyon where he saythe that who so gyue so mych as a draught of colde water shall not lese hys rewarde Mar. 9 and where he byddeth vs gyue vnto the poore to th entent that they may receyue vs in to the eternal tabernacles Lucae 16. and where he sheweth that at the daye of dome men shall haue heuyn for theyr charytable almesse dedes done here in erthe now when we tell them thus and that we do neuer the lesse knowlege and confesse therwyth that we neyther do nor can do any good worke wythout the specyall grace helpe of god and that our deades be coÌ„menly so defectyue that though good deades well done be rewardable yet euery man maye fynde in hymselfe great cause to mystruste hys owne and that we tell them also that all the best that the best man maye do is yet not more than hys deutye for euery man is of his deutye â—ounden to labour for heuyn and to serue and please god aswell and asmych as he maye and notwythstandynge that we also tell them that the best worke that any maÌ„ worketh wyth goddys helpe and grace is not yet rewardable with heuyn of the nature or goodnes of the worke it selfe all though he suffred euery daye in a longe lyfe a dowble martyrdome accordynge to the wordes of saynt Paule Rom. 8 the passyons of thys worlde be not worthy the glory that is to come that shall be reueled and shewed vppon vs and notwythstandynge that we tell them to that all the heuynly rewarde of mannes good workes cometh onely of goddys owne lyberall goodnes in that it hath pleased hys hyghe bountye to gyue so great a ryche pryce for so poore and symple ware as are all meÌ„nys workes all be it that we tell them also that god wolde not rewarde our workes in such wyse were it not for the shedynge of hys sonnes blood and so we fynally referre all the thanke and rewarde of our good workes bothe the begynnynge the progresse and the ende effectually to god and the merytes of Crystes passyon when we tell Tyndale and Luther all this yet fare they as though they herde vs not and styll they synge vs on theyr olde songe that it is ydolatrye to serue god wyth any good workes to th entent the better to please god therewyth and the rather to come to heuyn therforeâ—and that we may not wyth out synne for any helpe to heuynwarde serue god wyth any good worke sauynge onely fayth yet when we aske them whyther we may not laufully for the same entent serue god wyth hope to to that thyng they care not to graunte but then they confounde the termys of fayth and hope so as I neyther wote howe nor themselfe neyther Then yf we aske them farther whither it
be not laufull to serue god wyth charyte to whyche now they leue and fall all to lusty loue wyth intent to get heuyn the rather to that they let not to grauÌ„te also but they say the cause is for that fayth they say hath alwaye charyte therwyth But all be it that in that poynte theyr affyrmacyoÌ„ is fals as by reason and pleyne scrypture hath ben often proued vnto them 1. Câ—r 13 Iacâ—bi 2 that is ynough to me that they graunte that a man maye laufully loue god and serue hym wyth charyte to th entent to be the rather saued and come to heuyn therby For now semeth me that yf we laufully maye as Tyndale wyll grauÌ„t we maye serue god with the vertues of fayth and hope and charyte or of any one of them wyth respecte vnto goddys benefytes receyued and also to come and to th entent therby the rather to be saued come to heuyn we may then laufully with lyke respecte purpose inteÌ„t serue god wyth any other vertue that procedeth of fayth hope charyte or of any suche one of them wyth whyche it is laufull for vs for suche respecte entent purpose to serue god then wyll not Tyndale denye but that prayer fastynge almesse dede and contynence and clennesse of body penauÌ„ce trouble of the mynde wyth sufferauns of trybulacyon or afflyccyon of the flesshe wyllyngly taken wyth many other outwarde and inwarde workes may procede of fayth hope and charyte wherfore I can not se but that Tyndale as he graunteth here that we maye serue god wyth loue entendyng thereby to please hym and be sauyd the rather so must he nedys graunte and agre that lykewyse may we wyth lyke entente and purpose serue wyth all other workes aboue remembryd procedynge of a faythfull workynge charyte wherof he and all hys fonde felowes in euery place holde hytherto the contrary And thus haue I now playnly deducyd vppon Tyndals owne wordes the full confusyon of hys owne comen conclusyon so many tymes by hym and hys felowes obiected and among them all neuer onys yet well prouyd nor neuer able to be proued agaynst the profyte of good mennys chrysten workes for chrysten be theyr prayers theyr fastynge and theyr almosse dedys when they be done in fayth hope and charyte and in the state of grace Tyndall And when he is commaundyd to obay the powers and rewlers of the worlde be loketh on the benefytes whiche god shewyth the worlde thorow them and therfore doeth it gladly More In this obedyence Tyndale is yet content to haue a respecte to the benefytes that god worketh and shewyth the worlde thorow the powers and rewlers of the world putteth that for eyther the onely or the chyefe cause of hys obedyence as he putteth it for the onely or chyefe cause of goddys commaundement In whiche kynde of obedyence semeth not the greatest vertue when a man obeyeth onely for hys owne aduauntage but the very chrysten obedyence is to obaye specially for that god so coÌ„maundeth and not so to serche and lymyte the cause of goddes coÌ„maundement as he may therby take hymselfe gyue to other an easy bolde occasyoÌ„ to dysobaye resyste and rebell agaynst theyr hedys and rulers pretendynge that they be not profytable Thys thynge meanyth Tyndale as it apperyth by hys wordes here in the cause of hys obedyence to the powers and rulers of the worlde as it apperyth in dyuers other places of hys workes and Luther his maysters to But god all though he wyll that the gouernours and rulers of the world sholde be good and profytable to the people yet wyll he not that the people shall measure the dewty of theyr obedyence by the onely rule and measure of theyr owne profyte and coÌ„modyte but that they shall obaye theyr prynces and other rulers and gouernours bycause that they be theyr gouernours and rulers and bycause that god hath so coÌ„mauÌ„ded For yf they may measure theyr obedyeÌ„ce by yâ— measure of theyr owne profyte as Tyndale telleth vs they shall sone seke occasyon of sedycion and therof do themselfe also more harme in one daye then sholde theyr ruler in many yeres all were he ryght vnprofytable in dede as apperyd by the vplandysshe Lutherans in Almayn whyche measuryng theyr obedyence by Tyndalys rule gyuen them before by Tyndalys mayster became all vnrulye and dysobeyd and rebellyd agaynst theyr rulers and therby dysobeyd goddes commaundement and brought therby the vengeaunce of god vppon theyr owne heddys to the slaughter of aboue foure score thowsand of them in one sommer the remenaunt the worse entreated euer syns and that hath made Luther and Tyndale a lytell to retreate syns and set a new glose therto yâ— will but shrewdly serue them as I shall shewe you when I come to the place hereafter in hys boke Tyndall And when he is commaunded to loue his neyghbour as hymselfe â—e serchâ—â—â— that hys neyghbour is created of god and bought with Crysâ—es blode and so forth More Loo thys is very louyngly spoken he sayth very well and I praye god that he be one of those spyrytuals that so doeth but surely many places in euery boke that he writeth seme clerely to declare that he hath another maner of spyryte then suche a spyryte of loue And yet were it herde excepte yâ— goddys coÌ„maundement gyue vs that warnyng ellys wyll it be somwhat herd for any man vppoÌ„ the other two causes by any serche to perceyue that he were in reason bouÌ„den to loue another aswell as hymselfe though they maye serue to loue hym ryght well Tyndale And therfore he loueth hym oute of his harte Owt of 〈◊〉 â—erte not in hys heâ—â—e And yf he be euyll forbereth hym and wyth all loue and pacyeÌ„ce draueth hym to good as elder brotheren wayte on the yonger and serue them and suffre them and when they wyll not come they speke fayre and flater and gyue some gaye thyng and promyse fayre and so drawe them and smyte them not but yf they may in no wyse be holpe referre the ponyshement to the father and mother and so forth And by thesâ— iudgeth be all other lawes oâ— god and vnderstandeth the true vse and meanyng of them and by these vnderstandeth he in the lawes of man whych are ryght and whyche tyrannye More Useth Tyndale and his spyrytuall mayster thys manes of loue this forberynge and this maner of pacyeÌ„s to warde the pope and the clergye and towarde prynces and other teÌ„porall rulers we se perde thorow all theyr bokes in what lowly louynge fashion they serue and suffer them and how fayre they speke and how plesauntly they flater all holy catholyque crysten people sauyng onely theyr own secte with as venemouse wordes and as poysen speche as the dyuell can dyuyse them wyth all the meanes they may to sow dyuysyon and dyssencyon and set the people in sedycyon vnder colour of true fayth to brynge them in heresyes and destroye both bodye and soule
of his secte now growen in Germany and also for the onely cause that he fyndeth out here for the kepyng of the holy day of which he putteth no mo but the onely hearyng of the word of god so that by the cause whyche he fyndeth out a crysten man that were eyther in deserte or amonge infydeles where he coulde here no prechyng sholde haue no more respecte vnto Crystmasse day or Ester day or whytesontyde to kepe theÌ„ for holy dayes hym selfe then the worst day in the yere or theÌ„ wolde a turke hym selfe And this is his hyghe spirytuall doctrine concernynge the holy daye Tyndale And so thorow out all laâ—es and euen lykewyse in all ceremonyes and sacramentes be sercheth the sygnyfycacyons and wyll not serue the visyble thynges It is as good to hym that the presâ—e say masse in his gowne as in his other apparell yf they teache hym not somewhat and that his soule be edyfyed therby And as sone wyll he gapeâ—while thou puttest sand as holy salt in his mouth yf thou shew hym no reason therof he hadde as seyffe be smered wyth vnhalowed butter as anoâ—nted wyth vncharmed oyle yf his soule be not tought to vnderstande somewhat at therby and so forth More Lo good crysten reder this holy spirytuall man at laste I wyste well wold somwhat shewe hym selfe what goostly spyryte inspireth hym For here you se for all his holy salutacyon at the begynnynge wyth gay wordes of grace lyght and fayth and feruent loue he bloweth and blustreth oute at laste his abhomynable blasphemy agaynst the blessyd sacramentes of Cryste and lyke the deuyls ape maketh mokkes and mowes at the holy ceremonyes that the spyryte of god hathe so many hundred yeres taught hys holy catholyque chyrche And here perceyue yet the false wylynes of the deuyll in vtterynge of his dreggys and poysoned draught He couereth his cuppe a lytle and shadoweth the colour of his enuenemed wyne that yt may be dronken downe gredely ere the parell be perceyued For he maketh here as though he fouÌ„de no faute but in that the sygnyfycacyons of the sacraments be not opened and declared vnto the people as though yf that were done he were contente and that he mokketh not the sacramentes but the mynysters that openeth not the bytokenynges therof But I shall fyrste shewe you that he playeth the deuyls dysor euyn in this poynte all though he ment no ferther then shall I farther shewe you what myschyef he meaneth more and proue yt you by expresse wordes of his owne Fyrste I saye yt is a lewde and a knauysshe raylynge vppon the sacramentes of our sauyour Cryste to lyken and coÌ„pare them in any maner wise vnto such scornefull thynges as the anoyntynge wyth holy oyle vnto butter smeryuge wyth other suche lyke knauysshe toyes whyche no wreche wolde do but such as hath the very name of the holy sacramentes in hatereth and dyspyte Now where he sayeth that his holy spirytuall sorte wyll alway so vyllanousely esteme the sacramentes but yf men tell them the reasons and bytokenynges of them to the edyfyenge of theyr soules yt wyll be great besynes and mych a do to edyfye and buyld vp the soules of such a sorte which the deuyll hathe by the blaste of his mouth throwen downe so depe and frusshed all to fytters But I praye god to whoÌ„ nothynge is impossyble to byeld them onys agayne vppon the rokke of his fayth froÌ„ whiche they shew them self so farre fallen down that they be full vnlykely to ryse For truly if they stode theruppon theyr hertys wolde abhorre to vttre suche frantyque fantasyes For as touchynge the sygnifycacyoÌ„s and bytokenynges of the blessed sacramentes the lacke of knowlege wherof Tyndale wolde make seme a suffycyent cause of his vilanouse blasphemy all good peple that haue the vse of reason and come to these sacramentes wyth good deuocyon be taught and do thynke and conceyue in they re hertes that god was incarnate and borne god and man for our saluacyon and suffred his passyon and dyed for our redempcyon and that we were redemed to heueÌ„ wyth his blessyd blood and that wythout hym we sholde neuer haue ben saued but had vtterly loste heuen by the synne of Adam and for this cause we call hym our sauyour and beleue that he hath promysed vs that yf we be crystened and kepe his holy commaundementes and for the brekyng be sory and turne agayne by penaunce god wyll brynge vs to heuen that he hath promysed vs and bought vs to And they beleue thâ—â— he hath ordeyned here holy sacramentes whych he wyll that we shall receyue wyth reuerence and that euery man wyth those sensyble sacramentes excepte the faute be in hym selfe receyueth some inwarde grace ayde of god by the merytes of Crystes passyoÌ„ and by his holy promyse and ordinauns so that vnto all good crysten men the outwarde sensyble sygnes in all the sacramentes and holy ceremonyes of crystes chyrch by one generall and comen sygnyfycacyon of them all bytoken and do sygnyfye and that ryght effectually an inwarde secrete gyfte and inspiracion of grace â—ffused in to the soule wyth the receyuyng of that holy sacrament by the holy spirite of god This comen sygnifycacyon of the sacramentes haue all the comenaltye of crysten people they beleue not onely that the sacramentes be tokens of suche grace and do sygnifye it but also be in some maner wyse a meane to come to the getynge therof bycause god hath so ordeyned But vnto Tyndale his holy spirituall sorte this gere is yet to groce for theyr subtyll thynne wyttes For that all crysten people haue this fayth and sygnyfycacyon of sacramentes Tyndale can not denye them but if he lyste to bylye them But why trow you can not this sygnifycacyoÌ„ serue Tyndale veryly bycause he byleueth yt not for he byleueth not that any ceremonye or sacrameÌ„t eyther is in the worke therof any meane to get any grace at all And in almoste all the sacramentes he playnly saythe that they neyther cause any grace nor any grace do sygnifye nor be no sacramentes at all as by his owne wordes I shall hereafter shew you But in the meane while for as mych as in his preface here he maketh as though he cared but for the declaracyon of the tokens and sensyble sygnes of the sacramentes and ceremonyes I haue shewed hym the great and chyef sygnifycacioÌ„ of all that is to wyt that they betoken the insensyble grace that god geueth them in to the soule thorow the merytes of Crystes holy passyon And this is the very chyef sygnifycacyon that all holy doctours note marke in the sacrameÌ„tes as apperyth by the dyffynicyons that in theyr bokes they geue therunto But nowe wyll not Tyndale sette a strawe the more by the anoyntynge wyth holy oyle then by smerynge wyth vnhalowed butter but yf men tell hym some ferther thynge therby that may edyfye hys soule and make it better For as for grace
that is in the whych is gyuen the by prophecye wyth the puttynge vppon of the handes of the preesthed and vnto hym also those wordes 2. Timoth. 1. I warne the that thou resuscytate and â—tyrre vp the grace of god that is in the by the imposycyon or puttynge vppon of my handes these placys were very playne for theyr mynde when they here redde that grace was by god infused wyth the receyuyng of the holy order of preesthode by the outwarde sacrament of puttynge the bysshoppys hande vppon hym It semeth also that the wordes of god spoken by the mouth of the prophete Ezechiel souneth to the same where he sayth I haue wasshed the wyth water Ezecl 16. I haue clensed thy blood By whych wordes yt semeth to be sygnyfyed that the outewarde wasshynge of the water of baptysme sholde be an effectuall instrument of the inwarde wasshynge of the soule And by the mouth of the same prophete Ezeâ—â— â— â—6 in prophecyeng of the sacrameÌ„t of baptysme our lord sayth also I shall shede out vppon you clene water and ye shall be clensed from all your fylthynes These wordes shewe that the water shall wasâ—â—e the fylthe And what fylthynes meaneth he but the fylthynes of the soule and that doth no water wasshe but the water of baptisme And where to wolde our lord by the mouth of his ê“phete call it clene water but for the differeÌ„ce that it hath in makynge clene the soule by influeÌ„ce of goddes gyfte ouer that other waters haue for ellys as for elementall clennesse of that water in yt selfe other water is as clene as yt Those holy doctours consydered also the yet more open wordes of yâ— ê“phete zacharie Zachar. 14 There shall go forth he sayth quykke lyuely waters oute of Hierusalem the one halfe of them to the oryentall see the other halfe to the very vttermost see These wordes veryly descrybe the holy water of yâ— sacrament of baptysme the water that welleth oute of holy chyrch whyche strecheth to two sees of synnes that is to wit both of synne orygynall and of all the actuall synne that the man hath done all were he neuer so olde ere he were baptysed And why calleth the prophete this water quykke and lyuely but for the dyfference betwene it and other waters that are but deede in token that the water of baptysme hathe by the secrete sanctyfycacyon of god a certayne strength of spirytual lyfe infouÌ„ded in to that corporall element wherby it is not onely a bare dede token and sygne of grace and clensynge of the soule but also a quycke lyuely workynge medycyne meane and instrument By these places of scrypture and dyuerse other many good holy men of old all be yt the no man otheâ—wyse thought nor thynketh but that the pryncypall worke and the hole workes in the clensyng of the soule and infundyng of grace is god hym selfe and that he doth yt for the merytes of Crystes passyon as he hath promysed to do and that vppon our parte is requyred in suche as haue vse reason at the tyme of baptysme repentaunce of the euyll lyfe passed with fayth and bylyef of the worde of god and hope of saluacion wyth loue and charyte towarde god and our neyghbour and a purpose of workynge of good workes yet dyuerse god holy doctours haue tought as I say by such placys of scrypture that god in the workynge of such clensynge of the soule and infusyon of grace vseth the sacramentes not as a bare sygne but as an instrument wyth whyche and by whyche it pleaseth hym to worke them And they that thynke otherwyse that is to wyt they that thynke that the sacramentes be but as yt were the lyuery gowne wherof I gaue you the ensample and hath no spâ—cyall power nor influeÌ„ce gyuen of god by whych it any thyng may worke in cleÌ„syng of the soule all they haue none other thynge for them selfe as far as I haue redde and could perceyue but argumentes grounded vppon philosophye and metaphisycall reasons by the coÌ„straynte wherof I wyll not say they be dreuen and compelled but say that as yt semeth me they dryue and compell theÌ„ selfe to fynde gloses to these scriptures vnto the wordes of other good holy doctours to For as for my parte I wold not let to deny an hole hepe of those reasons in maters of the sacramentes whych hang all vppon goddes will and pleasure and his omnipoteÌ„t power For all be yt that we se no lykelyhed how that bodely water can worke vpon the spyrytuall substauÌ„ce of the soule yet god can make that fyre which is a bodely substauÌ„ce as well as is the water to worke not vppoÌ„ soulys onely discharged of theyr bodyes in purgatory but also vppon the euyll angelles the deuyls whose substauÌ„ce is as spirituall as is the soule I can not greatly se why we shold greatly fere to graunte agre that by goddes ordynauâ—ce the water may be goddes instrument in purgynge and clensynge of the soule whyche argument for ought that I perceyue among theÌ„ is to myne vnderstandyng so symply soyled that till I here eyther better or perceyue them better I lyke as yet that argument better then I lyke all they re solucyons that they make thereto For some of them be fayne for theyr solucyon to graunt almoste that theyr payne in the fyre were but a detaynynge therin by some streÌ„ger power then them selfe and then were the payne but as a prysonement and restraynt of lybertye if the fyre burne them not And then why more in fyre then in water yf they be for the fyre neuer the warmer And vn the tother syde yf that by the kepynge of them in the fyre the fyre do worke vppon theÌ„ and burne them as I thynke the trouth is then so maye by goddes ordynaunce the water helpe to wasshe and clense the soule And surely syth experyence teacheth vs that the soule whych is of yt selfe a spyrytuall substaunce god hath of his hygh wysedome and power foundeÌ„ the meane so to put it in a bodye and so to knyt yt therto that not onely by fyre or frosen water putte aboute yt but also wythoute any outwarde thynge put vnto yt by the onely boylynge of the distempered humours wythin yt selfe the soule is in such gryef payâ—e and torment that it wold be as fayne out of the body as the bodye wold be rydde of it syth we fynde this thus I dowte nothynge at all but that god can by mo meanes then men can thynke or imagyne so bynde the spyrytuall soule to the fyre that he shall fele the feruour of the fyre as he nowe feleth the hete of his ague here and yet shall not the fyre and he be made one person as the soule and the body be now which thynge who so wolde aske me howe maye that be myght as well aske me how myght the worlde be made when there was nothyng to make yt of and a thousand madde questyons
law sought out by them selfe leadeth them to and fro and therfore they be in an euangelycall and in manner angelycall lybertye to do what they lyste so that they geue the lawe some cause that may serue theyr luste as they haue geuen to the law and coÌ„maundement of vowes from whych they haue set them self in such a spyrytuall lybertye that munkes and freres maye lawfully lye wyth nunnes and lyue in lechery and call yt wedlocke And in dede they may call yt wedlocke and they wyll as lollardes dyd of late that put a pygge in to the water on good frydaye and sayd go in pygge and come oute pyke and so when they had chaunged the name they toke yt for fyshe and ete yt And so may these holy new spyrytuall men when munkes and freres wedde nunnes they may call yt wedloke they will But as the pore plough man sayd vnto the tauerner that gaue hym water in stede of wyne god thank you mayster wyner for your good wyne but in good fayth sauynge for the worshypfull name of wyne iche had as lâ—ue a dronkeÌ„ water surely so may we well saye to these new holy spyrytuall maryed munkes and frerys sauynge for the worshypfull name of wedloke yt were as good they lyued in lecherye as in suche byched bychery But we sely sowles of the worlde here be captyuate and bounde he sayth and not in suche an heuynly lybertye but make our selfe wonderfull ymagynacyons aboute the lawe of god whyche thynge mych I meruayle of For the worlde is not often wonte to muse mych vppon the lawes of god nor greatly to studye vppon them but let them go by well and easely thynke lytell on theÌ„ nor nede not IohnÌ„ Baptyste to dyspute out of theyr hedys any wonderfull ymagynacyons that they haue studyed aboute the law of god But Mary on the other syde these new spyrytuall men haue wyth theyr new lybertye made them selfe wonderfull ymagynacyons to which they cleaue so faste that .xv. IohnÌ„ Baptystes can not dyspute them out of theyr hedys For they haue to the greate wonder of the worlde made them an ymagynacyon that frerys maye lyue in lecherye wyth nunnes and neuer nede do penaunce neyther for that nor for any synne ellys but repente and do so styll and byleue that all is well do no penaunce nor take no payne for any synne at all Now euery man well woteth that saynt IohnÌ„ the Baptyste dyd dyspute agaynst these ymagynacyons of theyrs bothe wyth hys lyuynge and hys techynge For agaynste theyr lechery his lyuyng dysputed wyth chastyte agaynst theyr heresye of penaunce he dysputed wyth prechynge penaunce For he bad them not euery boye go forth and take hym selfe for an apostle and go preche but he cryed vppon them to do penaunce and not onely bad them repente and do penaunce but also bad them yf they wolde auoyde hell and the wrath that ellys was to come Matth. 3. they shulde do worthy frutes of penaunce And bycause that they sholde not wene that it was but a worde of offyce and that it suffysed to byleue well in goddys promyse and so go theyr way thynke them selfe saue he shewed them in hym selfe and hys owne lyuynge for theyr instytucyon not for the deseruyng of his owne synne a forme and fashyon of a repentaunt synner in what wyse he sholde do penaunce And therfore he lyued solytary sauynge that hys vertues caused hym to be vysyted He lyued in holy vowed chastyte and neuer â—edded womaÌ„ in hys dayes nor neuer wolde haue done though he had lyued twyes as longe as Lutherâ— He lyued in pore and paynfull apparell Lucae 1. He lyued in watche and prayours in fastyng and forberynge meate He dranke no wyne but was contâ—â— wyth water Thys maner of penaunce doynge dyd saynt IohnÌ„ Baptyste teche and dyspute contrary to the faâ—se ymagynacyons agaynst penaunce and wonderfull deuyses of lewde lecherous lyuynge that these new spyrytuall men haue in theyr fantasye framed whyche neyther saynt IohnÌ„ Baptiste nor such tenne saynt IohnÌ„ Baptystes nor our sauyour Cryste hym selfe can dyspute out of theyr hedys Tyndale He byleueth that he loueth god bycause he is redy to kyll a Turke for his saâ—e that byleueth better in god then he whom god also commaundeth vs to â—â—ue â—nd to leaue nothynge vnsoughte to wynne hym vnto the knowlege â—f the â—routhe though wyth the losse of our lyues More Here Tyndale foloweth hys mayster Luther that wold haue all crysteÌ„ men suffer the Turkes and fyghte not with them How be it I vnderstonde by Tyndale in hys boke after that Luther hath eaten vp his worde agayne afterward for fere when he saw his countrye prepare theÌ„ selfe agaynst the Turkes But now Tyndale that is out of suche fere is as it semeth dysposed to maynteyne and set forth hys maysters formar errour agayne For he layeth it to the charge of the catholycall chyrche as a chyefe and pryncypall fawte that we take it as token of loue to god yf a man haue a mynde for goddes sake to go fyghte agaynst the Turkes But as madly as he mokketh it a good token is it of loue to god for all that For he that is for goddes sake content in the defence of other folke hys innoceÌ„t crysten brethern agaynst the infidelys the enemyes of god and them to put his owne lyfe in payne and parell of deth we maye be bolde wyth Tyndales lycence whyle we haue Luthers leue all redy to warraunt that it is a token of good and ordynate loue to god and for god to hys neyghbour For though we sholde loue infydelys to make theÌ„ faythfull and be glad to suffer for them yf our suffrauns wolde brynge them to the fayth yet are we not bounden to loue them â—boue the householde folke of Cryste and famylyars of our owne crysten fayth and namely so farre that whyle they come not to lerne the crysten fayth but to kyll the crysten men a prynce that hath the rule of vs sholde suffer them to â—yll on and stoâ—de styll by and preche I 〈◊〉 â—ot therfore but how holyly so euer it pleaseth father Tinâ—â—le here preche in fauour of the Turkes a prince may assemble hys hoost and of good zele with grete thanke of god go agaynst them and kyll them aswell and better to then Moyses kylled the Egypcian that foughte wyth the Hebrew And therfore we shall not I truste greatly nede to fere the great worde that Tyndale in the Turkes fauour speketh agaynst those that wyll go and fyght agaynst them where he sayth that the Turke byleueth better in god then suche a crysten man wherin yf Tyndale sayde trew as god be thanked he lyeth how byleueth then Tyndale hym selfe in god whych as his charytable bokes well declare wold be well content that heretyques and infydeles shold wyth sedycyoÌ„ or open warre kyll vp the clergye of the catholycall chyrch and the great parte of such good people bysyde as wolde be
reader wheÌ„ Tyndale hath told vs that the ryght fayth is heresye and heresye ryght fayth and when he weneth that he hath made men so wyse that we wolde at his worde take whyte for blacke and black for whyte and god for the deuyll and the deuyll for god then when he weneth that he hath made men so blynde he byddeth loke and marke that all emperours kynges prynces lordes and prelates and euery kynde of crysten people that any thynge do or saye agaynst heretyques all they be Pylates Herodes Cayphas and Annas and are gathered agaynste Cryste sayth Tyndale that is to wytte in dede agaynst heretyques that labour both wyth false heresyes to destroy the true fayth of Cryste and also wyth theyr traytorouse settynge forth of sedycyoÌ„s to rayse rebellyons as they dyd in Almayne and therby destroye Crystes good crysten people For surely good reader though men may haue fayth and yet lacke charyte as saynt Paule sayth and saynt Iamis to 1. Cori. 13 Iacobi .2 euery one of whyche two is worthy more fayth and credens then fyften hundred thousand Tyndales that telleth vs the contrarye but though a man maye as I saye haue fayth and lacke charyte yet yf he lacke fayth he may well haue loue but he can not haue no charyte And therfore syth Tyndale is thus runne out of the ryght fayth neuer truste his fals loue lakkyng charite For surely to wynne his conclusyoÌ„ and brynge in his heresyes and to get therof the vayne glorye to be taken for an apostle he wolde se seuen cytees burne warme hym selfe by the fyre And euen in this place he maketh a maÌ„ner of mocyoÌ„ therof shewyng hym self to haue some trust to worke woÌ„ders at length For he maketh as though the princes that wold represse heresyes were as Absolon with his army achytophell therin that preserue kynge Dauid as though frere Luther his wyfe wyth his fond felowes theyr leÌ„mans were lyke to kynge Dauid and his hoste And then hath Tyndale a truste that some Chusye that is some chyeftayn of Luthers counsayle whych he meaneth as yt semeth shal be hym self shall by his hygh wisedome make as though he were a faithfull frende and begyle all the company and so scater them and make them to be takeÌ„ and slayne as Absolon was and his folke But lyke wyse as Tyndales hole storye serueth here all agaynste his purpose bycause that here the trueth doth of good mynde labour to put downe falshed an Tyndale wyth his mayster his fonde feleshyp wyth theyr fayned fayre holy speche lyke absolon wyth his fayre here enforce them selfe to brynge in false heresyes and destroy the true fayth why Tyndale sholde be lyke to Chusy that can I nothynge se sauynge onely for one thynge that for policye Chusy made a lye and therin Tyndale ouer matcheth hym far for he sayth neuer trew Tyndale Marke whyther yt be not true in the hyest degre that for the synne of the people hypocrytes shall raygne ouer them What shewes what faces and coÌ„trarye pretenses are made and all to stablysh them in theyr thefte falshed and damnable lyes and to gather them to gether for to contryue sotyltye to oppresse the trueth and to stoppe the lyght and to kepe all styll in darkenes More Tyndale is a great marker there is nothynge with hym now but marke marke marke It is pytye that the man were not made a marker of chases in some tenys playe For in good fayth he sholde be therin mych better occupyed than he is in this when he sytteth and marketh all other mennis fautes and leueth his owne vnmarked whych euery other man marketh well inough He byddeth the people marke that theyr prynces are hypocrytes in the hyghest degre and so he teacheth theyr subiectes to haue them in good opynyon and reuerens But I am glad as helpe me god on the tother syde that the holy spyrytuall hedes of Tyndales heresyes as frere Luther frere Huskyn and all the hole pakke of the pryncypall fathers of all theyr frantyque sectes haue lefte of a pece of theyr hypocrysye and by theyr fylthy weddynge shewed theÌ„ selfe playne open rybaudes Tyndale Wherfore yt is tyme to a wake and se euery man wyth his owne eyes and to iudge yf we wyll not be iudged of Cryste when he cometh to iudge And remember that he whych is warned hath none excuse yf he take no hede Here wyth fare well in the lorde Jesu Cryste whose spyryte be thy gyde and doctryne thy lygth to iudge wyth all Amen More Tyndale neuer spake better then he doth euyn here For of trouth good crysten reader it is hygh tyme to awake and loke euery man wyth hys owne eyes and that tyme was neuer so conuenyent as now For in all other heretykes before thys tyme euery man was not able to perceyue them with hys owne eyes Heresyes were comenly sumwhat subtyle and hadde apparent textes in scrypture that falsely taken semed to make for them And then had theyr lyuynge such a pretence of honesty and clennesse that these thynges so blered the vnlerned peoples eyes that they were not able to iudge these men and theyr maters euery man hym selfe wyth hys owne eyes but they folowed the iudgement of wyser and better and better lerned and by theyr teachynge and good holy doctryne they sawe and perceyued the tother fayned and false But mary now god hath lawd and thanke be to hym brought these felowes and theyr heresyes in a nother case For he hath suffred them of hys hygh goodnes to shewe theÌ„ selfe at laste to falle in to such open bestely fawtes frerys nunnes crepyng to bedde to gyther and then to preche teche theyr shameles lechery boldely about for god laufull matrymony that they haue therby now set out theyr gere so syghtely that euery man maye well playnly se suche open rybawdry wyth hys owne eyes and well and easely iudge the thynge for synne and bestely bychery and the defence therof for a shamefull shameles heresye and the prechers therof for more then monstruose heretykes And therfore of thys be Tyndales wordes well verefyed that euery man maye and must awake and se wyth hys owne eyes thys abomynable bychery of these bolde bestely prechers that laye frerys and nonnys abedde togyder and call them man and wyfe This must euery man iudge for abomynable heresâ—e yf we wyll not be iudged of Cryste wheÌ„ he cometh to iudge And therfore when Tyndale closeth vp hys preface with a solempne threte byddynge men to remembre now that he whych is warned hath none excuse yf he take none hede he sayth as trewe as the gospell but all agaynst hym selfe For thys open heresye of frerys fylthy matrymony gyueth vs so playne and open warnynge of theyr worldly flesshly deuylysshe spyryte so playne agaynste all holy scrypture and all good honest men that we neuer coude haue excuse afore god yf we wolde gyue suche prechers so bolde in
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„
wordes vsed amonge the hethen ere Cryste was borne Tyndale Fynally I saye not cheryte god or cheryte your neyghbour but loue god and loue your neyghbour More This is a prety poynt of iuglynge by whyche he wolde make the reader loke a syde yâ— hym selfe myght playe a false caste the whyle and men sholde not se wherin the questyon standeth For he maketh as though I reproued that he hath this worde loue in his translacion in any place at all where I neyther so sayed nor so thought But the faute I founde as in my dialoge I sayed playnely inough was that he rather chose to vse thys worde loue then thys worde cheryte in such places as he myghte well haue vsed thys word cheryte and where the latyn texte was charitas and where thys holy word cheryte was more proper for the mater then thys indyfferent worde loue Thys was the fawte that I found And therfore wherof serueth hys tryflyng betwene yâ— nowne and the verbe I let hym not to say loue thy neyghbour nor I bydde hym not say cheryte thy neyghbour nor good affeccyon thy neyghbour nor good mynde thy neyghbour â—â— more then drynke thy neyghbour And yet as he maye saye there geue thy neyghbour drynke so may he if it please hym saye here thy neyghbour good mynde bere thy neyghbour charyte Tyndale Though we saye a man ought to loue his neyghbours wyfe or his neyghbours doughter a cristen man doth not vnderstande that â—e is commanded to defyse his neyghbours wyfe nor his neyghbours doughter More This mater is somewhat amended here by this worde ought to loue But ellys if Tyndale fall not to the cherytyng but to the louynge of his neyghbours wyfe or the louynge of his neyghbours doughter I had as leue he bare them both a bare cheryte as wyth the frayle feminyne sexe fall to far in loue namely syth he sayth that prestes muste nedes haue wyfes But where of serueth hym this ensample Dyd any man forbede hym to vse this worde loue He maketh as though I forbode the worde vtterly bycause I forbede yt hym where he sholde not vse yt but charyte Thus cryeth he 〈◊〉 vppon all the chyrche sayth they forbede all 〈◊〉 bycause they forbede the banys bytwene frerys and â—â—â—nes Agaynste 〈…〉 fauour in stede of grace Tyndale ANd wyth lyke reasons rageth he bycause I torne charis into fauour and not in to grace sayenge that euery fauour is not grace and that in some fauour there is but lytle grace I can say also in some grace there is lytle goodnesse as when we say he standeth well in my ladyes grace we vnderstande no greatë godly fauoure and in vnyuersitees there be many vngracyouse graces goten More Thys ys all that he sayeth for hys puttynge out of grace and settynge in of fauour And I praye you consyder what cause hath he now shewede why he so sholde do And yet his tytell of this chapiter is why fauour not grace as though he wolde tell you why And hath he now shewed you any cause at all but thynketh that hys proper scoffynge is suffycyent to chaung yâ— knowen holy namys of vertue thorow all scrypture in to suche wordes as hym selfe lyketh And now he pleaseth hym self wonderfully well bycause he hath founde out so fetely that prety scoffe that grace sygnyfyeth somtyme no good as when a man standeth well in his ladyes grace But he seeth well that I fynde wyth hym the faute for chaungynge grace into fauour where the scrypture speketh not of the grace of my lady but of the grace of our lorde In spekynge wherof all be it that goddys fauour is neuer but good yet is in respecte vnto hys creature hys grace and his fauour not alwaye one but he both fauoreth for his grace and gyueth grace for his fauour fauoreth for his mercy and yet his fauour and his mercy not bothe one in respecte I saye to his creatures though hys owne nature be so entyere and hole that all that euer is in hym is all one And yet where he putteth his ensample of standyng in his ladyes grace bycause yt is yet but indyfferent for yâ— maye be good inough he sholde haue made thensample by â—â—wde Luther his lewâ— ladyes grace And when he sayeth that in the vnyuersyte many vngracyouse graces be goten he sholde haue made it more playne and better perceyued yf he had sayed as for ensample when hys owne grace was thâ—â—â— graunted to be made mayster of arte And thus gracyon â—â— hath he quytte hym selfe in puttynge out of grace 〈◊〉 Tyndales chaungynge of confessyon in to knowlege penauns into repentauns Tyndale ANd that I vse thys worde knowlege and not â—â—â—sâ—syon and thys worde repentaunce and not â—enaunâ—â— in which all be caÌ„ not proue that I gyue not the ryâ—â—â—â— englysshe vnto the greke worde More Thys is playne vntrew that Tyndale sayth as I haue playnely shewed all redy in the wordes chyrche preste cheryte and grace all whyche chapyters who so rede and consyder from the begynnynge and aduyse well Tyndales wordes and myne be he lerned be he not lerned that readeth them yf he haue naturall wyt and be but indyffereÌ„t he shall I dowte not fynde Tindale in these poyntes so clerely confounded that he shall truste bothe hys lernyng the lesse and his wyt the worse whyle he leueth after Besydes that he shall perceyue also malyce hatered and enuy so stuffed in Tyndales harte that all though he had greate wyt and lernyng bothe yet must the myste of suche blynde affeccyons nedys blyndefelde them bothe Tyndale But yt is a farre other thyng that payneth them and byteth theÌ„ by the â—restis There be secrete paâ—ges that pinche the very hertes of them wherof they dare not complayne The sykenesse that maketh them so impacyent is that they haue loste theyr iuglynge termes For the doctours preachers were wont to make many diuisyons distinccyons and sottis of grace gratis â—ata gratum faciens praeuenicus subsequens More Nay god he thanked they haue not lost these termys yet and god forbede they sholde For these termys of grace be no englyush termys but termys necessarye for the trewe knowledge of goddys gyâ—tes graces But Tyndale hath indede loste them from whose harte the deuyll hath 〈◊〉 all grace saue gratia gratis data and yet that to almâ—â—â—e â—â—yth whyche gratia gratis data all had he therof â—yche 〈◊〉 then he hath he myghte go forth as he goth the straygâ—◠〈◊〉 downe to the deuyll For those 〈◊〉 graces and 〈…〉 god gyueth a man wherof he maye make a mâ—â—â—r of 〈◊〉 or a mater of vyce as hym lyst to 〈…〉 them to 〈◊〉 the man is mych the worse for them as 〈◊〉 strength lernynge or wyt Gratia gratâ—â— facieâ—â—s is that grace by 〈◊〉 the man is acceptable to god As the grace gyuen in y◠〈…〉 though it be to chyldren and the grace with which in fayth hope and cheryte man worketh good workes
so repent in herte shall neuer do so more wyllyngâ—â— and of purpose syth he that hathe repented 〈◊〉 harte may do so agayne wyllyngly and of purpose to he that dyd 〈…〉 â—sed purpose doth yt yet for all that 〈…〉 he do yt wyllyngly And for coÌ„clusyon though yt may be sayâ—◠〈◊〉 good men of good mynde in exhortacyon in perseuerauÌ„â—◠〈◊〉 good workes agaynst the 〈◊〉 of such as 〈…〉 agayne that they 〈…〉 lyghtenes geueth 〈…〉 to thynke and saye yet to put ye for a rule and 〈…〉 as Tyndale doth that who so repeÌ„teth onys in haâ—te â—â—all 〈…〉 wyllyngly of purpose that they that synne 〈…〉 lyngly and of purpose dyd neuer repent in harte is very â—alse doctryne a very playne heresye Tyndale And yf I beleued the gospell what god hath done for me in Criste I shold surely loue hym agayne and of loue prepare my selfe vnto his commaundement More It is vndowtely a very good occasyon to moue a man to loue god agayne when he beleueth the loue that god hath to hym and the thynges that of very loue god hath done for hym But yet it is not trew that Tyndale sayth that euery man whyche byleueth thys loue doeth so loue god agayne that of loue he prepareth hym selfe vnto goddys commaundementes I dare say that saynt Peter loued hym well and yet he bothe forsoke hym and forsware hym to But a man that well byleued sholde peraduenture prepare hym to goddys commaundementes yf neyther the worlde the flesshe nor the deuyll drewe hym bakke nor suche heretykes worse yet theÌ„ all â—â—re 〈◊〉 the râ—te of ryght bylefe out of hys harte And 〈◊〉 standen the wordes of Tyndale wyth Luthers holy doctryne whyche he precheth agaynste the lybertye of mannys fre wyll wherof yf man haue none as theyr heresye techeth then how can it be trewe that a man can of loue prepare hym selfe to the commaundementes of god And fynally yf it be trew that Tyndale sayth that is to 〈◊〉 thâ—â— yf he beleued the gospell he sholde surely prepare hym selfe to the coÌ„maundementes of god and then yf thys be trew 〈◊〉 as in dede it is that he that doeth as Tindale doeth enfeete hys neyghbours wyth dedely poysened heresyes agaynst the blessed sacramentes therby maketh theyr bodyes be burned in erthe wyth hys bokes and theyr soul ys burned in helle wyth hys heresyes is the most trayâ—â—rouse 〈◊〉 of goddys commaundementes that can be 〈…〉 very clerely that Tindale byleueth not 〈◊〉 gospell 〈◊〉 all and surely no more he doeth And now cometh he and sayth that I knowe that all y◠〈…〉 for hys defence in the chaunge of chyrch preste 〈…〉 penaunce and suche other is trew bycause 〈…〉 as he â—ayth the greke afore hym where as I by 〈…〉 knowledge as I haue of greke latyn and of our owne 〈…〉 tonge togyther knowe hys defence dothe 〈…〉 And that haue I so clerely proueâ— that to the 〈…〉 of bothe hys 〈◊〉 and hys â—oly there shall not greately nede yâ— knowlege of thâ—â— tonges nor twayne neyther but an indyfferent reader that vnderstandeth englysshe and hath in hys hed any reason or naturall wyt For all be it that the more lernynge the reder hath the more madnesse he shall perceyue in Tyndales defence of these thynges afore remembred yet he that hath wyt and no lernyng at all shall clerely perceyue inoughâ— And to that entent onely haue I taken the labour 〈◊〉 answere hys defence to make it open to lerned and vnlerned bothe that he bryngeth to the mater after hys two 〈◊〉 musynge thereuppon â—eyther insyghte of any substancyall lernynge nor yet any profe of reason or naturall wytte but onely a rasshe malyciouse frantyke brayde furnysshed with a bare bolde assercyon and affyrmacyon of false poysoned heresyes For sauynge to make thys appere I neded not to touche those poyntes at all For euery man well knoweth yâ— the entent and purpose of my dyaloge was none other but to make the people perceyue that Tyndale chaunged in his translacyon the comen knowen wordes to th enteÌ„t to 〈◊〉 a chauÌ„ge in the fayth As for ensample that he chauÌ„ged the worde chyrche in to thys worde congregacyon bycause he wolde brynge it in questyon whyche were the chyrche anâ— set forth Luthers heresye that the chyrch whyche we sholde byleue and obaye is not the comen knowen body of all crysten reames remaynynge in the fayth of Cryste not falleâ— of nor cut of wyth heresyes as Boheme is and some parteâ— of Germany but that the chyrche whyche we sholde byleue and obay were some secrete vnknoweÌ„ sorte of euyll lyuyng and worse byleuyng heretykes And that he chauÌ„ged preste into senior bycause he enteÌ„ded to set forth Luthers heresye techynge that presthed is no sacrament but the 〈◊〉 of a laye man or a laye woman appoynted by the people to preche And that he chauÌ„ged penauÌ„ce into 〈…〉 he wolde set forth Luthers heresye techyng that penauÌ„ce is no sacrament Lo thys beyng yâ— onely purpose entent of 〈…〉 Tyndale cometh now and expressely 〈◊〉 the same thynge that I purposed to shew For he 〈◊〉 wryteth openly those false heresyes in dede that I â—â—yed then â—â—teded after to do so that hyâ— selfe sheweth now that I 〈◊〉 then shewâ— the people trewth thâ—â—â—eded I to make 〈◊〉 answere syth hys owne wrytyng sheweth that he made his translacyon to the entent to set forth suche heresyes as I sayed he dyd For as for that that Tyndale calleth them none heresyes but the very fayth forceth me but lytle for so hath euery he retyque called his owne heresyes syns crysteÌ„dome fyrste byganne But for all that the deuyll wyll be the deuyll though Tyndale wolde call hym god And I made my boke to good crysten people that know such heresyes for heresyes to gyue theÌ„ warnynge that by scripture of his owne false forgynge for so is his false translacyon and not the scrypture of god he sholde not bygyle them and make them wene the thynge were otherwyse then yt is in dede For as for such as are so madde all redy to take those heresyes for other then heresyes and are thereby them selfe no faythfull folke but heretyques yf they lyst not to lerne and leue of but longe to lye styll in theyr false bylyefe yt were all in vayne to gyue them warnynge thereof For when theyr wyllys be bent thereto and theyr hertys set thereon there wyll no warnynge serue them And therfore syth Tyndale hath here confessed in his defence that he made suche chaunges for the settynge forth of suche thynges as I sayed yt is inough for good cristen men that know those thynges for heresyes to abhorre and burne vppe his bokes and the lykers of them wyth them so that as I say I neded none answere to all his defence at all sauynge to make as I haue done both lerned and vnlerned folke perceyue hym for an vnlerned fole And yet defendynge hym self so fondely and teachyng open heresyes so shamefully he
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
elles fynally muste he confesse hym selfe for a fole in sayenge that goddys holynesse stryue not one agaynst another but yf he saue hym selfe and saye that perpetuall vyrgynite and the worke of wedlokke be not repugnaunt the tone to yâ— tother and then he shall not nede to confesse hym selâ—e a fole for the hole worlde wyll confesse it for hym Now maketh he another ly where he sayth that wedlok defyleth prestehed more then horedome thefte murder or any synne agaynst nature For yf he say this as of hym self it is a folysshe lye But yf he saye it as he doeth in the person of the catholyke chyrche to make men byleue that the chyrche techeth so then is it a very malycyouselye For it is not trew nor the chyrche techeth not so For the chyrche playnly techeth that horedome thefte murder and synne agaynste nature coude neuer be lawfull neyther to preste nor lay maÌ„ But the chyrche bothe knoweth and confesseth that wedlok and prestehed be not repugnaunt but compatyble of theyr nature and that wedded men haue ben made prestes and kepte styll theyr wyues But syth perpetuall chastyte and yâ— forberynge of the worke of wedlokke is more acceptable to god then the worke of wedlokke in matrymony therfore yâ— chyrche taketh none to be prestes but suche as promyse and professe neuer to be maryed but kepe perpetuall chastyte And then doth maryage after yâ— promyse made not by reasoÌ„ of the presthed taken vppon them but by reason of the promyse made vnto god and broken defyle the preste I wyll not dyspute whyther as mych as thefte murder or yâ— synne agaynst nature but I am sure as mych as horedome doth For syth the maryage is no maryage it is but horedome it selfe And I am sure also that it defyleth the preste more then dowble and treble horedome syth that hys maryage â—eynge as it is vnlawfull and therby none other but horedome doth openly rebuke and shame two sacrameÌ„tes there at ones that is both presthed matrimony besydes that not onely commytteth horedom but also sayth openly that he wyl lcommytte horedome and as a bolde beste and a shamelesse whoremaster playnely professeth afore the face of god and all crysten people that in stede and dyspyght of his professed chastite he coÌ„meth there to bynde hym self to shamelesse perpetuall horedom And thus good crysten reders ye se how well this wyse argument serueth hym And now putteth he after yt his great solemne questyon where he fyndeth in scrypture that women may crysten chyldren whyche ioyneth to his wordes byfore nere inough in the boke but in reason as farre of as the scrypture that he layeth therfore is farre of from the mater as I haue touched before And surely thorow all his boke and almoste euery thyng that he maketh sometyme the chapyters sometyme the paragraphes and reasonynges wythin the chapyter haue so euyll dependence one towarde a nother that yt semeth yâ— mater to be gathered by dyuerse folke and as they come to hym in dyuerse papers so he wythout order and at aueÌ„ture patcheth in hys peces nothynge lyke to gether wyth great sakke semys and some seme rent bytwene And in lykewise ioyneth he now the fynall clause of thys chapyter vnto the remanaunte so that who so consyder what and how many thynges go betwene yt and the thynge wheruppon he concludeth yt shall surely wene yt were a poysened stynkynge tayle of some stynkynge serpent that were quyte cutte of after layed a syde farte from the poysened body For this is hys fynall clause and hys hole conclusyon Tyndale And fynally though we were sure that god hym selfe hadde geuen vs a sacrament what so euer yt were yet yf the sygnifycacyon were ones loste we must of necessite eyther seke vppe the sygnyfycacyon or put some other sygnyfycacyon of goddes worde thereto what we ought to do or byleue therby or ellys put yt downe For yt is impossyble to obserue a sacrament wythout sygnyfycacyon but to oure damnacyon If we kepe the fayth purely and the lawe of loue vndefyled whyche are the sygnyfycacyons of all ceremonyes there ys no ieobardye to alter or chaunge the fashyon of the ceremonye or to putte yt downe yf nede be More Lo good readers here ye se finally how well and how wâ—sely and thereto how vertuousely Tyndale fynysheth thâ—s chapyter For the whole effecte of all these wordes is in thâ— worlde nothynge ellys but that yf god bydde you do a thynge and he tell you not what he meaneth thereby and for what cause he wyll haue you do it ye must nedes leue yt vndone bydde hym do it hym selfe wolde Tyndale wene you be well contente wyth hys owne seruauÌ„t that wolde serue hym of the same fashyoÌ„ not do what he byddeth hym tyll he tell hym why he byddeth hym wold it not haue bycome Adam well when god forbode hym the tre of knowledge to haue asked god agayne why he dyd so saye tell me god lorde wherfore and what thou meanest therby and why sholde I more dye for etynge thereof then of a nother tre tell me thys good lorde ere thou go for ellys be thy bakke turned onys I wyll ete therof whyther thou wylte or no. when god taught Moyses the makynge of the tabernacle the temple all thynges bylongynge therunto wold yt not haue done well in Moyses mouth to haue sayed vnto god Tell me what yt meaneth that thou wylt haue the tabernacle made of thys maner or ellys yt shall lye vnmade for me when our sauyour hym selfe sent out hys dyscyples and bade them in the confyrmacyon of theyr doctryne lay theyr handes vppon syke folke and they sholde be hole and that they sholde anoynt some wyth oyle wolde yt not wene ye haue done very well that they sholde haue sayd nay but yf he wolde tell them why laye theyr handes more then speke theyr bare worde why anoynt them wyth oyle rather then smere them wyth butter Surely the deuyll hath made this man madde he wolde ellys neuer saye as he sayth For yf it were impossyble to vse a câ—remonye but vnto damnacyon yâ— obedyence to goddes byddyng be euer more dedely synne but yf the sygnifycacyon be knowen then lyued the chosen people of god in the olde law in a straung perplexite whych what so euer Tyndale say shall neuer be proued to haue vnderstanden the sygnyfycacyoÌ„s of all the ceremonyes which god expressely commaunded them to fullfyll and obserue though he wolde not that they sholde wene that the obseruyng of them wythout fayth and other good workes shuld suffyse them as Tyndale and Luther saye that fayth alone shall saue vs wythout good workes as they sayed of olde and as he sayeth now wythout sacramentes to For this ys his fynall conclusyon of all that yf we kepe the fayth and yâ— law of loue â—â—defyled there is no parell at all to alter and chaunge the fashyon of the ceremonyes to put theÌ„
downe to meanyng as yt semeth that yf we kepe the fayth and beleue wyth Luther that there nedeth no more but fayth and then therwyth kepe the lawe of loue after Luthers louynge maner in lodgynge louers freres and nonnes louyngly to gether then we shall neuer nede to care whether we chaūge or put downe ceremonyes and sacramentes and all And surely very soth he sayth For when we fall ones to be contente wyth that there wyll but yf we chaunge that mynde and mende neyther any ceremony nor any sacramēt serue vs. And yet yf fayth and loue be as Tyndale here sayth the sygnyfycacyons of all the ceremonyes what parell is there to kepe all the ceremonyes with them twayne wythout any other sygnyfycacyons And thus by Tyndale hys owne tale we shall neyther nede to put thē downe alter nor chaūg them where he sayth afore we muste seke the sygnyfycacyons agayne or put downe the ceremonyes vppon payne of damnacyon And here haue ye now sene all that euer he sayth for the profe of the thyng that he hath in this chapiter takē in hāde to proue that is to wyt that the apostles haue lefte wryten in scrypture all thynges that of necessyte perteyne to the soule helth both in thynges to be done thynges to be byleued And now perceyue ye perfitely also y◠all that euer he sayth there is not any one thynge that to the profe of his purpose serueth hym worth a rysh Here myght I now well leue ye se well as for thys mater syth I haue suffycyently confuted and auoyded clerely all that Tyndale hath alledged for hys parte in thys chapyter in whyche he wold proue that the apostles haue lefte wryten in holy scrypture euery thynge necessarye to be byleued or done for the saluacyon of our soules and that so fully that what so euer is not wryten in scrypture nor deduced theruppon by whyche deducyng what he meaneth◠I haue by his owne example shewed you that thynge is not as he sayth to be byleued nor to be done of necessyte but mē be at theyr lybertie in all such maner thynge to do yt or do yt not byleue yt or byleue yt not or rather in synne to byleue yt or do yt though all the catholyque chyrche of Cryste both do byleue and many hundred yeres haue byleued that the thyng is of necessyte to be done or byleued In whyche mate◠〈◊〉 ◠saye syth Tyndale hath fayled of his profe I myght here make an ende sauynge that I haue though◠yt conuenyēt for his more vtter confusyon to brynge in by and by suche thynges as I fynde writen by hym for his parte in this mater bysyde that ye maye se wythout farther sekynge for yt all that he can saye at ones I shall therfore shew you his answeres to suche thynges as I in the .xxv. chapyter of the fyrst boke of my dyaloge alledged for the profe that all necessarye thynges were not wryten in scrypture but some suche onely taught and delyuered vnto the chyrch by mouth And when ye shall here haue herde Tyndales answeres vnto those thynges ye shall then the more clerely perceyue how foule a fall he hath in thys mater vppon whyche the greate parte of all hys heresyes dependeth and ouer that ye shall ryght easely iudge what pyth and substaunce is in his boke of answeres wherwyth he wolde fayne seme clerely to confute my dyaloge I shewed there in my dialoge by the authorite of saynte Iohn̄ the euāgelyste in the laste chapyter of hys gospell that all thyng was not wryten For there he sayth hym selfe Iohn̄ 21 Many thynges dyd Iesus whyche yf they were all wryten the worlde wold not receyue the bokes To thys answereth Tyndale thus Tyndale He iugleth For Iohn̄ meaneth of the myracles whyche Iesus dyd and not of the necessarye poyntes of the fayth More ye se well now that Tyndale well feleth that syth y◠euāgelystes dyd not go togyther by appoyntement to wryte theyr gospels nor when they hadde wryten them conferred theyr bokes togyther to se whyther euery necessary poynte were wryten in amonge them all or ellys at that collacyon to put it in some one as we fynde that saynt Poule had conference wyth Peter and other of the apostles Galathas 2 to come and speke of the fayth amonge them but not to wryte it all out in bokes but euery euangelyste of occasyō offred vnto hym selfe as god put in hys mynde and remembraunce wrote hys owne gospell seuerally by hym selfe and theyr epystles in lyke wyse and peraduenture one of them in all theyr lyues neuer redde the gospell that the tother wrote thys I saye beynge thus excepte that god besyde theyr purpose prouyded ◠amonge them all euery necessary poynte sholde be wryten whyche thynge Tyndale neyther doth nor can by reason or scrypture proue ellys yf any of them lefte vnwryten any poynt necessary to be byleued Tyndale can not saye but that euery of the other apostles myghte do y◠same and then hath Tyndale no surety that euery suche thynge was wryten And therfore Tyndale feleth full well how nere this place of saynt Iohn̄ prykketh hym yf in those wordes of saynte Iohn̄ myghte be vnderstanden that he had not wrytē euery necessary poynt of our bylefe And therfore to auoyde this pynche Tyndale sayth that I iugle For saynte Iohn̄ he sayeth ment onely of Crystes myracles and not of any necessary poynt of the fayth I iugle not For I saye not nay but the saynt Iohn̄ ment of myracles And in the tone place of the twayne he speketh of myracles by name sayenge Iesus wroughte many other myracles in the presence of hys dyscyples that be not wrytē in thys boke In the tother place in the very ende he sayth the Cryste dyd many other thynges whyche yf they shold be all wryten all the worlde coude not receyue the bokes that sholde be wryten In whyche wordes I denye not but that saynte Iohn̄ ment of Crystes myracles to therfore I iugle not But Tyndale that in that seconde place where saynte Iohn̄ meneth no myracles there excludeth hys doctryne wolde make vs wene that saynt Iohn̄ lefte not vnwryten any necessary point of fayth he iugleth goth about to begyle vs I thynke he taketh not so grete hold◠vppon this word dyd in that saynt Iohn̄ sayth Cryste dyd many other thynges and sayth not Cryste taughte many other thynges For thys worde doynge includeth techynge talkyng spekyng and all As yf a man wolde saye Cryst prayed preched and taught this dyd he daye and nyght And therfore syth saint Iohn̄s hole boke was made not onely of Crystes myracles but also of hys doctryne as well worde as dede and then he sayth in the very ende of hys boke that Cryste dyd many thynges mo wherof yf all were wrytē the worlde coude not receyue the bokes why maye not thys be vnderstanden of wordes and dedes and all but yf Tyndale wene that the bokes wolde be
Moreouer it is to be consydered that saynte Poule sayth not to Timothe Abyde in those thynges that I haue wryten but abyde in those thynges that thou hast lerned eyther in scrypture or ellys otherwyse of â—e wythout scrypture as he wrote vnto the ThessalonyceÌ„ses Obserue ye my preceptes whyche I haue gyuen you eyther by worde or wrytynge And as he wryteth vnto Timothe before in the same pystle Haue thou the forme and fasshyon of the holesome wordes whyche thou haste herde of me in fayth loue in Cryste Iesu. He sayth not the wordes that I haue wryten vnto the and that thou hast redde of myne but the wordes that thou hast herd of me But yet is there for thys purpose in that texte of saynte Poule that Barns bryngeth forth another thynge to be coÌ„sydered that where as saynt Poule telleth Timothe that all be it he haue ben lerned in scrypture from hys chyldhed yet he must ioyne therwyth the artycles of the fayth of Cryst And that it may well appere that he gyueth Timothe thys warnynge to arme hym wyth agaynst heretyques whyche wolde labour by some colour of apparent scryptures to destroye the fayth that Timothe had lerned as these heretykes do now it is I saye therfore to be noted that saynt Poule gaue Timothe that warnyngeâ— that he sholde stande faste in those thynges that he hadde taught hym remembrynge of whom he had lerned them of a trew apostleâ— and not of such as they were that wolde tell hym contrary false heretykes And so must we agaynste these heretykes that wolde draw vs from the trew fayth that we haue lerned stande fast and remember of whom we haue lerned itâ— of Cryste and hys apostles and contynually from them of hys perpetuall apostle the catholyke chyrche of Cryste anymated and instructed accordynge to hys promyse wyth hys owne spyryte this xv C. yeres and not by suche as thesâ— be that now bable agaynst it false heretykes whose snakysshe and serpentyne generacyoÌ„s haue euer more hytherto when they haue crept out as adders and snakes in somer had theyr heddys trodeÌ„ downe by god and all good men Saynt Poule tolde Timothe to that the scrypture was good and profytable to teache the faythfull folke and to reproue heretykes yf he ioyned therwyth alwaye the fayth of Cryste wythout whyche it wolde do hym no seruyce for all that he had ben lerned therin from hys chyldhed And in yâ— warnynge gyuen to Timothe saynt Poule hath taught vs also that yf we haue sure in herte the artycles of Crystes fayth whyche be surely kepte by Cryste in hys catholyque chyrche then shall we be able well to vnderstande the scrypture so mych as shall suffyce and be necessary And but yf we haue that bylefe we shall haue no ryght vnderstaÌ„dyng But that ryght byleyfe and therby that vnderstandynge had the scrypture though all thynges be not wryteÌ„ therin wyll yet be profytable and stand vs in good stede not onely for our instruccyon towarde the perfeccyon of vertuose lyuynge but also in dysputacyon agaynste heretykes bothe in the profe of many artycles of the ryght bylyefe and to proue them clerely that the comen consent of Crystes catholyke chyrche can not in crystes very trew fayth erre and be dampnably deceyued whyther the thynges byleued be wryten in scrypture or not and also that hys catholyke chyrche ys this comen knowen chyrche of all crysten nacyons saue such as be by false heresyes separated there fro And vn the tother syde wythout the catholyque fayth of Cristes chirch fastened in our hartes the scrypture as yt coulde not haue serued Timothe wythout the trew fayth hadde in his harte so can yt not serue vs neyther to the confusyon of heretykes nor to the spirituall profyte of our selfe And thus ye se that frere Barons hath very pore helpe of this texte of saynt Poule whyche thynge Tyndale well percyued therfore he lefte yt out And Barns hym self perceyuynge that the moste parte wolde make so mych agaynst hym toke in a lytle and lefte the remanaunt out yet bryngeth in Barns a nother texte of saynte Poule where he wryteth vnto the Romayns in the .xv. chapyter I dare not speke any other thynge then those that god hath wroughte by me whyche wordes fyrste be so hard as they stande in the place that the old interpretours stode in great doute what saynte Poule ment by them so farre forth that by exposycyon of saynte Ambrose saynte Poule ment that there was nothynge that perteyned to the glory of prechyng the worde of god but that god had fulfylled yt in hym as though he wold say that all that was to be taught god had taught the gentyles by hym Origene expowneth them in a nother maner that saynt Poule in those wordes ment that he wolde not take vnto hym self the prayse of other mennes dedys but wolde onely speke of suche thynges as god had wrought by hym selfe Theophylactus aloweth Origenes exposycyon and yet addeth a thyrde therto sayenge in the person of saynt Poule I boste yoâ— not the thynges that I haue not done but onely shew you the thynge I haue done my selfe How be yt that that I haue done yt is not I that haue done yt but Cryste hath done yt by me I shew you this good reders bycause ye shold somwhat perceyue the maner of these men whyche vse in many thynges to proue theyr maters by those textes that are of moste dyffycultye and suche as are leste vnderstanden And therfore in the mater of the lyberty of mannys wyll predestynacyon and the mater of fayth and good wurkes they passe ouer the playne textes of the other euangelystes wyth some slayght glose of theyr owne diuyse and then for the profe of theyr owne parte they ruÌ„ne to the hard places of the gospell of saynte IohnÌ„ or to the apocalyps or to the pystles of saynt Poule in suche places as are almoste as hard as the apocalyps All whych when they expowne as yt please them then the call them playne and say that euery man woman may vnderstand them easyly notwythstandyng that saynte Peter beynge longe at scole wyth Cryste and the chyefe of hys apostles protesteth openly to all the worlde by wrytynge that saynte Poules pystles haue thynges hard dyffycyle And he sayth farther of suche as Barns is Tyndaleâ— and such other heretyque theyr felowes Those hard thynges sayth saynt Peter that are wryten by saynt Poule men vnlerned and vnstable do depraue and mysconstre as they do all the remanaunt of the scrypture vnto theyr owne perdycyon And saynt Poule sayth hym selfe alsoâ— that in the mater of good wurkes these false heretykes mysse coÌ„stre hym and sayeth therfore that they re dampnacyon ys iuste and ryghtuouse And thus as I say these heretyques laye forth for they re parte hard textes and doutefull as Barns doth here which texte in the place where yt standeth the beste lerned men are in dowte how to constre yt