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
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
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
But Tyndale wold now that we shold for the whyle forget all that he and his mayster wryteth ellys where and hym selfe in many placys after in this same boke and that we sholde onely marke these holy louyng wordes that he wryteth here in his present prologe in whych he sayth that they whych be spirytuall do neuer smyte theyr yonger brothereÌ„ that ys to saye suche as be not in fayth and vertue growen vp as they be nor wyll not wyth them come forwarde therin but be euyll and wyll be no better but the spyritualles as theyr elder brothereÌ„ doth flater them and promyse fayre and gyue them gay thynges and so draweth them forward in grace and fynally yf that wyll not helpe them then the spirytuall elder brother referreth theyr punyshement to the father and the mother that is as he meaneth to all myghty god for yf he ment vnto theyr rulers so yt is all redy for none other hath authoryte to correcte and punysse And hys mynde he hath declared in that byhalfe in sundry placys that non man shold in any wyse pursue and punysh any maÌ„ specyally for any heresye for he that pursueth any man is no spyrytuall man I let passe here that after this waye the worlde all be yt that yt be badde ynough all redye wold yet wax then mich worse and I passe ouer also that as well all wyse men as all good men and holy scripture also yt selfe is open and playne to the contrarye And I wyll for the whyle no more but aske of Tyndale whether he accompte the pope the clergy and the temporall prynces for menne borne agayne and renewed with the spyryte of god and therby spyrytuall or not If he reken them for suche theÌ„ by hys owne rule they can and do very well iudge all thynge and so sholde he then thynke that the thynges that they do be well done for he sayth hym selfe that the spirytualles do serche the botome of goddes commaundementes and fulfyll them gladly Now yf he say that they be not the spyrytualles but such as Luther is and frere Huskyn and hym selfe suche other as so serche the causes that they care not as Tyndale sayth after whyther the preste saye masse in hys gowne or in hys cope and wyll as sone gape for sande as holy salte and had as lyefe be smered with vnhalowed butter as enoynted wyth charmed oyle excepte men can tell them the causes whyche they saye that no man can and therfore they mocke and ieste therat nowe yf thys theyr sorte be as Tyndale sayth the spyrytuall and therby the elder brothern then wyll we say to Tyndale and aske hym why do not you Tyndale and your spyrytuall felowes accordynge to your owne wordes here loue out of your hartes the pope the cardynals the clergye the prynces the people and so forth beynge as your younger brothern not yet borne agayne and why do you not forbere them wyth all loue and pacyence so forth Tyndale taketh greâ—â—â—â—easuâ—e in often bryngynge in theâ—e wordes And so forth and wayte on them and serue them and suffer them and so forth and when they wyll not wyth you come forth why do you not then speke them fayre and flater them and promyse them fayre and so forth and so drawe them forth and so forth And yf that for aâ—l thys they wyll not come forth why do you not then referre the punysshement to the father and mother and smyte them not but contrary to your owne wordes vse at your yoÌ„ger brothern to laughe theÌ„ to skorne to mocke to ieste to checke to chyde to brawle rybaldously to rayle callynge them apyshe peuysshe popysshe iuglers theues murderers bloodsupers tormentours and traytours Pylatys Cayphaas Herodys Annaas Antecrystes Iudaas hypochrytes mokenmongers pryapystes idolatres horemaysters and sodomytes abomynable shameles stark madde and faythlesse bestes hangemen martyr quellers and Cryste kyllers serpentes scorpyons dremers and very dyuels fynally wyth such venemouse wordes and other malyciouse wayes the wurste that the dyuell and you deuyse to gether bysely put forth youre payne to sow debate dyssencion scysmes stryfe and sedycion and cause your spyrytuall people that ys to wyt the elder brothern borne agayne of the spirite to ryse and rebell agaynst your yonger brothern but naturall yet and not borne agayne and the tone parte to smyte kyll the tother by thousandys on a daye as ye haue done in Almayne prouidynge alway that your selfs the chyeff captayns and authours of such sedycion and rebelliouse bloodshed gate vp vppon some hyll in the meane whyle and stonde and loke vppon sure safe a syde halfe out of all gonshotâ— and com not at hand strokes in no wise but serue for trompetours with the blaste of youre wordes and vngracyous wrytynges to kyndâ—e them call vppon and set them all a worke and yf yt walke on youre syde then to gaude and glory and yf yt go agaynste you your parte go to wrake then slynk awaye fro the felde and make as ye cam not there nor neuer enteÌ„ded harme nor meÌ„t any such mater or as your mayster dyd in Almayne to put your selfe out of suspycyon crye to the coÌ„trary parte to kyll them downe hande smothe whom your owne wordes raysed vp and synfully set a worke And lo thus hath Tyndale coÌ„nyngly declared the grete commaundement of loue and by hym selfe and his felowes as ye se so louyngly put in vre that they wolde helpe the tother parte to all the myschyefe they myghte and wolde that on the tother syde what so euer they do them self be it neuer so myscheuouse no man sholde ones chyde them nor gyue fowle wordes but in theyr deuylyshe dedys forbere styll suffer them and take them then â—s younger brothern lytell babys vntaught and gyue them fayre wordes and pretye proper gere ratylles cokbelles and gay goldeÌ„ shone and yf the wantons wyll not lerne yet but byte scratche theyr felowes bete not the babys yet in no wyse but go and tell theyr mother and so forth And when Tyndale hath thus connyngly declared the greate commauÌ„dement of loue and hath so spyrytually set it out to the shew then concludeth he well worshypfully that by thys commaundement of loue in suche a wyse waye vnderstanden his spyrytuall sorte iudgeth all the lawes of god and vnderstande the true vse of them and by the same in lykewyse vnderstande they all the lawes of man which are ryght and whych tyranny For by thys then vnderstande that for the loue that they bere to theyr own wyll euery glose that they gyue them selfe is the ryght meanyng of the worde of god and all that all other holy men haue wryten is but fantasyes and false And in mennis law to let them bete other men for saynge trueth were well ordeyned and ryghte but any man to chyde onys any of theym for a hondred heresyes that were vtter wronge and no lawfull law but
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
aduersaryes to theyr pestyferouse heresyes Tyndale He supposeth that he loueth his neyghbour as mych as he is bounde yf he be not actually angrye wyth hym whom yet he wyll not helpe frely wyth an halfpenny but for auauntage or vayne glorye or for a worldly purpose If any man haue displeased hym he kepeth his malyce in and wyll not chaâ—e hym self aboute yt tyll he se an occasyon to auenge yt craftely and thynketh that well inâ—ugh And the rulers of the worlde he obeyth thynketh he wheÌ„ he flatereth them and byndeth them wyth gyftes and corrupteth the offycers with rewardes and begyleth the law wyth cauteles and sotyltyes And because the loue of god and his neyghbour whych is the spyryte and the lyffe of all lawes and wherfore all lawes ar made is not writen in his herte therfore in all inferiour lawes and in all worldly ordynaunces is he betell blynde More All this gere is but a fardell full of lyes and that woteth Tyndale hym selfe well inough For all be yt that there be mo theÌ„ inough that in the catholycall chyrch of Cryste that vse to coÌ„mytte such synnes yet vse they not to thynke that they do well and fulfyll the law of god in doynge but they both byleue and confesse the contrarye and to theyr confessour knowlege yt as yt is for synne For though men in the catholyque chyrch do synne yet to take yt for no synne but for holynes vertue this is neyther the doctryne nor maÌ„ner gyâ—e of the catholyque chyrch of Cryste But this is in very dede the belyeâ— or at the leâ—te wyse the gyse and custome of Tyndales chyrch Luthers and frere Huskens For they haue the loue of god and theyr neyghbour the spyryte and lyfe of all lawes so well and wysely wryten in theyr hartes that they can not be but feruently taken in theyr lewde lecherouse loue nor be not in inferiour lawes and worldly ordynaunces so betyll blynded but that a frere can fynde the way to a nunnes bed and it be at mydnyght and after in the open day abyde thereby and auowe the breche of theyr vowe boldely for very well done and holyly and when he thus doeth begyleth not the lawes wyth cawtels and subtyltees but boldely breketh them vp lyke a stronge man and bereth it owt bygly wyth shamelesse deuelysshe heresye Tyndale And yf he be commaunded to absteyne from wyne that wyll he obserue vntâ— the deth to as charterhouse munkes had leuer dye then eate fleshe And as for the sobernes and chastysynge of the members wyll he not loke for but wyll powre in ale and beare of the strongeste wythout measure and heate them with spyces and so forth More As for the munkes of the charterhouse wolde god we were no ferther from very vertuouse deuocyon then those good men be from vnlawfull superstycyon amonge whom god be thanked we se many lyue to very greate age and neuer herde I yet that any dyed for lacke of eatynge flesshe yet herdeâ— I neuer that any of them haue eaten any sauyng some suche as haue comen from theyr cloysters in to Luthers chyrche as Otho dyd in Almayne whyche ronne out of the charter house and lefte fysshe and fell to flesshe all togyder and toke a wyfe for sobrenesse and chastysynge of his monkely membres as Tyndale speketh Tyndale And the holy daye wyll he kepe so strayte that yf he mete a flee in hys bedde he dare not kyll her and not ones regarde wheâ—fore the holy day was ordeyneâ— to seke for goddes worde and so forth in all lawes More Tyndale I thynke hath not knoweÌ„ many kepe the holy day so strayte yâ— wolde feare to kyll a flee as it pleaseth hym to ieste But yetâ— aâ— I leuer yâ— men â—old kepe it so strayt as he speketh theiâ— kepe it so losely as they do But they yâ— kepe iâ—â—o losely be neythâ—r afeâ—d I warrâ—â—t you to kyll a fle nor to do â—â—rs neyther And who so euer wold kepe it so strayt as 〈…〉 of aâ—â—e in hys bed wolde kepe it bettâ—r then do the 〈◊〉 of Luthers câ—â—â—che that let not on the holy 〈◊〉 to 〈…〉 to 〈◊〉 For as for herynge of goddys worde in many places in Almayne among theyr holy sectys where they were in the begynnyng wonderfull hote vppon sermons they be now blessed by god waxen colde inough Fyrst in many places they sange the seruyce in theyr mother tonge men and women and all and that was a prety sporte for them for a whyle But after a lytell vse therof the pleasure of the neweltye passed and they set somwhat lesse therby then by a thre mannes songe They chaunged also the masse and sone after that many cast it vp cleâ—e Then was all theyr luste layed vppon prechynge specyally bycause euery man myghte preche that wolde sayenge that they folowed the counsayle of saynt Paule whyle one wolde byd the precher holde hys peace aâ—â— let hym speke a nother whyle 1. Ceri 14 affyrmynge that the spyryâ—◠〈◊〉 reucled hym the right sense and that the precher lyed 〈◊〉 â—â—s turned they sermons in brawlynges so that somtyme tâ—e people parted them from poyntynge theyr prechynges wyth systeâ—â— But now as I here saye that maner is well amended thâ—â—â—an suffer one to preche as longe as it please hym and no man ones interrupte hym for they be there waxeâ— womeÌ„ and all so cunnynge that scantly come any to here hym And thus doeth Tyndales chyrche and Luthers syt at home in theyr stewys in honour of theyr holy daye Tyndale And in ceremonyes and sacramentes there be câ—pt yuateth his wyt and vnderstandyngâ— to obey holy chyrch wythout askynge what they meane or desyrynge to knowe but onely careth for the kepynge and loketh euer wyth a payre of narow eyes and wyth all his spestacles vppon theym leste ought be lefte oute More The ceremonyes and sacrameÌ„tes Tyndale maketh his mokkynge stokke but let hym beware by tyme lest god mokke hym agayne Better is it good 〈◊〉 reader to do the thynge that Tyndale here reproueth that is to wyt a 〈…〉 hys wytte and vnderstandynge and obâ—◠〈…〉 in the ceremonyes and sacraâ—â—â—â—â—â— and 〈…〉 well wythoute ferther serche then to do as 〈…〉 done that with hys curyouse serche hath s◠〈…〉 pryed vppon them wyth betle broâ—es and his brytâ—â— spectacles of pryde and malice that the deuyll hath stryâ—en hym starke 〈◊〉 and set hym in a corner wyth a chayne and a clogge made hym hys ape to syt there and serue hym and to make hym sporte with mokkynge and mowynge and pottynge the sacramentes whyche yet the deuyll dredyth hym selfe dare not come anere them Tyndale For yf the preste sholde saye masâ—e baptyze or here confessyon wythoute a stole aboute his necke he wolde thynke all were marred and doute whyther he had power to consecrate and thynke that the vertue of the masse were lâ—ste and that chylde not well baptysed or not baptyzed at all and that his absolucyon
wolde saye agayne as the false prophete Luther sayeth hym selfe I set not by Hyerome I set not by Austayne I care not for an hunderd Gregories I not for a thousande Cyprianes I laye for me the playne worde of god And for the catholyque chyrche that thou callest the chyrch of Cryste it is but a multytude of mortale men whom yf I sholde byleue for the multitude I must rather by leue the Paynyms or the Machometanys whych be many mo And thy sayntes whom thou layest for the be dede but the worde of god that I laye for me lyueth and shall lyue for euer And the chyrch of Cryste is vnknowen to men but yt is well knowen to god oute of whose hande no man can take them as our sauyour sayth but though they slepe now and reste in hope as the scripture sayth my fleshe shall reste in hope they shall yet in the daye of the lorde awake at the blast of the trumpe euer after lyue wyth the lord in his reigne And of these I doute not was that holy maÌ„ Arrius many a nother holy man of his secte Now yf agaynste all this the trew preacher fall in farther dyspycyons agayne as well about hys fyrste questyon as about the chyrch wyth dyuerse other that incydently fall in debate bytwene them and then for the fynall ende playneste profe conclude and reste vppon the scrypture and saye that he hath proued his parte well thereby and that his textes be clere and the textes of the tother parte are falsely wrested and hys owne answeres effectuall and the tother 's but sophystycall and then the false prophete for hym selfe agayne saye that he ioyeth mych that theyr dysputacyon is come to so good a poynt for he knoweth well that he hath alleged the scryptures ryght and coÌ„strewed them in theyr trew sense and that his aduersary is aduersary of the playne opeÌ„ trouth and preacheth and teacheth agayn his owne conscyence and therby synneth agaynste the holy goost whyche shall neuer be forgeuen in thys worlde nor in the worlde to come for whose irremyssyble synne hym selfe is full sory and exhorte hym to remeÌ„ber the false prophete Balam and beware by tyme leste he come to lyke ende and theÌ„ say that he is yet glad agayn on tother syde hyghly thanketh the lord that hathe by his trew teachyngâ— theâ—e â—pened the yiâ—s of the peple about them that they now cleâ—ely se the lyght of trouth whyche hath now putte awaye the darkenes of theyr ignoraunce wherin the blynde leders the false popysh prechers haue led them wronge all this whyle byfore the errour of whom he douteth not but that god hath by hym made them now so playnely to perceyue that he well dare and so dothe make them all his iudges whether of them both hath defended his parte better and therfore prayth them to speke and shew theyr myndes therin for the apostle sayth while other speke the congregacyon muste iudge and euery man sayth Luther for his owne soule byleueth or byleueth not vppon his owne parell therfore vppon his owne bylyef what he sholde byleue and what not muste nedes be iudge hym self now good readers when they thus haue spoken bothe thynke ye by your trouth that the people vnlerned of theyr audyence shal be metely to dyscerne and iudge whyther of them hath spoken better and whyther parte is bytwene theÌ„ better proued by scrypture Are not the people well lykely wyth suche doutefull dyspycyons to be rather ledde out of the trouth then well confermed in yt namely syth many of them shal be corrupted in corners drawen in to that false fayth byfore as the guyse of heretyques is But now how myche parell were there more yf this false prophete sholde as Tyndale putteth his case come forth with false miracles to and in the ende of his dysputacyon and his holy eâ—hortacyon theruppon saye farther to the people thus Dere brethern in the loue of the lorde the father hys onely begoten sonne our sauyour Cryste that cam into this wreched worlde to shew yt ensample of mekenesse and not to make hym selfe as great a god as his father as the popyshe preachers preache vnto you whych therby make you byleue that our mayâ—â—er Cryste passed in pryde the proud angell Lucifer that for the same pryde was depryued of heuen and throwen in to hell where he reigneth as prynce vppon all the sonnys of pryde I am come as ye se sent by the blessed spyryte of the lorde that hath prayed for you wyth syghes vnspekable that ye myght be delyuered from thys errour that this false preacher here I haue dysputed vppon in your presence where as you se I am sure perceyue full well that I haue wyth the worde of god ouercome hym vtterly though he bable on styll But yet bycause the trouth standeth not in wordes but in vertue and power of dede yt pleaseth god that for the strengthynge of weke coÌ„scyences I shall shew you more profe of the glorye of god For syth this euyll man misse ledde wyth an euyll spyryte wold lede you styll in a wronge waye and make you mysse vnderstande the scrypture sayeng that I take yt wrong teache you false where as I made your selfe iudges of the mater I shall now call god to iudge it hym selfe in your syghte by some shew of his specyall presens and power And then after this spoken sholde call vppe vnto hym some well knowen blynde man and in the syght of all the people sodaynly make hym se. what sayth Tyndale to thys here is hys owne case were the autentyque scripture in thys case lykely to stay the people surely me semeth naye For though the scrypture be trew in yt selfe yet syth yt is not so playne bâ—t that many great dyffycultees aryse thereuppon in whyche though he whyche vppon the studye therof hath bystowed many yeres may perceyue the trew parte from the false yet vnto the vnlerned yt shal be lykely full ofte that in suche dyspycyons the false parte maye seme treweste And then how mych more yf he se in his owne syght myracles set therto But now say I that on the tother syde the worde of god vnwryten may stay all to gâ—ther For I say that the trewth of that artycle taught and byleued as the chyrche wythout any doute or questyon byleueth may be so surely grauen in mannys harte that though he neuer haue redde nor herde neyther any scrypture in that poynte yet presupposynge yt for an vndouted trouth he shall set at nought all the false wrested scrypture of the fâ—lse prophete and all his false myracles to and shall euer conster the scripture by the knowen artycle of the catholyque fayth whych was tought and byleued byfore those textes of scrypture were wryteÌ„ and hath yet the same trouth now that yt hadde then not wythstandynge all the textes that seme to saye the contrary And by this fayth in the worde of god vnwryten in