The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs,…The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs,…
The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs, and principal teachers of this Church of England collected and compiled in one tome together, being before scattered, [and] now in print here exhibited to the Church. To the praise of God, and profit of all good Christian readers.The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.
William Tyndale d. 1536London: printed by John Daye, 1573London: printed by Iohn Daye, 1573
[14], 478, [20], 172, [12], 183-376, [4] p. : ill. (woodcuts) · 705k words · STC 24436 · ESTC S117761
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Do not our women now Christen and minister the Sacrament of Baptism in time of need? Might they not by as good reason preach also, if necessity required? […] a woman were driven into some Island, where Christ was never preached, might she there not preach him, it she had the g•t thereto? Might she not also Baptise? And why might she not, by the same reason minister the Sacrament of the body and blood of Christ, and teach them how to chose •rs & ministers? O poor women, how despite ye them? The vi• the better welcome unto you. An whore had ye lever than an honest wife. If only shaven and anointed may do these things, then Christ did them not nor any of his Apostles, nor any man in long time after. For they used no such ceremonies.
Do not our w•men now Christen and minister the Sacrament of Baptisme in tyme of nede? Might they not by as good reason preach also, if necessitie required? 〈…〉 a woman were driuē into some Iland, where Christ was neuer preached, might she there not preach him, it she had the g•t thereto? Might she not also Baptise? And why might she not, by the same reason minister the Sacrament of the body and bloud of Christ, and teach them how to chose •rs & ministers? O poore wemen, how despite ye them? The vi• the better welcome vnto you. An whore had ye leuer thē an honest wife. If onely shauen and annoynted may do these thinges, then Christ dyd them not nor any of his Apostles, nor any man in long tyme after. For they vsed no such ceremonies.
Notwithstanding, though God be under no law, and necessity lawless: 1yet be we under a law, and ought to prefer the men before the women, & age before youth, as he as we can. For it is against the law of nature that young men should rule the elder, and as uncomely as that women should rule the men, but when need requireth. And therefore if Paul had had other shift, and a man of age as mete for
the room, he would not have put Timothy in the office, he should no doubt have been kept back until a fuller age, and have learned in the mean time in silence. And whatsoever thou be that readest this, I exhort thee in our lord, that thou read both yt epis•s of Paul to Timothy, that thou mayst see how diligently (as a mother careth for her child if it be in peril) Paul writeth unto Timothy to instruct him, to teach him, to exhort, to courage him, to sh••e him up, to be wise, sober, diligent, circumspect, sad, humble and meek, saying▪ these I write that thou mayest
know how to behave thy self in the house of God, which is the church or congregation. A•oy•••ustes of yo•h, beware of ungodly fables & old wives tales, & avoid the company of men of corrupt minds, which wast their brains about wrangling questions. Let no man despise thy•e youth. As who should say, youth is a despised thing of it self, whereunto men give none obedience or reverence naturally. See therefore that thy ve••ue exceed,
to recompense thy lack of age, and that thou so behave thy self that no fault be found with thee. And again, rebuke not an Elder sharply, but exhort him as thy father, and young men as thy brethren, and the elder women as thy mothers, and yt young women as thy sisters, and such like in every chapter. Adm• none accusation against an Elder under less then two witnesses. And Paul chargeth him in the sight of God, and of the Lord Jesus Christ, and of his elect Angels, to do nothing rashly or of affection. And shortly whereunto youth is most prove and ready to fall, thereof warneth he him with all diligence, even almost or altogether half a •osen times of some one thing. And finally as a man would
teach a child that had •ever be•ore gone to school, so tenderly & so carefully doth Paul teach him. It is an other thing to teach the people, and to teach the preacher. Here Paul teacheth the preacher, young Timothy.
Notwithstanding, though God be vnder no lawe, and necessitie lawlesse: 1yet be we vnder a lawe, and ought to preferre the men before the women, & age before youth, as •he as we cā. For it is agaynst the lawe of nature that young men should rule the elder, and as vncomely as that women shoul•e rule the men, but when neede requireth. And therfore if Paule had had other shift, and a man of age as mete for 2the roome, he would not haue put Timothy in the office, he should no doubt haue bene kept backe vntil a fulier age, and haue learned in the meane time in silence. And whatsoeuer thou be that reade•t this, I exhort thee in our lord, that thou read both yt epis•s of Paule to Timothy, that thou mayst see how diligently (as a mother careth for her childe if it be in perill) Paule writeth vnto Timothy to instruct him, to teach hym, to exhort, to corage hym, to sh••e him vp, to be wise, sober, diligent, circumspect, sad, humble and me•ke, saying▪ these I write that thou mayest 3know how to behaue thy selfe in the house of God, which is the church or congregation. A•oy•••ustes of yo•h, beware of vngodly fables & old wiues tales, & auoyde the company of men of corrupt myndes, which wast theyr braynes about wrangling questions. Let no man dispise thy•e youth. As who shoulde say, youth is a dispised thyng of it selfe, whereunto men geue none obedience or reuerence naturally. See therefore that thy ve••ue exceede, 4to recompence thy lacke of age, and that thou so behaue thy self that no fault be founde with thee. And againe, rebuke not an Elder sharpely, but exhort him as thy father, and yongmen as thy brethren, and the elder women as thy mothers, and yt yoūg womē as thy sisters, and such like in euery chapter. Adm• none accusation agaynst an Elder vnder lesse then two witnesses. And Paule chargeth hym in the sight of God, and of the Lord Iesus Christ, and of his elect Angels, to do nothing rashely or of affection. And shortely whereunto youth is most proue and ready to fall, therof warneth he hym with all diligence, euen almost or altogether halfe a •osen times of some one thyng. And finally as a man woulde 5teach a childe that had •euer be•ore gone to schole, so tēderly & so carefully doth Paul teach him. It is an other thyng to teach the people, and to teach the preacher. Here Paule teacheth the preacher, young Timothy.
1God is under no[…]necessity lawless.God is vnder no〈…〉necessitie lawlesse.
2The cause why young […] was preferred by […] to be a Bishop.The cause why young 〈…〉 was preferred by 〈…〉 to be a Byshop.
3Paul was a fatherly instructor to […] • thy.Paul was a fa•herly instructer to 〈…〉• thy.
4S. Paul was a worthy & mo•t • there & instructor.S. Paule was a worthy & mo•t • ther & instructour.
5A great difference between teaching of the people, and teaching of a preacher.A great difference betwene teaching of the people, and teaching of a preacher.
And when he affirmeth that I say, how that the oiling and shaving is no 1part of the Priesthood. That improne•h he not, nor can do. And therefore I say i• yet. And when he hath insearched the most that he can, this is all that he can say against me, that of an hundred there be not x. that have the properties ⟨p. 253⟩which Paul requireth to be in them. Wherefore if oiling and shaving be no part of their Priesthood, then evermore of a thousand ix. hundred at the lest should be no Priests at all. And quoth your friend would confirm it with an oath and swear deeply, that it would follow and that it must needs so be. Which argument yet, if there were no other shift I would solve after an Oxford fashion, with concedo consequentiam & consequens. And I say moreover that their anointing is but a ceremony borrowed of the Jews, though they have somewhat altered the manner, and their shaving borrowed of the heathen Priests, and that they be no 2more of their priesthood, then the oil, salt, spittle, •aper and chrisom cloth of the substance of baptism. Which things no doubt, because they be of their con•uring, they would have preached of necessity unto the salvation of the child, except necessity had driven them unto the contrary.
And when he affirmeth that I say, how that the oyling and shauing is no 1part of the Priesthode. That improne•h he not, nor can do. And therfore I say i• yet. And when he hath insearched the •most that he cā, this is all that he can say agaynst me, that of an hundred there be not x. that haue the properties ⟨p. 253⟩which Paule requireth to be in them. Wherfore if oyling and shauyng be no part of their Priesthode, then euermore of a thousand ix. hundred at the lest should be no Priests at all. And quoth your frend would confirme it with an oth and sweare depely, that it would folow and yt it must nedes so be. Which argument yet, if there were no other shift I would solue after an Oxford fashion, with concedo consequentiam & consequens. And I say moreouer that their annoynting is but a ceremonie borowed of ye Iewes, though they haue somewhat altered the maner, and their shauing borowed of the heathen Priestes, and that they be no 2more of their priesthood, then the oyle, salte, spittell, •aper and chrisome cloth of the substaunce of baptime. Which thinges no doubt, because they be of their con•uring, they would haue preached of necessitie vnto the saluation of the childe, except necessitie had driuen them vnto the contrary.
1••lyng, […] sha•ing •ny thing or any part of priest•.••lyng, 〈…〉 sha•ing •ny thing or any part of priest•.
And seeing that the oil is not of necessity, let M. More tell me what more virtue is in the oil of confirmation, in as much as the bishop sacreth the one as well as the other: yea and let him tell the reason why there should be 1more virtue in the oil wherewith yt Bishop anointeth his Priests. Let him tell you from whence the oil cometh, how it is made, and why he selleth it to the curates wherewith they anoint the sick, or whether this be of less virtue then the other.
And seing that the oyle is not of necessitie, let M. More tell me what more vertue is in the oyle of confirmatiō, in as much as the bishop sacreth the one as well as the other: yea and let hym tell the reason why there shoulde be 1more •ertue in the oyle wherewith yt Byshop annointeth his Priestes. Let him tell you from whence the oyle cō meth, how it is made, and why he selleth it to the curates wherewyth they annointe the sicke, or whether this be of lesse vertue then the other.
1•yle hath •o […] at all,[…]the […].•yle hath •o 〈…〉 at all,〈…〉the 〈…〉.
And finally, why used not the Apostles 1this greek word [Greek or Hebrew], or the interpreter this Latin word Sacerdos, but alway this word Presbyteros and Senior, by which was at that time nothing signified but an Elder? And it 2was no doubt taken of the custom of the Hebrews, where the officers were ever elderly men as nature requireth. As it appeareth in the old testament and also in the new. The Scribes, Pharisees, and the elders of the people saith the text, which were the officers and rulers, so called by the reason of their age.
And finally, why vsed not the Apostles 1this greke worde 〈non-Latin alphabet〉, or the interpreter this Latin woorde Sacerdos, but alway this worde Presbyteros and Senior, by which was at that time nothing signified but an Elder? And it 2was no doubt taken of the custome of the Hebrues, where the officers were euer elderly men as nature requireth. As it appeareth in the olde testament and also in the new. The Scribes, Pharises, and the elders of the people sayth the text, which were the officers and rulers, so called by the reason of their age.
1☞
2The minister among the[…]were na• […] age.The minister amōg the〈…〉were na•〈…〉 age.
HE rebuketh me also that I translate 1this greek word [Greek or Hebrew] into love, and not rather into charity, so holy & so known a term. Verily charity is no known English, in that sense which agape requireth. For when we say, give your alms in the worship of God and sweet saint charity, and when the father teacheth his son to say blessing father for saint charity, what mean they? In good faith they wot not. Moreover when we say, God help you, I have done my charity for this day, do we not take it for a•s? And the man is ever childing and out 2of charity, and I beshrew him saving my charity, there we take it for patience. And when I say a charitable man, it is taken for merciful. And though mercifulness be a good love, or rather spring of a good love, yet is not every good love mercifulness. As when a woman loveth her husband godly, or a man his wife or his friend that is in none adversity, it is not alway mercifulness. Also we say not this man 3hath a great charity to god, but a great love. Wherefore I must have used this general term love, in spite of mine hart oftentimes. And agape & charitas were words used among the Hethe• ere Christ came, and signified therefore more then a godly love. And we may say well enough and have heard it spoken that the Turks be charitable one to an other among themselves, & some of them unto the christen to. Besides all this agape is common unto all loves.
HE rebuketh me also that I trāslate 1thys greke worde 〈non-Latin alphabet〉 into loue, and not rather into charitie, so holy & so knowen a terme. Ʋerely charitie is no knowen Englishe, in that sence which agape requireth. For when we say, geue your almes in the worship of God and sweete saint charitie, and when the father teacheth his sonne to say blessing father for saint charitie, what meane they? In good fayth they wot not. Moreouer whē we say, God helpe you, I haue done my charitie for this day, do we not take it for a•s? And the man is euer childing and out 2of charitie, and I beshrew him sauing my charitie, there we take it for patience. And when I say a charitable mā, it is taken for mercifull. And though mercifulnes be a good loue, or rather spring of a good loue, yet is not euery good loue mercifulnes. As when a woman loueth her husband godly, or a man his wife or his frende that is in none aduersitie, it is not alway mercifulnesse. Also we say not thys man 3hath a great charitie to god, but a great loue. Wherfore I must haue vsed this generall terme loue, in spite of myne hart oftentimes. And agape & charitas were wordes vsed among the Hethe• yer Chrst came, and signified therefore more then a godly loue. And we may say well inough and haue heard it spoken that the Turkes be charitable one to an other among themselues, & some of them vnto the christen to. Besides all this agape is cōmon vnto all loues.
And when M. More saith every love 1is not charity, no more is every Apostle Christs Apostle, nor every Angel Gods Angel, nor every hope christen hope, nor every saith or belief Christs belief, and so by an hundred thousand words. So that if I should alway use but a word that were no more general then the word I interpret, I should interpret nothing at all. But the matter it self and the circumstances do declare what love, what hope, and what faith is spoken of. And finally I say not charity God, or charity your neighbour, but jove God and love your neighbour, yea & though we say a man ought to love his neighbours wife & his daughter, a Christen man doth understand that he is commanded to defile his neighbours wife or his daughter.
And when M. More saith euery loue 1is not charitie, no more is euery Apostle Christes Apostle, nor euery Angell Gods Angell, nor euery hope christen hope, nor euery sayth or beliefe Christes beleife, and so by an hūdred thousand wordes. So that if I should alway vse but a worde yt were no more generall then the worde I enterprete, I should enterprete nothing at all. But the matter it selfe and the circumstaunces do declare what loue, what hope, and what fayth is spokē of. And finally I say not charitie God, or charitie your neighbour, but ioue God and loue your neighbour, ye & though we say a man ought to loue his neighbours wife & his daughter, a Christen man doth vnderstand that he is commaūded to defile his neighbours wife or his daughter.
1Every love is not charity nor every charity is not love.Euery loue is not charitie nor euery charitie is not loue.
And with like reasons rageth he 1because I turn [Greek or Hebrew] into favour and not into grace, saying that every favour is not grace, and that in some favour there is but little grace. I can say also in some grace there is little ⟨p. 254⟩goodness. And when we say, he standeth well in my Ladies grace, we understand no great godly savour. And in Universities many ungracious graces are gotten.
ANd with lyke reasons rageth he 1because I turne 〈non-Latin alphabet〉 into fauour and not into grace, saying that euery fauour is not grace, and that in some fauour there is but little grace. I can say also in some grace there is little ⟨p. 254⟩goodnesse. And when we say, he standeth well in my Ladyes grace, we vnderstand no great godly sauour. And in Ʋniuersities many vngracious graces are gotten.
1Why Tyndall saith favour and •ot grace.Why Tyndall sayth fauour and •ot grace.
And that I use this word knowledge 1and not confession, and this word repentance and not penance. In which all he can not prove, that I give not the right English unto the Greek word. But it is a far other thing that pay•eth them and byteth them by the breasts. There he secret pangs that pinch the very hearts of them, whereof they dare not complain. The sickness that maketh them so impatient is, that they have lost their juggling terms. For the doctors and preachers were wont to make many divisions, distinctions & sorts of grace, gratis data, gratum faciens, preveniens & subsequens. And with confession they 2juggled, & so made the people, as oft as they spake of it: understand shrift in the care. Whereof the Scripture maketh no mention: no it is clean against the Scripture as they use it and preach it, and unto God an abomination and a soul stinking sacrifice unto the filthy Idol Priapus. The loss of those juggling terms is the matter where of all these bots breed, that gnaw them by the belies and make them so unquiet.
ANd that I vse this worde knowledge 1and not confession, and this word repentaunce and not penaunce. In which all he can not proue, that I geue not the right Englishe vnto the Greeke word. But it is a farre other thyng that pay•eth them and byteth them by the brestes. There he secret panges that pinch the very hartes of them, wherof they dare not cōplayne. The sekenesse that maketh them so impaciēt is, that they haue lost their iugglyng termes. For the doctours and preachers were wont to make many dimisiōs, distinctions & sortes of grace, gratis data, gratum faciens, preueniens & subsequens. And with confession they 2iuggled, & so made the people, as oft as they spake of it: vnderstand shrift in the care. Wherof the Scripture maketh no mentiō: no it is cle•ne agaynst the Scripture as they vse it and preach it, and vnto God an abhominatiō and a soule stinkyng sacrifice vnto the filthy Idole Priapus. The losse of those iugglyng termes is the matter where of all these bottes brede, that gnaw them by the belyes and make them so vnquiet.
1Knowledge and not confession, repentance and not penance.Knowledge and not confession, repentaūce and not penaunce.
2The Papists may not forbear to have their juggling terms.The Papistes may not forbeare to haue their iugglyng termes.
And in like manner, by this word penance, 1they make the people understand holy deeds of their enjoining, with which they must make satisfaction 2unto Godward for their sins. When all the Scripture preacheth that Christ hath made full satisfaction for our sins to Godward, & we must now be thankful to God again and kill the lusts of our flesh with holy works of gods enjoining & to take patiently all that God layeth on my back. And if I have 3hurt my neighbour, I am bound to shr•e my self unto him and to make him amends, if I have wherewith, or if not then to ask him forgiveness, and he is bound to forgive me. And as for their penance the Scripture knoweth not of. The Greek hath Metanoia and Metanoite, repentance and repent▪ or forthinkyng and forthinke. As we say in English it forthinketh me or I forthinke, and I repent or it repenteth me and I am sorry that I did it. So now the Scripture •ayth repent or let it forthinke you and come & believe the Gospel or glad tidings that is brought you in Christ, and so shall all be forgiven you, and henceforth live a new life: And it will follow if I repent in 4the hart, that I shall do no more so willingly and of purpose. And if I believed the Gospel, what God hath done for me in Christ, I should surely love him again & of love prepare my self unto his commandments.
And in like maner, by this word penaunce, 1they make the people vnderstand holy deedes of their enioynyng, with which they must make satisfactiō 2vnto Godward for their sinnes. When all the Scripture preacheth that Christ hath made full satisfactiō for our sinnes to Godward, & we must now be thākfull to God agayne and kill the lustes of our flesh with holy workes of gods enioynyng & to take paciently all that God layeth on my back. And if I haue 3hurt my neighbour, I am bounde to shr•e my selfe vnto him and to make him amendes, if I haue wherewith, or if not thē to aske him sorgeuenesse, and he is bounde to forgeue me. And as for their penaūce the Scripture knoweth not of. The Greke hath Metanoia and Metanoite, repentaunce and repente▪ or forthinkyng and forthinke. As we say in English it forthinketh me or I forthinke, and I repent or it repēteth me and I am sory that I dyd it. So now the Scripture •ayth repent or let it forthinke you and come & beleue the Gospell or glad tydynges that is brought you in Christ, and so shall all be forgeuen you, and henceforth lyue a new lyfe: And it will folow if I repent in 4the hart, that I shall do no more so willingly and of purpose. And if I beleued the Gospell, what God hath done for me in Christ, I should surely loue him agayne & of loue prepare my selfe vnto his commaundementes.
1Penance.Penaunce.
2Penance was profit• to the Papists.Penaunce was profit• to the Papistes.
3•rue penance what it is.•rue penaunce what it is.
4Faith in Christ […] get a true repentanceFayth in Christ 〈…〉 get a true repentaūce
These things to be even so M. More knoweth well enough. For he understandeth the Greek, and he knew them long ere I. But so blind is covetousness & drunken desire of honour. Gifts blind the eyes of the seeing and pervert the words of the righteous Deut. xvij 1When covetousness findeth vantage in serving falsehood, it riseth up into an o•mate malice against the truth & seeketh all means to resist it, and to quench it. As Balaam the false Prophet, though he wist that God loved Israel 2and had blessed them and promised them great things, and that he would fulfil his promises, yet for covetousness and desire of honour, he fell into such malice against the truth of God, that he sought •ow to resist it and to curse the people. Which when God would not let him do, he turned him self an other way and gave pestilent counsel, to make the people sin against God, whereby the wrath of God •el upon them, and many thousand perished. Notwithstanding Gods truth abode fast and was fulfilled in the rest. And Balaam as he was the cause that many perished, so escaped he not him self. No more did any that maliciously resisted the open truth against his own conscience, sense the world began, that ever I read. For it is sin against y• holy ghost, which Christ saith 3shall neither be forgiven here nor in the world to come, which text may this wise be understand that as that sin 4shall be punished with everlasting dā nation in the life to come: even so shall it not escape vengeance here. As thou •eest in Judas, in Pharaoh, in Balaam and in all other tyrants which against their consciences resisted the open truth of God.
These thinges to be euen so M. More knoweth well inough. For he vnderstandeth the Greke, and he knew them long yer I. But so blynd is couetousnesse & dronkē desire of honour. Giftes blind the eyes of the seyng and peruert the wordes of the righteous Deut. xvij 1When couetousnes findeth vauntage in seruyng falsehead, it riseth vp into an o•mate malice agaynst the truth & seeketh all meanes to resiste it, and to quēch it. As Balam the false Prophet, though he wiste that God loued Israell 2and had blessed them and promised them great thyngs, and that he would fulfill his promises, yet for couetousnesse and desire of honour, he fell into such malice agaynst the truth of God, that he sought •ow to resiste it and to curse the people. Whiche when God would not let him do, he turned him selfe an other way and gaue pestilent counsell, to make the people sinne against God, wherby the wrath of God •el vpon them, and many thousand perished. Notwithstandyng Gods truth abode fast and was fulfiled in the rest. And Balam as he was the cause that many perished, so escaped he not hym selfe. No more did any that maliciously resisted the open truth agaynst hys owne conscience, sence the world began, that euer I read. For it is sinne agaynst y• holy ghost, which Christ saith 3shall neither be forgeuē here nor in the world to come, whiche text may this wise be vnderstand that as that sinne 4shalbe punished with euerlastyng dā nation in the lyfe to come: euen so shall it not escape vengeaūce here. As thou •eest in Iudas, in Pharao, in Balam and in all other tyrauntes whiche agaynst their consciences resisted the open truth of God.
So now the cause why our Prelates thus rage, & that moveth them to call M. More to help, is not that they find just causes in the translation, but because they have lost their juggling and feigned terms, wherewith Peter prophesied ⟨p. 255⟩1they should make merchandise of the people.
So now the cause why our Prelates thus rage, & that moueth them to call M. More to helpe, is not that they finde iust causes in the translation, but because they haue lost their iugglyng and fayned termes, wherewith Peter prophesied ⟨p. 255⟩1they should make marchaundise of the people.
