Writings of Tindal, Frith, and Barnes

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^ R T5 WRITINGS

TIN DAL,

FRITH, AND BARNES.

FIRST AMERICAN EDITION.

PHIT.ADELPHIA :
PRESBYTERIAN BOARD OF PUBLICATION.

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ADVERTISEMENT

TO "HE AMERICAN EDITION.

The valuable work here presented to the
Christian public is a reprint of. the London
edition,* and comprehends the most valuable
writings of the English Reformers. Their
excellence has been generally appreciated,
and their republication in the United States,
where they are rarely to be met with, must
be regarded as an auspicious event, as it
may serve to diffuse and perpetuate those
principles, in support of which the blood of
the martyrs was shed, and for which the
American Church is again called to contend.
In presenting an exact reprint of the English
edition, the Presbyterian Board of Publica-
tion do not wish to be considered as con-
curring in every form of expression or shade
of sentiment to be found m these volumes.
Their object is to present the Reformers as
they appeared in their own writings, at a
time when the church was just emerging

* By the London Tract Society. lU

IV ADVERTISEMENT.

from pupal darknesiis^ Still they appreciate
the sound aro-ument, evansfeiical doctrine and
fervent piety which generally characterize
tiieir religious writings and can commend
them to tiie discriminating reader.

It atiords tlie Board unfeigned pleasure to
state, that they have been encouraged tc
engage in this enterprise, by the liberality
of an esteemed friend who has engaged to
assume the entire expense of stereotyping
the work. The sum requisite to accom-
plish this was more than Five Thousand
Dollars.

The whole work is comprised in Twelve
volumes, although each volume is complete
and distinct in itself.

As the reader may be anxious to know
upon what principles the English edition was
prepared, the following information on the
subject is extracted from the Postscript to
that rditicn.

" The following particulars w ill explain the
manner in w^hich this work has been carried
through the press. The pieces contained
therein are without abridgment, unless where
expressly mentioned. There are a few emis-
sions which are necessary in a publication
intended to be generally circulated, and to be
iseful at the present day. In other editions,
the obsolete spelling ha? been laid aside, the

ADVERTISEMTSNT. t

same plan is pursued in ,the present publica-
tion ; the involved construction of sentences,
common in writers of that period, has also
been removed. Those words which have
become unintelliijible or offensive, are ex-
changed tor others, or are explained by notes
when it is desirable that they should be re-
tained. These variations, if they may be so
called, were as necessary to render this work
generally useful, as the adoption of modern
orthography. The utmost care has been
taken that the meaning of the author should
be strictly preserved, and the various pieces
have been collated with the best and earliest
editions, or with manuscript copies. This has
been done, that the meaning of the author
might be given as nearly as possible, not from
the first editions being the most correct, as
they often abound with errors, for which the
hurried or careless manner in which they
were for the most part passed through the
press, will readily account. The present
reprints, it is believed, will be found to present
the most correct text of these writers that has
hitherto appeared. More than half of the
pieces included m this collection, have not
oeen reprinted since the sixteenth century,
and a considerable portion is now printed for
the first time."

The Volumes included under the title of

Yl ADVERTISEMENT.

The British Reformers may be arranged in
the following order :

Volume 1. WicKLiFF to Bilney.

2. TiNDAL, Frith, and Barnes.

3. Edward VI., Parr, Balnaves, &c.

4. Latimer.

5. Hooper.

6. Bradford.

7. Ridley and Philpot.

8. Cranmer, Rogers, Careless, &c.

9. Knox.

10. Becon.

11. Jewell.

12. Fox, Bale and Coverdale.

By order of the Executive Committee.

Wm. M. ENGLES, Editor.

WRITINGS

OF THK REV.

WILLIAM TINDAL

Translator ot the Scriptures, and Martyr, a. d. 1536.

FIRST AMERICAN EDITION.

PHILADELPHIA :
PRESBYTERIAN BOARD OF PUBLICATION.

CONTENTS.

Pago.

Some account of the Lile of William Tindal, . . , 1

The Parable of the Wicked Mammon, .... 15

From the Obedience of a Christian Man, .... 83

A Pathway into the Holy Scripture, .... 109

An Exposition upon the Fiftli, Sixth, and Seventh Chapters of
Matthew; which three chapters are the key and the
door of the Scripture, and the restoring again of Moses'
law, corrupt by tlie scribes and pharisees. And the ex-
position is the restoring again of Christ's law, corrupt

by the papists, ........ 128

The Prologue to the Reader, 128

The Fifth Chapter of Matthew, .... 140

The Sixth Chapter of Matthew, 190

The Seventh Chapter of Matthew, . . . .227

The Prologue of the prophet Jonas, , • . . . 247

A lively description of our Justification, .... 264

A Prologue by William Tindal, showing the use of the Scrip-
ture, wliich he wrote before the Five Books of Moses, 275

A Prologue into the Second Book of Moses, called Exodus, 280

A Prologue into the third Book of Moses, called Leviticus, 288

A Prologue into the Fourth Book of Moses, called Numcri, 295

A Prologue into the Fifth Book of Moses, called Deute-
ronomy, 298

iU

IV CONTENTS.

Page
Prologues upon the Gospels, 302

Prologue upon the Gospel of St. Matthew, . . . 302

Prologue upon the Gospel of St. Jolin, .... 312

A Prologue upon the Epistle of St. Paul to the Romans, . 313

The Testament of William Tracy, Esquire, expounded by Wil-
liam Tindal ; wiierein thou slialt perceive with what cha-
rity the Ciiancellor of Worcester burned, when lie took
up the dead carcase, and made ashes of it, after it was
buried 337

Extract from a Protestation made by William Tindal, touching
the resurrection of the bodies, and the state of the souls
after this life, 349

Letters — The First Letter of Tindal to Frith, . . . 350

Another Letter of Tindal to Frith, .... 352

Letter from Vaughan to Henry VIII., .... 356

Extracts from the other loritinss of Tindal in the notes to the pre-
ceding pages.

Extract from the Exposition on the First Epistle of St. John, 227
Extract from " The Practice of Prelates," .... 246
Further extract from " The Obedience of a Christian Mao," 287

SOME ACCOUNT

OF THE

LIFE OF WILLIAM TINDAL,

MARTYR, 1536.

William Tindal was born about the year 1500, on the borders
of Wales, and was sent at an early age to Magdalen hall, in
the University of Oxford. He was generally esteemed for his
virtuous conduct and learning, and especially applied himself
to the study of the scriptures. He al.so became acquainted with
the writings of Luther and Erasmus, and privately instructed
his tellow-students in scriptural truth. On account of his abi-
lities, Tindal received an appointment in cardinal Wolsey's
newly-founded college, but becoming suspected of Lutheranism,
he was imprisoned, and being comjjelled to leave the university
of Oxford, he removed to Cambridge.

When Tindal had finished his studies, he became tutor in
the family of sir John Welch, of Little Sodbury, in Gloucester-
shire. Here he had access to many of the clergy, with whom
he conferred on religious subjects, frequently engaging in dispu-
tations with those who were the most strenuous supporters of
the papacy. The knight and his lady were much surprised at
the boldness of their tutor, and returning one day from a ban-
quet, to which they had been invited by some dignified ecclesi-
astics, they repeated some of the trite arguments advanced by
the priests. Tindal, answering by the scriptures, maintained the
truth, and reproved their false opinions. Then said lady Welch,
" Well, there was such a doctor, who may spend a hundred
pounds, and another two hundred pounds, and another three
hundred pounds; and what, were it reason, think you, that we

TINDAI.. 1

2 Tindal

should believe you before themi" To this personal argument,
I'indal found it was unavailing to reply at that time, but shortly
after he presented the knight and his lady with a translation
he had made of a work written by Erasmus, called. The Ma-
nual of a Christian Soldier. They were impressed by its con-
tents, and no longer gave the same entertainment and counte-
nance to the ignorant and immoral Romish doctors. This the
priests attributed to Tindal, and speedily began to manifest
their hatred against him. Being summoned to appear before
the chancellor of the diocese, he prayed earnestly to God to
give him strength to stand fast in the truth of his word. He
was protected ; none of his accusers came forward, and he was
dismissed with a reprimand.

There dwelt, not far off, a certain doctor, who had formerly
been chancellor to a bishop, but who was an intimate friend of
Tindal. The reformer went to him, and opened his mind upon
several subjects relating to the scriptures : after conversing
thereon, the ancient doctor said, " Do you not know that the
pope is very antichrist, whom the scripture speaketh of] But
beware what you say : for if you shall be perceived to hold
that opinion, it will cost you your life ;" adding, " I have been
an officer of his, but I have given it up, and defy him and all
his works." There is, indeed, good reason to believe that from
the days of WicklifF, many individuals in England secretly
held the truth.

Far different was the opinion of another divine, accounted
a learned man, with whom Tindal reasoned not long after.
Being hard pressed by the arguments of truth, he broke out
into this blasphemous expression, " We had better be with-
out God's laws than the pope's!"* Tindal, filled with godly
indignation, replied, "I defy the pope, and all his laws;" adding,
that if God spared his life, ere many years he would cause the
boys that drove the plough to know more of the scripture than
his opponent : a memorable declaration, which was accom-
plished, and blessed be God, we still see it fulfilled in our land.

The Romish priests now troubled Tindal still more, and he

* Erasmus, in his annotations on 1 Tim. i. mentions several of the
blasphemous disputations often maintained in the schools; among
them was. " Whether the pope be not more merciful than Christ was,
since we do not read that Christ ever recalled any from the pains of
purgatory."

Life. 8

found it became dangerous for him to remain in that part of the
country. He therefore took leave of his friends, and went to
London. From the preface to iiis translation of the five books
of Moses, it appears tiiat Tindal had then resolved to translate
the new testament into English : but his views and proceedings
are best stated in his own words. Speaking of the papists he
says : —

" A thousand books had they rather to be put forth against
their abominable doings and doctrine, than that the scripture
should come to light. For as long as they may keep that down,
they will so darken the right way with the mist of their so-
phistry, and so tangle them that either rebuke or despise their
abominations, with arguments of philosophy, and with worldly
similitudes and apparent reasons of natural wisdom; and witli
wresting the scripture unto their own purpose, clean contrary
unto the process, order, and meaning of the text ; and so delude
them in descanting upon it with allegories; and amaze them,
expounding it in many senses before the unlearned lay people,
when it hath but one simple, literal sense, whose light the owls
cannot abide, that though thou feelest in thine heart, and art
sure, that all is false which they say, yet thou couldest not solve
their subtle riddles.

" Which thing only moved me to translate the new testament.
Because I had perceived by experience that it was impossible
to establish the lay people in any truth, except the scriptures
were plainly laid before their eyes in their mother tongue, that
they might see the process, order, and meaning of the text: for
else, whatsoever truth is taught them, these enemies of all truth
quench it again, partly with the smoke of their bottomless pit,
whereof thou readest in the Apocalypse, chap. ix. ; that is, with
apparent reasons of sophistry, and traditions of their own
making, founded without ground of scripture, and partly in
juggling with the text, expounding it in such a sense as is im-
possible to gather from the text, if thou see the process, order,
and meaning thereof.

" And even in the bishop of London's house* I intended to
have done it. For I was so turmoiled in the country where I
was, that I could no longer dwell there.

"The bishop of London came to my remembrance, whom

* Tonstal, afterwards bishop of Durham, the most moderate of the
Romish prelates. See the ife of Bernard Gilpin.

4 Tindal,

Erasmus (whose tonafue maketh, of little gnats, great elephants,
and lifts up above tlie stars whosoever gives him a little exhi-
bition) praises exceedingly, among others, in his Annotations on
the new testament, for his great learning. Then, thought I, if
I might come to this man's service, I were happy. And so I
gat me to London, and, through the acquaintance of my master,
came to sir Harry Guildford, the king's grace's comptroller, and
brought him an oration of Isocrates, which I had translated
out of Greek into English, and desired him to speak unto my
lord of London for me ; which he also did as he showed me, and
willed me to write an epistle to my lord, and to go to him my-
self, which I also did, and delivered my epistle to a servant of
his own, one William Hebilthwayte, a man of mine old ac-
quaintance. But God, who knows what is within hypocrites,
saw that I was beguiled, and that this counsel was not the next
way unto my purpose, and tliefefore he gave me no favour in
my lord's sight.

" Whereupon my lord answered me, his house was full, he had
more than he could well find, and advised me to seek in London,
where he said I could not lack a service. And so in London I
abode almost a year, and marked the course of the world, and
heard our praters, I would say our preachers, how they boasted
themselves and their high authority ; and beheld the pomp of
our prelatbs, and how busy they were, as they yet are, to set
peace and unity in the world, though it be not possible for them
that walk in darkness to continue long in peace, for they cannot
but eitiier stumble or dash themselves at one thing or another
that shall clean unquiet all together ; and I saw things whereof
I defer to speak at this time ; and understood at the last not only
that there was no room in my lord of London's palace to trans-
late the new testament, but also that there was no place to do
it in all England, as experience now openly declares."

During his abode in London, Tindal, thus rejected by one
who professed to be a chief shepherd of Christ's flock, was pro-
tected and supported in his undertaking by a citizen and draper,
named Humphry Monmouth, who being afterwards imprisoned
for having countenanced and assisted Tindal, gave this account
of his inmate : —

" Four years and a half past, or more, (about 1523,) I heard
sir William Tindal,* otherwise called Hotchens, preach two

• In those days the title " sir" was usually given to priesta

Life. 5

or three sermons at St. Dunstan's in the west;" Monmouth
then relates Tindal's disappointment from the bishop, and that
he requested his assistance, and proceeds, " I took him into my
house half a year, and there he lived like a good priest as me-
thought. He studied most part of the day and the night at his
book, and by his good will lie would eat but sodden meat, nor
drink but small single beer. I never saw him wear linen about
him in the space he was with me.* I promised him ten pounds
sterling to pray for my father and mother's souls, and all Chris-
tian souls.f I paid it him when he went to Hamburgh. Atler-
wards, he had from some others ten pounds sterling more, which
he left with me, and within a year after sent for it." In a sub-
sequent passage of this petition, Monmouth bears further testi-
mony in favour of Tindal, and also shows the mental bondage
in which good men were then held by the Romish ecclesiastics.
" When I heard my lord of London preach at Paul's cross that
sir William Tindal had translated the new testament into Eng-
lish, and that it was naughtily translated, that was the first time
that ever I suspected or knew any evil of him. And shortly
after, all the letters and treatises that he sent me, with divers
copies of books which my servant did write, and the sermons
that the priest did make at St. Dunstan's, I burned them in my
house. He that wrote them out saw it. I burned them for
fear of the translator, more than for any evil I knew of them."
Monmouth was released, tiiough not till he had suffered much
loss and inconvenience ; and he continued to favour and support
the followers of the truth.| He was afterwards alderman and
sheriff, and died in 1-537.

Tindal proceeded to Saxony, where he saw Luther and other
reformers, and then settling at Antwerp, in which city several
English merchants favourable to the truth resided, he proceeded
with his translation, assisted by Frith and Roye. In 1526, an
edition of fifteen hundred copies of the new testament was
printed ; many of them were sent into England and widely
circulated. The wrath of the Romish prelates at this proceed-
ing was very great; a mandate was immediately issued by

* Linen was an expensive luxury in those days. Sodden meat, means
food merely boiled, or plain fare.

t From Tindal's writings it will be seen that he did not long retain this
ancient error.

X For a pleasing anecdote of this excellent man. see Latimer's Sei*
nions, p. 208—310.

2*

6 T'indal.

'I'oiistal, bishop of London, commanding- that all the testaments
translated by Tindal siionld be brought to the vicar-general.
Several books written by Tindal, Lutlier, and other reformers,
were also forbidden. Of them Fox truly observes, "These
books of W. Tindal, being- compiled, published, and sent over
into England, it cannot be spoken what a door of light they
opened to the eyes of the whole English nation, which before
were many years shut up in darkness."

We have noticed bishop Tonstal being anxious to suppress
Tindal's testament ; to forward his design, he adopted the fol-
lowing singular expedient. He consulted one Packington, a
mercer and merchant of London, who traded to Antwerp, how
he might get all these testaments into his hands, and burn
them. We may believe that bishop Tonstal wished to prevent
their dispersion, without resorting to those cruel measures,
which he, differing from most of the Romish prelates, abhorred
to put in practice.

Packington is said to have been a secret friend of Tindal's,
and knew his want of money, and that a great many copies of
this testament were still on hand : this appeared a fair oppor-
tunity to assist the reformer : he therefore told the bishop, that
if his lordship pleased, he would endeavour to purchase all that
remained unsold. To this the bishop consented ; Tindal had
the money, Packington many thanks, and the bishop the books,
which were sent to England, and burned in Cheapside, to the
great surprise and grief of the people in general.

The bishop now thought that all was safe, but soon disco-
vered that he was mistaken ; for the printers in Holland, finding
the books were eagerly sought at\er, immediately printed ano-
ther edition, and by the next year, they came over in greater
numbers than before. His lordship, finding this to be the case,
sent for Packington, and blamed him for not buying up all the
testaments according to his promise. Packington assured the
bishop that he had bought all that remained unsold, adding,
that " he believed they had printed more since, and that he
really did not see how this could be stopped, unless his lord-
ship would also buy the types and presses !" The bishop, how-
ever, only smiled at this proposal, and so the matter ended.
These last editions were printed by the booksellers of Holland
as a matter of profit.

Sir Thomas More, then lord chancellor, was very bitter

Life. 7

against all the reformers, and their writings, particularly
against the translation of the new testament ; and from the
records of those times, it appears that he was very strict in
examining all heretics supposed to be in any manner connected
with Antwerp. Amongst others, George Constantine, who had
been beyond sea, was brought before him ; and the chancellor,
after many questions, told him that he would be favourable to
him, if he would but truly say from whom Tindal and his com-
panions had received tlie money on which they lived. " My
lord," said Constantine, "I will tell you truly; it is the bishop
of London that hath assisted us ; for he bestowed among us a
great deal of money for the new testaments which he burnt,
and that has been, and still is, our only support." "Now, by
my troth," said the chancellor, " I think this is the truth, for I
told the bishop it would be so before he weat about it !"

The public burning of the word of God excited much atten-
tion ; most people concluded that there must be something in
that book very different from the doctrines of the clergy, who
were so eager to destroy it ; and all the arguments of sir
Thomas More, and others, who wrote against the translation,
could not remove these suspicions, which were confirmed by
the perusal of the testaments. The demand for them increased,
although the bishop preached at St. Paul's Cross, declaring
that there were two thousand texts wrong translated, and though
all who imported these testaments, or purchased them, were
prosecuted with severity. Among others, one John Raimund,
a Dutchman, v^as punished for " causing fifteen hundred to be
printed at Antwerp, and bringing five hundred of them into
England." John Tindal, the brother of the translator, also was
punished for " sending five marks to his brother, and receiving
letters from him ;" and condemned, with Thomas Patmore,
another merchant of London, to do penance, by riding to the
standard in Cheapside, with their faces to their horses' tails,
having the testaments hung thickly round them, fastened to
their gowns ; they were then compelled to cast the books into
a fire kindled on purpose to consume them.

It appears that several persons in London sold these
testaments ; the price of them wholesale, in large quantilies,
was about thirteen pence each ; but singly, by retail, from twenty-
eight to thirty pence or even more ; reckoning the difference of
the value of money, we may consider these sums as equal to ten

S Tindal.

times the amount in our days. Notwithstanding all these exer-
tions of the prelates, three large editions were sold before 1530.
We may here remark, that although this translation was in
some respects faulty, as always must be the case with a first
edition, yet the number of errors before mentioned is an absurd
exaggeration, even including mere typographical faults, such as
broken letters, and words spelt amiss ; and Dr. Geddes has ob-
served, that " although it is far from a perfect translation, yet
few first translations will be found preferable to it. It is asto-
nishing how little obsolete the language of it is, even at this
day ; and in point of perspicuity and noble simplicity, propriety
of idiom, and purity of style, no English version has yet sur-
passed it."

The following extract from the confession of John Tyball,
of Bumsted in Essex, made before bishop Tonstal on April
28th, 1528, contains some interesting information relative to
the circulation of Tindal's testament: —

" Furthermore he saith, that at Michaelmas last past was
twelve months, this respondent and Thomas Hills came to
London to friar Barons, then being at the Friars Augustines in
London, to buy a new testament in English, as he saith. And
they found the said friar Barons in his chamber, where there
was a merchant man reading a book, and two or three more
present. And when they came in, the friar demanded from
whence they came, and they said from Bumsted ; and they
desired friar Barons, that they might be acquainted with him,
because they had heard that he was a good man, and because
ihey would have his counsel in the new testament, which they
desired to have of him. And he saith, that the said friar
Barons did perceive very well that Thomas Hills and this re-
spondent were infected with opinions, because they would have
the new testament. And then further they showed the said
friar, that one sir Richard Fox, curate of Bumsted, by their
means was well entered in their learning ; and said that they
thought to get him wholly in a short space ; wherefore they de-
sired the said friar Barons to make a letter to him, that he
would continue in that he had begun. Which friar did promise
jO to write to him a letter at afternoon, and to get them a new
testament. And then, after that communication, they showed
the friar Barons certain old books that they had, as the four

Life. §

evangelists and certain espistles of Peter and Paul in English.*
VVliich books the said friar did little regard, and made a tvvyt
of it,t and said, ' A point for them, for they are not to be re-
garded toward the new printed testament in English; for it is
of more clean English.'^ And then the said friar Barons de-
livered to them the said new testament in English, for which
they paid three shillings and two-pence, and desired them that
they would keep it close, for he would be lotli it should be
known. And after the delivering of the said new testament to
thenj, the said friar Barons did liken the new testament in Latin
to a cymbal tinkling and a brass sounding, but what further ex-
position he made upon it, he cannot tell. And then at after-
noon they fetched the said letter from the said friar, which he
wrote to sir Richard, and he read it openly before them. And
so they departed from him ; and never since spake with him,
or wrote to him."

Robert Necton confessed that he had bought of Mr. Fish,
dwelling by the Whitefriars in London, many of the new testa-
ments in English of the great volume, at sundry times, to the
number of twenty or thirty. He also bought of Geoffery Usher
of St. Anthonies, eighteen new testaments of the small volume,
and twenty-six other books. A Dutchman then in the Fleet
prison, also would have sold him two or three hundred testa-
ments, for which he was to have given ninepence each. These
probably were the inferior edition, printed by the booksellers in
Holland ; the larger testaments of Tindal's first edition he sold
for about three shillings and fourpence each. These confes-
sions and others which Strype has printed in the appendix to
his Memorials, from bishop Tonstal's own register, show that
these books were widely circulated ; also the extent to which
the doctrines of the gospel were diffused among the lower
classes, and the high price at which they purchased the word
of God. These farmers and labourers willingly paid a sum of
money for a new testament in English, which, when the differ-
ence in value of money is considered, is equal to two or three
pounds at the present day.

Sir Thomas More published, in 1529, a Dialogue, in which he

* Probably ofWickliff's translation; in another part of his oonfessioii'
Tyball says, he burnt them on hearing the curate was taken up.
t Made light of it.
t Better- expressed, easier to be understood.

10 Tindal.

etrongly advocated the doctrines of popery, and attacked the
writings of the Reformers, especially the English testament; to
which Tindal replied, ably defending his translation against the
imputations cast upon it.* Meanwhile Tindal proceeded
with his version of the old testament, and having completed
the five books of Moses, he embarked for Hamburgh, designing
to print that portion without delay. On the voyage he was
shipwrecked, and lost all his books and papers, but being stead-
fastly resolved to proceed in his great work, he again proceeded
to that city. Coverdale came to him, they resided there from
Easter till December, 1529, during which time they again
translated the pentateuch ; and it was printed in the following
year, apparently at different presses.

Tindal then returned to Antwerp, where he continued his la-
bours and printed a revised edition of his testament in 1534.

* In his preface to the five books of Moses, Tindal thus notices the
cavils of his adversaries against his translation : — " When I had trans-
lated the new testament, I added an epistle unto the latter end, in which
I desired them that were learned to amend if ought were found amiss.
But our malicious and wily hypocrites, who are so stubborn, and hard
hearted in their wicked abominations, that it is not possible for them to
amend any thing at all, (as we see by daily expeiience, when both their
lyings and doings are rebuked with the truth,) say, some of them, that it is
impossible to translate the scripture into English ; some, that it is not lawful
for the lay people to have it iu their mother tongue ; some, that it would
make them all heretics ; as it would no doubt from many things which
they of long time have falsely taught ; and that is the whole cause where-
fore they forbid it, though they pretend other cloaks. And some, or
rather every one, say that it would make them rise against the king,
whom they themselves (unto their damnation is it) never yet obeyed.
And lest the temporal rulers should see their falsehood, if the scripture
came to light, causes them so to lie.

" And as for my translation, in which they affirm unto the lay people,
as I have heard say, to be 1 know not how many thousand heresies, so
that it cannot be mended or corrected, they have yet taken such great
pains to examine it, and to compare it unto what they would fain have it,
and to their own imaginations and juggling terms, and to have somewhat
to rail at ; and, under that cloak, to blaspheme the truth, that they might
with as little labour, as I suppose, have translated the most part of the
bible. For they which in times past were v>out to look on no more
scripture than they found in their Dims, or such like devilish doctrine,
have yet now so narrowly looked on my translation, that there is not so
much as one i therein, if it lack a tittle over its head, but tliey have noted
it, and number it unto the ignorant people for a heresy. Finally, in this
they are all agreed — to drive you from the knowledge of the scripture
and that you shall not have the text thereof in the mother tongue ; and
to keep the world still in darkness, to the intent they might sit in the
consciences of the people, through vain superstition and false doctrine,
to satisfy their filthy lust.'!, their proud ambition, and unsatiable covetous-
ness ; and to exalt their own honour above king and einperor, yea, and
above God himself"

Life. n

During this period, the anger of the papists against him in-
creased more and more ; his books were prohibited by the king's
proclamation but were anxiously sought al'ter by the people.
Many persons ventured tiieir lives by bringing them into Eng-
land; among them Richard Bayfield, who was burned in 1531.
Tlie Romish prelates and sir Thomas More were very particu-
lar in their inquiries respecting Tindal's proceedings, manner
ot" life, &c., and at length the plans of his adversaries were ma-
tured. In 1534, they sent to Antwerp a Romanist, named
Henry Philips, who, having an introduction to the merchants
tliore, formed an acquaintance with Tindal. This popish emis-
sary made himself so acceptable to his unsuspecting victim, that
Tindal procured him a lodging in the house where he himself
resided, and communicated his views and proceedings to his
treacherous countryman. Atler some time, Philips proceeded
to Brussels, and obtained authority from the officers of the
emperor Charles V. to seize Tindal as a heretic. He then
returned to Antwerp, and watching an opportunity when
Poyntz, the person with whom Tindal lodged, was from home,
he went to the house, and desired the hostess to provide dinner
for himself and Tindal ; from whom he borrowed some money.
The latter declined this proposal, as he was engaged to dine
elsewhere, but asked Philips to accompany him. The invitation
being accepted, at the appointed time they went forth together,
and having to pass through a long narrow entry into the street,
Philips, with pretended courtesy, insisted upon his companion
going first. When they came to the doorway, two officers were
waiting, to whom Philips pointed* out their prisoner. They
seized Tindal, and carried him to the emperor's procurator, who
caused search to be made for his writings, and sent him to the
castle of Filford, (or Vilvorde,) where he remained until they
put him to death.

Considerable interest was made for Tindal by the protestants
in England, but without success ; he was condemned as an
offender against the imperial decree, passed in the Diet of
Augsburg, and after an imprisonment of a year and a half, during
which interval the Romish doctors had many disputations with
him, he was carried to the place of execution in 1536. Tindal
was strangled, and his body afterwards burned, his last words
were, "O Lord, open the king of England's eyes."

Such was the power of his doctrine, and the spirit of his life.

13 Tindal

that during the time of his imprisonment, it is said, he became
the means of converting his keeper, his daughter, and others
of the houseliokl. Also the rest who were in the castle reported
of him, that if he were not a good Christian man, they knew
not whom to trust. Even the emperor's procurator left this
testimony of him, that he was a learned, a good, and a godly man.

The writings of Tindal are numerous; in addition to the
new testament and the pentateuch, he translated the other
books of the old testament to the end of Nehemiah, which
were printed as a part of the first complete English bible, pub-
lished in 1535, by Coverdale. The psalms and the prophet
Jonah were printed separately in his lifetime.* His other
works, and the prologues prefixed to the books of scripture,
were collected by Fox, and printed by Day in one volume, with
the writings of Frith and Barnes. In addition to the pieces
contained in the present work, Tindal wrote an answer to sir
Thomas JMore's -Dialogue — The Practice of Prelates, which
contains a very severe exposure of the corruptions of popery —
A Commentary upon the Epistles of St. John, which also enters
fully into the errors of the church of Rome — and, A Treatise
upon Signs and Sacraments. Some other small pieces have
been ascribed to him.

Tindal also translated some writings of the German re-
formers, and publisjied the Prayer and Complaint of the Plough-
man ; also, the Examinations of lord Cobham and William
Thorp.

One of his principal works is, " The Obedience of a Christian
Man, and how Christian RuTers ought to govern ;" part of the
preface and the summary with which it concludes, are given in
the present volume. Respecting this tract, an anecdote has
been preserved too interesting to be omitted. -*!

Ann Boleyn, before she was queen, lent to Mrs. Gainsford,
one of her female attendants, a tract written by Tindal, called-
"The Obedience of a Christian Man." One day as she was
reading it, a young gentleman named Zouch, also m the service

* As a translator of the scriptures, Tindal laboured with the most sera
pulous accuracy; he says, "I call Cod to record against the day we shall
appear before our Lord Jesus, to give a reckonintr of our doings, that I
never altered one svHable of Gods word atrainst my conscience, noi
would do this day, if" all that is in earth, whether it be honour, fijeasure,
or riches, might be given me." See his letter to Frith. The reader has
already had other particulars respecting his version.

Life. 13

of lady Ann, snatched the book away in sport, and refused
to restore it. He was, however, induced to peruse the tract;
and liis heart was so affected by its contents, that ' lie waa
never well but when he was reading that book.' Cardinal
Woisey liad directed all the ecclesiastics about the court, to take
espt;ciai care to prevent the writings of the reformers from
being circulated there, lest they should come into the hands of
the king ; but this very caution proved the means of bringing
to pass what lie most feared ! Dr. Sampson, the dean of the
royal chapel, saw this book one day in the young man's hand,
who was reading it in the chapel ; most probably being weary
of attendance upon the mass, the processions, and other mum-
meries. The dean called Zouch, and took the book from him,
and gave it to the cardinal. Some days after, Lady Ann asked
her attendant for the book, who, 'on her knees, told all the
circumstances,' doubtless being fearful lest her mistress, as
well as herself, should come into trouble from this carelessness.
Lady Ann instantly went to the king, and ' upon her knees' en-
treated his help, that the book might be restored. Henry in-
terfered, and at his command the book was given up to lady
Ann, who brought it to him, requesting he would read it. The
king did so, and was much pleased with the contents, saying,
" This book is for me and all kings to read."

To the preceding account of Tindal, may be added the con-
cluding paragraph of his life, prefixed by Fox to the collected
edition of his works.

" And here to end and conclude this history with a few notes,
touching his private behaviour in diet, study, and especially his
charitable zeal, and tender relieving, of the poor. First he was
a man very frugal and spare of body, a great student and ear-
nest labourer in setting forth the scriptures of God. He reserved
or hallowed to himself two days in the week, which he named
his days of pastime, and those days were Saturday and Monday.
On the Monday he visited all such poor men and women as
had fled out of England to Antwerp by reason of persecution,
and those who well understood good exercises and qualities, he
very liberally comforted and relieved ; and in like manner pro-
vided for sick and diseased persons. On the Saturday he
walked round the town of Antwerp, seeking out every corner
and hole where he suspected any poor person dwelt, and where
ho found any well occupied and yet overburdened with children,

TINDAl.. 2

14 Tindal.

or else ag^ed or weak, those also he plentifully relieved. And
thus he spent his two days of pastime as he called them. And
Iruly his alms were very large and great; and so they might
well be, for his exhibition that he had yearly from the English
merchants was considerable, and for the most part he bestowed
it upon the poor as before is said. The rest of the days of the
week he gave hi nrjaelf wholly to his books, wherein he laboured
most diligently. When the Sunday came, then went he to some
one merchant's chamber, or other, whither came many other
merchants, and unto tliem would he read some part of scrip-
ture, either out oi' the old testament or out of the new, which
proceeded so fruitfully, sweetly, and gently from him, much like
to the writing of St. John the evangelist, that it was a heavenly
comfort and joy to the audience to hear him read the scriptures ;
and likewise after dinner he spent an hour in the same manner.
He was a man without any spot, or blemish of rancour, or
malice, full of mercy and compassion, so that no man living
was able to reprove him of any kind of sin or crime, although
his righteousness and justification depended not thereupon be-
fore God, but only upon the blood of Christ, and his faith
upon the same ; in the which faith he died with constancy at
Filford, and now resteth with the glorious company of Christ's
martyrs blessedly in the Lord, who be blessed in all his saints.
Amen.

" And thus much of the life and story of the true servant
and martyr of God, William Tindal, who for

his notable pains and travail, may

well be called the apostle of

England in this our

latter age."

THE PARABLE

THE WICKED MAMMON,

Publisded in the year 1527, the 8th of May.

" There was a certain rich man which had a steward, that was
accused unto him that he had wasted his goods; and he called
him, and said unto him, how is it that I hear this of thee ?
Give account of thy stewardship, for thou mayest be no longer
my steward. The steward smd within himself. What shall I
do, for my master will take away from me my stewardship ?
I cannot dig, and to beg I am ashamed. I wot what to do,
that when I am put out of my stewardship, they may receive
me into their houses. Then called he all his master^s debtors,
and said unto the first, Hoio much owest thou unto my master ?
And he said. An hundred tuns of oil. And he said to him.
Take thy bill, and sit down quickly, and write fifty. Then
said he to another. What oioest thou 7 And he said. An hun-
dred quarters of wheat. He said to him, Take thy bill, and
write fourscore. And the lord commended the unjust steward,
because he had done wisely. For the children of this world
are in their kind wiser than the children of light. And I
say also unto you. Make you friends of the wicked mammon,
that when ye shall have need, they may receive you into
everlasting habitations." — Luke xvith chapter.

Forasmuch as with this, and divers such .other texts,
many have enforced to draw the people from the true faith,
and from putting their trust in the truth of God's pro-
mises, and in the merits and deserving of his Christ our
Lord ; and have also brought it to pass, — for many false
prophets shall arise and deceive many, and much wicked-
ness must also be, saith Christ; (Matt, xxiv.) and Paul
saith, (2 Tim. iii.) Evil men and deceivers shall prevail
in evil, while they deceive, and are deceived themselves; —
and have taught them to put their trust in their own merits ;
and brought them to believe that they shall be justified in
the sight of God by the goodness of their own works, and
have corrupted the pure word of God, to confirm their Aris»

15

16 Tindal.

totle'* withal. For though the philosophers, and worldly
wise men, were enemies above all enemies to the gospel of
God; and though the worldly wisdom cannot comprehend
the wi.sdom of God, as thou mayest see 1 Cor. i. and ii. ;
and though worldly righteousness cannot be obedient unto
the righteousness of God, (Rom. x.) yet whatsoever they
read in Aristotle, that must be first tnae. And to maintain
that, they rend and tear the Scriptures with their distinc-
tions, and expound them violently, contrary to the meaning
of the text, and to the circumstances that go before and
after, and to a thousand clear and evident texts. Where-
fore I have taken in hand to expound this gospel, and cer-
tain other places of the New Testament; and, as far forth
as God shall lend me grace, to bring the Scripture unto the
right sense, and to dig again the wells of Abraham, and to
purge and cleanse them of the earth of worldly wisdom
wherewith these Philistines have stopped them. Which
grace, grant me, God, for the love that he hath unto his
Son, Jesus our Lord, unto the glory of his name. Amen.

Faith only justifeth.

That faith only, before all works and without all merits
but Christ's only, justifies and sets us at peace with God,
is proved by Paul in the first chapter to the Romans. I
am not ashamed, saith he, of the gospel, that is to say, of
the glad tidings and promises which God hath made, and
sworn to us in Christ. For it, that is to say the gospel, is
the power of God unto salvation to all that believe. And
it follows in the aforesaid chapter, that the just or righ-
teous must live by faith.

For in the faith which we have in Christ, and in God's
promises, we find mercy, life, favour, and peace. In the
law we find death, damnation, and wrath; moreover, the
curse and vengeance of God upon us. And it (that is to
say the law) is called by Paul (2 Cor. iii.) the ministra-
tion of death and damnation. In the law we are proved
to be the enemies of God, and that we hate him. For
how can we be at peace with God and love him, seeing
we are conceived and born under the power of the devil,
and are his possession and kingdom, his captives and
bondmen, and led at his will, and he holdeth our hearts,

* The doctrines of tlie Romish scholtistic divines, which were
founded upon the writings of Aristotle.

The Parable of the Wicked Mammon. 17

so that it is impossible for us to consent to the will of God,
much more is it impossible ibi* a man to fulfil the law of
his own strength and power, seeing that we are by birth
and of nature, the heirs of eternal damnation. As saith
Paul, (Eph. ii.) We are by nature the children of wrath,
which the law doth utter only, and helps us not, yea, it
requires impossible things of us. The law when it com-
mands that thou shalt not lust, gives thee not power so to
do, but condemns thee, because thou canst not so do.

If thou wilt therefore be at peace with God, and love
him, thou must turn to the promises of God, and to the
gospel, which is called of Paul in the place before re-
hearsed to the Corinthians — the ministration of righteous-
ness, and of the Spirit. For faith brings pardon, and
forgiveness treely purchased by Christ's blood, and brings
also the Spirit; the Spirit looses the bonds of the devil,
and sets us at liberty. For where the Spirit of the Lord
is, there is liberty, saith Paul in the same place to the
Corinthians; that is to say, there the heart is free, and has
power to love the will of God, and there the heart mourns
that it cannot love enough. Now is that consent of the
heart unto the law of God eternal life, yea, though there
be no power as yet in the members to fulfil it. Let every
man therefore, according to Paul's counsel, in the sixth
chapter to the Ephesians, arm himself with the armour of
God; that is to understand, with God's promises. And
above all things, saith he, take unto you the shield of faith,
wherewith ye may be able to quench all the fiery darts of
the wicked, that ye may be able to resist in the evil day of
temptation, and especially at the hour of death.

See therefore that thou have God's promises in thine
heart, and that thou believe them without wavering; and
when temptation arises, and the devil brings the law and
thy deeds against thee, answer him with the promises;
and turn to God, and confess thyself to him, and say. It is
even so, or else how could he be merciful; but remember
that he is the God of mercy and of truth, and cannot but
fulfil his promises. Also remember, that his Son's blood
is stronger than all the sins and wickedness of the whole
world, and therewith quiet thyself, and thereunto commit
thyself, and bless thyself in all temptation, especiall)'' at the
hour of death, with that holy candle.* Or else perishest
thou, though thou hast a thousand holy candles about thee,'
• Faith in Christ.
2*

18, TindiiL

a hundred tuns of holy water, a ship full of pardons, a
cloth-sack full of friar's coats,* and all the ceremonies in
the world, and all the good works, deservings, and merits
of all the men in the world, be they, or were they, ever so
holy. God's word alone lasteth for ever, and that which he
hath sworn doth abide, when all other things perish. So
long as thou findest any consent in thine heart unto the
law of God, that it is righteous and good, and also dis-
pleasure that thou canst not tulfil it, despair not, neither
doubt but that God's Spirit is in thee, and that thou art
chosen for Christ's sake to the inheritance of eternal life.

And again (Rom. iii.). We suppose that a man is jus-
tified through faith, without the deeds of the law. And
likewise (Rom. iv.) we say. That faith was reckoned to
Abraham for righteousness. Also (Rom. v.). Seeing that
we are justified through faith, we are at peace with God.
Also (Rom. X.), With the heart doth a man believe to be
made righteous. Also (Gal. iii.), Received ye the Spirit
by the deeds of the law, or by hearing of the faith? Doth
he which ministereth the Spirit unto you, and worketh
miracles among you, do it of the deeds of the law, or by
hearing of faith? Even as Abraham believed God, and
it was reckoned to him for righteousness. Understand
therefore, saith he, that the children of faith are the chil-
dren of Abraham. For the Scripture saw before that God
would justify the heathen or gentiles by faith, and showed
before glad tidings unto Abraham, In thy seed shall all
nations be blessed. Wherefore they which are of faith are
blessed, that is to say, made righteous with righteous Abra-
ham. For as many as are of the deeds of the law, are
under curse. For it is written, saith he. Cursed is every
man that continueth not in all things which are written in
the book of the law, to fulfil them.

Also (Gal. ii.), where he resisted Peter to the face, the
apostle says. We which are Jews by nation, and not sin-
ners of the Gentiles, know that a man is not justified by
the deeds of the law, but by the faith of Jesus Christ, and
have therefore believed on Jesus Christ, that we might be
justified by the faith of Christ, and not by the deeds of the
law, for by the deeds of the law shall no flesh be justified.
Also, in the same place, he saith, Touching that I now live,
I live in the faith of the Son of God, who loved me, and
gave himself for me; I despise not the grace of God, for

* The Romcnists held that the soul was benefited by applying
these and other superstitious ariicks \o the body at the hour of death.

The Parable of the Wicked Maimnon. 19

if righteousness come by the law, then Christ is dead in
vain. And of such like examples are all the epistles of
Paul full. Mark how Paul labours with himself to express
the exceeding mysteries of fuilh, in the epistle to the Ephe-
sians, and in the epistle to the Colossians. Of these and
many such like texts, are we sure that the forgiveness of
sins and justifying, are appropriate unto faith only, without
the adding to of works.

Take also the similitude that Christ made (Matt, vii.),
A good tree bringeth tbrth good fruit, and a bad tree
bringeth forth bad fruit. There seest thou that the fruit
makes not the tree good, but the tree the fruit; and that
the tree must be good,. or be made good, before it can
bring forth good fruit. As Christ also saith, (Matt, xii.),
Either make the tree good and his fruit good also, either
make the tree bad and his fruit bad also. How can ye
speak well while ye yourselves are evil? So likewise is
this true, and nothing more true — that a man before all
good works must first be good, and that it is impossible
that works should make him good, if he were not good
before he did good works. For this is Christ's principle,
and, as we say, a general rule. How can ye speak well,
while ye are evil? so likewise how can ye do good, whild
ye are evil?

This is therefore a plain, and a sure conclusion not to
be doubted of, that there must be first in the heart of a
man before he do any good works, a greater and a more
precious thing than all the good works in the world, to re-
concile him to God, to bring the love and favour of God to
him, to make him love God again, to make him righteous
and good in the sight of God, to do away his sin, to deliver
him and loose him out of that captivity wherein he was
conceived and born, in which he could neither love God,
nor the will of God. Or else how can he work any good
work that should please God, if there were not some su-
pernatural goodness in him, given of God freely, whereof
that good work must spring? even as a sick man must first
be healed or made whole, ere he can do the deeds of a
whole man; and as the blind man must first have sight
given him, ere he can see; and he that hath his feel in
fetters, gyves, or stocks, must first be loosed, ere he can
go, walk, or run ; and even as those whom thou readest of
in the gospel, who were possessed of the devils, could not
laud God till the devils were cast out.

20 Tindah

That precious thing which must be in the heart, before
a man can work any good work, is the word of God,
which in the gospel preaches, proffers, and brings unto all
that repent and beUeve, the favour of God in Christ. Who-
soever hears the word and beheves it, the same is thereby
righteous, and thereby is given him the Spirit of God,
which leads him unto all that is the will of God; and he is
loosed from the captivity and bondage of the devil, and his
heart is free to love God, and desires to do the will of God.
Therefore it is called the word of life, the word of grace,
the word of health, the word of redemption, the word of
forgiveness, and the word of peace; he that hears it not, or
believes it not, can by no means be made righteous before
God. This Peter confirms in the fifteenth of the Acts,
saying that God through faith purifies the hearts. For of
what nature soever the word of God is, of the same na-
ture must the hearts be which believe thereon, and cleave
thereunto. Now is the word living, pure, righteous, and
true, and even so it makes the hearts of them that believe
thereon.

If it be said that Paul, when he saith in the third to the
Romans, No flesh shall be, or can be justified by the deeds
of the law, means it of the ceremonies or sacrifices, it is an
untrue saying. For it follows immediately, — By the law
cometh the knowledge of sin. Now the ceremonies do not
utter sin, but the law of commandments. In the fourth
chapter he saith, The law causi'S wrath, which cannot be
understood of the ceremonies, for they were given to recon-
cile the people to God again after they had sinned. If, as
they say, the ceremonies which were given to purge sin and
to reconcile, justify not, neither bless but temporally only,
.much more the law of commandments justifieth not. For
that which proves a man to be sick, heals him not, neither
does the cause of wrath bring to favour, neither can that
which condemneth save a man. When the mother com-
mands her child only to rock the cradle, and it grudges,
the commandment does but utter the poison that lay hid,
and sets him to contend with his mother, and makes him
believe she loves him not.

These commandments also. Thou shalt not covet thy
neighbour's house, thou shalt not lust, desire, or wish after
thy neighbour's wife, servant, maid, ox, or ass, or what-
soever pertaineth unto thy neighbour, give me not power

The Parable of the Wicked Mammon. 21

so to do, but they utter the poison that is in me, and con-
demn me because I cannot so do, and prove that God is
wroth with me, seein<f that his will and mine are so con-
trary. Therelbre sailh Paul, (Gal. iii.,) If there had been
given such a law that could have given life, then no doubt
righteousness had come by the law, but the Scripture con-
cludeth all under sin, that the promise might be given unto
them that believe through the iaith that is in Jesus Christ.
The promises, when they are believed, are they that jus-
tify, for they bring the Spirit which looseth the heart, gives
a desire to do the law, and certifies us of the good will of
God towards us. If we submit ourselves unto God and
desire him to heal us, he will do it, and will in the mean
time, because of the consent of the heart unto the law,
count us for whole, and will no more hate us, but pity us,
cherish us, be tender hearted to us, and love us as he does
Christ himself. Christ is our Redeemer, Saviour, peace,
atonement, and satisfaction, and has made amends of
satisfaction toward God for all the sin which they that re-
pent, consenting to the law and believing the promises, do,
have done, or shall do. So that if through fragility we
fall a thousand times, yet if we do repent again, we have
always mercy laid up for us in store in Jesus Christ our
Lord.

The definition of true Faith.

What shall we say then to those Scriptures which lay so
much stress upon good works? As we read (Matt, xxv.,)
I was an hungred, and ye gave me meat, &c. and such like.
AVhich ail sound as though we should be justified, and ac-
cepted unto the favour of God in Christ through good
works. Thus I answer. Many there are, who when they
hear or read of faith, at once consent thereunto, and have
a certain imagination or opinion of faith, as when a man
tells a story, or of a thing done in a strange land, that
pertains not to them at all; which yet they believe, and
tell again as a true thing. And this imagination or opinion
they call faith. They think no further than that faith is
a thing which stands in their own power to have, as do
other natural works which men work ; but they feel no
manner of working of the Spirit ; nor the terrible sentence
of the law, the fearful judgments of God, and the horrible
damnation and captirity under Satan. Therefore as soon
as they have this opinion, or imagination in their hearts,

22 TindaL

.hat says, Verily this doctrine seems true, I believe it is
even so — then they think tiiat the right faith is there. But
afterwards when they leel in themselves, and also see in
others, that there is no alteration, and that the works follow
not, but that they are altogether even as before, and abide
m their old state; then think they that faith is not suffi-
cient, but that it must be some greater thing than faith that
should justify a man.

So tall they away from faith again, and cry, saying,
Faith only, justifies not a man, and makes him acceptable
to God. If thou ask them. Wherefore? they answer. See
how many there are that believe, and yet do no more than
they did before. These are they which Jude in his epistle
called dreamers, which deceive themselves with their owq
fantasies. For what else is their imagination which they
call faith, than a dreaming of faith, and an opinion of their
own imagination wrought without the grace of God ? These
must needs be worse at the latter end than at the begin-
ning. These are the old vessels that rend when new
wine is^ poured into them (Matt, ix.) ; that is, they hear
God's word, but hold it not, and therefore wax worse than
they were before. But the right faith springs not of man's
fantasy, neither is it in any man's power to obtain it, but
is altogether the pure gift of God poured into us freely,
without any manner of doing of us, without deserving and
merits, yea and without seeking for of us. And it is, as
saith Paul in the second to the Ephesians, even God's
gift and grace purchased through Christ. Therefore it
is mighty in operation, full of virtue, and ever working,
which also renews a man, and begets him afresh, alters
him, changes him, and turns him altogether into a new
nature and conversation, so that a man feels his heart alto-
gether altered and changed, and far otherwise disposed
than before, and has power to love that which before he
could not but hate, and delights in that which before he ab-
horred, and hates that which before he could not but love.
And it sets the soul at liberty, and makes her free to follow
the will of God : and doth to the soul even as health unto
the body. After that a man is pined and wasted away with
a long soaking* disease, the legs cannot bear him, he
cannot lift up his hands to help himself, his taste is cor-
rupt, sugar is bitter in his mouth, his stomach abhorreth
meat, longing after slibbersauce and swash,f at which a
• Exhausting. t Unwholesome trash.

The Pu/'ahle of thf Wirhd Mammon. 23

healthy stomach is ready to cast his gorge. When health
comes, it changes ami ahers Iiim wholly, gives him strtnigth
in all his members, and desire to do oi' his own accord that
which before he could not do, neither could suffer that any
man should exhort him to do; and he now has desire for
wholesome things, and bis members are free and at liberty,
and have power to do of their own accord all things, which
belong to a whole man to do, which before they had no
power to do, but were in captivity and bondage. So like-
wise in all things right faith does to the soul.

The Spirit of God accompanies faith, and brings with
her light, wherewith a man beholds himself in the law of
God, and sees his miserable bondage and captivity, and
humbles himself, and abhors himself; she brings God's
promises of all good things in Christ. God works with his
word, and in his word. And as his word is preached, faith
roots herself in the hearts of the elect, and as faith enters,
and the word of God is believed, the power of God looses
the heart from the captivity and bondage under sin, and
knits and couples him to God, and to the will of God.
Faith alters him, changes him wholly, fashions and forges
him anew, gives him power to love, and to do that which
before was impossible for him either to love or to do, and
turns him unto a new nature, so that he loves that which
he before hated, and hates that which he before loved;
and is wholly altered, and changed, and contrary disposed;
and is knit and coupled fast to God's will, and naturally
brings forth good works, that is to say, that which God
commands him to do, and not things of his own imagina-
tion. And that he does of his own accord, as a tree
brings forth fruit of its own accord. And as thou needest
not to bid a tree to bring forth fruit, so is there no law put
unto him that believes, and is justified through faith, as
Paul saith in the first epistle to Timothy, the first chapter.
Neither is it needful, for the law of God is written and
graved in his heart, and his pleasure is therein. And as
without commandment, but even of his own nature, he
eats, drinks, sees, hears, talks, and goes; even so of his
own nature, without co-action or compulsion of the law,
he brings forth good works. And as a healthy man, when
he is athirst, tarries but for drink, and when he hungers
abides but for meat, and then drinks and eats naturally;
even so is the faithful ever athirst, and an hungred af-
ter the will of God, and tarries but for occasion. And

24 Tindal.

whensoever an occasion is given, he works naturally the
will of God ; for this blessing is given to all them that
trust in Christ's blood, that they thirst and hunger to do
God's will. He that hath not this faith, is but an unprofit-
able babbler of faith and works, and knows neither what
he babbles, nor what he means, nor whereunto his words
pertain. For he feels not the power of faith, nor the
working of the Spirit in his heart, but interprets the Scrip-
tures, which speak of failh and works, after his own blind
reason and foolish fantasies, and not of any feeling that he
hath in his heart — as a man rehearses a tale of another
man's mouth, and knows not whether it be so or not, as
he says, nor has any experience of the thing itself. Now
the Scripture ascribes both faith and works, not to us, but
to God only, to whom only they belong, and to whom they
aro appropriate, whose gift they are, and the proper work
of his Spirit.

Is it not a froward and perverse blindness, to teach how
a man can do nothing of his own self, and yet presumptu-
ously take upon them the greatest and highest work of
God, even to make faith in themselves, of their own power,
and of their own false imagination and thoughts? There-
fore, I say, we must despair of ourselves, and pray God as
Christ's apostles did, to give us faith, and to increase our
faith. When we have that, we need nothing more. For
faith brings the Spirit with her, and he not only teacheth
us all things, but works them also mightily in us, and car-
ries us through adversity, persecution, death, and hell, unto
heaven and everlasting life.

The difference between false Faith and true Faith.

Mark diligently, therefore, seeing we are come to an-
swer. The Scripture (because of such dreams and feigned
faith's sake) uses such manner of speaking of works, not
that a man should thereby be made good toward God, or
justified ; but to declare unto others, and to take of others
the difference between false feigned faith, and right faith.
For where right faith is, there she brings forth good
works — if there follow not good works, it is, no doubt, but
a dream and an opinion of feigned faith.

Wherefore look, as the fruit makes not the tree good,
but declares and testifies outwardly that the tree is good,
as Christ saith, Every tree is known by his fruit; even so
shall vp know the rio-ht faith bv her fruit.

The Parable of the Wicked Mammon, 25

Take for an example, Mary that anointed Christ's feet,
(Luiie vii.) Wiien Simon, who had Christ in his house,
condemned iicr, Christ defended her and justified her, say-
ing, Simon, I have a certain thing to say unto tliee, and he
said, Master, say on. There was a certain lender which
liad two debtors, the one owed five hundred pence, and
the other fifty. When they had nothing to pay, he forgave
both. Which of them, tell me, will love him most? Simon
answered and said, I suppose he to whom he forgave
most. And he said to him, Thou hast truly judged. And
he turned him to the woman, and said unto Simon, Seest
thou this woman? I entered into thine house, and thou
gavest me no water to my feet; but she hath washed my
feet with tears, and wiped them with the hairs of her head.
Thou gavest me no kiss, but she, since the time I came in,
liath not ceased to kiss my feet. My head with oil thou
hast not anointed. And she hath anointed my feet with
costly and precious ointment. Wherefore I say unto thee.
Many sins are forgiven her, for she loveth much. To
whom less is forgiven, the same doth love less, &c. Hereby
see we that deeds and works are but outward signs of the
inward grace of the bounteous and plenteous mercy of God,
freely received without all merits of deeds, yea and before
all deed's. Christ teaches to know the inward faith and
love, by the outward deeds. Deeds are the fruits of love,
and love is the fruit of faith. Love, and also the deeds, are
great or small, according to the proportion of faith. Where
faith is mighty and strong, there love is fervent, and deeds
plenteous, and done with exceeding meekness; where faith
is weak, there love is cold, and the deeds few, and seldom
bear flowers and blossoms in winter.

Simon believed, and had faith, yet but weakly, and ac-
cording to the proportion of his faith loved coldly, and had
deeds 'thereafter: he had Christ unto a simple and bare
feast only, and reci'ived him not with any great humanity.
But Mary had a strong faith, and therefore burning love,
and notable deeds, done with exceeding profound and
deep meekness. On tha one side she saw herself clearly
in the law, both in what danger she was, and her cruel
bondage under sin, her horrible damnation, and also the
fearful sentence and judgment of God upon sinners. On
the other side she heard the gospel of Christ preached,
and in the promises she saw with eagles' eyes the exceeding

TINDAI.. 3

26 Tindal.

abundant mercy of God tliat passetb all utterance of speech,
which is set forth in Christ lor all meek sinners that ac-
knowledge their sins; and she believed (he word of God
mightily, and glorified God for his mercy and truth. And
being overcome and overwhelmed with the unspeakable,
yea, and incomprehensible abundant riches of the kindness
of God, she inflamed and burned in love; yea, was so swol-
len in love, that she could not abide, nor hold, but must
break out; and was so filled with love that she regarded
nothing, but even to utter the fervent and burning love of
her heart only; she had no respect to herself, though she
was so great and notable a sinner; neither to the curious
hypocrisy of the Pharisees, whoever disdain weak sinners;
neither the costliness of her ointment; but with all hum-
bleness did run unto his feet; washed them with the tears of
her eyes, and wiped them with the hairs of her head, and
anointed them with her precious ointment; yea, and would
no doubt have run into the ground under his feet, to have
uttered her love toward him; y(;a would have descended
down into hell, if it had been possible. Even as Paul, in
the ninth chapter of his epistle to the Romans, was filled
with love, and overwhelmed with the plenteousness of the
infinite mercy of God, which he had received in Christ un-
sought for, and wished himself banished from Christ and
condemned, to save the Jews, if it might have been so.
For as a man feels God in himself, so is he to his neigh-
bour.

Mark another thing also. We, for the most part, be-
cause of our grossness in all our knowledge, proceed from
that which is last and hindmost, unto that which is first;
beginning at the latter end, disputing and making our ar-
guments backward. We begin at the effect, and work and
proceed unto the natural cause. As for an example: we
first see the moon dark, and then search the cause, and
find that the putting of the earth between the sun and the
moon is the natural cause of the darkness, and that the
earth hinders the light. Then dispute we backward, say-
ing, The moon is darkened, therefore is the earth directly
between the sun and the moon. Now the darkness of the
moon is not the natural cause that the earth is between
the sun and the moon, but the effect thereof, and the de-
clarative cause, declaring and leading us unto the know-
ledge, how that the earth is directly between the sun and
the moon, and causes the darkness, stopping the light ol

The Parable of the Wicked Mammon. 27

the sun from tho moon. And contrariwise, the earth being
directly between the sun and the moon is the natural cause
of the darkness. Likewise a man has a son, thercibre is he
a lather, and yet the son is not the cause of the father, but
contrariwise. N<Jtwithstanding, the son is the declarative
cause, whereby we know that the other is a father. After
the same manner here, Many sins are forgiven her, for she
loveth much: thou mayest not understand by the word
" for," tiiat love is the natural cause of the forgiving of
sins, but declares it only ; and contrariwise, the forgiveness
of sins is the natural cause of love.

The works declare love. And love declares that there
is some benefit and kindness showed, or else there would
be no love. Why does one work and another not? or one
more than another? because that one loves and the other
not, or that the one loves more than the other. Why loves
one and another not, or one more than another? because
that one feels the exceeding love of God in his heart and
another not, or that one feels it more than another. Scrip-
ture speaks after the most gross manner.* Be diligent
therefore that thou be not deceived with curiousness, for
men of no small reputation have been deceived with their
own sophistry.

Hereby now seest thou, that there is great difference
between being righteous and good in a man's self, and de-
claring and uttering righteousness and goodness. Faith
only makes a man safe, good, righteous, and the friend of
God; yea, and the son and the heir of God, and of all his
goodness, and possesses us with the Spirit of God. The
work declares the faith and goodness. Now the Scripture
uses the common manner of speaking, and the very same
that is among the people. As when a father saith to his
child. Go, and be loving, merciful, and good to such or
such a poor man, he bids him not therewith to be made
merciful, kind, and good, but to testify and declare the
goodness that is in him already, with the outward deed,
that it may break out to the profit of others, and that others
may feel it who have need thereof.

After the same manner shalt thou interpret the Scriptures

which make mention of works — that God thereby wills that

we show forth that goodness which we have received by

faith, and let it break forth nnd come to the profit of others,

* TJie manner wliicli pruscnts itself plainest to the senses.

28 Tindal.

that the false faith may be known and weeded out by the
roots. For God gives no man his grace that he should
let it lay still and do no good withal, but that he should
increase it and multiply it with lending it to others; and
with open declaring of it with the outward works, provoke
and draw others to God. As Christ saith in Matthew the
fifth, Let your light so shine in the sight of men, that they
may see your good works, and glorify your Father which
is in heaven. Or else where it is a treasure digged in the
ground, and hidden wisdom, what profit is therein?

Moreover, therewith the goodness, favour, and gifts of
God which are in thee, not only shall be known unto others
but also unto thine own self, and thou shalt be sure that
thy faith is right, and that the true Spirit of God is in
thee, and that thou art called and chosen of God unto
eternal life, and loosed from the bonds of Satan, whose
captive thou wast; as Peter exhorts in the first chapter of
his second epistle, through good works to make our calling
and election (wherewith we are called and chosen of God)
sure. For how dare a man presume to think that his
faith is right, and that God's favour is on him, and that
God's Spirit is in him, when he feels not the working of
the Spirit, neither is himself disposed to any godly thing?
Thou canst never know or be sure of thy faith but by thy
works; if works follow not, yea, and that of love, without
looking after any reward, thou mayest be sure that thy
faith is but a dream, and not right, and even the same
that James called dead faith and not justifying.

Abraham, through works, (Gen. xxii.) was sure that his
faith was right, and that the true fear of God was in him,
when he had offered his son; as the Scripture saith. Now
know I that thou fearest God, (that is to say. Now is it
open and manifest that thou fearest God,) inasmuch as
thou hast not spared thy only son for my sake.

So now abide sure and fast by this ; That a man inwardly
in the heart and before God, is rishteous and good through
faith only, before all works. Notwithstanding, yet out-
wardly and openly before the people, yea, and before him-
self, he is righteous through the work, that is, he knows
and is sure through the outward work, that he is a true
believer, and in the favour of God, and righteous and good
through the mercy of God — that thou mayest call the one
an open and an outward righteousness, and the other, an

The Parable of the Wiclced Mammon. 29

inward rigliteousncss of tlic heart; so yet, that thou under-
stand by tlie outward riiihteou.sncss, no other thing save
the fruit that follows, and a declaring of the inward justi-
fying and righteousness of the heart, and not that it makes
a man rigiiteous Ix-fore God, but that he must be first
righteous before him in the heart; even as thou mayest
call the fruit of the tree the outward goodness of the tree,
which follows and utters the inward natural goodness of
the tree.

This James means in his epistle, where he saith. Faith
without works is dead, that is, If works follow not, it is a
sure and an evident sign that there is no faith in the heart,
but a dead imagination and dream, which they falsely call
faith.

In the same manner is this saying of Christ to be under-
stood. Make you friends of the unrighteous Mammon, that
is, show your faith openly, and what ye are within, in the
heart, with outward giving and bestowing your goods on
the poor, that ye may obtain friends ; that is, that the poor,
on whom thou hast showed mercy, may at the day of judg-
ment, testify and witness of thy good works. That thy faith
and what thou wast within in thy heart before God, may
there appear by thy fruits, openly to all men. For unto
the right believers shall all things be comfortable, and unto
consolation, at that terrible day : and, contrariwise, unto the
unbelievers, all things shall be unto desperation and con-
fusion; and every man shall be judged openly and out-
wardly, in the presence of all men, according to his deeds
and works. So that not without a cause thou mayest call
them thy friends which testify at that day of thee, that thou
livedst as a true and a right Christian man, and followedst
the steps of Christ in showing mercy, as no doubt he doth
who feels God merciful in his heart. And by the works
is the faith known, that it was right and perfect. For the
outward works can never please God, nor make friends,
except they spi'ing of faith. Forasmuch as Christ himself
(Matt. vi. and vii.) disallows and casts away the works of
the pharisees, yea, prophesying and working of miracles,
and casting out of devils, which we count and esteem for
very excellent virtues; yet they make no friends with their
works, while their hearts are false and impure, and their
eyes double. Now without faith no heart is true or eye
single, so that we are compelled to confess that works
make not a man righteous or good, but that the heart
3*

30 Tindal.

must first be righteous and good, before any good work
proceed thence.

Consequently, All good works must be done freely, with
a single eye, without respect of any thing, and that no pro-
fit be sought thereby.

This Christ commands, where he saith, (Matt, x.) Freely
have ye received, freely give again. For, look, as Christ
with all his works did not deserve heaven, for that was his
already, but did us service therewith, and neither looked,
nor sought his own profit, but our profit, and the honour
of God the Father only ; even so we, with all our works,
may not seek our own profit, neither in this world nor in
heaven, but must, and ought, freely to work to honour
God withal, and without all manner of respect, seek our
neighbour's profit, and do him service. That Paul means,
(Phil, ii.) saying. Be minded as Christ was, who being in
the shape of God, equal unto God, and even very God, laid
that apart, that is to say, hid it, and took on him the form
and fashion of a servant. That is, as concerning himself
he had enough, that he was full and had all plenteousness
of the Godhead, and in all his works sought our profit, and
became our servant.

The cause is — Forasmuch as faith justifies and puts
away sin in the sight of God, brings life, health, and the
favour of God, makes us the heirs of God, pours the Spirit
of God into our souls, and fills us with all godly fulness
in Christ; it were too great a shame, rebuke, and wrong
unto the faith, yea to Christ's blood, if a man would work
any thing to purchase that wherewith faith hath endued
him already, and God hath given him freely. Even as
Christ had done rebuke and shame unto himself, if he
would have done good works, and wrought to have been
made thereby God's Son and heir over all, which he was
already. Now faith makes us the sons or children of God.
(John i.) He gave them might or power to be the sons of
God, in that they believed on his name. If we be sons, so
are we also heirs. (Rom. viii. and Gal. iv.) How can or
ought we then to work to purchase that inheritance whereof
we are heirs already by faith?

What shall we say then to those Scriptures, which sound
as though a man should do good works, and live well for
heaven's sake or eternal reward? As these are. Make
you friends of the unrighteous mammon. And (Matt, vi.)

The Parable of the Wicked Mammon. 31

Gather you treasures together in lieaven. Also (Matt,
xix.), If thou wilt enter into life, keep (he commandments:
and such like. This say I, that they who understand not,
neither feel in their hearts what faith means, talk and think
of the reward, even as they do of the work; neither sup-
pose they that a man ought to work, hut in a respect to the
reward. For they imagine, that it is in the kingdom of
Christ, as it is in the world among men, that they must
deserve heaven with their good works. Hc.vvbeit their
thoughts are but dreams and false imagination.'-. Of these
men Malachi speaks (chap, i.), Who is it among you that
shuttcth a door for my pleasure for nought, that is, without
respect of reward? These are servants th;it seek gains and
vantage, hirelings and day labourers, who here on earth
receive their rewards, as the pharisees with their prayers
and fastings. (Matt, vi.)

But thus goes it with heaven, with everlasting life and
eternal reward; likewise as good works naturally follow
faith, as it is above staled, so that thou neeclcst not com-
mand a true believer to work, or compel him with any law,
for it is impossible that he should not work; ne tarries but
for an occasion; he is ever disposed of himscif; thou need-
est but to put him in remembrance, and thhi to know the
false faith from the true. Even so naturahy does eternal
life follow faith and good living, without seeking for, and
it is impossible that it should not come, tLougb no man
thought thereon. Yet it is rehearsed in tht. Scripture, al-
leged and promised, to know the diflerence between a false
believer and a true believer, and that every man may know
what follows good living naturally and ot itself without
taking thought for it.

Take a general example: — Hell, that is, everlasting
death, is threatened unto sinners, and yet it follows sin
naturally without seeking for. For no man does evil to be
condemned therefore, but had rather avoid it. Yet there
the one follows the other naturally, and though no man told
or warned him of it, yet the sinner would find it and feel
it. Nevertheless, it is therefore threatened, that men may
know what follows evil living. Now then, as after evil
living his reward follows unsought for, even so after good
living his reward follows naturally unsought for, or un-
thought upon. Even as when thou drinkest wine, be it
good or bad, the taste follows of itself, though thou there-
fore drink it not. Yet the Scripture testifies, and it is true^

32 Tindal.

that we are by inheritance heirs of damnation; and that
before we are born, we are vessels of the wrath of God, and
full of that poison whence all sins naturally spring; and
wherewith we cannot but sin, which the deeds that follow
(when we behold ourselves in the glass of the law of God)
do declare and utier, kill our consciences, and show us
what we were and knew not of it, and certifies us that we
are heirs of damnalion. For if we were of God we should
cleave to God, and desire after the will of God. But now
our deeds compared to the law, declare the contrary, and
by our deeds we see ourselves, both wliat we are and what
our end shall be.

So now thou seest that life eternal and all good things
are promised unto failli and belief; so that he who believes
on Christ shall be safe. Christ's blood has purchased life
for us, and has made us the heirs of God ; so that heaven
comes by Christ's blood. Tf thou wouldest obtain heaven
with the merits and deservings of thine own works, so didst
thou wrong, yea, and shamedst the blood of Christ, and
unto thee Christ were dead in vain. Now the true believer
is heir of God by Christ's deservings, yea, and in Christ
was predestinate and ordained unto eternal life before the
world began. And when the gospel is preached unto us,
we believe the mercy of God; and in believing we receive
the Spirit of God, which is the earnest of eternal life; and
we are in eternal life already, and feel already in our
hearts the sweetness thereof, and are overcome with the
kindness of God and Christ, and therefore love the will
of God, and of love are ready to work freely, and not to
obtain that which is given us freely, and whereof we are
heirs already.

Now when Christ saith. Make you friends of unrighteous
mammon — Gather j^ou treasure together in heaven — and
such like, thou seest that the meaning and intent is no
other but that thou shouldest do good, and so will it follow
of itself naturally, without seeking and taking of thought,
that thou shalt find friends and treasure in heaven, and
receive a reward. So let thine eye be single, and look
unto good living only, and take no thought for the reward,
but be content. Forasmuch as thou knowest and art sure
that the reward and all things contained in God's promises
follow good living naturally; and thy good works do but
testify only, and certify thee that the Spirit of God is in
thee, whom thou hast received in earnest of God's truth.

The Parable of the Wicked Mammon. 33

And that thou art heir of all the goodness of God, and that
all good things are thine already, purchased by Christ's
blood, and laid up in store against that day, when every
man shall receive according to liis deeds, that is, according
as his deeds declare and testify, what he is or was. For
they that look unto the reward, are slow, false, subtle, and
crafty workers, and love the reward more than the work,
yea, hate labour, yea, hate God, which commands the la-
bour, and are weary both of the commandment, and also
of the Commander, and work with tediousness. But he
that works out of pure love, without seeking of reward,
works truly.

Again, that not the saints, but God only receives us
into eternal tabernacles, is so plain and evident, that it
needs not to declare "or prove it. How shall the saints
receive us into heaven, when every man has need for him-
self that God only receive him to heaven, and every man
scarcely hath for himself? As it appears by the five wise
virgins, (Matt, xxv.) who would not give of their oil unto
the unwise virgins. And Peter saith, in his first epistle,
that the righteous is with difficulty saved. So seest thou
the saying of Christ, Make you friends, and so forth, that
they may receive you into everlasting tabernacles, pertains
not unto the saints which are in heaven, but is spoken of
the poor and needy which are here present with us on
earth; as though he should say: What, buildest thou
churches, foundest abbeys, chauntries, and colleges, in the
honour of saints, to my mother, St. Peter, Paul, and saints
that are dead, to make of them thy friends? They need it
not, yea, they ai"e not thy friends, but theirs which lived
then when they did, of whom they were holpen. Thy
friends are the poor, which are now in thy time, and live
with thee ; thy poor neighbours which need thy help and
succour. Them make thy friends with thy unrighteous
mammon, that they may testify of thy faith, and that thou
mayest know and feel that thy fiiith is right and not feigned.

Further, such receiving into everlasting habitations is
not to be understood as that men shall do it. For many,
to whom we show mercy and do good, shall not come
there; neither matters it, so 'that we meekly and lovingly
do our duty, yea, it is a sign of strong faith and fervent
love, if we do well to the evil, and study to draw them to

34 Tindal.

Christ ui all that lies in us. But the poor give us an occa-
sion to exercise our faith, and the deeds make us feel our
faith, and certify us and make us sure that we are safe,
and are escaped and translated from death unto life; and
that we are delivered and redeemed from the captivity and
bondage of Satan, and brought into the liberty of the sons
of God, in that we feel desire and strength in our heart to
work the will of God. And at that day shall our deeds ap-
pear and comfort our hearts, witness our faith and trust,
which we now have in Christ, which faith shall then keep
us from shame, as it is written, None that believeth in him
shall be ashamed, (Rom. ix.) So that good works help
our faith, and make us sure in our consciences, and make
us feel the mercy of God. Notwithstanding, heaven, ever-
lasting life, joy eternal, faith, the favour of God, the Spirit
of God, desire and strength unto the will of God, are given
us freely of the bounteous and plenteous riches of God,
purchased by Christ, without our deservings, that no man
should rejoice but in the Lord only.

Exposition of this Gospel.

For a further understanding of this gospel, here may be
made three questions: What mammon is? Why it is called
unrighteous] and, After what manner Christ bids us imi-
tate and follow the unjust and wicked steward, who with
his lord's damage provided for his own profit and vantage,
which no doubt is unrighteousness and sin?

First, " Mammon" is a Hebrew word, and signifies riches
or temporal goods, and especially all superfluity, and all
that is above necessity, and that which is required unto
our necessary uses, wherewith a man may help another
without undoing or hurting himself; for " Hamon," in the
Hebrew speech, signifies a multitude or abundance, or
man}^, and there hence cometh " maliamon," or " mam-
mon," abundance or plenteousness of good or riches.

Secondly, It is called " Unrighteous Mammon," not be-
cause it is got unrighteously, or with usury, for of un-
righteously gotten goods no man can do good works, but
ought to restore them home again. As it is said (Isa.
Ixi.), I am a God that hateth offering that cometh of rob-
bery; and Solomon (Prov. iii.) saith. Honour the Lord of
thine own goods. But it is called unrighteous, because it

The Parable of the Wicked Mammon. 35

is in uni'ighleous use. As Paul speaks unto the Ephesians
how that the days are evil though God hath made them,
and they arc a good work of God's maknig. Howbeit
they are yet called evil, because that evil men use them
amiss; and much sin, occasions of evil, and peril of souls
are wrought in them. Even so are riches called evil, be-
cause that evil men bestow them amiss and misuse them.
For where riches are, there goes it ailer the common pro-
verb, He that hath money hath what he listeth. And they
cause fighting, stealing, laying wait, lying, flattering, and
all unhappiness against a man's neighbour. For all men
hold on riches' part.

But more especially before God, it is called unrighteous
mammon, because it is not bestowed and ministered unto
our neighbour's need. For if my neighbour need and I
give him not, neither share liberally with him out of that
which I have, then I withhold from him (uirighteously that
which is his own. Forasmuch as I am bounden to help
him by the law of nature, which is. Whatsoever thou
wouldest that another did to thee, that do thou also to him;
and Christ says (Matt. v.). Give to every man*'that desireth
thee; and John, in his first epistle. If a man have this
world's good and see his brother need, how is the love of
God in him? And this unrighteousness in our mammon
very few men see, because it is spiritual, and in those
goods which are gotten most truly and justly; which be-
guiles men, for they suppose they do no man wrong in
keeping them, in that they got them not with stealing,
robbing, oppression, and usury, neither hurt any man now
with them.

Thirdly, Many have busied themselves in studying what,
or who, this unrighteous steward is, because Christ so
praised him. But shortly and plainly this is the answer.
That ('hrist praises not the unrighteous steward, neither
sets him forth for us to imitate because of his unrighteous-
ness, but because of his wisdom only, in that he, though
wrongfully, so wisely provided for himself As if I would
provoke another to pray or study, and say. The thieves
watch all night to rob and steal, why canst ihou not watch
to pray and to study? here I praise not the thief and mur-
derer for their evil doing, but for their wisdom that they so
wisely and diligently wait on their unrighteousness. Like;-
wise when I say, bad women tire themselves with gold and
silk to please their lovers; what, wilt not thou garnish thy

36 Tindal

soul with faith to please Christ? here praise I not whore-
dom, but the diligence which it misuses.

Paul also (Rom. v.) likens Adam and Christ together,
saying that Adam was a figure of Christ, And yet of
Adam have we but pure sin, and of Christ grace only,
which are out of measure contrary. But the similitude or
likeness is in the original birth, and not in the virtue and
vice of the birth. So that as Adam is father of all sin, so is
Christ father of all righteousness; and as all sinners spring
of Adam, even so all righteous men and women spring of
Christ. After the same manner, the unrighteous steward
is here an example unto us, in his wisdom and diligence
only, in that he provided so wisely for himself, that we,
with righteousness, should be as diligent to provide for our
souls, as he with unrighteousness provided for his body.

Other texts explained.

Likewise mayest thou explain all other texts which
sound as though it were between us and God, as it is in
the world; wliere the reward is more looked upon than the
labour; yea where men hate the labour, and work falsely
with the body, and not with the heart, and no longer than
they are looked upon, that the labour may appear outward
onXy.

When Christ saith, (Matt, v,), " Blessed are ye when
they rail on you and persecute you, and say all manner of
evil sayings against you, and \ei lie, and that for my sake,
rejoice and be glad, for vour reward is great in heaven." —
Thou mayest not imagine that our deeds deserve the joy
and glory that shall be given unto us, for then Paul saith,
(Rom. xi.). Favour were not favour, I cannot receive it of
favour and of the bounties of God freely, and by deserving
of deeds also. But believe as the gospel glad tidings and
promises of God say unto thee, that for Christ's blood sake
only, through faith, God is at one with thee, and thou art
received to mercy, and art become the son of God and heir
annexed with Christ, of all the goodness of God, the earnest
whereof is the Spirit of God poured into our hearts. Of
which things the deeds are witnesses, and certify our con-
sciences that our faith is unfeigned, and that the right
Spirit of God is in us. For if I patiently suffer adversity
and tribulation for conscience of God onh^, that is to say,
bec^iusp I know God and testify the truth, then am I sure

The Parable of the WicTced Mammon. 37

that God hath chosen me in Christ and for Christ's sake,
and hath put in nic his Spirit as an earnest of his promises,
whose working I leel in mine heart, the deeds bearing wit-
ness unto the same. Now it is Christ's blood only tliat de-
served all the promises of Cod; and that which I suffer
and do, is partly the curing', healing, and mortifying of my
members, and killing of tliat original poibvX. wherewith I
was conceived and born, that J might be altogether like
Christ; and partly the doing of my duty to my neighbour,
whose debtor I am for all tiiat I have received of God; to
draw him to Christ with all sufiering, with all patience, and
even with shedding my blood for him, not as an offering
or merit for his sins, but as an example to provoke him.
Christ's blood only puts away all the sin that ever was, is,
or shall be, from them that are elect and repent, believing
the gospel, that is to say, God's promises in Christ.

Again, in the same fifth chapter we read, "Love your
enemies, bless them that curse you, do well to them that
hate you and persecute you, that ye may be sons of your
Father which is in heaven: for he maketh his sun shine
upon evil, and on good, and sendeth his rain upon just and
unjust." — Not that our works make us the sons of God,
but testify only, and certify our consciences, that we are
the sons of God, and that God hath chosen us, and washed
us in Christ's blood, and hath put his Spirit in us. And it
follows. If ye love them that love you, what reward have
ye? do not the publicans even the same? and if ye shall
have favour to your friends only, what singular thing do
ye? do not the publicans even the same? Ye shall be per-
fect therefore, as your Father which is in heaven is per-
fect. That is to say. If ye do nothing but what the world
doth, and they which have the spirit of the world, whereby
shall ye know that ye are the sons of God, and beloved of
God more than the world? But, and if ye imitate, and
follow God in well doing, then no doubt it is a sign that
the Spirit of God is in you, and also the favour of God,
which is not in the world, and that ye are inheritors of all
the promises of God, and elect unto the fellowship of the
blood of Christ.

Also (Matt, vi.), "Take heed to your alms, that ye do
it not in the sight of men, to the intent that ye vvould be
seen of them, or else have ye no reward with your Father
which is in heaven. Neither cause a trumpet to be blown
before thee when thou doest thine alms, as the hypocrites

TINDAL. 4

38 Tindal.

do in the synagogues, and in the streets, to be glorified oi'
the world. But when thou doest thine alms, let not thy
left hand know what thy right hand doeth; that thy alms
may be in secret, and thy Father which seeth in secret
shall reward thee openly." — This puts us in remembrance
of our duty, and shows what follows good works; not that
works deserve it, but that the reward is laid up for us in
store, and that we are thereunto elect through Christ's blood,
which the works testify. For, if we be worldly minded,
and do our works as the world doth, how shall we know
that God hath chosen us out of the world ? But, and if we
work freely, without all manner of worldly respect, to show
mercy, and to do our duty to our neighbour, and to be unto
him as God is to us, then are we sure that the favour and
mercy of God is upon us, and that we shall enjoy all the
good promises of God through Christ, who hath made us
heirs thereof.

Also, in the same chapter it follows, " When thou pray-
est, be not as the hypocrites, which love to stand and pray
in the synagogues, and in the corners of the streets, for to
be seen of men. But when thou prayest, enter into thy
chamber, and shut thy door to, and pray to thy Father
which is in secret, and thy Father which seeth in secret
shall reward thee openly. And likewise, when we fast
(teaches Christ in the same place) we should behave our-
selves that it appear not unto men how that we fast, but
unto our Father which is in secret, and our Father which
seeth in secret shall reward us openly." — These two texts
do but declare what follows good works, for eternal life
comes not by the deserving of works, but is (saith Paul, in
the sixth to the Romans) the gift of God through Jesus
Christ. Neither do our works justify us. For except we
were justified by faith, which is our righteousness, and had
the Spirit of God in us, to teach us, we could do no good
work freely, without respect of some profit, either in this
world, or in the world to come; neither could we have
spiritual joy in our hearts in time of affliction, and morti-
fying of the flesh.

Good works are called the fruits of the Spirit, (Gal. v.),
for the Spirit worketh them in us, and sometimes fruits of
righteousness, as in the second epistle to the Corinthians and
ninth chapter. Before all works therefore, we must have
a righteousness within in the heart, the mother of all works,
?nd from whence they spring. The righteousness of the

The Parable of the Wicked Mammon. 39

scribes and pharisees, and of them that have the spirit of
this world, is the glorious show and outward shining of
works. But Christ saith to us (Matt, v.), Except your
righteousness exceed the righteousness of llie scribes and
pharisees, ye cannot enter into the kingdom of heaven. It
is righteousness in tlic world if a man kill not. But a
Christian perceives righteousness if he love his enemy, even
when he sutlers persecution and torment of him, and the
pains of death, and mourns more for his adversary's blind-
ness than for his own pain, and prays God to open his eyes
and to forgive him his sins, as did Stephen (Acts vii.) and
Christ. (Luke xxiii.)

A Christian considers himself in the law of God, and
there puts oti' him all manner of righteousness. For the
law sutlers no merits, no deservings, no righteousness, nei-
ther any man, to be thereby justified in the sight of God.
The law is spiritual and requires the heart and command-
ments to be fulfilled with such love and obedience as was
in Christ. If any fulfil all that is the will of God, with
such love and obedience, the same may be bold to sell
pardons of his merits, and else not.

A Christian, therefore, when he beholds himself in the
law, puts off all manner of righteousness, deservings, and
merits, and meekly and unfeignedly acknowledges his sin
and misery, his captivity and bondage in the flesh, his
trespass and guilt, and is thereby blessed with the poor in
spirit. (Matt. chap, v.) Then he mourns in his heart,
because he is in such bondage that he cannot do the will
of God, and is a hungred and athirst after righteousness.
For righteousness, I mean, which springs out of Christ's
blood, for strength to do the will of God. And turns
himself to the promises of God, and desires him for his
great mercy and truth, and for the blood of his Son Christ,
to fulfil his promises and to give him strength. And thus
his Spirit ever prayeth within him. He fasts also not one
day for a week, or a lent for a whole year, but professes
in his heart a perpetual soberness, to tame the flesh, and
to subdue the body to the Spirit, until he wax strong in
the Spirit, and grow ripe into a full righteousness afler the
fulness of Christ. And because this fulness happens not
till the body be slain by death, a Christian is ever a sinner
in the law, and therefore fasts and prays to God in the
Spirit, the world seeing it not. Yet in the promises he is
ever righteous through faith in Christ, and is sure that he

40 Tindal.

is heir of all God's promises, the Spirit which he hath re-
ceived in earnest, beai-ing him witness, his heart also, and
his deeds testifying the same.

Mark this then — To see inwardly that the law of God is
so spiritual, that no flesh can fulfil it. And then to mourn,
to sorrow, and to desire, yea to hunger and thirst after
strength to do the will of God from the ground of the
heart, and, notwithstanding all the subtilty of the devil,
weakness and feebleness of the flesh, and wondering of
the world, to cleave yet to the promises of God, and to
believe that for Christ's blood sake thou art received to
the inheritance of eternal life, is a wonderful thing, and a
thing tliat the world knows not of; but whosoever feels
that, though he fail a thousand times, he doth yet rise again
a thousand times, and is sure that the mercy of God is
upon him.

" If ye forgive other men their trespasses, your heavenly
Father shall forgive you yours." (Matt, vi.) If I forgive,
God shall forgive me, not for my deeds' sake, but for his
promises' sake, for his mercy and truth, and for the blood
of his Son, Christ our Lord. And my Ibrgiving certifies
my spirit that God shall forgive me, yea that he has for-
given me already. For if I consent to the will of God in
my heart, though through infirmity and weakness I cannot
do the will of God at all times; moreover though I cannot
do the will of God so purely as the law requires of me, yet
if I see my fault and meekly acknowledge my sin, weeping
in mine heart, because I cannot do the will of God, and
thirst after strength, I am sure that the Spirit of God is in
me, and his favour upon me. For the world desires not
to do the will of God, neither sorrows because he cannot,
though he sorrow sonv3 time for fear of the pain that he
believes shall follow. He that has the spirit of this world
cannot forgive without amends making, or a greater van-
tage. If I forgive now how comes it? Verily because I
feel the mercy of God in me. For as a man feels God to
himself, so is he to his neighbour. I know by mine own
experience, that all flesh is in bondage under sin, and can-
not but sin, therefore am I merciful, and desire Gk)d to loose
the bonds of sin even in mine enemy.

" Gather not treasure together in earth, &c. (Matt, vi.)
but gather you treasure in heaven, &c." — Let not your
hearts be glued to worldly things, study not to heap trea-
sure upon treasure, and riches upon riches, but study to

The Parable of the Wicked Mammon. 41

bestow well that which is gotten already, and let your abun-
dance succour the lack and need of the poor which have
not. Have an eye to good works, to which if ye have de-
sire and also power to do them, then are ye sure that the
Spirit of God is in you, and ye in Christ, elect to the reward
of eternal life which follows good works. But look that
thine eye be single, and rob not Christ of his honour; as-
cribe not that to the deserving of thy works, which is given
thee freely by the n)erits of his blood. In Christ we are
sons; in Christ we are heirs; in Christ God chose us and
elected us before the beginning of the world, created us
anew by the word of the gospel, and put his Spirit in us
that we should do good works. A Christian man worketh,
because it is the will of his Father only. If we do no good
work, nor be merciful, how is our desire therein? If we
have no desire to do good works, how is God's Spirit in
us? If the Spirit of God be not in us, how are we his sons?
How are we his heirs, and heirs annexed wilh Christ of the
eternal life, which is promised to all them that believe in
him? Now do our works testify and witness what we
are, and what treasure is laid up for us in heaven, so that
our eye be single, and look upon the commandment with-
out respect of any thing, save because it is God's will,
and that God desires it of us, and Christ has deserved that
we do it.

" Not all they that say unto me, Lord, Lord, shall enter
into the kingdom of heaven, but he that doeth the will of
my Father which is in heaven," (Matt, vii.) — Though thou
canst laud God with thy lips, and call Christ Lord, and
canst babble and talk of the Scripture, and knowest all the
stories of the Bible, yet shalt thou thereby never know
thine election, or whether thy faith be right. But if thou
feelest a desire in thine heart to the will of God, and bring-
est forth the fruits thereof, then hast thou confidence and
hope; and thy deeds, and also the Spirit whence thy deeds
spring, certify thine heart that thou shalt enter, yea, that
thou art already entered into the kingdom of heaven. For it
follows. He that heareth the word and doeth it buildeth his
house upon a rock, and no tempest of temptations can over-
throw it. For the Spirit of God is in his heart and com-
forteth him, and holdeth him fast to the rock of the merits
of Christ's blood, in whom he is elect. Nothing is able to
pluck him out of the hands of God, God is stronger than
all things. And contrariwise, he that heareth the word,
. 4*

42 Tindal.

and doeth it not, builds on the sand of his own imagination,
and every tempest overthrows his building. The cause is,
he hath not God's Spirit in him, and therefore understands
it not aright, neither works aright. For no man knows
the things of God (saith Paul 1 Cor. ii.) save the Spirit of
God, as no man knoweth what is in a man but a man's
spirit which is in him. So then if the Spirit is not in a
man, he works not the will of God, neither understands it,
though he babble ever so much of the Scriptures. Never-
theless, such a man may work after his own imagination,
but God's will he cannot work; he may otFer sacrifice, but
to do mercy he knows not. It is easy to say unto Christ,
Lord, Lord, but thereby shalt thou never feel or be sure of
the kingdom of heaven. But and if thou do the will of
God, then art thou sure that Christ is thy Lord indeed, and
that thou in him art also a lord, in that thou feelest thyself
loosed and freed from the bondage of sin, and strong and
of power to do the will of God.

VVhere the Spirit is, there is feeling; for the Spirit makes
us feel all things. Where the Spirit is not, there is no
feeling, but a vain opinion or imagination. A physician
serves but for sick men, and that for such sick men as feel
their sicknesses, and mourn therefore and long for health.
Christ likewise serves for sinners only who feel their sin,
and that for such sinners as sorrow and mourn in their
hearts for health. Health is power or strength to fulfil the
law, or to keep the commandments. Now he that longs
for that health, that is to say, to do the law of God, is
blessed in Christ, and has a promise that his desire shall
be fulfilled, and that ho shall be made whole. (Matt, v.)
Blessed are they which hunger and thirst for righteousness'
sake, (that is, to fulfil the law,) for their desire shall be
fulfilled. This longing and consent of the heart unto the
law of God, is the working of the Spirit, which God hath
poured into thine heart, in earnest that thou mightest be
sure that God will fulfil all his promises that he hath made
thee. It is also the seal and mark which God putteth on all
men that he chose unto everlasting life. So long as thou
seest thy sin and mournest and consentest to the law, and
longest, though thou be ever so weak, yet the Spirit shall
keep thee from desperation in all temptations, and certify
thine heart, that God for his truth shall deliver thee and
save thee ; yea, and by thy good deeds shalt thou be saved,
not which thou hast done, but which Christ has done for

The Parable of the Wicked Mammon. 43

•
thee. For Christ is ihiiic and all his deeds arc thy deeds.
Christ is in thee and thou in him, knit together inseparably.
Neither canst thou be condemned except Christ be con-
demned with thee: neither can Christ Ix; saved, except thou
be saved with him. Moreover, thy heart is good, right,
holy, and just, for thy heart is no enemy to the law but a
friend and a lover. The law and thy heart are agreed and
at one, and therefore is God at one with thee. The consent
of the heart unto the law, is unity and peace between God
and man. For he is not mine enemy who would fain do
nie pleasure, and mourns because lie hath not wherewith.
Now he that opened thy disease unto thee and made thee
long for health, shall, as he has promised, heal thee; and
he that has loosed thy heart, shall, at his godly leisure, loose
thy members. He that has not the Spirit has no feeling,
neither desires, nor longs after power to fulfil the law;
neither abhors the pleasures of sin, neither has any more
certainty of the promises of God, than I have of a tale of
Robin Hood, or of some act that a man tells me was done
at Rome.* Another man may lightly make me doubt or
believe the contrary, seeing I have no experience thereof
myself; so is it of them that feel not the working of the
Spirit, and therefore in time of temptation the buildings of
their imaginations fall.

" He that receives a prophet in the name of a prophet,
that is, because he is a prophet, shall receive the reward of
a prophet; and he that gives one of these little ones a
cup of cold water to drink in the name of a disciple, shall
not lose his reward." (Matt, x.) — Note this, that a prophet
signifies as well him that interprets the hard places of
Scripture, as him that prophesies things to come. Now he
that receives a prophet, a just man, or a disciple, shall
have the same or like reward, that is to say, shall have the
same eternal life which is appointed for them in Christ's
blood and merits. For except thou wert elect to the same
eternal life, and hadst the same faith and trust in God, and
/he same Spirit, thou never couldest consent to their deeds
And help them. But thy deeds testify what thou art, and
certify thy conscience that thou art received to mercy, and
sanctified in Christ's sufferings, and shalt hereafter, with
all them that follow God, receive the reward of eternal
life.

* Tindal here alludes to the work called Gesta Romanorum,
which •contained a variety of narratives, some of doubtful authority.

44 Tindal.

•

" Of thy words thou shalt be justified, and of thy words
thou Shalt be condemned." (Matt, xii.) That is, thy words
as well as other deeds, shall testify with thee or against
thee at the day of judgment. Many there are which ab-
stain from the outward deeds of fornication and adultery,
nevertheless rejoice to talk thereof and laugh ; their words
and laughter testify against them that their heart is impure,
and they are adulterers and fornicators in the sight of God.
The tongue and other signs ofttimes utter the malice of the
heart, though a man for many causes abstain his hand from
the outward deed or act.

" If thou wilt enter into life, keep the commandments."
(Matt, xix.) First, remember that when God commands us
to do any thing, he doeth it not because that we of ourselves
are able to do that which he commands ; but that by the
law we might see and know our horrible condemnation and
captivity under sin, and therefore should repent and come
to Christ, and receive mercy and the Spirit of God, to loose
us, to strengthen us, and make us able to do God's will,
which is the law. Now when he saith. If thou wilt enter
into life, keep the commandments, it is as much as to say,
he that keeps the commandments is entered into life: for
except a man have first the Spirit of life in him by Christ's
purchasing, it is impossible for him to keep the command-
ments, or that his heart should be loose or at liberty to de-
sire after them, for of nature we are enemies to the law of
God.

As touching what Christ said afterwards, " If thou wilt
be perfect, go and sell thy substance, and give it to the
poor" — he saith it not as that there were any greater per-
fection than to keep the law of God, (for that is all per-
fection,) but to show the other his blindness, who saw not
that the law is spiritual, and requires the heart. But be-
cause he knew not that he had hurt any man with the out-
ward deed, he supposed that he loved his neighbour as
himself. But when he was bid to show the deeds of love,
and give of his abundance to them that needed, he de-
parted mourning. Which is an evident token that he loved
not his neighbour as well as himself. For if he had
need himself, it would not have grieved him to have re-
ceived succour of another man. Moreover, he saw not
that it was murder and theft, that a man should have
abundance of riches lying by him, and not show mercy
therewith, and kindly succour his neighbour's need. God

1

The Parable of the Wicked Mammon. 45

has given one man riches to help another at need. If thy
neighl)oiir need, and tliou help him not, being able, thou
withlioldest his due from him, and art a thief before God.

Tliat also, vvhijh Christ saith, how that it is harder for a
rich man, who loveth his riches so that he cannot find ia
his heart liberally and freely to help the poor and needy,
to enter into the kingdom of heaven, than for a camel to
go through the eye of a needle, declares that he was not
entered into the kingdom of heaven, that is to say eternal
life. But he that keeps the commandments is entered into
life, he has life and the Spirit of life in him.

" This kind of devils goeth not out but by prayer and
fasting." (Matt, xvii.) — Not that the devil is cast out by
the merits of fasting or praying. For he saith before, that
for their unbelief's sake, they could not cast him out. It is
faith, no doubt, that casts out the devils, and faith it is that
fasts and prays. Faith has the promises of God whereun-
to she cleaves, and in all things thirsts for the honour of
God. She fasts to subdue the body unto the spirit, that
the prayer be not hindered, and that the spirit may quietly
talk with God ; she also, whenever opportunity is given,
prays God to fulfil his promises unto his praise and glory.
And God, who is merciful in promising and true to fulfil
them, casts out the devils, and doth all that faith desires,
and satisfies her thirst.

" Come, ye blessed of my Father, inherit the kingdom
prepared for you from the beginning of the world; for I
was athirst, and ye gave me drink," &c. (Matt, xxv.)—
Not that a man with works deserves eternal life, as a work-
man or labourer his hire or wages. Thou readest in the
text, that the kingdom was prepared for us from the be-
ginning of the world. And we are blessed and sanctified.
In Christ's blood we are blessed from that bitter curse and
damnable captivity under sin, wherein we were born and
conceived. And Christ's Spirit is poured into us, to bring
forth good works, and our works are the fruits of the Spirit,
and the kingdom is the deserving of Christ's blood, and so
is faith and the Spirit, and good works also. Notwith-
standing, the kingdom follows good works, and good works
testify that we are heirs thereof, and at the day of judg-
ment shall they testify for the elect unto their comfort and
glory: and to the confusion of the ungodly, unbelieving,
and faithless sinners, who had not trust in the word of
God's promises, nor desire to the will of God; but wer?

46 Tindal.

carried of the spirit of their father the devil, unto all abo-
mination, to work wickedness with ail lust, delectation and
greediness.

" Many sins are for£;iven her, for she loveth much,"
(Luke vii.) — Not that love was cause of forgiveness of
sins, but contrariwise the forgiveness of sins caused love,
as it follows, to whom less was forgiven that same loveth
less. And before, he commended the judgment of Simon,
■who answered that he loveth most to whom most was for-
given; and also said at the last, Thy faith hath saved thee,
(or made thee safe) go in peace. We cannot love except
we see some benefit and kindness. As long as we look on
the law of God only, where we see but sin and damnatioa
and the wrath of God upon us, yea where we were damned
afore we were born, we cannot love God. No, we cannot
but hate him as a tyrant, unrighteous, unjust, and flee from
him as did Cain, But when the gospel, that is those
glad tidings and joyful promises, are preached, how that
in Christ, God loves us fii'st, forgives us, and has mercy
on us, then we love again, and the deeds of our love de-
clare our faith. This is the manner of speaking; as we
say. Summer is nigh, for the trees blossom. Now the
blossoming of the trees is not the cause that summer draws
nigh; but the drawing nigh of summer is the cause of the
blossoms, and the blossoms put us in remembrance that
summer is at hand. So Christ here teaches Simon by the
fervour of love in the outward deeds, to see a strong faith
within, whence so great love springs. As the manner is
to say. Do your charity, show your charity, do a deed of
charity, show your mercy, do a deed of mercy; meaning
thereby that our deeds declare how we love our neighbours,
and how much we have compassion on them at their need.
Moreover it is not possible to love except we see a cause.
Except we see in our hearts the love and kindness of God
toward us in Christ our Lord, it is not possible to love
God aright.

We say also, " He that loves not my dog, loves not me."
Not that a man should love my dog first, but if a man
loved me, the love wherewith he loved me would compel
him to love my dog, though the dog deserved it not, yea,
though the dog had done him a displeasure, yet if he loved
me, the same love would refrain him from revenging him-
self, and cause him to refer the vengeance unto me. Such
speiikings find we in Scripture; John in the fourth of his

The Parable of the Wicked Mammon. 47

first epistle saith, He that saith I love God, and yet hatcth
his brother, is a liar; for how can he that loveth not his
brother whom he seeth, love God whom he seeth not?
This is not spoken that a man should first love his brother
and then God, but as it Ibllows; for this commandment
have we of him, that he which loveth God should love his
brother also. To love my neighbour is the commandment;
and he that loveth not this commandment, lovefh not God.
The keeping of the commandment declares what love I
have to God. If I loved God purely, nothing that my
neighbour could do were able to make me either to hate
him, or to take vengeance on him myself, seeing that God
has commanded me to love him, and to remit all ven-
geance unto him. Mark now; how much I love the com-
mandment, so much J love God; how much I love God,
so much believe I that he is merciful, kind, and good, yea,
and a Father unto me for Christ's sake. How much I
believe that God is merciful unto me, and that he will for
Christ's sake fulfil all his promises unto me; so much I
see my sins, so much do my sins grieve me, so much do I
repent and sorrow that I sin, so much that poison which
moves me to sin displeases me, and so greatly desire I to
be healed. So now by the natural order; first I see my
sin ; then I repent and sorrow ; then I believe God's pro-
mises, that he is mercitul unto me, and forgives me, and
will heal me at the last ; then I love, and then I prepare
myself to the commandment.

" This do and thou shalt live." (Luke x.) — That is to
say. Love thy Lord God with all thy heart, with all thy
soul, and with all thy strength, and with all thy mind, and
thy neighbour as thyself. As who should say, If thou
do this, or though thou canst not do it, yet if thou feelest
desire thereunto, and thy spirit sighs, mourns, and longs
after strength to do it, take a sign and evident token
thereby, that the Spirit of life is in thee, and that thou art
elect to life everlasting, by Christ's blood; whose gift and
purchase is thy faith, and that Spirit which worketh the
will of God in thee; whose gift also are thy deeds, or
rather the deeds of the Spirit of Christ, and not thine, and
whose gift is the reward of eternal life, which follows good
■works.

It follows also in the same place of Luke, " When he
should depart he plucked out twopence and gave them to
the host, and said unto him. Take the charge or cure of

48 Tindal.

him, and whatsoever thou spendest more I will recom-
pense it thee at my coming again." Remember, this is
a parable, and a parable may not be expounded word for
word; but the intent of the similitude must be sought out
onl}'" in the whole parable. The intent of the similitude is
to show to whom a man is a neighbour, or who is a man's
neighbour, which is both one, and what it is to love a man's
neighbour as himself.

The Samaritan helped him and showed mercy as long
as he was present, and when he could be no longer pre-
sent, he left his money behind him. And if that were not
sufficient, he left his credence* to make good the rest, and
forsook him not as long as the other had need. Then said
Christ, Go thou and do likewise; that is, without differ-
ence or respect of persons; whosoever needs thy help, him
count thy neighbour, and be thou his neighbour, and show
mercy on him as long as he needs thy succour, and that
is to love a man's neighbour as himself. Neighbour is a
word of love, and signifies that a man should be ever nigh
and at hand, and ready to help in time of need.

They that will interpret parables word by word, fall into
straits ofttimes, whence they cannot rid themselves; and
preach lies instead of the truth. As do they who interpret
by the twopence, the Old Testament and the New, and by
that which is bestowed, works of supererogation. Howbeit
superarrogance were a fitter term. That is to say, deeds
which are more than the law requires, deeds of perfection
and of liberality which a man is not bound to do but of his
free will: and for them he shall have a higher place in
heaven, and may give to others of his merits; or of which
the pope after his death, may give pardons from the pains
of purgatory.

Against which exposition I answer; first, a greater per-
fection than the law is there not. A greater perfection
than to love God and his will, which is the command-
ments, with all thine heart, with all thy soul, with all thy
strength, with all thy mind, is there none; and to love a
man's neighbour as himself is like the same. It is a won-
derful love wherewith a man loves himself. As glad as I
would be to receive pardon of mine own life, if I had de-
served death, so glad ought I to be to defend my neigh-
bour's life without respect of my life, or of my goods. A
man ought neither to spare his goods nor yet himself for
* Credit.

The Parable of the Wicked Mammon. 49

his brother's sake, aHer tho example of Christ. (1 John iii.)
Herein, saith he, perceive we love, in that he, that is to say
Christ, gave his liie for us, we ought therefore to bestow
our lives (or the brethn^n. Now, saith Christ, (John xv.)
Theit? is no greater love than that a man bestow his life for
his friend.

IMorcover, no man can fulfil the law; for John saith,
(1 John i.) If we say we have no sin, we deceive ourselves
and truth is not in us; if we acknowledge our sins, he is
faithful and righteous to forgive us our sins, and to purge
us from all iniquity. And in the Lord's prayer also we
say. Father, forgive us our sins. Now if we be all sinners,
none fulfils the law: Ibr he that fulfilleth the law is no sin-
ner. In the law, neither Peter nor Paul nor any other
creature save Christ only, may rejoice. In the blood of
Christ, which fulfilled the law for us, may every person
that repents, believes, loves the law, and mourns for strength
to fulfil it, rejoice, be he evei- so weak a sinner. The two-
pence, therefore, and the credence that he left behind him
to bestow more, if need were, signifies that he was every-
where merciful, both present and absent, without feigning,
cloaking, complaining, or excusing, and forsook not his
neighbour as long as he had need. Which example I pray
-that men may follow; and let works of supererogation alone.

" Mary hath chosen a good part which shall not be taken
from her." (Luke x.) — She was first chosen of God and
called by grace, both to know her sin and also to hear the
word of faith, health,* and glad tidings of mercy in Christ;
and laith was given her to believe, and the Spirit of God
loosed her heart from the bondage of sin: then she con-
sented to the will of God again, and above all things de-
lighted to hear the word wherein she had obtained everlast-
ing health, and this of his own mouth, which had purchased
so great mercy for her. God chooses us first and loves us
first, and opens our eyes to see his exceeding abundant
love to us in Christ, and then we love again, and accept
his will above all things, and serve him in that office
whereunto he has chosen us.

" Sell that ye have, and give alms, and make you bags
which wax not old, and treasure which faileth not in hea-
ven." (Luke xii.) — This and such like, are not spoken
that we should work as hirelings in respect of reward, and

* Salvation.
TINDAL. 5

50 Tindal.

as though we should obtain heaven with merit; foi* he saith
a little before, Fear not, little flock, for it is your Father's
pleasure to give you a kingdom. The kingdom comes then
of the good will of almighty God through Christ, and such
things are spoken, partly to put us in remembrance of our
duty to be kind again. As is that saying, Let your liglit
so shine before men that they, seeing your good works, may
glorify your Father which is in heaven: as though one
should say, If God has given you so great gifts, see ye be
not unthankful, but bestow them unto his praise. Some
things are spoken to move us to put our trust in God, as
are these; Behold the lilies of the field: Behold the birds
of the air: If your children ask you for bread will ye
proffer them a stone? and many such like. Some are
spoken to put us in remembrance to be sober; to watch
and pray; and to prepare ourselves against temptations;
and that we should understand and know, that temptations
and occasion of evil come most when they are least looked
for, lest we should be careless and sure of ourselves, neg-
ligent and unprepared. Some things are spoken that we
should fear the wonderful and incomprehensible judgments
of God lest we should presume. Some to comfort us that
we despair not. And for like causes are all the examples
of the Old Testament.

The Scriptures to he understood spiritually.

In conclusion, the Scripture speaks many things as the
world speaks, but they may not be worldly understood,
but ghostly and spiritually, yea, the Spirit of God only
understands them, and where he is not, there is not the
understanding of the Scripture, but unfruitful disputing and
brawling about words.

The Scripture saith, God secth, God heareth, God smell-
eth, God walketh, God is with them, God is not with them,
God is angry, God is pleased, God sendeth his Spirit, God
taketh his Spirit away, and a thousand such like; and
yet none of them is true after the worldly manner, and as
the words sound. Read the second of Paul to the Co-
rinthians: the natural man understands not the things of
God, but the Spirit of God only. . And we, saifh he, have
received the Spirit which is of God, to understand the things*
which are given us of God. For without the Spirit it is
impossible to understand them. Read also the eighth to
the Romans; They that are led with the Spirit of God,

The Parable of the Wicked Mammon. 51

are the sons of God. Now tho son knoweth his Father's
will, and the servant tliat hath not the Spirit of Christ,
saith Paul, is none of his; likewise he that hath not the
Spirit of Ciod, is none of God's, for it is both one Spirit, as
thou niayest see in the same place.

Now he that is of God, heareth the word of God. (John
viii.) And who is of God but he that hath the Spirit of
God ? Furthermore, saith he. Ye hear it not, because ye
are not of God; that is, ye have no desire for the word of
God, for ye understand it not, and that because his Spirit is
not in you.

Forasmuch then as the Scripture is nothing else but that
which the Spirit of God hath spoken by the prophets and
apostles ; and cannot he understood but of the same Spii*it ;
let every man pray to God to send him his Spirit to loose
him from his natural blindness and ignorance, and to give
him understanding, and feeling of the things of God, and
of the speaking of" the Spirit of God. And mark this process

First, We are damned of natui'e, so conceived and born;
as a serpent is a serpent, and a toad a toad, and a snake a
snake, by nature. And as thou seest a young child has
pleasure in many things wherein is present death, as in
fire, water, and so forth, and so would slay himself with a
thousand deaths if he were not waited upon and kept
therefrom, even so we, if we should live these thousand
years, could in all that time delight in no other thing, nor
yet seek any other thing but that wherein is death of the
soul.

Secondly, Of the whole multitude of the nature of man
whom God has elected and chosen, and to whom he hath
appointed mercy and grace in Christ, to them he sends
his Spirit, which opens their eyes, shows them their
misery, and brings them unto the knowledge of them-
selves; so that they hate and abhor themselves, are asto-
nished and amazed, and at their wit's end, neither know
what to do, nor where to seek health.* Then, lest they
should flee from God by desperation, he comforts them
again with his sweet promises in Christ, and certifies their
hearts that for Christ's sake they are received to mei'cy,
and their sins forgiven, and Ihey elected and made the
sons of God, and heirs with Christ of eternal life; and
thus, through faith, are they set at peace with God.
* Salvation.

62 Tindal.

Now we may not ask why God chooses one and not an-
other; neither think that God is unjust to condemn us be-
fore v/e do any actual deed; seeing that God hath power
over all his creatures, of right to do with them what he
lists, or to make of every one of them as he listeth. Our
darkness cannot perceive his light. God will be feared,
and not have his secret judgments known. Moreover, we
by the light of faith see a thousand things which are im-
possible for an infidel to see; so likewise, no doubt, in the
light of the clear vision of God, we shall see things which
now God will not have known. For pride ever accompanies
high knowledge, but grace accompanies meekness. Let us
therefore give diligence rather to do the will of God, than to
search his secrets, which are not profitable for us to know.

When we are thus reconciled to God ; made the friends
of God, and heirs of eternal life: the Spirit that God hath
poured into us testifies, that we may not live after our old
deeds of ignorance: for how is it possible that Ave should
repent and abhor them, andypi have desire to live in them?
We ai'e sure, therefore ihat G>)(\ Lath created and made us
new in Christ, and put his Spirit in us, that we should live
a new life, which is the life of good works.

What are good works.

That thou mayest know what are good works, and the
intent of good works, or wherefore good works serve, mark
this that follows.

The lile of a Christian man is inward between him and
God, and properly is the consent of the spirit to the will of
God, and to the honour of God, And God's honour is the
final end of all good works.

Good works are all things that are done within the laws
of God, in which God is honoured, and for which thanks
are given to God.

The true use of Fasting.

Fasting is to abstain from surfeiting, or overmuch
eating, from drunkenness, and care of the world, as thou
mayest read Luke xxi. ; and the end of fasting is to tame
the body, that the Spirit may have a free course to God,
and may quietly talk with God. For overmuch eating and
drinking, and care of worldly business, press down the
spirit, choke her and tangle her that she cannot lift up
herself to God. Now he that fasts (or anv other intent

The Parable of the Wicked Mammon. 58

than to subdue the body, that the spirit may wait on God,
and frofly exercise herself in the things of God, the same
is blind, and knows not what he docth; he errs and shoots
at a wrong mark, and his intent and imagination is abo-
minable in the sight of God. When thou fastest from
meat, and drinkest all day., is that a Christian fast? or to
eat at one meal that which were suflicient for four? A
man at four times may bear thai which he cannot at once?
Some fast from meat and drink, and yet so entangle them-
selves in worldly business that they cannot once think on
God. Some abstain from butter, some from eggs, some
from all manner of white meat; some this day, some that
day; some in the honour of this saint, some of that, and
every man for a sundry purpose. Some for the tooth ache,
some (or the head ache, for fevers, pestilence, for sudden
death, for hanging, drowning, and to be delivered from the
pains of hell. Some are so mad, that they fast one of the
Thursdays between the two St. Mary days, in the worship
of that saint, whose day is hallowed between Christmas
and Candlemas; and that to be delivered from the pesti-
lence! All those men fast without conscience of God, and
without knowledge of the true intent of fasting, and do no
other than honour saints, as the Gentiles and heathen
worshipped their idols, and are drowned in blindness, and
know not of the testament that God hath made toward man
in Christ's blood. In God they have neither hope nor con-
fidence, neither believe bis promises, neither know his will,
but are yet in captivity under the prince of darkness.

Watching.

To WATCH, is not only to abstain from sleep, but also to
be circumspect and to consider all perils; as a man should
watch a tower or a castle. We must remember that the
snares of the devil are infinite and innumerable, and that
every moment new temptations arise, and that in all places
fresh occasions meet us; against which we must prepare
ourselves and turn to God, and complain to him, and make
our moan, and desire him of his mercy to be our shield,
our tower, our castle, and defence from all evil; to put his
strength in us, for without him we can do nought; and
above all things we must call to mind what promises God
has made, and what he h;)s sworn that he will do to us for
('lirisi''s sake; and with string fnith cleave unto him, and
6*

54 Tindal.

desire him of his mercy and for the love that he has to
Christ, and for his truth's sake, to fulfil his promises. If
we thus cleave to God with strong laith and believe his
words, then, as saith Paul, (1 Cor. x.) God is faithful that
he will not suffer us to be tempted above that we are able,
or above our might; that is to say, if we cleave to his pro-
mises and not to our own fantasies and imaginations, he
will put might and power into us that shall be stronger than
all the temptation whicli he shall sufter to be against us.

Prayer, what it is.

Prayer is a mourning, a longing, and a desire of the
spirit toward God, for that which she needs, as a sick man
mourns and sorrows in his heart, longing for health. Faith
ever prayeth. For after that by faith we are reconciled to
God, and have received mercy and forgiveness of God, the
spirit longeth and thirsteth for strength to do the will of
God, and that God may be honoured, his name hallowed,
and his pleasure and will fulfilled. The spirit waiteth and
watcheth on the will of God, and ever has her own fragility
and weakness before her eyes; and when she sees temp-
tation and peril draw nigh, she turns to God, and to the
testament that God hath made to all that believe and trust
in Christ's blood; and desires God for his mercy, and
truth, and for the love he hath to Christ, that he will fulfil
his promise; that he will succour, and help, and give us
strength; and that he will sanctify his name in us, and ful-
fil his godly will in us; and that he will not look on our sin
and iniquity, but on his mercy, on his truth, and on the
love that he owes to his Son Christ; and for his sake to
keep us from temptation, that v/e be not overcome; and
that he dehver us from evil, and whatsoever moves us con-
trary to his godly will.

Moreover, of his own experience he feels other men's
need, and no less commends to God the infirmities of
others than his own, knowing that there is no strength, no
help, no succour, but of God only. And as merciful as
he feels God in his heart toward himself, so merciful is he
to others ; and as greatly as he feels his own misery, so
great compassion has he on others. His neighbour is no
less a care to him than himself; he feels his neighbour's
grief no less than his own. And whensoever he sees oc-

The Parable of the Wicked Mammon. 55

casion, he cannot but pray for his neighbour as well as for
Himself; his nature is to seek the honour of God in all
men, and to draw as much as in him is, all men unto God.
This is the law of love, which springs out of Christ's blood
into the hearts of all them that have their trust in him.
No man needs to bid a Christian man pray, if he see his
neighbour's need; if he see it not, put him in remembrance
only, and then he cannot but do his duty.

Now, as we desire one another to pray for us, that we do
to put our neighbour in remembrance of his duty, and not
that we trust in his holiness. Our trust is in God, in Christ,
and in the truth of God's promises; we have also a promise,
that when two or three, or more, agree together in any
thing, according to the will of God, God heareth us. Not-
withstanding, as God hears many, so he hears kw, and so
he hears one if he pray after the will of God, and desire
the honour of God. He that desires mercy, the same feels
his own misery and sin, and mourns in his heart to be de-
livered, that he might honour (jod ; and God for his truth
must hear him, which saith by the mouth of Christ, (Matt.
V.) Blessed are they that hunger and thirst after righteous-
ness, for they shall be filled, God, for his truth's sake,
must put the righteousness of Christ in him, and wash his
unrighteousness away in the blood of Christ. And be the
sinner ever so weak, ever so feeble and frail, sin he ever so
oft and so grievously; yet so long as this desire, and
mourning to be delivered, remains in him, God sees not
his sins and reckons them not, for his truth's sake, and love
to Christ. He is not a sinner in the sight of God that
would be no sinner. He that would be delivered has his
heart loose already. His heart sins not, but mourns, re-
pents, and consents unto the law and will of God, and jus-
tifies God; that is, bears record that God who made the
law is righteous and just. And such a heart, trusting in
Christ's blood, is accepted for fully righteous. And his
weakness, infirmity, and frailty is pardoned, and his sins
not looked upon; until God put more strength in him, and
fulfil his desire.

When the weak in the faith, and unexpert in the mys-
teries of Christ desire us to pray for them, then ought we
to lead them to the truth and pi'omises of God, and teach
them to put their trust in the promises of God, in the love
that God hath to Christ, and to us for his sake; and to
strengthen their weak consciences; showing and proving

56 'riiuJuL

by the Scripture, that as long as they Ibllow the Spirit and
rcsist sin, it is impossible they should fall so deep that
God shall not pidl them up again, if they hold fast by the
anchor of faith, having trust and coniidence in Christ.
The love that God hath to Christ is infinite; and Christ
did and suffered all things, not for himself, to obtain favour
or aught else; for he had ever the full favour of God, and
was ever Lord over all things; but to reconcile us to God,
and to make us heirs with him, of his Father's kingdom.
And God hath promised, that whosoever calleth on his
name shall never be confounded or ashamed. (Rom. x.)
If the righteous fall, saith the Scripture, he shall not be
bruised; the Lord shall put his hand under him. Who is
righteous but he that trusts in Christ's blood, be he ever
so weak? Christ is our righteousness; and in him ought
we to teach all men to trust, and to expound unto all men
the testament, which God has made to us sinners in (Christ's
blood. This ought w^e to do, and not make a prey of them,
to lead them captive, to sit in their consciences, and to
teach them to trust in our holiness, good deeds, and pray-
ers, to the intent that we should feed our idle and slow bel-
lies of their great labour and sweat, and so to make our-
selves Christs and Saviours. For if I take on me to save
others by my merits, make I not myself a Christ and a Sa-
viour, and am indeed a false prophet, and a true antichrist,
and exalt m.yself and sit in the temple of God ; that is, the
consciences of men.

Among Christian men, love makes all things common;
every man is other's debtor, and every man is bound to
minister to his neighbour, and to supply his neighbour's
lack of that wherewith Gorl has endowed him. As thou
seest in the world, how the lords and officers minister
peace in the commonwealth, punish murderers, thieves,
and evil doers; and to maintain their order and estate, the
commons minister to them again rent, tribute, toll, and
custom — so in the gospel, the curates which in everj' parish
preach the gospel, ought of duty to receive an honest
living for them and their households; and even so ought
the other officers, which are necessarily required in the
commonwealth of Christ. We need not use filthy lucre in
the gospel, to chop and change, and to play the taverners,
aUei'ing the word of God as they do their wines, to their
most advantage, and to fashion God's word after every
man's mouth; or to abuse the name of Christ, to obtain

The Parable of the Wicl.-ed Mammon. 57

thereby autliority and power to Iced our slow bellies. —
Now scest thou what prayer is, the end thereof, and where-
fore it serves.

If thou give me a thousand pounds to pi'ay for thee, I
am no more bound than I was before. Man's imagination
can make the commandment of God neither greater nor
smaller, neither can to the law of God either add or min-
ish. God's commandment is as great as himself. I am
bound to love the Turk with all my might and power; yea,
and above my power, even from the ground of my heart,
after the example that Christ loved me, — neither to spare
goods, body, nor life, to win him to Christ. And what
can I do more for thee if thou gavest me all the world?
Where I see need, there can I not but pray, if God's Spii'it
be in me.

Alms, what it in.

Aljis is a Greek word, and signifies mercy. One Chris-
tian is debtor to another at his need, of all that he is able
to do for him, until his need be sufficed. Every Christian
rnan ought to have Christ always before his eyes, as an
example to imitate and follow, and to do to his neighbour
as Christ has done to him ; as Paul teaches in all his epis-
tles, and Peter and John also. This order Paul uses in all
his epistles : first, he preaches the law, and proves that the
whole nature of man is condemned, in that the heart lust-
eth contrary to the will of God. For if we were of God,
no doubt we should have desire for his will. Then he
preaches Christ, the gospel, the promises, and the mercy
that God has set forth to all men in Christ's blood; which
they that believe, and take it for an earnest thing, turn
themselves to God, begin to love God again, and prepare
themselves to his will by the working of the Spirit of God
in them. Last of all, he exhorts to unity, peace, and so-
berness; to avoid brawling, serfs, opinions, disputing and
arguing about words, and to walk in the plain and single
faith and feeling of the Spirit, and to love one another after
the example of Christ, even as Christ loved us, and to be
thankful, and to walk worthy of the gospel, and as it be-
comes Christ, and with the example of pure living to draw
all to Christ.

Christ is Lord over all ; and every Christian is heir with
Christ, and therefore lord of all ; and every one lord of
whatsoever another has. If thy brother or neighbour

58 Tindul

therefore need, and thou have to help him, and yet show-
est not mercy, but withdrawest thy hands I'rom him, then
robbesl thou him of his own, and art a tliiel". A Chris-
tian man has Christ's Spirit. Now is Christ mercii'ui: if,
therefore, thou be not merciful, after the example of Christ,
then hast tiiou not his Spirit. If thou have not Christ's
Spirit, then art thou none of his, (Rom. viii.) nor hast any
part with him. Moreover, though thou show mercy unto
thy neighbour, yet if thou do it not with such burning love
as Christ did unto thee, so must thou ackno^\■lcdge thy sin,
and desire mercy in Christ. A Christian man has nought
to rejoice in, as concerning his deeds. His rejoicing is,
that Christ died for him, and that he is washed in Christ's
blood. Of his deeds he rejoices not, neither counts his
merits, neither gives pardons of them, neither seeks a
higher place in heaven by them, neither makes himself a
saviour of other men through his good works — but he gives
all honour to God, and in his greatest deeds of mercy, ac-
knowledges himself a sinner unfeignedly, and is abundant-
ly content with that place which is prepared for him of
Christ; and his good deeds are to him a sign only that
Christ's Spirit is in him, and he in Christ, and, through
Christ, elect to eternal life.

The order of love or charity which some dream, the
gospel of Christ knows not of, that a man should begin at
himself, and serve himself first, and then descend, I know
not by what steps. Love seeks not her own profit, (1 Cor.
xiii.) but makes a man forget himself, and turn his profit
to another man, as Christ sought not himself, or his own
profit, but ours. This term, myself, is not in the gospel;
neither yet father, mother, sister, brother, kinsman, that
one should be preferred in love above another. But Christ
is all, in all things. Every Christian man to another is
Christ himself; and thy neighbour's need hath as good
right in thy goods as Christ himself, who is heir and Lord
over all. And look, what thou owest to Christ, that thou
owest to thy neighbour's need: to thy neighbour owest
thou thine heart, thyself, and all that thou hast and canst
do. The love that springs out of Christ excludes no
man, neither puts difference between one and another. In
Christ we are all of one degree, without respect of persons.
Notwithstanding, though a Christian man's heart be open
to all men, and receives all men, yet, because his ability
of goods extends not so far, this provision is made, — that

The Panthlc of ihe Wicked Mammon, 59

every maiTshnll euro for his owii lioiischold, as fiitlier rutd
mother, and tliine elders that Ixive holpen ihcc, wile, clill-
drcn, ami servants. [Cthoii shouldest ikj* care and provide
for thine honseliold, then wert tlioii an infidel, seeing thou
hast taken on thee so to do, and forasniiich as that is thy
part committed to thee of the congreijation. When thou
hast done thy duty to thine household, and yet hast further
ab(in(Iance of the blessing of God, that owest thou to thn
poor tliat cannot labour, or woulil lai)our and can get no
work, and are destitute of friends; to the poor, I mean,
which thou knowest, to them of thine own parish. For
that provision ought to be had in the congregation, that
every parish care ibr their poor. If thy neighbours which
thou knowest be served, and thou yet have superfluity, and
hearest necessity to be among the brethren a thousand miles
off, to them art thou debtor. Yea, to the very infidels we
are debtors, if they need, so that we maintain them not
against Christ, or to blaspheme Christ. Thus every man
that needs thy help, is thy father, mother, sister and brother
in Christ; even as every man that doeth the will of the
Father, is father, mother, sister, and brother unto Christ.

Moreover, if any be an infidel and a false Christian, and
forsake his household, his wife, children, and sihch as can-
not help themselves, then art thou bound to them if thou
have wherewith, even as much as to thine own household.
And they have as good right in thy goods as thou thyself;
and if thou withdraw mercj' from them, and hast where-
with to help them, then art thou a thief If thou show
mercy, so doest thou thy duty, and art a faithful minister in
the household of Christ, and of Christ shall thou have thy
rewai'd and thernks. If the whole world were thine, yet
has every brother his right in thy goods, and is heir with
thee, as we are all hv'iirs with Christ. Moreover, the rich,
and they that have wisdom, must see the poor set to work,
that as many as are able may feed themselves with the
labour of their own hands, according to the Scripture and
commandment of God.

Now seest thou what alms-deeds mean, and wherefore
they serve. He that seeks with his alms more than to be
merciful to a neighbour, to succour his brother's need, to
do his duty to his brother, to give his brother that which
he owes him, the same is blind and sees not what it is to
be a Christian man, and to have fellowship in Christ's
blood.

60 Tindal

Good works, what they are.

As pertaining to good works, understand that all works
are good which are done within the law ot" God, in faith
and with thanksgiving to God, and understand that thou in
doing them pleast^st God, whatsoever thou doest within the
law of God, as in the most common deeds of life. And
trust me, if thy power to do the most common things were
stopped, thou shouldest feel what a precious thing it were,
and what thanks ought to be given to God therefore.
Moreover put no difference between works, but whatsoever
comes into thy hands that do, as time, place, and occasion
giveth, and as God hath put thee in degree high or low.
For as to please God, there is no work better than another.
God looks not first on thy works as the world does, as
though the beautifulness of the works pleaded him as it
does the world, or as tliough he had need of them; but
God looks first on th}^ heart, what faith thou hast in his
words, how thou believest him, trustest him, and how thou
lovest him for his mercy that he hath showed thee; he
looks with what heart thou workest, and not what thou
workest, how thou acceptest the degree that he hath put
thee in, and not of what degree thou art, whether thou art
an apostle or a shoemaker.

Set this example before thine eyes. Thou art a kitchen
page, and vvashest thy master's dishes, another is an apos-
tle, and preaches the word of God. Of this apostle hark
what Paul saith, (1 Cor. ix.) " If I preach, I have nought
to rejoice in, for necessity is put unto me; as who should
say, God hath made me so. Wo is unto me if I preach
not." If I do it willingly, then have I my reward, that is,
then am I sure that God's Spirit is in me, and that I am
elect to eternal life. If I do it against my will, an office
is committed unto me; that is, if I do it not of love to
God, but to get a living thercbj", and for a worldly pur-
pose, and had rather otherwise live, then 1 do that office
which God hath put me in, and yet please not God myself.
Note now, if this apostle preach not, as many do not, who
not only make themselves apostles, but also compel men
to take them for greater than apostles, yea, for greater
than Christ himself; then wo is unto him, that is, his dam-
nation is just. If he preach and his heart be not right,
yet he ministers the office that God has put him in, and
they that have the Spirit of God, hear the voice of God,

The Parable of the Wicked Mammon. 61

yea, though he speak in an ass. Moreover, iiowsoever he
preaciies he has not to rejoice in that he j.'reaches. But if
he preach willingly, with a true heart, and of conscience
to (rod, then has he his reward, that is, then lie leels the
earnest of eternal lile, and the working of the Spirit of
God in him. And as ho feels God's goodness and mercy,
so be thou sure he feels his <:)wn intirmity, weakness, and
unworthiness, and mourns and acknowledges his sin, in
that the heart will not arise to work with tlnit full desire
and love that is in Christ our Lord; nevertheless, he is yet
at peace with God, through faith and trust in CJirist Jesus.
For the earnest of the Spirit that worketh in him, testifieth
and beareth witness unto his heart that God hath chosen
him, and that his grace shall suffice him, which grace
now is not idle in him. In his own works putteth he no
trust.

Now thou that ministerest in the kitchen, and art but a
kitchen page, receivest all things of the hand of God; thou
knowest that God hath put thee in that office; thou sub-
mittest thyself to his will, and servest thy master not as a
man, but as Christ himself, with a pure heart, according
as Paul teaches us; thou puttest thy trust in God, and with
him seekest thy reward. Moreover, there is not a good
deed done, but thy heart rejoices therein ; yea, when thou
hearest that the word of God is preached by this apostle,
and seesl the people turn to God, thou consentest unto the
deed; thine heart breaketh out in joy, it springs and leaps
in thy breast, that God is honoured: and in thine heart
thou doest the same as that apostle doth, and haply with
greater delectation, and a more fervent spirit. Now he
that receiveth a prophet in the name of a prophet, shall
receive the reward of a prophet; (Matt, x.) that is, he who
consents to the deed of a prophet, and maintains it, the
same has the same Spirit and earnest of everlasting life,
which the prophet has, and is elect as the prophet is.

Now if thou compare deed to deed, there is difference
betwixt washing of dishes, and preaching of the word of
God; but as touching to please God, none at all. For
neither that nor this pleases, but as far as God has chosen
a man, has put his Spii'it in him, and purified his heart by
faith and trust in Christ.

Let every man therefore wait on the office wherein Christ
has put him, and therein serve his brethren. If ho be
of low degree, let him patiently abide therein till God

TINDAL. 6

62 Tindal.

promote him and exall him higher. Let kings and head
oftlccrs sock Clirist in their ofBces, and minister peace and
quietness unto tlie brethren ; punish sin, and that with mer-
cy, even with the same sorrow and grief of mind as they
would cut off' a finger or joint, a leg or arm, of their own
body, if there were such disease in them that either they
must be cut off, or else all the body must perish.

Let every man, whatsoever crafl or occupation he be of,
whether brewer, baker, tailor, victualler, merchant, or
husbandman, refer his craft and occupation unto the com-
monwealth, and serve his brethren as he would do Christ
himself Let him buy and sell truly, and not defraud his
brethren; and so he shows mercy, and his occupation
pleases God. And when thou receivest money for thy
labour or wares, thou receivest thy due. For whereinso-
ever thou ministerest to thy brethren, thy brethren are
debtors to give thee wherewith to maintain thyself and
household. And let your superfluities succour the poor,
of which sort shall ever be some in all towns, and cities,
and villages, and that I suppose the greatest number.
Remember that we are members of one body, and ought
to minister one to another mercifully ; and remember that
whatsoever we have, it is given us of God, to bestow it on
our brethren. Let him that eateth, eat and give God
thanks, only let not thy meat pull thine heart from God;
and let him that drinketh do likewise. Let him that hath
a wife, give God thanks for his liberty, only let not thy
wife withdraw thine heart from God, and then thou pleasest
God, and hast the word of God for thee. And in all things
look on the word of God, and therein put thy trust, and
not in a visor, in a disguised garment, and a cut shoe.*

Other texts explained.

Seek the word of God in all things, and without the
word of God do nothing, though it appear ever so glo-
rious. Whatsoever is done without the word of God, that
count idolatry, " The kingdom of heaven is within us."
(Luke xvii.) Wonder therefore at no monstrous shape,
nor at any outward thing without the word : for the world
was never drawn from God but with an outward show and
glorious appearance and shining of hypocrisy, and of
feigned and visored fasting, praying, watching, singing,

* The Romish priesthood.

IVie Parable of the Wicked Mammon. 63

offering, sacrificing, hallowing of superstitious ceremonies,
and monstrous disguising.

T;ike this for an example: John Baptist who had the
testimony of Christ and of the gospel, that there never rose
a greater among women's children, with his fasting, watch-
ing, praying, raiment, and strait living, caused the Jews to
mistake, and brought them in doubt whether John were
very Christ or not, and yet no Scripture or miracle testi-
fied of it. So greatly the blind nature of man looks on the
outward shining of works, and regards not the inward word
which speaks to the heart. When they sent to John, ask-
ing him whether he were Christ, he denied it. When they
asked him what he was, and what he said of himself, he
answered not, I am he that watches, prays, drinks no wine
nor strong drink, eats neither fish nor flesh, but live upon
wild honey and grasshoppers, and wear a coat of camel's
hair, and a girdle of a skin; but he said, I am a voice of
one that crieth. My words only concern you. Those out-
ward things which ye wonder at, pertain to myself only
unto the taming of my body. To you am I a voice only,
and that which I preach. My preaching, if it be received
into a penitent or repenting heart, shall teach you how to
hve and please God, according as God shall shed out his
grace on every man. John preached repentance, saying.
Prepare the Lord's way and make his paths straight. The
Lord's way is repentance, and not hypocrisy of man's ima-
gination and invention. It is not possible that the Lord
Christ should come to a man, except he know himself and
his sin, and truly repent — make his paths straight — the
paths are the law, if you understand it aright as God has
given it.

Christ saith, (Matt, xvii.) Elias shall first come; that is,
shall come before Christ, and restore all things, meaning
of John Baptist. John Baptist did restoi-e the law and tlie
Scripture unto the right sense and understanding, which
the pharisees partly had darkened and made (.'f none effect
through their own traditions; Matthew xv. where Christ
rebukes them, saying, Why transgress ye the command-
ments of God through your traditions? and thej' partly had
corrupted it with glosses and false interpretations, so that
no man could understand it. Wherefore Christ rebuked
them, (Malt, xxiii.) saying. Wo be to you pharisees, hypo-
crites, which shut up the kingdom of heaven before men;
ye enter not yourselves, neither suffer them that come, to

64 Tindal

enter in. And they partly did beguile the people and blind
their eyes by disguising themselves, as you read in the
same chapter, how they made broad and large phylacteries,
and did all their works to be seen of men, that the people
should wonder at their disguisings and visoring themselves
otherwise than God hath made them. And they partly
mocked them with hypocrisy of false holiness, in fasting,
praying, and alms-giving. (Matt, vi.) This they did for
lucre, to be in autliority, to sit in the consciences of people,
and to be counted as God himself, that people should trust
in their holiness, and not in God, as you read in the place
above rehearsed; (Matt, xxiii.) Wo be to you pharisees,
hypocrites, which devour widows' houses under a colour
of long prayer. Counterfeit* therefore nothing without the
word of God; when thou understandest that, it shtU teach
thee all things; how to apply outward things and where-
unto to refer them.

Beware of thy good intent, good mind, good affection,
or zeal, as they call it. Peter of a good mind and of a
good affection or zeal, chid Christ, (Matt, xvi.) because
that he said he must go to Jerusalem, and there be slain;
but Christ called him Satan for his labour; a name that
belongs to the devil, and said, Thot he perceived not
godly things, but worldly. Of a good intent, and of a
fervent affection to Christ, the sons of Zebedee would
have had fire to come down from t^eaven to consume the
Samaritans, (Luke ix.) but Christ rebuked them, saying,
that they wist not of what spirit they wrre: that is, that
they understood not how they were altogether worldly and
fleshly minded. Peter smote Malchus of a good zeal, but
Christ condemned his deed. The very Jews of a good
intent and of a good zeal slew Christ, and persecuted the
apostles as Paul bears them record. (Rom. x.) I bear
them record, saifh he, that they have a fervent mind God-
ward, but not according to knowledge. It is another thing
then, to do of a good mind, and to do of knowledge. La-
bour for knowledge that thou mayest know God's will,
and what he would have thee to do. Our mind, intent,
and affection or zeal, are blind, and ad that we do of them
is condemned of God; and for that cause hath God made
a testament between him and us, wherein is contained
both what he would have us to do, and what he would
have us to ask of him. See therefore that thou do nothing
* Imitate, follow after.

The Parable of the Wicked Mammon. 65

to please God withal, but that which he commands, neither
ask any thing of him, but that which he has promised
thee. The Jews, also, as it appears, (Acts vii.) slew Stephen
of a good zeal; because he proved, by the Scripture, that
God dwells not in churches or temples made with hands.
The churches at llio beginning were ordained, that the
people should resort thither to hear the word of God there
preached only, and not for the use wherein they now are.
The temple wherein God will be worshipped, is the heart
of man. For God is a Spirit (saith Christ, John iv.) and
will be worshipped in the spirit and in truth: that is, when
a penitent heart consents unto the law of God, and with a
strong faith longs for the promises of God. So is God
honoured on all sides, in that we count him righteous in
all his laws and ordinances, and also trust in all his pro-
mises. Other worshipping of God is there none, except
we make an idol of him.

" It shall be recompensed thee, at the rising again of the
righteous." (Luke xiv.) Read, the text before, and thou
shalt perceive that Christ does here that same as in Mat-
thew the fifth, that is, he puts us in remembrance of our
duty, that we be to the poor as Christ is to us; and also
teaches us, how that we can never know whether our love
be right, and whether it spring of Christ or no, as long as
we are but kind to them only, which do as much for us
again. But if we be merciful to the poor, for conscience
to God, and of compassion and hearty love; which com-
passion and love spring of the love we have to God in
Christ, for the pure mercy and love that he has showed on
us; then have we a sure token that we are beloved of
God, and washed in Christ's blood, and elect by Christ's
deserving unto eternal life.

The Scripture speaks as a father doth to his young son,
Do this or that, and then will I love thee; yet the father
loves his son first, and studies with all his power and un-
derstanding, to overcome his child with love, and with kind-
ness to make him do that which is comely, honest, and
good for itself. A kind father and mother love their chil-
dren even when they are evil, that they would shed their
blood to make them better, and to bring them into the right
way. And a dutiful child studies not to obtain his father's
love with works, but considers with what love his father
loves him, and therefore loves again, is glad to do his
father's will, and studies to be thankful.
6*

66 Tindal.

The spirit ol" the world understands not the speaking of
God; neither the spirit ol' the wtee ol" this world, neither
the spirit of philosophers, neither the spirit of Socrates, of
Plato, or of Aristotle's ethics, as thou mayest see in the first
and second chapter of the first e])istle to the Corinthians.
Yet many are not ashamed to rail and blaspheme, saying.
How should he understand the Scripture, seeing he is
no philosopher, neither has seen his metaphysics? More-
over they blaspheme, saying. How can he be a divine, and
knows not what is " subjectum in theologia ?"*

Nevertheless, as a man, without the spirit of Aristotle or
philosophy, may by the Spirit of God understand Scrip-
ture, even so by the Spirit of God understandeth he that
God is to be sought in all the Scripture, and in all things;
and yet knows not what means " subjectum in theologia,"
because it is a term of their own making. If you should
say to him that has the Spirit of God, The love of God is
the keeping of the commandments, and to love a man's
neighbour is to show mercy; he would without arguing
or disputing, understand how that of the love of God
springs the keeping of his commandments, and of the love
to thy neighbour springs mercy. Now Aristotle would
deny such speaking, and a Dun's manf would make twenty
distinctions. If thou shouldest say, (as saith John in the
fourth of his epistle,) How can he that loveth not his
neighbour whom he seeth, love God whom he seeth not?
Aristotle would say, Lo, a man must first love his neigh-
bour and then God, and out of the love to thy neighbour
springs the love to God. But he that feels the working of
the Spirit of God, and also from what vengeance the
blood of Christ has delivered him, understands that it is
impossible to love either father or mother, sister, brother,
neighbour, or his own self aright, excei)t it spring out of
the love to God; and perceives that the love to a man's
neighbour is a sign of the love to God, as good fruit de-
clares a good tree, and that the love to a man's neighbour

* Subject ill theology. That which is treated of in theology.

t John Duns Scotus was a famous scholastic divine of the four-
teenth century. By the application of the Aristotelian philosophy
to divinity, men were led to dispute rather than to explain the
truth. Roger Bacon, speaking of the students of his day, said, " The
miserable lierd of students fatigue themselves, and plaj^ the fool,
about the miserable translations of Aristotle, and lose their time,
their labour, and their expense. Appearances alone engage them,
and they have no care to acquire real knowledge, but only to seem
knowing in the eyes of the senseless multitude."

The Parable of the Wicked Mammon. 67

accompanies and follows ihc love of God, as heat accom-
panifs and follows lire.

Likewise when the Scripture sailh, " Christ sliall reward
every man at the resurrection, or uprising again, accord-
ing to liis deeds," the spirit of Aristotle's ethics would say,
Lo, with the multitude of good works mayest thou, and
must thou, obtain everlasting life. And also a place in
heaven, high or low, according as thou hast many or kv/
good works; and yet knowest not what a good work means,
as Christ speaks of good works, as he that sees not the
heart, but outward things only. But he that has God's
Spirit understands it. He feels that good works are no-
thing but fruits of love, compassion, inercifulness, and of a
tenderness of heart, which a Christian hath to his neighf
hour; and that love springs of the love which he has to
God, to his will and commandments; and he understands
also, that the love which man has to God, springs of the
infinite love and bottomless mercy which God in Christ
showed first to us, as John saith in the epistle and chapter
above rehearsed. In this (saith he) appeai'eth the love of
God toward us, because that God sent his only begot-
ten Son into the world that we might hve through him.
Herein is love, not that we loved God, but that he loved
us, and sent his Son to make agreement for our sins. In
conclusion, a Christian man feels that the unspeakable love
and mercy which God hath to us, and that the Spirit which
worketh all things that are wrought according to the will
of God, and that the love wherewith we love God, and
that the love which we have to our neighbour, and that the
mercy and compassion which we show to him, and also
that the eternal life which is laid up in store for us in
Christ, are altogether the gift of God, through Christ's
purchasing.

If the Scripture said always, Christ shall reward thee,
according to thy faith, or according to thy hope apd trust
which thou hast in God, or according to the love thou hast
to God and thy neighbour, it were true also, as thou seest,
1 Pet. i. Receiving the end or reward of your faith, the
health or salvation of your souls. But the spiritual things
could not be known save by their works, as a tree cannot
be known but by its fruit. How could I know that I
loved my neighbour if occasion never were given me to
show mercy unto him? How should I know that I loved
God if I never suffered for his sake? How should I know

68 Tindal

that God loved me if there were no infirmity, temptation,
peril, and jeopardy whence God should deliver me?

" There is no man that forsakes house, or father, or
mother, or brother, or sister, wife, or children, for the
kingdom of heaven's sake, which shall not receive much
more in this world, and in the world to come everlasting
Ufe." Luke xviii.

Here thou seest that a Christian man, in all his works,
has respect to nothing but unto the glory of God only, and
to the maintaining of the truth of God, and doeth, and
leaveth undone all things, of love; to the glory and honour
of God only, as Christ teaches in the Lord's prayer.

Moreover when he saith, "He shall receive much more
in this world," of a truth, yea, he has received much more
already. For except he had felt the infinite mercy, good-
ness, love, and kindness of God, and the fellowship of the
blood of Christ, and the comfort of the Spirit of Christ in
his heart, he could never have forsaken any thing for God's
sake. Notwithstanding, as saith Mark, chap, x., Whoso-
ever for Christ's sake and the gospel's, forsakes house,
brethren, or sisters, &c., he shall receive an hundred fold,
houses, brethren, &c. — that is spiritually. For Christ shall
be all things unto thee. The angels, all Christians, and
whosoever doeth the will of the Father, shall be father, mo-
ther, sister, and brother unto thee, and all theirs shall be
thine. And God shall take care of thee, and minister all
things unto Ihee, as long as thou seekest his honour only.
Moreover, if thou wert lord over all the world, yea, of ten
worlds, before thou knewest God ; yet was not thine ap-
petite quenched, thou didst thirst for more. But if thou
seek his honour only, then shall he slake thy thirst, and
thou shalt have all that thou desirest, and shall be content;
yea, if thou dwell among infidels, and among the most
cruel nations of the world, yet shall He be a father unto
thee, and shall defend thee as he did Abraham, Isaac, and
Jacob, and all the saints whose lives thou readest in the
Scripture, For all that are past and gone before, are but
examples to strengthen our faith and trust in the word of
God. It is the same God, and he has sworn to us all that
he sware unto them, and is as true as ever he was, and
therefore cannot but fulfil his promises to us, as well as he
did to them, if we believe as they did.

" The hour shall come when all they that are in the

The Parable of the Wicked Mammon. 69'

graves shall hoar [lis voico, (that is to say, Christ's voice,)
and shall come lortli; llioy that have done good into the
rcsuirection of lile, and they that have done evil into the
resurrection of danniation." (John v.) This, and all like
texts, declare what Ibllows good works, and that our deeds
shall testily for us, or against us at that day; and puts us
in rejnembrance to be diligent, and fervent in doing good.
Hereby thou mayest not understand that we obtain the
favour of God, and the inheritance of life, through the
merits of good works, as hirelings do their wages. For
then shouldest thou rob Christ, of whose fulness we have
received favour for favour. (John i.) That is, God's favour
was so full in Christ, that for his sake he gives us his
favour, as Paul also affirms, (Eph. i.) He loved us in
his Beloved, by whom we have (saith Paul) redemption
through his blood, and forgiveness of sins. The forgive-
ness of sins, then, is our redemption in Christ, and not
the reward of works. In whom (saith he in the same
place) he chose us before the making of the world, that is
long before we did good works. Through faith in Christ
are we also the sons of God, as thou readest, John i. In
that they believed on his name, he gave them power to
be the sons of God. God, with all his fulness and riches,
dwelleth in Christ, and out of Christ must we fetch all
things. Thou readest also, John iii. He that believeth
on the Son hath eternal life: and he that believeth not
shall see no life, but the wrath of God abideth upon him.
Here seest thou that the wrath and vengeance of God
possesseth every man till faith come. Faith and trust in
Christ expels the wrath of God, and brings favour, the
Spirit, power to do good, and everlasting life. Moreover,
until Christ hath given thee light, thou knowest not where-
in stands the goodness of thy works; and until his Spirit
has loosed thine heart, thou canst not consent unto good
works. All that is good in us, both will and works, comes
of the favour of God, through Christ, to whom be all the
praise. Amen.

" If any man will do his will, (He means the will of the
Father,) he shall know of the doctrine, whether it be of
God, or whether I speak of myself." (John vii.) This text
means not that any man of his own strength, power, and
free will, as they call it, can do the will of God before he
has received the Spirit and strength of Christ, through
faith. But here is meant that which is spoken in the third

70 Tindal.

of John, when Nicodemus marvelled how it were possible
that a man should be born again. Christ answered, That
which is born of the flesh is flesh, and that which is born
of the Spirit is spirit ; as though he had said, He that
hath the Spirit through faith, and is born again, and made
anew in Christ, understands the things of the Spirit, and
what he that is spiritual, means. But he that is flesh, and
as Paul saith, (1 Cor. ii.) a natural man, and led by his
blind reason only, can never ascend to the capacity of the
Spirit. And he gives an example, saying, The wind blow-
eth where it listeth, and thou hearest his voice, and know-
est not whence he cometh, nor whither he goeth ; so is
every man that is born of the Spirit. He that speaks
of the Spirit can never be understood of the natural man,
which is but flesh, and savours no more than things of the
flesh. So here Christ means, If any man have the Spirit,
and consents unto the will of God, this same at once knows
what I mean.

" If ye understand these things, happy are ye if ye do
them." (John xiii.) A Christian man's heart is with the
will of God, with the law and commandments of God,
and hungers and thirsts after strength to fulfil them; and
mourns day and night, desiring God, according to his
promises, to give him power to fulfil the will of God with
love and desire : then testifies his deed that he is blessed,
and that the Spirit which blesses us in Christ is in him,
and ministers such strength. The outwai'd deed testifies
what is within us, as thou readest, John v. The deeds
which I do, testify of me, saith Christ. And John xiii.
Hereby shall all men know that ye are my disciples, if ye
love one another. And John xi. He that hath my com-
mandments, and keepeth ihem, the same it is that loveth
me. And again; He that loveth me keepeth my command-
ments; and he that loveth me not, keepeth not my com-
mandments— the outward deed testifies of the inward heart.
And John xv. If ye shall keep my commandments ye shall
continue in my love, as I keep my Father's commandment,
and continue in his love. That is, As ye see the love that
I have to my Father, in that I keep his commandments, so
shall ye see the love that ye have to me, in that ye keep
my commandments.

Thou mayest not think that our deeds bless us first, and
that we prevent* God and his grace in Christ as though
* Go before.

The Parable of the Wicked Mammon. 7t

we, in our naturtil gids, and being as we were born in
Adam, looked on the law of God, and of our own strength
fuUilled it, and so became righteous, and then, with that
righteousness, obtained the lavour of God. As philoso-
phers write of righteousness, and as the righteousness of
temporal law is, whore the law is satisfied with the hypo-
crisy of the outward deed. For contrary to that readest
thou, John XV., Yc have not chosen me, (saith Christ,) but
I have chosen you, that ye go and bring Ibrth fruit, and
that your iVuit remain. And in the same chapter: I am a
viiae, and ye the branches; and without me can ye do no-
thing. With us, therelbre, so goes it. In Adam are we
all, as it wore, wild crab trees, of which God chooses
whom he will, and plucks them out of Adam, and plants
them in the garden of his mercy, and stocks them, and
grafts the Spirit of Christ in them, which brings forth the
fruit of the will of God; which fruit testifies that God has
blessed us in Christ. Note this also; that as long as we
live we are yet partly carnal and fleshly, notwithstanding
that we are in Christ, and though it be not imputed unto
us for Christ's sake, for there abides and remains in us
yet of the old Adam, as it were of the stock of the crab-
tree; and ever, when opportunity is given him, he shoots
forth his branches and leaves, bud, blossom, and fruit;
against whom we must fight and subdue him, and change
all his nature by a little and a litde, with prayer, fasting,
and watching; with virtuous meditation and holy works,
until we be altogether spirit. The kingdom of heaven,
saith Christ, (Matt, xiii.) is like leaven, which a woman
took and hid in three pecks of meal till all were leavened.
The leaven is the Spirit, and we the meal, which must be
seasoned with the Spirit by a little and a little, till we be
throughout spiritual.

" Which shall reward every man according to his deed."
(Rom. ii.) That is, according as the deeds are, so shall
every man's reward be ; the deeds declare what we are, as
the fruit the tree; according to the fruit shall the tree be
praised. The reward is given of the mercy and truth of
God, and by the deserving and merits of Christ. Whoso-
ever I'epents, believes the gospel, and puts his trust in
Christ's merits, the same is heir with Christ, of eternal
life; for assurance whereof, the Spirit of God is poured
into his heart as an earnest, which looses him from the
bonds of Satan, and gives him desire and strength every

i^ Tindal.

day more and more, according as he is diligent to ask of
God for Christ's salve; and eternal life follows -good living.
I suppose, saith St. Paul, that the afflictions of this world
are not worthy of the glory which shall be showed on us —
that is to say, that which we here sutfer, can never deserve
that z'evvard which there shall be given us.

Moreover, if the reward should depend upon the works,
no man should be saved; forasmuch as our best deeds,
compared to the law, are damnable sin. By the deeds of
the law is no flesh justified, as it is written in the third
chapter to the Romans. The law justifies not, but utters
the sin only, and compels and drives the penitent, or re-
penting sinner, to flee unto the sanctuary of mercy in the
blood of Christ. Also repent we ever so much, be we
ever so well willing unto the law of God, yet are we so
weak, and the snares and occasions so innumerable, that
we fall daily and hourly; so that we could not but despair
if the reward depended upon the work. Whosoever as-
cribes eternal life unto the deserving and merit of works,
must fall into one of two inconveniences ; either must he be
a blind pharisee, not seeing that the law is spiritual and
he carnal, and look and rejoice in the outward shining of
his deeds, despising the weak, and, in respect of them, jus
tify himself; or else, if he see how that the law is spiritual
and he never able to ascend unto that which the law re.
quires, he must needs despair. Let every Christian man
therefore, rejoice in Christ our hope, trust, and righteous
ness, in whom we are loved, chosen, and accepted unto
the inheritance of eternal life; neither presuming in our
perfectness, neither despairing in our weakness. The per-
fecter a man is, the clearer is his sight, and he sees a
thousand things which displease him, and also perfectness
that cannot be obtained in this life; and therefore he de-
sires to be with Christ, where is no more sin. Let him that
is weak, and cannot do tliat he would fain do, not despair,
but turn to Him that is strong, and has promised to give
strength to all that ask of him in Christ's name ; and com-
plain to God, and desire him to fulfil his promises, and to
God commit himself; and he shall, of his mercy and truth
strengthen him, and make him feel with what love he is
beloved for Christ's sake, though he be ever so weak.

" They are not righteous before God which hear the
law; but they which do the law shall be justified." (Rom.
iL) This text is plainer than that it needs to be expounded.

The Parable of the Wicked Mammon. 73

In the cliaptor before, Paul proves that the natural law
lielped not the C>en(iles, as appears by the laws, statutes,
and ordinances which they made in their cities, yet kept
they them not. The great keep the small under, ibr their
own profit, with the power of the law. Every man praises
the law as far as it is profitable and pleasant unto him-
self. But when his own appetites should be refrained,
then he grudges against tlie law. Moreover, the apostle
proves that no knowledge helped the Gentiles. For though
the learned men, as the philosophers, came to the know-
ledge of God by the creatures of the world, yet had they
no power to worship Ciod. In this second chapter he
proves that the Jews, though they had the law written, yet
it helped them not; they could not keep it, but were idola-
ters, and were also muixlerers, adulterers, and whatsoever
the law forbad. He concludes, therefore, that the Jew is
condemned as well as the Gentile. If hearing of the law
only might have justified, then had the Jews been righte-
ous. But it requires that a man do the law if he will be
righteous; which, because the Jew did not, he is no less
condemned than the Gentile. The publishing and declar-
ing of the law doth but utter a man's sin, and gives nei-
ther strength nor help to fulfil the law. The law kills thy
conscience, and gives thee no desire to fulfil the law. Faith
in Christ gives desire and power to do the law. Now is it
true, that he which doeth the law is righteous, but that no
man doeth it save he that believes and puts his trust in
Christ.

" If any man's work that he hath built upon abide, he
shall receive a reward." (1 Cor. iii.) The circumstance of
the same chapter, namely, that which goes before and
that which follows, declares plainly what is meant. Paul
talks of learning, doctrine, or preaching; he saith that he
himself laid the foundation, which is Jesus Christ, and
that no man can lay any other. He exhorts, therefore,
every man to take heed what he builds upon it; and bor-
rows a similitude of the goldsmith who tries his metals
with fire, saying that the fire, that is, the judgment of the
Scripture, shall try every man's work, that is, every man's
preachins!' and doctrine. If any build upon the foundation
laid by Paul, I mean Jesus Christ, gold, silver, or precious
stones which are all one thing, and signify true doctrine,
which, when it is examined, the Scripture allows; then
shall he have his reward, that is, he shall be sure that his

TTNDAt. 7

74 Tindal.

learning is of God, and that Gcd's Spirit is in him, and
that he shall have the reward that Christ has purchased
for him. On the other side, if any man huild thereon
timber, hay, or stubble, which are all one, and signify
doctrines of man's imagination, traditions, and fantasies,
which stand not with Christ when they are judged and
examined by the Scripture, he shall suffer damage, but
shall be saved himself, yet as it were through fire: that is,
it shall be painful unto him that he has lost his labour,
and to see his building perish; notwithstanding, if he re-
pent, and embrace the truth in Christ, he shall obiain mercy
and be saved. But if Paul were now alive, and would de-
fend his own learning, he should be tried through fire; not
throuo^h fire of the judgment of Scripture, for that light
men now utterly refuse, but by the pope's law, and with
fire of fagots.

" We must all appear before the judgment-seat of Christ,
for to receive every man according to the deeds of his
body." (2 Cor. v.) As thy deeds testify of thee, so shall
thy reward be. Thy deeds are evil, then is the wrath of
God upon thee, and thine heart is evil; and so shall thy
reward be, if thou repent not. Fear, therefore, and cry
to God for grace, that thou mayest love his laws. And
when thou lovest them, cease not till thou have obtained
power of God to fulfil them; so shalt thou be sure that a
good reward shall follow. Which reward, not thy deeds,
but Christ's have purchased for thee; whose purchasing
also is that desire which thou hast to God's law, and that
might wherewith thou fulfiilest them. Remember also
that a reward is rather called that which is given freely»
than that which is deserved. That which is deserved, is
called, if thou wilt give it the right name, hire or wages.
A reward is given freely, to provoke unto love and to
make friends.

" Remember, that whatsoever good thing any man
doeth, that shall he receive of the Lord;" (Eph. vi.)
" Remembering that ye shall receive of the Lord the re-
ward of inheritance." (Col. iii.) These two texts are ex-
ceeding plain. Paul means, as Peter does, (1 Pet. ii.) that
servants should obey their masters with all their hearts,
and with good will, though they were ever so evil. Yea,
he will that all who are under power obey, even of heart,
and of conscience to God, because God will have it so, be
the rulers ever so wicked. The children must obey their

The Parable of the Wicked Mammon. 75

father and inotlicr, be they ever so cruel or unkind; like-
wise the wife her husband, the servant his master, the sub-
jects and commons their lord or king. Why? For ye serve
the Lord, saith he. (Uoloss. iii.) We are Christ's and
Christ has bought us, as thou rcadcst, (Romans xiv., 1 Cor.
vi., 1 Peter i.) Christ is our Lord, and we are his posses-
sion, and his also is the commandment. Now, the cruelty
and churlishness of father and mother, of husband, master,
lord, or king, ought not to cause us to hate the command-
ment of our so kind a Lord Christ; who spared not his
blood for our sakes; who also hath purchased for us with
his blood that reward of eternal life, which life shall follow
the patience of good living, and whereunto our good deeds
testify that we are chosen. Furthermore, we are so car-
nal, that if the rulers be good, we cannot know whether we
keep the commandment ibr the love that we have to Christ,
and to God through him, or not. But and if thou canst find
in thine heart, to do good unto him that rewards thee evil
again, then art thou sure that the same spirit is in thee that
is in Christ. And it follows in the same chapter to the
Colossians, He that doeth wrong shall receive for ihe wrong
that he hath done. That is, God shall avenge thee abun-
dantly, who sees that wrong is done unto thee, and yet suf-
fers it for a time, that thou mightest feel thy patience and
the working of his Spirit in thee, and be made perfect.
Therefore, see that thou do not once desire vengeance, but
remit all vengeance unto God, as Christ did, who, Peter
saith, when he was reviled, reviled not again, neither
threatened when he suffered. Unto such obedience, unto
such patience, unto such a poor heart, and unto such feel-
ing, is Paul's meaning to bring all men, and not unto the
vain disputing of them that ascribe so high a place in hea-
ven unto their peeled* merits; and who, as they feel not
the working of God's Spirit, so ob^y they no man. If the
king do unto them but right, they will interdict the whole
realm, curse, excommunicate, and send them down far be-
neath the bottom of hell, as they have brought the people
out of their wits, and made them mad to believe.

" Thy prayers and alms are come up into remembrance
in the presence of God," (Acts x.) that is, God forgets
thee not; though he comes not at the first calling, he looks
on and beholds thy prayers and alms. Prayer comes from

* Bald, empty.

76 Tindal.

the heart. God looks first on the heart and then on the
deed, as you read, Gen. iv. God beheld or looked first on
Abel, and then on his offering. If the heart be impure the
deed verily pleases not, as thou seest in Cain, Mark the
order; in the beginning of the chapter you read, There was
a certain man named Cornelius who feared God, gave
much alms, and prayed to God alway. He feared God;
that is, he trembled and feared to break the commandments
of God. Then prayed he alway. Prayer is the fruit, effect,
deed, or act of faith, and is nothing but the longing of the
heart for those things which a man lacketh, and which God
has promised to give him. He also doeth alms; alms is
the fruit, effect, or deed of compassion and pity, which we
have to our neighbour. Oh what a glorious faith, and how-
right, which so trusts God, and believes his promises, that
it fears to break his commandments, and is also merciful
unto its neighbour! This is that faith whereof thou readest,
namely, in Peter, Paul, and John, that we are thereby both
justified and saved; and whosoever imagines any other
faith deceives himself, and is a vain disputcr, and a brawler
about words, and has no feeling in his heart.

Though thou consentest to the law, that it is good, right-
eous, and holy; though thou sorrowest and repentest, be-
cause thou hast broken it ; though thou mournest because
thou hast no strength to fulfil it, yet art not thou thereby at
one with God. Yea, thou shouldest shortly despair and
blaspheme God, if the promises of forgiveness and of help
were not thereby, and faith in thine heart to believe them;
faith therefore setteth thee at one with God.

P'aith prays always. For she hath always her infirmities
and weaknesses before her eyes, and also God's promises;
for which she always longs, and in all places. But blind
unbelief prays not always, nor in all places, but in the
church only; and that in a church where it is not lawful
to preach God's promises, neither to teach men to trust
therein. Faith, when she prays, sets not her good deeds
before her, saying, Lord, for my good deeds do this or
that; nor bargains with God, saying, Lord, grant me this,
or do this or that, and I will do this or that for thee; as
mumble so much daily,* go so far, or fast this or that fast,
enter this religion or that, with such other points of un-
belief, yea, rather idolatry; but she sets her infirmities and

* Mutter so many prayers each day.

The Parable of the Wicked Mammon, 77

her need before her face, and also God's promises, saying,
Lord, for thy mercy and Iriith which thou hast sworn, be
mercilul unto nie, and pluck mc out ol" this prison and out
of this liell, and loose the bonds of Satan, and give me
power to glorify thy nam(\ Failh tiiereforc justifies in the
heart and before Gdd, and the deeds justify outwardly be-
fore the world, that is, testify only before men, what we
are inwardly before God.

" Whosoever lookoth in the perfect law of liberty and
continueth therein, if ho be not a forgetful hearer, but a
doer of the work, he shall be happy in his deed." (James i.)
The law of libtrly is that which requires a free heart; or
if thou fulfd it, declares a free heart, loostul from the bonds
of Satan. The preaching of the law makes no man free,
but binds, for it is the key that binds all consciences unto
eternal damnation, when it is preached; as the promises
or gospel is the key that looses all consciences that repent,
when they are bound through preaching of the law. He
shall be happy in his deed — that is, by his deed shall he
know that he is happy and blessed of God, who has given
him a good heart, and power to fulfil the law; by hearing
the law thou shalt not know that thou art blessed, but if
thou do it, it declares that thou art happy and blessed.

Worlis good through faith.

"Was not Abraham justified by his deeds, when he
oflered his son Isaac upon the altar?" (James iii.) His
deed justified him before the world ; that is, it declared and
uttered the faith w liich both justified him before God, and
wrought that wonderful work, as James also affirms.

" Was not Rahab the harlot justified when she received
the messengers, and sent them out another way?" (James
iii.) That is likewise outwardly, but before God she was
justified by faith which wrought that outward deed, as thou
mayest see, Joshua, chapter ii. She had heard what God
had done in Egypt, in the Red Sea, in the desert, and unto
the two kings of the Amorites, Sihon and Og. And she
confessed, saying. Your Lord God, he is God in heaven
above, and in earth beneath. She also believed that God,
as he had promised the children of Israel, would give them
the land wherein she dwelt, and she consented thereunto;
she submitted herself unto the will of God, and helped
God, as much as in her was, and saved his spies and mes-
sengers. The others feared that which she believed, and
7*

78 Tindat.

resisted God with all their might, and had no power to
submit themselves unto the will of God. And therefore
they perished, and she was saved, and that through faith;
as we read Hebrews the eleventh, where thou mayest see
how the holy fathers were saved through faith, and how
faith wrought in them. Faith is the goodness of all the
deeds that are done within the law of God, and makes them
good and glorious, seem they ever so vile; and unbelief
makes them damnable, seem they ever so glorious.

As pertaining to that which James in this third chapter
saith. What availeth though a man say that he hath faith
if he have no deeds? can faith save him? And again,
Faith without deeds is dead in itself; and the devils
believe and tremble: and as the body without the spirit is
dead, even so faith without deeds is dead. It is manifest
and clear, that he means not of the faith whereof Peter and
Paul speak in their epistles; also John in his gospel and
first epistle, and Christ in the gospel, when he saith. Thy
faith hath made thee safe, be it to thee according to thy
faith; or great is thy faith, and so forth: and of which
James himself speaks in the first chapter, saying, Of his
own will begat he us with the word of life; that is, in be-
lieving the promises wherein is life, we are made the sons
of God.

Which I also prove this wise: Paul saith. How shall or
how can they believe without a preacher? how should
they preach except they were sent? Now I pray you, when
was it heard that God sent any man to preach unto the
devils, or that he made them any good promise? He
threatens them often, but never sent any ambassadors to
preach any atonement between him and them. Take an
example that thou mayest understand: let there be two
poor men both destitute of raiment in a cold winter; the
one strong that he feels no grief, the other grievously
mourning for pain of the cold. I then come by, and,
moved with pity and compassion, say unto him that feels
his disease. Come to such a place and I will give thee
raiment sufficient. He believes, comes, and obtains that
which I have pi'omised. That other sees all this and knows
it, but partakes of nought, for he has no faith, and that is
because there is no promise made him. So is it of the
devils, the devils have no faith, for faith is but an earnest
believing of God's promises. Now there are no promises
made unto the devils, but sore threatenings. The old

../S

The Parable of the Wicked Mammon. 79

philosophers knew that there was one (iod, but yet they had
no laith, for they bud no power to seek liis will, neitlier to
worship him. The 'l\irks and the Saracens know that
there is one God, but yet they have no faith, fi)r they have
no power to worship God in spirit, to seek his pleasure,
and to submit them unto his will. They made an idol of
God, as we do for the most part, and worshipped him
every man after his own imagination, and for a sundry
purpose. What we will have done, that must God do, and
to do our will worship we hymn and pray unto him; but
what God will have done, that will neither Turk nor Sara-
cen, nor the most part of us do. Whatsoever we imagine
righteous, that must God admit; but God's righteousness
our hearts will not admit. Take another example: let
there be two such as I spake of before, and I promise both ;
and the one because he feels not his disease comes not; so
is it of God's promises; no man is helped by them but
sinners that feel their sins, mourn and sorrow for them,
and repent with all their hearts. For John the Baptist went
before Christ and preached repentance; that is, he preached
the law of God aright, and brought the people to the know-
ledge of themselves, and unto the fear of God, and then
sent them unto Christ to be healed. For in Christ, and
for his sake only, God has promised to receive us unto
mercy, to forgive us, and to give us power to resist sin.

How shall God save thee, when thou k newest not thy
nation? how shall Christ deliver thee from sin, when
thou wilt not acknowledge thy sin? Now I pray thee,
how many thousands are there of them that say, I believe
that Christ was born of a virgin, that he died, that he rose
again, and so forth, and thou canst not bring them to be-
Ueve that they have any sin at all! How many am there
of the same sort, whom thou canst not make believe that
a thousand things are sin which God condemneth for sin
all the Scripture throughout? as to buy as good cheap as
he can, and to sell as dear as he can; to raise the mar-
ket of corn and victuals for his own advantage, without
respect of his neighbour, or of the poor of the common-
wealth, and such like. Moreover how many hundred
thousand are there, who when ihey have sinned, and ac-
knowledge their sins, yet they trust in a bald ceremony,
or in a filthy friar's coat and merits, or in the prayers of
I'hem that devour widows' houses, and eat the poor out of
house and harbour ; in a thing of his own imagination, in

80 Tindal.

a foolish dream, and a false vision; and not in Christ's
blood, and in the truth that God has sworn! All these
are faithless, for they follow their own righteousness, and
are disobedient unto the righteousness of God; both unto
the righteousness of God's law, wherewith he condcmneth
all our deeds, (for though some of them see iheir sins for
fear of pain, yet had they rather that such deeds were no
sin,) and also unto the righteousness of the truth of God
in his promises, whereby he saves all that repent and be-
lieve them. For though they believe that Christ died, yet
believe they not that he died for their sins, and that his
death is a sufficient satisfaction for their sins, and that God
for his sake will be a Father unto them, and give them
power to resist sin.

Paul saith to the Romans, in the tenth chapter, if thou
confess with thy mouth that Jesus is the Lord, and be-
lieve with thine heart that God raised him up from death,
thou shalt be safe. That is, if thou believe he raised
him up again for thy salvation. Many believe that God
is rich and almighty, but not unto themselves, and that
he will be good unto them, and defend them, and be their
God.

Pharaoh, for pain of the plagues, was compelled to con-
fess his sins, but had yet no power to submit himself unto
the will of God, and to let the children of Israel go, and
to lose so great profit for God's pleasure. As our prelates
confess their sins, saying. Though we be ever so evil, yet
have we the power. And again, the scribes and phari-
sees, say they, sat in Moses's seat; do as they teach, but
not as they do; thus confess they that they are abomina-
ble. But to the second I answer. If they sat on Christ's seat
they would preach Christ's doctrine, now they preach their
own traditions, and therefore are not to be heard. If* they
preached Christ, we ought to hear them though they were
ever so abominable, as they of themselves confess, and yet
have no power to amend, neither to let loose Christ's flock
to serve God in the Spirit, which they hold captive, com-
pelling them to serve their false lies. The devils felt the
power of Christ, and were compelled against their wills to
confess that he was the Son of God, but had no power to
be content therewith, neither to consent unto the ordinance
and eternal counsel of the everlasting God; as our prelates
feel the power of God against them, but yet have no grace
to give room unto Christ, because that they, as the devil's

The Parable of the Wicked Mammon. 81

nature is, will themselves sit in his holy temple, that is, the
consciences of men.

Simon Mugiis believed (Acts viii.) with such a faith as
the devils conlessed Christ, but had no right faith, as thou
seest in the said chapter. For he rcpent(>d not, consenting
unto the law of God. Neither did he believe the promises
nor longed for them, but wondered only at the miracles
which Philip wrought, and because he himself in Philip's
presence had no power to use his witchcraft, sorcery, and
magic, whei'ewith he mocked and deluded the understand-
ings of the people. He would have bought the gift of God,
to have sold it much dearer, as his successors now do, and
not the successors of Simon Peter. For were they Simon
Peter's successors, they would preach Christ as he did;
but they arc Simon Magus's successors, of whom Simon
Peter well prophesied, (2 Pet. ii.) saying. There were false
prophets among the people (meaning of the Jews) even as
there shall be false teachers or doctors among you, which
privily shall bring in damnable sects, (sects is part-taking,
as one holds of Francis, another of Dominic, which also
Paul rebukes, 1 Cor. i. and iii.) even denying the Lord that
bought them (for they desire not to be saved by Christ,
neither suffer any man to preach him to others). And
many shall follow their damnable ways; (thou wilt say.
Shall God suffer so many to go out of the right way so
long? I answer, many must follow their damnable ways,
or else Peter must be a false prophet,) by which the way ,
of truth shall be evil spoken of, (as it is now at this pre-
sent time, for it is heresy to preach the truth,) and through
covetousness shall they with feigned words make merchan-
dise of you. Of their merchandise and covetousness it needs
not to rehearse, for they that are blind see it evidently.

Thus seest thou, that when James saith, Faith without
deeds is dead, and as the body without the spirit is dead,
so is faith without deeds, and the devils believe — he means
not the faith and trust that we have in the truth of God's
promises, and his holy testament, made unto us in Christ's
blood; which faith follows repentance, and the consent of
the heart unto the law of God, and makes a man safe, and
sets him at peace with God. But he speaks of that false
opinion and imagination wherewith some say, I believe
that Christ was born of a virgin, and that he died, and so
forth. That they verily believe, and so sti-ongly, that they
are ready to slay whosoever would say the contrary. But

82 Tindal.

they believe not that Christ died for their sins, and that his
death has appeased the wrath of God, and has obtained
for them all that God has promised in the Scripture. For
how can they believe that Christ died for their sins, and
that he is their only and sufficient Saviour, seeing that they
seek other Saviours of their own imagination, and seeing
that they feel not their sins, neither repent, except that some
repent, as I above said, for fear of pain, but for no love,
nor consent unto the law of God, nor longing that they
have for those good promises which he has made them in
Christ's blood. If they repented and loved the law of God,
and longed for that help which God has promised to give
to all that call on him for Christ's sake, then verily must
God's truth give them power and strength to do good
works, whensoever occasion were given, or God must be
a false God. But let God be true, and every man a liar,
as Scripture saith. For the truth of God lasts for ever;
to whom only be all honour and glory for ever. Amen.

Be not offended, most dear reader, that divers things
are overseen, through negligence, in this little treatise. For
verily the chance was such, that I marvel that it is so well
as it is. Moreover, it becomes the book even so to come
as a mourner, and in vile apparel to wait on his Master,
who now shows himself again, not in honour and glory,
as between Moses and Elias, but in rebuke and shame,
as between two murderers, to try his true friends, and to
prove whether there be any faith on the earth.

THE

OBEDIENCE OF A CHRISTIAN MAN;

Set forth by William Tindal, 1528, October 2.

The title tand preface of this treatise explain the design with which
it was written — to show the real duties of a Christian, and to expose
the usurpations of Romish ecclesiastics. It is divided into se-
veral cliapters, in which various subjects are fully treated upon in
the following order. In tlie first place, Tindal states — the obedience
of all degrees approved by God's word — of children — of wives — of
servants — of subjects, wherein he writes " against the pope's false
power." Tlien he proceeds to the office or duty of a father — of a
husband — of a master — of landlords — of king'.-? judges and officers;
showing how each ought to rule. The manner in which tlie papal
power had usurped upon these authorities then leads liim to speak
of antichrist — of the sacraments — of the sacrament of the body and
blood of Christ — of baptism — wedlock — orders — penance — confes-
sion — contrition — satisfaction — absolution — confirmation — anointing'
— of miracles and worshipping of saints — of prayer. He then ex-
plains the four senses of Scripture, and concludes with a " a com-
pendious rehearsal of tliat which gonth before." Tiie effects produced
by this work have already been noticed in the life of Tindal. It ex-
poses very fully the corruptions of popery, and the miserable bon-
dage of this country before the Reformation. A part of the preface,
with the summary review of the contents, as given in the concluding
portion, is printed here, as belter calculated for the present work
than the entire treatise.

83

FROM THE PREFACi

OBEDIENCE OF A CHRISTIAN MAN.

WILLIAM TINDAL, OTHERWISE CALLED HITCHINS,
TO THE READER.

Grace, peace, and increase of knowledge in our Lord
Jesus Christ be with thee, reader, and with all that call on
the name of the Lord unfeignedly, and w ith a pure con-
science. Amen.

Let it not make thee despair, neither yet discourage
thee, O reader, that it is forbidden thee on pain of life and
goods, or that it is made breaking of the king's peace, or
treason unto his highness, to read the word of thy soul's
health.* But much rather be bold in the Lord, and comfort
thy soul, forasmuch as thou art sure, and hast an evident
token through such persecution, that it is the true word of
God; which word is ever hated of the world, neither was
ever without persecution, as thou seest in all the stories of
the Bible, both of the New Testament and also of the Old;
neither can be, any more than the sun can be without his
light. And forasmuch as, contrariwise, thou art sure that
the pope's doctrine is not of God, which as thou seest, is
so agreeable unto the world, and is so received of the
world, or which rather so receives the world and the plea-
sures of the world, and seeks nothing but the possessions
of the world, and authority in the world, and to bear a rule
in the world; and persecutes the word of God, and with
all wiliness drives the people from it, and with false and so-
phistical reasons makes them afraid of it: yea, curses them
and excommunicates them, and brings them to believe
that they be damned if they look on it; and that it is but
doctrine to deceive men; and also moves the blind powers
of the world to slay, with fire, water, and sword, all that
cleave unto it: for the world loves that which is his, and
hateth that which is chosen out of the world to serve God
in the Spirit, as Christ saith to his disciples, (John xv.)

* Salvation.

84

Preface to The Obedience of a Christian Man. 85

" If yc wero of the world the world would love his own ;
but 1 hnvo chosen you out of ilic world, and therefore the
world hateth you."

Another comfort hast thou — that as the weak powers of
the world defend the doctrine of the world, so the mighty
power of God defends the doctrine of God; which thou
shult evidently perceive if thou call to mind the wonderful
deeds which God has ever wrought for his word in extreme
necessity, since the world began, beyond all man's reason ;
which are written, as Paul saith, (Rom. xv.) for our learn-
ing and not for our deceiving, that we, through patience,
and comfort of the Scripture, might have hope. The na-
ture of God's word is to fight against hypocrites. It began
at Abel, and has continued ever since, and shall, I doubt
not, until the last day. And the hypocrites have always
the world on their side, as thou seest in the time of Christ;
they had the elders, that is, the rulers of the Jews on their
side; they had Pilate and the ejnperor's power on their
side; they had Herod also on their side. Moreover, they
brought all their worldly wisdom to pass, and all that they
could think or imagine to serve for their purpose. First,
to fear the people withal, they excommunicated all that be-
lieved in Christ, and put them out of the temple, as thou
seest John ix. Secondly, they found the means to have
him condemned by the emperor's power, and made it trea-
son to Csesar to believe in him. Thirdly, they obtained to
have him hanged as a thief or a murderer, which accord-
ing to their carnal wisdom was a cause above all causes
that no man should believe in him. For the Jews take it
for a sure token of everlasting damnation, if a man be hang-
ed; for it is written in their law, (Deut, xxi.) Cursed is
whosoever hangeth on a tree. Moses also in the same
place commands, If any man be hanged, to take him down
the same day and bury him, for fear of polluting or defiling
the country; that is, lest they should bring the wrath and
curse of God upon them. And therefore the wicked Jews
themselves, who with such venomous hate persecuted the
doctrine of Christ, and did all the shame that they could
do unto him, though they would fain have had Christ to
hang still on the cross, and there to rot, as he should have
done by the emperor's law; yet for fear of defiling their
sabbath, and of bringing the wrath and curse of God upon
them, they begged of Pilate to take him down, (John xix.)
which was against themselves,

TINDAL. 8

86 Tindal.

Finally, when they had done all they could, and what
they thought sufficient, and when Christ was in the heart
of the earth, and so many bills and poleaxes* about him,
to keep him down, and when it was past man's help, tlien
God helped. When man could not bring him again, God's
truth fetched him again. The oath that God had sworn to
Abraham, to David, and to other holy fathers and prophets,
raised him up again to bless and save all that believe in
him. Thus the wisdom of the hypocrites became foolish-
ness. Lo, this was written for thy learning and comfort.

How wonderfully were the children of Israel locked in
Egypt! What tribulation, cumbrance, and adversity were
they in! The land also that was promised them was far
off, and full of great cities, walled with high walls up to
the sky, and inhabited with great giants; yet God's truth
brought them out of Egypt, and planted tiiem in the land
of the giants. This is also written for our learning: for
there is no power against God's, neither any wisdom
against God's wisdom : he is stronger and wiser than all
his enemies. What did it help Pharaoh to drown the men-
children? so little, I fear not, shall it at the last help the
pope and his bishops, to burn our men-children, who man-
fully confess that Jesus Christ is the Lord, and that there
is no other name given unto men to be saved by, as Peter
testifies, Acts iv.

Who dried up the Red Sea? Who slew Goliath? Who
did all those wonderful deeds which thou readest in the Bi-
ble? Who delivered the Israelites evermore from thraldom
and bondage, as soon as they repented and turned to God?
Faith verily; and God's truth, and the trust in the promises
which he had made. Read the eleventh to the Hebrews
for thy consolation.

When the children of Israel were ready to despair for
the greatness and the multitude of the giants, Moses ever
comforted them, saying, Remember what your Lord God
hath done for you in Egypt, his wonderful plagues, his
miracles, his wonders, his mighty hand, his stretched out
arm, and what he hath done for you hitherto. He shall
destroy them, he shall take their hearts from tliem, and
make them fear and fly before you. He shall storm them,
and stir up a tempest among them, and scatter them, and
bring them to nought. He hath sworn, he is true, he will
fulfil the promises that he hath made unto Abraham, Isaac,
* Weapons of the soldiers.

Preface to The Obedience of a Christian Man. 87

and Jacob. This is written for our learning: for verily he
is a true God, iind is our God as well as theirs, and liis
promises are with us, as well as with them; and he is pre-
sent with us as well as he was with them. If we ask, we
shall obtain; if we knock, he will open; if we seek, we
shall find; if we thirst, his truth shall fulfil our desire.
Christ is wiih us until the world's end. (Matt, the last.)
Let this little flock be bold therefore; for if God be on our
side, what matter maketh it who be against us? be they
bishops, cardinals, popes, or whatsoever names they will.

Mark this also; If God send thee to the sea, and pro-
mise to go with thee, and to bring thee safe to land, he will
raise up a tempest against thee, to prove whether thou wilt
abide by his word ; and that thou mayest feel thy faith and
perceive his goodness. For if it were always fiir weather,
and thou never brought into such jeopardy whence his
mercy only delivered thee, thy faith would be but a pre-
sumption, and thou wouldest be ever unthankful to God and
merciless unto thy neighbour.

If God promises riches, the way thereto is poverty.
Whom he loves, him he chastens; whom he exalts, he
casts down; whom he saves, he condemns first; he brings
no man to heaven, except he send him to hell first; if he
promise life, he slays first; when he builds, he casts all
down first; he is no patcher, he cannot build on another's
foundation ; he will not work until all be past remedy, and
brought unto such a case, that men may see, how his
hand, his power, his mercy, his goodness, and truth, have
wrought altogether. He will let no man be partaker with
him of his praise and glory: his works are wonderful, and
contrary unto man's works. Who ever, save he, delivered
his own Son, his only Son, his dear Son, unto the death,
and that for his enemies' sake; to win his enemy; to over-
come him with love; that he might see love, and love
again, and of love do likewise to other men, and overcome
them with well doing?

Joseph saw the sun and the moon, and the eleven stars
worshipping him. Nevertheless, ere that came to pass,
God laid him where he could neither see sun nor moon,
neither any star of the sky, and that for years; and also
undeservedly; to nurture him, to humble, to make him
meek, and to teach him God's ways, and to make him apt
and meet for the place and honour, against he came to it,
that he might perceive and feel that it came of God, and

88 Tindal.

that he might be strong in the Spirit to minister it in a
godly manner.

He promised the children of Israel a land with rivers of
milk and honey ; but brought them for the space of forty
years into a land, where not only rivers of milk and honey
were not, but where so much as a drop of water was not;
to nurture them, and to teach them, as a father doth his
son, and to do them good at the latter end ; and that they
might be strong in their spirit and souls, to use his gifts
and benefits godly, and after his will.

He promised David a kingdom, and immediately stirred
up king Saul against him to persecute him ; to hunt him
as men do hares with greyhounds, and to ferret him out of
every hole, and that for the space of many years. This
was to tame him, to make him meek; to kill his lusts; to
make him feel other men's diseases; to make him merciful;
to make him understand that he was made a king to minis-
ter and to serve his brethren, and that he should not think
that his subjects were made to minister unto his lusts, and
that it were lawful for him to take away from them life and
goods at his pleasure.

O that our kings were so nurtured now-a-days ! whom
our holy bishops teach in a far other manner ; saying,
Your grace shall take your pleasure ; yea, take what plea-
sure you list, spare nothing; we shall dispense with you,
we have power, we are God's vicars : and let us alone with
the realm, we shall take pains for you, and see that all
things be well : your grace shall but defend the faith only.

Let us, therefore, look diligently whereunto we are called,
that we deceive not ourselves. We are called, not to dis-
pute as the pope's disciples do; but to die with Christ,
that we may live with him ; and to suffer with him, that
we may reign with him. We are called unto a kingdom
that must be won by suffering only, as a sick man wins
health. God is he that doeth all things for us, and fights
for us, and we do but suffer only. Christ saith, (John xx.)
As my Father sent me, so send I you ; and (John xv.), If
they persecute me, then shall they persecute you ; and
Christ saith, (Matt, x.) I send you forth as sheep among
wolves. The sheep fight not, but the shepherd fights for
them, and cares for them. Be harmless as doves, there-
fore, saith Christ, and wise as serpents. The doves ima-
gine no defence, nor seek to avenge themselves. The
serpent's wisdom is, to keep his head, and those parts

Preface to The Obedience of a Christian Man. 89

wherein his life rests. Christ is our head, and God's word
is that wherein our li(b rests. To cleave, therefore, last
unto Christ, and unto those promises which God has made
us for his sake, is our wisdom. Beware of men, saitli he,
for they shall deliver you up unto their councils, and shall
scourge you; and ye shall be brought before rulers and
kings for my sake: the brother shall betra)^, or deliver,
the brother to death, and the father the son; and the
children shall rise against father and mother, and put
them to death. Hear what Christ saith more: The dis-
ciple is not greater than his master, neither the servant
greater, or better than his lord. If they have called the
good man of the house Beelzebub, how much rather shall
they call his household servants so? And (Luke xivth.)
Christ saith. Which of you, disposed to build a tower, sit-
teth not down first and counteth the cost, whether he have
sufficient to perform it? Lest when he hath laid the foun-
dation, and then is not able to perform it, all that behold
it begin to mock him, saying, This man began to build, and
was not able to make an end; so likewise, none of you
that forsaketh not all that he hath, can be my disciple.
Whosoever, therefore, considers not this beforehand — I
must jeopard . life, goods, honour, worship, and all that
there is, for Christ's sake, deceives himself, and makes a
mock of himself, to the godless hypocrites and infidels.
No man can serve two masters, God and mammon; that
is to say, wicked riches also. (Matt, vi.) Thou must love
Christ above all things: but that thou dost not if thou be
not ready to forsake all for his sake. If thou have for-
saken all for his sake, then art thou siu'e that thou lovest
him. Tribulation is our right baptism, and is signified
by plunging into the water. We that are baptised in the
name of Christ, saith Paul, (Rom. vi.) are baptised to die
with him.

The Spirit, through tribulation, purges us, and kills our
fleshly wit, our worldly understanding, and belly-wisdom,
and fills us full of the wisdom of God. Tribulation is a
blessing that comes of God, as Christ witnesses, (Matt, v.)
Blessed are they that suffer persecution for righteousness'
sake, for theirs is the kingdom of heaven. Is not this
a comfortable word? Who ought not rather to choose,
and desire to be blessed with Christ in a little tribulation,
than to be cursed perpetually with the world for a little
pleasure?

8*

90 Tindal.

Prosperity is a real curse, and a thing that God gives to
his enemies. Wo be to you rich, sailh Christ, (Luke vi.)
lo, ye have your consolation : wo be to you that are full,
for ye shall hunger: wo be to you that laugh, for ye shall
weep: wo be to you when men praise you, for so did their
fathers unto the false prophets : yea, and so have our fathers
done to the false hypocrites. The hypocrites, with worldly
preaching, have not gotten the praise only, but even the
possessions also, and the dominion and rule of the whole
world.

Tribulation for righteousness is not a blessing only, but
also a gift that God gives unto none save his special friends.
The apostles (Acts v.) rejoiced that they were counted
worthy to suffer rebuke for Christ's sake. And Paul (2
Tim. iii.) saith. All that will live godly in Christ Jesus
must suffer persecution: and (Phil, i.) he saith, Unto you
it is given not only to believe in Christ, but also to suffer
for his sake. Here thou seest that it is God's gift to suffer
for Christ's sake. Peter (1 Pet. iv.) saith, Happy are ye
if ye suffer for the name of Christ; for the glorious Spirit
of God resteth in you. Is it not a happy thing, to be sure
that thou art sealed with God's Spirit to everlasting life?
And, verily, thou art sure thereof, if thou suffer patiently for
his sake. By suffering art thou sure; but by persecuting
canst thou never be sure: for Paul (Rom. v.) saith. Tribu-
lation maketh feeling; that is, it makes us feel the good-
ness of God, and his help, and the working of his Spirit.
And the Lord said to Paul, My grace is sufficient for thee;
for my strength is made perfect through weakness. (2 Cor.
xii.) Lo, Christ is never strong in us till we are weak. As
our strength abates, so the strength of Christ grows in us.
When we are quite emptied of our own strength, then are
we full of Christ's strength: and look, how much of our
own strength remains in us, so much lacks there of the
strength of Christ. Therefore saith Paul, Very gladly will
I rejoice in my weakness, that the strength of Christ may
dwell in me. Therefore have I delight, saith Paul, in in-
firmities, in rebukes, in need, in persecutions, and in an-
guish for Christ's sake; for when I am weak then am I
strong. Meaning, that the weakness of the flesh is the
strength of the Spirit. And by flesh understand wit, wis-
dom, and all that is in a man before the Spirit of God come ;
and whatsoever springeth not of the Spirit of God, and of
God's word. And of like testimonies is all the Scripture full.

Preface to The Obedience of a Christian Man. 91

Behold, God sets before us a blessing and also a curse.
A blessing, verily, and that a glorious and an everlasting
blessing, if we sutler tribulation and adversity with our
Lord anil Saviour Christ. And an everlasting curse, if,
for a little pleasure sake, we withdraw ourselves from the
chastising and nurture of God, wherewith he teaches all
his sons, and fashions them after his godly will, and makes
them perfect, as he did Christ, and makes them apt and
meet vessels to receive his grace and his Spirit, that they
might perceive and feel the exceeding mercy which we have
in Christ, and the innumerable blessings, and the unspeak-
able inheritance, whereto we are called and chosen, and
sealed in our Saviour Jesus Christ, unto whom be praise
for ever. Amen.

Finally: whom God chooses to reign everlastingly with
Christ, him he seals with his mighty Spirit, .and pours
strength into his heart, to suffer afflictions also with Christ,
for bearing witness unto the truth. And this is the differ-
ence between the children of God and of salvation, and
between the children of the devil and of damnation — that
the children of God have power in their hearts to suffer for
God's word, which is their life and salvation, their hope
and trust, and whereby they live in the soul and spirit
before God. And the children of the devil, in time of ad-
versity, flee from Christ, whom they followed feignedly,
their hearts not sealed with his holy and mighty Spirit, and
get them to the standard of their right father the devil, and
take his wages, the pleasures of this world, which are the
earnest of everlasting damnation. Which conclusion the
twelfth chapter to the Hebrews well confirms, saying, My
son, despise not thou the chastising of the Lord, neither
faint when thou art rebuked of him : for whom the Lord
loveth, him he chastiseth ; yea, and he scourgeth every son
whom he receiveth. Lo, persecution and adversity for the
truth's sake is God's scourge, and God's rod, and pertains
unto all his children indifferently: for when he saith he
scourges every son, he makes no exception. Moreover,
saith the text. If ye shall endure chastising, God ofiereth
himself unto you as unto sons. What son is it that the
Father chastiseth not? If ye be not under correction,
(whereof all are partakers,) then are ye bastards, and not
sons.

Forasmuch, then, as we must needs be baptized in

92 Tindal.

tribulations, and pass through the Red Sea, and a great
and a fearful wilderness, and a land of cruel giants, into
our natural country; yea, and inasmuch as it is a plain
earnest that there is no other way into the kingdom of
life than through persecution, and suffering of pain, and of
very death, after the example of Christ — therefore let us
arm our souls with the comfort of the Scriptures: how
that God is ever ready at hand in time of need to help
us; and how that such tyrants and persecutors are but
God's scourge, and his rod to chastise us. And as the
Father has always in time of correction the rod fast in
his hand, so that the rod doth nothing but as the Father
moves it; even so God has all tyrants in his hand, and
lets them not do whatsover they would, but as much only
as he appoints them to do, and as far as it is necessary for
us. And as when the child submits himself unto his
father's correction and nurture, and humbles himself alto-
gether unto the will of his father, then the rod is taken
away, even so, when we are come unto the knowledge of
the right way, and have forsaken our own will, and offer
ourselves wholly to the will of God, to walk which way
soever he will have us; then turns he the tyrants; or else
if they enforce to persecute us any further, he puts them
out of the way, according unto the comfortable examples of
the Scripture.

Moreover, let us arm our souls with the promises both
of help and assistance, and also of the glorious reward that
follows. Great is your reward in heaven, saith Christ;
(Matt. V.) and, He that acknowledges me before men, him
will I acknowledge before my Father that is in heaven;
(Matt. X.) and. Call on me in time of tribulation, and I
will deliver thee; (Psalm Ixv.) and. Behold the eyes of
the Lord are over them that fear him, and over them that
trust in his mercy; to deliver their souls from death, and
to feed them in time of hunger. (Psalm xxxiii.) And in
Psalm xxxiv. David saith. The Lord is nigh them that are
troubled in their hearts, and the meek in spirit will he save.
The tribulations of the righteous are many, and out of them
all will the Lord deliver them. The Lord keepeth all the
bones of them, so that not one of them shall be bruised.
The Lord shall redeem the souls of his servants. And of
such like consolations all the Psalms are full — would to
God that, when ye read them, ye understood them. And,
Matthew x., When they deliver you, take no thought what

Preface to The Obedience of a Christian Man. 93

ye shall say; it shall be given you the same hour what ye
shall say: for it is not ye that s|)cak, but the Spirit of your
Father which speaks in you. The very hairs of your heads
are numbered, saith Christ also. (Matt, x.) If God cares
(bi- our hairs, ho much more cares for our souls, vi'hich he
has sealed with his Holy Spirit. Therefore saith Peter,
(1 Pet. V.) Cast all your care upon him; for he careth for
you. And Paul (1 Cor. x.) saith, God is true, he will not
suffer you to be tempted above your might. And, Psalm
Iv., Cast thy care upon the Lord.

Let thy care be to prepare thyself with all thy strength;
to walk which way he will have thee, and to believe that he
will go with thee, and assist thee, and strengthen thee
against all tyrants, and deliver thee out of all tribulation.
But what way, or by what means he will do it, that commit
unto him, and his godly pleasure and wisdom, and cast
that care upon him. And though it seem ever so unlikely,
or ever so impossible unto natural reason, yet believe stead-
lastly that he will do it. And then shall he (according to
his old use) change the course of the world, even in the
twinkling of an eye, and come suddenly upon our giants,
as a thief in the night, and compass them in their wiles and
worldly wisdom. When they cry Peace, and All is safe;
then shall their sorrows begin, as the pangs of a woman
that travails with child: and then shall he destroy them,
and deliver thee, unto the glorious praise of his mercy and
truth. Amen.

Tindal then shows at considerable length, that " the
Scriptures ought to be in the English tongue,'''' and that
*' the Scripture is the trial of all doctrine and the right
touchstone"

EXTRACT

OBEDIENCE OF A CHRISTIAN MAN.

A COMPENDIOUS REHEARSAL OF THAT WHICH GOETH
BEFORE.

I HAVE described unto you the obedience of children,
servants, wives, and subjects. These four orders are of
God's making, and the rules thereof are God's word. He
that keeps them shall be blessed: yea, is blessed already
and he that breaketh them shall be cursed. If any person
from impatience, or a stubborn and rebellious mind, with-
draw himself from any of these, and get him to any other
order, let him not think thereby to avoid the vengeance of
God in obeying rules and traditions of man's imagination.
If thou pollest thine head in the worship of thy father,*
and breakest his commandments, shouldest thou so escape?
or if thou paintest thy master's image on a wall and slick-
est up a candle befoi'e it, shouldesl thou therewith make
satisfaction for the breaking of his commandments? Or, if
thou wearest a blue coat in the worship of the kingf and
breakest his laws, shouldest thou so go quit ? Let a man's
wife make herself a sister of the charterhouse, and answer
her husband, when he bids her hold her peace,:}: My bre-
thren keep silence for me, and see whether she shall so
escape. And be thou sure that God is more jealous over
his commandments than man is over his, or than any man
is over his wife.

Because we are blind, God has appointed in the Scrip-
ture how we should serve him and please him. As per-
taining unto his own person, he is abundantly pleased when
we believe his promises and the holy testament which he
has made unto us in Christ, and for the mercy which he
there showed us, love his commandments. All bodily
service must be done to man in God's stead. We must
give obedience, honour, toll, tribute, custom, and rent

* If you shave your head from respect to your father.

t As a king's servant.

t The monastic order of Carthusians were bound by their vow to
keep perpetual silence.
94

The Obedience of a Christian Man. 95

unto whom thny belong. Then if thou have ought more
to bt\stow, give unto tlic poor which are left here in Christ's
stead, that we show mercy to thtm. If we keep the com-
mandments of love, then are we sure that we fulfil the law
in the sight of God, and that our blessing shall be everlast-
ing life. Now when we obey patiently, and without grudg-
ing, evil princes that oppress us, and persecute us; and are
kind and merciful to them that are merciless to us, and do
the worst they can to us, and so take all fortune patiently,
and kiss whatever cross God lays upon our backs, then
are we sure that we keep the commandments of love.

I declared that God has taken all vengeance into his
own hands, and will avenge all unright himself — either by
the powers or officers which are appointed thereto; or else,
if they be negligent, he will send his curses upon the trans-
gressors, and destroy them with his secret judgments, I
showed also that whosoever avenges himself', is condemned
in doing the deed, and falls into the hands of the temporal
sword, because he takes the office of God upon himself,
and robs God of his most high honour, in that he will not
patiently abide his judgment. I showed you of the autho-
rity of princes — how they are in God's stead, and how they
may not be resisted; do they ever so evil they must be re-
served unto the wrath of God. Nevertheless, if they com-
mand to do evil we must then disobey, and say. We are
otherwise commanded of God; but not rise against them.
They will kill us then, sayest thou. Therefore, I say, is
a Christian called to sufier even the bitter death for his
hope's sake, and because he will do no evil.* I showed
also that the kings and rulers, be they ever so evil, are yet
a great gifi: of the goodness of God, and defend us from a
thousand things that we see not.

I proved also that all men, without exception, are under
the temporal sword, whatsoever names they give them-
selves. Because the priest is chosen out of the laymen

* In another part of this treatise, Tindal thus distinguishes res-
pecting some of the Romish martyrs. " Tliey have also martyrs
which never preached God's word, neither died therefore, but for
privileges and liberties which they falsely purchased, contrary unto
God's ordinances. Yea, and such saints, tliough they be dead, yet
rob now as fast as ever they did, neitJier are less covetous now, than
when they were alive. I doubt not but that they will make a saint
of my lord cardinal (Wolsey,) after the death of us that are now
alive and know his juggling and crafty conveyance; and will slirine
him gloriously for his mightily defending of the right of the holy
church, except we be diligent to leave a commemoration of that
Kimrod behind us.'' Works, Fo. ed. p. 160.

96 Tindal.

to teach this obedience, is that a lawful cause for him to
disobey?* Because he preaches that the layman should not
steal, is it therefore lawful for him to steal unpunished?
Because thou teachest me that I may not kill, or if I do,
the king must kill me again, is it therefore lawful for thee
to kill and go free? or rather shouldst not thou who art my
guide to teach me the right way, walk therein before me?
The priests of the old law with their high bishop Aaron,
and all his successors, though they were anointed by God's
commandment, and appointed to serve God in his temple,
and exempt from all offices, and ministering of worldly
matters, were yet nevertheless under the temporal sword,
if they break the laws. Christ saith to Peter, All that take
the sword shall perish by the sword. Here is no exception.
Paul saith. All souls must obey. Here is no exception.
Paul himself is here not exempt. God saith, (Gen. ix.)
Whosoever sheddeth man's blood, by man shall his blood
be shed again. Here is no exception.

Moreover Christ became poor, to make other men rich;
and bound, to make others free. He left also with his dis-
ciples the law of love. Now love seeketh not her own
profit, but her neighbour's; love seeketh not her own free-
dom, but becometh surety and bond to make her neigh-
bour free. The spiritualty, therefore, are condemned by
all the laws of God, who through falsehood and disguised
hypocrisy have sought so great profit, so great riches, so
great authority, and so great liberties; and have so beg-
gared the laymen, and so brought ihem in subjection and
bondage, and so despised them, that they have set up
franchises in all towns and villages, for whosoever robs,
murders, or slays them, and even for traitors unto the
king's person also.f

* The Romish priests at that time were exempt from temporal
jurisdiction; a few years before a law had been passed in England,
subjecting some of the inferior orders of the ecclesiastics to the
same trial as otlier subjects, for their crimes; but the deacons,
priests, and tlie higher orders were not amenable to any courts but
their own, wliatever their otTences might be.

t Sanctuaries, or places of refuge attached to the principal mo-
nasteries and places of popish worship, where criminals might re
main in safety, and the magistrates dared not apprehend them.
These were abolished in tlie reigns of Henr)' VIII. and Edward VI.
but some of them were restored by queen Mary. In a procession of
the abbot of Westminster and his monks, December 6, 1556, " the
sanctuary men" walked; three of them had been guilty of murder,
one of them was a son of lord Dacre, who liad waylaid and killed a
gentleman named West, with circumstances of great aggravation.

The Obedience of a Christian Man. 97

I proved also that no king has power to grant them
such likrly; but are condemned as well for their giving,
as they lor their false purchasing. For as God gives the
father power over his children, even so gives he him a
commandment to exticute it, and not to sutler them to do
wickedly unpunished, but unto his condemnation, as thou
mnyest see by Eli, the high priest, &c. And as the master
has authority over his servants, even so has he a command-
ment to govern them. And as the husband is head over
his wife, even so has he commandment to rule her appe-
tites, and is condenmed, if he sutlers her to be a misliver,
or submits himself to her, and makes her his head. And
even in like manner as God maketh the king head over his
realm, even so giveth he him commandment to execute the
laws upon all men indifierently.* For the law is God's,
and not the king's. The king is but a servant to execute
the law of God, and not to rule after his own imagination.

I showed also that the law and the king are to be feared,
as things that wei*e given in fire, and in thunder, and light-
ning, and terrible signs. I showed the cause why rulers
are evil, and by what means we might obtain better, I
showed also how wholesome those bitter medicines, evil
princes, are to right Christian men.

I declared how those whom God hath made governors
in the world ought to rule, if they be Christian. They
ought to remember that they are heads and arms, to defend
the body, to minister peace, health, and wealth, and even
to save the body ; and that they have received their offices
of God, to minister and to do service unto their brethren:
kincr, subject, master, servant, are names in the world, but
not in Christ. In ("hrist we are all one, and evenf breth-
ren. No man is his own, but we all are Christ's servants,
bought with C'hrist's blood. Therefore ought no man to
seek himself or his own profit; but Christ and his will. In
Christ no man ruleth as a king his subjects, or a master

He was afterwards whipped before the cross, which penance seems
to have been all the punishment he received. " And thus," as
Strype observes, " was the abbey restored to its pristine privileg-es."
A few months after, a thief escaped from the Tower, and took refuge
in the sanctuary at Westminster, but his case being of an ag-grava-
led nature, and he having broken prison, the council ordered that he
sliou'.d be tnken from the sanctuary and again imprisoned. The
monks liowcvci persisted in claimin,? him, and the criminal was re-
stored to them. — f^triipp, Ecrlen. Memorials, iii. p. 310, 383.
■'^ Impartially. t Equal.

■J'lXDAl-. 9

38 Tindal.

his servants; but serveth as one hand doth to another, and
as the hands do unto the feet, and the feet to the hands, as
thou seest 1 Cor. xii. We also serve not as servants unto
masters; but as they which are bought with Christ's blood
serve Christ himself, V\"e here are all servants unto Christ.
For whatsoever we do one to another in Christ's name,
that do we unto Christ, and the reward of that shall we
receive of Christ. The king considers his commons as
Christ himself, and therefore does them service willingly;
seeking no more of them than is sufficient to maintain
peace and unity, and to defend the realm. And they obey
again, willingly and lovingly, as unto Christ. And of
Christ every man seeks his reward.

I warned the judges that they take not an example how
to minister their offices from our spiritualty, which are
bought and sold to do the will of Satan ; but of the Scrip-
lure, whence they have their authority. Let that which
is secret abide secret till God open it, who is the Judge
of secrets. For it is more than a cruel thing to break up
into a man's heart, and to compel him to put either soul or
body in jeopardy, or to shame himself. If Peter, that
great pillar, for fear of death, forsook his Master, ought
Qol we to spare weak consciences?

I declared how the king ought to rid his realm from the
wily tyranny of the hypocrites, and to bring the hypocrites
under his laws: yea, and how he ought to be learned, and
to hear, and to look upon the causes himself, which he
will punish; and not to believe the hypocrites, and to give
them his sword to kill whom they will.

The king ought to count what he hath spent in the
pope's quarrel since he was king. The first voyage cost
upon fourteen hundred thousand pounds.* Reckon since
what hath been spent by sea and land between us and
Frenchmen, and Scots, and then in triumphs, and in em-
bassies, and what hath been sent out of the realm secretly ;

* The first expedition of king Henry VIII. to France in 1513, was
undertaken principally at the instigation of flie pontiff, who songht
to promote Jiis own ambitious views. The efforts of the English
monarch were successful, hut his confederates contrived to obtain
the advantages for themselves, although purchased at an immense
expense to England, botii in carrying on the warfare, and in the
magnificence displayed by Henry, who was grossly flattered b}' the
pope, while the latter anxiously endeavoured to increase his power
over England. Tindal spoke still more plainly of this expedition,
and the crafty proceedings of the pope, in his tract called " The
Practice of Prelates."

The Obedience of a Christian Man. 99

and all to maintain our holy father, and I doubt not but that
will surmount the sum of forty or fifty htnidred thousand
pounds. For we had no cause to spend one [)enny but lor
our holy lather. The king therefore ought to make them
|)ay this money every farthing, and fetch it out of their
mitres, crosses, shrines, and all manner of treasure of the
church, and pay it to his commons again; not that only
which the cardinal and his bishojis com[)elled the commons
to lend, and made them swear with such an exam])le of
tyranny as was never belbre thought on; but also all that
he has gathered of them. Or else, by the consent of the
commons, to keep it in store for the defence of the realm.
Yea, the king ought to look in the chronicles, what the
popes have done to kings in time past, and make them re-
store it also; and ought to take away from them their
lands which they have gotten with their false prayers, and
restore them unto the right heirs again; or with consent
and advisement turn them unto the maintaining of the pdor,
and bringing up of youth virtuously, and to maintain neces-
sary officers and ministers to defend the commonwealth.

If he will not do it, then ought the commons to take pa-
tience, and to take it for God's scourge, and think that God
has blinded the king for their sins' sake, and commit their
cause to God: and then shall God make a scourge for
them, and drive them out of his temple, according to his
wonderful judgment.

On the other side, I have also uttered the wickedness of
the spiritualty, the falsehood of the bishops, and juggling
of the pope, and how they have disguised themselves; bor-
rowing some of their pomp of the Jews, and some of the
Gentiles; and have with subtle wiles turned the obedience
that should be given to God's ordinance unto themselves.
And how they have put out God's testament and God's
truth, and set up their own traditions and lies, in which
they have taught the people to believe, and thereby sit in
their consciences as God; and have by that means robbed
the world of lands and goods, of peace and unity, and of
all temporal authority, and have brought the people into
ignorance of God, and have heaped the wrath of God upon
all realms; and especially upon the kings; whom they have
robbed, not of woi'ldly things only, but even of their very
natural wits.* They make them believe that they are most

* Understandings.

lOD Tindal.

Christian, when they hve most abominably, and will suffer
no man in their realms who believe on Christ; and that they
are defenders of the faith, when they burn the gospel and
promises of God, out of which all faith springeth.

I showed how they have ministered Christ, king and em-
peror out of their places; and how they have made them a
several kingdom, which they got at the first in deceiving of
princes, and now pervert the whole Scripture, to prove that
they have sucii authority of God. And lest the laymen
should see how falsely they allege the places of the Scrip-
ture, is the greatest cause of this persecution.

They have feigned confession for the same purpose, to
stablish their kingdom withal. All secrets know they there-
by. The bishop knows the confession ol"whom he pleases
throughout all his diocese. Yea, and his chancellor com-
mands the ghostly father* to deliver it written. The pope,
his cardinals, and bishops, know the conlession of the em-
perftr, kings, and of all lords: and by confession they know
ail their captives. If any believe in Christ, by confession
they know him. Shrive thyself where thou wilt, whether
at Sion, Charterhouse, or at the Observant's, thy confession
is known well enough. And thou, if thou believe in Christ,
art waited upon. Wonderful are the things that thereby
are wrought. The wife is feared, and compelled to utter
not her own only, but also the secrets of her husband, and
the servant the secrets of his master. Also, through con-
fession they quench the faith of all the promises of God,
and take away the effect and virtue of all the sacraments
of Christ.

They have also corrupted the saints' lives with lies and
feigned miracles, and have put many things out of the
sentence or great curse, as raising of rent and fines, and
hiring men out of their houses, and whatsoever wicked-
ness they themselves do; and have put a great part of the
stories and chronicles out of the way lest their falsehood
should be seen.f For there are no mischiefs or disorder,

* Spiritual father, the priest.

t Tlie great curse or denunciation of wrath against offences was
read once every year, and particularly included all offences against
the ecclesiastical government.

Polydore Vergil, a Roinish writer, compiled a liistory of England
from ancient chronicles, in which lie promoted the views of the pa-
pacy, and he is said to jiave destroyed many valuable manuscripts
after tliey had been thus garbled by him.

The Obedience of a Christian Man. 101

whether it be in the temporal regiment, or else in the
spiritual, whereof they are not the chief causes, and even
the very fountain and springs, and as we say, the well-
head; so that it is impossible to preach against mischief
except you begin at them, or to set any reformation in the
world except you reform lliem first. Now are they har-
dened and taught as Pharaoh, and will not bow unto any
right way or order. And therefore they persecute God's
word and the preachers thereof; and on the other side lie
await unto all princes, and stir up all mischief in the world,
and send them to war, and occupy their minds therewith,
or with other voluptuousness, lest they should have lei-
sure to hear the word of God, and to set an order in their
realms.*

Bv them are all things ministered, and by them are all
kings ruled: yea, in every king's conscience sit they ere
he be king, and |)er?u;ide every king what they desire, and
make them both to believe what they will, and to do what
they will. Neither can any king or any realm have rest
for their businesses. Behold king Henry the Vth, whom
they sent out for such a purpose as they sent out our king
that now is. See how the realm is inhabited. Ask where
the goodly towns and their walls, and the people that was
wont to be in them are become, and where the blood royal
of the realm is become also? Turn thine eyes whither thou
wilt, and thou shalt see nothing prosperous but their subtle
polling. With that it is flowing water; yea, and I trust it
will be shortly a full sea.

In all their doings, though they pretend outwardly the
honour of God or of the commonwealth, their intent and
secret counsel is only to bring all under their power, and
to take out of the way whosoever hinders them, or is too
mighty for them. As when they send the princes to Jeru-
salem, to conquer the holy land, and to fight against the
Turks, whatsoever they pretend outwardly, their secret in-
tent is, while the princes there conquer them more bishop-
rics, to conquer their lands in the mean season with their
false hypocrisy, and to bring all under them; which thou
mayest easily perceive since they will not let us know the
faith of Christ. And when they are once on high, then

* Tindal here refers particularly to Henry V., who was induced
to commence his wars against France by archbishop Arundel, who
thus diverted the king's attention from the luxury and vast poises-
sions of the clergy, which were loudly complained t>f.

102 Tindal

are they tyrants above all tyrants, whether they be Turks
or Saracens. How they minister proving of testaments!
How causes of wedlock! or if any man die intestate! If a
poor man die, and leave his wife and half a dozen young
children, and but one cow to find them, that will they have
for a mortuary mercilessly; let come of wife and children
what will. Yea, let any thing be done against their plea-
sure, and they will interdict the whole realm, sparing no
person.

Read the chronicles of England, out of which yet they
have put a great part of their wickedness, and thou shalt
find them always both rebellious and disobedient to the
kings, and also churlish and unthankful, so that when all
the realm gave the king somewhat to maintain him in his
right, they would not give a mite. Consider the story of
king John, where I doubt not but they have put the best
and fairest for themselves, and the worst of king John.
For I suppose they make the chronicles themselves. Com-
pare the doings of their holy church (as they ever call it)
unto the learning of Christ and of his apostles. Did not
the legate of Rome assoil* all the lords of the realm of
their due obedience which they owed to the king by the
ordinance of God? Would he not have cursed the king
with his solemn pomp, because he would have done that
office which God commands every king to do, and where-
fore God hath put the sword in every king's hand? that
is, because king John would have punished a wicked
clerkf that had coined false money. The laymen that had
not done half so great faults must die, but the clerk must
go escape free! Sent not th'e pope also unto the king of
France remission of his sins, to go and conquer king .lohn's
realm? So now remission of sins comes not by faith in
the testament that God hath made in Christ's blood; but
by fighting and murdering for the pope's pleasure. Last
of all, was not king John fain to deliver his crown unto
the legate, and to yield up his realm unto the pope, where-
fore we pay Peter-pence. They might be called the poll-
ing-pence of false prophets well enough. They care not
by what mischief they come by their purpose. War and
conquering of lands is their harvest. The more wicked
the people are, the more they have the hypocrites in rever-
ence, the more they (ear them, and the more thev believe
in them. And they that conquer other men's lands, when
• Absolve. f Ecclesiastic.

The Obedience of a Christian Man. 103

they die, make thorn their heirs, to be prayed for for ever.
Let there come one conquest more in the rcaUn, and thou
shall see tiicm get yet as much more as they have, if they
can keep down God's word, that their juggling come not
to hght; yea, thou shalt see them take tiie reahn wholly
into their hands, and crown one of themselves king there-
of. And verily, 1 see no other likelihood, but that the
land shall be shortly conquered. The stars of the Scrip-
tui'e promise us none other fortune, inasmuch as we deny
Christ wilh the wicked Jews, and will not have him reign
over us: but will be still children of darkness under anti-
christ, and antichrist's possession, burning the gospel of
Christ, and defending a faith that may not stand wilh his
holy testament.

If any man shed blood in the church, it shall be inter-
dicted till he have paid for the hallowing. If he be not
able, the parish must pay, or else shall it stand always
interdicted. They will be avenged on them that never
offended. Full well prophesied Paul of them, in the 2d
epistle to Timothy, chap. iii. Some man will say, Wouldest
thou that men should fight in the church unpunished?
Nay, but let the king ordain a punishment for them, as he
does for them that fight in his palace, and let not all the
parish be troubled for the fault of one. And as for their
hallowing, it is the juggling of antichrist. A Christian
man is the temple of God and of the Holy Ghost, and
hallowed in Christ's blood. A Christian man is holy in
himself, by reason of the Spirit that dwelleth in him; and
the place wherein he is, is holy by reason of him, whether
he be in the field or town. A Christian husband sanctifies
an unchristian wife, and a Christian wife an unchristian
husband, (as concerning the use of matrimony,) saith Paul
to the Corinthians. If now, while we seek to be hallowed
in Christ, we are found unholy, and must be hallowed by
the ground, or place, or walls, then Christ died in vain.
Howbeit, antichrist must have wherewith to sit in men's
consciences, and to make them fear where is no fear, and
to rob them of their faith, and to make them trust in that
which cannot help them, and to seek holiness of that which
is not holy in itself.

Afler that the old king of France was brought down out
of Italy, mark what pageants have been played, and what
are yet a playing to separate us from the emperor, (lesl
by the help or aid of us he should be able to recover

104 Tiiidah

his right of the pope.) and to couple us to the Frenchmen,
whose might the pope ever abuses to keep the emperor
from Italy. What prevails it for any king to marry his
daughter or his son, or to make any peace or good ordi-
nance for the weahh of his realm ! For it shall no longer
last than it is profitable to them. Their reason is so secret
that the world cannot perceive it. They dissemble those
things which they only are cause of, and pretend discord
among themselves when they are most agreed. One shall
hold this, and another shall dispute the contrary; but the
conclusion shall be that which most maintains their false-
hood, though God's word be ever so contrary. ^Vhat have
they wrought in our days ; yea, and what work they yet,
to the perpetual dishonour of the king, and rebuke of the
realm, and shame of all the nation, in whatsoever realms
they go!

I uttered unto you partlv the malicious blindness of the
bishop of Rochester,"' his juggling, his conveying, his foxy-
wiliness, his bo-peep, his wresting, renting, and shameful
abusing of the Scripture; his oratory and alleging of here-
tics, and how he would make the apostles authors of blind
ceremonies, without signification, contrary to their own
doctrine, and have set him for an example to judge all
others by. Whatsoever thou art that readest this, I exhort
thee in Christ, to compare his sermon and that which I
have written, and the Scripture together, and judge. There
shalt thou find of our holy father's authority, and what it is
to be great, and how to know the greatest.

Then follows the cause why laymen cannot rule tempo-
ral othces, which is the lalsehood of the bishops. There
shalt thou find of miracles and ceremonies with.out signi-
fication; of false anointing, and lying signs, and false
names; and how the spiritualty are disguised in lalsehood,
and how they rule the people in darkness, and do all things
in the Latin tongue; and of their petty pillage. Their
polling is like a consumption, wherein a man complains
of feebleness and of faintness, and knows not whence his
disease comes; it frets inwardly, and consumes the very
marrow of the bones.

There thou seest the cause why it is impossible for

kings to come to the knowledge of the truth. For the

ecclesiastics lay wait for them, and serve their appetites

at all points; and through confession, buy and sell and

* Bishop Fisher, a strenuous supporter of tlie papacy.

The Obedience of a Christian Man. 105

betray both flicin and all their true friends, and lay baits
for them, and never leave them till they have blinded them
with their sophi.stry, and have brought them into their nets.
And then when the king is captive, they compel all the
rest with violence of the sword. For if any man will not
obey them, be it right or wrong, they cite him, suspend
him, and curse or excommunicate him. If he then obey
not, they deliver him to Pilate, that is to say, unto the tem-
poral ofbcers, to destroy him. Last of all, there findest
thou 'the very cause of all persecution, which is the preach-
ing against hypocrisy.

Then come we to the sacraments, where tliou seest that
the work of the sacrament saves not, but only the faith in
the promise, which the sacrament signifies, justifies us.
There hast thou that a priest is only a servant to teach,
and svhatsoever he takes upon him more than to preach
and to minister the sacraments of Christ, (which is also
preaching) is falsehood.

Then conies how they juggle through dumb ceremonies,
and how they make merchandise with feigned words; as
penance, a pcena et a culpa, satisfaction, attrition, charac-
ter, purgatory pick-purse; and how through confession they
make the sacraments and all the promises of none effect or
value. There seest thou that absolving is but preaching
the promises; and cursing or excommunicating, preaching
the law; and of their power, and of their keys, of false
miracles, and praying to saints. There seest thou that cere-
monies did not the miracles, but faith; even as it was not
Moses' rod that did the miracles, but Moses' faith in the pro-
mises of God. Thou seest also that to have a faith wbere
God hath not a promise, is idolatry. And there also seest
thou how the pope exalts himself above God, and com-
mands him to obey his tyranny. Last of all, thou hast
there that no man ought to preach but he that is called.

Then followeth the belly-brotherhood of monks and
friars. For Christ hath deserved nought with them. For
his sake thou gettest no favour. Thou must offer unto their
bellies, and then they pray bitterly for thee. There thou
seest that Christ is the only cause; yea, and all the cause
whv God doth ought for us, and hears our complaint.
And there hast thou doctrine how to know and to be sure
that thou art elect and hast God's Spirit in thee. Thou
hast there learning to try the doctrine of our spirits.

Then follow their four senses of the Scripture, of which

106 Tindal.

three (the tropological, allegorical, and analogical) are no
senses: and the fourth, that is the literal sense, which is
the true sense, the pope has taken to hiinself. It may have
no other meaning than pleases his fatherhood. ^Ve must
abide his interpretation. And us he thinks, so must we
think, though it be impossible to feather any such meaning
of the Scripture. Then hast thou the true use of allego-
ries, and how they are nothing but examples bori'owed of
the Scripture to express a text or an open conclusion of the
Scripture, and as it were to paint it before thine eyes, that
thou mayest feel the meaning and the power of the Scrip-
ture in thine heart. Then comes the use of worldly simi-
litudes, and how they are false prophets which bring a
worldly similitude for any other purpose, save to express
more plainly that which is contained in an open text. And
so are they also which draw the Scripture contrary to the
open places, and contrary to the example, living, and prac-
tising, of Christ, the apostles, and of the holy prophets.
And then, finally, hast thou of our holy father's power,
and of his keys, and of his binding and excommunicating,
and of his cursing and blessing, with examples of every
thing.

In the former part of this treatise (fol. ed. p. 130.)
Tindal exposed the erroneous view concerning justifica-
tion, then advanced by the more moderate advocates of
the church of Rome, and which has since been adopted
by many nominal followers of Christ, of various denomi-
nations. He says,

Rochester (bishop Fisher) intending to prove that we are
justified through holy works, alleges half a text of Paul of
the fifth to the Galatians, as his manner is to juggle and
convey craftily. Which text he this wise Englishes:
" Faith, which is wrought by love." Rochester will have
love to go before, and faith to spring out of love. Thus anti-
christ turns the roots of the tree upward. I must first love
a bitter medicine, (according to Rochester's doctrine,) and
then believe that it is wholesome — whereas by natural rea-
son, I first hate a bitter medicine, until I am brought to
believe the physician that it is wholesome, and that the
bitterness shall heal me; and then afterwards I love it of
that belief. Does the child love the father first, and then
believe that he is his son or heir? or rather, because he

The Olnd'uncc of it I'liriat'um Man. 107

knows (hat lie is liis son or heir and bnloved, theioforc he
loves again? John saitii, in the third of his iir.st epistle, See
what love the Father hath siiowed upon us, tliat we should
be railed his sons. Because we are sons, therefore we love.
Now, by faith we are sons, as .lohn saith in the Hrst chap-
ter of his gospel, fic gave them pow(.'r to be the sons of
God, in that they believed on his name. And Paul saith,
in the third chapter of his epistle to the Galatians, We are
all the sons of God, by the faith which is in Jesus Christ.
And John, in the said chapter o^ his epistle, saith, Hereby
perceive we love, that he i>ave his Hie for us. We could
see no love, nor cause to love again, except we believed
ihat he died for us, and that we were saved through his
death. And in the chapter following, John saith, Herein is
love; not that we loved God, but that he loved us, and sent
his Son to make agreement for our sins. So God sent not
his Son for any love that we had to him; but of the love
that he had to us, sent he his Son, that we might so love,
and love again. Paul likewise, in the eighth chapter to
the Romans, after he had declared the infinite love of God
toward us, in that he spared not his own Son, but gave him
for us, crieth out, saying. Who shall separate us from the
love of God? Shall persecution, shall a sword? &c. No,
saith he; I am sure that no creature shall separate us from
the love of God that is in Christ Jesus our Lord; as though
he should say, We see so great love in God toward us in
Christ's death, that though all misfortune should fallen us,
we cannot but love again. Now how know we that God
loveth us? Verily by faith. So therefore, though Roches-
ter be faithless, yet ought natural reason to have taught
him, that love springeth out of faith, and knowledge; and
not faith and knowledge out of love. But let us see the
text. Paul saith thus: In Christ Jesus neither circumcision
is any thing worth, nor uncircuincision, but faith which
worketh through love; or which through love is strong or
mighty in working, and not which is wrought by love, as
the juggler saith. Faith that loveth God's commandments
justifieth a man. If thou believe God's promises in Christ,
and love his commandments, then art thou safe. If thou
love the commandment, then art thou sure that thy faith is
unfeigned, and that God's Spirit is in thee.

How faith justifieth before God in the heart, and how
love springeth of faith, and compelleth us to work, and how
the works justify before the world, and testify what we are,

108 Tindal.

and certify us that our faith is unfeigned, and that the right
Spirit of God is iu us, see in my book of the Justifving of
Faith, and there shalt thou see all things abundantly. Also
of the controversy between Paul and James see there. Ne-
vertheless, when Rochester saith. If faith then only justi-
fied, then both the devils and also sinners that lie still in sin
should be saved — his argument is not worth a straw. For
neither the devils nor yet sinners that continue in sin of
purpose and delectation, have any such faith as Paul speaks
of. For Paul's faith is to believe God's promises. Faith,
saith he, (Rom. x.) cometh by hearing, and hearing cometh
by the word of God. And how shall they hear without a
preacher, and how shall they preach except they be sent?
As it is written, saith he, How beautiful are the feet that
bring glad tidings of peace, and bring tidings of good things.
Now when sent God any messengers unto the devils to
preach them peace, or any good thing? The devil hath no
promise; he is therefore excluded from Paul's faith. The
devil believes that Christ died, but not that he died for his
sins. Neither doth any that consents in the heart to con-
tinue in sin, believe that Christ died for him. For to be-
lieve that Christ died for us, is to see our horrible damna-
tion, and how we were appointed unto eternal pains, and to
ieel, and to be sure that we are delivei-ed therefrom through
Christ; in that we have power to hate our sins, and to love
God's commandments. All such repent and have iheir
hearts loosed out of captivity and bondag»; of sin, and are
therefore justified through faith in Christ, Wicked sinners
have no faith, but imaginations and opinions about Christ;
as our schoolmen have in their principles, about which they
brawl so fast one with another. It is another thing to be-
lieve that the king is rich, and that he is rich unto me, and
that my part is therein; and that he will not spare a penny
of his riches at my need. When I believe that the king is
rich, I am not moved. But when I believe that he is rich
for me, and that he will never fail me at my need, then love
I, and of love am ready to work unto the uttermost of my
power.

A

PATHWAY

THE HOLY SCRIPTURE,

MADE BY WILLIAM TINDAL.

I DO marvel greatly, clearly beloved in Christ, that ever
any man should repugn or speak against the Scriptures
being had in every language, and that of every man. For
I thought that no man had been so blind as to ask why
light should be showed to them that walk in darkness,
where they cannot but stumble, and where to stumble, is
the danger of eternal damnation; or so despiteful that he
would envy any man, not to say his brother, so necessary
a thing; or so bedlam mad as to affirm that good is the
natural cause of evil, and that darkness proceeds out of
light, that lying should be grounded in truth and verity,
and not rather quite the contrary, that light destroys dark-
ness, and verity reproves all manner of lying.

Nevertheless, seeing that it has pleased God to send
unto our Englishmen, even to as many as unfeignedly de-
sire it, the Scripture in their mother tongue, considering
that there are in every place false teachers and blind lead-
ers; that ye should be deceived of no man, 1 supposed
it very necessary to prepare this Pathway into the Scrip-
ture for you, that ye might walk surely and ever know the
true from the false. And above all, to put you in remem-
brance of certain points, which are, that ye well under-
stand what these words mean: The Old Testament, the
New Testament; the law, the gospel; Moses, Christ;
nature, grace; working and believin.<jf; deeds and faith.
Lest we ascribe to the one that which belongs to the other
and make of Christ Moses, of the gospel the law, despise

TINDAL. 10 109

110 ■ Ti7idal

grace and rob faith; and fall from meek learning into idle
disputations, brawling and scolding about words.

The Old Testament i.s a book, wherein is written the law
of God, and the deeds of tliose who fulfil them, and of
those also who fulfil them not.

The New Testament is a book, wherein are contained
tlie promises of God, and the deeds of those who believe
them or believe them not.

Evangelion (or what we call the gospel) is a Greek
word, and signifies good, glad, and jovful tidings, that
make a man's heart glad, and make him sing, dance, and
leap for joy. As when David had killed Goliath the giant,
glad tidings came unto the Jews, that their fearful and
cruel enemy was slain, and they delivered out of all dan-
ger; for gladness whereof, they sung, danced, and were
joyful. In like manner the evangelion of God (which we
call gospel, and the New Testament) is joyful tidings; and,
as some say, a good hearing, published by the apostles
throughout all the world, of Christ the right David, how
he fought with sin, with death, and the devil, and overcame
them. Whereby all men that were in bondage to sin,
wounded with death, overcome of the devil, are, without
their own merits or deservings, loosed, justified, restored
to life, and saved, brought to liberty and reconciled unto
the favour of God, and set at one with him again; for
which tidings, as many as believe, laud, praise, and thank
God; are glad, sing and dance for joy.

This evangelion or gospel (that is to say, such joyful
tidings) is called the New Testament. Because as a man,
when he shall die, appoints his goods to be dealt and dis-
tributed after his death among those whom he names to
be his heirs; even so Christ, before his death, commanded
and appointed that such evangelion, gospel, or tidings,
should be declared throughout all the world, and there-
with to give unto all that repent and believe, all his goods;
that is to say, his life, wherewith he swallowed and de-
voured up death ; his righteousness, wherewith he banished
sin; his salvation, wherewith he overcame eternal damna-
tion. Now, the wretched man, that knows himself to be
wrapped in sin, and in danger of death and hell, can hear
nothing more joyous than such glad and comfortable ti-
dings of Christ. So that he cannot but be glad and laugh
from the bottom of his heart, if he believe that the tidings
are true.

A Pathway into the Holy Scripture. Ill

To strengthen such faith vvith;il, (lod ])roniisi'(l this his
evangelinn in the Old Testament by the propliets, as Paul
saith, (Rom. i.) How he was chosen out to preach Ciod's
evangelion, which he belbre had promised by the projjhets
in the Scriptures, ihat treat of his Sou who was born of
the seed of David. In Gen. iii. 15, God saith to the ser-
pent, I will put hatred between thee and the woman, be-
tween thy seed and her seed, that self seed shall tread thy
head under foot. Christ is this woman's seed, he it is that
hath trodden under foot the devil's head, that is to say,
sin, death, hell, and all his power. For without this seed
can no man avoid sin, death, hell, and everlasting damna-
tion.

Again, (Gen. xxii.) God promised Abraham, saying, In
thy seed shall all the generations of the earth be blessed.
Christ is that Seed of Abraham, saith St. Paul, (Gal. iii.)
He hath blessed all the world through the gospel. For
where Christ is not, there remains the curse that fell on
Adam as soon as he had sinned, so that they are in bond-
age under the condemnation of sin, death, and hell. Against
this curse the gospel now blesses all the world, inasmuch
as it crieth openly unto all that acknowledge their sins and
repent, saying, Whosoever believeth on the Seed of Abra-
ham shall be blessed, that is, he shall be delivered from sin,
death, and hell, and shall henceforth continue righteous,
and be saved for ever, as Christ himself saith, (in the
eleventh of John,) He that believeth on me shall never
more die.

Tlie law saith John, chap. i. was given,. by Moses: but
grace and verity by Jesus Christ. The law, whose minis-
ter is Moses, was given to bring us unto the knowledge of
ourselves, .that we might thereby feel and perceive what
we are of nature. The law^ condemns us and all our
deeds, atid is called of Paul in 2 Cor. iii., the ministration
of death. For it kills our consciences and drives us to
desperation, inasmuch as it requires of us that which is
impossible for our nature to do. It requires of us the deeds
of a whole man. It requires perfect love from the deep
bottom and ground of the heart, as well in all things which
we suffer, as in the things which we do. But, saith John,
in the same place, grace and verity is given us in Christ.
So that when the law has passed upon us, and condemned
us to death, which is its nature to do, then we ha^, in
Christ's grace, — that is to say, favour, — promises of life,

112 Tindal.

ol" mercy, of pardon, freely by the merits of Christ; and
in Christ have we verity and truth, in that God for his
sake fulfils all his promises to them that believe. There-
tore is the gospel the ministration of life. Paul calls it in
the bei'ore rehearsed place of "2 Cor. iii. the ministration of
the Spirit and of righteousness. In the gospel, when we
believe the promises, we receive the Spirit of life, and are
justified in the blood of Christ from all things whereof the
law condemned us. And we receive love unto the law,
and power to fulfil it, and grow therein daily. Of Christ
it is written in the before rehearsed John i. This is He of
whose abundance or fulness all we have received, grace
for grace, or favour for favour. That is to say, for the
favour that God hath to his Son Christ, he gives unto us
his favour and good will, and all gifts of his grace, as a
father to his sons. As Paul affirms, saying. Who loved us
in his Beloved, before the creation of the world. So that
Christ brings the love of God unto us, and not our own
holy works. Christ is made Lord over all, and is called in
Scripture God's mercy stool; whosoever therefore flees to
Christ, can neither hear nor receive of God any other thing
save mercy.

In the Old Testament are many promises, which are
nothing else but the evangel ion or gospel, to save those
that believed them, from the vengeance of the law. And
in the New Testament is often made mention of the law to
condemn them which believe not the promises. Moreover
the law and the gospel may never be separate; for the
gospel and promises serve but for troubled consciences,
which are brought to desperation, and feel the pains of hell
and death under the law, and are in captivity and bondage
under the law. In all my deeds I must have the law be-
fore me to condemn my imperfectness. For all that I do,
be I ever so perfect, is yet damnable sin, when it Is com-
pared to the law, which requires the ground and bottom of
mine heart. I must therefore have always the law in my
sight, that I may be meek in the spirit, and give God all
the laud and praise, ascribing to him all righteousness,
and to myself all unrighteousness and sin. I must also
have the promises before mine eyes, that I despair not; in
which promises I see the mercy, favour, and good will of
God upon me, in the blood of his Son Christ, which hath
mad^ satisfaction for mine unperfectness, and fulfilled for
me that which I could not do.

A Path way into the Holy Scripture. 113

Here may ye perceive tliat two manner of people are
sorely deceived. First, they which justify themselves with
outward deeds, in that they abstain outwardly from that
which the law forbids, and do outwardly that which the
law commands. They compare themselves to open sinners,
and in respect of them justify themselves, condemning the
open sinners. They set a veil on Moses' face, and see not
how the law requires love from the bottom of the heart,
and that love only is the fulfilling of the law. If they did
they would not condemn their neighbours. Love hideth
the multitude of sins, saith St. Peter, in his first epistle.
For whom I love from the deep bottom and ground of mine
heart, him condemn I not, neither reckon his sins, but suf-
fer his weakness and infirmity, as a mother the weakness
of her son, until he grow up unto a perfect man.

Those also are deceived who, without any fear of God,
give themselves unto all manner of vices with full consent,
and full delectation, having no respect to the law of God,
under whose vengeance they are locked up in captivity;
but say, God is merciful and Christ died for us, supposing
that such dreaming and imagination is that faith which is
so greatly commended in holy Scripture. Nay, it is not
faith, but rather a foolish blind opinion springing of their
own corrupt nature, and it is not given them of the Spirit
of God, but rather of the spirit of the devil, whose faith,
now-a-days, the papists compare and make equal unto the
best trust, confidence, and belief that a repenting soul can
have in the blood of our Saviour Jesus, unto their own con-
fusion, shame, and uttering what they are within. But true
faith is, as saith the apostle Paul, the gift of God, and is
given to sinners after the law hath passed upon them, and
hath brought their consciences unto the brink of despera-
tion, and sorrows of hell.

They that have this right faith, consent to the law that
it is righteous, and good, and justify God which made the
law, and have delectation in the law, notwithstanding that
they cannot fulfil it as they would, for their weakness; and
they abhor whatsoever the law forbids, though they cannot
always avoid it. And their great sorrow is, because they
cannot fulfil the will of God in the law; and the spirit that
is in them crieth to God night and day for strength and
help, with tears, as saith Paul, that cannot be expressed
with tongue. Of which things the belief of oui- papists or
10*

114 Tindat.

of their father, whom they so magnify for his strong faith,
hath none experience at all.

The first, that is to say, he which justifies himself with
his outward deeds, consents not to the inward law, neither
has delectation therein; yea, he would rather that no such
law were. So he justifies not God, but hates him as a
tyrant, neither cares he for the promises, but will with his
own strength be saviour of himself; no wise glorifies he
God, though he seem outwardly to do so.

The second, that is to say, the sensual person, as a vo-
luptuous swine, neither fears God in his law, neither is
thankful to him for his promises and mercy, which are set
forth in Christ to all them that believe.

The right Christian man consents to the law, that it is
righteous, and justifies God in the law; for he affirms that
God is righteous and just, who is author of the law, he be-
lieves the promises of God, and justifies God, judging him
true, and believing that he will fulfil his promises. With
the law he condemns himself and all his deeds, and gives
all the praise to God. He believes the promises, and as-
cribes all truth to God: thus every where he justifies God,
and praises God.

By nature, through the fall of Adam are we the children
of wrath, heirs of the vengeance of God by birth, vea, and
from our conception. And we have our fellowship with
the devils under the power of darkness and rule of Satan,
while we are yet in our mothers' wombs; and though we
show not forth the fruits of sin as soon as we are born,
yet are we full of the natural poison whereof all sinful
deeds spring, and cannot but sin outwardly, be we ever so
young, as soon as wc arc able to work, if occasion be
given; for our nature is to do sin, as is the nature of a
serpent to sting. And as a serpent yet young, or yet un-
brought forth, is full of poison, and cannot afterwards,
when the time is come, and occasion given, but bring forth
the fruits thereof; and as an adder, a toad, or a snake, is
hated of man, not for the evil that it hath done, but for the
poison that is in it and the hurt which it cannot but do;
so we are hated of God for that natural poison which is
conceived and born with us before we do any outwaW
evil. And as the evil, which a venomous worm does,
makes it not a serpent; but because it is a venomous
worm, it does evil and poisons; and as the fruit makes
not the tree evil; but because it is an evil tree, therefore

A Pathway into the Holy Scripture. 116

it brings forth evil iViiit, wlu-ii the season of fruit is; even
so our evil deeds do not make us lirst (!vil through igno-
rance and blindness, though evil working hardens us in
evil, and makes us worse and worse; but because that of
nature we are evil, therefore we both think and do evil,
and are under vengeance under the law, convicted to eter-
nal damnation by the law, and are contrary to the will of
God in all our will, and in all things consent to the will
of the tiend.

By grace, that is to say by favour, we are plucked out
of Adam, the ground of all evil, and grafFed in Christ the
root of all goodness. In Christ, God loved us, his elect
and chosen, before the world began, and reserved us unto
the knowledge of his Son and of his holy gospel; and
when the gospel is preached to us, he opens our hearts,
and gives us grace to believe, and puts the Spirit of Christ
in us, and we know him as our Father most merciful ; and
we consent to the law, and love it inwardly in our heart,
and desire to fulfil it, and sorrow because we cannot;
which will, sin we of frailty ever so much, is sufficient till
more strength be given us; the blood of Christ hath made
satisfaction for the rest ; the blood of Christ hath obtained
all things for us of God. Christ is our satisfaction. Re-
deemer, Deliverer, our Saviour from vengeance and wrath.
Observe and* mark in Paul's, Peter's, and John's epistles,
and in the gospel, what Christ is unto us.

By faith we are saved only in believing the promises.
And though faith be never without love and good works,
yet is our saving imputed neither to love nor unto good
works, but unto faith only. For love and woi'ks are under
the law, which requires perfection, and the ground and
fountain of the heart, and condemns all imperfectness.
Now is faith under the promises, which condemn not; but
give pardon, grace, mercy, favour, and whatsoever is con-
tained in the promises.

Righteousness is divers; for blind reason imagines many
manner of righteousnesses. There is the righteousness of
works, as I said before, when the heart is away and it is
not felfci((how the law is spiritual and cannot be fulfilled,
but from the bottom of the hq»rt. As the just ministration
of all manner of laws, and the observing of them, lor a
worldly purpose and for our own profit, and not of love
unto our neighbour, without any other respect; and moral
virtues wherein philosophers put their felicity and blessed-

116 Tindal

ness — all are nothing in the sight of God in respect of the
life to come. There is, in like manner, the justifying of
ceremonies which some imagine their ownselves, some
others counterfeit, saying, in their bHnd reason, Such holy
persons did thus and thus, and they were holy men, there-
fore if I do so likewise I shall please God; but they have
no answer of God that it pleases. The Jews sought righ-
teousness in their ceremonies, which God gave unto them,
not to justify, but to describe and paint Christ unto them;
of which Jews Paid testifies, saying, that they have affec-
tion to God, but not after knowledge; for they go about to
establish their own justice, and are not obedient to the
justice of righteousness that cometh of God, which is the
^orgiveness of sin in Christ's blood unto all that repent
and believe. The cause verily is, that except a man cast
away his own imagination and reason, he cannot perceive
God, and understand the virtue and power of the blood of
Christ. There is a full righteousness, when the law is
fulfilled from the ground of the heart. This neither Peter
nor Paul had in this life perfectly, unto the uttermost, so
that they could not be perfecter, but they sighed after it.
They were so far blessed in Christ, that they hungered
and thirsted after it. Paul had this thirst; he consented
to the law^ of God, that it ought so to be, but he found
another lust in his members, contrary to the lust and
desire of his mind that hindered him, and therefore he
cried out, saying. Oh, wretched man that I am, who shall
deliver me from this body of death? thanks be to God
through Jesus Christ. The righteousness which before
God is of value, is to believe the promises of God, after
the law has contbunded the conscience. As when the tem-
poral law ofttimes condemns the thief or murderer, and
brings him to execution, so that he sees nothing before
him but present death, and then comes good tidings, a
charter from the king, and delivers him; so likewise when
God's law has brought the sinner into knowledge of him-
self, and has confounded his conscience and opened unto
him the wrath and vengeance of God; then comes good
tidings; the evangelion shows unto him the proguses of
God in Christ, and how Christ has purchased pardon for
him, has satisfied the law for him, and appeased the wrath
of God. And the poor sinner believes, praises, and thanks
God through Christ, and breaks out into exceeding inward
joy and gladness, for that he has escaped so great wrath,

A Pathway into the Holy Scripture. 117

such heavy vengeance, so fearful and so everlasting a
death. And he hencelbrth is a hungered and athirst alter
more righteousness, that he might fulfil the law; and
mourns continually, commending his weakness unto God
in the blood of our Saviour, Christ Jesus.

Here shall you see compendiously and plainly set out,
the order and practice of every thing before rehearsed.

The fall of Adam hath made us heirs of the vengeance
and wrath of God, and heirs of eternal damnation. And
hath brought us into captivity and bondage under the
devil. And the devil is our lord, and our ruler, our head,
our governor, our prince, yea, and our God. And our
will is locked and knit faster unto the will of the devil,
than a hundred thousand chains could bind a man unto a
post. Unto the devil's will we consent with all our hearts,
with all our minds, with all our might, power, strength,
will, and desires; so that the law and will of the devil is
written as well.in our hearts as in our members, and we
run headlong after the devil with full sail, and the whole
swing of all the power we have; as a stone cast up into
the air comes down naturally of its os-nself, with all the
violence and swing of its own weight. With what poison,
deadly and venomous hate, a man hates his enemy!
With how great malice of mind inwardly do we slay and
murder! With what violence and rage, yea, and with
how fervent lust, commit we adultery, fornication, and
such like uncleanness! With what pleasure and delecta-
tion a glutton inwardly serves his belly! With what dili-
gence we deceive! How busily we seek the things of this
world! Whatsoever we do, think, or imagine, is abomi-
nable in the sight of God. For we can refer nothing unto
the honour of God; neither is his law or will written in
our members or in our hearts; neither is there any more
power in us to follow the will of God, than in a stone
to ascend upward of its ownself. And besides, we are as
it were asleep in such deep blindness, that we can neither
see nor feel what misery, thraldom, and wretchedness
we are in, till Moses come and wake us, and publish
the law. When we hear the law truly preached, how
we ought to love and honour God with all our strength
and might, from the low bottom of the heart; because he
hath created us, and both heaven and earth for our sakes,
and made us lords thereof; and our neighbours, yea our

118 Tindal.

enemies, as ourselves inwardly from the ground of the
heart, because God hath made them after the likeness
of his own image, and they are his sons as well as we;
and Christ hath bought them with his blood, and made
them heirs of everlasting life as well as us. And how we
ought to do whatsoever God biddeth, and abstain from
whatsoever God forbiddeth, with all love and meekness,
with a fervent and an earnest desire from the centre of the
heart, then beginneth the conscience to rage against the
law, and against God. No sea, be it ever so great a tem-
pest, is so unquiet. For it is not possible for a natural
man to consent to the law, that it should be good, or that
God should be righteous who maketh the law; inasmuch
as it is contrary unto his nature, and condemneth him
and all that he can do, and neither shows him where to
fetch help, nor preaches any mercy ; but only sets man at
variance with God, as Paul witnesses, (Rom. iv.) and
provokes him and stirs him to rail on God, and to blas-
pheme him as a cruel tyrant. •For it is not possible
for a man, till he be born again, to think that God is righ-
teous to make him of so poisonous a nature, either for
his own pleasure, or for the sin of another man, and to
give him a law that is impossible for him to do or to con-
sent to; his understanding, reason, and will being so fast
glued, yea, nailed and chained unto the will of the devil.
Neither can any creature loose the bonds, save the blood
of Christ only.

This is the captivity and bondage whence Christ delivered
us, redeemed, and loosed us. His blood, his death, his pa-
tience in suffering rebukes and wrongs, his prayers and
fastings, his meekness and fulfilling of the uttermost point
of the law, appeased the wrath of God, brought the favour
of God to us again, obtained that God should love us first,
and be our Father, and that a merciful Father, who will
consider our infirmities and weakness, and will give us his
Spirit again, which was taken away in the fall of Adam,
to rule, govern, and strengthen us, and to break the bonds
of Satan, wherein we were so strait bound. When Christ
is thus preached, and the promises rehearsed which are
contained in the prophets, in the psalms, and in divers
places of the five books of Moses, which preaching is
called the gospel or glad tidings; then the hearts of them
which are elect and chosen, begin to wax soft and melt at
the bounteous mercy of God, and kindness showed of

A Pathway into the Holy IScripture. 119

Christ. For when the evangelion is preached, Ihc Spirit of
God enters into them whom God has ordained and ap-
pointed unto eternal hie, and opens their inward eyes, and
worivs such belief in them. When the woful consciences
feel and taste how sweet a thing the bitter death of Christ is,
and how mercilUI and loving God is through Christ's pur-
chasing and merits, they begin to love ag;iin, and to con-
sent to the law of God, that it is good and ought so to be,
and tiiat God is righteous who made it; and they desire to
fulfil the law, even as a sick man desires to be whole, and
an: a hungered and thirst after more righteousness and after
more strength to fullil the law more perlectly. And in all that
the\' do, or oinit and leave undone, they seek God's honour
and his will with meekness, ever condemning the imper-
fectness of their deeds by the law.

Now Christ stands us in double stead, and serves us in
two manners.

First, he is our Redeemer, Deliverer, Reconciler, Media-
tor, Intercessor, Advocate, Attorney, Solicitor, our Hope,
Comfort, Shield, Protection, Defender, Strength, Health,
Satisfaction, and Salvation. His blood, his death, all that
he ever did, is ours. And Christ himself, with all that he
is or can do, is ours. His blood-shedding and all that
he did, does me as good service as though I myself had
done it. And God, as great as he is, is mine, with all that
he hath, as a husband is his wife's, through Christ and his
purchasing.

Secondly, after we are overcome with love and kindness,
and now seek to do the will of God, which is a Christian
man's nature, then have we in Christ an example to imitate,
as Christ himself saith in John, I have given you an ex-
ample. And in another evangelist he saith. He that will
be great among you, shall be your servant and minister, as
the Son of man came to minister, and not to be ministered
unto. And Paul saith, Counterfeit* Christ. And Peter saith,
Christ died for you, and left you an example to follow his
steps. Whatsoever therefore faith hath received of God
through Christ's blood and deserving, this same must love
shed out, and bestow it on our neighbours unto their profit,
yea, and that though they be our enemies. By faith we re-
ceive of God, and by love we give it out again. And that
must we do freely after the example of Christ, without any

* Imitate.

120 Tindal.

other respect, save our neighbour's welfare only, and neither
look for reward in earth, nor yet in heaven, for the deserv-
ing and merits of our deeds, as friars preach; though we
know that good deeds are rewarded both in this life and in
the life to come; but of pure love must we bestow our-
selves, all that we have, and all that we are able to do, even
on our enemies, to bring them to God, considering nothing
but their welfare, as Christ did ours. Christ did not his
deeds to obtain heaven thereby, that had been madness,
heaven was his already, he was heir thereof, it was his by
inheritance: but he did them freely for our sakes, consider-
ing nothing but our welfare, and to bring the favour of God
to us again, and us to God. As no dutiful son that is his
father's heir, does his father's will because he would be
heir; he is that already by birth, his father gave him that
ere he was born, and is more loth that he should go with-
out it, than he himself; but out of pure love he does that
which he does. And ask him why he does any thing? he
answers, My father bade, it is my father's will, it pleases my
father. Bond servants work for hire, children for love. For
their father with all he hath, is theirs already. So a Christian
man does freely all that he does, considers nothing but the
will of God, and his neighbour's welfare only. If I live
chastely,* I do it not to obtain heaven thereby. For then
should 1 do wrong to the blood of Christ; Christ's blood has
obtained me that, (Christ's merits have made me heir thereof.
He is both door and way thitherward. Neither look I for a
higher room in heaven than they shall have which live in
wedlock, or were of bad life, if they repent, for that were
the pride of Lucifer. But freely to wait on the evangelion ;
and to avoid the trouble of the world, and occasions that
might pluck me therefrom, and to serve my brother withal,
even as one hand helps another, or one member another,
because one feels another's grief, and the pain of the one is
the pain of the other. AVhatsoever is done to the least of
us, whether it be good or bad, it is done to ('hrist, and
whatsover is done to my brother, if I be a Christian man,
that same is done to me. Neither does my brother's pain
grieve me less than mine own. Neither rejoice I less at
his welfare than at mine own, if I love him as well and as
much as mvself, as the law commands me. If it were
not so, how saith Paul? Let him that rejoiceth, rejoice

* Unmarried, as a priest or a monk.

A Patliicay into the Holy Scripture. 121

in the Lord, that is to say, Christ, who is Lord over all
civafiuvs. II" m\ uicrits ohtuiiuHl ino heaven, or a higher
place there, then had I wherein 1 might rejoice besides the
Lord.

Here yc see the nature of the law, and the nature of the
ovangelion. How the law is the key that binds and con-
demns all men, and the evangelion is the key that looses
them again. The law goes before, and the evangelion
follows. When a preacher preaches the law, he binds all
consciences; and when he preaches the gospel, he looses
them again. These two salves, I mean the law and the
gos[x;l, God and his preacher use to heal and cure sin-
ners. The law drives out the disease and makes it appear,
and is a sharp salve, and a fretting corrosive, and kills the
dead flesh, and looses and draws out the sores by the roots,
and all corruption. It pulls from a man the trust and con-
fidence that he has in himself, and in his own works, merits,
deservings, and ceremonies, and robs him of all his right-
eousness, and makes him poor. It kills him, sends him
down to hell, and brings him to utter desperation, and pre-
pares the way of the Lord, as it is written of John the
Baptist. For it is not possible that Christ should come
to a man, as long as he trusts in himself, or in any worldly
thing, or has any righteousness of his own, or riches of
holy works. Then comes the evangelion, a more gentle
plaster, which supples and assuages the wounds of the
conscience, and brings health. It brings the Spirit of God,
which looses the bonds of Satan, and unites us to God and
his will, through strong faith and fervent love, with bonds
too strong for the devil, the world, or any creature to loose
them. And the poor and wretched sinner feels such great
mercy, love, and kindness in God, that he is sure in him-
self that it is not possible that God should forsake him, or
withdraw his mercy and love from him. And he boldly
cries out with Paul, saying, Who shall separate us from
the love that God loves us withal? That is to say. What
shall make me believe that God loves me not? Shall tribu-
lation? anguish? persecution? Shall hunger? nakedness?
Shall sword? Nay, I am sure that neither death nor life,
neither angel, neither rule nor power, neither present things
nor things to come, neither high nor low, neither any crea-
ture, is able to separate us from the love of God, which is
in Christ Jesus our Lord. In all such tribulations, a Chris-
tian man perceives that God is his Father, and loveth him

TINDAL. 11

122 Tindal.

even as he loved Christ when he shed his blood on the
cross. Finally, as before, when I was bond to the devil
and his will, I wrought all manner of evil and wickedness,
not for hell's sake, which is the reward of sin, but because
I was heir of hell by birth and bondage to the devil, I did
evil. Fori could do no otherwise: to do sin was my na-
ture. Even so now, since I am united to God by Christ's
blood, I do well, not for heaven's sake, which yet is the
reward of well doing, but because I am heir of heaven by
grace and Christ's purchasing, and have the Spirit of God,
I do good freely, for so is my nature. As a good tree brings
forth good fruit, and an evil tree evil fruit. By the fruits
shall ye know what the tree is. A man's deeds declare
what he is within, but make him neither good nor bad,
though after we be created anew by the Spirit and doctrine
of Christ, we always wax more perfect with working ac-
cording to the doctrine, and not with blind works of our
own imagining. We must first be evil ere we do evil, as a
serpent is first poisonous ere he poison. We must be also
good ere we do good, as the fire must be first hot, ere it
heat another thing. Take an example — As those blind
and deaf who were cured in the gospel could not see nor
hear till Christ had given them sight and hearing, and those
sick could not do the deeds of a whole man till Christ had
given them health; so can no man do good in his soul till
Christ have loosed him out of the bonds of Satan, and have
given him wherewith to do good ; yea, and first have poured
into him that same good thing which he showed forth after-
wards on others. Whatsoever is our own, is sin. What-
soever is above that, is Christ's gift, purchase, doing, and
working. He bought it of his Father dearly with his blood,
yea, with his most bitter death, and gave his life for it.
Whatsoever good thing is in us, it is given us freely, with-
out our deserving or merits, for Christ's blood's sake. That
we desire to follow the will of God, is the gift of Christ's
blood. That we now hate the devil's will, whereunto we
were so fast locked, and could not but love it, is also the
gift of Christ's blood, unto whom belongeth the jiraise and
honour of our good deeds, and not unto us.

Our deeds do us three manners of service. First, they
certify us that we are heirs of everlasting life. And that the
Spirit of God, which is the earnest thereof, is in us, in that
our hearts consent unto the law of God, and we have
power in our members to do it, though imperfectly. And

A Pathway into the Holy Scripture. 123

secondly, we tamo the flesh therewith, and kill the sin that
rcmtiins ytt in us, and wax daily more and more perfect
in the Spirit therewith, and keep that the lusts choke not
the word of God that is sown in us, nor quench the gifts
and working of the Spirit, and that we lose not the Spirit
again. And thirdly, we do our duty unto our neiglibours
therewith, and help their necessity unto our own comfort
also, and draw all men unto the honouring and praising
of God.

And whosoever excels in the gifts of grace, let the same
think that they are given him, as much to do his brother
service as for his own self, and as much for the love
which God has to the weak as unto him unto whom God
giveth such gifts. And he that withdraws aught that he
hath from his neighbour's need, robs his neighbour, and is
a thief. And he that is proud of the gifts of God, and
thinks himself by reason of them better than his feeble
neighbour, and not rather as the truth is, acknowledges
himself a servant unto his poor neighbour by the rea-
son of them, the same has Lucifer's spirit in him and not
Christ's.

These things to know; first the law; how that it is
natural, right, and equity, that we have but one God to put
our hope and trust in; and him to love with all the heart,
all the soul, and all our might and power, and neither to
move heart nor hand but at his commandment, because
he hath first created us of nought, and heaven and earth
for our sakes. And afterwards when we had marred our-
selves through sin, he forgave us, and created us again in
the blood of his beloved Son.

And that we have the name of our one God in fear and
reverence; and that we dishonour it not in swearing there-
by about light trifles or vanity, or call it to record for the
confirming of wickedness or falsehood, or aught that is to
the dishonour of God, which is the breaking of his laws, or
unto the hurt of our neighbour.

And inasmuch as he is our Lord and God, and we his
double possession, by creation and redemption, and there-
fore ought, as I said, neither to move heart or hand with-
out his commandment; it is right that we have needful
holy days to come together and learn his will; both the
law, which he will have us ruled by, and also the pro.
mises of mercy which he will have us trust unto; and to
give God thanks together for his mercy, and to commit

124 Tindal.

our infirmities to him hrough our Saviour Jesus, and to
reconcile ourselves unto him, and each to other, if aught
be between brother and brother that requires it. And
for this purpose and such lilce, as to visit the sick and
needy, and redress peace and unity, were the holy days
ordained only, and so far are they to be kept holy from
all manner of works that may be conveniently spared for
the time till this be done, and no further, but then lawfully
to work.

And that it is right that we obey father and mother,
master, lord, prince, and king, and all the ordinances of
the world, bodily and ghostly, by which God rules us, and
ministers freely his benefits unto us all. And that we love
them for the benefits that we receive by them, and fear
them for the power they liave over us to punish us, if we
trespass the law and good order. So far yet are the
worldly powers or rulers to be obeyed only, as their com-
mandments repugn not against the commandment of God,
and then hold. Wherefore we must have God's command-
ment ever in our hearts, and by the higher law interpret
the inferior; that we obey nothing against the belief of one
God, or against the faith, hope, and trust that is in him
only, or against the love of God, whereby we do or leave
undone, all things for his sake, and that we do nothing for
any man's commandment against the reverence of the
name of God, to make it despised and the less feared and
set by ; and that we obey nothing to the hinderance of the
knowledge of the blessed doctrine of God whose servant
the holy day is.

Notwithstanding, though the rulers whom God has set
over us command us against God, or do us open wrong,
and oppress us with cruel tyranny, yet because they are
in God's place we may not avenge ourselves, but by the
process and order of God's law, and laws of man made
by the authority of God's law, which is also God's law,
ever by a higher power, and remitting the vengeance
unto God, and in the mean season suffer until the hour
be come.

And on the other side, to know that a man ought to
love his neighbour equally and fully as well as himself,
because his neighbour, be he ever so simple, is equally
created of God, and as fully redeemed by the blood of
our Saviour Jesus Christ. Out of which commandment
of love spring these: Kill not thy neighbour; defile not

A Patktoay into the Holy Scripture. 125

his wife; boar no false witness against him; and finally,
not only do not these things in deed, but covet not in
thine heart, his house, his wife, his man servant, maid ser-
vant, ox, ass, or whatsoever is his. So that these laws
jx;rlaining unto our neighbour, arc not fulrtlled in the sight
of God save with love, [ie that loveth not his neighbour
keepeth not this commandment, Defile not thy neighbour's
wife, though he never touch her, or never see her, or think
u])on her. For the commandment is, Though thy neigh-
bour's wife be ever so fair, and thou have ever so great
opportunity given thee, and she consent, or haply provoke
thee as Potiphar's wife did Joseph, yet see thou love thy
neighbour so well, that for the very love, thou cannot find
in thine heart to do that wickedness. And even so he that
trusts in any thing save in God only and in his Son Jesus
Christ, keeps no commandment at all in the sight of God.

For he that hath trust in any creature, whether in hea-
ven or in earth, save in God and his Son Jesus, can see
no cause to love God with all his heart, &c. neither to ab-
stain from dishonouring his name, nor to keep the holy
day for the love of his doctrine, nor to obey lovingly the
rulers of this world; nor any cause to love his neighbour
as himself, and to abstain from hurting him, where he
may get profit by him, and save himself harmless. And in
like wise against this law, Love thy neighbour as thyself, I
may obey no worldly power, to do aught at any man's
commandment unto the hurt of my neighbour who has not
deserved it, though he be a Turk.

And to know how contrary this law is unto our nature,
and how it is damnation not to have this law written in our
hearts, though we never commit the deeds ; and how there
is no other means to be saved from this condemnation, than
through repentance toward the law, and faith in Christ's
blood, which are the very inward baptism of our souls,
and the washing and the dipping of our bodies in the water
is the outward sign. The plunging of the body under the
water, signifies that we repent and profess to fight against
sin and lusts, and to kill them every day more and more,
with the help of God, and our diligence in following the
doctrine of Christ, and the leading of his Spirit, and that
we believe to be washed from our natural damnation in
which we are born, and from all the wrath of the law, and
from all the infirmities and weaknesses that remain in us,
II*

126 Tindal.

after we have given our consent unto the law, and yielded
ourselves to be scholars thereof, and i'rom all the imper-
fectness of all our deeds done with cold love, and from all
actual sin which shall be in us while we enforce the con-
trary and ever fight against it, and hope to sin no more.
And thus, repentance and faith begin at our baptism and
first professing the laws of God, and continue unto our
lives' end, and grow as we grow in the Spirit. For the
perfecter we are, the greater is our repentance, and the
stronger our faith. And ihus, as the Spirit and doctrine
on God's part, and repentance and iaith on our part, begat
us anew in Christ; even so they make us grow, and wax
perfect and save us unto the end, and never leave us until
all sin be put off, and we are clean purified and full formed
and fashioned after the similitude and likeness of the per-
fectness of our Saviour Jesus, whose gift all is.

And finally, to know that whatsoever good thing is in
us, that same is the gift of grace, and therefore not of de-
serving, though many things be given of God, through
our diligence in working his laws, and chastising our bo-
dies, and in praying for them, and believing his promises,
which else should not be given us ; yet our working de-
serves not the gifts, any more than the diligence of a mer-
chant in seeking a good ship, brings the goods safe to land,
though such diligence now and then helps thereto. But
when we believe in God, and then do all that is in our
might, and do not tempt him, then is God true to abide by
his promise, and to help us, and perform alone when our
strength is past.

To know these things is to have all the Scripture un-
locked and opened before thee, so that if thou wilt go in
and read, thou canst not but understand. And in these
things to be ignorant, is to have all the Scripture locked
up, so that the more thou readest it, the blinder thou art;
and the more contrariety thou findest in if, and the more
tangled art thou therein, and canst no where go through.
For if thou had a gloss in one place, in another it will not
serve. And therefore because we never are taught the pro-
fession of our baptism, we remain always unlearned, as
well the spiritualty for all their great clergy and high
schools, as we say, as the lay people. And now because
the lay and unlearned people are taught these first prin-
ciples of our profession, therefore they read the Scripture
and understand and delight therein. And our great pillars

A Pathway into the Holy Scj-ipture. 127

of liuly churcli, who have nailed a veil of false glosses on
Moses' face, to corrupt the true undtirstanding of his law,
cannot come in. And therefore they hark, and say that
the Scripture niakcth heretics, and it is not possible for
them to understand it in the English, because they them-
selves do not in Latin.* And of pure malice that they
cannot have their will, they slay their brethren for their
faith which they have in our Saviour, and tlierein utter
their bloody wolfish tyranny, and what they are within,
and whose disciples. Herewith, I'eader, be committed unto
the grace of our Saviour Jesus, unto whom, and God our
Father through him, be praise for ever and ever. Amen.

* Tindal notices in the quaint but expressive languasje of that day,
the assertion of the papists that "the Scripture niaketh men here-
tics," in his exposition of the first epistle of John, as follows:

" Because their darkness cannot comprehend the light of Scrip-
ture, as it is written, John i. Tlie light shincth in darkness, but the
darkness could not comprehend it, they turn it into blind riddles,
and read it without understanding, as laymen do our lady's matins,
or as it were Merlin's prophecies — their minds are ever upon their
heresies. And when they come to a place tliat soundeth like, there
they rest, and wring out wonderful expositions to establish their
heresies withal, like the tale of the boy who would fain have eaten
of the pasty of lampreys, but durst not until the bells seemed to sing
unto him, ' Sit down Jack boy, and eat of the lampreys' — to stablish
his wavering conscience! But is it not great blindness to say in
the beginning of all together, that the whole Scripture is false in the
literal sense, and killeth the soul? To prove this their pestilent
heresy, they abuse t'le text of Paul, saying. The letter killeth, be-
cause that text was become a riddle unto them, and they understood
it not, when Paul, by this word ' letter,' understood the law given by
Moses to condemn all consciences, and to rob them of all righteous-
ness, to compel them unto the promises of mercy that are in Christ.

'' Heresy springs not of the Scripture, no more than darkness of
the sun; but is a dark cloud that springs out of the blind hearts of
hypocrites, and covers the face of the Scripture, and blinds their
eyes that thev cannot behold the bright beams of the Scripture." —
Works, Fo. Ed. p. 388.

EXPOSITION

UPON THE

FIFTH, SIXTH, AND SEVENTH CHAPTERS

OF MATTHEW.

WHICH THREE CHAPTERS ARE THE KEY AND THE DOOR OF

THE SCRIPTURE, AND THE RESTORING AGAIN OF MOSEs'

LAW, CORRUPT BY THE SCRIBES AND PHARISEES.

AND THE EXPOSITION IS THE RESTORING

AGAIN OF Christ's law corrupt

BY the papists.

THE PROLOGUE TO THE READER.

Here hast thou, dear reader, an exposition upon the
fifth, sixth, and seventh chapters of Matthew, wherein
Christ, our spiritual Isaac, diggeth again the wells of
Abraham; which wells the scribes and pharisees, those
wicked and spiteful Philistines, had stopped and filled up
with the earth of their false expositions. He opens the
kingdom of heaven, which they had shut up that other
men should not enter, as they themselves had no desire
to go in. He restores the key of knowledge which they
had taken away, and broken the wards with wresting the
text contrary to its due and natural course with their false
glosses. He plucks away from the face of Moses, the veil
which the scribes and pharisees had spread thereon, that
no man might perceive the brightness of his countenance.
He weeds out the thorns and bushes of their pharisaical
glosses, wherewith they had stopped up the narrow way
and strait gate, that few could find them.

The wells of Abraham are the Scripture. And the
128

Prologue to the Sermon on the Mount. 129

Scripture may well be called the kingdon of heaven, which
is eternal lile, and the knowledge of God the Father, and
of his Son Jesus Christ. (John .wii.) Moses' face is the
•aw in its right understanding; and the law in its right un-
derstanding is the key, or at the least, the first and princi-
pal key, to open the door of the Scripture. And the law
is the very way that brings unto the door Christ, as it is
written Gal. iii. The law was our schoolmaster to bring
us to Christ, that we might be justified by faith. And
(Rom. X.) The end of the law, that is to say, the thing, or
cause why the law was given, is Christ, to justify all that
believe. That is to say : the law was given to prove us
unrighteous, and to drive us to Christ, to be made righte-
ous through forgiveness of sin by him. The law was
given to make the sin known, saith St. Paul, (Rom. iv.)
and that sin committed under the law might be the more
sinful. (Rom. vii.) The law is that which Paul in his in-
ward man granted to be good, but was yet compelled oft-
times by his members, to do those things which that good
law condemned for evil. Rom. vii.

The law makes no man to love the law, or less to do or
commit sin ; but it genders more desire, (Rom. vii.) and in-
creases sin. (Rom. v.) For I cannot but hate the law, in-
asmuch as I find no power to do it, and it nevertheless con-
demns me because I do it not. The law sets us not at one
with God, but causes wrath. Rom. iii.

The law was given by Moses, but grace and verity by
Jesus Christ. (John i.) Behold, though Moses gave the
law, yet he gave no man grace to do it or to understand it
aright, or wrote it in any man's heart, to consent that it
was good, and to wish after power to fulfil it. But Christ
gives grace to do it, and to understand it aright, and writes
it with his Holy Spirit in the tables of the hearts of men,
and makes it a true thing there, and not hypocrisy.

The law, truly understood, is those fiery serpents that
stung the children of Israel with present death. But Christ
is the brazen serpent, on whom whosoever, being stung
with conscience of sin, looketh with a sure faith, is healed
immediately of that stinging, and saved from the pains and
sorrows of hell.

It is one thing to condemn and pronounce the sentence
of death, and to sting the conscience with fear of everlast-
ing pain. And it is another thing to justify from sin;
that is to say, to forgive and remit sin, and to heal the

130 Tindal.

conscience, and certify a man, not only that he is delivered
from eternal death, but also that he is made the son of
God, and heir to everlasting life. The first is the office of
the law. The second pertaineth unto Christ only, through
faith.

Now if thou give the law a false gloss, and say that the
law is a thing whi /h a man may do of his own strength,
even out of the power of his free-will; and that by the deeds
of the law, thou mayest deserve forgiveness of thy past
sins; then died Christ in vain, (Gal. ii.) and is made almost
of no stead, seeing thou art become thine own saviour.
Neither can Christ, where that gloss is admitted, be other-
wise taken or esteemed of Christain men, for all his pas-
sion and promises made to us in his blood, that he is of the
Turks; how that he was a holy prophet, and that he prays
for us as other saints do; save that we Christians think that
he is somewhat more in favour than other saints be, though
we imagine him so proud, that he will not hear us but
through his mild mother and other holy saints, all of whom
we count much more meek and merciful than he, but him
most of might, and that he hath also a higher place in hea-
ven, as the Grey Friars and Observants set him, as it were
from the chin upward, above St. Francis.

And so when by this false interpretation of the law,
Christ, which is the door, the way, and the ground, or
foundation of all the Scripture, is lost, concerning the
chiefest fruit of his passion, and no more seen in his own
likeness; then is the Scripture locked up, and henceforth
there is extreme darkness and a maze, wherein if thou
walk, thou wottest neither where thou art, nor canst find
any way out. It is a confused chaos, and a mingling of
all things together without order, every thing contrary to
another. It is a hedge or grove of briers, wherein if thou
be caught, it is impossible to get out, but if thou loose
thyself in one place, thou art tangled and caught in an-
other for it.

Thus was the Scripture locked up of the scribes and pha-
risees, that the Jews could not see Christ when he came,
nor yet can they see him. And though Christ with these
three chapters opened it again; yet by such glosses, for
our unthankfulness' sake, that we had no desire to live ac-
cording, have we Christians lost Christ again, and the un-
derstanding of the most clear text, wherewith Christ ex-
pounds and restores the law again.

Prologue to the Sermon on the Mount. 1 31

For the hypocrites, whatsoever seems impossible to their
corrupt nature, unrenewed in Christ, they cover it over
with the mist of their glosses, that the hght thereof should
not be seen. As they have interpreted here the words of
Christ, wherewith he restores tlie law again, to be but
good counsels only, but not precepts that bind the con-
sciences.

And thereto they have so ruffled and tangled the tem-
poral and spiritual regiment* together, and made thereof
such confusion, that no man can know the one from the
other; to the intent that they would seem to have both by
the authority of Christ, who never usurped temporal regi-
ment unto himself.

Notwithstanding, most dear reader, if thou read this ex-
position with a good heart, only to know the truth, for the
amending chiefly of thine own living, and then of other
men's, as charity requires where occasion is given, then
shalt thou perceive their falsehood, and see their mist ex-
pelled with the brightness of the inevitable truth.

Another conclusion is this; all the good promises which
are made us throughout all the Scripture, for Christ's sake,
for his love, his passion or suffering, his bloodshedding or
death, are all made to us on this condition and covenant
on our part, that we henceforth love the law of God, to
walk therein, and to do it, and to fashion our lives there-
after. Insomuch that whosoever hath not the law of God
written in his heart, that he love it, have his pleasure in it,
and recordf therein night and day, understanding it as God
hath given it, and as Christ and the apostles expound it;
the same hath no part in the promises, nor can have any
true faith in the blood of Christ; because there is no pro-
mise made him, but to them only that promise to keep the
law.

Thou wilt perhaps say to me again: If I cannot have
my sins forgiven except I love the law, and of love endea-
vour myself to ke(?p it; then the keeping of the law justi-
fies me. I answer that the argument is false, and but
blind sophistry, and like unto this argument — I cannot have
forgiveness of my sin except I have sinned, therefore, to
have sinned is the forgiveness of sins. And it is like
to this also, no man can be healed of a disease but he
that hath it ; therefore, to have the disease doth heal the
disease.

* Government, rule. t Call to mind, repeat.

132 Tindal.

And like sophistry are these arguments: If thou wilt
enter into life, keep tiie commandments; (Matt, xix.)
therefore, the deeds of the law justify us. Also, The
hearers of the law ai-e not righteous in the sight of God,
but the doers of the law shall be justified; (Rom. ii.)
therefore, the deeds of the law justify from sin. And
again: We must all stand before the judgment seat of
Christ, to receive every man according to the deeds which
he did in the body; therefore, the law, or the deeds of the
law, justify.

These, and all such, are foolish arguments. For ye see.
that the king pardons no murderer but on condition, that
he thenceforth keep the law, and do no more so; and yet
ye know well enough that he is saved by grace, favour,
and pardon, ere the keeping of the law come. Howbeit,
if he break the law afterward, he falls again into the same
danger of death.

Even so, none of us can be received to grace but upon
a condition to keep the law, neither yet continue any
longer in grace than that purpose lasts. And if we break
the law, we must sue for a new pardon, and have a new
fight against sin, hell, and desperation, ere we can come
to a quiet faith again, and feel that the sin is forgiven.
Neither can there be in thee a stable and an undoubted
faith that thy sin is forgiven thee, except there also be a
lusty courage in thine heart, and a trust that thou wilt sin
no more, for on that condition that thou endeavour thyself
to sin no more, is the promise of mercy and forgiveness
made unto thee.

And as thy love to the law increases, so does thy faith
in Christ, and so does thine hope and longing for the life
to come. And as thy love is cold, so is thy faith weak,
and thine hope and longing for the life to come little. And
where no love to the law is, there is neither faith in Christ
for the forgiveness of sin, nor longing for the life to come ;
but instead of faith, a wicked imagination that God is so
unrighteous that he is not ofiended with sin. And instead
of hope, a desire to live for ever here, and a greediness of
worldly voluptuousness.

And unto all such is the Scripture locked up, and made
impossible to understand. They may read it, and rehearse
the stories thereof, and dispute of it, as the Turks may,
and as we may of the Turks' law. And they may suck
pride, hypocrisy, and all manner of poison thereout, to

Prologue to the Sermon oh the Mount. 133

slay their own souls, and to put stumbling-blocks in other
men's ways, to thrust them iVom the truth; and get such
learning therein as in Aristotle's ethics and moral philoso-
phy, and in the precepts of old philosophers. But it is
impossible li)r them to apply one sentence thereof to their
soul's health, to fashion their lives thereby for to please
God, or to make them love the law or understand it, either
toifeel the power of Christ's death, and the might of his
resurrection, and the sweetness of the life to come. So
that they ever remain carnal and fleshly, as thou hast an
example of the scribes, pharisees, and Jews, in the New
Testament.

Another conclusion is this — Of them that believe, in
Christ for the remission of sin, and love the law, are a
thousand degrees and more, one more perfect or weaker
than another; of which a great number are so feeble that
they can neither go forward in their profession and pur-
pose; nor yet stand except they be hoi pen and borne of
their stronger brethren, and tended as young clildren are
by the care of their fathers and mothers. And thei'efore
God commands the elder to care for the younger. As
Paul teaches, (Rom. xv.) saying: We that be stronger,
ought to bear the feebleness of the weaker. And, (Gal.
vi.) Brethren if any man be caught in any fault, ye that be
spiritual and are grown in knowledge, and have gotten
the victory of your flesh, leach such with the spirit of
softness, not calling them heretics at the first moment, and
threatening them with fire and fagots. But, bear each
other's burden, and so shall ye fulfil the law of Christ.
Even so verily shall ye fulfil the law of Christ, and not
with smiting your brethren, and putting stumbling-blocks
before their weak feet, and killing their consciences, and
making them more afraid of shadows and vain terrors,
than to break their Father's commandments, and to trust
in words of wind and vanity, more than in their Father's
promise.

And for their sakes, also, he has ordained rulers both
spiritual and temporal, to teach them and exhort them; to
warn them and to keep occasions from them, that with
custom of sin they fall not from their profession.

Now when they that take upon them to be the elder
brethren, are become hypocrites, and are turned to wily-
foxes, and cruel wolves, and fierce lions; and the officers
be waxen evil and servants to Mammon, ministering their

TINDAI.. 12

134 Tindal

offices for their own lucre only, and not for the profit of
their brethren, but favouring all vices whereby they may
have an advantage; then is God compelled of his fatherly
pity, himself to scourge his weak ones, with poverty, op-
pression, wrong, loss, danger, and with a thousand man-
ner of diseases, to bring them again, if they be fallen, and
to keep their hearts fast to their profession. So that tjjose
who love God, that is to say, the law of God, (for that is
to love God,) unto them God turneth all to the best, and
scourgeth them with the lusts of their own weakness to
their own salvation.

Another conclusion is this — God receives both perfect
and weak into the same grace, for Christ's sake; as a
father receives all his children both small and great in like
love. He receives them to be his sons, and makes a
covenant with them, to bear their w^eakness for Christ's
sake, till they be waxen stronger; and how often soever
they fall, yet to forgive ihem if they will turn again; and
never to cast off any, till he yield himself to sin, and take
sin's part, and for affection and desire to sin, fight against
his own profession to destroy it. And he corrects and
chastises his children ever at home with the rod of mercy
and love, to make them better; but he brings them not
forth to be judged after the condemnation of the law.

Another conclusion is this — Every man is two men,
flesh and spirit. Which so fight perpetually against one
another, that a man must go either backward or forward,
and cannot stand long in one state. If the spirit overcome
the temptation ; then is it stronger, and the flesh weaker.
But, and if the flesh get a custom, then is the spirit none
otherwise oppressed of the flesh, than as though she had
a mountain upon her back, and as we sometime in our
dreams think we bear heavier than a millstone on our
breasts; or when we dream now and then that we woidd
run away for fear, our legs seem heavier than lead. Even
so is the spirit oppressed and overladen of the flesh through
custom, that she struggleth and striveth to get up and
break loose in vain, until the God of mercy who heareth
her groan, through Jesus Christ, come and loose her with
his power, and put his cross of tribulation on the back of
the flesh to keep her down, to diminish her strength and to
mortify her.

Wherefore every man must have his cross to nail his
flesh to, for the mortifying of it. Now if thou be not

Prologve to the Sennoti on the Mount. 135

strong enough and discreet, to take up thy cross thyself,
and to tanio thy llcsh with prayer and lasting, watching,
deeds of mercy, lioly nicditatioiis, and reading the Scrip-
ture, and with bodily labour, and withdrawing all manner
of pleasures from the Hesh, and with exercises contrary to
the vices which thou markest thy body to be most inclined
to, and with abstaining from all that encourage the flesh
against the spirit; as reading of wanton books, wanton
communication, foolish jesting and cfl'eminate thoughts,
and talking of covctousness, which Paul forbids, Eph. v.
and magnifying of worldly promotions; and takest u]), I
say, such a cross by thine ownself, or by the counsel of
others that are better learned and exercised than thou ; then
must God put his cross of adversity upon thee. For we
must have every man his cross in this world, or be damn-
ed with the world.

Of this ye see the difference between the sin of them
that believe in the blood of Christ for the remission of sin,
and consent and submit themselves unto the law: and the
sin of them that yield themselves unto sin to serve it, &c.
The first sin under grace, and their sins are venial, that is
to say, forgivable. The other sin under the law, and un-
der the condemnation of the law, and fight (a great part of
them) against grace and against the Spirit of grace, and
against the law of God and faith of Christ, and corrupt the
text of the covenant with false glosses, and are disobedient
to God, and therefore sin deadly.

Of this also ye see the difference between the lambs of
true believers, and between the unclean swine that follow
carnal lusts and fleshly liberty, and the churlish and hypo-
critish dogs, who, for the blind zeal of their own righteous-
ness, persecute the righteousness of the faith in Christ's
blood. The effeminate and careless swine which continue
in their fleshliness, and cease not to wallow themselves in
their old puddle, think that they believe very well in
Christ's blood ; but they are deceived, as thou mayest clear-
ly perceive, because they fear not the damnation of evil
works, nor love the law of good works, and therefore have
no part in the promise.

The cruel and doggish hypocrites who take upon them
to work, think that they love the law, which yet ihey never
saw, save under a vail. But they are deceived, as thou
mayest perceive, by that they believe not in Christ for the
forgiveness of sin. Whereby also, I mean that they be-

136 Tindal.

lieve not, ihou mayest perceive that they, understand not
the law. For if they understood the law, it would either
drive them to Christ, or make them despair immediately.

But the true believers behold the law in its own likeness,
and see the impossibility thereof to be fulfilled with natural
power, and therefore llee to Christ for mercy, grace, and
power; and then of a very thankfulness for the mercy re-
ceived, love the law in its own likeness, and submit them-
selves to learn it and to profit therein, and to do to-morrow
what they cannot do to-day.

Ye see also the difTerence of all manner of faiths. The
faith of the true believers is, that God justifies or forgives,
and Christ deserves it, and the faith or trust in Christ's
blood receives it, and certifies the conscience thereof, and
saves and delivers her from fear of death and damnation.'
And this is what we mean when we say, faith justifies;
that faiih (I mean in Christ and not in our own works)
certifies the conscience that our sins are forgiven us for
Christ's blood's sake.

But the faith of hypocrites is, that God forgives and
works deserve it. And that same false faith in their own
works receives the mercy promised to the merits of their
own works; and so Christ is utterly excluded.

And thus ye see that faith is the thing that is affirmed
to justify, of all parties. For faith in Christ's blood, which
is God's promise, quiets the conscience of the true believers.
And a false faith or trust in works, which is their own
feigning, beguiles the blind hypocrites for a season, till God
for the greatness of their sin, when it is full, opens theif
eyes, and then they despair. But the swine say, God is so
good that he will save devils and all, and damn no man
perpetually, whatsoever he do.

Another conclusion is this — To believe in Christ for the
remission of sins, and of a thankfulness for that mercy to
love the law truly: that is to say, to love God who is the
Father of all and givelh all, and Jesus Christ who is Lord
of us all, and bought us all, with all our hearts, souls,
power, and might, and our brethren for our Father's sake,
because they be created after his image, and for our Lord
and Master Christ's sake, because they are the price of his
blood; and to long for the life to come, because this life
cannot be led without sin — these three points are the
profession and religion of a Christian man, and the inward
baptism of the heart signified by the outward washing of

Prologue to the Sermon on the Mount. 137

the body. And they are that spiritual character, badge, or
sign, wiierewith God, tliroiigh his Sjjirit, marks all his im-
mediately, and as soon as thoy are joined to Christ, and
made members of his chinch by true iailli.

The church of Christ, then, is the multitude of all them
that believe in Christ for the remission of sin, and of
thankfulness for that mercy, love the law of God purely
and without glosses; and of hate which they have to the
sin of this world, long for the litfe to come. This is the
church that cannot err damnably, nor any long time, nor
all of them; but as soon as any question arises, the truth
of God's promise stirs up one or other, to teach them the
truth of every thing needful to salvation, out of God's
word, and lightens the hearts of the other true members to
see the same, and to consent thereto.

And as all they that have their hearts washed with this
inward baptism of the Spirit are of the church, and have
the keys of the Scripture; yea, and of binding and loosing,
and do not err; even so they that sin of purpose, and will
not hear when their faults be told them, but seek liberties
and privileges to sin unpunished, and gloss out the law of
God, and maintain ceremonies, traditions, and customs, to
destroy the faith of Christ; the same be members of Satan,
and all their doctrine is poison, error, and darkness; yea,
though thev be popes, bishops, abbots, curates, and doctors
of divinity, and though they can rehearse all the Scripture
without book, and though they be learned in Greek, He-
brew, and Latin; yea, and though they so preach Christ
and the passion of Christ, that they make the poor women
weep and howl again. For when they come to the point
that they should minister Christ's passion unto the salva-
tion of our souls, there they poison altogether, and gloss out
the law that should make us feel our salvation in Christ,
and drive us in that point from Christ, and teach us to put
our trust in our own works for the remission and satisfac-
tion of our sins, and in the apish play of hypocrites who
sell their merits instead of Christ's blood and passion.

Lo, now, dear reader, to believe in Christ's blood for the
remission of sin, and purchasing of all the good promises
that help to the life to come; and to love the law, and to
long for the life to come, is the inward baptism of the soul,
the baptism that only avails in the sight of God, the new
generation and image of Christ, the only key also to bind
12*

138 Tindal.

and loose sinners; the touchstone to try all doctrines; the
lantern and light that scatters and expels the mist and
darkness of all hypocrisy, and a preservative against all
error and heresy; the mother of all good works; the earnest
of everlasting life, and the title* whereby we challenge our
inheritance.

vVnd though faith in Christ's blood make the marriage
between our soul and Christ, and is properly the marriage
garment, yea, and the sign Thau, that defendeth us from
the smiting and power of the evil angels,f and is also the
rock whereon Christ's church is built, and whereon all that
is built standeth against all weather of wind and tempests;
yet might the profession of the faith in Christ's blood, and
of the love to the law, and longing for the life to come,
be called all these things, were malice and froward under-
standing away; because that where one of them is, there
will be all three, and where all are not, there is none of them.

And because that the one is known by the other, it is
impossible to know any of them truly, and not be de-
ceived, but in respect and comparison of the other.

For if thou wilt be sure that thy faiih is perfect, then ex-
amine thyself whether thou love the law. And in like man-
ner, if thou wilt know whether thou love the law aright,
then examine thyself whether thou believe in Christ only
for the remission of sin, and for obtaining the promises
made in the Scripture. And even so compare thy hope of
the life to come, unto faith and love, and to hating the sin of
this life; which hate, the love to the law engenders in thee.
And if they accompany not one another, all three together,
then be sure that all is but hypocrisy.

If you say, Seeing failh, love, and hope are three inse-
parable virtues; therefore faith only juslifieth not. I an-
swer, though they be inseparable yet they have separate
and sundry ofBces, as it is already said of the law and
faith. Faith only, which, is a sure and an undoubted trust
in Christ and in the Father through him, certifies the con-
science that the sin is forgiven, and the damnation and
impossibility of the law taken away, as it is above re-
hearsed in the conditions of the covenant. And with such
persuasions, it mollifies the heart and makes it love God
again and his law.

And as oft as we sin, faith only keeps that we forsake

* That which attests the possession.
+ Ezekiel ix.

Prologue to the Sermon on the Mount. 139

not our profession, and that love utterly quench not, and
hope fail not, and alone makes the peace again. For a true
beliovei- trusts in Christ only, and not in his own works or
aught else, for the remission of sin.

And the office of love is to pour out again the same
goodness that she has received of God, upon her neigh-
hour, and to be to him as she feels Christ to herself. The
oflice of love only is to have compassion, and to bear with
her neighbour the burden of his infirmities; and, as it is
\\'ritten 1 Pet. 4, covereth the multitude of sins. That is
to say, considers the infirmities and interprets all to the
best, and takes for no sin at all a thousand things, of which
the least were enough, if a man loved not, to go to law for
and to trouble and disquiet a whole town, and sometimes a
whole realm or two.

And the office of hope is to comfort in adversity and to
make patient, that we faint not, and fall down under the
cross, or cast it off our backs. And thus ye see that these
three, inseparable in this life, have yet separable and sun-
dry offices and effects, as heat and drought being insepara-
ble in the fire, have yet their separable operations. For
the drought only expels the moistness of all that is con-
sumed by fire, and heat only destroys the coldness. For
drought and cold may stand together, and so may heat and
moistness. It is not all one to say, the drought only, and
the drought that is alone; nor all one to say, faith only,
and the faith that is alone.

Go to then, and desire God to print this profession in
thine heart, and to increase it daily more and more, that
thou mayest be fully shapen like unto the image of Christ
in knowledge and love, and humble thyself, and creep low
by the ground, and cleave fast to the rock of this profes-
sion, and tie to thy ship this anchor of faith in Christ's
blood, with the cable of love, to cast it out against all tem-
pests; and so set up thy sail, and get thee to the main sea
of God's word. And read here the words of Christ with
this exposition following, and thou shalt see the law, faith,
and works, restored each to his right use and true mean-
ing. And thereto the clear difference between the spiritual
regiment and the temporal, and shalt have an entrance
and open way into the rest of all the Scripture. Wherein,
and in all other things may the Spirit of verity guide ihee,
and thine understanding. Amen.

EXPOSITION

UPON THE

FIFTH, SIXTH, AND SEVENTH CHAPTERS

OF MATTHEW.

Being Christ'' s Sermon on the Mountain.

THE FIFTH CHAPTER OF MATTHEW.

When he saw the people, he went up into a mountain and
sat him down, and his disciples came to him, and he
opened his mouth and taught them, saying;

1. Blessed be the poor in spirit, for theirs is the kingdom
of heaven.

Christ here, in his first sermon, begins to restore the
law of the ten commandments unto its right understanding,
against the scribes and pharisees who were hypocrites,
false prophets, and false preachers; and had corrupted the
Scripture with the leaven of their glosses. And it is not
without a great mystery that Christ begins his preaching
at poverty in spirit, which is neither beggary, nor against
the possessing of riches — but it is a virtue contrary to
the vice of covetousness, the inordinate desire and love of
riches, and putting trust in riches.

Riches are the gift of God, given to man to maintain the
degrees of this world, and therefore are not evil ; yea, and
some must be poor and some rich, if we have an order in
this world. And God our Father divides riches and po-
verty among his children according to his godly pleasure
and wisdom. And as riches do not exclude thee from the
blessing, so poverty does not certify thee; but to put thy
trust in the living God, makes thee heir thereof. For if
140

Exposition upon the Sei'inon on the Mount. 141

thou trust ill the livini'' God, then if thou be poor, thou
covetest not to bo ricli, fur thou art certified that thy
Father shall minister unto thee food and raiment, and be
thy delender; and it' thou have riches, thou knowest that
they are but vanity, and that as thou broughtest them not
into the world, so shalt thou not carry them out; and
that as they are thine to day, .so may they be another
man's to-morrow; and that the favour of God alone both
gave, and also keepeth thee and them, and not thy wisdom
or power: and that neither they, nor ought else can help
at need, save the good will of thy heavenly Father only.
Happy and blessed then are the poor in spirit, that is to
say, the rich, that have not their confidence or consolation
in the vanity of their riches; and the poor, that desire not
inordinately to be rich, but have their trust in the livhig
God, for food and raiment, and for all that pertains either
to the body or the soul; for theirs is the kingdom of
heaven.

And contrariwise, unhappy and accursed, and that with
the first and deepest of all curses, are the rich in spirit,
that is to say, the covetous, who being rich, trust in their
riches, or being poor, long for the consolation of riches;
and comfort not their souls with the promises of their
heavenly Father, confirmed with the blood of their Lord
Christ. For unto them it is harder to enter into the king-
dom of heaven, than for a camel to enter through the eye
of a needle. (Mark x.) No, they have no part in the
kingdom of Christ and God. (Eph. v.) Therefore is it
evident why Christ so diligently warns all his to beware of
covetousness, and why he admits none to be his disciples
except he first forsake altogether. For there never was a
covetous person true yet, either to God or man.

If a covetous man be chosen to preach God's word, he
is a false prophet immediately. If he be of the lay sort,
he joins himself unto the false prophets to persecute the
truth. Covetousness is not only above all other lusts,
those thorns that choke the word of God in them that pos»
sess it, but it is also a deadly enemy to all that interpret
God's word truly. All other vices, though they laugh
them to scorn that talk godly, yet they can suffer them to
live and to dwell in the country; but covetousness cannot
rest as long as there is one that cleaves to God's word in
all the land.

Take heed to thy preacher therefore, and be sure, if he

142 Tindal

be covetous and gape for promotion, that he is a false
prophet, and leavens the Scripture, notwithstanding all his
crying, " Fathers, fathers," " holy church," and " fifteen
hundred years," and for all his other holy pretences.

2. Blessed are they that mourn, for they shall be comforted.

This mourning is also in the spirit, and no kin to the
sour looking of hypocrites, nor to the impatient wayward-
ness of those fleshly men who ever whine and complain that
the world is nought, because they cannot obtain and enjoy
their lusts therein. Neither forbids it always to be merry,
and to laugh, and make good cheer now and then, to
forget sorrow, that overmuch heaviness swallow not a man
clean up. For the wise man saith. Sorrow hath cost many
their lives.

And (Prov. xvii.) A heavy spirit drieth up the bones.
And Paul commands (Phil, iv.) to rejoice ever. And
(Rom. xii.) he saith. Rejoice with them that rejoice, and
sorrow with them that sorrow, and weep with them that
weep, which seem two contraries.

This mourning is that cross without which was never
any disciple of Christ, nor ever shall be. For of whatsoever
state or degree thou be in this world, if thou profess the
gospel, there follows thee a cross, (as warmness accompa-
nieth the sun shining,) under which thy spirit shall groan
and mourn secretly, not only because the world and thine
own flesh carry thee away direct contrary to the purpose
of thine heart; but also to see and behold the wretched-
ness and misfortunes of thy brethren; for whom, because
thou lovest them as well as thyself, thou shall mourn and
sorrow no less than for thyself. Though thou be king or
emperor, yet if thou knowest Christ, and God through
Christ, and intendest to walk in the sight of God, and to
minister thine office truly, thou shalt, to keep justice with
all, be compelled daily to do that which thou art no less
loth to do, than if thou shouldest cut off arm, hand, or any
other member of thine own body; yea, and if thou wilt
follow the right vvay, and neither turn on the right hand
nor on the left, thou shalt have immediately thine own
subjects, thine own servants, thine own lords, thine own
counsellors, and thine own prophets against thee. Unto
whose froward malice and stubbornness, thou shalt be
compelled to permit a thousand things against thy con-
Bcience, not being able to resist them, at which thine heart

Exposition vpon the Sermon on the Mount. 148

shall blt>ocl inwardly, and shalt sauce thy swoet sops,
which the world supposes thou hast, with sorrows enough;
and thou shalt still be mourning; studying either alone, or
else with a lew friends secretly night and day, and sighing
to God for help to mitigate the furicius frowardness of" those
whom thou art not able to withstand, that all go not after
the will of the ungodly. What was David compelled to
sutler all the days of his life, of his own servants the sons
of Zeruiah, besides the mischances of his own children?
And how was our king John forsaken of his own lords,
when he would have put a good and godly reformation in
his own land?* How was Henry the second compassed
in like manner of his own prelatesf whom he had promoted
of nought, with the secret conspiracy of some of his own
temporal lords with them? I spare to speak of the mourn-
ing of the true preachers, and the poor common people,
who have none other help but the secret hand of God, and
the word of his promise.

But they shall be comforted of all their tribulation, and
their sorrow shall be turned into joy, and that infinite and
everlasting in the life to come. Neither are they without
comfort here in this world, for Christ hath promised to send
them a Comforter to be with them for ever, the Spirit of
truth, which the world knoweth not. (John xiv.) And they
rejoice in hope of the comfort to come. Rom. xii.

And they overcome through faith, as it is written. Heb.
xi. The saints through faith overcame kingdoms and ob-
tained the promises. And 1 John v. This is the victory
that overcometh the world, even our faith. But the blind
world neither sees our comfort nor our trust in God, nor
how God, through faith in his word, helps us and makes
us overcome.

How overcome they, wilt thou say, that are always per-
secuted and ever slain? Verily, in every battle some of
them that win the field be slain, yet they leave the victory
unto their dear friends, for whose sakes they took the fight
upon them, and therefore are conquerors, seeing they
obtain their purpose, and maintain what they fought for.
The accursed rich of this world who have their joy and
comfort in their riches, have since the beginning fought
against them, to weed them out of the world. But yet in
vain. For though they have always slain some, yet those

* By lessening the tyranny of the popisli ecclesiastics.
■^ Thomas a Becket and his supporters.

H4 Tindal.

that were slain, won the victory for their brethren with
death, and ever increased the number of them. And though
they seemed to die in the sight of the foolish, yet they are
in peace and have obtained that everlasting kingdom for
which they fought. And besides all this, when God plagues
the world for their sin, these that mourn and sorrow are
markedwith the sign of Tl)au in their foreheads, and saved
from the plague, that they perish not with the wicked, as
thou seest Ezekiel ix., and as Lot was delivei'ed from among
the people of Sodom.

And contrariwise, cursed are they that laugh now, that
is to say, which have their joy, solace, and comfort in their
riches, for they shall sorrow and weep. (Luke vi.) As it
was answered the rich man, (Luke xvi.) Son, remember
how that thou receivedst thy good days in thy lifetime, and
Lazarus likewise evil ; and now is he comforted and thou
tormented.

3. Blessed are the meek, for they shall inherit the earth.

By the earth, understand all that we possess in this
world, all which God will keep for us, if we be soft and
meek. And whatsoever trouble arise, yet, if we will be pa-
tient and abide, the end will go on our side; as it is writ-
ten in the thirty-sixth psalm. The wicked shall be weeded
out, but they that abide the Lord's leisure, shall inherit the
earth. And again; Within a while the wicked shall be
gone, thou shalt behold the place where he was, and he
shall be away, but the meek shall inherit the earth. Even
as we say. Be still and have thy will, and Of little meddling
Cometh much rest: for a patient man shall wear out all his
enemies.

It is impossible to dwell in any place where no displea
sure should be done thee. If it be done unwillingly, as
when thy neighbour's beasts break into thy corn by some
chance against his will, then it is reason that thou be soil
and forgive. If it be done of malice and self will, then with
revenging thou dost but with pottering in the fire make
the flame greater, and givost an occasion of more evil to be
done thee. If any man rail on thee and rebuke thee, answer
not again, and the heat of his malice shall die in itself,
and go out immediately, as fire does when no more wood
is laid thereon. If the wrong that is done be greater
than thou art able to bear, trust in God and complain
with all meekness unto the oflicer that is set of God to

Ea-jMsition upon the Sermon on the Mount. 145

forbid such violence. And if the gentlemen that dwell
about thee l)c tyrants, be ready to help to fctcii home their
wood, to plougli tlieir land, to bring in their harvest, and so
lortii; and let thy wife visit my lady now and then with a
coiii)lc of Iht hens or a liit capon, and such like, and then
thou shalt posj^eas all the remnant in rest, or else one quar-
rel or other may be picked with thee, to make thee quit of
all together.

Choose whether thou wilt with softness and suffering
hav(; CJod on thy- side, ever to save thee, and to give thee
ever enough, and to have a good conscience and peace on
the earth; or with furiousness and impatience have God
against thee, and be polled a little and a little of all toge-
ther, and to have an evil conscience and never rest on
earth, and to have thy days shortened thereto. God hath
promised, if thou be meek and soft and suffer a little perse-
cution, to give thee not only the life to come, but also an
hundred Ibid here in this life; that is to say, to give thee
his ovvnself, and to be thy protector, and minister to thee
ever enough, which may of right be called an hundred fold,
and is a treasure passing the treasure of all princes.

Finally, Christ teaches here how every man must live
for himself among them to whom he is a neighbour, and in
private matters in which he is but as a neighbour, though
he be a king, and in which thou canst not be too soft. But,
and if thou be an officer, then thou must be good, kind, and
merciful, but not a nsilksop and negligent. And to whom
thou art a father, them must thou rule, and make obedient,
and that with sharpness, if softness will not be heard, and
so in all other offices.

4. Blessed are they that hunger and thirst for righteous-
ness^ for they shall he full filed.

Righteousness in this place is not taken for the principal
righteousness of a Christian man, through which the person
is good and accepted before God. For these eight points
are but doctrines of the fruits and works of a Christian
man, before which the faith must be there, to make righ-
teous without all deserving of works, and as a tree out of
which all such fruits and works must spring. Wherefore
understand here the outward righteousness before the
world, and true and faithful dealing each with other, and

TINDVL. 13

146 Tindal.

just executing of the offices of all manner of degrees, and
meek obedience of all that are under power. So that the
meaning is; happy are they which not only do their duties
to all men, but also study and help to the uttermost of their
power with word, deed, counsel, and exhorting, that all
others deal truly also, according to the degree that every
man bears in the world, and be as desirous to further good
order and righteous dealing, as the hungry and thirsty be
desirous to eat and drink.

And note, that it is not for nothing that he saith. Hunger
and thirst. For except thy soul hunger and thirst for this
righteousness of her new nature, as the body doth for
meat and drink of his old nature, the devil and the chil-
dren of this world, who cannot suffer that a man either
deal truly himself, or help others, will so resist thee, plague
thee, and so weary thee, that thou hadst rather, of very
mistrust and desperation that thy state should be better, to
forsake all, and make thyself a monk or a friar; yea, and
to run into a strange country, and leave all thy friends,
than abide in the world, and let it choose whether it will
sink or swim.

But to comfort us, that we faint not, or be weary of well
doing, Christ promises that all who have this thirst and
hunger, shall have their desire satisfied, and be translated
into a kingdom, where is no unrighteousness; besides that
thou shalt here at length see many come to the right way
and help with thee, and many things that cannot be alto-
gether mended, yet somewhat bettered and more tolerable;
so that all righteousness shall not be quenched.

And contrariwise, Cursed be all they that are full, as
Luke saith; that is to say, the hypocrites who, to avoid all
labour, sorrow, care, cumbrance, and suffering with their
brethren, get them to dens, to live at rest, and to fill their
bellies, the welfare of other men not being regarded. No,
it were a grief to them that others were better, that they
alone may be taken for holy ; and that whosoever will go
to heaven, must buy it of them; yea, they are so full that
they prefer themselves before poor sinners, and look as
narrowly on them as the pharisee did on the publican,
thanking God that he alone was good, and the other evil.
Cursed are they yet for all their fulness, for they shall hun-
ger with everlasting hunger, where none shall give them to
eat, nor they have any refreshing of their pains.

Exposition upon the ISermon on the Mount. 147

5. Blessed he the merciful, for they shall obtain mercy.

To be incrciriil, is <o have compassion and to (eel an-
other man's disease; and to mourn with them that mourn,
and sutler with them that suliL-r; and to help and succour
them that arc in tribulation and adversity; and to comfort
them with good counsel, and wholesome instruction, and
loving words. And to be merciful, is lovingly to forgive
them that olfended thee, as soon as they acknowledge their
misdoing and ask thee for mercy. To be merciful, is pa-
tiently long to abide the conversion of sinners, with a good
courage, and hope that God will at the last convert them,
and in the mean time to pray earnestly for them, and ever
when he sees an occasion, to exhort them, warn them,
admonish them, and rebuke ^em. And to be merciful, is
to interpret all to the best, and to look through the fingers
at many things, and not to make a grievous sin of every
small trirte, and to sutler and forbear in his own cause the
malice of them that will not repent nor acknowledge their
wickedness, as long as he can suffer it, and as long as it
ought to be suffered, and when he can no longer, then to
complain to them that have authority to forbid wrong, and
to punish such evil doers.

I3ut the hypocrites, on the contrary, condemn all men for
grievous sinners, save those only that buy their holiness of
them. And because they will suffer with no man, they
get them to silence. And because they will help no man,
all that they have, say they, pertains unto the convent, and
is none of theirs. And if they be offended, they will be
avenged immediately. And to cloke, that they should not
seem to avenge themselves, the matter, say they, pertains
to God and holy church, or to some saint, or to one or
other holy thing: as if thou should smite one of them on
the one cheek, he would have turned to thee the other ere
he would avenge himself; but the injury of the holy oil
wherewith he was anointed, that must he avenge, and that
with a spiritual punishment, that thou must be accursed as
black as a collier, and delivered to Satan! And if thou
come not in and ask absolution, and offer thyself to penance
and to paying thereto, they will not suffer till the devil fetch
thee, but will deliver thee to the fire in the mean time. And
all for zeal of righteousness, say they.

Oh hypocrites! the zeal of righteousness is to hunger

14^ Tindal.

and thirst for righteousness, as it is above described ; that
is, to care, and study, and to do the uttermost of thy power,
that all things go in the right course and due order, both
through all degrees of the temporally and also of the spi-
ritualty, and to jeopard life and goods thereon. All the
world "can bear record what pains ye take, and how ye care
for the temporal commonwealth, that all degrees therein
did, and had their duty; and how ye put your lives in
adventure to preach the truth; and to inform lords and
princes, and to cry upon them to fear God and to be learn-
ed, and to minister their ottices truly unto their subjects,
and to be merciful, and an example of virtue unto them!
And how ye helped that youth were brought up in learning
and virtue, and that the poor were provided ibr of food and
raiment, &c. ! And how ye provided (hat your priests be
all learned, and preach, anc^ do their duties truly, every
man in his parish ! How ye provide that sects arise not
to poll the people and lead them out of the way, under a
colour of long pra)nng and hypocritish holiness, themselves
living idle and being utterly unprofitable unto the common-
wealth! Who smelleth not the sweet odour of chastity
that is among you! AVhat righteousness is in your sanc-
tuaries, and what indifferent equity is in all your exemp-
tions, privileges, and liberties ! By your works we judge
you and your zeal to righteousness, and not by your so-
phistical subtle reasons with which ye would claw our ears,
blear our eyes, and beguile our wits, to take your tyran-
nous, covetous cmelty for the zeal of righteousness!

Finally, he that will not be merciful, to be blessed of
God, and to obtain mercy of him both here, and in the life
to come, let him be accursed with the unmerciful; and to
him be judgment without mercy, according to the words of
St. James, in the second chapter of his epistle.

6. Blessed be the pure in heart, for they shall see God.

That which enters into a man defiles not a man. But
the things that defile a man, proceed first out of his heart,
ias thou mayest see Matthew xv. Thence come out evil
thoughts, saith Christ, as murder, adultery, fornication,
thefl, false witness, and blasphemies. These are the things
that make a man foul. A man then is not foul in the sight
of God, till his heart be foul. And the filthiness of the
heart is thoughts that study to break God's command-

Exposition upon the Se?-mon on the Mount. 149

nients. Wherefore the pureness of the heart is the con-
senting ami stiulioiis purpose to k(>ep the law of God, and
to mi-an truly i" all thy worJs and works, and to do them
with a triR! intent.

It Ibllows then that thou mayest be pure hearted, and
therewith do all that God hath commanded or not fbrbid-
dt'U. Thou mayest be pure hearted and have a wife and
children; be a judge and cond(;mn to death them that have
deserved it; hang or behead evil doers, after they be by a
just process condenmed. Thou mayest be pure hearted,
and do all the drudge in the world. Lot was pure hearted
among the people of Sodom. Nicodemus being in the
council among them that conspired the death of Christ,
was pure hearted, and consented not with them to the death
of the innocent.

If the law be written in thine heart it will drive thee to
Christ, which is the end of the law to justify all that believe.
(Rom. X.) And Christ will show thee his Father. For no
man seeth the Father but the Son, and he to whom the Son
will show him. (Luke x.) If thou believe in ('hrist that
he is thy Saviour, that faith will lead thee in immediately,
and show thee God with a lovely and amiable countenance,
and make thee feel and see that he is thy Father, alto-
gether merciful to thee, and at one with thee, and thou his
son and highly in his favour and grace, and sure that thou
pleasest him, when thou doest a hundred things which some
holy people would suppose themselves defiled, if they should
but think on them. And to see God is the blessing of a
pure heart.

Impure and unclean hearted, then, are all they that study
to break God's commandments. Impure hearted are all that
believe not in Christ to be justified by him Impure hearted
are all hypocrites that do their work foi a false purpose,
either for praise, profit, or to be justified thereby; which
painted sepulchres, as Christ calls them, can never see God,
or be sure that they be in the state of grace, and that their
works be accepted, because they have not God's word with
them, but wholly against them.

7. Blessed are the peace-makers, for they shall be called
the children of God.

To inherit this blessing, it is not only required that thou
have peace in thyself, and that thou take all to the best, and
be noi ofp'nded lisihtlv and Cor every small trifle, and alway
13*

150 Tindal.

ready to forgive, nor sow any discord, nor avenge thine own
wrong; but also that thou be fervent and diligent to make
peace, and to go between, where thou knowest or hearesi
malice and envy to be, or seest hate or strife to arise be-
tween person and person, and that thou leave nothing un-
sought, to set them at one.

And though Christ here speak not of the temporal sword,
but teaches how every man shall live for himself toward
his neighbour ; yet a prince, if he will be God's child, must
not only not give any cause of war, nor begin any ; but
also, though he have a just cause, siifler himself to be en-
treated, if he that gave the cause repent, and must also seek
all ways of peace before he fight. Howbeit when all is
sought, and nothing will help, then he ought, and is bound,
to defend his land and subjects, and in so doing he is a
peace-maker, as well as when he causes thieves and mur-
derers to be punished for their evil-doing, and breaking of
the common peace of his land and subjects.

If thou have peace in thyself, and lovest the peace of thy
brethren after this manner, so is God through Christ at
peace with thee, and thou his beloved son and heir also.

Moreover, if the wrong done thee be greater than thou
mayest bear : as when thou art a person not for thyself
only : but in respect of others, in whatsoever worldly de-
gree it be, and hast an office committed thee ; then, when
thou hast warned with all good manner him that did it, and
none amendment will be had, keep peace in thine heart and
love him still, and complain to them that are set to reform
such things, and so art thou yet a peace-maker, and still
the son of God. But if thou avenge thyself, or desirest
more than that such wrongs be forbidden, thou sinnest
against God, in taking the authority of God upon thee
without his commandment. God is Father over all, and is,
of right, judge over all his children, and to him only per-
tains all avenging. Whoso therefore without his com-
mandment, avenges either with heart or hand, the same
casts himself into the hands of the sword, and loses the
right of his cause.

And on the other side, cursed be the peace-breakers,
pick-quarrels, whisperers, backbiters, sowers of discord, dis-
praisers of them that be good, to bring them out of favour,
interpreters to evil of that which is done for a good purpose,
finders of faults where none is, stirrers up of princes to
battle and war ; and above all, cursed be they that falsely

Exposition upon the IScrmon on ike Mount. 151

belie the true preachers of God's word, to bring them into
hale, and to shtd their blood wronj,'lully for hate of the
trutli; Ibr all such aie children of the devil.

8. Blessed are they that suffer persecution for righteous-
ness^ sake, for theirs is the kingdom of heaven.

If the faith of Christ and the law of God, in which two
all righteousness is contained, be written in thine heart;
that is, if thou believe in Christ to be justified from sin, or
lor remission of sin, and consentest in thine heart to the
law, that it is good, holy, and just, and thy duty to do it,
and submiltest thyself so to do; and thereupon goest forth,
and testificst tliat iaith and law of righteousness openly
unto the world, in word and deed; then will Satan stir up
his members against thee, and thou shalt be persecuted on
every side. But be of good comfort and faint not. Call
to mind the saying of Paul (2 Tim. iii.) How all that will
live godly in Christ Jesus, shall suffer persecution. Re-
member how all the prophets that went before thee, were
so dealt with. (Luke vi.) Remember the examples of the
apostles, and of Christ himself, and that the disciple is no
better than his master, and that Christ admits no disciple
who not only leaves not all, but also takes his cross. We
are not called to a soft living, and to peace in this world;
but unto peace of conscience in God our Father, through
Jesus Christ, and to war in this world.

Moreover, comfort thyself with the hope of the blessing
of the inheritance of heaven, there to be glorified with
Christ, if thou here suffer with him. For if we be like
Christ here in his passion, and bear his image in soul and
body, and fight manfully, that Satan blot it not out, and
sufier with Christ for bearing record to righteousness; then
shall we be like him in glory. St. John saith. Yet appear-
eth not what we shall be, but we know that when he ap-
peareth, we shall be like him. And Paul, (Phil, iii.) Our
conversation is in heaven, whence we look for a Saviour,
the Lord Jesus Christ, who shall change our vile bodies,
and make them like his glorious body.

It is a happy thing to suffer for righteousness' sake, but
not for unrighteousness. For what praise is it, saith Peter,
in the second of his first epistle, though ye softer, when ye
be buffetted (or your offences? Wherefore in the fourth of
the same he saith, See that none of you suffer as a mur-
derer, or a thief, or an evil doer, or a busy body iu other

162 Tindal.

men's matters. Such suffering glorifies not God, nor art
ihou thereby heir ol" lieaven. Beware therelbre that thou
deserve not that thou sufferest. But if thou do, then be-
ware much more of them that would bear thee in hand,
how that such suffering should be satisfaction of thy sins,
and a deserving of heaven. No suffering for iMghteousness,
though heaven be promised thereto, yet doth it not deserve
heaven, nor yet make satisfaction for the sins before.
Christ does both. But and if thou repent and believe in
Christ for the remission of sin, and then confess, not only
before God, but also openly before all that see thee suffer,
how that thou hast deserved what thou sufferest, for break-
ing the good and righteous law of thy Father, and then
lakest thy punishment patiently, as a wholesome medicine
to heal thy flesh that it sin no more, and to warn thy
brethren that they fall not into like offence, as Moses
teaches every where; then, as thy patience in suffering is
pleasing in the sight of thy brethren which behold thee,
pity thee, and suffer with thee in their hearts, even so is it
in the sight of God, and it is to thee a sure token that thou
hast true faith, and true repentance.

And as they are blessed who suffer for righteousness,
even so are they accursed who run away, and let it be
trodden under the feet, and will not suffer for the faith of
their Lord, and the law of their fathers, nor stand by their
neighbours in their just causes.

9. Blessed are ye, irhen they revile you, and persecute you,
and. say all manner of evil sayings against yoii for my
sake, and yet lie. Rejoice and be glad, for your re-
ward is great in heaven. Even so verily they perse-
cuted the prophets that icere before you.

Here seest thou the uttermost which a Christian man
must look for. It is not enough to suffer for righteousness;
but that no bitterness or poison be left out of thy cup, thou
shalt be reviled and railed upon; and even when thou art
condemned to death, then shalt thou be excommunicated
and delivered to Satan, deprived of the fellowship of holy
church, the company of the angels, and of thy part in
Christ's blood; and shalt be cursed down to hell, defied,
detested, and execrated with all the blasphemous railings
that the poisonful heart of hypocrites can think or imagine;
ajid shalt see before thy face when thou goest to thv death,
• that all the world is persuaded and brought in belief, that

Ex}HK\-ition upon the IScrinon un the Mount. 153

thou luist sjiici niid done what thou never tlioughtest, and
that thou diost lor that wiiich thou art as guiltless ol'as the
child that is unborn.*

Well, though iniquity so highly prevail, and the truth,
for wliicli thou diest, be so low ke[)t under, and be not
once known before the world, insomuch that it seemeth ra-
ther to be hindered by thy death than furthered, which is
of all griefs the greatest, yet let not thine heart fail thee,
neither des|)air, as though (M)d had forsaken thee, or loved
thee not. F»ui. conilort thyself with old e.\ani|jles, how God
hath suilered ail his old l'ri( nds to be so entreated, and also
his only and dear Son Jesus. Whose example, above all
others, set before thine eyes because thou art sure he was
beloved above all others, that thou doubt not but thou art
beloved also, and so much the more beloved, the more thou
art hke to the image of his example in suffering.

Did not the hypocrites watch him in all his sermons, to
trap him in his own words? Was he not subtilely asked
whether it were lawful to pay tribute to Ci3esar? Were not
all his words wrongly reported? Were not his miracles
ascribed to Beelzebub? Said they not he was a Samaritan,
and had a devil in him? Was he not called a breaker of
the sabbath, a wine drinker, a friend of publicans and sin-
ners? Did he aught wherewith no fault was founds and
that was not interpreted to be done for an evil purpose?
Was not the pretence of his death, the destroying of the
temple, alleged to bring him into the hale of all men?
Was he not thereto accused of treason, that he forbad to
pay tribute to Cpesar, and that he moved the people to in-
surrection? Railed they not on him in the bitterest of all
his sufferings, as he hanged on the cross, saying, Save
thyself, thou that savest others ; come down from the cross,
and we will believe in thee; fie, wretch, that destroyest the
temple of God.

Yet he was beloved of God, and so art thou. His cause
came to light also, and so shall thine at the last; yea,
and thy reward is great in heaven with him, for thy deep
suffering.

And on the other side, as they be cursed which leave
righteousness destitute, and will not suffer therewith; so
are they most accursed which know the truth, and yet not

* This picture of the sufferings of the martyrs in those days was
drawn from what really took place. Tindal himself endm-ed these
bitter trials.

154 Tindal

only flee therefrom because they will not suffer, but also for
lucre become the most cruel enemies thereof, and most sub-
tle persecutors, and most falsely lie thereon also.

Finally, though (iod when he promises to bless our
works, binds us to work if we will obtain the blessing or
promise; yet must we beware of this pharisaica! pestilence,
to think that our works deserve the promises. For what-
soever God commands us to do, that it is our duty to do,
though there were no such promise made to us at all.
The promise therefore cometh not of the deserving of the
worker, as though God had need of aught that we could
do, but of the pure mercy of God, to make us the more
willing to do that which is our duty, &c. For if when we
had done all that God commands us to do, he then gave
us up into the hands of tyrants, and killed us, and sent us
to purgatory, which men so greatly fear, or to hell, and all
the angels of heaven with us, he did us no wrong, nor
wei-e unrighteous, for aught that we or they could chal-
lenge of deserving; -howsoever God uses his creatures, he
ever abideth righteous, till thou canst prove that after he
hath bound himself with his own word of mercy, he then
breaks promise with them that keep covenant with him.
So now, if nought were promised, nought could we chal-
lenge, whatsoever we did. And therefore the promise comes
of the goodness of the Promisor only, and not of the de-
serving of those works, of which God hath no need, and
which were no less our duty to do, though there were no
such promise.

10. Ye he the salt of the earth : but if the salt be waxen
unsavom'y, tchat can be salted therewith ? It is hence-
forth nothing worth; but to be cast out, and to be trod-
den under foot of men.

The office of an apostle and true preacher is to salt, not
only the corrupt manners and conversation of earthly peo-
ple, but also the rotten heart within, and all that springs out
thereof; their natural reason, their will, their understanding
and wisdom; yea, and their faith and belief, and all that
they have imagined without God's word, concerning righ-
teousness, justifying, satisfaction, and serving of God. And
the nature of salt is to bite, fret, and make smart. And
the sick patients of the world, are marvellously impa-
tient, so that though with great pain they can suffer their
gross sins to be rebuked under a fashion, as in a parable

Exposition upon the Sermon on i/ie Mount. 155

afar od"; yet, to Imve I heir riglitcuiisness, their holiness,
and serving of God iind iiis suints, disallowed, impugned,
and condcnjncd for daiuiiable and devilish, that may they
not abide. Insoinufh that thoLi must leave thy salting or
else be prepared to sutler again; even to b(_' called a railer,
seditious, a maker of discord, and a troubler of the com-
mon peace; yea, a schismatic, and a heretic also; and to
l)e lied upon, that thou hast done and said that which thou
never tiioughtest, and tlu'n to Ix; called into judgment, and
forced to sing a new song, and forswear salting, or else to
be sent after thy fellows that are gone before, and the way
thy Master went.

True preaching is a salting that stirs up persecution,
and an otfice that no man is meet ibr, save he that is sea-
soned himsell' before with poverty in spirit, softness, meek-
ness, i)atience, mercifulness, pureness of heart, and himger
of righteousness, and looking for persecution also: and has
all his hope, comibrt, and solace, in the blessing only, and
in no worldly thing.

Nay will some say, a man might preach long enough
without persecution, yea, and get favour too, if he would
.not meddle with the pope, bishops, prelates, and holy
ghostly people that live in contemplation and solitariness,
nor with great men of the world. I answer, true preaching
is saltina;, and all that is corrupt must be salted. And
those persons are of all others most corrupt, and therefore
may not be left untouched.

The pope's pardons must be rebuked, the abuse of the
mass, of the sacraments, and of all the ceremonies must
be rebuked and salted. And selling of merits and of
prayers must be salted. The abuse of fasting and of pil-
grimage must be salted. All idolatry and false faith must
be rebuked. And those friars that teach men to believe in
St. Francis's coat, how that they shall never come in hell
or purfjatory, if they be buried therein, may not be passed
over with silence.*

The pain and grief of salting made monks flee to their
cloister. Nay, say they, we went thither of pure devotion
to pray for the people. Yea, but for all that, the more ye
increase, and the more ye inultiply your prayers, the worse

* Many papists have been buried in the cast-ofF worn-out g-ar-
ments of monks, from a belief that they sl:ould tliercby be preserved
from the power of the devil, and considerable sums were often paid
for this privileg'e.

166 Tindal.

the world is. That is not our fault, say they, but theirs,
that they dispose not themselves, but continue in sin, and
so are unapt to receive the influence of our prayers. Oh!
hvjjocrites, if ye were true salt, and had goo<l hearls, and
loved your neiglibours, (if dead men be neighliours to ihrm
that are alive,) and would come out of your dens and
take pains to salt and season them, ye should make a
great many of them so apt, that your prayers might take
eflect. But now, seeing, as ye say, they be so unsa-
voury that your prayers are unprofitable to them, though
their goods are pi'otitable to you, and ye have no com-
passion to come out and salt them, it is manifest that ye
love not them, but theirs; and that ye pray not for them,
but, under the colour of praying, mock them and rob
them.

Finally, salt, which is the true understanding of the law,
of faith, and of the intent of all works, has in you lost her
virtue, neither be there any so unsavoury in the world as
ye are, nor any that so sorely kick against true salting as
ye do ; and therefore are ye to be cast out and trodden
under foot and despised of all men, by the righteous judg-
ment of God.

If salt have lost its saltness, it is good for nothing but to
be trodden under foot of men. That is, if the preacher,
who for his doctrine is called salt, have lost the nature of
salt, that is to say, his sharpness in rebuking all unright-
eousness, all natural reason, natural wit, and understand-
ing; and all trust and confidence in whatsoever it be, save
in the blood of Christ; he is condemned of God, and dis-
allowed of all them that cleave to the truth. In what case
stand they then that have benefices and preach not? verily
though the}' stand at the altar, yet are they excommunicate
and cast out of the living church of almighty God.

And what if the doctrine be not true salt? verily then is
it to be trodden under foot. As must all unsavoury cere-
monies which have lost their significations, and not only
teach not, and are become unprofitable and do no more
service to man ; but also have obtained authority as God
in the heart of man, so that man serves them, and puis in
them the trust and confidence that he should put in God
his Maker, through Jesus Christ his Redeemer. Are the
institutions of man better than God's? Yea, are God's or-
dinances better now than in the old time? The prophels
trod under foot, and defiled the temple of God, and the

Exposition iipoii the Scniioii on. the Mount. 157

sacrifices ot" God, and all cereuKniies that God had or-
dained, with I'asfin^s and jM-ayinjis, and ail that, the people
perverted and committed idolatry with. We have as strait
a commandment to salt and rebuke all ungodliness as had
the prophels. Will they then have their ceremonies hon-
ourably spoken of? then l(>t them restore them to the right
use, and put the salt of the true meaning and significations
of them to them again. But as they now are used, none
that loveth Christ can speak honourably of them. What
true Ciuistian man can give honour to them that take all
honour iVom Christ? VVho can give honour to that which
slays the soul of his brother, and robs his heart of that
trust and confidence which he should give to his Lord that
hath bought him with his blood?

11. Fe are the light of the world, A city that is set on a
r hill cannot he hid. Neither do men light a candle, and
put it under a bushel, hut on a candlestick ; and so giv-
eth it light to all that are in the house. Let your light
so shine before men, that they may see your good works,
and praise your Father that is in heaven.

Christ goes on and describes the office of an apostle
and true preacher by another likeness; as he before called
them the salt of the earth, even so here he calls them the
light of the world: signifying thereby that all the doctrine,
all the wisdom, and hiirh knowledge of the world; whether
it were philosophy of natural conclusions, of manners and
virtue, or of laws of righteousness; whether it were of the
Holy Scripture and of God himself, was yet but darkness,
until the doctrine of his apostles came. That is to say,
until the knowledge of Christ came, how that he is the
sacrifice for our sins, our satisfaction, our peace, atone-
ment, and redemption, our life thereto and resurrection.
Whatsoever holiness, wisdom, virtue, perfectness, or righ-
teousness, is in the world among men, howsoever perfect
and holy they appear, yet all is damnable darkness, except
the right knowledge of Christ's blood be there first, to jus-
tify the heart before all other holiness.

Another conclusion: As a city built on a hill cannot be
hid, no more can the light of Christ's gospel. Let the
world rage as nsuch as it will, yet it will shine on their
sore eyes whether they be content or no.

TINDAL. 14

168 Tindal

Another conclusion; As men light not a candle to
whelm it under a bushel, but to put it on a candlestick to
light all that are in the house, even so the light of Christ's
gospel may not be hid nor made a separate thing, as though
it pertained to some certain holy persons only. ' Nay, it is
the light of the whole world, and pertains to all men, and
therelbre may not be made separate. It is a madness that
divers men say, the lay people may not know it, except
they can prove that the lay people be not of the world.
Moreover it will not be hid, but as the lightning, that
breaks out of the clouds, shines over all, even so doth the
gospel of Christ. For where it is truly received, there it
purifies the heart, and makes the person to consent to
the laws of God, and to begin a new and a godly living,
fashioned after God's laws, and without all dissimulation.
And then it will kindle so great love in him toward his
neighbour, that he shall not only have compassion on hini
in his bodily adversity, but much more pity him as to the
blindness of his soul, and minister to him Christ's gospel.
Wherefore if they say. It is here or there, in St. Francis's
coat, or Dominic's, and such like, and if thou wilt put on
that coat thou shalt find it there, it is false. For if it were
there, thou shouldest see it shine abroad, though thou
creepest not into a cell or a monk's cowl, as thou seest
the lightning without creeping into the clouds; yea, their
light would so shine that men should not only see the light
of the gospel, but also their good works, which would
come out as fast as they now run in. Insomuch that thou
shouldest see them make themselves poor to help others,
as they now make others poor to make themselves rich.

This light and salt pertained not then to the apostles,
and now to our bishops and spiritualty, only. .No, it
pertains to the temporal men also. For all kings and
all rulers are bound to be salt and light, not only in
example of living, but also in teaching of doctrine unto
their subjects, as well as they are bound to punish evil
doers. Does not the Scripture testify that king David
was chosen to be a shepherd, and to feed his people with
God's word? It is an evil schoolmaster that can only
beat; but it is a good schoolmaster who so teaches, that
kw need to be beaten. This salt and light therefore per-
tain to the temporalty also, and that to every member of
Christ's church; so that every man ought to be salt and
light to others.

Exposition vpon the Sennoii on the Mount. 159

Every man then may be a common preacher,* thou wilt
say, and preach every wliere by his own authority. Nay,
verily : no man may yet be a common preacher save he
that is called and chosen thereto by the common ordinance
ot' the congregation, as long as the preacher teaches the
true word of God. But every private man ought to be
both light and sail to his neighbour, in virtuous living; in-
somuch that the poorest ought to strive to overrun the
bishop, and preach to him an exam|)le of living. More-
over, every man ought to preach in word and deed unto
his household, and to ihem that are under his governance,
&c. And though no man may preach openly, save he that
has the office committed unto him, yet ought every man
to endeavour himself to be as well learned as the preacher,
as nigh as it is possible. And every man may privately
inform his neighbour, yea, and the preacher and bishop
too, if need be. For if the preacher preach wrong, then
may any man, whatsoever he be, rebuke him, first pri-
vately, and then, if that help not, complain further. And
when all is proved, according to the order of charity, and
yet no amendment had; then every man that can, ought
to resist him, and to stand by Christ's doctrine, and to
jeopard life, and all for it. Look on the old examples,
and they shall teach thee.

The gospel halh another freedom than the temporal regi-
ment. Though every man's body and goods be under the
king, do he right or wrong, yet the authority of God's word
is free and above the king ; so that the worst in the realm
may tell the king, if he do him wrong, that he doth naught,
and otherwise than God hath commanded him, and so warn
him to avoid the wrath of God, who is the patient avenger
of all unrighteousness. May I then, and ought I also, to
resist father and mother and all temporal power, with God's
word, when they wrongfully do or command that which
hurts or kills the body; and have I no power to resist the
bishop or preacher, who with false doctrine slays the souls,
for which my Master and Lord Christ hath shed his blood?
Are we otherwise under our bishops than Christ and his
apostles, and all the other prophets were under the bishops
of the old law? Nay, verily: and therefore may we, and
also ought we to do as thev did, and to answer as the apos-
tles did. (Acts V.) We must rather obey God than men.

* Public minister.

160 Tindal.

In the gospel, every man is Christ's disciple, and a person
for himself, to defend Christ's doctrine in his own person.
The faith of the bishop will not help me, nor is the bishop's
keeping the law sufficient for me. But I must believe in
Christ for the remission of all sin, for mine ownself, and in
mine own person. Nor more is the bishop's or the preach-
er's delending God's word enough for me. But I must de-
fend it in mine own person, and jeopard life and all there-
on, when I see need and occasion.

I am bound to get worldly substance for myself and for
mine household with my just labour, and somewhat more
for them that cannot, to save my neighbour's body. And
am I not more bound to labour for God's word, to have
thereof in store, to save my neighbour's soul? And when
is it so much time to resist with God's word and to help, as
when they which are believed to minister the true word, do
slay the soul with false doctrine, for covetousness' sake?
He that is not ready to give his life for the maintenance of
Christ's doctrine against hypocrites, with whatsoever name
or title they be disguised, the same is not worthy of Christ,
nor can be Christ's disciple, by the very words and testi-
mony of Christ. Nevertheless we must use wisdom, pa-
tience, meekness, and a discreet process, after the due order
of charity, in our defending the word of God, lest, while we
go about to amend our prelates, we make them worse. But
when we have proved all that charity requires of us, and
yet in vain; then we must come forth openly, and rebuke
their wickedness in the face of the world, and jeopard life,
and all thereon.

12. Ye shall not think that I am come to destroy the law
or the prophets : no, I am not come to destroy them, but
to fuljil them. For truly I say unto you, till heaven
and earth perish, there shall not one jot or one tittle of
the law escape till all he fulfilled.

A little before, Christ calls his disciples the light of the
world, and the salt of the earth, and that because of their
doctrine, wherewith they should lighten the blind under-
standing of man, and with true knowledge drive out the
false opinions and sophistical persuasions of natural rea-
son, and deliver the Scripture out of the captivity of false
glosses which the hypocritical pharisees had patched there-
to, and so kept it out of the light of true knowledge;

Exposition upon the Sermon on the Mount. 161

to stir up a new living, and to salt and season the corrupt
manners of the old blind conversation. For where false
doctrine, corrupt opinions, and sophistical glosses, reign in
the understanding, there is the living devilish in the sight
of (iod, howsoever it appear in the sight of the blind
world. And on the other side, where the doctrine is true
and perfect, of necessity there follows godly living. For
out of the inward belief of the heart, flows the outward
conversation of the members. He that believes that he
ought to love his enemy, will never cease fighting against
his ownself, till he have weeded all rancour and malice out
of his heart. But he that believes it not, will put a visor
of hypocrisy on his face, till he get opportunity to avenge
himself.

And here he begins to teach them to be that light,
and that salt of which he spake, and saith: Though the
scribes and pharisees bear the people in hand, that all I do
is of the devil, and accuse me of breaking the law and the
prophets, as afterwards they railed on the apostles, that
they drave the people from good works, through preaching
the justifying and righteousness of faith, yet see that ye,
my disciples, be not of that belief. For heaven and earth
shall sooner perish, than one jot or tittle of the law should
be put out. r come not to destroy the law, but to repair
it only, and to make it go upright where it halteth: and
even to make crooked straight, and rough smooth, as John
the Baptist doth in the wilderness, and to teach the true
understanding of the law. Without me the law cannot be
fulfilled, nor ever could be. For though the law were
given by Moses, yet grace and verity, that is to say, the
true understanding and power to love it, and of love to fulfil
it, comes, and ever came, through faith in me.

I do but wipe away the filthy and rotten glosses where-
with the scribes and the pharisees have smeared the law
and the prophets, and rebuke their damnable living; which
they have fashioned, not after the law of God, but after
their own sophistical glosses, feigned to mock out the law
of God, and to beguile the whole world, and to lead them
in blindness. And the scribes and pharisees falsely belie
me, how that I go about to destroy the law, and to set the
people at a fleshly liberty, and to make them first disobe-
dient, and to despise their spiritual prelates, and then to
ri^against the temporal rulers, and to mn'ce all common,
and to give license to sin unpunished ; but this comes only
14*

162- Tindal.

of pure malice, hate, envy, and llirions impatience, thai
their visors ure j)lucked from their faces, and their hypo-
crisy discovered. Howbeit \vhat I teach, and what my
learning is, concerning the law, ye shall shortly hear, and
that in lew words.

13. Whosoever breaketh one of these least commandments
and tcacheth men so, shall be called the least in the
kingdom of heaven. But he that doth the?n and teacheth
them, the same shall be great in the kingdom of heaven.

Whosoever studies to destroy one of the commandments
following, which are yet the least, and but childish things
in respect of the perfect doctrine that shall hereafter be
showed, and of the mysteries yet hid in Christ; and shall
teach other men even so, in word or example, whether
openly, or under a colour, and through false glosses of
hypocrisy; that same teacher shall all they of the kingdom
of heaven abhor and despise, and cast him out of their
company, as a seething pot casts up her foam and scum
and purges itself. So fast shall they of the kingdom of
heaven cleave unto the pure law of God, without all men's
glosses.

But whosoever shall first fulfil them himself, and then
teach others, and set all his study to the furtherance and
maintaining of them, that teacher shall all they of the king-
dom of heaven have in price, and follow him and seek
him out, as an eagle her prey, and cleave to him as burrs.
For when the draff of the pharisees' glosses is cleansed out,
these coinmandments are but the very law of Moses inter-
preted according to the pure word of God, and as the
open text compels to understand them, if ye look diligently
thereon.

The kingdom of heaven, take for the congregation or
church of Christ. And to be of the kingdom of heaven,
is to know God for our Father, and Christ for our Lord
and Saviour from all sin. And to enter into this king-
dom is impossible, except the heart of men be to keep the
commandments of God purely, as it is written, .John vii.
If any man will obey his will, that is to say, the will of
the Father that sent me, saith Christ, he shall know of
the doctrine, whether it be of God, or whether I speak of
mine own head. For if thine heart be to do the will of
God, which is his commandments; he will give theb. a

Exposition upon llw Svnnon on the Mount. 163

pure eye, both lu discern tlie true doctrine from the lalse,
and the true doctor Iroin tiie howling hypocrite. And
therefore he saith,

14, For I say unto you, except your righteousness exceed
the righteousness of the .scribes and pharisees, ye can-
not enter into the kingitoni of heaven.

Tlie righteousness of the scribes and pharisees cannot
enter into the kingdom of heaven. The kingdom of hea-
ven is the true know ledge of God and Christ ; therefore,
the righteousness of the scribes and pharisees neither
knows God nor Christ. He that is willing to obey the
will of God understands the doctrine of Christ, as it is
proved above; the scribes and the pharisees understand
not the doctrine of Christ; therefore they have no will nor
desire to obey the will of God. To obey the will of God
is to seek the glory of God, for the glory of a master is the
meek obedience of his servants ; the glory of a prince is
the humble obedience of his subjects; the glory of a hus-
band is the chaste obedience of his wife; the glory of
a father is the loving obedience of his children; but the
scribes and the phar^ees have no desire to obey the will of
God, therefore, they seek not the glory of God. Further-
more, the scribes and the pharisees seek their own glory;
they that seek their own glory preach their own doctrine;
therefore the scribes and the pharisees preach their own
doctrine. The major thou hast Matthew xxiii. The scribes
and the pharisees do all their works to be seen of men:
they love to sit uppermost at feasts, and to have the chief
seats in the synagogues, and salutations in the open mar-
kets, and to be called Rabbi. And the minor follows
the text above rehearsed, (John vii.) he that speaks of him-
self or of his own head, seeks his own glory : that is to
say, he that preaches his own doctrine is ever known by
seeking his own glory; so that is a general rule to know
that a man preaches his own doctrine, if he seek his own
glory.

Some man haply will say: The scribes and pharisees
had no other law than Moses' and the prophets, nor any
other Scripture; and grounded their sayings thereon. That
is truth : how theft preached they their own doctrine?
verily it follows in the said seventh of John. He that
seeks the glory of Him that sent him, the same is true and
there is no unrighteousness in him; that is to say, he will

164 Tindal.

do his Master's message truly, and not alter it. Where
contrariwise he that seeks his oun glory, will be false
when he is sent, and will alter his Master's message, to
turn his Master's glory unto his own self. Even so did the
scribes and pharisees alter the word of God for their own
profit and glory. And when God's word is altered with
false glosses, it is no more God's word. As when God
saith, Love thy neighbour, and thou puttest to thy leaven
and sayest: If my neighbour do me no hurt, nor say me
any, I am bound to love him, but not to give him at his
need my goods which I have gotten with my sore labour.
Now this is thy law and not God's. God's law is pure
and single, Love thy neighbour whether he be good or
bad. And by love, God means to help at need. Now
when God bids thee to get thy living, and somewhat over
to help him that cannot, or at a time hath not wherewith
to help himself; if thou and thirty or forty with thee get
you to a wilderness, and not only help not your neighbours,
but also rob a great numb&r of two or three thousand {jounds
yearly, how love ye your neighbours? Such men help the
world with prayer, thou wilt say to me. Thou wert better
to say, they rob the world with their hypocrisy, say I to
thee, and it is truth in deed that they so do.* For if I-
stick up to the middle in the mire, like to perish without!
present help, and thou stand by and wilt not succour me,
but kneelest down and prayest, will God hear the prayers-
of such a hypocrite? God bids thee so to love me, that^
thou put thyself in jeopardy to help me, and that thine
heart, while thy body labours, do pray and trust in God
that he will assist thee, and through thee save me. A
hypocrite that will put neither body nor goods in peril to
help me at my need, loves me not, neither hath compas*
sion on me, and therefore his heart cannot pray, though
he wag his lips ever so much. It is written John ix. If a
man be a worshipper of God, and do his will, which is the--
true worship, him God heareth. Now the will of God is,
that we love one another to help at need. And such lovers
he heareth, and not subtle hypocrites. As love makes thee
help me at my need ; so when it is past thy power to help,
it makes thee pray to God. Even so where is no love to
make thee take bodily pain with me, there is no love that:
makes thee pray for me. But thy prayer is indeed for thy-
belly which thou lovest.

*" The prayer of monk"? robbeth, and helpeth not.

Exposition upon the IStnuon on the Mount. 165

What were the scribes and phurisees? The scribes hv-
sides that they were pharisees, as I suppose, were also
olhcers, as our blir^hops, chancellors, commissaries, arch-
deacons, and olHcials. And the pharisees were religious
men, which had professed, not as now, one Dominic, tho
other Francis, another Bernard's rules, but even to hold
the very law of God, with prayer, lasting, and alms-deeds;
and were the flower and [lerlection of all the Jews : as St.
Paul rejoices of himself (IMiil. iii.) saying, 1 was an He-
brew, and concerning the law, a pharisee,. and concerning
the righteousness of the law, I was faultless. They were
more honourable than any sect of the monks with us,
whether Observant, or Ancre,* or whatsoever other be had
in price.

These might much better have rejoiced to have been the
true church, and to have had the Spirit of God, and that
they could not have erred, than they whom all the world
sees neither keep God's laws nor man's, nor yet that de-
vil's law of their own making. For God had made them
of the Old Testament as great promises that he would be
their God, and that his Spirit and all grace should be
with them if they kept his laws, as he hath made to us.
Now seeing they kept the uttermost jot of the law in the
sight of the world, and were faultless; and seeing thereto
that God has promised neither us nor them aught at all,
but upon the profession of keeping his laws; which were
more likely to be the right church, and to be taught of the
Spirit of God so that they could not err, those pharisees
or ours? Might not the general councils of those, and
the things there decreed without Scripture, seem to be of
as great authority as the general councils of ours, and the
things there ordained and decreed, both wholly without,
and also against God's word? Might not the ceremonies
which those had added to the ceremonies of Moses, seem
to be as holy and as well to please God, as the ceremonies
of ours? The things which they added to the ceremonies
of Moses were of fhe same kind as those ceremonies
were, and no more to be rebuked than the ceremonies of
Moses. As for an example, if Moses had washed a table
or dish, when an unclean worm had crept thereon, the
pharisees washed the table with a wet clout before every
refection, least any unclean thing had touched them un-

* Observants, a branch of the order of Franciscans; Anchorites,
monks or nuns who led solitary lives, in secluded places.

166 Tindal

awares to all men; as we put unto our tithes a mortuary
for all forgotten tithes.* What was then the wickedness
of the pharisees? Verily the leaven of their glosses to the
moral laws, by which they corrupted the commandments,
and made them no more God's; and their false faith in
the ceremonies that the bare work was a sacrifice and a
service to God, the significations being lost; and the
opinion of false righteousness in their prayers, fastings,
and alms-deeds, that such works did justify a man before
God, and not that God forgives sin of his mere mercy, if a
man believe, repent, and promise to do his uttermost to sin
no more.

When these thus sat in the hearts of the people, with
the opinion of virtue, holiness, and righteousness, and that
their law was the law of God ; that their works were works
commanded by God, and confirmed by all his prophets, as
prayer, fasting, and alms-deeds, and that they were looked
upon as the church of God that could not err; and finally,
they themselves either every where were the chief rulers,
or so sat in the hearts of the rulers, that their word was be-
lieved to be the word of God. What else could it be, to
preach against all such, and to condemn their righteous-
ness for the most damnable sin that can be, than to seem
to go about to destroy the law and the prophets? What
other thing can such a preacher seem to be before the
blind world than a heretic, schismatic, seditious, possessed
with the devil, and worthy of shame most vile, and deatli
most cruel; and yet these must be first rebuked, and their
false righteousness detected, ere thou mayest preach against
open sinners.

Or else if thou shouldest convert an open sinner from
his evil living, thou shouldest make him nine hundi'ed
times worse than before. For he would at once be one of
these sorts, even an Observant, or of some like sect, of
which, among a hundred thousand, thou shalt never bring
one to believe in Christ, Whereas among open sinners

* A mortuary was a gift left by persons at their death, or paid
out of their property, to the parish priest (of the Romish church,)
as a compensation for tithes whicli they might have forgotten to
pay during their lifetime. It was sometimes claimed on the death
of other individuals in a family, and for refusing to pay a mortuary
on the deatli of an infant child, only five weeks old, Richard Hunn,
a respectable citizen of London, in 1514, was imprisoned in the
Lollard's tower, and murdered there by Dr. Horsey, chancellor to
the bishop of London, and other Romanists. — See Hollinshed and
Fox.

Exposition upon the Sermon on the Mount. 107

many believe at the hour of death, fall Hat upon Christ,
and believe in him only, without all other righteousness*
It were a hundred thousand times better never to pray,
thiui to pray such lip prayers; and never to fast or do
alms, than to fast, and to do alms with a mind thereby to be
made righteous, and to make satisfaction for former sins.

15. Ye have heard how that it was said to them of old
time, Kill not, for irhosoever hilleth shall be in danger
of jiidi>inent. But I say unto you, whosoever is angry
with his brother shall he in danger of Judgment. And
tvhosorvcr snith unto his brother, Karha, shall be in
danger of a council. But whosoever saith to his bro-
ther. Thou fool, shall be in danger of hell fire.

Here Christ begins, not to destroy the law, as the pha-
risees had falsely accused him, but to restore it again to
the right understanding, and to purge it from the glosses
of the Pharisees. He that slayeth shall be guilty, or in
danger of judgment; that is to say, if a man murder, his
deed testifies against him ; there is no more to do than to
pronounce sentence of death against him. This text the
pharisees extended no further than to kill with the hand
and outward members. But hate, envy, malice, churlish-
ness, and to withdraw help at need, to beguile and circum-
vent with wiles and subtle bargaining, was no sin at all.
No, to bring him whom thou hatest to death with craft
and falsehood, so thou didst not put thine hand thereto,
was no sin at all. As when they had brought Christ to
death wrongfully, and compelled Pilate with subtilty to slay
him, they thought themselves pure; insomuch that they
would not go into the hall, lest they should defile them-
selves, and be partakers with Pilate in his blood. And
(Acts V.) they said to the apostles; Ye would bring this
man's blood upon us ; as who would say we slew him not.
And Saul, in the first book of Samuel, in the eighteenth
chapter, being so wroth with David that he would gladly
have had him slain, determined yet that he would not defile
himself, but thrust him into the hands of the Philistines that
they might slay him, and he himself abide pure.

And as our spiritualty now otfer a man mercy once,
though he have spoken against holy church, only if he will
but perjure and bear a fagot. But if he will not, they do
but diet him a season, to win him and make him fell more,.

168 Tindal.

and deliver him to the lay power, saving, He hath deserved
death by our laws, and ye ought to kill him, howbeit we
desire it not.

But Christ restores the law again, and saith. To be an-
gry with thy neighbour, is to sla}^ him, and to deserve
death. For the law goes as well on the heart as on the
hand. He that hates his brother is a murderer. 1 John
iii. If then the blind hand deserve death, how much more
those parts which have the sight of reason ! And he
that saith Racha, or whatsoever sign of wrath it be, or
that provokes to wrath, hath not only deserved that men
should immediately pronounce sentence of death upon him,
but also that when death is pronounced, they should gather
a council, to decree what horrible death he should suffer.
And he that calls his brother fool, hath sinned down to
hell.

Shall then a man not be angry at all, nor rebuke or
punish? Yes, if thou be a father or a mother, master or
mistress, husband, lord, or ruler; vet with love and mercy,
that the anger, rebuke, or punishment exceed not the fault
or trespass. May a man be anury with love? Yea, mo-
thers can be so with their children. It is a loving anger that
hates only the vice, and studies to mend the person.. But
here is forbidden, not only wrath against father, mother,
and all that have governance over thee, which is to be an-
gry and to grudge against God himself, and that the ruler
shall not be wroth without a c'ause against the subject;
but also all private wrath against thy neighbour over whom
thou hast no rule, nor he over thee, no, though he do thee
wrong. For he that doth wrong, lacketh wit and discre-
tion, and cannot amend till he be informed and taught lov-
ingly. Therefore thou must refrain thy wrath, and tell him
his fault lovingly, and with kindness win him to thy Father;
for he is thy brother, as well made and as dear bought as
thou, and as well beloved, though he be yet childish and
lack discretion.

But some will say, I will not hate my neighbour nor
yet love him or do him good — Yes, thou must love him:
for the first commandment, out of which all others flow, is,
Thou shalt love the Lord thy God with all thine heart,
with all thy soul, and with all thy might. That is, thou
must keep all his commandments witii love. Love must
keep thee from killing or hurting thy neighbour, and from
coveting in thine heart whatsoever is his. And (1 John iv.)

Exposition upon the Strmon on the Mount. 169

This coiniiiaiidincnt have we of him. that he which (oveth
God, love liis brother also. And again, (1 John iii.) he
that hath the substanee ol'this world, and seelii his brother
have necessity, aad shutlcth up his comj)assion from him,
how is the love of God in him'.' He then that helpeth not
at need loveth not God, but breaketh the first command-
ment. Let us love, therefore, saith St. John, not with word
and tong-ue, but in deed and truth. And again St. John
saith in the said place, He that loveth not his brother
abidclh yet still in death. And of love, Moses hath texts
enough. But the pharisees glossed them out, saying, they
were but good counsels if a man desired to be perfect, but
not precepts. (Exod. xxiii.) If thou meet thine enemy's
ox or ass going astray, thou slialt in any wise bring them
to him again. And if thou see thine enemy's ass fall down
under his burden, thou shall help him up again. And,
(Levit. xix.) Thou shall not hate thy brother in thine heart
but shall in anywise rebuke thy neighbour, that thou bear
no sin for his sake. For if thou study not to amend thy
neighbour when he sinneth, so art thou partaker of his
sins. And therefore when God taketh vengeance and send-
eth whatsoever plague it be, to punish open sinners, thou
must perish with them. For thou didst sin in the sight of
God, as deep as they, because thou didst not love the law
of God, to maintain it with all thine heai'l, soul, power, and
might. Is not he that sees his neighbour's house in jeo-
pardy to be set on fire, and warns not, nor helps in time to
avoid the peril, worth}', if his neighbour's house be burnt
up, that his be burnt also; seeing it was in his power to
have kept all out of jeopardy, if he would ; as he would no
doubt if he had loved his neighbour? Even so, when God
sends a general pestilence or war to thy city, to punish the
sin thereof; art thou not worthy that thine house should be
infected or perish, if thou mightest have kept it from sin-
ning, and thou hadsl been willing thereto? But if thou do
thy best to further the law of God, and to keep thy land or
neighbours from sinning against God, then, tiiough it help
not, thou shall bear no sin for their sakes when they be
punished. He therefore that loves the law of God, may
be bold in time of pestilence and all jeopardy to believe in
God. And again in the same place, Thou shall not avengfe
thyself, nor bear hate in mind against the children of thy
people; but shall love thy fellow as thyself. I am the Lord.
As who should say, For my sake thou shall do it. And,

TINDAL. 15

170 Tindal.

(Deut. X.) The Lord your God is the God of gods, and
Lord of lords, a great God, mighty and terrible, who re-
gards no man's person or degree, nor tal^es gifts; but dolh
right to the fatherless and tiie widow, and loves the stranger,
to give him raiment and food: love therefore the stranger,
for ye were strangers in the land of Egypt. And, (Levit.
xix.) If a stranger sojourn by thee, in your land, see thai
ye vex him not. But let the stranger, that dwells among
you, be as one of yourselves, and love him as thyself: for
3^e were strangers in the land of Egypt. I am the Lord.
As who should say. Love him ibr my sake.

Notwithstanding, when thy neighbour hath showed thee
more unkindness than God hath love, then mayest thou
hate him, and not before. But thou must love him for
God's sake, till he fight against God to destroy the name
and glory of God.

10. Therefore when thou offer estiliy gift, at the altar, and
there rememherest that thy brother hath avght against
thee, leave there thy gift before the altar, and go first
and reconcile thyself unto thy brother, and then come
and offer thy gift. Agree icith thine adversary at once
while thou art in the wayivith him, lest thine adversary
deliver thee to the judge, and the Judge deliver thee to
the minister, and thou be cast into prison. Verily, I say
unto thee, thou shalt not come out thence, till thou hast
paid the uttermost farthing.

This text, with the similitude, is somewhat subtle, and
hinds both him that has ofionded lo reconc-ile himself as
much as in him is, and him that is ollended to forgive and
to he at one. The ofierings were signs, and certilled a
man that God was atone with him, and was his friend and
loved him. For the fat of beasts was ofiered and wine
thereto, as though God had sat, and eaten, and drunk, with
them; and the rest they and their households did eat be-
fore God, as though they had eaten and drunk with God,
and were commanded to be joyful and to make good cheer,
fully certified that God was at one with them, and h:id for-
got all old offences, and now loved them, that he would ful-
fil all his promises of mercy to them.

Now will God receive no sacrifice: that is, he will
neither forgive, nor fulfil any of his promises, except we
be first reconciled unto our brethren, whether we have

Exposition upon the Sermon on the Mount. 171

offended, or be oflended. In the chapter following thou
readest, If ye forgive, your Father shall forgive you. And,
Hosea vi. 1 love mercy, and not sacrifice, and the know-
ledge of God, more than I do burnt oflerings; that is to
say, the knowledge of the appointments made between God
and us; what he will have us to do first, and then what he
uill do for us again. And, Isaiah Iviii. God refuses fasting
and punishing ol" the body that was united with cruelty,
and saith that he desired no such fast. But saith. This fast
require I, tliat ye be merciful, and forgive, and clothe the
naked, and feed the iiungry, &c. Then call, saith he,
and the Lord shall answer: cry, and he shall say. See,
here I am.

And tiiat similitude will, that as a man here, if he will
no otherwise agree, must suffer the extremity of the law,
if he be brought before a judge, for the judge hath no power
to forgive or to remit, but to condemn him in the uttermost
of the law ; even so, if we will not forgive one another here,
we shall have judgment of God, without all mercy.

And that some make purgatory out of the saying of "the
last farthing," they show their deep ignorance. For, first,
no similitude holds every word and syllable of the simili-
tude. Furthermore, when they dispute, Till he pay the
last farthing; therefore. He shall pay. But not in hell,
therefore, in purgatory. A wise reason! I will not forgive
thee till I be dead or while I live; therefore, I will do it
after my death ! and a thousand like might be named.

17. Ye have heard how it teas said to them of old time.
Commit not adultery. But I say to you, that whosoever
looketh on a wife, lusting after her, hath committed
adultery tcith her already in his heart.

This commandment, Commit no adultery, the pharisees
blinded and corrupted with their sophistry and leaven,
interpreting, that the concupiscence of the heart, lewd
toys, filthy gestures, unclean words, clipping, kissing, and
so forth, were not to be imputed for sin, but the act and
deed alone; though Moses says in the text. Thou shalt not
covet thy neighbour's wife, &c. But Christ addeth light
and salt, and brings the precept to its true understanding
and natural cast again, and condemns the root of sin, the
concupiscence and consent of the heart. BeCore the world,
1 am no murderer tilt I have killed with mine hand; but

172 Tindal.

oefore God, I kill, if I hate; yea, if I love not, and of love
keep myself both from doing hurt, and also be ready and
prepared to help at need. Even so the consent of the heart,
with all other means that follow thereof, are adultery before
God, as well as the deed itself.

Finally, I am an adulterer, before God, if I so love not
my neighbour, that very love forbid me to covet his wife.
Love is the fulfilling of all commandments. And without
love it is impossible to abstain from sinning against my
neighbour in any precept, if occasion be given.

Carnal love will not suffer a mother to rob her child, no,
it makes her rob herself to make it rich. A father shall
never lust after his son's wife; no, he cares snore for her
chastity than his son himself does. Even so would love to
my neighbour keep me from sinning against him.

Adultery is a damnable thing in the sight of God, and
much mischief follows thereof. David to save his honour
was driven to commit grievous murder also. It is unright
in the sight of God and man that thy child should be at
another man's cost, and be another man's heir. Neither
canst thou or the mother have lightly a quiet conscience
to God, or a happy heart as long as it so is. Moreover
■what greater shame canst thou do thy neighbour or what
greater displeasure! What if it never be known nor any
child come thereof! The most precious gift that a man
hath in this world from God, is the true heart of his wife,
to abide by him in wealth and woe, and to bear all for-
tunes with him. Of that hast thou robbed him ; for after
she hath once coupled herself to thee, she shall not readily
love him any more so truly; but haply hate him and
procure his death. Moreover thou hast untaught her to
fear God, and hast made ber to sjn against God. For she
promised to God, and not to man only; for the law of
matrimony is God's ordinance. For it is written, (Gen.
xxxix.) VVhen Potiphar's wife would have Joseph to lie
with her, he answered. How could I do this wickedness
and sin against God? yea, verily, it is impossible to sin
against man, except thou sin against God first. Finally,
read chronicles and stories, and see what has followed of
adultery.

What shall we say, that some doctors have disputed
and doubted whether single fornication should be sin, when
it is condemned both by Christ and Moses too? and Paul
lestifieth, (1 Cor. vi.) that no fornicator or whoremonger

Exposition upon the Sermon on the Mount. 173

shall possess Ihc kingdom of God. It is righ^ that all
men thai hope in God, siionld bring up their fruit in the
fear and knowledge of God, and not leave his seed where
he cares not what come thereof.

18. Wherefore if thy right eye offend thee, pluck it out,
and cast it from thee: for it is better for thee that one
of thy members perish, than that thy whole body should
be cast into hell. And even so, if thy right hand offend
thee, cut it off, and cast it from thee: for it is better for
thee that one of thy members perish, than that thy whole
body should be cast into hell.

This is not meant of the outward members. For then
we must cut off nose, ears, hand, and foot; yea, we must
procure to destroy the seeing, hearing, smelling, tasting,
and feeling, and so every man kill himself. But it is a
phrase or speech of the Hebrew tongue, and wills that we
cut oft' occasions, as dancing, kissing, riotous eating and
drinking, and the lust of the heart, and filthy imaginations,
that move a man to concupiscence. Let every man have
his wife, and think her the fairest and the best conditioned;
and every woman her husband so too. For God has
blessed thy wife and made her without sin to thee, which
ought to seem a beautiful fairness. And all that ye suffer
together, the one with the other, is blessed also, and made
the very cross of Christ and pleasant in the sight of God.
Why should she then be loathsome to thee, because of a
little suffering, that thou shouldest lust after another, that
should deftle thy soul, and slay thy conscience, and make
thee suffer everlastingly?

19. It is said, whosoever putteth away his rvife, let him
give her a testimonial of the divorcement. But I say
unto you, whosoever putteth away his wife, except it he

for fornication, maketh her to break wedlock; and
whosoever marrieth the divorced, breaketh wedlock.

Moses (Deut. xxiv.) permitted his Israelites in extreme
necessity, as when they so hated their wives, that they ab-
horred the company of them, then to put them away, to
avoid a worse inconvenience. Whereof ye read also Matt.
xix. And he added thereto, that they might not re-
ceive them again after they had been known of any other
persons. Which license the Jews abused, and put away
15*

174 TindaL

.heir wives for every light or feigned catrse, and whenso-
ever they rusted. But Christ calls back again, and inter-
pi'ets the law after the first ordinance, and cuts off all
causes of divorcement, save on the wife's part, when she
breaks her matrimony,*

20. Again, ye have heard how it vjas said to them of old
time, Forswear not thyself, hut pay thine oaths vnto
the Lord. But I say tmto yov, Sicear not at all, neither
by heaven, for it is the seat of God; neither by the
earth, for it is his footstool; neither by Jerusalem, for
it is the city of the great king; neither shalt thou
swear by thine head, for thou canst not make a white
hair or a black. But your communication shall 'he.
Yea, yea, nay, nay. For if aught he above that, it
proceedeth of evil.

As to hate in the heart, or to covet another man's wife,
was no sin with the pharisees; no more was it to hide one
thing in the heart, and to speak another with the mouth,
to deceive a man's neighbour, if not bound with an
oath. And though Moses says, (Levit. xix.) Lie not,
nor deceive any man his neighbour or one another, yet
they interpreted it but good counsel, if a man desired to
be perfect; but no precept to bind under pain of sin. And
so by that means, not only they that spake true, but
also they that lied to deceive, were compelled to swear and
to confirm their words with oaths, if they would be be-
lieved.

But Christ bringeth light and salt to the text, which the
pharisees had darkened and corrupted with the mist of
their sophistry, and forbids to swear at all, either by God
or any creature of God's ; for thou canst swear by no
oath at all, except the dishonour shall redound to the
name of God. If thou swear. By God it is so, or By
God I will do this or that, the meaning is, that thou
makest God judge, to avenge it of thee, if it be not as thou
sayest, or if thou shalt not do as thou promisest.f Now
if truth be not in thy words, thou shamest thine heavenly
Father and testifiest that thou believest that he is no

* Tindal then makes various obser\-ations and suggestions rela-
tive to divorce, and the duty of the tempoial power to enforce laws
relative to this and otlier subjects.

+ Tindal here refers to judicial and solemn oaths, not to profane
ewearing.

Exposition upon the Sermon on the Mount. 175

righteous judjro, nor will avonjj^c iinrighfeonsncss; but that
he is wicked as thou art, and consents and laughs at thee,
while thou deceivcst thy brother, who is as wcjII created
after the likeness of God, and as dear bought with the pre-
cious blood of Christ, as thou. And thus through thee, a
wicked son, is the name of thy Father dishonoured, and
his law not feared, nor his promises believed. And when
thou makest oath by the gospel book, or Bible, the mean-
ing is, that God, if thou lie, shall not fullil unto thee the
promises of mercy therein written. But contrariwise, bring
upon thee all the curses, plagues, and vengeance therein
threatened to the disobedient and evil doers. And even so
when thou makest oath by any creature, as by bread or
salt, the meaning is, that thou desirest, that the Creator
thereof shall avenge it of thee, if thou lie, &c. wherefore
our dealing ought to be so substantial, that our words
might be believed without an oath. Our words are the
signs of the truth of our hearts, in which ought to be pure
and single love toward thy brother; for whatsoever pro-
ceeds not of love is damnable. Now falsehood to deceive
him, and pure love, cannot stand together. It cannot
therefore but be damnable sin, to deceive thy brother with
lying, though thou add no oath to thy words. Much more
damnable is it then to deceive and to add an oath there-
to, &c.

Howbeit all manner of swearing is not here forbidden,
no more than all manner of killing, when the couimand-
ment saith, Kill not; for judges and rulers must kill.
Even so ought they, when they put any man in office, to
take an oath of him that he shall be true and faithful and
diligent therein. And of their subjects it is lawful to take
oaths, and of all that offer themselves to bear witness. But
if the superior would compel the inferior to swear that
which should be to the dishonour of God, or hurting of an
innocent, the inferior ought rather to die than to swear.
Neither ought a judge to compel a man to swear against
himself, that he make him not sin and forswear, whereof
it is enough spoken in another place. But here is forbid-
den swearing between neighbour and neighbour, and in all
our private business and daily communication. For cus-
tomable swearing, though we lied not, robs the name of
God of his due reverence and fear. And in our daily-
communication and business one with the other, there is so
much vanity of words, that we cannot but in many things

176 Tindal.

lie, which to confirm with an oath, though we beguile not,
is to take the name of God in vain, and unreverently sin
against the second precept. Now to lie for the intent to
beguile, is damnable of itself, how much more then to
abuse the holy name of God thereto, and to call to God for
vengeance upon thine own self?

Many cases yet there are daily between man and man,
in which charity compels to swear: as if I know that my
neighbour is falsely slandered, I am bound to report the
truth, and may lawfully swear, yea, and am bound if it
need, and that though not before a judge. And unto the
weak, where yea and nay have lost their credence through
the multitude of liars, a man may lawfully swear, to put
them out of doubt. Which yet comes of the evil of them
that abuse their language to deceive withal. Finally, to
swear to do evil is damnable, and to perform that is dou-
ble damnation. Herod's oath made him not innocent and
guiltless of the death of John the Baptist, though the hy-
pocrite had not known what his wife's daughter would
have asked. And when men say a king's word must
stand; that is truth, if his oath or promise be lawful and
expedient.

In all our promises it is to be added. If God will, and
if there be no lawful hinderance. And though it be not
added, it is to be interpreted, as though it were added.
As, if I borrow thy sword, and by the hour I promise to
bring it thee again, thou be beside thyself. If I promise
to pay by a certain day, and be in the mean time robbed
or decayed so that I cannot perform it; I am not forsworn,
if mine heart meant truly when I promised. And many
like cases there are which are touched upon in other
places....

21. Ye have heard, how it is said, An eye for an eye, a
tooth for a tooth. But I say unto you, that ye icith-
sta?id not wrong. But if a man give thee a blow on
the right cheek, turn to him the other also. And if
any man will go to law with thee and take away thy
coat, let him have thy cloak thereto. And if any man
compel thee to go a mile, go with him twain. Give to
him that asketh, and from him that ivould borrow, turn
not aivay.

Christ here intends not to disannul the temporal regi-

Exposition upon the Sermon on the Mount. 177

ment,* and to forbid nd(M-s to punish evil doers, no more
than he meant to destroy matrimony, when he forbad to
lust, and to covet another man's wile in the heart. But
as he there forbad lliat which defiles matrimony, even so
he forbids here that which troubles, disquiets, and destroys
the temporal regiment, and that thin<f to forbid which the
temporal regiment was ordained; which is, that no man
avenge himself. Christ meddles not with the temporal re-
giment. But in all this long sermon he contends against
the pharisees' false doctrine, and salteth the law, to purge
it of the corruption of their filthy glosses, and to bring it
unto the right taste and true understanding again.

For the pharisees had so interpreted that law of Moses,
which pertained only unto the rulers, that every private
person might avenge himself, and do his adversary as much
harm again, as he had received of him.

Now if he that is angry, have deserved that men pro-
nounce death upon him ; and he that saith " Racha," hath
deserved that men should gather a council to determine
some sundry and cruel death for so heinous a crime ; and
if he that callefh his brother " Fool" have deserved hell ;
what deserves he that smites or avenges himself with his
own hand? Here is forbidden therefore private wrath only,
and that a man avenge himself.

To turn the other cheek is a manner of speaking, and
not to be understood as the words sound ; as was also to
cut off the hand, and to pluck out the eye. And it is as we
command our children not only not to come nigh a brook
or water, but also not to be so hardy as once to look that
way, neither to look on fire, nor once to think on fire,
which are impossible to be observed. More is spoken than
meant, to frighten them and to make them perceive that it
is in earnest that we command. Even so is the meaning
here, that we in no wise avenge, but be prepared ever to
suffer as much more, and never think it lawful to avenge,
how great soever the injury be; for he himself turned not
the other cheek, when he was smitten before the high
priest; nor yet Paul, when he was buffetted before the high
priest also. But ye have heard a little above. Blessed are
the meek, for they shall possess the earth. Let all the
world study to do thee wrong, yea, let them do thee wrong;
and yet if thou be meek, thou shalt have food and raiment
enough for thee and thine. And moreover, if the worst
* Power or government.

178 Tindal.

come, God shall yet set such a tyrant over thee, that, if
thou be meeic and canst be content that he poll thee pro-
perly, and even as thou mayest bear, shall defend thee from
all others. Who is polled intolerably, so that his life is bit-
ter and even death to him, but he that is impatient and can-
not suffer to be periled? Yea, poll thyself and prevent others,
and give the bailiff or like officer, now a capon, now a pig,
now a goose, and so to thy landlord likewise; or if thou
have a great farm, now a lamb, now a calf; and let thy
wife visit thy landlady three or four times in the year,
with spiced cakes, and apples, pears, cherries, and such
like. And be thou ready with thine oxen or horses three
or four, or half a dozf^n days in the year, to fetch home
their wood, or to plough their land; yea, and if thou have
a good horse, let ihem have him good cheap, or take a
worse for him, and they shall be thy shield and defend thee,
though they be tyrants and care not for God, so that no
man else shall dare poll thee. And thereto thou mayest
with wisdom get of them that which shall recompense all
that thou doest to them. All this I mean, if thou be pa-
tient, and wise, and fear God thereto, and love thy neigh-
bour, and do no evil. For if thou keep thyself in favour
with hurting thy neighbour, thine end will be evil, and at
the last, desperation in this world, and hell after.

But, and if thou canst not poll thyself with wisdom, and
laugh and bear a good countenance, as though thou re-
joicest while such persons poll thee, every man shall poll
thee, and they shall maintain them, and not defend thee.
Let this therefore be a common proverb. Be contented to
be polled of some man, or to be polled of every man.*

Ye must understand that there are two states or degrees
in this world; the kingdom of heaven, which is the regi-
ment of the gospel, — and the kingdom of this world, which
is the temporal regiment. In the first state there is neither
father, mother, son, daughter; neither master, mistress,
maid, manservant, nor husband, nor wife, nor lord, nor
subject, nor man, nor woman. But Christ is all, and each
to the other is Christ himself. There is none better than
the other, but all alike good, all brethren, and Christ only
is Lord over all. Neither is there any other thing to do,
or other law, save to love one another as Christ loved us.
In the temporal regiment is husband, wife, father, mother,

* A painful description of the state of the middle and lower
classes befoie the Reformation.

Exposition upon the Sermon on the Mount. 1T9

son, (laughter, master, mistress, maid, manservant, lord,
and subject.

Now is every person a double person, and under both
the regiments. In the first regiment, thou art a person for
thine own self, under Christ and his doctrine, and mayest
neither hate nor be angry, and much less fight or avenge.
But must, aller the example of Christ, humble thyself, (br-
sake and deny thyself, and hate thyself, and cast thyself
away, and be meek and patient, and let every man go over
thee, and tread thee under foot, and do thee wrong; and
yet love them, and pray for them, as Christ did for his
crucifiers. For love is all, and what is not of love, that is
damnable, and cast out of that kingdom.

For that kingdom is the knowledge of God and Christ.
But he that loves not, knows neither God nor C'hrist; there-
fore he that loves not, is not of that kingdom. The minor
is thus proved: he that knows God and Christ, sees light,
for Christ is light; but he that hates his brother is in dark-
ness, and walks in darkness, and knows not whither he
goeth, for darkness hath blinded his eyes. (1 John ii.)
Therefore, he that hates his brother knows not what Christ
hath done for him, and therefore hath no true faith, nor is
of the spiritual kingdom of God.

To hate thyself, that shalt thou get, if thou considerest
thine own sins and the deep damnation that belongs there-
to, with due repentance. And to love, that thou shalt ob-
tain, if thou behold the great and infinite mercy of God
with strong faith. There is none so great an enemy to
thee in this world, but thou shalt lightly love him, if thou
look well on the love that God showed thee in Christ.

In the temporal regiment thou art a person in respect
of others;* thou art a husband, father, mother, master,
mistress, lord, ruler; or wife, son, daughter, servant, sub-
ject, &c. And there thou must do according to thine
office. If thou be a father, thou must do the office of a
father and rule, or else thou condemnest thyself. Thou
must bring all under obedience. Thou must have obedi-
ence of thy wife, of thy servants, and of thy subjects; and
the other must obey. If they will not obey with love, thou
must chide and fight, as far as the law of God and the law
of the land will suffer thee. And when thou canst not rule
them, thou art bound, in many cases, to deliver them unto
* Having relative duties towards otliers.

180 Tindal.

the higher officer, from whom thou didst take the charge
over them.

Now to our purpose — Whether a man may resist vio-
lence and deiend or avenge himself? I say nay, in the first
state, where thou art a person for thyself alone, and Christ's
disciple. There thou must love, and of love do, study,
and enforce; yea, and suffer all things, as Christ did, to
make peace, that the blessing of God may come upon
thee, which saith, Blessed are the peace makers, for they
shall be the children of God. If thou suffer and keepest
peace in thyself only, thy blessing is, the possession of this,
world. But if thou so love the peace of thy brethren, that
thou leave nothing undone or unsuffered to further it, thy
blessing is, thou shalt be God's son, and consequently pos-
sess heaven.

But in the worldly state, where thou art no private man,
but a person in resj^ect of others, thou not only mayest,
but also must, and art bound under pain of damnation to
execute thine office; where thou art a father, thou must
have obedience; and to whom thou art a husband, of
her thou must require obedience and chastity; and to get
that, attempt all that the law of the land commands and
wills. And of thy servants thou must exact obedience and
fear, and mayest not suffer thyself to be despised. And
where thou art a ruler thereto appointed, thou must take,
imprison, and slay too ; not of malice and hate, to avenge
thyself, but to defend thy subjects, and to maintain thine
office.

Concerning thyself, oppress not thy subjects with rent,
fines, or custom at all, neither pill them with taxes and
such like, to maintain thine own lusts; but be loving and
kind to them, as Christ was to thee, for they are his and
the price of his blood. But those that are evil doers among
them, and vex their brethren, and will not know thee for
their judge and fear thy law, them smite, and upon them
draw thy sword, and put it not up until thou hast done
thine office; yet without hate to the person, for his mas-
ter's sake, and because he is in the first regiment thy
brother, but to amend him only; or if it cannot be but that
thou must lose one to save many, then execute thine office
with such affection, with such compassion and sorrow of
lieart, as thou wouldest cut off thine own arm to save the
rest of the body.

Exposition upon the Sermon on the Mount. 181

Take an example: Thou art in thy father's house among
thy brethren and sisters. Tliere if one fi<rlit with another,
or if any do thee wrong, thou inayest not avenge nor
smite, for that pertains to thy father only. But if thy fa-
ther give thee authority iji his absence and command thee
to smite if tliey will not be ruled, now thou art another
person. Notwithstanding, yet thou liast not put off the
first person, but art a brother still, and must ever love, and
try ail things to rule with love. But if love will not serve,
then thou must use the office of the other person, or sin
against thy father. Even so when thou art a temporal,
person, thou puttest not olY the spiritual ; therefore thou must
ever love. But wlicn love will not help, thou must with
love execute the office of the temporal person, or sin against
God. A mother can smite and love; and so mayest thou,
with love, execute the office of thy second state. And the
• wife, son, servant, and subject are brethren in the first state,
and put not that person off, by reason of the second de-
gree; and therefore must they love ever, and with love pay
custom, tribute, fear, honour, and obedience to whom they
belong, as Paul teaches, Roin. xiii. And though the other
does not his duty and love thee, but rule thee with rigor-
ousness and deal unkindly with thee, thou not deserving it,
yet cleave thou to Christ, and love still, and let not his evil
overcome thy goodness and make thee evil also.

And as after the example above, thy father hath power
over thee, to command thee to use his power over thy bre-
thren, even so hath thy master, to give thee his authority
over thv fellows. Which when thou hast, thou must re-
member that thou art their fellow still, and bound to love
still. But if love alone will not help, then put thy master's
authority unto thy love. And so the ruler has power over
thee, to send thee to use violence upon thy neighbour, to
take him, to prison him, and haply to kill him too. And
thou must ever love thy neighbour in thine heart, by the
reason that he is thy brother in the first state, and yet obey
thy ruler, and go with the constable, or like officer, and
break open thy neighbour's door, if he will not open it in
the king's name; yea, and if he will not yield in the king's
name, thou must lay on, and smite him to the ground till
he be subdued. And look what harm he gets, yea, though
he be slain, that be on his own head. For thine heart loved
him, and thou desiredst him lovingly to obey, and hast not

TINDAL. 16

182 Tindal.

avenged thyself in that state where thou art a brother. But
in the worldly state, where thou art another manner of per-
son in this case, thou hast executed the authority of him
that hath such power of God to command thee, and where
thou wert damned of God if thou didst not obey.

And like is it, if thy lord or prince send thee a warfare
into another land; thou must obey at God's commandment,
and go, and avenge th)^ prince's quarrel, which thou know-
est not but that it is right. And when thou comest thither,
remember what thou art in the first state with them against
whom thou must fight, how that they are thy bretlu'en and
as deeply bought with Christ's blood as thou, and for
Christ's sake to be beloved in thine heart. And see that
thou desire neither their life nor goods, save to avenge thy
prince's quarrel, and to bring them under thy prince's power.
And be content with ihy prince's wages, and with such part
of the spoil, when thou hast won, as thy prince or his de-
puty appointeth thee. For if thou hate them in thine heart,
and covet their goods, and art glad that an occasion is
found, thou carest not whether it be right or wrong, that
thou mayest go a robbing and murdering unpunished, then
art thou a murderer in the sight of God, and thy blood will
be shed again for it, either in the same war following, or
when thou art come home, as thou there didst in thine
heart, so shalt thou rob and steal, and be hanged for thy
labour, or slain by some other mischief.

Now concerning the goods of this world, it is easy to
judge. In the first state or degree, thou oughtest to be
thankful to Christ, and to love, to give and to lend to them
that are bought with his precious blood, all that thou art
able. For all that thou ovvest to Christ whose servant
thou art to do his will, that thou must pay them. And
what thou doest to them, that same thou doest to Christ;
and what thou art not ready to do for them, that deniest
thou to do tor Christ. But if any of thy brethren will
withhold, or take away by force above that thou mayest
spare, by the reason of some office that thou hast in the
second state; or invade thee violently, and lay more on
thy back than thou canst bear ; then hold thine heart and
hand, that thou neither hate nor smite, and speak fairly
and lovingly, and let neighbours go between. And
when thou hast proved all means of love in vain, then
complain to the law, and to the officer that is set to be thy

Exposition upon the Sermon on the Mount. 183

father, and defend thee, and to judge between thee and thy
brother.

Tliou will say, — The text forbids me to go to law; for it
saith, if a man will go to law with tliee and take thy coat,
thou must let him have gown and all. If I must sutler
myself to be robbed by the law, wilt thou say, by what
right can 1 with law recover mine own? I answer, — Be-
hold the text diligently. For by no right of law can a
man take thy coat from thee: for the law was ordained
of God, to maintain thee in thy right and to forbid that
wrong should be done thee. Wherefore the text means
thus; That where the law is unjustly ministered, and the
governors and judges corrupt, and take bribes, and be par-
tial, there be patient and ready to suffer ever as much more,
whatsoever unriglit be done thee, rather than of impatience
thou shouldest avenge thyself on thy neighbour, or rail or
make insurrection against the superiors whom God has set
over thee. For to rise against them, is to rebel against
God, and against thy father when he scourges thee for
thine otfence, and a thousand times more sin than to avenge
thee on thy neighbour. And to rail on them is to rail on
God, as though thou wouldest blaspheme him, if he made
thee sick, poor, or of low degree, or otherwise than thou
wouldest be made thyself.

Thou wilt haply say, — The subjects ever choose the
ruler, and make him swear to keep their law, and to main-
tain their privileges and liberty, and upon that submit them-
selves unto him ; therefore, if he rule amiss, they are not
bound to obey, but may resist him, and put him down
again. I answer, — your argument is naught. For the
husband swears to his wife; yet though he forswear him-
self, she hath no power to compel him. Also though a
master keep not covenant with his servant, or one neigh-
bour with another, yet neither servant, nor yet neighbour,
though he be under no obedience, hath power to avenge;
but the vengeance pertains ever to a higher officer, to whom
thou must complain.

Yea, but you will say, — It is not alike. For the whole
body of the subjects choose the ruler. Now he that is to
bind, he it is to loose : therefore, if he rule amiss, they that
set him up may put him down again. I answer, — God,
and not the common people, choose the prince though
he choose him by them. For (Deut. xvi.) God commands
to choose and set up officers; and therefore is God the

184 Tindal.

chief chooser and setter up of them, and so must he be the
chief putter down of them again; so that without his spe-
cial commandment, they may not be put down again. Now
God has given no commandment to put them down again;
but contrariwise, when we have anointed a king over us at
his commandment, he saith, — Touch not mine anointed.
And what jeojiardy it is to rise against thy prince that is
anointed over thee, how evil soever he be, see in the his-
tory of king David, and throughout all the books of the
kings. The authority of the king is the authority of God;
and all the subjects compared to the king, are but subjects
still, though the king be ever so evil, as a thousand sons
gathered together are but sons still; and the command-
ment, Obey your fathers, goeth over all, as well as over
one. Even so goeth the commandment over all the sub-
jects: Obey your prince and the higher power, and he that
resisteth him, resisteth God, and getteth him damnation.
And unto your argument, I answer, — he that bindeth with
absolute power, and without any higher authority, his is
the might to loose again. But he that bindeth at another
man's commandment, may not loose again without the
commandment of the same. As they of London choose
them a mayor; but may not put him down again, how
evil soever he be, without the authority of him with whose
license they chose him. As long as the powers or officers
be one under another, if the interior do thee wrong, com-
plain to the higher. But if the highest of all do thee wrong,
thou must complain to God only. Wherefore the only
remedy against evil rulers is, that thou turn thine eyes to
thyself and thine own sin, and then look up to God and
say, O Father, for our sin, and the sin of our fathers, is
this misery come upon us, we know not thee as our Father,
to obey thee, and to walk in thy ways, and therefore thou
knowest not us as thy sons, to set loving schoolmasters
over us. We hate thy law, and therefore hast thou,
through the wickedness of unrighteous judges, made that
law that was for our defence, to be a tyrant most cruel,
and to oppress us, and do us injury above all other kinds
of violence and robbing. And amend thy living, and be
meek and patient, and let them rob as much as they will,
yet shall God give thee food and raiment, and an honest
possession in the earth, to maintain thee and thine withal.

Moreover concerning thy goods, thou must remember
how that thou art a person in the temporal regiment, and

Exposition upon the Sermon on the Mount. 185

the king, as he is over thy body, even so is he lord of thy
goods, and of him thou ht)ldest thcni, not for thyself only,
but to nmintain thy wile, children, and servants, and to
maintain the king, the realm, and the country, and town
or city where thou dvvellest. Wherefore thou mayest not
sutler them to be wasted, that thou wert not able to do thy
duty, no more than a servant may sutler his master's
goods to go to wreck negligently. For he that provides
not for his, and esjjecially lor them of his own household,
saith Paul, denies the faith, and is worse than an infidel.
But every man is bound to labour diligently and truly, and
therewith so soberly to live, that he may have enough Ibr
liim and his, and somewhat above, for them that cannot
labour, or by chance are fallen into necessity. And of that
give and lend, and look not for it again. And if that suf-
fice not thy neighbour's necessity, then speak and make
labour to thy brethren, to help also. For it is a common
proverb, Many hands make light work, and many may
bear that which one alone cannot.

And thy wife, thy children, and servants, art thou bound
to defend. If any man would force thy wife, thy daughter,
or thy maid, it is not enough for thee to look on, and say,
God amend you. Nay, thou must execute thine office and
authority which the king gives thee. And by the way
thou must defend thy master and his goods, and the king's
goods, v/hich thou hast to maintain thy wife and household
withal, and thy neighbour that goeth with thee, against
thieves and murderers. And against all such persons lay
about thee, and do as thou wouldest do if thou were under
the king's standard against his enemies which invade the
realm. For all such persons are mortal enemies to the
realm, and seek to put down the king, and law, and all
together, and to make that it might be lawful to sin
unpunished. And of this manner if thou mark well
the ditierence of these two states and regiments thou
mayest clear up all like doubts that shall be laid against
thee.

Moreover when I say, There are two regiments, the spi-
ritual and temporal ; even so I say that every person bap-
tized to keep the law of God, and to believe in Christ,
is under both the regiments, and is both a spiritual person
and also a temporal, and under the officers of both the
regiments; so that the king is as deep under the spiritual
officer, to hear out of God's word what he ought to be-.
16*

186 Tindal.

lieve, and how to live, and how to rule, as is the poorest
oeggar in the realm. And even so the spiritual officer, if
he sin against his neighbour, or teach false doctrine, is un-
der the king's, or temporal correction, how high soever he
be. And look how it is to be condemned for the king to
withdraw himself from the obedience of the spiritual offi-
cer; that is to say, from hearing his duty, to do it, and
from hearing his vices rebuked, to amend them ; so is it to
be condemned for the spiritual officer, how high soever he
be, to withdraw himself from under the king's correction,
if he teach falsely, or sin against any temporal law.

Finally, ye must consider that Christ here teaches his
disciples, and them that should be the light and salt in
living and doctrine, to shine in the weak and feeble eyes of
the world, diseased, and accustomed to darkness, so that
without great pain they can behold no light; and to salt
their old festered sores, and to fret out the rotten flesh,
even to the hard quick, that it smart again; and spare no
degree. But tell all men, high and low, their faults, and
warn them of their jeopardy, and exhort them to the right
way. Now such schoolmasters shall find small favour
and friendship with the rulers of this world, or defence in
their laws. As Christ warns them, (Matt, x.) saying, I
send you out as sheep among wolves. Beware therefore of
men, for they shall deliver you up to their councils, and
shall scourge you in their synagogues or council-houses,
and ye shall be brought before the chief rulers and kings,
for my sake. And he there teaches them, as here, to arm
themselves with patience, and to go forth boldly, with a
strong faith and trust in the succour and assistance of God
only, and to plant the gospel with all love and meekness,
and to water it with their own blood, as Christ did. Thou
mayest not in that state come with a sword, to defend
either thyself or thy gospel, and to compel men to worship
thee as God, and to believe what thou wilt. Nay, the
sheep use no such regiment among wolves. If thou be a
sheep, thou art not in evil taking if thou canst bring to pass
that the wolf be content with thy fleece only, and to shear
thee yearly.

Give to him that asketh, and from him that would
borrow turn not away. Luke saith, Give to whosoever
asketh thee: that is to say, Wheresoever thou seest need,
or seest not the contrary, but there may be need ; to the
uttermost of thy power there open thine heart, and be

Exposition upon the Sennon on the Mount, 187

merciful only. And of mercifulness set God thy Father, and
Christ thy Lord and Master for an example; and strive to
be as like them as thou canst. If thou be merciful, God has
bound himself to be merciful to tlicc again. Lo, is not this
an exceedin<f jifreat thinjf, that God, wlio of no rij^ht ought
to be bound to his creatures, hath yet put it wholly in thine
own hands, to bind them against the day of thy tribulation,
then to show thee mercy?

Concerning lending, proceed by the aforesaid rule of
mercy. Many, in extreme need, yet ashamed to beg, shall
desire thee to lend. Unto such, instead of lending, give;
or say thus, Lo, here is as much as ye require. If ye can
pay it again, well, do so, and ye shall find me ready
against another time, to lend or give, if need be, as much
more. But and if ye shall not be able to pay it again,
trouble not your conscience, I give it you. We be all one
man's children: one man hath bought us all with his blood,
and bound us lo help one another. And with so doing,
thou shalt win the heart of him to thy Father.

Concerning merchandise, and chapmen, the less borrow-
ing were among them, the better should the commonwealth
be. If it were possible, I would it were, to exchange ware
for ware, or money for ware, or part money and part ware.
But if it will not be; but that a man to get his living with,
must needs lend, and call for it again to find his household,
and to pay his debts; then in the lending, be first single
and harmless as a dove, and then as wise as a serpent.
And take heed to whom thou lendest. If when thou hast
lent to an honest man, God visit him and take away his
goods, with what chance it be, whether by sea or land, that
he is not able to pay thee; then to prison him, or to sue
him at the law, or once to speak an unkind word, were
against the law of love, and contrary to showing mercy.
There thou must suffer with thy neighbour and brother as
(/hrist did with thee, and as God doth daily. Ifanunthrifl
has beguiled thee, and spent thy goods away, and has not
to pay, then hold thine hand and heart, that thou avenge
not thyself; but love him, and pray for him, and remember
how God has promised to bless the patient and meek. Ne-
vertheless, because such persons corrupt the common man-
ners, and cause the name of God the less to be feared, men
ought to complain upon such persons to the officer that is
ordained of God to punish evil doers, and the officer is
bound to punish them. If thou hast lent to a fox, who with

188 Tindal.

cavillation will keep thy goods from thee; then if the ruler
and the law will not help thee to thy right, do as it is above
said of him that will go to law with thee, and take thy coat
from thee. That is to say, be content to lose that and as
much more to it, rather than thou wouldest avenge thyself.
Let not the wickedness of other men pluck thee from God.
But abide by God and his blessings, and tarry his judg-
ment. Liberality is mercifulness that bindeth God to be
merciful again. Covetousness, the root of all evil, and fa-
ther of all false prophets, and the school-master that teaches
the messengers of Satan to disguise themselves like to the
messengers of Christ, is merciless; that shall have judg-
ment without mercy; and therefore Christ exhorts all his so
diligently, and above all things to be liberal, and to beware
of covetousness.

22. Ye have heard, how it is said, Thou shall love thy
neighbour, and hate thine enemy. But I say unto you.
Love your enemies. Bless them that curse you, do good
to them that hate you. Pray for them which do you
wrong and. persecute you. That ye may he the children
of your heavenly Father, For he makcth his sun to arise
over the evil and over the good, and scndeth rain upon
the righteous and unrighteous. For if ye love them that
love you, what reward shall ye have ? do not the publi-
cans so? And if ye be friendly to your brethren only,
what singular thing do ye? do not the publicans like-
wise ? Ye shall therefore be perfect, as your Father,
which is in heaven, is perfect.

This text of hating a man's enemy, stands not in any
one place of the Bible, but is gathered of many places,
in which God commands the children of Israel to destroy
their enemies, the Canaanites, the Amorites, the Amalek-
ites, and other heathen people; as the Moabites, and
Ammonites, which sought to bring them out of the favour
of God, and to destroy the name of God. The Amalekifes
came behind them, and slew all that were faint and weary
by the way, as they came out of Egypt. The Moabites
and Ammonites hired Balaam to curse them, and beguiled
them with their women, and made a great plague among
them. These and the like nations were perpetual enemies
to their land which God had given them, arid also of the
name of God, and of their faith. For which cause they

Exposition tqjon the Sermon on the Mount. 189

not only might lawfully, but were also bound to hate thenn,
and to study their destruction again; howbeit they might
not yet hate, of the said nations, sucli as were converted
to their faith.

Now by reason of such texts as commanded to hate the
common enemies of their country, and of God and his law,
and of their faith, the pharisees' doctrine was, that a man
might lawl'ully hate all his private enemies without excep-
tion, nor was bound to do them good. And yet Moses
saith, Thou slialt not hate thy brother in thine heart. And
again, Thou shalt not avenge thyself, nor bear hate in thy
mind against the children of thy people. And if thine
enemy's ass sink under his burden, help to lift him up
again. And if his ox or ass go astray, bring them home
again; all which, no doubt, the pharisees interpreted for
good counsel, but not for precepts; wherefore Christ salteth
their doctrine, and proves that a man is bound both to love
and to do good to his enemy; and as a dutiful son, though
his brethren be ever so evil, yet to love them, and show
them kindness for his father's sake, and to study to amend
them. What hast thou to rejoice of, if thy religion be no
better than the religion of thieves? For thieves love among
themselves ; and so do the covetous of the world, as the
usurers and publicans, who bought in great the emperor's
tribute, and to make their utmost advantage, did overrate
the people. Nay, it is not enough for thee to love thy be-
nefactors only, as monks and friars do, and them of thine
own coat and order, or the brethren of thine own abbey
only, for among some their love stretches no further, and
that shall he that is removed out of another cloister thither
well find; yea, and in some places charity reaches not to
all the cells of the same cloister, and to all the monks that
were professed in the same place. But lift up thine eyes
unto thy heavenly Father, and as thy Father doth, so do
thou love all thy Father's children. He ministers sun and
rain to good and bad, by which two, understand all his
benefits. For of the heat and drought of the sun, and cold
and moisture of the rain, spring all things that are neces-
sary to the life of man. Even so provoke thou and draw
thine evil brethren to goodness, with patience, with love in
word and deed, and pray for them, to Him that is able to
make them better and to convert them. And so thou shalt
be thy Father's dutiful son, and perfect as he is perfect.
The text saith not, Ye shall be as perfect as God, but per*

190 Tindal.

feet after his example. To be perfect in the Scnpture is
not to be a monk or a friar, or never to sin. For Christ
teaches not here monks or friars, but his disciples and
every Christian man and woman. And to be in this life
altogether without sin is impossible. But to be perfect, is
to have pure doctrine without false opinions, and that thine
heart be to follow that learning.

AN EXPOSITION OF THE SIXTH CHAPTER. .

Tali-e heed to your alms, that ye do it not before men, to be
seen of them, or else ye get no retcard of your Father
which is in heaven. Therefore when thou givest alms,
make not a trumpet to be blown before thee, as the hy-
pocrites do in the synagogues and in the streets, to be
praised of men. Verily I say unto you, they have their
reward. But thou when thoit givest alms, let not thy
left hand know what thy right hand doth, that thine
alms may be in secret. And then thy Father which
seeth in secret, shall reward thee openly.

As Christ rebuked their doctrine above, even so here
he rebukes their works; for out of devilish doctrine can
spring no godly works. But what works rebukes he?
verily such as God in the Scripture commands, and with-
out which no man can be a Christian man; even prayer,
fasting, and alms-deeds. For as the Scripture, when cor-
rupted with glosses, is no more God's word, even so the
deeds commanded in the Scripture, when the intent of them
is perverted, are no more godly deeds. What said the
scribes and pharisees of him, think ye, when he rebuked
such manner of works? No doubt as they said when he
rebuked their false glosses, that he destroyed the law and
the prophets, interpreting the Scripture after the literal
sense, which killeth, and after his own brain, quite con-
trary to the common faith of holy church, and the minds
of great clerks, and authentic expositions of old holy doc-
tors. Even so here what else could they say, than, " Be-
hold the heretic, and did not we tell you before whereto
he would come, and that he kept some mischief behind,
and cast not out all his venom at once; — see to what all his
godly new doctrine that sounded so sweetly, is come! He

Exposition upon the Sermon on the Mount. 191

preached all of love, and would have the people saved hy
faith, so long till that now at the last, he preaches against
all deeds of mercy, as prayer, fasting, and alms-deeds, and
destroys all good works. His disciples fast no more than
dogs, they despise their divine service, and come not to
church; yea, and if the holiest of all St. Francis's order
ask them for alms, they bid h'm labour with his hands,
and get his living, and say that he that labours not is not
worthy to eat, and that God bade that no such strong
lubbers should loiter, and go a begging, and be chargeable
to the congregation, and eat up what other poor men get
with the sweat of their bodies; yea, and at the last ye
shall see, if we resist him not betimes, that he shall move
the people to insurrection, as Caiaphas said, and the Ro-
mans shall come and fake our land from us." As ye see
in the text, (Luke xxiii.) when they could not drive the
people from him with those persuasions, they accused him
to Pilate, saying. We have found this fellow perverting
the people, and forbidding to pay tribute to Caesar, and
saying that he is Christ, a king. Wherefore thou canst
not be Caesar's friend, if thou let him escape. But after
all these blasphemies, yet must the Holy Ghost rebuke the
world of their righteousness, yea, of their false righteous-
ness and false holiness, which are neither righteousness
nor holiness, but colour of hypocrisy.

Christ here destroys not prayer, fasting, and alms-
deeds, but preaches against the false purpose and intent
of such works, and perverting the true use; that is to say,
their seeking of glory, and that they esteemed themselves
righteous thereby, and better than other men, and so de-
spised and condemned their brethren. With our alms,
which is as much to say as deeds of mercy, or compassion,
we ought to seek our Father's glory only, even the wealth
of our brethren, and to win them to the knowledge of our
Father, and the keeping of his law. He that seeks the
glory of his good works, seeks the glory that belongeth to
God, and maketh himself God. Is it not a blind thing
of the world, that either they will do no good works at all,
or will be God for their good works, and have the glory
themselves?

Concerning blowing of trumpets, and ringing of bells,
or making a cry, to call men to fetch alms, though the
right way be, that we should know in every parish all our
poor, and have a common coffer for them; and that

192 Tindal

strangers should bring a letter of recommendation with
them of their necessity, and that we have a common place
to receive them into for the time, and though also we
ought to flee all occasions of vain glory, yet while the
world is out of order, to do it is not to be condemned.
So that the very meaning, both that we blow no trumpets,
and that the left hand know not what the right hand doth,
is, that we do as secretly as we can, and in no wise seek
glory, or receive it if it were proflered ; but to do our
deeds in singleness of conscience to God, because it is his
commandment, and even of pure compassion and love to
our brethren; and not that our good deeds, through stand-
ing in our own conceit, should cause us to despise them.
If thou be tempted to vain glory (or thy good deeds, then
look on thine evil thereto, and put the one in the one ba-
lance, and the other in the other. And then, if thou un-
derstand the law of God at all, tell me, which weigheth
the heavier.

If what thou doest tempt thee, then consider what thou
doest not. If it move thee to set up thy comb,* when
thou givest thy brother a farthing or a halfpenny, ponder
in thine heart how far thou art ofi' from loving him as well
as thyself, and caring for him as much as for thyself And
be sure how much thou lackest of that, so much thou art
in sin, and that in damnable sin, if God, for Christ's sake,
did not pardon thee; because thine heart mourns therefore,
and ihou lightest with thyself to come to such perfection.
If a peacock looked well at his feet, and marked the evil-
favoured shrieking of his voice, he would not be so proud
of the beauty of his tail.

Finally; That many dispute. Because God has pro-
mised to reward our deeds in heaven, therefore our deeds
deserve heaven ; and because he promises to show mercy
to the merciful, that with our deeds we deserve mercy;
and because he promises forgiveness of sins to them that
forgive, that our deeds deserve forgiveness of sin, and so
justify us: — I answer. First, there is enough spoken thereof
in other places; so that to those who have read that, it is
superfluous to rehearse the matter again. Furthermore,
the argument is naught, and holds by no rule. See ye
not that the father and mother have more right to the
child and to all it can do, than to an ox or a cow? It is
their flesh and blood, nourished up with their labour and

* To be proud.

Exposition vpon the Sennon on the Mount. 193

cost. The life of it, nud tlie maintenance and continuance
thereof, is their benefit; so that it is not able to recom-
pense what it owes to its father and mother by a thousand
parts.

And though it be not able to do its duty, nor for blind-
ness to know its duty, yet the father and mother promise
more gifts still without ceasing, and such as they think
should most make it to see love, and provoke it to be will-
ing to do part of its duty. And when it has done amiss,
though it have no power to do satisfaction, nor desire or
courage to come to the right way again, yet their love
and mercy abide still so great to it, that upon appoint-
ment of mending, they not only forgive what is past, and
fulfil their promise nevertheless, but promise greater gifts
than ever before, and to be better father and mother to it
than ever they were. Now when it cannot do that thou-
sandth part of its duty, how could it deserve such promises
of the father and mother, as a labourer does his hire?
The reward thereof comes of the love, mercy, and truth of
the father and mother, as well when the child keeps the
appointment, as when they fulfil their promise when it has
broken the appointment; and not of the deserving of the
child.

Even so, if we were not thus drowned in blindness, we
should easily see that we cannot do the thousandth part of
our duty to God: no, though there were no life to come.
If there were no life to come, it were not right that I
should touch any creature of God otherwise than he has
appointed. Though there were no life to come, it had
nevertheless been right that Adam had abstained from the
forbidden tree, and from all others too, if they had been
forbidden. Yea, and though there were no life to come,
it were not the less right that I loved my brother, and for-
gave him to-day, seeing I shall sin against him to-morrow.
Because a father cannot give his children heaven, has he
no power to charge them to love one another, and to
forgive, and not avenge one another? And has he not
right to beat them if they smite each other, because he
cannot give them heaven? A bondman that hath a master
more cruel than a reasonable man would be to a dog, if
there were no heaven, might this bond-servant accuse
God of unrighteousness, because he has not made him a
master? Now, then, when we cannot do our duty by a
thousand parts, though there were no such promises, and

TIND\T,. 17

194 Tindal.

that tlie tiling commanded is no less our duty though no
such promise were; it is easy to perceive thai the reward
promised comes of the goodness, mercy, and truth of the;
promiser, to make us the more glad to do our duly, and
not of the deserving of the receiver. When we have dono
all we can, we ought to say in our heart, that it was our
duty, and that we ought to do a thousand times more; and
that God, if he had not promised us mercy, of his goodness
in Christ, might yet of right condemn us for that which we
have left undone.

And as touching forgiveness of sin; though forgiveness
of sin be promised unto ihee, yet challenge it not by thy
merits, hut by the merits of Christ's blood; and hear what
Paul saith, (Phil, iii.) Concerning the righteousness of the
law I was faultless, or such as no man could rebuke. But
the things that were to advantage, I thought damage for
Christ's sake; yea, I think all things to be damage, ot
loss, for the excellent knowledge sake of Christ Jesus my
Lord; for whose sake I let all go to loss, and count them
as chaff or refuse, that is to say, as things which are
purged out, and refused, when a thing is tried and made
pertect; that I might win Christ, and might be found in
him; not having my righteousness that cometh of the law,
but that which cometh of faith in Christ Jesus; which
righteousness cometh of God through faith, and is to know
him, and the power of his resurrection, how he is Lord
over all sin, and the only thing that slays and vanquishes
sin; and to know also ihe fellowship of his passion, ihat 1
might be made like unto his death.

So that when righteousness and true merits be tried, we
must be content that ours be the chaff, and Christ's the
pure corn; ours the scum and refuse, and Christ's the
pure gold. And we must fashion ourselves like unto
Christ, and take every man his cross, and slay and mor-
tify sin in the flesh, or else we cannot be partakers of his
passion. The sin we do before our conversion is forgiven
clearly, through faith, if we repent, and submit ourselves
to a new life. And the sin we do against our wills, I
mean the will of the Spirit, (for after our conversion we
have two wills, fighting one against the other,) that sin is
also forgiven us through faith, if we repent and submit
ourselves to amend. And our diligence in working keeps
us from sinning again, and diminishes the sin that re-
mains in the flesh, and makes us pure and less apt and

Ejrposition upon the Sermon on the Mount. 193

disposed to sin; and it makes us joyful in adversities,
and stronif in teinptalions, and bold to go unto God with a
strong and Icrvi-nt liiitli in our prayers, and sure that we
shall be heard when we; cry for help in need, cither for
ourselves or for our brethren. Now, they that be negligent
and sin, are brought in temptation unto the point of des-
peration, and feel the very pains of hell; so that they
stand in doubt whether God has cast them away or no.
And in adversity they be sorrowful and discouraged, and
think that God is angry, and punishes them for their sins.
When a child takes pains to do his father's pleasure, and
is sure that he shall have thanks and a reward for his la-
bour, he is happy, and rejoices in the work and pain that
he sufTers; and so is the adversity of them that keep them-
selves from sinning. But a child when he is beaten for
his fault, or when he thinks his father is angry, and loves
him not, is soon desperate and discouraged; so is the ad-
versity of them that are weak, and sin oft. A child that
never displeases his father, is bold in his father's presence
to speak for himself, or his friend. But he that oft offends,
and is corrected or chid, though the peace be made again,
yet the remembrance of his offences makes him fearful,
and to mistrust, and to think his father would not hear him;
so is the faith of the weak that sin oft. But as for them that
profess not a new livins;, howsoever much they dream of
iaith, they have no faith at all; for they have no promise,
except they be converted to a new life. And therefore in
adversities, temptation, and death, they utterly despair of
all mercy, and perish.

And when thou prayest, thou shalt not he like the hypo-
crites. For they loiie to stand and pray in the syna-
gogues, and in corners of the streets, that they might he
seen of men. Verily, I say unto yov, they have their
reward. Thou, therefore, ichen thou prayest, go into
thy chamber, and shut thy door, and pray to thy Father
which is in secret. And thy Father which seeth in
secret shall reward thee openly.

After alms follows prayer. For as it is a Christian man's
part to help his neighbour, and to bear with him when he
is overcharged, and to suffer with him, and to stand one by
another, as long as we live here on this earth; even so,
because we are ever in such peril and cumbrance that we

196 Tindal.

cannot rid ourselves out, we must daily and hourly cry to
God for aid and succour, as well for our neighbours, as for
ourselves.

To give alms, to pray, to fast, or to do any tiling at all,
whether between thee and God, or between thee and thy
neighbour, thou canst never do to please God therewith,
except thou hast the true knowledge of God's word to sea-
son thy deeds withal. For God hath put a rule in the
Scripture, without which thou canst not move a hair of
thine head, but it is condemnable in the sight of God. As
it is of the Jews, though, as Paul beareth them record, they
have a fervent zeal to God, yea, and have the Scripture
thereto; yet because they have not the true understanding,
all is damnable that they do. Hypocrites, with scraps of
alms, get a hundred fold. And with prayer they get praise,
as thou seest hei'e, and pray thereto, and rob widows'
houses, as thou readcst Matt, xxiii. And with fasting they
get fat bellies, full dishes, and ever more than enough!
And yet there is no alms, praying, or fasting among them,
in the sight of God. AVith their prayers they exclude all
true prayers, and make it impossible that there should be
any among them. For prayer is a longing for the honour
and name of God, that all men should fear him, and keep
his precepts, and believe in him. And, contrary to that,
they seek their own honour, that men should fear them,
and keep their ordinances, and believe in their sweet bless-
ings, prayers, pardons, and whatsoever they promise. If
they bid fast, thou must do it or be damned, and be a here-
tic and rebellious to holy church. If they dispense, and
give thee clean remission to eat flesh on Good Friday,
though thou be ever so lusty, thou must obey, or else thou
art damned, and a heretic, because thou dost not believe in
holy church. Prayer also is to give God thanks for the
benefits received. Contrary to which, the}^ will first have
thanks of the world for their prayers, and rob not only
widows' houses, but also lord, prince, emperor, and all the
world, of house and land; yea, and of their wits too. And
then they bind God to thank them, and to give them, be-
side the thanks which fhey have gotten in the world, not
only heaven and a higher place, but that he give heaven to
no other man, save through their merits!

Prayer also is a complaining and a showing of thine own
misery and necessity, or of thy neighbour's, before God,
desiring him, with all the power of thine heart, to have

Exposition upon the Sermon on the Mount. 197

compassion and to succour. Contrary to this, they have
excliiilcil with tht.'ir prayers all necessity and misery from
anioiiif them. Tiiey are lords over all, and do what they
will through the wliolc world. Kings and emperors are
their servants; they need but say the word, and tlicir will
is ("ulliilcd. And as for their neighbours, they have no
compassion upon them, to bring their complaints before
God; but with their prayers ihcy rob them of that little they
have, and so make them more miserable.

Of entering into the chamber and shutting the door to. —
The meaning is, that we should avoid all worldly praise and
profit, and pray with a single eye and true intent according
to God's word; and we are not forbiilden thereby to pray
openly. For we ipust have a place to come together to
pray in general, to thank and to cry to God for common
necessities, as well as to preach the word of God in, where
the priest ought to pray in the mother tongue, that the name
of God may be hallowed, and his word faithfully tauglit and
truly understood, and faith and godly living increased; and
for the king and rulers, that God will give them his Spirit,
to love the commonwealth; and for peace, that God will
delend us from all enemies; for weather and fruits; that
God will keep away pestilence and all plagues. And the
priest should be an example to the people how they should
pray. There are of such things as the priests and others
babble, and not pray, many good collects that would much
edify the people if they were spoken in the mother tongue.
And then, while the priests sing psalms, let every man pray
privately, and give God thanks for such benefits as his heart
knows he hath received of God, and commend to God his
private necessities, and the private necessities of his neigh-
bours, which he knows and is privy to. Neither is there in .
all such any jeopardy of vain glory. But and if God has
given any man the spirit of praying, as all men have not
like gifts, that he pray oft and when others do not; then to
have a secret place to pray in, both for the avoiding of vain
glory, and speech of people, and that thou mayest be free
to use thy words as thou pleasest; and whatsoever gestures
and behaviours move thee most to devotion, is necessary
and good.

And, finally; whatsoever necessity thou hast, though thou

feel thyself a great sinner, yet if thine heart be to amend,

let not that discourage thee. But go boldly to thy Father

seeing thou hast his commandment ever to pray, and his

17*

198 Tindal.

promise that he will hear thee; not for thy goodness, but
of his goodness, and for his truth.

Moreover, when ye pray, babble not much, as the heathen
do. For they think that they shall be heard for their
much babbling^s sake. Be not, therefore, like unto them.
For your Father knoweth of what things ye have need,
before ye ask him. Of this manner, therefore, pray ye:
Our Father, which art in heaven, honoured be thy
name, thy kingdom come. Thy will he fulfilled, even in
* earth, as it is in heaven. Give us this day our daily
bread. And forgive us our trespasses as we forgive our
trespassers. And lead us not into temptation, but deliver
vsfrom evil. For thine is the kingdom, the power and
the glory, for ever. Amen.

As Christ before rebuked their false intent in praying, that
they sought praise and profit of that work which ought to
be directed to God alone, either to give him thanks, that is
to say, to be known, and to confess in the heart that all we
have comes of him; or to call upon him for aid and suc-
cour in temptations and all necessity; even so here he re-
bukes a false kind of praying, wherein the tongue and lips
labour, and all the body is pained, but the heart talks not
with God, nor feels any sweetness at all, nor has any con-
fidence in the promises of God; but trusts in the multitude
of words, and in the pain and tediousness of the length of
the prayer, as a conjurer in his circles, characters, and
in the superstitious words of his conjuration. As ye see
now to be among our friars, monks, canons, and nuns, and
even throughout all the spiritualty. Which, as 1 have
proved above, have, with their lalse intent of praying, ex-
cluded all occasions, and the whole matter of true prayer,
and have turned it into a bodily labour, to vex the tongue,
lips, eyes, and throat with roaring, and to weary all the
members; so that they say, and may truly swear it, that
there is no greater labour in the world than prayer; for no
labour, whatsoever it be, when the body is compelled, and
the heart unwilling, can be other than grievous and painful.
But true prayer, if they complained and sought help either
for themselves, or for their neighbours, and trusted in the
promise of God, would so comfort the soul and courage the
heart, that the body, though it were half dead and more,
would revive and be strong again, and the labour would
be short and easy. As for an example: if thou wert so

Exposition upon the Sermon on the Mount. 199

oppressed that thou wert weary of thy life, and wentest
to the kuig for Iielp, and liadst sped, thy spirits would so
rejoice tluit thy body would receive its strength again, and
be as fresli as evt^r it was ; even so the promises of God
work juy above all measure, where they are believed in the
heart.

But our hirelings liave not God's word, hut trust in the
multitude of words, length of babbling, and pain of body,
as bond servants. Neither know they any other virtue to
be in prayer; as ye may see by the ordinances of all foun-
dations. King Ilenry the fifth built Sion, and the Charter-
house of Shenc, on the other side of the water, of such a
manner that lip-labour might never cease. For when the
friars of Sion ring out, the nuns begin. And when the
nuns ring out of service, the monks on the other side begin.
And when they ring out, the friars begin again, and vex
themselves night and day, and take pain for God's sake;
for which they think God must give them heaven. Yea,
and I have known of some ere this, who for very pain and
tediousness, have bidden the devil take their founders.
They call Lent the holiest time of the year; but wherein
is that holiness? verily, in multitude of words, and the te-
dious length of the service. For let them begin at six, and
it will be twelve before they can end. In which time they
are so wearied, that by the time they have dined, they have
desire for nothing save to sleep. And in the end of all
they think no further, than that God must reward their
pains. And if you ask how they know it, they will an-
swer; He must reward it, or be unrighteous. Now, God
looks not on the pain of the prayer, but on thy faith in his
promise and goodness; neither yet on the multitude of thy
words, or'long babbling. For he knows thy matter better
than thou thyself. And though the Jews and the heathen
were so foolish, through their unbelief, as to babble many
words, yet were they never so mad as to mumble and buz
out words that they understood not. Thou wilt say. What
matter it if I speak words which I understand not, or if I
pray not at all, seeing God knows mv matter already? I
answer, He will have thee to open thine heart to him, to
inform and edify thine ownself. That thou mightest know
how all goodness is of him, to put thy trust and confidence
in him, and to fly to him in time of need, and to be thank-
ful, and to love him and obey his commandments, and turn
and be converted unto thy Lord God ; and not to run wild

200 Tindal.

as the ungodly do, who know not the benefits of God, and
therefore are unthankful to obey his commandments.

And that thou mayest know how and what to pray, he
gives thee a short instruction and example, saying, After
this manner pray:

Our Father, which art in heaven.

First, tliou must go to him as a merciful Father, who of
his own goodness and fatherly love that he bears to thee,
is ready to do more for thee than thou canst desire, though
thou have no merits. But he is thy Father, only if thou
wilt turn, and henceforth submit thyself to learn to do his
will.

Honoured be thy name.

Honoured and praised be thy name; or honoured and
praised be thou; for to honour God, and to honour the
name of God, is all one. And to honour the name of
God is to dread him, to love him, and to keep his com-
mandments. For when a child obeys his fcither, he hon-
ours and praises his father; and when he is rebellious and
disobedient, he dishonours his father. This is, then, the
understanding and meaning of it: O Father, seeing thou
art Father over all, pour out thy Spirit upon all flesh, and
make all men to fear, and dread, and love thee, as their
Father; and in keeping thy commandments, to honour
thee and thy holy name.

Thy kingdom come.

That is, seeing thou art king over all, make all to know
thee; and make the kings and rulers, which are but thy
substitutes, to command nothing but according to thy word,
and to them make all subjects obey.

Thy will he fulfilled in earth, as it is in heaven.

This is all one with that which goes before. Forasmuch,
then, as thou art Father and King over all, and all we thy
children and brethren among ourselves, make us all as
obedient to seek and to do thy will, as the angels do in
heaven. Make that no man seek his own will, but all
thine. But, and if thou withdraw thine hand to tempt
thj' children, that the rulers command aught contrary to
thy will, tnen make the subjects to stand fast by thy word,

Exposition upon the Sermon on the Mount. 201

and to ofler themselves to suffer all extremity rather than
obey. Finally, when vvc pray to tlioe in our temptations
and adversities, desiring of thee whatsoever thing it be, and
mean truly ; yet if thou, who knowest all, seest a better
way to thy glory and our profit, then thy will be, and not
ours. As thy ISon Jesus gave us an example, when he de-
sired, if it had been possible, that the cup of bitter death
might have departed from him, saying, Yet not as I will,
but as thou wilt.

Gite vs ovr daily bread.

By bread is understood all manner of sustenance, in the
Hebrew speech; yea, and here is understood thereby, all
that pertains unto the necessity of this life. If we have
bread, there is dearth of nothing that can pinch, namely,
in that land. — Give us our daily bread. Give us all that
the necessity of this life daily requires. Give it us day by
day, as we need it. We desire not to have store for many
years, to exclude all necessity of praying to ihee, and to
be, as it were, out of thy danger, and to forget thee. But
minister it day by day, that we may daily feel thy benefits,
and never forget thee. Or, if thou give us abundance,
above that we desire, then give us a heart to use it, and to
bestow it for the purpose for which ihou gavest it, and to
deal with our neighbours, and not to love it inordinately;
but to think that it is thine, and that thou mayest take it
away every hour, and that we be content that thou so do at
thy pleasure; and so ever to have it but for daily bread.

Forgive us ovr t7'espasses, as we forgive our trespassers.

Because Christ knows that our nature is so weak that
we cannot but sin daily; therefore he teaches us daily to
repent, and to reconcile ourselves together, and daily to
ask God forgiveness. Seeing he commanded us to ask,
we may be bold so to do, and to believe that he will for-
give us. No man, therefore, needs to despair that can re-
pent and ask forgiveness, however deeply he has sinned.
And, methinks, if we looked somewhat nearer to this text,
we need not make the pope so great a god for his pardons.
For Christ, who is a man to be believed, shows us here a
more sure way; yea, and that a sensible way, by which
we may feel that we are pardoned, and our sins forgiven.
We can have no experience of the pope's things, whether
they be so or no. He cannot, with all his pardons, deliver

202 Tindal.

any man out of any purgatory that God puts us unto in
this world. He cannot ble.ss, or heal any man so much as
of a poor ague, or tooth-ache, which diseases, yet, by his
own confession, God puts on us to purge us from sin. But
where we cannot see, feel, or have any experience at all
that it so is, there is the pope mighty! If I were come
home out of a land wliero never man was before, and were
sure never man should come, I might tell as many won-
ders as master More doth of Utopia, and no man could re-
buke ine.*

But here, Christ makes thee sure of pardon, for if thou
canst forgive thy brother, God has bound himself to for-
give thee. What if no man have sinned against theel
That were hard in this life, nevertheless yet, if that pro-
fession be in thine heart, that thou knowest it is thy duty
to forgive thy brother for thy Father's sake, and art obe-
dient to thy Father's ordinance, and wouldest forgive, if
any of thy lirethren had ofiended thee, and asked thee for-
giveness; then hast thou that same spirit which God de-
sires to be in thee. Mark what Christ §aith above in the
beginning of the fifth chapter. Blessed be the merciful, for
they shall have mercy. Dost thou pity thy brethren that
sin, and doest thy best to amend them, that thy Father's
name may be honoured? Then hast thou that, whereby
thou art sure of mercy as soon as thou desirest it. And
again: Blessed be the peace makers, for they shall be
God's children. Lo, if there be any variance among thy
brethren, that one have offended the other, do thy best to
set them at one, and thou hast the same thing that God
desires of thee, and for which he has bound himself to for-
give thee.

Lead us not into temptation.

That is, let us not slip out of thy leash,t but hold us
fast; give us not up, nor cease to govern us, nor take thy
Spirit from us. For as a hound cannot but follow his
game when he sees it before him, if he be loose ; so can
we not but fall into sin when occasion is given us, if thou
withdraw thine hand from us. Lead us not into temptation.

* Tindal here refers to a well-known pliilosophical romance writ-
ten by More. Sir Thomas More had also written a dialogue against
TindaFs translation of the New Testament, to which Tindal pub-
lished an answer.

+ A leathern thong, by which a falconer held his hawk, or a per-
80JI when coursing led his greyhound. .

Exposition upon the Sermon on the Mount. 203

Let no foniptation fall upon us greater than thine help in
us, but be tiiou stronger in us, than the temptation thou
sendost, or Icttest come upon us. Lead us not into temp-
tations: Father, though we be negligent, yea, and un-
thankful and disobedient to thy true prophets; yet let not
the devil loose upon us to deceive us with his false pro-
phets, and to harden us in the way in which we gladly
walk; as thou didst Pharaoh, with the false miracles of
his sorcerers, and as thine apostle Paul threatens us. (2
Thess. ii.) A little thread holds a strong man where he
gladly is. A little pulling draws a man whither he gladly
goes. A little wind drives a great ship with the stream.
A light persuasion is enough to make a lecherous man be-
lieve that fornication is no sin; and an angry man, that it
is lawful to avenge himself, and so forth, by all the corrupt
nature of man. A little miracle is able to confirm and
harden a man in that opinion and faith which his blind
reason believes already. A few false miracles were suffi-
cient to persuade the covetousness of Pharaoh, and his
greediness to hold the children of Israel in bondage for
their service, that thy true miracles showed by Moses for
their deliverance, were not of thee, but of the same kind,
and done by the same craft, as were the miracles of his
sorcerers, and so to harden his heart.

Even so. Father, if thou give us over for our unkindness,
seeing the blind nature of man delights in evil, and is ready-
to believe lies, a little thing is enough to make them that
love not to walk in thy truth, and therefore never are able
to understand thy Son's doctrine, (John vii.), to believe the
feignings of our most holy father, all his superstitious po-
pery and invisible blessings, and to harden them therein.
As a stone cast up into the air can neither go any higher,
neither yet there abide when the power of the hurler ceases
to drive it; even so. Father, seeing our corrupt nature can
but go downward only, and the devil and the world drive
thereto that same way, how can we proceed further in vir-
tue, or stand therein, if thy power cease in us. Lead us
not therefore, O merciful Father^ into temptation, nor cease
at any time to govern us. Now seeing the God of all mer-
cy, who knows thine infirmity, commands thee to pray in
all temptation and adversity, and has promised to help, if
thou trust in him; what excuse is it to say, when thou hast
sinned, I could not stand of myself; when his power was
ready to help thee, if thou hadst asked.

S04 Titidal.

But deliver us from evil.

First, as above, let us not fall into temptation. Second-
ly, if we be fallen, as who lives and never falls? for never
to fall were enough to make a man as evil as Lucifer, and
to believe that he stood by his own power; — if therefore we
be fallen even to the bottom, howsoever deep it be, put in
thine arm after us, for it is long and strong enough, and
pluck us out again.

Thirdly, deliver us from evil, and pluck us out of the
flesh, and the world, and the power of the devil, and place,
us in thy kingdom, where we shall be past all jeopardy,
and where we cannot sin any more.

For the kingdom, and the power, and the glory, is thine
for ever. Amen.

Because thou only art the King, and all others but sub-
stitutes; and because all power is thine, and all other
men's power but borrowed of thee; therefore ought all
honour and obedience to be thine of right, as chief Lord;
and none to be given to other men, but only for the office
they hold of thee. Neither ought any creature to seek any
more in this world than to be a brother, till thou have put
him in office; then, if brotherliness will not help, which he
ought first to prove, let him execute thy power. Neither
may any man take authority of himself, till God have
chosen him, that is, till he be chosen by the ordinance that
God has set in the world, to rule it.

Finally, no king, lord, master, or what ruler soever he
be, has absolute power in this world, and is the very thing
which he is called or accounted to be, for then would they
cease to be brethren still, neither could they sin, whatso-
ever it should be they commanded. But now their autho-
rity is but a limited power, which, when they transgress,
they sin against their brethren, and ought to reconcile them-
selves to their brethren, and to ask forgiveness, and they
are bound to forgive.

Finally, let kings, rulers, and officers remember that
God is the true King, and refer the honour that is given
to them for their oflice sake, to him, and humble themselves
to him, and acknowledge and confess in their hearts, that
they are but brethren, and even no better before God, than
the worst of their subjects. Ainen.

Ej-posUion vpon the Sermon on the Mount. 205

For if yc forgive mm their faults, your heavenly Father
s/iall forgive you also. But, and if ye do not forgive
men their faults, no more shall your Father forgive
your faults.

This is God's covenant with us, and a confirmation of
the petition above rehearsed in the Lord's prayer: Forgive
us our trespasses, as we forgive our trespassers. If thou
wilt enter into the covenant of thy Lord God, and forgive
thy brother, then whatsoever thou hasl committed against
God, if thou repent and ask him forgiveness, thou art surei
that thou art so absolved by these words, that none in
heaven or earth can bind thee; no, though our most holy
fatiier (the pope) curse thee as black as coals, seven foot
under the earth, and seven loot above, and cast all his
lightning upon thee, to burn thee to powder! Keep the
covenant of the Lord thy God therefore, and fear no vain
terrors. But and if thou wilt not come within the covenant
of God, or if when thou hast professed it, and received
the sign thereof, thou cast the yoke of the Lord from off
thy neck, be thou sure thou art bound by these words so
fast that none in heaven or in earth can loose thee. No,
though our earthly god whisper all his absolutions over
thee, and claw thee, and stroke thine head with all his
sweet blessings.

Furthermore, though forgiveness of thy sins be annexed
to thy work, and forgiving thy brother; yet, as I said, thy
works do not justify thee before God. But the faith in
Christ's blood, and in the promises made to us for his sake,
bring righteousness into.the heart. And the righteousness
of the heart by faith, is felt and known by the work. As
Peter, in the first of his second epistle, commands to do
good works, for to make our vocation and election sure;
that we may feel our faith, and be certified that it is right.
For except a man be proved and tried, it cannot be known,
either to himself or other men, that he is righteous and in
the true faith. Take an example lest thou be buguiled
with sophistry; Christ saith, (Malt, xiii.) The kingdom of
heaven is like leaven, which a woman taketli and hideth in
three pecks of meal, till all be leavened or sour. Leaven
is sometimes taken in an evil sense, for the doctrine of the
pharisees, who corrupted the sweetness of the word of God
with the leaven of their glosses; and sometimes in a good
sense, for the kingdom of heaven, that is to say, the gospel

TINDAT,. 18

206 Tindal.

and glad tidings of Christ. For as leaven alters th-e nature
of dough, and makes it thoroughly sour, even so the gospel
turns a man info a new life and alters him a little and a
little, first the heart, and then the members.

Faith in Christ first certifies the conscience of the for-
jjiveness of sins, and delivers us from the fear of everlast-
ing damnation; and then brings the love of God and of
his law into the heart, which love is the righteousness of
the heart. Love bringeth good works into the members
which works are the outward righteousness, and the righ-
teousness of the members. To hate the will of God is the
unrighteousness of the heart, and causes evil works, which
are the unrighteousness of the members. As when 1 hated
my brother, my tongue spake evil, my hands smote, and
so forth. To love, is the righteousness of the heart, and
causes good works, which are the righteousness of the
members. As, if I love my brother, and he have need of
me, and be in poverty, love will make me put mine hand
into my purse or almonry, and to give him somewhat to
refresh him, &c. That the love of God and of his com-
mandments is the righteousness of the heart, no man
doubts save he that is heartless. And that love springs
of faith thou mayest evidently see, 1 John ii. He that
loveth his brother dwelleth in the light. But he that hatelh
his brother, is in darkness, and walketh in darkness, and
wolteth not whither he goelh, for darkness hath blinded
his eyes. Why is he that hateth, in darkness? verily, be-
cause he seeth not the love of God in Christ. For if he
saw that, he could not but love his brother for so kind a
father's sake. If any man hate h'is brother, be thou sure
that the same man is in darkness, and hath not the light
of true faith, nor seeth what Christ hath done. If a man
so love that he can forgive his brother, assure thyself that
he is in the light of the true faith, and seeth what mercy is
showed him in Christ.

This is then the sum of all together — Works are the out-
ward righteousness before the world, and may be called
the righteousness of the members, and the spring of in-
ward love. Love is the righteousness of the heart, and
springeth of faith. Faith is the trust in Christ's blood, and
is the gift of God; (Eph. ii.) whereunto a man is drawn of
the goodness of God, and driven through true knowledge
of the law, and of beholding his deeds in the lust and de-
sire of the members, unto the request of the law, and with

Exposition upon the Sermon on the Mount. 207

seeing his own condcniniitioii in the ghissofthc law. For
if a man saw his own danuialion in the law, he should inu
mediately iiate God and liis works, and utterly despair; ex-
cept God oHered him Cl)rist, and Ibrgave all that were past;
and made him his son, and took the condemnation of the
law away; and promised that if he would submit himself to
learn and to do iiis best, that he should be accepted as well
as an angel in heaven; and if he fell of frailty, and not of
malice, and stubbornness, it should be forgiven upon amend-
ment; and that God would ever take him for his son, and
only chastise him at home when he did amiss, after the
most fatherly manner, and as easily as his disease would
suffer, but never bring him forth to be judged after the
rigorousness of the law. And as thou couldest not see
leaven though thou breakest up a loaf, except thou smelU
edst or tastedst the sourness, even so couldest thou never
see true faith or love, except thou didst see works; and also
the intent and meaning of the worker, lest hypocrisy de-
ceive thee.

Our deeds are the effect of righteousness, and thereto an
outward testimony and certifying of the inward righteous-
ness, as sourness is of leaven. And when I say. Faith justi-
fieth, the understanding is, that faith receives the justifying.
God promises to forgive us our sins, and to impute us for
fully righteous. And God justifies us actively ; that is to
say, forgives us, and reckons us for fully righteous. And
Christ's blood deserves it, and faith in the promise receives
it, and certifies the conscience thereof. Faith challenges it
for Christ's sake, who hath deserved all that is promised;
and faith cleaves ever to the promise and truth of the pro-
miser, and pretends not the goodness of her work, but ac-
knowledges that our works deserve it not, but are crowned
and rewarded with the deservings of Christ. Take an ex-
ample of young children: When the father, who promises
them a good thing for doing some trifle, delays with them,
and when they come for their reward, says, What thou
hast done is not worthy half so much; should I give thee
so great thing for so little a trifle? They will answer: You
promised me; you said I should have it; why did you pro-
mise, and why then did you say so? And let him say what
he will to drive them ofl', they will ever say again, You did
promise me, so you did; you said I should have it, so you
did. But hirelings will pretend their work, and say; 1 have

208 TindaL

deserved it; I have done so much, and so much, and my
labour is worth it.

Now tit the first covenant making with God, and as oft
as we are rccoiiciled, after we have sinned, the righteous-
ness comes of Go(i altogetlier. But after the atonement is
made and we are reconciled, then we are partly righteous in
ourselves, and partly unrighteous — righteous as lar as we
love, and unrighteous as far as the love is imperfect. And
faith in the promise of God, that he reckons us for fully
righteous, ever supplies that unrighteousness and imperfect-
ness, as it is our whole righteousness at the beginning.

Finally, our works, which God commands, and unto
which he annexes his promises that he will reward them,
are as it were very sacraments, and visible and sensible
signs, tokens, earnest obligations, witnesses, testimonies,
and a sure certifying of our souls, that God hath and will
do according to his promise, to strengthen our weak faith,
and to keep the promise in mind. But they justify us not,
no more than the visible works of the sacraments do. As
for example, the work of baptism, that outward washing,
which is the visible sacrament or sign, justifies us not.
But God only justifies us actively, as the cause efficient or
workman. God promises to justify whosoever is baptized
to believe in Christ, and to keep the law of God, that is to
say, to forgive them their former sins, and to impute right-
eousness unto them; to take them for his sons, and to love
them as well as though they were fully righteous. Christ
has deserved for us that promise, and that righteousness.
And faith receives it, and God gives it, and imputes it to
faith, and not to the washing. And the washing testifies it,
and certifies us of it, as the pope's letters certify the be-
lievers of the pope's pardons. Now the letters help not nor
hinder, but the pardons were as good without them, save
only to establish weak souls that could not believe except
they read the letters, looked on the seal, and saw the print
of St.' Peter's keys.

Oh ! a merciful God, and a most loving Father, how
cares he for us! First, above all and beside all his other
benefits, to give us his own Son Jesus, and with him to
give us himself and all; and not content therewith, but to
give us so many sacraments, or visible signs, to excite us
and to help our weak faith, and to keep his mercy in
mind; as baptism; the sacrament of his body and blood;

Exposition upon the Sermon on the Mount. 209

and as many olher sacraments as they will have if they
put signiticatioiis to them, lor we destroy none, but they
destroy which have put out the significations, or have feign-
ed some without, such as wedlock, to signify that Christ is
the husband, and we his wile and partakers -with him, as
the wife witii her husband, of all his riches, &c. And be-
yond all those visible sacraments, to give us yet more sen-
sible and surer sacraments, and assurances of his goodness,
even in our ownselves; as, if we love and give alms to our
neighbour, if we have com[)assion and pray for him, if we
be merciful and forgive him, if we deny ourselves, and
fast, and witlidiijuv all pleasures from the flesh for love of
the life to come; and to keep the commandments of God.
For when such things before were impossible, and now are
easy and natural, we feel, and are sure that we are altered,
and of a new creature, shapen in righteousness after the
image of Christ, and God our Fatiier, seeing his laws of
righteousness are written in our hearts.

When ye fast, be not sad, as the hypocrites are. For
they fashion them a new countenance, that it might ap-
pear unto men how they fast. Verily I say unto you,
they have their reward. Thou, therefore, when thou
fastest, anoint thine head, and trash thy face, that it
appear not unto men hotr thou fastest; hut unto thy
Father which is in secret; and thy Father which seeth
in secret, shall reward thee openly.

As above of alms and prayer; even so here Christ re-
bukes the false intent and hypocrisy of fasting. That they
sought praise of that work which was ordained to tame the
flesh, and used such fashions that all the world might know
that they fasted, to praise them, and to say. Oh what holy
men are these, how pale and pitiful look they, even like
death, hanging down their heads, and beholding the earth,
as men wholly out of the world! If these come not to hea-
ven, what shall become of us poor wretches of the world?
If these be not great in the favour of God, and their prayers
be not heard whatsoever they ask, in what case are we lay
people? Happy is he that may be a brother among them,
and partaker of their prayers and fastings, and other holy
living! In an unhappy (in a happy I would say) hour was
he born that builds them a cell or a cloister, or gives them
a portion of his land to comfort these good men in this
painful living, and strait penance which they have taken

210 Tindal.

upon them! Blessed were he that might kiss the edge of
the coat of one of them! Oh! he that might have his
body wrapped in one of their old coats at the hour of death,
it were as good to him as his Christendom,* &c. It ap-
pears also by their asking Christ why his disciples fast-
ed not as well as the pharisees, that they oft fasted when
the common people fasted not, and all to appear holy. As
ours fast in advent, and begin before lent, even at Septua-
gesima.

And concerning the anointing of thy head, &c. is meant
as before of turning the other cheek, and of that the left
hand should not know what the right did — that is, that
they should avoid all vain glory, and fast to God, and for
the intent that God ordained it for, and that with a joyful
heart and cheerful countenance, thereby to feel the work-
ing of God, and to be sure of his favour. Such is the
meaning, and not to bind them that will fast, to anoint their
head and wash their faces. And the manner or phrase of
speaking comes of a usage, that was among the Jews, to
anoint themselves with sweet and odoriferous anointments
when they were disposed to be merry and to make good
cheer, as Mary of Bethany poured a box of precious oint-
ment upon Christ's head at supper.

As concerning fasting, it were good that kings and
rulers did set an order of soberness among their subjects,
to avoid dearth, innumerable diseases, and the great heap
of vices that spring of intemperance, and that they forbid
not only riot and excess, but also all manner of wanton,
delicious, and customable eating and drinking of such
things as corruj)! the people, and make the men more
efTeminate than the women, so that there remain no more
tokens of a man in them save their beards. Our fashions
of eating make us slothful and unlusty to labour and
study; unstable, inconstant, and light mannered; full of
wits, afterwitted, as we call it, incircumspect, inconsiderate,
heady, rash, and hasty to begin unadvisedly, and without
casting of perils, the end not considered what may follow,
the means not well looked upon, how and by what way
the matter may be brought to pass ; triflers, mockers, rude,
unsavoury, jesters without all manner of salt, and even very
apes and marmosets,! and full of wanton and ribald com-
munication and lewd gestures. It corrupts the wit with
false judgment, and infects the body with lust, and makes
* Being christened. + A sort of monkey.

Exposition upon the Sermon on the Mount. 211-

lie wliolc man so unquiet in himself, that the body cannot
sit si ill and rest iti one plaee and continue in his work, nor
the mind persevere and endure in one jnirpose.

Let them provide that there be diligent fishing in the
sea, and command the sea-coast and towns whither fish
may easily come, to last Friday, Saturday, and Wednesday
if need be, and on the Friday to eat no white meat. And
let the countries which have no abundance of fish, yet
have wiiite meat enough, last Friday and Saturday from
flesh only. And let those countries where scarcity of both
is, fast Friday from flesii only, and eat iiesh Wednesday
and Saturday. But abstain from supper or from dinner,
or eat soberly those days. And let them so moderate their
fasts that the people may bear it, a provision made for the
old, the sick, and feeble, &c. Which fast shall be a tem-
poral thing, for a temporal commonwealth only, and not a
service to God.

• Then let the priests preach first the law truly, and teach
the people to see their sins, and to bring them to repent-
ance: and secondly, the faith of Christ, and the forgive-
ness of sin through faith: and thirdly, alms, prayer, and
fasting, which are the whole life of a Christian man, and
without which there is no Christian man alive. And let
them preach the true use of their alms, which is to help
thy neighbour with counsel, with body and goods, and all
that is in thy power; and the true use of prayer, which is
to bring his necessity and thine own before God, with a
strong faith in his promises ; and the true use of fasting,
which is to tame the flesh unto the spirit, that the soul
may attend to the word of God and pray through faith.

By these three we keep the Spirit of God, and both con-
tinue and also grow in righteousness, and wax more and
more perfect in soul and body. And if these fail, or we
understand not the right intent, we lose the Spirit again,
and the righteousness of faith, and the true understanding
of the Scripture, and all our learning will be but pure dark-
ness. And then what a blindness is that, when the dark-
ness of hell is called the light of heaven!

As it is of alms and prayer, so it is of fasting; judge
alike of all three. Where any one of them is, there are
they all three; and where any one is away, there is none
at all. We must have the profession of all three ever
written in our hearts. I must ever love my neighbour,
and be ready to help, and when occasion is offered, then

212 Tindal.

do it. I ought to consider and know that all comes of
God, and to acknowledge that same to him in mine heart.
And -whatsoever we need, we ought to know, that we must
receive that of God, and therefore ever call to him with a
strong faith. Even so I must ever fight against my flesh,
and therefore ever withdraw from it all that moves it to
rebel against the Spirit.

So now fasting stands not in eating and drinking only,
and much less in flesh alone. But in abstinence from all
that moves the flesh against the Spirit, as long sleeping,
idleness, and filthy communication, and all worldly talking,
as of covelousness and promotion, and such like; and wan-
ton company, soft clothes, and soft beds, and so forth, which
are that right hand and right eye that must be cut off and
plucked out, that the whole man perish not. And as you
can put no general rule of alms or prayer, no more can you
of fasting. But I must be alwajs I'eady to cut off what-
soever I perceive strengthens the flesh against the spirit.
And I must have a diligent eye to the flesh and its com-
plexion, and if aught escape me in word or deed, seek
whence the occasion came, and at once cut off" that right
hand, and pluck out that eye.

If this fast be truly preached, then is fasting good, and
not otherwise but for making of hypocrites; as Christ would
not let his disciples fast beibre they were learned, lest they
should thereby have been no better than the pharisees.
And then the outward fasting, ordained by the temporal
rulers, helps much, for the weak's sake. Yea, and though
the land were so plenteous, that it needed not to command
such fast for to avoid dearth, yet they ought to set such up,-
because of them that cannot rule themselves; for whose
sake they ought to forbid excess in taverns, and alehouses,
and rioting out of season. For if the people could rule
themselves, what need rulers! Moreover, if any man pri-
vately show the priest his infirmities, and the priest see any
manner of abstinence or chastising apt for the person, let
him counsel him to do it for the subduing of the flesh, and
not command as a tyrant under pain of damnation and to
make satisfaction. Thus let him say : Brother or sister, ye
are bound under pain of deadly sin, to tame your flesh by
some manner of way, that ye sin not against God ; and I
know no better than this : my counsel and my desire there-
fore is, that ye use this either till ye have no more need,
or till God show you some better, &:c. And let the elders

Exposition upon the Sermon on the Mount. 21.3

consider dilipfently the course of their youth, and with wis-
dom, counsel, aiul discreet <f()vtM'niuice, l)elp the younger to
avoid tlie perils and jeopardies which they have learned by
their own experience to be in that dangerous journey.

Moreover, when the peo|)[e he fallen from their profes-
sion and from the law; as it shall be impossible lor the
preacher to keep the great multitude together, if the temporal
sword be slack and negligent in punishing open otFences, (aa
they ever have and will be, save in those points only wherein
lies the pith of their own profit and advantage, and the
weight of their honour and maintenance of their dignities,)
as when God also, as his promise is, hath brought upon
them the curses of the law — hunger, dearth, battle, pesti-
lence, and all manner of plagues, with all misfortune and
evil luck. Then let the true preachers be importunate, and
show the people the causes of their misery, and wretched
adversity; and expound the law to them, and bring them to
the knowledge of their sins; and so bind their consciences
and draw them to repentance, and to the appointment and
covenant of the Lord again. As many holy prophets,
priests, and kings, in the Old Testament, called the people
back, and brought them again in time of adversity unto
the appointment of the Lord. And the priest, prophet, or
king, in God's stead, smote hands with them, and took an
oath of them, to be the Lord's people, and to turn again
to the Lord's covenant, to keep his law and to believe in his
promises. And God immediately withdrew his hand and
rid them out of all captivity and danger, and became as
merciful as ever before.

But we Christians have been very seldom or never called
again to the covenant of the Lord, the law of God, and
faith of Christ; but often to the covenant of the pope. As
he now clucketh apace for his chickens, and will both prove
all his old policies, and seek and imagine new practices.
And if the people come again, let the priest or bishop, afler
the example of the prophets and high priests of the Israel-
ites, take an oath in God's stead of the king and lords.
And let the king and lords receive an oath of the people, and
follow the example of the Ninevites in fasting and praying.

Some men will say. Seeing fasting is to withdraw all
pleasures from the body and to punish the fiesh, then God
delights in our pains taking, &.c. I answer, God delights
in true obedience and in all that we do at his commandment,
and for the intent that he commands it. If thou love and

214 Tindal.

pity thy neighbour and help him, thy alms are acceptable.
If thou do it of vain glory, to have the praise that belongs to
God, or for a greater profit only, or to make satisfaction for
thy past sins, and to dishonour Christ's blood, which hath
made it already; then thine alms are abominable. If thy
pra5'er be thanks in heart, or calling to God for help, with
trust in him according to his promise, then thy prayer
pleases. If thou believe in Christ's blood lor the remission
of sins, and henceforth hatest sin, that thou punishest thy
body to flee thy lusts, and to keep them under that thou sin
not again, then it pleases God exceedingly. But and if
thou think that God delights in the work for the work itself,
the true intent being away, and in thy pain, for thy pain it-
self, thou art as far out of the way as from heaven to the earth.
If thou wouldest kill thy body, or, when it is tame enough,
pain it further so that thou wert not able to serve God and
Ihy neighbour, according to the room and estate thou art in,
thy sacrifice were quite without salt, and altogether unsa-
voury in the taste of God, and thou mad and out of thy wits.
But and if thou trust in thy work, then art thou abominable.

Now let us look on the pope's fast. First, the intent
should be to tame thy lusts, not lechery only, but pride
chiefly, wrath, malice, hate, envy, and covetousness, and to
keep the law of God, and therefore it stands not in meat and
drink only. But how they keep God's law, compare it to
their deeds and thou shalt see! Secondly, the fast of the
old law was, to put on mourning clothes, as hair or sack,
and neither to eat nor drink until night, and all the while to
pray, and to do alms-deeds and show mercy. And at even
they ate flesh and what God gave, soberly, and as little as
would sustain the body, &c. The pope's fast is commonly
only to eat no flesh. I say not, look how lean they be, but
consider what a taming of the flesh it is, to eat ten or twenty
manner of fishes drest after the costliest manner, and to sit
a couple of hours, and to pour in of the best wine and ale
that may be gotten! And at night to banquet with dew,
(as they say) of all manner of fruits and confections, mar-
malade, succades, greenginger, comfits, sugarplate, with
malmsey and romney burnt with sugar, cinnamon and
cloves, with bastard, muscadell, and hipocrassy, &c. Think
ye not that such dews, with drinking, a piece of salt-fish or
a pickerel, tame the body exceedingly!

Furthermore that the true intent is away both from their
fasting and prayers, is evident; first by the multiplying of

Exposition upon the Sermon on the Mount. 215

them, Hir when the Jews had losf fho indersfanding of their
saciiliccs, and believed iti the work, then they were mad
U|)on them, so that well was he that could rob himself to
oiler most; insomuch that the propiiets cried out against
them, that their oflerings stank before God. And ours had
so multiplied their fasting that they could no longer hear
them. At the beginning they were bearable for the advan-
tage: but when they had [)urchased enougii and enough
again, they became intolerable. And therefore all our
monks, whose profession was never to eat flesli, set up the
pope, and took dispensations, both for that fast, and also
for their strait rules, and made their strait rules as wide as
the hoods of iheir cowls. As the hypocrisy of the fraitry
where they eat but invisible flesh, or that which is inter-
preted to be no flesh, is spoken of in other places. Another
proof is, that they so long a time have given pardons of
the merits of their fasting, as though they had done more
than enough for themselves, and of that merchandize have
gotten all they have, and have brought the knowledge of
Christ's blood clean into darkness. And last of all, what
shall I say of the open idolatry of innumerable fasts; of
St. Brandon's fast, St. Patrick's fast, of four holy Fridays,
of St. Anthony's, between St. Mary's days, of our Lady fast,
eitlier fasting once in seven years, the same day that her
day falls on in March, and then begin, or one year with
bread and water, and all for what purpose ye know well
enough ; and of such like things, I know ten thousand in
the world. And who has rebuked them?

See that ye gather not treasure upon the earth, where rust
and moths corrupt, and where thieves break up and
steal. But gather you treasure in heaven, where neither
rust nor moths corrupt, and where thieves neither break
up nor steal. For where your treasure is, there will he
your hearts also.

Note the goodly order of ('hrist's preaching. First, he
restored the true understanding of the law, then the true
intent of the works. And here, consequently, he rebukes
the mortal foe and sworn enemy, both of true doctrine and
true living, which is covetousness — the root of all evil,
saith Paul. (1 Tim. vi.) Covetousness is image service.
(Col. iii.) It makes men to err from the faith. (1 Tim. vi.)
It has no part in the kingdom of Christ and God. (Epii. v.)
Covetousness hardened the heart of Pharaoh that the faith

216 Tindal.

of the miracles of God could not sink into it. Covetousness
made Balaam, who knew all the truth of God, to hate it,
and to give the most pestilent and poisonous counsel against
it, that heart could imagine, even to destroy it if it had
been possible. Covetousness taught the false prophets in
the Old Testament to interpret the law of God falsely, and
to pervert the meaning and intent of all the sacrifices and
ceremonies, and to slay the true preachers that rebuked
them.

And with their false persuasions they led all the kings of
Israel out of the right way, and the most part of the kings of
Judah also. And Peter, in the second chapter of his second
epistle, prophesies that there should be false teachers among
us, that should follow the way of Balaam; that is, for co-
vetousness persecute the truth, and through covetousness
with feigned words make merchandise of the people, and
bring in damnable sects too. And here you have an infal-
lible rule, that where covetousness is, there is no truth; no,
though they call themselves the church, and say thereto that
they cannot err. Covetousness kept Judas still in unbelief,
though he saw and did also many miracles in the name of
Christ, and compelled him to sell him to the scribes and
pharisees; for covetousness is a merciless thing. Covetous-
ness made the pharisees to lie on Christ, to persecute him,
and falsely to accuse him. And it made Pilate, though he
found Christ to be innocent, yet to slay him. It caused He-
rod to persecute Christ yet in his cradle. Covetousness
makes hypocrites persecute the truth against their own con-
sciences, and to lie to princes that the true preachers move
sedition, and make their subjects to rise against them; and
covetousness makes the princes to believe their wicked per-
suasions, and to lend their swords to shed innocent blood.

Finally, covetousness makes many whom the truth
pleases at the beginning, to cast it up again, and to be af-
terwards the most cruel enemies thereof, after the example
of Simon Magus. (Acts viii.) Paul bids Timothy to charge
the rich to believe in the living God, and not in their un-
certain riches, for it is impossible for a covetous idolater,
or image server, that trusts in the dead god of his riches,
to put his trust in the living God.

One misery is, that they which here gather and lay up,
cannot tell for whom. Another is, rust, canker, moths,
and a thousand misfortunes besides, thieves, extortioners,
oppressors, and mighty tyrants, to which the rich are ever

Erposifian upon the Sermon on the. Mount, 217

a prey. And thougli tlioy prosper to the end outwardly,
yet fear ever gnaws tlieir hearts inwardly. And at the
hour of death tlio}' know and (eel that they have gathered
nouglit, and then tliey sorrow, and are like one that
di^ams of riches, and in the morning when he finds
nought, he is heavy, and sorry for the remembrance of
the pleasant dream. And finally when they are most loth
to die, and hojxi to live long, then they perish suddenly,
after the example of that rich man who intended to make
him larger bams and storehouses. Happy, therefore, is
he that lays up treasure in heaven, and is rich in faith and
good works; (or the reward thereto promised, God shall
keep sure for him; no man can lake it away. Here is
not forbidden to have riches ; but to love it, to trust in it,;
and to be careful for it. For God has promised to care
for us, and to give us enough, and to keep that which is
gotten, if we will care to keep his commandments. What-
soever offic<^ or degree thou art in in this world, do the duty
of thine office diligently, and trust in God, and let him
care. If thou art a husbandman, plough, and sow, and
till thy ground, and let God alone for the rest; he will care
Xo make it grow pl(;nteously, and to send seasonable wea-
ther to have it in, and will provide thee a good market to
sell, &c.

In like manner, if thou be a king, do the office of a king,
and receive the duties of the king, and let God care to
keep thee in thy kingdom. His favour shall do more for
thee than a thousand millions of gold, and so of all others.
He that hath but a little, and is sure that God shall keep
both him and it, is richer than he which hath thousands,
and hath none other hope than that he and it must be kept
by his own care and policy.

And, finallv, mark one point in Luke xiv. Christ says.
None of them that refuselh not all that he possesseth can
be my disciple; that is, he that casts not away the love of
all worldly things, can be no scholar of Christ's to learn
his doctrine. Then he adds, that salt is good; but if the
salt be unsavoury, or has lost its virtue, what can be sea-
soned therewith? Verily, nothing. Now, by salt is under-
stood the doctrine; and the meaning is, if ye be covetous
and love worldly things, it will corrupt the salt of your
doctrine, so that whatsoever j^ou powder therewith, it shall
be more unsavoury than before.

Where your treasure is, there are your hearts. If your

TI>DAr.. 19

218 Tludal.

treasure be in the world, so is the love of your hearts.
And if ye love the world, and the things of the world, the
love of God is not in you; and the love of God is the love
of his commandments ; and he that loveth not God's com-
mandments will never preach them truly, because he loves
them not; but he will corrupt them with glosses, that they
may stand with that v\hich his heart loves, and until they
have another sense than ever God gave them. Therefore,
no covetous i)erson can be a true prophet. It is not for
nought, then, that Christ so often and so diligently warns
his disciples to beware of covetousness, as ot" that thing
which he knew well had ever corrupted the word of God,
and ever should.

The light of thy body is thine (ye; ichei-efore, if thine
eye be single, all thy body sh<tll be full of light. But
and if thine eye be wicked, then shall thy whole body
be dark. If, therefore, the light that is in thee be dark-
ness, how great is that darkness.

Note the conclusion with a proper similitude. The eye
is the light of the body; and by the light of the eye all
other members see and are governed. As long as the eye
seeth, hand and foot do their duties, neither is there any
fear that a man should stumble or fall into fire or water.
But if the eye be blind, all the body is blind; and that so
blind, that there is no remedy at all; set a candle before
him, he sees not; give him a lantern in his hand, and yet
he goes not straight. Bring him out into the sun, and
point him unto that which thou wouldest liave him see, it
matters not. Even so, if covetousness have blinded the
spiritual eye, and perverted the right intent of the law of
God, and of the works commanded bv God, and of the
sacrifice, ceremonies, and sacranK nts, and of all other or-
dinances of God, for which intent is the spiritual eye, then
is all the doctrine dark, and very blindness. Yea, and
then how dark is the darkness, when that which is pure
blindness is believed to be light! How dark is the doctrine
of them who teach that a man may compel God with the
works of freewill to give him his favour and grace, or
make God unrighteous! How dark is the doctrine of them,
who, to the rebuke of Christ's blood, teach that works do
justify before God, and make satisfaction for sins! How
blind are they which think prayer to be the paltering of
many words, and will therefore not only be praised and

Exposition upon the Sermon on the Mount. 219

paid of the worltl, but also by the title thereof challenge
heaven, and not by the merits of Christ's blood! How
dark is the doctrine of them whose faith is only, and alto-
gether, in appointments wiiich they themselves have feign-
ed between them and CJod, unto which God never sub-
scribed; in which, also, they assign what work, and how
much they will do, and what reward, and how great, God
must give them; or choose whether he will be unrigh-
teous.

How dark is the doctrine of them that say stiffly, that
the work of the sacraments in itself justifies, not referring
it to stir up the laith of the promises annexed to them;
and affirm, that bodily pain, for the pain itself, not reler-
ring it either to tlie love of the law of God or of their neigh-
bour, pleases God! How dark, damjiable, and devilish, is
the doctrine of them, who not only think lucre to be the
service of God, but also are so far past all shame, that
they athrm they are the holy church and cannot err; and
all that they decree must be an article of our faith, and
that it is damnable once to doubt or search the Scripture
whether their doctrine will thereto agree or no; but say
their decrees must be believed as they sound, how contrary
soever the Scripture be; and that the Scripture must be
expounded and made to agree to them! They need not to
regard the Scripture, but to do and say as their holy ghost
moves them; and if the Scripture be contrary, then they
make it a nose of wax, and wrest it this way and that way
till it agree.

Faith of works was the darkness of the false prophets,
out of which the true could not draw them. Faith of
works was the blindness of the pharisees, out of which
neither John Baptist nor Christ could bring them. And
though Jolin Baptist piped to them with invincible reasons
of the Scripture, and Christ thereto added miracles, yet
the pharisees would not dance. For John Baptist, as they
thought, was too mad to live so strait a life, and to refuse
to be justified thereby. And as for Christ and his disci-
ples, the pharisees were much holier themselves, fasted
oflener, and prayed thicker; yea, and uttered many more
words in their prayers than they. Faith of works is that
belief of the Turks and Jews, which drives them ever
away from Christ. Faith of works has been that light of
darkness, in which a great part of those called Christians
have walked ever since Pelagius and Faustus, now about

220 Tindal.

twelve hundred years, and ever more and more; and in
which all our religious have walked all, and more, for this
four or five hundred years; and in which the priests also
have walked a long season; the Lord bring them out
again.

Finally, how dark is the darkness, when a pharisee and
a very Pelagian stands up, and preaches against the phari-
sees and the Pelagians, and is allowed of all the audience!
And in conclusion, when the world, ever since it began,
, has and tloes of natural blindness believe in their own
works; then if the Scripture be perverted tO' c-onfirm that
error, how sorely are their hearts hardened, and how deep
is that darkness!

No man can serve two masters : for he shall either hate
the one, and lore the other ; or cleave to the one, and
despise the other. Ye canned serve God and mammon.

Mammon is riches or abundance of goods. And Christ
coiicludeth with a plain similitude, that as it is impossible
to serve two contrary masters, and as it is impossible to
be retained unto two divers lords, which are enemies one
to the other, so is it impossible to serve God and mar/»mon.
Two masters of one mind, and one will, a man might
serve: for if one will, one mind, and one accord be in
twenty, then are they all but one master. And two mas-
ters, where one is under the other or a substitute, a man
may serve. For the service of the inferior is the command-
.roent of the superior. As to serve and obey father, mo-
ther, husband, master, and lord, is God's commandment.
But if the inferior be of a contrary will to the superior, and
command any contrary thing, then mayest thou not obey.
For then they are two contrary masters. So God and
Hftammon are two contrary masters; yea, two contrary
gods, and of contrary comtTjandments.

God saith, I thy Lord God am but one, and me shalt
thou serve alone; that is. Thou shalt love me with all thine
heart, or with thine whole heart, with all thy soul, and
with all thy might. Thou shalt neither serve, obey, nor
love any thing save me and what I bid thee; and that as
far and no further than I bid thee.

And mammon saith the sarT>e. For mammon will be a
god also, and served and loved alone.

God saithj See thou love thy neighbour, that thou labour

Exposition upon the Sermon on the Mount. 221

with thine hands to get thy hving and somewhat above to
help him.

Mamnmn saith, He is called tliy neighbour, because he
is nigh thee. Now who is so nigh thee as thysell"; there-
fore love thysell", and make ignorant and vile vvretciies to
labour diligently to get thee as much as thou mayesl, and
some scraps above lor iheinsclves. Or wilt thou be per-
fect? Then disguise thyself and put on a grey coat, a
black or a pied, and give thyself to devotion, despise the
world and take a covetous, 1 would say a contemplative,
life U[)on thee. Tell the people how hot purgatory is, and
what pains there must be suffered for small laults. And
then give mercilully a thousand fold for one, spiritual for
temporal ; give heaven, and take but house and land, and
foolish temporal things.

God saith. Judge truly between thy brethren, and there-
fore take no gilts.

Mammon saith. It is good manners and a point of cour-
tesy to take that which is offered. And he that gives to
thee, loves thee better than such a churl that gives thee
nought, yea and thou art more bound to favour his cause.

God saith, Sell and give alms.

Mammon saith. Lay up to have enough to maintain
thine estate, and to delend thee from thine enemies, and
to serve thee in thine age, &c.

Forasmuch then as God and mammon be two so con-
trary masters, that whosoever will serve God, must give
up mammon, and all that will serve mammon, must for-
sake God ; it follows that they which are the sworn ser-
vants of mammon, and have his spirit, and are his faithful
church, are not the true servants of God, nor have his
Spirit of truth in them, nor can be his true church. j

Moreover, seeing that God and mammon be so con-
trary, that God's word is death in mammon's ear, and his
doctrine poison in mammon's mouth; it follows that if the
ministers of God's word do favour mammon, they will so
fashion their speech, and so sound their words, that they
may be pleasant in the ears of mammon.

Finally, Only to have riches, is not to be the servant of
mammon, but to love it and cleave to it in thine heart.
For if thou have goods only to maintain the office which
God has put thee in, and of the rest to help thy neigh-
bour's need, so art thou lord over thy mammon and not
his servant. Of them that are rich, how shalt thou know
19*

222 TinduL

the master of mammon from the servant? verily, first by
the getting; secondly, when his poor neighbour complains,
if he be mammon's servant, mammon will shut up his heart,
and make himself without compassion. Thirdly, the cross
of Christ will try them the one from the other. For when
persecution arises for the word, then will the true servant
of Christ bid mamnion adieu. Apd the faithful servant of
mammon will utter his hypocrisy, and not only renounce
the doctrine of Christ, but also be a cruel and a sharp per-
secutor thereof, to put away all surmise, and that his fide-
lity to his master mammon may openly appear.

Therefore I say unto you, Care not for your lives what
ye shall eat, or what ye shall drink; neither for your
bodies what ye shall put on. Is not the life more than
meat, and the body more than the raiment?

He that buildeth a costly house, even to the tiling, will
pot leave oflT there, and lose so great cost for so small a
trifle more. No more will He that gave thee so precious
a soul, and so beautiful a body, let either of them perish
again before the day, for so small a thing as food or rai-
ment. God never made mouth but he made meat for it,
nor body but he made raiment also. Howbeit, mammon
l)linds our eyes, so that we can neither see nor judge aright.

behold the foiols of the air, how they sow not, neither

. reap, nor gather into storehouses ; and yet your hea-

venly Father feedeth them. And, are not ye far better

than they 1 Which of you with taking thought is able

to put one cubit unto his stature?

He that cares for the least of his creatures will much
more care for the greatest. The birds of the air, and the
beasts, all preach to us that we should leave caring, and
put our trust in our Father. But mammon has made us
so dull and so entirely without capacity, that no example
or argument, be it ever so vehement, can enter our under-
standings, to make us see or judge aright. Finally, What
a madness it is to take so great thought foi* food or rai-
ment, when the wealth, health, life of thy body, and alto-
gether are out of thy power! If all the world were thine,
thou couldest not make thyself one inch longer, nor that
thy stomach shall digest the meat that thou puttest into it.

Exposition upon the Sermon on the Mount. 223

No, thou art not sure that what thou puttest into \\ / mouth
shall go through thee, or whether it shall chcke thee.
Thou eanst not make certain when thou liest or sittest
down that thou shalt rise again, or when thou sleepest that
tliou shalt awake again, or that thou shouldest live one
hour longer. So that he which cared for thee when thou
couldest not care, must care ibr thee still, or else thou
shouldest perish. And he will not care for thee to thy
soul's protit, if thou mistrust him and care for thyself.

And for raiment why take ye thought? Behold the lilies
of the Jill d how they grow; they labour not, neither
spin. And yet I say to you, that even Solomon in all
his glory was not apparelled like one of them. Where-
fore, if the grass which is to day in the f elds, and tO'
morrow shall he cast into the furnace, God so clothe,
how much more shall he do the same unto you, O ye of
little faith ?

Not only fowls and beasts, but also trees, herbs, and all
the flowers of the earth do cry unto us, to trust God, and to
cast away all care that is coupled with covetousness, for
more than sufficient to bear the charges which we have in
our hands, by the reason of the state we are in the world;
and all care that is annexed with mistrust, that God will
not minister enough to bear all our charges. If we en-
deavour ourselves to keep his commandments, and to do
every man the office he is in truly, and, if when God, to
prove us, suffers us to have need of our neighbours, we
first complain to God, and desire him to prepare the hearts
of our neighbours against we come to desire their help.

But mammon pipes another song, saying; If thou should-
est make no other manner of labour for a benefice, than as
if thou caredst not whether thou hadst it or hadst it not, it
would be long ere thou got one, all would be taken out of
thine hand. I answer, As thy labour was to get it, such
shall be thy behaviour in it; as thou flatteredst to have it,
so shalt thou in it. And as thou boughtest and soldest to
get it, so shalt thou sell in it to buy favour and to be set
by in the world. If thy principal intent that thou seekest
a benefice for, be lucre, then take heed to the example of
thy forefather Simon Magus. Let thy care therefore be to
do the office that God puts thee in truly, and the blessing
that he gives therewith, that take with thanks, and neither
care nor covet further.

224 Tindal.

Take no thought therefore, saying : What shall we eat, or
what shall we drink, or what shall we put on ? all these
things the heathen seek. Yea, and your heavenly Fa-
ther knoweth that ye need all these things. But seek
Jirst the kingdom of God and the righteousness thereof,
and all these things shall be ministered unto you.

Be not like the heathen which have no trust in God nor
his word, nor bch'eve any life to come. Let them vex them-
selves, and each be a devil to the other for worldly things,
but comfort thou thyself with the hope of a better life in
another worlds ever be assured that thou shalt have suf-
ficient here, only if thou keep covenant with the Lord thy
God, and seek his kingdom and the righteousness thereof
above all things. The kingdom of God is the gospel and
doctrine of Christ. And the righteousness thereof is to
believe in Christ's blood for the remission of sins. Out of
which righteousness springs love to God, and thy neigh-
bour for his sake, which is also righteousness as I have
said afore, so far as it is perfect, and that which lacketh is
supplied by faith in God's word, in that he has promised tc
accept that till more come. Then follows the outward
righteousness of works, by the which, and diligent record-
ing of God's word together, we grow and wax perfect,
and keep ourselves from going back and losing the Spirit
again.

And these have our spiritualty with their corrupt doc-
trine mingled together; that is to say, the righteousness
of the kingdom of God, which is faith in Christ's blood,
and the outward righteousness of the members, so that we
ascribe to the one what pertains to the other. Seek the
kingdom of heaven therelbre, and the righteousness of the
same, and be sure thou shalt ever have sufficient, and
these things shall be ministered unto thee; that is to say,
shall come of their own accord, by the promise of God,
yea Christ promised thee a hundred fold even in this life,
of all that thou leavest for his sake. If that were true,
some would say, who would not rather serve him than
mammon? yet, is it true; for first, if thou be servant of
mammon, thou must keep thy god, and thy god not thee.
And every man that is stronger than thou, will take thy
god from thee. Moreover God will take either thee from
thy mammon, or thy mammon from thee, ere thou would-
est; to avenge himself of thy blind unkindness, that

Exposition upon the Sermon on the Mount. 225

when he hath made thee, and given ihee all, thou didst for-
sake him and serve his mortal enemy. But if thou follow
Christ, all the world, and let tliein take all the devils in hell
to them, shall not be able to disappoint thee of a sufficient
living. And though they persecute thee from house to
house a thousand times, yet shall God provide thee another,
with all things sulRcient to live by. Now compare the
surety of this with the uncertainty of the other; and then
the blessed end of this (that heaven is promised thee also)
with the miserable departing from the other so sorely
against thy will, and then the desperation that thy heart
feels that thou art already in hell. And then may not this
be well called a thousand fold more than the other?

Cai-e not then for the day following ; but let the day
following care for itself. For the day that is present
hath ever enough of his oicn trouble.

If thou look well on the covenant that is between thee
and thy Lord God on the one side, and on the temptations
.of the world, the flesh, and Satan on the other, thou shalt
soon perceive that the day present hath ever enough to be
cared for, and for which thou must cry earnestly to God
for help also, though thou do thy best. Now then, seeing
the day present is overcharged with her own care, what
madness is it to lade upon her also the care of the day fol-
lowing, yea, the care of a year, yea, of twenty years, or as
though thou never intendest to die, and to torment and vex
the soul through mistrust and unbelief, and to make thy
life sour and bitter, and as unquiet as the life of the devils
in hell ?

Therefore care, day by day, and hour by hour earnestly,
to keep the covenant of the Lord thy Gotl, and to record
therein day and night, and to do thy part unto the utter-
most of thy power. And as for God's part, let him care
for it himself, and believe thou his words steadfastly, and
be sure that heaven and earth shall sooner perish, than one
jot bide behind of that which he hath promised. And for
thine own part also, care not of that manner, as though
thou shouldest do all alone. Nay, God hath first promised
to help thee, and secondly, to accept thine heart, and the
little that thou art able to do, be it ever so imperfect.
Thirdly, though wind, weather, and the stream carry thee
.quite contrary to thy purpose, yet because thou bidesl still

226 Tindal.

in thy profession, ready to turn to the right course as soon
as the tempest is a little overblown, God promises to for-
give that, and not the less to fulfil his promises of one jot.

Does Christ so defend his, that they never come into
danger ol" tiouble? Yes, they come into such straits oft,
thai no wit nor reason can see any way out, save faith only
is sure that God hath, and will maUe a way through. But
that temptation is but for an hour to teach them, and to
make them feel the goodness of their Father, and the pas-
sions of th^'ir brethren, and of their Master Christ also.
It is but as a loving mother, to make her child to perceive
and feel lier kindness, to love her again and be thankful,
lets it hunger in a morning, and when it calls for its break-
fast, makes as though she heard it not, till for pain and im-
patience it begins to cry a good. And then she stilleth it and
gives it all it asks, and more too, to please it. And when
it is appeased and begins to eat, and rejoices and is glad
and fain, she asks. Who gave thee that'.' thy mother; and
it saith, Yea. Then sailh she: Am not I a good mother
that gives thee all things? and it answers. Yea. And she
asks: Wilt thou love thy mother? &c. and it sailh. Yea.
And so it comes to the knowledge of its mother's kindness,
and is thankful. Such is the temptation of Christ's elect,
and otherwise not.

Here is not forbidden all manner of care, but that
worldly and devilish care that springs of an inordinate
love to worldly things, and of mistrust in God. As, for an
example, I covet inordinately more than sufficient or than
I have need of. And because I mistrust God, and have
no hope in him, and therefore pray not to him, it comes not.
Then I mourn, sorrow, and pine away, and am wholly un-
quiet in mine heart. Or whether I have too much, or but
sufficient, and love it inordinately, then I care lor the keep-
ing. And because 1 mistrust God, and have no hope in
him that he will help me; therefore, when I have locked
doors, chambers, and coffers, I am never the nearer at rest,
but care still, and cast in my mind a thousand perils of
which the most part were not in my power to avoid, though
I never slept. And where this care is, there the word of
God can have no resting-place, but is choked up as soon
as it is sown.

But there is another care that springs out of the love of
God, for every love hath iier care, and it is a care to keep
God's commandments. This care must every man have.

Exposition upon the Sermon on the Mount. 227

For a man lives not by broad only, but much more by
every word that |)roceeds out of the nioulli of God. The
keeping of God's comniandnient is the lile of a man, as
well in this world as in the world to come; as. Children
obey lather and mother, that thou mayest long live on the
earth. And by father and mother is understood all rulers;
whom, if thou oIk^', thy blessing shall be long life; and
contrary if thou disobey, short Hie; and shalt either perish
by the sword, or by some other plague, and that shortly.
And even so shall the ruler, if he rule not as God hath
commanded. Oppress thou a widow and fatherless chil-
dren, saith God, and they shall cry to me, and I will hear
their voice, and then will my wrath wax hot; so I will
smite you with the sword, and your wives shall be widows,
and your children fatherless.

Some will say, I see none prosper more, or continue
longer, than those that are the most cruel tyrants. What
then? Yet say I that God abideth ever true; for where he
setteth up a tyrant, and continueth him in prosperity, it is
to be a scourge to wicked subjects that have forsaken the
covenant of the Lord their God. And unto them his good
promises pertain not, save his curses only. But if the sub-
jects would turn and repent, and follow the ways of God,
iie would shortly deliver them, Howbeit, yet where the
superior corrupts the inferior, which else is disposed enough
to goodness, God will not let them long continue.

AN EXPOSITION OF THE SEVENTH CHAPTER.

Judge not, that ye he not judged. For as ye judge, so
shall ye be judged. And. with what measure ye. mete,
with the same shall it he measured to you again. Why
lookest thou on the mote that is in thy hrother''s eye, and
murkest not the beam that is in thine own eye? Or hoio
canst thou say to thy brother. Let me pluck out the mote
out of thine eye, and, behold, there is a beam in thine
own eye? Thou hypocrite, pluck first the beam out of
thine own eye ; and then thou shalt see clearly to pluck
the mote out of thy brother''s eye.

This is not meant of temporal judgment, for Christ for-
bad not that, but often did establish it, as do Peter and

228 Tindal.

Paul in their epistles also. Nor is here forbidden to judge
those deeds which are manifestly against the law of God,
for those ought every Christian man to persecute ; yet must
they do it alter the order that Christ hath set. But when
he saith, Hypocrite, cast out first the beam that is in thine
own eye, it is easy to understand what manner of judging
he means.

The hypocrites will have fastings, prayings, kneeling,
crouching, ducking, and a thousand ceremonies of their
own invention. And whosoever does not as ^hey do, him
they count a damned soul. To Christ they say. Why fast
not thy disciples, as the pharisees do? Wh)- pluck they
the ears of corn and rub them in their hands, (though they
did it when com]x?lled with pure hunger,) and do that which
is not lawful on the Sabbath-day? ^Niiy break ye the tra-
ditions of our elders, and wash not when ye sit down to
meat? Yea, and why dost thou thyself heal the people
upon the holy day? Why didst thou not only heal him
that was bedridden thirty-eight years, but also badest him
bear awa)^ his bed upon the Sabbath-day? Be there not
working days sufficient to do good deeds to the praise of
God, and the profit of thy neighbour, but that thou must
break thy Sabbath-day? He cannot but be a damned per-
son that breaks the holy day, and despises the ordinance
of the holy church!

He eats butter on Fridays without a dispensation of our
holy father the pope; yea, and cake-bread, made with milk
and eggs too, and white meat in Lent; he takes no holy
water when he comes to the church; he hears no mass
from Sunday to Sunday. And either he has no beads at
all, or else you shall not hear a stone clink in his hand,
nor yet his lips wag all the time of mass and matins, &c. —
O hypocrite! cast out first the beam that is in thine own
eye, and then thou shalt see better. Thou understandest
all God's laws falsely, and therefore thou keepest none of
them truly; his laws require mercy, and not sacrifice.
Moreover, thou hast a false intent in all the works that
thou doest, and therefore they are all damnable in the sight
of God. Hypocrite! cast out the beam that is in thine
own eye, learn to understand the law of (jod truly, and to
do thy works aright, and for the intent that God ordained
them. And then thou shalt see whether thy brother have
a mote in his eye or not, and if he have, how to pluck it
out, and else not.

Exposition upon the Sermon on the Mount. 229

For ho that knows the intent of the law and of works,
though he observe; a thousand ceremonies for his own ex-
ercise, h(> shall never condemn liis brotiier, or break unity
with him, in those tilings wliicli Christ never commanded,
but letl indillerent. Or if lie see a mote in his brother's
eye, that he observes not witii his brethren some certain
ordinance made for a good purpose, because lie knows not
the intent; he will pluck It out lair and softly, and instruct
him lovingly, and make him well content. Which thing,
if our spiritualty would do, men would not so abhor to
obey their tyranny. But they are hypocrites, and do and
command all their works for a false purpose, and there-
fore judge, slay, and shed their brethren's blood merciless-
ly. God is the Father of all mercy, and therefore gave not
hypocrites such absolute power to compel their brethren to
obey what they list, or to slay them without pity, showing
either no cause of their commandments at all, but, So will
•we have it! or else assigning an intent damnable, and con-
trary to all Scripture. Paul (Rom. xiv.) saith to them that
observed ceremonies, that they should not judge them that
did not; for he that observes and knows not the intent,
judges at once; and to them that observed not, that they
should not despise them that observed; he that observes
not, ought not to despise the weakness or ignorance of his
brother, till he perceive that he is obstinate and will not
learn.

Moreover, such measure as thou givest, thou shalt re-
ceive again; that is, if thou judge thy neighbour, God shall
judge thee; for if thou judge thy neighbour in such things,
thou knowest not the law of God, nor the intent of works,
and art therefore condemned of God, &c.

Give not that which is holy vnto dogs, neither cast yovr
pearls before the swine, lest they tread them under their
feet, and the other turn again and all to tear you.

The dogs are those obstinate and hardened, who, for
the blind zeal of their leaven, wherewith they have soured
both the doctrine and also the works, maliciously resist the
truth, and persecute the ministers thereof; and are those
wolves among which Christ sends his sheep, warning them
not only to be single and pure in their doctrine, but also
wise and circumspect, and to beware of men. For they
should bring them before judges and kings, and slay them,
thinking to do God service therein; that is, as Paul to the

TINDAL. 20

230 Tindal.

Romans testifies of the Jews, for blind zeal to their own
false and teigned righteousness, they persecuted the right-
eousness of God,

The swine are they, who, for all they have received the
pure gospel of Christ, will yet continue still in sin, and roll
themselves in the puddle and mire of their old filthy con-
versation ; and both before the ignorant, and also the weak,
use the uttermost of their liberty, interpreting it after the
largest fashion, and most favour of the flesh, as it were the
pope's pardon, and therewith make the truth evil spoken of,
so that thousands who else might have been easily won,
will now not once hear thereof; and stir up cruel persecu-
tion, which else would be much easier, yea, and sometimes
none at all. And yet will those swine, when it comes to
the point, abide no persecution at all; but ofler themselves
willing, even at the first chop, to deny ere they be scarcely
apposed of their doctrine.* Thereibre, lay first the law
of God before them, and call them to repentance. And if
thou see no hope of mending in them, cease there and go
no further ; for they are swine.

But, alas! it ever was, and shall be, that the greater
number receive the words for newness and curiosity ; and
to seem to be somewhat, and I hat they have not gone to
school in vain, they will forthwith, ere they have lelt any
change of living in themselves, be schoolmasters, and begin
at liberty, and practise openly before their disciples. And
when the pharisees see their traditions broken, they rage
and persecute immediately. And then our new school-
masters are neither grounded in the doctrine to defend their
doings, nor rooted in the profession of a new life to suffer
with Christ, &c.

AsJc, and it shall be given yov; seek, and ye shall find;
knock, and it shall he opened vnto you. For all that
ask receive; and he that seeketh fndeth; and to him
that knocketh it shall be opened. For what man is it
among you, ij^ his son ask hint bread, that would proffer
him a stone? Or if he asked himforfsh, would he
offer him a serpent? If ye then which are evil know
to give good gifts to your children, how much more shall
your Father ichich is in heaven give good things to
them that ask him.

First, note of these words, that to pray is God's com-
* Asked as to their opinions.

Exposition upon the Sermon on the Mount. 231

mandment, as it is to believe in God, to love God, or to
love thy neighbour; and so are ahi)s and lasting also.
Neither is it |H)ssible lo believe in God, to love him, or to
love thy neighbour, but that prayer will spring out thence
inunediately. For to believe in God, is to be sure that all
tJiou hast is of him, and all thou needest must come of
him. Which if thou do, thou canst not but continually
thank him lor his benefits, which thou continually, without
ceasing, receivest of his liand, and thereto ever cry for
help; lor thou art ever in need, and canst no whence else
be helped. And thy neighbour is in such necessity also;
wherefore, if thou love him, it will compel thee to pity
him, and to cry to God for him continually, and to thank
as well for him as for thyself.

Secondly: This heaping of so many words together,
Ask, seek, and knock; signilieth that the prayer must be
continual; and so does the parable of the widow that sued
to the w-icked judge; (Luke xviii.) and the cause is, that
we are ever in continual necessity, and all our life is a,
warfare and a perpetual battle, in which we prevail as
long as we pray, and are overcome as soon as we cease
praying; as Israel overcame the Amalekites, as long as
Moses held up his hands in prayer, and as soon as he had
let down his hands for weariness, the Amalekites prevailed
and had the better. (Exod. xvii.) Christ warned his dis-
ciples at his Last Supper, to have peace in him; affirm-
ing that they should have none in the world. The false
prophets shall ever impugn the faith in Christ's blood, and
enforce to quench the true understanding of the law, and
the right meaning and intent of all the works commanded
by God; which fight is a fight above all fights. First,
they shall be in such number, that Christ's true disciples
shall be but a small Hock in respect of them. They shall
have works like Christ's; so that fasting, prayer, povert)'',
obedience, and chastity shall be the namesof their pro-
fession. For, as Paul saith to the Corinthians, the angels
or messengers of Satan shall change themselves into an-
gels or messengers of light and truth. They shall come
in Christ's name, and that with signs and miracles, and
have the upper hand also, even to deceive the very elect,
if it were possible. Yea, and beyond all this, if thou get
the victory over the false prophets, and pluck a multitude
out of their hands, there shall immediately rise of the
same, and set up a new false sect against thee. And

"232 Tindal.

against all these Amalekites, the only remedy Is to lift up
the hands of thy heart to God in continual prayer. Which
hands, if thou lor weariness once let fall, thou goest to the
worst immediately. Then, heside the fight and conflict
of the subtle sophistry, false miracles, disguised and hy-
pocritical works of these false prophets, come the dogs
and wolves of their disciples, with the servants of mammon,
and the swine of thine own scholars; against all which
thou hast no other shield or defence but prayer. Then
the sins and lusts of thine own flesh, Satan, and a thou-
sand temptations unto evil in the world, will either drive
thee to the castle and refuge of prayer, or undoubtedly
take thee prisoner.

Last of all, thy neighbour's necessity and thine own will
compel thee to cry, Father, which art in heaven, give us
our daily bread, though thou wert as rich as king Solo-
mon. For Christ commands the rich as well as the poor
to cry to God continually for their daily bread. And if
they have no such need, then is Christ a deceiver and a
mocker. What need I to pray thee to give or to lend me
that which is in mine own possession already? Ts not the
first commandment that there is but one God, and that thou
put thy whole trust in hitn ? which, if it were written in
thine heart, thou shouldest easily perceive; and that though
thou hadst as many thousands as David left behind him,
and Solomon heaped more to them, yet thou hadst no
more than the poor beggar that goelh from door to door
yea, and that the beggar, if that commandment be written
in his heart, is sure that he is as rich as thou. For, first,
thou must acknowledge that thou hast received that great
treasure of the hand of God. Wherefore, when thou fetch-
.est a halfpenny thereof, thou oughtest to give God thanks
in thine heart for the gift thereof.

Thou must confess, also, that God only has kept it and
thee that same night, and ever before; or else be an idola-
ter, and put thy trust in some other thing than God. And
thou must confess that God only must keep it and thee, the
day and night following, and so continually after; and not
thine own wit,* or power, or the wit or power of any other
creature or creatures. For if God kept it not for thee, it
would be thine own destruction, and they that help thee to
keep it would cut thy throat for it. There is no king in
Christendom so well beloved, but he has evil subjects enough
* Understanding, ability.

Exposition upon the Sermon on the Mount. 233

of his own, if God kept thorn not down with fear, that would
at one lioiir ris;e n])()n him and slay liim, to make havock
of all he hath. Who is so well beloved throughout all
En<fland, but tiiat tliere arc enough in the same parish, or
nijjh about, that would, for his goods, wish him to hell if
they could, and would with their hands destroy him, if
God kept him not, and did not cast fear on them?

Now, then, if God must ever keep it for thee, and thou
must daily receive it of his hand, as a poor man receives
his alms of another man, thou art in no more surety of thy
daily bread, no, though thou were a cardinal, than the
poorest is. Wherefore, howsoever rich thou art, yet must
thou ever cry to God for thy daily bread. So now it is a
commandment to pray, and that continually; short, thick,
and oil, as the psalms are, and all the prayers of the
Bible.

Finally: the third is, that we are commanded to pray
•with faith and trust, and that we believe in the Lord our
God, and doubt not in his promises, unto which Christ in-
duces us with an apt similitude, saying. If ye being evil can
yet give good things unto your children, how much more
shall God fulfil his promises of mercy unto his children, if
they cry unto him? He is better and more merciful than
all men. VVhcretbre, seeing God commands thee to pray,
and forasmuch as thou hast such great necessity so to do,
and because he is merciful, and has promised and is true,
and cannot deny his own words; therefore pray, and when
thou prayest, look not on thine unworthiness, but on his
commandment, mercy, and goodness, and on his truth and
faithfulness, and believe steadfastly in him. Moreover,
whatsoever thou hast done, yet if thou repent and wilt
amend, he promises that he will not think on thy sins.
And though he defer thee, think it not long, faint not in thy
faith, nor be slack in thy prayer. For he will surely come
and give thee more than thou desirest, though he defer for
thy profit, or change thy request into a better thing.

All things, therefore, whatsoever ye would men should do
to you, so do ye to them. This is, verily, the lato and
the prophets.

This is a short sermon, so that no man need to com-
plain that he cannot, for the length, bear it away. It is so
nigh thee, that thou needest not to send over sea for it.
20*

234 Tindal.

It is with thee, that thou needest not to be importunate
upon the teacher, saying, Sir, I pray you, what say ye to
this case and to that? and is not this lawful, and may I
not do so and so well enough? Ask thine own conscience
what thou mayest or oughtest to do. Wouldest thou men
did so with tiiee, then do it. Wouldest thou not be so
dealt with, then do it not. Thou wouldest not that men
should do thee wrong and oppress thee; thou wouldest
not that men should do thee shame and rebuke, lie against
thee, kill thee, hire thine house from thee, or entice thy
servant away, or lake against thy will aught that is thine.
Thou wouldest not that men should sell thee false ware
when thou putlest them in trust to make it ready, or to
lay it out for thee; nor wouldest thou that men should
deceive thee with great oaths, swearing that to be good
which, indeed, is very naught: thou wouldest not, also,
that men should sell thee ware that is naught and too
dear, to undo thee; do no such things then, to thy neigh-
bour. But as loth as ihou wouldest be to buy false ware,
or too dear, for undoing thyself, so loth be thou. to sell
false ware, or too dear, for undoing thy neighbour. And
in all thy needs, how glad thou wouldest be to be helped,
be so glad to help thy neighbour. And so, in all cases,
examine thy conscience, and ask her what is to be done in
all doubts between thy neighbour and thee, and she will
teach thee, except thou be more filthy than a swine, and
altogether brutish.

Christ saith here. This is the law and the prophets. And
Matt. xxii. he saith, Thou shalt love thy Lord God with
all thine heart, with all thy soul, and with all thy mind;
and, as Mark adds. With ail thy might, and thy neighbour
as thyself. In these two commandments hang the whole
law and the prophets. And Paul (Rom. xiii. and Gal. v.)
sailh, that love is the fulfilling of the law; and it is written,
that Christ is the fulfilling, or end of the law. To make
all these agree, this thou must understand; that to love
God purely, is the final and uttermost end of all the law
and the prophets. To love thy neighbour is the end of all
laws between man and man; such as kill not, steal not,
bear no false witness, commit no adultery, covet not thy
neighbour's wife, his house, ox, ass, maid, man-servant,
nor aught that is his, &c. Christ is the fulfilling of the
law for us, where we are imperfect. And when we break
and repent, his fulfilling is imputed unto us. And this

Exposition upon the Sermon on the Mount. 235

text, This is tlio law and the prophets, mayest thou under-
stand, as wlioii Paul saitii, Love is the I'ullilling of the law.
Tliat is, to do as thou wouldest be done to, is all the law that
is between thee and thy neighbour; and that according to
the true understanding and interpreting of all true prophets.

Enter in at the strait gate : for wide is the gate, and
broad is the wai/ that leadeth to destruction, and many
there be that go in thereat. But strait is the gate and
narrow is the way that leadeth unto life, and few they
he that find it.

The strait gate is the true knowledge and understanding
of the law, and of the true intent of works. Which, who-
soever understands, the same shall be driven to Christ to
bring of his fulness, and to take him for his righteousness
and fulfilling of the law, altogether at the beginning, and
as often as we fall afterward, and for more than the thou-
sand.part of our fulfilling of the law and righteousness of
our best works all our life long. For except the righteous-
ness of Christ be knit to the best deed we do, it will be too
•short to reach to heaven.

And the narrow way is to live after this knowledge. He
that will enter in at this gate must be made anew; his head
will else be too great, he must be untaught all that he has
learned, to be made less for to enter in ; and disused in all
things to which he hath been accustomed, to be made less to
walk through that narrow way. Where he shall find such a
heap of temptations and so continual, that it shall be impos-
sible to endure or to stand, but by prayer of strong faith.

And note another thing, that tew find the way. Why?
Their own wisdom, their own power, and the reasons of
their own sophistry, blind them utterly. That is to say,
the light of their own doctrine which is in them, in such
extreme darkness that they cannot see. Should God let
his church err, say they? Should our elders have gone
out of the way? Should God have let the devil do these
miracles, and so forth? And when Christ saith, Few shall
find the gate; Yea, say they, in respect of the Turks and
Saracens, which are the greater multitude. Yea, but yet
hear a little; the scribes and pharisees, who had all the
authority over the people, and taught out of the Scripture,
'and the sadducees, with all other false prophets that were

236 Tindal.

when Christ came, were not Turks nor Saracens; neither
had God any other church than was among them. And St.
Peter prophesies that it shall he so among us, and that we
shall be drawn with false sects of covetousness, to deny
Christ, as we now do, and believ(! no more in him. And
Paul and Christ confirm the same, that the elect should be
deceived, if it were possible. Moreover, if it were enough
to say, I will believe and do as mine elders have done, as
though they could not err; then was Christ to blame for
to say, that except thou forsake father, mother, and thine
elders, thou couldest not be his disciple. Christ must be
thy Master, and thou must be taught of God; and therefore
oughtest thou to examine the doctrine of thine elders by the
word of God. For the great multitude that Christ means,
are the false prophets and them that follow them ; as it shall
better appear hereafter.

Beware of false prophets, which come to yoii. in sheep's
clothing ; but are within ravening wolves. By their
fi-uits ye shall know them. Do men gather grojpes of
thorns, either fgs of briers? Even so every good tree
bringeth forth good fruit ; but a corrupt tree bringeth
forth evil fruit. A good tree cannot bring forth evil
fruit, nor a corrupt tree bring forth good fruit. Every
tree that bringeth not forth good fruit, is to be hewn
down and cast into the f re. Wherefore by their fruits
ye shall know them.

Here Christ warns thee, and describes to thee, those
captains who should so blind the great multitude that they
should not find the strait gate, and lead them the broad
way to perdition. Note first, that though they are false,
yet he calls them prophets, which word in the New Testa-
ment is taken for an expounder and an interpreter of
Scripture. And he saith, They shall come to you, my dis-
ciples; then they must be our preachers and our doctors.
Yea, verily, they must be those our f:ilse preachers which
Peter prophesied should be among us, and bring in dam-
nable sects, for to fiilfil and satisfy iheir covetousness, and
follow the way and steps of their father Balaam. And
they shall come thereto in sheep's clothing; therefore they
are neither the Turks nor yet the Saracens. For they
come clothed in, iron and steel, and will suffer us to keep
our faith, if we will submit ourselves to them, as the Greeks

Exposition vpon the Sermon on the Mount. 23t

do. And as for tho Jews, they are a hundred times fewei*
tlian we, and a a.' every wliere in botRlage, yea, and for the
great part captivi's unto us. They also are not clothed in
shee|)'s skins, but maintain openly their faith altogether
contrary to ours.

But what are these sheep's clothings? truly the very
name of Christ. For saith Christ, (Matt, xxiv.) There
shall come many in mv name and deceive many. And
besides tiiat, they shall do miracles in Christ's name; as
it follows in the text, that tiiey shall call Christ, " Master,
Master," and begin their sermon saying, Our Master Christ
saith in such a ciiapter, Whatsoever ye bind upon earth
shall be bound in heaven; see, friends, these are not our
words, but our Master Christ's. And they shall do mira-
cles in Christ's name thereto, to confirm the false doctrine
which they preach in his name. Oh ! fearful and terrible
judgment of almighty God, and sentence of extreme rigor-
ousness upon all that love not the truth when it is preached
to them, that God, to avenge himself of their unkindness,
shall send them so strong delusions, that doctrine should
-be preached unto them in the name of (Christ, and made
seemingly to follow out of his words and to be confirmed
^vith miracles done in calling upon the name of Christ, to
harden their hearts in the faith of lies, according to the
prophecy of Paul to the Thessalonians, in the second
epistle.

Another of their sheep's coats is, that they shall in every
sermon preach mightily against the scribes and pharisees,
against Faustus and Pelagius, with such tike heretics; who
vet never preached other doctrine than they themselves do.
And more of their clothing is, they shall preach that which
Christ preached; alms, prayer, and fasting; and profess
obedience, poverty, and chastity; works that our Saviour
Christ both preached, and did. Finally, they are holy
church and cannot err.

But within they are ravening wolves. They preach to
others. Steal not; yet they themselves rob God of his hon-
our, and take from him the praise and profit of all their
doctrine and of all their works. They rob the law of God
of its mighty power, wherewith it drives all men to Christ,
and make it so weak, that the feeble freewill of man is not
able to wrestle with it without calling to Christ for help.

They have robbed Christ of all his merits, and clothed
themselves therewith. They have robbed the soul of man

238 Tindal.

of the bread of life, the faith and trust in Christ's blood ;
and have fed it with, the shells and husks of the hope in
their merits, and confidence in their good works.

They have robbed the works commanded by God of the
intent and purpose that they were ordained for. And with
their obedience they have drawn themselves from under the
obedience of all princes and temporal laws. With their
poverty, they have robbed all nations and .kingdoms, and
so with their wilfid poverty they have enriched themselves,
and have made the commons poor. With their chastity
they have filled the world full of lewdness, thinking to
please God more highly with keeping a harlot than an
honest chaste wife. If they say it is not truth, then all
the world knoweth they lie, for if a priest marry an honest
wife, they punish him immediately, and say he is a heinous
heretic, as though matrimony were abominable. But if he
keep a harlot, then is he a good chaste child of their holy
father the pope, whose example they follow, and I warrant
him sing mass on the next day after, as well as he did be-
fore, without either persecution or excommunication; such
are the laws of their unchaste (I would say their own
chaste) father.

If thou profess obedience, w'hy runnest thou from father,
mother, master, and ruler, w hom God bids thee to obey, to
be a friar? If thou obey, why obeyest thou not the king
and his law, by whom God defends thee both in life and
goods, and all thy great possessions?

If thou profess poverty, what dost thou with the lands
of gentlemen, squires, knights, barons, earls, and dukes?
Why should a lord's brother be a beggar's servant? or
why should a beggar ride with three or four score horses
waiting on him. Is it meet that a man of noble birth, and
the right heir of the lands which thou possessest, should be
thine horse-keeper, thou being a beggar?

If ye profess chastity, why desire ye above all other men
the company of women? What do ye with harlots openly
in many countries, and with secret dispensations? Why
corrupt ye so much other men's wives? And why be there
so many vices among you not to be spoken of?

Your charity is merciless to the rest of the world, to
whom ye give nought again, and are only liberal to your-
selves, as is the charity of thieves, thirty or forty of you
together in one den ; among which 5'et are not many that
love three of his neighbours heartily.

Exposition vpon the Sermon on the Mount. 239

Your fasting makes you as full and as fat as your hidos
can hold, beside that ye have a dispensation of your holy
father for your fasfiii<f.

Your prayer is but pattering without all affection, your
singing is but roaring to stretch out your maws, as do your
other gestures and rising at midnight, to make the meat
sink to the bottom of the stomach, that ye may have per-
fect digestion, and be ready to devour afresh against the
next refection.

Ye shall know them by their fruits. First, thorns bear
no grapes, nor briers figs. Also if thou see goodly blos-
soms in them, and thinkest there to have figs, grapes, or
any fruit for the sustenance or comfort of man, go to them
in time of need, and thou shalt find nought at all. Thou
shalt find, Forsooth I have no goods, nor any thing proper,
or that is mine own. It is the convent's. I were a thief
if I gave it my father, whatsoever need he had. It is St.
Edmund's patrimony, St. A 1 ban's patrimony, St. Edward's
patrimony, the goods of holy church, it may not be mi-
nished, nor occupied upon lay and profane uses.* The
king of the realm for all that he defends them above all
others, yet he gets nought, what need soever he have, save
then only, when he must spend on their causes, all that
they give, with all that he can get beside of his poor com-
mons. If the king will attempt to take ought from them
by the authority of his office, for the defence of the realm ;
or if any man will entreat them otherwise than they please
themselves, by what law or right it be, they turn to thorns
and briers, and at once become rougher than a hedgehog,
and will sprinkle them with the holy water of their male-
dictions as thick as hail, and breathe out the lightning of
excommunication upon them, and so consume them to
powder.

Moreover a corrupt tree can bear no good fruit. That
is, where they have fruit that seems to be good, go to and
prove it, and thou shalt find it rotten, or the kernel eaten
out, and that it is but as a hollow nut. For faith in Christ,
that we and all our works done within the compass of the
law of God, are accepted of God for his sake, is the kernel,

* In his answer to sir Thomas More's Dialogue, Tindal thus de-
scribes tlie ecclesiastics as " unthankfiil " "And as for unthankful,
they be so kind, that if they have received a thousand pound land
of a man, yet for all that they would not receive one of his offspring
unto a night's harbour at his need, for their founder's sake."

240 Tindal

the sweetness and the pleasant beauty of all our works in
the sight of God. As it is written, (John vi.) This is the
work of God, that ye believe in him whom he hath sent.
This faith is a work which God not only works in us, but
also therein has pleasure and delectation, and in all others
for that faith's sake.

Faith is the life of man, as it is written. The just shall
live by faith, out of which life the pleasantness of all his
works springs. As for an example, thou art a shoemaker,
which is a work within the laws of God, and sayest in
thine heart, " Lo, O God, here I make a shoe as truly as I
would for myself, to do my neighbour service, and to get
my living in truth with the labour of mine hands, as thou
commandest, and I thank thee that thou hast given me this
craft, and makest it prosper that I get my living therewith,
and am fully persuaded that both 1 and my work please
thee, O Father, for thy son Jesus' sake." Lo, now this
faith makes even this simple work pleasant in the sight of
God.

But shoe-making is not commanded by God? Yes: and
has the promise of God annexed thereto. For God has
commanded me, for the avoiding of sin, to do my brethren
service, and to live thereby, and to choose one estate or
other; for if thou wouldest receive only of thy brethren,
and do nought again, thou wert a thief, and an extortioner,
and a tyrant. And I choose shoe-making, or receive it at
the obedience of mine elders. Now have I God's com-
mandment to work therein truly, and his promise annexed
thereto, that he will bless mine occupation, and make it
prosperous and fruitful to bring me an honest living. Work
I not now at God's commandment, and have his promise
that it pleases him?

Note this also: First, my craft is God's commandment.
Secondly, I believe, and am sure, that my work pleases
God for Christ's sake. Thirdly, my work is profitable
unto my neighbour, and helps his necessity. Fourthly,
I receive my reward of the hand of God with thanks;
and work, surely certified that I please God in my work
through Christ, and that God will give me my daily bread
thereby.

But if thou examine their doctrine, thou wilt find that
this faith is away in all their fruits, and therefore are they
worm eaten and shells without kernels.

Note again; the Turks and Jews give alms as well as

Exposition upon the ISermon on the Mount. 241

we, and as much, and yet are abominable for lack of faith
and knowledge of the trut? intent. What saith the text:
He that rcceiveth a prophet in llie name of a prophet, shall
have the reward of a prophet. That is, because thou aidest
liim in preuc-hiuif of Christ's word, thou shalt be partaker
with him anil have the same reward. And he that re-
ceiveth a disciple in the name of a disciple, shall have, &c.
And lie that givcth one of these little ones but a cup of
cold water for my name's sake, shall have his reward. If
a king minister his kingdom in the faith of this name, be-
cause his subjects are his brethren and the price of Christ's
blood, he pleases God highly; and if this faith be not there
it pleases him not. And if I sew a shoe truly in the faith
of his name, to do my brother service, because he is the
price of Christ's blood, it pleases God. Thus is faith the
goodness of all works.

Finally, when God giveth, and I receive with thanks, is
not God as well pleased as when I give for his sake, and
he receiveth? A true friend is as glad to do his friend a
good turn, as to receive a good turn. When the father
gives his son a new coat, and saith. Am not I a good fa-
ther, and wilt not thou love me again, and do what I bid
thee? and the boy receives it with thanks and saith, yea,
and is glad and proud thereof; doth not the father rejoice
as much now in the lad, as another time when the lad does
whatsoever it be at his father's commandment? But the
false prophets do well to paint God after the likeness of
their ownselves; as glad when he receiveth, yea, when
they receive in his name ; but sour, grudging, and evil
content when he giveth again. But thou pleasest God
when thou askest in faith, and when thou receivest with
thanks, and when thou rejoicest in his gifts, and lovest him
again, to keep his commandments, and the appointment
and covenant made between- him and thee.

And for a conclusion, besides that they expel faith, which
is the goodness of all works, they set up works of their own
making, to destroy the works of God, and to be holier than
God's works, to the despising of God's works, and to make
God's works vile.

W^ith their chastity they destroy the chastity that God
ordained, and only requires. With their obedience they
destroy the obedience that God ordained in this world, and
desires no other. With their poverty they destroy the
poverty of the spirit, which Christ taught only; which is,

Tl.NUAL. 21

242 Tindal.

only not to love worldly goods. With their fast, they des-
troy the fast which God commands, that is, a perpetual
soberness to tame the flesh. With their pattering prayer,
they destroy the prayer taught by God, which is either
thanks, or desiring help with faith and trust that God
hears me.

Their holiness is to forbid that which God ordained to
be received with thanksgiving, as meat and matrimony.
And their own works they maintain, and let God's decay.
Break theirs, and they persecute to the death. But break
God's, and they either look through the fingers, or else
give thee a flap with a fox-tail for a little money.* There
is no order among them that is so perfect, but that they
have a prison more cruel than any jail of thieves and
murderers. And if one of their brethren commit forni-
cation or adultery in the world, he finishes his penance
therein in three weeks or a month, and then is sent to
another place of the same religion. But if he attempt to
put off the holy habit, he never comes out, and is so
straitly dieted thereto, that it is marvel if he live a year;
beside other cruel murder that has been found among
them,f and yet is this shameful dieting of theirs murder
cruel enough.

Be not deceived with visions, nor yet with miracles.
But go to and judge their works, for the spiritual judgeth
all things, saith Paul, 1 Cor. ii. Who is that " spiritual?"
Not such as we now call men of holy church; but all that
have the true interpretation of the law written in their
heart — the right faith of Christ, and the true intent of works,
which God bids us work. He is spiritual and judgeth all
things, and is judged of no man.

Not all that say to me. Lord, Lord, shall enter into the
kingdom of heaven; hut he that fulfJleth the will of my
Father xchich is in heaven. Many will say unto me at
that day. Lord, Lord, did. tee not prophesy in thy name 1
and in thy name cast out devils? and did ire not in thy
name many miracles? Then will I confess unto them, I
never kneic you, depart from me, ye workers of iniquity.
This twice naming of the Lord hath vehemency, and be-
tokens that they which shall be excluded, are such as think

* Romish absolution and penance.

t Ask the Austin friars why Uiey murdered one of their fellows
at London. — TinJal.

Exposition upon the Sermon on the Mount. 243

themselves better and more perfect than othcT men, and to
deserve heaven u illi holy \vorl<s, not for tlieniselves only,
but also for others. And by that they prophesied, by which
Ihoii mayest understand the interpreting oi' ►Scripture, and
by that they cast out devils, and did miracles in Christ's
name, and tor all that, they are yet workers of wickedness,
and do not the will of the Father which is in heaven, it is
plain that they are false prophets, and even the same of
which Christ warned before.

And now, forasmuch as Christ and his apostles warn us
that such shall come, and describe to us the fashions of
their visors, Christ's name, holy church, holy fathers, and
fifteen hundred years, with Scripture and miracles, and
command us to turn our eyes from their visors, and consi-
der their fruits, and cut them up, and look within whether
they be sound in the core and kernel or no, and give us a
rule to try them by; is it excuse good enough to say, God
will not let so great a multitude err; I will follow the most
part, and believe as my fathers did, and as the preachers
teach, and will not busy myself; choose them, the fault is
theirs, and not ours; God shall not lay it to our charge if
we err?

Where such words are, there are the false prophets al-
ready. For where no love to the truth is, there are the
false prophets ; and where such words are, it is plain there
is no love to the truth; therefore where such words are,
there are the false prophets in their full swing, by Paul's
rule, 2 Thess. ii. Another conclusion; Where no love to
the truth is, there are false propliets; the greatest of the
world have least love to the truth; therefore the false pro-
phets are the chaplains of the greatest, which may with the
sword compel the rest; as the kings of Israel compelled
the people to worship the golden calves. And by false
prophets understand false teachers, as Peter calls them,
and wicked expounders of the Scripture.

Whosoever heareth these words of me, and doeth them, I
will liken him unto a icise man that built his house upon
a rock: and there fell a rain, and the foods came, and
the winds blew, and beat upon that house, but it fell
not, for it was grounded upon a rock. And all that
hear of me these words, and do thein not, shall be
likened unto a foolish man that built his house upon
the sand : and there fell a rain, and the foods camcy

244 TindaL

and the winds blew, and dashed upon that house, and
it fell, and the fall thereof ivas great,

Christ has two sorts of bearers, ol' which neither of them
do thereafter. The one wiii be saved by faith of their
own making, without works ; the other with works oi' their
own making, without faith. The first are these voluptua-
ries which have yielded themselves up to sin, saying. Tush,
God is merciful, and Christ died for us; that must save
us only, for we cannot but sin without resistance. Tiie
second are the hypocrites, who will deserve all with their
own nnagined works only. And of faith they have no
other experience, save that it is a little meritorious where
it is painful to be believed; as their foolish belief of the
way of the birth of Christ; or that there is no bread in the
sacrament nor wine, though all the five senses say yea.
And the meritorious pain of this belief is so heavy to them,
that except they had feigned them a thousand wise simili-
tudes and depraved likenesses, and as many mad reasons
to stay them withal, and to help to captivate their under-
standing, they were like to cast all off their backs. And
the only refuge of a great many to keep in that faith, is to
cast it out of their minds, and not to think upon it. As
though they forgive not, yei if they put the displeasure out
of their minds, and think not of it till a good occasion l)e
given to avenge it, they think they love their neighbour
well enough all the while, and are in good charity.

And the faith of the best of them is but like their faith
in other worldly stories. But the faith, which is trust and
confidence to be saved, and to have their sins forgiven by
Christ which was so born, they have not at all. That
failh they have in their own works only. But the true
hearers understand the law, as Christ interprets it here,
and feel thereby their righteous condemnation, and run to
Christ for succour, and for remission of all their sins that
are past, and for all the sin which through infirmities thev
do, and for remission of that wherein the law is too strong'
for their weak nature.

And upon that they consent to the law, love it, and pro-
fess it, to fulfil it to the uttermost of their power, and then
go 10 and work. Faith, or confidence in Christ's blood,
without help, and before the works of the law, brings all
manner of remission of sins, and satisfaction. Faith is

Exposition upon the Sermon on the Mount. 245

mother of love; faitli accompanies love in all her works,
to fullil as niLich as there lacketh in our doing the law, of
that perlect love which Christ had to his Father, and us,
in his I'liUilliiijf of the law for us. Now, when we are re-
conciled, then is love and liiith toiroiher our righteousness,
our keeping the law, our continuing, our proceeding for-
ward in the grace which we stand in, and our bringing to
the everlasting saving and everlasting lilt;. And the works
are esteemed of God according to the love of the heart.
If the works be great, and love be little and cold, then the
works are regarded thereafter of God. If the works be
small, and love much and fervent, the works are taken for
gi-eat of God.

A.nd it came to pass, that when Jesus had ended these
sayings, the people were astonished at his doctrine;
for he taught them as one haning power, and not as
the scribes.

The scribes and pharisees had thrust the sword of the
word of God into a scabbard, or sheath of glosses, and
therein had knit it fast, that it could neither stab nor cut;
teaching dead works without faith and love, which are the
life and the whole goodness of all works, and the only
thing why they please God. x\nd therefore their audience
ever abode carnal and fleshly minded, without faith to God
and love to their neighbours.

Christ's words were spirit and life. (John vi.) That is
to say, they ministered spirit and life, and entered into the
heart, and grated on the conscience; and, through preach-
ing the law, made the hearers perceive their duties; even
what love they owed to God, and what to man, and the
just condemnation of all them that had not the love of
God and man written in their hearts; and, through preach-
ing of faith, made all that consented to the law of God
feel the mercy of God in Christ, and certified them of their
salvation. For the word of God is a two-edged sword,
that pierceth and divideth the spirit and soul of man
asunder. (Heb, iv.) A man, before the preaching of
God's word, is but one man, all flesh, the soul consenting
unto the lusts of the flesh, to follow them. But the sword
of the word of God, where it takes effect, divides a man
in two, and sets him at variance against his ownself; the
flesh hauling one way, and the spirit drawing another: the
flesh raging to follow lusts, and the spirit calling back
21*

246 Tindal.

again to follow the law and will of God, A man, all the
while he consents to the flesh, and before he is born again
in Christ, is called foul or carnal. But when he is re-
newed in Christ, through the word of life, and hath the
love of God and of his neigiibour, and the faith of Christ
written in his heart, he is called spirit or spiritual. The
Lord of all mercy send us preachers with power; that is
to say, true expounders of the word of God, and speakers
to the heart of man; and deliver us from scribes, pharisees,
hypocrites, and all false prophets.* Amen.

* In his treatise entitled " The Practice of Prelates, whether the
King's grace may be separated from ids Queen because she was his
Brother's Wife," written in 1530, Tindal expressly calls the Romish
ecclesiastics, '' our scribes and pharisees," imputing to their conduct
many of the evils under whicii the realm was suffering. That tract
contains an able exposure of tlieir practices; it refers to niany cir-
cumstances connected with the history of those times, and a sum-
mary of the contents may be acceptable to the reader, altliough as
a wliole it is not suitable for insertion in tlie present work ; they
are as follows : — Prelates appointed to preach Christ may not leave
God's word, and minister temporal offices. — Peter was not greater
than the other apostles by any authorit}- given liim of Christ. — How
the gospel punis';es trespassers, and liow by the gospel we ought to
go to law witli our adversaries. — What officers the apostles ordain-
ed in Christ's church, and wliat their offices were to do. — By what
means the prelates fell from Christ. — How the bishop of Rome be-
came greater than others, and called liimself pope. — By what means
the pope invaded the empire. — A proper similitude to describe our
holy father. — How the pope rcceiveth his kingdom of tlie devil, and
how he distributeth it again. — How the pope made him a law, and
why. — How the pope corrupteth the Scripture, and wliy — How they
prove all their general councils. — An example of their practice out
of our own chronicles. — By wliat craft the pope keepeth the emperor
down. — The practice of our time. — The cause of all that we have
suiFered this twenty years. — Why the king's sister was turned unto
France. — Tlie cause of the journey unto Calais. — How the emperor
came through England.— Why the queen must be divorced. — Of
the divorcement. — By what means the divorcement should cost the
realm. — The putting down of cardinal Wolsey. — What the cause
of all this mischief is.

The reader may easily suppose how strong the enmity of the
Romish ecclesiastics towards Tindal must have been when he
proved the errors of their doctrine so flilly, as he did in " The Ex-
position of the Sermon on the Mount," and exposed their political
malversations so strongly as he did in "The Practice of Prelates."
In the edition of Tindal's works piinted in the reign of queen Eliza-
beth, this treatise is entitled "The Practice of Papistical Prelates,"
and the tliree chapters relative to the divorce are omitted. Among
the disadvantages which Tindal considered might ensue to the
realm from the divorce of queen Catherine was, that it v/ould make
*-• the king of Scots next to the crown."

THE PROLOGUE

THE rROPlIET JONAS.

As the envious Philistines slopped the wells of Abraham,
and filled them up with earth, to put the memorial out of
mind, to the intent that they might challenge the ground;
even so the fleshly-minded hypocrites stop up the veins of
life which are in the Scripture, with the earth of their tra-
ditions, false similitudes, and lying allegories; and that of
like zeal to make the Scripture their own possession and
merchandise, and so to shut up the kingdom of heaven,
which is God's word; neither entering in themselves, nor
suffering them that would.

The Scripture has a body without, and within a soul,
spirit, and life. Without, it has a bark, a shell, and as it
were a hard bone for tlie fleshly minded to gnaw upon.
And within, it has pith, kernel, marrow, and all sweetness
for God's elect whom he hath chosen, to give them his
Spirit, and to write his law, and the faith of his Son in their
hearts.

The Scripture contains three things in it: first the law,
to condemn all flesh; secondly, the gospel, that is to say,
promises of mercy for all that repent and acknowledge
their sins, at the preaching of the law, and consent in their
hearts that the law is good, and submit themselves to be
scholars to learn to keep the law, and to learn to believe
the mercy that is promised them; and thirdly, the stories
and lives of those scholars, both what befell them, and also
by what means their schoolmaster taught them and made
them perfect, and how he tried the true from the false.

When the hypocrites come to the law, they put glosses
too, and make no more of it than of a worldly law which
is satisfied with the out\vard work, and which a Turk may
also fulfil. When yet God's law never ceases to condemn

* This prologue was prefixed by Tindal to his translation of Jonas,
printed on t!ie continent in a separate form, and also with other pro-
phets; in 1530. — Tanner.

247

248 Tindal

a man, until it be written in his heart, ami until he keep it
naturally without compulsion, and all oiher respect, save
only of pure love to God and his neighbour, as he natu-
rally eats when he is a hungred without compulsion, and
all other respects, save to slake his hunger only. And
when they come to the gospel, there they mingle their
leaven, and say, God now receives us no more to mercy,
but of mercy receives us to penance, that is, by holy deeds
that make them (at bellies, and make us their captives both
in soul and body. And yet they feign that their idol the
pope is so merciful, that if thou make a little money glister
in his Balaam's eyes, there is neither penance, nor purga-
tory, nor any fasting at all, but to fly to heaven as swift as
a thought, and at the twinkling of an eye.

And the lives, stories, and git^ts of men, which are con-
tained in ihe Bible they read as things no more pertaining
unto them, than a tale of Robin Hood ; and as things they
wot not whereto they serve, save to feign false descant*
and juggling allegories to establish their kingdom withal.
And one of the chiefest and fleshliest studies they have, is
to magnify the saints above measure, and above the truth;
and with their poetry to make them greater than ever God
made them. And if they find any infirmity, or sin ascribed
unto the saints, they excuse it with all diligence, diminish-
ing the glory of the mercy of God, and robbing wretched
sinners of all their comfort; and think thereby to flatter
the saints, and to obtain their favour, and to make special
advocates of them, even as a man would obtain the favour
of worldly tyrants. As they also feign the saints to be
more cruel than any heathen man ever was, and more
wreakful and vengeful than the poets feign their gods or
their furies that torment the souls in hell, if their evens be
not fasted, and their images visited and saluted with a pa-
ternoster, (which prayer only our lips are acquainted with,
our hearts not understanding it at all,) and worshipped with
a candle, and by the offering of our devotion in the place
which they have chosen to hear supplications, and make
petitions of their clients therein.

But thou, reader, think of the law of God, that it is
altogether spiritual, and so spiritual that it is nevgr-iu.1-
fiHed_wilh_deeds or works, .^uQliL they flow, out of thine
"heart7\v-itir as great loveToward thy neighbour, for no
deserving of his, yea though lie be thine enemy; as Christ
* Discourses.

Prologue to the Prophet Jonas. 249

loved thee, and died lor thee, for no deserving of thine,
but even when thou wast his enemy. And in the mean
time, throughout all our inlancy and childhood in Christ,
till we be grown up unto perfect men, in the lull knowledge
of Christ, and lull love of Christ again, and of our neigh-
bours for his sake, after the example of his love to us, re-
membering that the fulfilling of the law is a fast faith in
Christ's blood coupled with our prolession, and submit our-
selves to do better.

And of the gospel or promises which thou meetest in
the Scripture, believe firmly that God will fulfil them unto
thee, and that unto the uttermost jot, at the repentance of
thine heart, when thou turnest to him and forsakest evil,
even of his goodness and fatherly mercy unto thee, and not
for thy flattering him with hypocritical works of thine own
feigning. So that a firm faith only, without respect of all
works, is the forgiveness both of the sin which we did in
time of ignorance, with lust and consent to sin; and also
of that sin which we do by chance, and of frailty, after we
are come to knowledge, and have professed the law out of
our hearts. And all deeds serve only to help our neigh-
bours, and to tame our flesh, that we fall not to sin again;
and to exercise our souls in virtue, and not to make satis-
faction toward God for the sin that is once past.

And all other stories of the Bible, without exception, are
the practising of the law and of the gospel ; and are true
and faithful examples, and sure earnest that God will even
so deal with us, as he did with them, in all infirmities, in
all temptations, and in all like cases and chances. Wherein
you see on the one side how fatherly and tenderly, and
how with all compassion God treats his elect, who submit
themselves as scholars, to learn to walk in the ways of his
laws, and to keep them of love. If they forgot themselves
at any time, he would stir tliem up again with all mercy;
if they fell and hurt themselves, he healed them again with
all compassion and tenderness of heart. He hath ofl
brought great tribulation and adversity upon his elect; but
all of fatherly love only, to teach them, and to make them
see their own hearts, and the sin that lay hid there, that
they might afterwards feel his mercy. For his mercy
waited upon them, to rid them out again, as soon as they
were learned, and had come to the knowledge of their own
hearts; so that he never cast man away, how deep soever
he had sinned, save then) only which had first cast the yoke

250 TindaL

of his laws from iheir necks, with utter defiance, and malice
of heart.

Which examples are most comfortable for us when we
are fallen into sin, and God is come upon us with a
scourge; that we despair not, but repent with full hope of
mercy, after the examples of mercy that are gone be'bre.
And therefore they were written for our learning, as Paul
testifies, (Rom. xv.) to comfort us, that we might the
better put our hope and trust in God, when we see how
merciful he has been in times past unto our weak brethren
that are gone before, in all their adversities, need, tempta-
tions, yea, and horrible sins into which they now and then
fell.

And on the other side, you see how they that hardened
their hearts, and sinned of malice, and refused mercy that
was offered them, and had no power to repeht, perished at
the latter end with all confusion and shame mercilessly.
Which examples are very good and necessary to keep us
in awe and dread in time of prosperity; as thou mayest
see by Paul, (1 Cor. x.) that we abide in the fear of God,
and wax not wild and fall to vanities, and so sin and pro-
voke God, and bring wrath upon us.

And, thirdly, you see in the practice how, as God is
merciful and long-suffering, even so were all his true pro-
phets and preachers, bearing the infirmities of their weak
brethren, and their own wrongs and injuries with all pa-
tience and long-suffering, never casting any of them off,
until they sinned against the Holy Ghost, maliciously per-
secuting the open and manifest truth. Contrary to the
example of the pope, who, in sinning against God, and to
quench the truth of his Holy Spirit, is ever chief captain
and trumpet blower to set others at work, and seeks only
his own freedom, liberty, privilege, wealth, prosperity,
profit, pleasure, pastime, honour, and glory, with the bond-
age, thraldom, captivity, misery, wretchedness, and vile
subjection of his brethren; and in his own cause is so fer-
vent, so stiff, and cruel, that he will not suffer one word
spoken against his false majesty, wily inventions, and jug-
gling hypocrisy to be unavenged, though all Christendom
should be set together by the ears, and should cost he cared
not how many hundred thousand their lives.

Now that thou mayest read Jonas fruitfully, and not as
a poet's fable, but as an obligation between God and thy

Prologue to tfic Prophet Jonas. 251

soul; as an earnest penny given thee of God, that he will
help thee in time of nt;ed, il" tlion turn to him; and as the
word of God the only Ibod and life of thy soul, this mark
and note. First, consider that Jonas was the friend of
God, and a man chosen of God, to testily his name unto
th(j world; but yet a young scholar, weak and rude, afier
the lashion of ilu- apostles while Christ was yet with them
bodily, whom though Christ ever taught them to be meek,
and to humble themselves, yet often strove among them-
selves who should be greatest. The sons of Zebedce would
sit the one on the right hand of Christ, the other on the
left. They would pray that lire might descend from heaven
and consume the Samaritans. When Christ asked. Whom
say men that 1 am? Peter answered, Thou art the Son of
the living God; as though Peter had been as perfect as an
angel. But immediately after, when Christ preached unto
them of his death and passion, Peter was angry and re-
buked Christ, and thought earnestly that he had raved, and
knew not what he said; as at another time, when Christ
was so fervently busied in healing the people that he had
no leisure to eat, they went out to hold him, supposing that
he had been beside himself. And they forbade one that
cast out devils in Christ's name, because he waited not on
them, so glorious were they yet.

And though Christ taught always to forgive, yet Peter,
after long going to school, asked whether men should for-
give seven limes, thinking that eight times had been too
much. And at the last supper Peter would have died with
Christ; but yet within a kw hours afterwards he denied
him, both cowardly and shamefully. And after the same
manner, though he had so long heard that no man might
avenge himself, but rather turn the other cheek than smite
again; yet when Christ was taken, Peter asked whether it
were lawful to smite with the sword, and tarried not for an
answer, but laid on rashly. So that though when we come
first unto the knowledge of the truth, and the peace is made
between God and us, and we love his laws, and believe
and trust in him as in our Father, and have good hearts
unto him, and are born anew in the Spirit, yet we are but
children and young scholars, weak and feeble; and must
have leisure to grow in the Spirit, in knowledge, in 'ove,
and in the deeds thereof, as young children must have time
to grow in their bodies.

And God our Father and schoolmaster feedeth us, and

S52 Tindal

teacheth us according to the capacity of our stomachs, and
makes us to grow and wax peric-ct, and fines and tries us
as gold, in the lire of temptations and tribulations; as
Moses witnesses, (Deut. viii.) saying. " Remember all the
way by which the Lord thy God carried thee this forty
years in the wilderness, to humble thee, and to tempt or
provoke thee, that it might be known what was in thine
heart. He brought thee into adversity, and made thee a
hungred, and then fed thee with manna, which neither thou
nor yet thy fathers ever knew of; to teach that man liveth
not by bread only but by all that proceedeth out of the
mouth of God." For the promises of God are lil'e unto all
that cleave unto them, much more than bread and bodily
sustenance: as the journey of the children of Israel out of
Egypt into the land promised them, ministers to thee nota-
ble examples, and that abundantly, as does all the rest of
the Bible also. Howbeit, it is impossible for flesh to be-
lieve, and to trust in the truth of God's promises, until he
have learned it in much tribulation, after that God has de-
livered him out thereof again.

God, therefore, to teach .lonas, and to show him his
own heart, and to make him perfect, and to instruct us
also by his example, sent him out of the land of Israel
where he was a prophet, to go among the heathen people,
and to the greatest and mightiest city of the world at that
time, called A'ineveh, to preach that within forty days they
should all perish for their sins, and that the city should be
overthrown. Which message the free-will of Jonas had
as much power to do, as the weakest-hearted woman in the
world has power, if she were commanded, to leap into a
tub of living snakes and adders; as, probably, if God had
commanded Sarah to have sacrificed her son Isaac, as he
commanded Abraham, she would have disputed with him
ere she had done it; or though she were strong enough,
yet many a holy saint could not have found in their hearts,
but would have run away from the presence of the com-
mandment of God, with Jonas, if they had been so strongly
tempted.

For Jonas thought after this manner: Lo, I am here a
prophet unto God's people the Israelites; who, though they
have God's word testified unto them daily, yet despise it,
and worship God under the likeness of calves, and after
all manner of fashions, save after his own word; and
therelbre are of all nations the worst, and most worthy of

Prologue to the Prophet Jonas. 253

punishmont. And yet Ctod, {'or love o|' a |i;\v that are
among tluiii, and lor his name's sake, spares and delends
tlieni. How then should (lod lake such cruel vengeance
on so great a mnltitntU; of them to whom his name was
never preached, and therdbre are not the tenth part so evil
as flu'se! If I sliall tlun'tjlbre go preach, so siiall I lie and
shame myself and God thereto, and make them the more to
des[)ise (loii, and set the less hy him, and to be the more
cruel unto his people.

And upon that imagination he lied from the face or pre-
sence of (4od; that is, out of the country wherein God was
worshipped, and from the prosecuting of God's command-
ment; and tiiought, I will get me another way among the
heathen people, and be no more a prophet, but live at rest,
and out of all cumbrance. Nevertheless, the God of all
mercy, who cares for his elect children, and turns ail unto
good to them, and smites them to heal them again, and kills
them to make them alive again, and plays with them as a
father doth sometime with his young ignorant children, and
tries them, and proves them, to make them see their own
hearts, provided for Jonas, how all things should be.

When Jonas entered into the ship, he laid him down to
sleep, and to take his rest; that is, his conscience was
tossed between the commandment of God, which sent him
to Nineveh, and his fleshly wisdom, that dissuaded and
counselled him the contrary, and at the last prevailed
against the commandment, and carried him another way,
as a ship caught between two streams; and as poets feign
the mother of Meleager to be between divers affections,
while to avenge her brother's death she sought to slay her
own son. Whereupon for very pain and tediousness he lay
down to sleep, to put the commandment, which so gnawed
and fretted his conscience, out of mind; as the nature of all
the wicked is when they have sinned a good,* to seek all
means with riot, revel, and pastime, to drive the remem-
brance of sin out of their thoughts; or, as Adam did, to cover
their nakedness with aprons of pope-holy works. — But God
awoke him out of his dream, and set his sins before his face.

For when the lot had caught Jonas, then be sure that his
sins came to remembrance again; and that his conscience
I'aged no less than the waves of the sea. And then he
thought that he only was a sinner, and the heathen that

* Much, in earnest.
TINDAL. 22

254 Tindal

were in the ship were none in respect of him and be
thoiigI)t also, as verily as he was fled from God, thai as
verily God had cast him away; for the sight of the rod
rnaketh the child not only to see, and to acknowledge his
fault, but also to Ibrget all his father's old mercy and kind-
ness. And then he confessed his sin openly, and yet had
rather perish alone, than that the others should have pe-
rished with him, for his sake; and so of very desperation
to have lived any longer, he had cast him into the sea be-
times, except they would be lost also.

To speak of lots, how far they are lawful is a light ques-
tion. First, to use them for the breaking of strife; as when
partners, their goods as equally divided as they can, take
every man his part by lot, to avoid all suspicion of deceit-
fulness: and as the Apostles, in the first of the Acts, when
they sought another to succeed Judas the ti-aitor, and two
persons were presented, then, to break strife, and to satisfy
all parties, did cast lots whether should be admitted, de-
siring God to temper them, and to take whom he knew
most meet, seeing they knew not which to prefer, or haply
could not all agree on; either is lawful, and in all like cases.
But to abuse them unto the tempting of God, and to com-
pel him therewith to utter things whereof we stand in doubt,
when we have no commandment of him so to do, as these
heathen here did, though God turned it unto his glory, can-
not but be evil.

The heathen shipmen, astonished at the sight of the mi-
racle, feared God, prayed to him, offered sacrifice, and
vowed vows. And 1 doubt not but that some of them, or
haply all, came thereby unto the true knowledge, and true
worshipping of God, and were won to God in their souls.
And thus God, who is infinitely merciful in all his ways,
wrought their soul's health out of the infirmity of Jonas;
even of his good will and purpose, and love wherewith he
loved them before the world was made, and not of chance,
as it appeareth unto the eyes of the ignorant.

And that Jonas was three days and three nights in the
belly of his fish, we cannot thex-eby prove unto the Jews
and infidels, or unto any man, that Christ must therefore
die, and be buried and rise again. But we use the exam-
ple and likeness to strengthen the faith of the weak. For
he that believeth the one, cannot doubt in the other: in-
asmuch as the hand of God was no less mighty in pre-
serving Jonas alive against all natural possibility, and in

Prologue to the Prophet Jonas. 255

delivering him sale out of his fisli, than in raising up Christ
again uut of his sepulchre. And we may tiescrihu tlic power
and virtue of the resurrection thereby, as Christ himself
borrows the similitude thereto, (Matt, xii.) saying unto the
Jews that came about him, and desired a sign or a wonder
from heaven to certily them that he was Christ, This evil
and wedlock-breaking nation (which break the wedlock of
faith, wherewith they be married unto God, and believe in
their false works) seek a sign, but there shall no sign be
given them save the sign of th(> prophet Jonas. For as
Jonas was three days and three nights in the belly of the
whale, even so shall the Son of man be three days and
three nights in the heart of the earth. Which was a watch-
word, and a sharp threatening unto the Jews; and as much
to say as thus: Ye hard-hearted Jews seek a sign; lo, this
shall be your sign. As Jonas was raised out of the sepul-
chre of his fish, and then sent unto the Ninevites to preach
that they should perish; even so shall I rise again out of
my sepulchre, and come and preach repentance unto you.
See, therefore, that ye repent when ye see the sign, or else
ye shall surely perish, and not escape. For though the in-
firmities which ye now see in my flesh be a hinderance un-
to your fathers, ye shall be without excuse when ye see so
great a miracle, and so great power of God shed out upon
you. And so Christ came again after the resurrection, in
his Spirit, and preached repentance unto them by the mouth
of his apostles and disciples, and with miracles of the
Holy Ghost. And all that repented not, perished short-
ly after, and the rest were carried away captive into all
quarters of the world, for an example, as ye see unto this
day.

And in like manner, since the world began, wheresoever
repentance was offered and not received, there God took
cruel vengeance immediately; as ye see in the flood of
Noah, in the overthrowing of Sodom and Gomorrah, and
all the country about; and as ye see of Egypt, of the Amo-
rites, Canaanites, and afterwards of the very Israelites; and
then, at the last, of the Jews too, and of the Assyrians and
Babylonians; and so throughout all the empires of the
world.

Gildas preached repentance unto the old Britons that in-
habited England : they repented not, and tnerefore God sent
in their enemies upon them on every side, and destroyed

256 Tindal.

ihem, and gave the land unto other nations.*. And great
vengeance halh been taken in that land for sin since that
lime.

Wickliff preached repentance unto our fathers not long
since; they repented not, for their hearts were hardened,
and their eyes blinded with their own pope-holy righteous-
ness, wherewiih they had made their souls gay against the
receiving again of the wicked spirit, that bringeth seven
worse than himself with him; and maketh the latter end
worse than the beginning: for in open sins there is hope of
repentance; but in holy hypocrisy none at all. But what
followed? They slew their true and right king, and set up
three wrong kings, under whom all the noble blood was
slain and half the commons thereto; what in France, and
what with their own sword, in fighting among themselves
for the crown; and the cities and towns decayed, and the
land brought half into a wilderness, in respect of what it
was before.|

And now Christ, to preach repentance, is risen yet once
again out of his sepulchre in which the pope had buried
him, and kept him down with his pillars and poleaxes, and
alt disguisings of hypocrisy, with guile, wiles, and falsehood
and with the sword of all princes, whom he had blinded
with his false merchandize. And as I doubt not of the ex-
amples that are past, so am I sure that great wrath will fol-
low, except repentance turn it back again and cease it.

When Jonas had been in the fish's belly a space, and the
rage of his conscience was somewhat quieted and assuaged,
and he came to himself again and had received a little hope,
the qualms and pangs of desperation which went over his
heart, being half overcome, he prayed, as he mentions in
the text, saying, Jonas prayed unto the Lord his God out
of the belly of the fish. But the words of that prayer are
not set here. The prayer that here stands in the text is
the prayer of praise and thanksgiving, which he prayed and
wrote when he was escaped, and past all jeopardy.

In the end of which prayer he saith, " I will sacrifice
with the voice of thanksgiving, and pay that I have vowed,

* Gildas, the oldest British historian, was born about the year
500. From his writings lie appears to have been a monk, he was a
celebrated and zealous preacher of Christianity.

t Tiiey slew Richard the Second. They set up Henry the Fourth,
Henry the Fifth, Henry the Si.xth. — Fox,

Prologue to the Prophet Jonas. 267

that saving conieth of the Lord." For verily, to confess
out of the lieart that ;ill beiielits eoine of God, even out of
the goodness of his mercy, and not deserving of our deeds
is the only sacrifice that pleases God. xVnd to believe that
all the Jews vowed in their circumcision, as we in our bap
tism; which vow .lonas, being taught by experience, prO'
mised to pay. For those outward sacrifices of beasts, un
to which Jonas had haply ascribed too much before, were
but feeble and childish things, and not ordained that the
works of themselves should be a service unto the people, but
to put them in remembrance of this inward sacrifice of
thanks and of faith, to trust and believe in God the only Sa-
viour; which signification, when it was away, they were
abominable and devilish idolatry, and image service; as our
ceremonies and sacraments are become now to all that trust
and believe in the work of them, and are not taught the
significations, to edify their souls with knowledge and the
doctrine of God.

When Jonas was cast upon land again, then his will was
free, and he had power to go whither God sent him, and to
do what God bade, his own imaginations laid apart; for he
had been at a new school, yea, and in a furnace where he
was cleansed from much refuse and dross of fleshly wis-
dom, which resisted the wisdom of God, and led Jonas's
will contrary unto the will of God. For as far as we are
blind in Adam, we cannot but seek and will our own pro-
fit, pleasure, and glory, — and as far as we are taught in
the Spirit, we cannot but seek and will the pleasure and
glory of God only.

And as to the three days' journey of Nineveh, whether it
were in length, or to go round about it, or through all the
streets, I commit unto the discretion of other men. But I
think that it was then the greatest city of the world.

And that Jonas went a day's journey in the city, I sup-
pose he did it not in one day ; but went fair and easily,
preaching here a sermon, and there another; and rebuked
the sin of the people, for which they must perish.

And when thou art come unto the repentance of the
Ninevites, there hast thou sure earnest, that howsoever an-
gry God be, yet he remembers mercy unto all that truly
repent and believe in mercy: which example our Saviour
Christ also casteth in the teeth of the hardened Jews, say-
ing, "The Ninevites shall rise in judgment with this na-
tion, and condemn them: for they repented at the pi-each-
22*

258 Tindal.

iiig of Jonas, and bthold a greater than Jonas;" here mean-
ing hiiii--eir, at whos;; preacliing yet, though it were never
su mighty to pierce the heart, and lor all his miracles tliereto,
the hard-hearted Jews could not repent; when the heathen
Kinevites repented at the bare preaching of Jonas, rebuking
their sins without any miracle at all. — Why? For the Jews
iiad leavenetl the spiritual law of God, and with their glosses
had made it altogether earthly and fleshly, and so liad set
a veil or covering on Moses' lace, to shadow and darken the
glorious brightness ol'his countenance. It was sin to steal,
but to rob widow's houses under a colour of long praying,
and to poll, in the name of offerings, and to snare the peo-
ple with intolerable constitutions against all love, to catch
their money out of their purses — was no sin at all.

To smite father and mother was sin; but to withdraw help
from them at their need, lor blind zeal of offering, unto the
protit of the holy pharisees — was then as meritorious as it
is now to let all thy kin choose whether they will sink or
swim, while thou buildest and makest goodly foundations
for holy people,* which thou hast chosen to be thy Christ
— for to supple thy soul with the oil of their sweet bless-
ings, and to be thy Jesus for to save thy soul from the pur-
gatory of the blood that only purgeth sin, with their watch-
ing, fasting, woolward going,f and rising at midnight, &c.
wherewith yet they purge not themselves from their covet-
ousness, pride, lechery, or any vice that thou seest among
the lay people.

It was great sin for Christ to heal the people on the
Sabbath day, unto the glory of God his Father, — but none
at all for them to help their cattle unto their own profit!

It was sin to eat with unwashed hands, or on an un-
washed table, or out of an unwashed dish, — but to eat out
of that purified dish, that which came by bribery, theft, and
extortion, was no sin at all !

It was exceeding meritorious to make many disciples, —
but to teach them to fear God in his ordinances, had they
no care at all!

The high prelates so defended the right of holy church,
and so feared the people with the curse of God, and ter-
rible pains of hell, that no man durst leave the vilest herb
in his garden untithed.:j: And the offerings and things

* Monks or nuns.

t Wearing woollen or hair cloth ne.xt the skin, as the monks.

t xMatt. xxiii. 23.

Prologue to the Prophet Jonas. 259

dedicated unto God, for tlu; profit of his holy vicars, were in
such estimation and reverence, that it was a much greater
sin to swi-ar truly by them, than to forswear thyself by God.
\\'hat vengeance then of God, and how terrible and cruel
dauniation think ye preached they to lalt on them that had
stolen the holy things? And yet, saith Christ, that righ-
teousness and faith in keeping promise, mercy, and impar-
tial judgment, were utterly trodden under foot, and wholly
despised by those bU^ssed fathers, who so mightily main-
tained Aaron's patrimony, and had made it so prosperous,
and environed it, and walled it about on every side with
the fear of God, that no man durst touch it!

It was great holiness to garnish the sepulchres of the
prophets, and to condemn their own fathers for slaying of
them, and yet were they themselves, for hlind zeal of their
own constitutions, as ready as their fathers, to slay whoso-
ever testified unto them the same truth which the prophets
testified unto their fathers ! So that Christ compared all
the righteousness of those holy patriarchs unto the outward
beauty of a painted sepulchre, full of stench and all un-
cleanness within !

And, finally, to beguile a man's neighbour, in subtle bar-
gaining, and to wrap and compass him in with cautels* of
the law, was then, as it is now in the kingdom of the pope.
By the reason whereof, they excluded the law of love out
of^ their hearts; and consequently, all true repentance: for
how could they repent of that which they could not see to
be sin?

And on the other side, they had set up a righteousness
of holy works, to cleanse their souls withal ; as the pope
sanctifies us with holy oil, holy bread, holy salt, holy can-
dles, holy dumb ceremonies, and holy dumb blessings, and
with whatsoever holiness thou wilt, save with the holiness
of God's word, which alone speaks unto the heart, and
shows the soul its filthiness, and the uncleanness of sin,
and leads it by the way of repentance unto the fountain of
Christ's blood, to wash it away through faith. By the
reason of which false righteousness they were disobedient
unto the righteousness of God, which is the forgiveness
of sin in Christ's blood, and could not believe it; and so
through fleshly interpreting the law, and false imagined
righteousness, their hearts were hardened, and made as
stony as clay in a hot furnace of fire, that they could re-
* The intricacies.

260 Tindal

ceive neither repentance, nor faith, nor any moisture of
grace at all.

But the heathen Ninevites, though blinded with lusts,
yet they were in those two points uncorrupt, and unhard-
ened, and therefore, only with the preaching of Jonas, they
came unto the knowledge of their sins, and confessed them,
and repented truly, and turned every man from his evil
deeds; and declared their sorrow of heart, and true repen-
tance, with their deeds which they did out of faith and hope
of forgiveness, chastising their bodies with prayer and fast-
ing, and with taking all pleasures from the flesh; trusting,
that as God was angry for their wickedness, even so should
he forgive them of his mercy, if they repented, and forsook
their misliving.

And in the last end of all, thou hast yet a goodly exam-
ple of learning, to see how earthy Jonas is still, for all
his trying in the whale's belly. He was so sorely dis-
pleased because the Ninevites perished not, that he was
weary of his life, and wished after death, for very sorrow
that he had lost the glory of his prophesying, in that his
prophecy came not to pass. But God rebuked him with
a likeness, saying, It grieves thine heart for the loss of a
vile shrub, or spray, whereon thou bestowedst no labour
or cost, neither was it thine handiwork; how much more
then should mine heart grieve at the loss of so great a
multitude of innocents as are in Nineveh, which are all
my hands' work ! Nay, Jonas, I am God over all, and
Father as well unto the heathen as unto the Jews; and
merciful to all, and warn ere I smite, neither threaten I so
cruelly by any prophet, but that I will forgive, if they re-
pent and ask mercy; neither on the other side, whatso-
ever I promise will I fulfil it, save for their sakes only who
trust in me, and submit themselves to keep my laws of
very love, as dutiful children.

On this manner to read the Scripture is the right use
thereof, and why the Holy Ghost caused it to be written.
That is, that thou first seek out the law that God will have
thee to do, interpreting it spiritually, without gloss or cov-
ering the brightness of Moses' face; so that thou feel in
thine heart, that it is damnable sin before God, not to love
thy neighbour who is thine enemy, as purely as Christ
loved thee; and that not to love thy neighbour in thine
heart is already to have committed all sin against him.

And therefore until that love be come, thou must ac-

Prologue to the Prophet Jonas, 261

Knowledge unfcigju'dly that there is sin in the best deed
thou doest : and it must earnestly grieve thine heart, and
thou must wash all thy good deeds in Christ's blood, ere
they can be {)ure, and an acceptable sacrifice unto God;
and must desire God the Father, for his sake, to take thy
deeds as worthy, and to pardon the imperlectness of them,
and to give thee power to do them better, and with more
fervent love.

And on the other side, thou must search diligently for
the promises of mercy, which God hath promised thee
again. Which two points, that is, the law spiritually in-
terpreted, how that all is damnable sin that is not unfeign-
ed love out of the ground and bottom of the heart, after the
example of Christ's love to us, because we are all equally
created and formed of one God our Father, and indiffer-
ently bought, and redeemed with one blood of our Saviour
Jesus Christ; and that the promises are given unto a re-
penting soul, that thirsts and longs after them, of the pure
and fatherly mercy of God, through our faith only, with-
out any deserving of our deeds, or merits of our works, but
for Christ's sake alone, and for the merits and deservings
of his works, death, and passions that he suffered altoge-
ther for us, and not for himself — which two points I say,
if they be written in thine heart, are the keys which so open
all the Scripture unto thee, that no creature can lock thee
out, and with which thou shalt go in and out, and find
pasture, and food every where. And if these lessons be
not written in thine heart, then is all the Scripture shut up,
as a kernel in the shell, so that thou mayest read it, and
comment on it, and rehearse all the stories of it, and dis-
pute ably, and be a profound sophister, and yet understand
not one jot thereof.

And thirdly, that thou take the stories and lives which
are contained in the Bible, for sure and undoubted exam-
ples that God so will deal with us unto the world's end.

Herewith, reader, farewell, and be commended unto God,
and unto the grace of his Spirit. And first see that thou
stop not thine ears unto the calling of God, and harden not
thine heart beguiled with fleshly interpreting of the law,
and falsely imagined and hypocritish righteousness, lest
the Ninevites rise with thee at the day of judgment, and
condemn thee.

And secondly, if thou findest aught amiss, when thou
seest thyself in the glass of God's word, think it necessary

262 Tindal

wisdom to amend the same betimes, being admonished and
warned by the example of other men, rather than tarry
until thou be beaten also.

And thirdly, if it shall so befall, that the wild lusts of thy
flesh shall blind thee, and carry tliee quite away with them
for a time : yet at the latter end, when the God of all mer-
cy shall have compassed thee in on every side with temp-
tations, tribulation, adversities, and cumbrance, to bring
thee home again unto thine own heart, and to set thy sins,
which thou wouldest fain so cover, and put out of mind
with delectation of voluptuous pastimes, before the eyes of
thy conscience: then call the faithful example of Jonas,
and all like stories unto thy remembrance, and with Jonas
turn unto thy Father that smote thee, not to cast thee away,
but to lay a corrosive, and a fretting plaster unto the evil,
that lay hid and fretted inwardly, to draw the disease out,
and to make it appear, that thou mightest feel thy sickness,
and the danger thereof, and come and receive the healing
plaster of mercy.

And forget not that whatsoever example of mercy God
hath showed since the beginning of the world, the same is
promised thee, if thou wilt in like manner turn again, and
receive it as they did, and with Jonas be convinced of thy
sin and confess it, and acknowledge it unto thy Father.

And as the law which fretteth thy conscience is in thine
heart, and is no outward thing, even so seek within thy
heart the plaster of mercy, the promises of forgiveness in
our Saviour Jesus Christ, according unto all the examples
of mercy that are gone before.

And with Jonas let them that wait on vanities, and seek
God here and there, and in every temple save in their
hearts, go: and seek thou the testament of God in thine
heart. For in thine heart is the word of the law, and in
thine heart is the word of faith, in the promises of mercy
in Jesus Christ. So that if thou confess with a repenting
heart and knowledge, and surely believe that Jesus is Lord
over all sin, thou art safe.

And finally, when the rage of thy conscience is ceased,
and quieted with fast faith in the promises of mercy, then
offer with Jonas the offering of praise and thanksgiving,
and pay the vow of thy baptism ; that God only saveth of
his only mercy and goodness; that is, believe steadfastly,
and declare constantly, that it is God only that smileth,
and God only that healeth ; ascribing the cause of thy tri-

Prologue to the Prophet Jonas. 263

bulation unto thine own sin, and the cause of thy deliver-
ance unto the mercy olCiod.

And beware of the leaven tiiut saith we have power in
our iVee-will, belbre the preaching of the gospel, to deserve
grace, to ke(!p the law of congruily, or that God is unrigh-
teous. And say with John in the lirst, that as the law
was given by Moses, even so grace to fulfil it is given by
Christ. And when they say, our deeds with grace deserve
iieaven, say thou with Paul, (Rom. vi.) " that everlasting
lile is the gift of God througli Jesus Christ our Lord, and
(li it we be made sons by faith." (John i.) " And therefore
heirs of God with Christ." (Rom. viii.) And say, that we
receive all of God through faith, that follows repentance,
and that we do not our works unto God, but either unto
ourselves, to slay the sin that remains in the flesh, and to
wax perfect; or unto our neighbours, who do as much for
us again in other things. And when a man excels in gifts
of grace, let him understand that they are given him, as
well for his weak brethren, as for himself: as though all
the bread be committed unto the panter,* yet for his fellows
with him, which give their thanks unto their lord, and
recompense the panter again with other kind of service in
their offices. And when they say that Christ hath made no
satisfaction for the sin we do after our baptism; say thou
with the doctrine of Paul, that in our baptism we receive
the merits of Christ's death through repentance and faith,
of which two baptism is the sign. And though when we
sin of frailty afler our baptism, we receive the sign no
more, yet we be renewed again through repentance, and
faith in Christ's blood; of which twain that sign of baptism,
even continued among us in baptizing our young children,
doth ever keep us in mind, and call us back again unto our
profession if we be gone astray, and promises us forgive-
ness. Neither can actual sin be washed away with our
works, but with Christ's blood ; neither can there be any
other sacrifice, or satisfaction to Godward for them, save
Christ's blood. Forasmuch as we can do no works unto
God, but receive only of his mercy with our repenting faith,
through Jesus Christ our Lord and only Saviour: unto
whom and unto God our Father through him, and unto his
Holy Spirit, that only cleanseth, sanctifieth, and washeth
us in the innocent blood of our redemption, be praise for
ever. Amen.

* Keeper of the pantry.

A LIVELY

DESCRIPTION OF OUR JUSTIFICATION.*

Mark therefore, the way toward justifying, or forgive-
ness of sin, is the law. God causeth the law to be preach-
ed unto us and writeth it in our hearts, and maketh us by
good reasons feel that the law is good, and ought to be kept,
and that they which keep it not, are worthy to be damned.
And on the other side, I feel that there is no power in me
to keep the law, whereupon it would shortly follow that I
should despair, if I were not shortly holpen. But God,
who hath begun to cure me, and hath laid that corrosive
unto my sores, goes forth in his cure, and setteth his Son
Jesus belore me, and all his passion and death, and saith
to me, this is my dear Son, and he hath prayed for thee,
and hath suffered all this for thee, and for his sake I will
forgive thee all that thou hast done against this good law;
and I will heal thy flesh, and teach thee to keep this law,
if thou wilt learn. And I will bear with thee, and take all in
good part that thou doest, till thou canst do better. And
in the mean season, notwithstanding thy weakness, I will
yet love thee no less than I do the angels in heaven, so
thou wilt be diligent to learn. And I will assist thee, and
keep and defend thee, and be thy shield, and care for thee.

And the heart here begins to mollify and soften, and
to receive health, and believes the mercy of God, and, in
believing, is saved from the fear of everlasting death, and
is made sure of everlasting life; and then being overcome
with this kindness, begins to love again, and to submit her-
self unto the laws of God, to learn them and to walk in them.

* Sir Thomas More wrote a dialogue in which he found much
fault witli Tindal's translation of the New Testament; he also ob-
jected to many of the doctrines of truth taug-ht by the reformers.
Tindal wrote in reph- an " Answer unto Sir Thomas More's Dia-
logue, wherein first lie declareth wliat tlie church is, and giveth a
reason of certain words which master More rebuketli in tl.e trans-
lation of the New Testament; after tliat he answeretli particularly
unto every chapter wliich seemeth to have any appearance of truth
through all his four books." The motto prefixed was, '' Awake thou
that sleepest and stand up from death, and Christ shall give tjiee
light." (Eph. V.) The whole of this treatise would not be interesting
to readers in general at the present day; but the " lively description
of our justification," here given, is too valuable to be omitted.
264

A Uvcly Description of our Justijication. 265

Note now the order; first God gives me light to see the
goodness and righteousness of tin; law, and mine own sin
and luirighteoiisiiess. Out ofwiiich luiowlcdge springcth
repentaaee. Now repentance teaches me not that the law
is good, and 1 evil, but a light wiiich the Spirit of God hath
given nje, out of wJiich light repentance springeth.

Then the same Spirit vvorketh i« mine heart, trust and
confidence to believe the mercy of God and his truth, that
he will do as he hath promised, which belief saveth me.
And innnediatcly out of thai trust springeth love toward
the law of God again. And whatsoever a man worketli of
any other love than this, it pleases not God, nor is that love
godly.

Now love docs not receive this mercy, but faith only;
out of which faith love springeth, by which love I pour
out again upon my neighbour that goodness which I have
received of God by faith. Hereof ye see that I cannot be
justified without repentance, and yet repentance justifies
me not. And hereof ye see that 1 cannot have a faith to
be justified and saved; except love spring thereof imme-
diately, and yet love justifies me not before God. For my
natural love to God again, does not make me first see and
feel the kindness of God in Christ, but faith through preach-
ing. For we love not God first, to compel him to love
again; but he loved us first, and gave his Son for us, that
\vc might see love, and love again, saith St. John in his
first epistle: which love of God to usward we receive by
Christ through faith, saith Paul.

And this example have 1 set out for them in divers
places, but their blind eyes have no power to see it, covet-
ousness hath so blinded them. And when we say. Faith
only justifies us; that is to say, faith only receiveth the
mercy wherewith God justifies us and forgives us; we
mean not faith which has no repentance, and faith w^hich
has no love unto the laws of God again, and unto good
works, as wicked hypocrites falsely belie us.

For how then should we sufl^er, as we do, all misery, to
call the blind and ignorant unto repentance and good
works, which now do but consent unto all evil, and study
mischief all day long, for all their preaching their justifying
by good works? Let M. More improve this with his so-
phistry, and set forth his own doctrine, that we may see the
reason of it and walk in light.

Hereof ye -see what faith it is that justifies ns. The

TIN O A I,. 23

266 Tindal.

faith in Christ's blood, of a repenting heart toward the
law, justifies us alone, and not all manrer of faiths. Ye
must understand therefore, that ye may see to come out
of More's blind maze, that there are many faiths, and that
all faiths are not one faith, though they all are called with
one general name. There is an historical faith, without
feeling in the heart, wherewith I may believe the whole
history of the Bible, and yet not set mine heart earnestly
thereto, taking it for the food of my soul, to learn to be-
lieve and trust God, to love him, to dread him, and fear
him by the doctrine and examples thereof; but to seem
learned, and to know the history, to dispute and make mer-
chandise, as we have examples enough. And the faith
■wherewith a man doeth miracles is another gift than the
faith of a repenting heart, to be saved tln-ough Christ's
blood, and the one is no kin to the other, though M. More
would have them so appear. Neither is the devil's faith,
and the pope's faith, (wherewith they believe that there is
a God, and that Christ is, and all the story of the Bible,
and may yet stand with all wickedness and full consent
to evil,) kin unto the faith of them that hate evil, and re-
pent of their misdeeds, and acknowledge their sins, and
are fled with full hope and trust of mercy unto the blood of
Christ.

And when he saith. If faith certify our hearts that we
are in the favour of God, and our sins Ibrgiven, and become
good, ere we do good works; as the tree must bo first
good, ere it bring forth good fruit, by Christ's doctrine;
then we make good works but a shadow wherewith a man
is never the better. Nay, sir, we make good works fruits,^
whereby our neighbour is the better, and u hereby God is
honoured, and our flesh tamed. And we make of them
sure tokens whereby we know that our faith is no feigned
imagination and dead opinion, made with captivating our
understandings after the pope's traditions, but a lively thing
wrought by the Holy Ghost.

And when he disputes that if they that have faitii, have
love unto the law, and purpose to fulfil it, then faith alone
justifies not; how will he prove that argument? He jug-
gles with this word "alone:'' and would make the people
believe that we said, how a bare faith that is without all
other company, of repentance, love, and other virtues, yea,
and without God's Spirit too, did justify ns, so that we
should not care to do good. But the Scripture so takes

A Ucily Description of our Justification. 207

not " alone," jior do \vc so mean, as M. More knows well
enougli. VVlv^n a lior.sc bears a saddle and a man is
therein, wc may well s:iy, that the horse only, and alone,
bears the saddle, and is not helped of the man in bearing
thereof. But he would niake men understand that we
meant, the horse bare the saddle empty, and no man
therein; let Iiim mark this, to see his ignorance, which,
would that it were not coupled with malice. Every man
that hath wit hath a will too, and then by M. Morc's argu-
ment, wit oidy gives not the light of understanding. Now
the conclusion is Itdse, and the contrary true. For the wit
without help of the will gives the light of the understand-
ing; neither does the will work at all, until the wit have
determined this or that to be good or bad. Now what is
faith, save a spiritual light of understanding, and an in-
ward knowledge or feeling of m.ercy? Out of which know-
ledge love doth spring. But love brought me not that
knowledge, for I knew it ere I loved. So that love in the
process of nature, to dispute from the cause to the effect,
helps not at all, to the feeling that God is merciful to me,
no more than the loving heart, and kind behaviour of an
obedient wife to her husband makes her see his love and
kindness to her, for many such have unkind husbands.
But by his kind deeds to her, does she see his love.
Even so my love and deeds make me not see God's love
to me in the process of nature; but his kind deeds to me,
in that he gave his Son for me, make me see his love, and
to love again.

Our love and good works make not God first love us,
and change him from hate to love, as the Turk, Jew, and
vain papists mean, but his love and deeds make us love,
and change us from hate to love. For he loved us when
we were evil, and his enemies, as Paid testifies in divers
places; and he chose us, to make us good and to show us
love, and to draw us to him, that we should love again.

The father loves his child, when it has no power to do
good, and when it must be suffered to run after its own lusts
without law, and he never loves it better than then, to make
it better, and to show it love, to love again. If ye could
see what is written in the first epistle of John, though all the
other Scripture were laid aside, ye should see all this.

And ye must understand, that we sometimes dispute
forward, from the cause to the effect, and must beware
that we are not therewith beguiled. We say, summer is

268 TindaL

come, and therefore all is green, and dispute forward. For
summer is the cause of the greenness. ^Ve say the trees
are green, and therefore summer is come, and dispute back-
ward from the effect to the cause. For the green trees make
not summer, but make summer known. So we dispute
backward — the man doth good deeds, and profitable unto
his neighbour, he must therefore love God ; he loves God,
he must therefore have a true laith and see mercy.

And yet my works make not my love, nor my love my
faith, nor my faith God's mercy; but contrary, God's
mercy makes my faith, and my faith my love, and my love
my works. And if the pope could see mercy, and work of
love to his neighbour; and not sell his works to God for
heaven, after M. ]\Iore's doctrine, v.e needed not so to settle
disputing of faith.

And when M. IMore alleges Paul to the Corinthians, to
prove that faith may be without love, he proves nothing,
but juggles only. He saith, it is evident by the words of
Paul, that a man may have a faith to do miracles without
love, and may give all his goods in alms without love, and
his body to burn for the name of Christ, and all without
charity. Well, I will not stick with him ; he may so do,
without charity, and without faith thereto. Then a man
may have faith without faith. Yea, verily, because there
are many differences of faith, as I have said, and not all
faiths one faith. We read in the works of Cyprian, that
there were martyrs who suffered martyrdom for the name
of Christ, all the year long, and were tormented and healed
again, and then brought forth afresh. Which martyrs
believed as ye do, that the pain of their martyrdom should
be a desei-ving, and merit enough, not only to deserve
heaven for themselves, but to make satisfaction for the
sins of other men thereto, and gave pardons of their merits,
after the example of the pope's doctrine, and forgave the
sins of other men, who had openly denied Christ, and
wrote unto Cyprian, that he should receive those men that
had denied Christ into the congregation again, at the satis-
faction of their merits. For which pride Cyprian wrote to
them, and called them the devil's martyrs, and not God's-
Those martyrs had a faith without faith. For had they
believed that all mercy is given for Christ's blood-shedding,
they would have sent other men thither, and would have
suffered their own martyrdom for love of their neighbours
pnly, to serve them, and to testify the truth of God in ou.«

A Uvtly Description of our Justijication. 269

Saviour Josus, unto Iho world, to save at the least some,
that is, the elect, for whose sake Paul sullerefl all things,
and not to win heaven. If I work Cor a worldly purpose,
1 get no reward in heaven: even so if I work tor heaven or
a iiigher place in iicaven, I get there no reward. But I
must do my work for the love of my neighbour, because he
is my brother, and the price of Christ's blood, and because
Christ halh deserved it, and desires it of me, and then my
reward is great in heaven.

And all they which believe that their sins be forgiven
them, and they received, as ihe Scripture testifies, unto the
inlieritance ot" heaven for Christ's merits, the same love
Christ, and their brethren for his sake; and do all things
for their sakes' only; not once thinking of heaven when
they work, but of their brethren's need. When they sufler
themselves above might, then they comfort their soul with
the remembrance of heaven, that this wretchedness shall
have an end, and we shall have a thousand fold pleasures
and rewards in heaven, not for the merits of our deservings,
but given us freely for Christ's. And he that hath that
love hath the right faith, and he that hath that faith, halh
the right love. For I cannot love my neighbour for Christ's
sake, except T first believe that I have received such mercy
of Christ. Nor can I believe that I have received such
mercy of Christ, but I must love my neighbour for his sake,
seeing that he so urgently desires me.

And when he alleges St. James, it is answered him in
the Mammon,* and Augustine answers him. And St.
James expounds himself. For he saith in the first chap-
ter, God, w hich begat us of his own will with the word of
truth, which word of truth is his promises of mercy and
forgiveness in our Saviour Jesus, by which he begat us,
gave us life, and made us a new creature through a fast
lb ilh. And James goes and rebukes the opinion and false
faith of them that think it enough to be saved by, if they
believe that there is but one God, and that Christ was
born of a virgin, and a thousand things which a man may
believe, and yet not believe in Christ, to be saved from
sin through him. And that James speaks of another faith
than at the beginning, appears by his example. The
devils have faith, saith he : yea, but the devils have no
faith that can repent of evil, or to believe in Christ to be
saved through him, or that can love God and work his
* See page 77.
23*

270 TindaL

will of love. Now Paul speaks of a faith that is in Christ's
olood, to be saved thereby, which works immediately
through love of the benefit received. And James at the be-
ginning speaks of a faith that abides trial, saying, The
trying of your faith worketh, or causeth patience; but the
faith of the devils will abide no trying, for they will not
work God's will, because they love him not. And in like
manner is it of the faith of them that repent not, or that
think themselves without sin. For except a man feel out
of what danger Christ hath delivered him, he cannot love
the work. And therefore James saith right, that no such
faith that will not work, can justify a man.

And when Paul saith. Faith only justifieth; and James
saith, That a man is justified by works and not by faith
only, there is a great difference between Paul's only, and
James's only. For Paul's only is to be understood, that
faith justifies in the heart and belbre God, without help of
works, yea, and ere I can work. For I must receive life
through faith to work with, ere I can v.ork. But James's
only is thus to be understood, that faith does not so justify,
that nothing justifies save faith. For deeds do justify also.
But faith justifies in the heart and belbre God, and the
deeds before the world only, and make the other seen ; as
ye may perceive by the Scripture.

For Paul saith, (Rom. iv.) If Abraham have works, he
hath whereof to rejoice, but not before God, For if Abra-
ham had received those promises of deserving, then had it
been Abraham's praise and not God's, as thou mayest see
in the text; neither had God showed Abraham mercy and
grace, but had only given him his duty and deserving.
But in that Abraham received all the mercy that was
showed him, freely through faith, out of the deservings of
the Seed that was promised him, as thou mayest see by
Genesis and by the gospel of John, where Christ testifies that
Abraham saw his day and rejoiced, and of that joy doubt-
less he wrought, it is God's praise, and the glory of his
mercy. And the same mayest thou see by James, when he
saith, Abraham offered his son, and so was the Scripture
fulfilled, that Abraham believed, and it was reckoned to
him for righteousness, and he was thereby made God's
friend.

How was it fulfilled? Before God? Nay, it was ful-
filled before God many years before, and he was God's
friend many years before, even from the first appointment

A lively Description of our Justijicalion. 271

that was made between God and him. Abraham received
promises of all mercy, and believed and trusted God, and
went and wrought out of that fuitii. J3ut it was fulfilled
before us who cannot see the heart, as James saith, I will
show thee my faith out of my works, and as the angel said
to Abraham, Now I know that thou dreadest God. Not
but that he knew it before, but for us spake he that, who
can see nothing in Abraham more than in other men, save
by his works.

And what works meant James? Verily the works of
mercy. As if a brother or a sister lack raiment or suste-
nance, and ye be not moved to compassion nor feel their
diseases, what faith have ye then? No faith, be sure, that
feeleth the mercy that is in Christ. For they that feel
that, are merciful again and thankful. But look on the
works of our spiritualty, which will not only be justified
with works before the world, but also before God. They
have had all Christendom to rule this eight hundred years,
and as they only are anointed in the head, so have they
only been king and emperor, and have had all power in
their hands, and have been the doers only, and the leaders
of those shadows that have had the name of princes, and
have led them whither they would, and have breathed into
their brains what they listed. And they have wrought
the world out of peace and unity, and every man out of
his welfare; and are become alone well at ease, only free,
only at liberty, only have all things and only do nought
therefore, only lay on other men's backs and bear nought
themselves. And the good works of them that wrought
out of faith, and gave their goods and lands to find the
poor, they devour them also alone. And what works
preach they? Only those that are to them profitable, and
whereby they reign in men's consciences as God; to offer,
to give, to be prayed for, and to be delivered out of pur-
gatory, and to redeem your sins of them, and to worship
ceremonies, and to be shriven, and so forth.

And when M. More is come to himself, and saith. The
first faith and the first justifying is given us without our
deserving — God be thanked, and I would fain that he
would describe me what he means by the second justifying.
I know no more to do, than that when I have received all
mercy and all forgiveness of Christ freely, to go and pour
out the same upon my neighbour.

M. More saith, David lost not his faith when he com-

272 Tindal.

mitted adultery. I answer, No, and therefore he could
not continue in sin, but repented as soon as his fault was
told him. But was he not reconciled by faith only, and
not by deeds? Said he not, Have mercy on me. Lord, for
thy great mercy, and for the multitude of thy mercies put
away my sin? And again. Make me hear joy and gladness,
that the bones which thou hast broken may rejoice. That
is. Let me hear thy voice that my sin is forgiven, and then
I am safe and will rejoice. And afterwards he acknow-
ledges that God delighteth not in sacrifices for sin, but that
a troubled spirit and a broken heart is that which God re-.
quireth. And when the peace was made, he prays boldly
and familiarly to God, that he would be good to Sion and
Jerusalem, and saith that then last of all, when God hath
forgiven us of mercy, and hath done us good for our evil,
we shall ofTer sacrifice of thanks to him again. So that
our deeds are but thanksgiving. When we have sinned,
we go with a repenting heart unto Christ's blood, and
there wash it off through faith.* And our deeds are but
thanksgiving to God to help our neighbours at their need,
for which our neighbours and each of them owe us as
much again at our need. So that the testament or forgive-
ness of sins, is built upon faith in Christ's blood, and not
• on works. M. More will run to the pope for forgiveness.
By what merits does the pope forgive? By Christ's. And
Christ hath promised all his merits to them that repent and
believe; he has not given them unto the pope to sell.
And in your absolutions ye oft absolve without enjoining
of penance. He must have a purpose to do good works,
will ye say. That condition is set before him to do, out
of the mercy that he hath received, and not to receive
mercy out of them. But the papists cannot repent out of
the heart. And therefore cannot feel the mercy that faith
brings, and therefore carmot be merciful to their neigh-
bours, to do their works for their sakes. But they feign
a sorrow for their sin in which they ever continue, and so
mourn for them in the morning, that they laugh in them
ere mid-day again. And then they imagine to themselves
popish deeds, to make satisfaction to God, and make an
idol of him.

And finally, that good works, as to give alms and such

* When we have offended God, we must return quickly by re-
pentance, and call upon God to hear us for Christ our Saviour's
sake. — Fox.

A lively Description of our Justification. 278

like, justify not of themselves, is manifest. For as the
good wiio are taught of God, do them well, of very love
to God and Christ, and of their neighbours for Christ's
sake; even so the evil do them of vuin glory and a false
faith, wickedly, as we have examples in the pharisees; so
that a man must be good ere he can do good. And so is
it of the purpose to do them; one's purpose is good and
another's evil; so that we must be good ere a good pur-
pose come. Now then, to love the law of God, and to
consent thereto, and to have it written in thine heart, and
to profess it, so that thou art ready of thine own accord to
do it and without compulsion, is to be righteous: that I
grant, and that love may be called righteousness, before
God, passive, and the life and quickness of the soul, pas-
sive. And so far as a man loves the law of God, so far
he is righteous, and so much as he lacketh of love toward
his neighbour, after the example of Christ, so much he
lacketh of righteousness. And that which makes a man
love the law of God, makes a man righteous, and justifies
him effectively, and actually, and makes him alive as a
workman, and cause efficient. Now what is it that makes
a man to love? Verily not the deeds, for they follow and
spring of love, if they be good. Neither the preaching
of the law, for that quickens not the heart, (Gal. iii.) but
causes wrath, (Rom. vi.) and utters sin only. (Rom. iii.)
And therefore, Paul saith, that righteousness springs not
out of the deeds of the law into the heart, as the Jews
and the pope mean; but contrary, the deeds of the law
spring out of the righteousness of the heart, if they be
good. As when a father pronounces the law, that the
child shall go to school, it saith Nay. For that killeth
his heart, and all his lusts, so that he has no power to love
it. But what makes his heart alive to love it? Verily, fair
promises of love and kindness, that it shall have a gentle
schoolmaster, and shall play enough, and shall have many
gay things, and so forth. Even so the preaching of faith
works love in our souls, and makes them alive, and draws
our hearts to God. The mercy that we have in Christ
makes us love only, and only bringeth tKe Spirit of life into
our souls.

And therefore, saith Paul, we are justified by faith and
by grace without deeds ; that is, ere the deeds come. For
faith only brings the Spirit of life, and delivers our souls
from fear of damnation, which is in the law, and ever

274 Tindal.

maketh peace between God and us, as oft as there is any
variance between us. And finally, when the peace is made
between God and us, and all is forgiven through faith in
Christ's blood, and we begin to love the law, we were
never the nearer except faith went with us, to supply the
lack of full love, in that we have promises, that the little
we have is taken as of worth, and accepted till more come.
And again, when our frailty has overthrown us, and fear
of damnation has invaded our consciences, we were utterly
lost, if faith were not by, to help us up again, in that we
are promised that whensoever we repent of evil and come
to the right way again, it shall be forgiven for Christ's sake.
For when we are fallen, there is no testament made in
works to come, that they shall save us. And therefoj-e the
■works of repentance, or of the sacraments, can never quiet
our consciences, and deliver us from fear of damnation.

And last of all, in temptation, tribulation, and adversi-
ties, we should perish daily, except faith went with us to
deliver us, in that we have promises, that God will assist
us, clothe us, feed us, and fight for us, and rid us out of
the hands of our enemies. And thus the righteous lives
ever by faith, even from faith to faith, that is, as soon as
he is delivered out of one temptation another is set before
him, to fight against, and to overcome through faith. The
Scripture saith, Blessed is the man whose transgression is
forgiven, and his sins hid, and unto whom the Lord reckons
not unrighteousness. So that the only righteousness of
him that can but sin, and hath nought of himself to make
amends, is the forgiveness of sin, which faith only brings.
And as far as we be unrighteous, faith only justifies us
actively, and nothing else on our part. And as far as we
have sinned, be in sin, or do sin, or shall sin, so far must
fiith in Christ's blood justify us only, and nothing else.
To love, is to be righteous, so far as thou lovest, but not
to make righteous, nor to make peace. To believe in
Christ's blood with a i-epenting heart, is to make righteous,
and the only making of peace and satisfaction toward God.
And thus because terms be dark to them that be not expert
and exercised, we always set out our meaning with clear
examples, reporting ourselves unto the hearts and con-
sciences of all men.

A

PROLOGUE

BY

WILLIAM TINDAL,

SHOWING

THE USE OF THE SCRIPTURE,

WHICH HE WROTK BEFORE THE FIVE BOOKS OF MOSES.

Prefixed to TindaVs translation of the Pentateuch, printed a. d. 1530.

Though a man had a precious and a rich jewel, yet if
he knew not the value thereof, nor wherefore it served, he
were neither the better nor richer of a straw. Even so
though we read the Scripture, and babble of it ever so
much, yet if we know not the use of it, and wherefore it
was given, and what is therein to be sought, it profits us
nothing at all. It is not enough, therefore, to read and
talk of it only, but we must also desire God, day and night,
instantly,* to open our eyes and to make us understand
and feel wherefore the Scripture was given, that we may
apply the medicine of the Scripture, every man to his own
sores. Unless we intend to be idle disputers, and brawlers
about vain words, ever gnawing upon the bitter bark with-
out, and never attaining unto the sweet pith within ; and
persecuting one another in defending of wicked imagina-
tions, and phantasies of our own invention.

Paul, in the third chapter of the second epistle to Timo-
thy saith, "that the Scripture is good to teach," for that is
what men oujiht to teach, and not dreams of their own
making, as the pope does; "and also to improve," for the
Scripture is the touch-stone that tries all doctrines, and by
that we know the false from the true. And in the sixth to the
Ephesians he calls it "the sword of the Spirit," because
it kills hypocrites, and utters and improves their false in-
ventions. And in the fifteenth to the Romans he saith,
" All that are written, are written for our learning ; that

* Urgently.

276 Tindal.

we, through patience and comfort of the Scripture, might
have ho]^." That is, the examples that are in the Scrip-
ture comlbrt us in all our tribulations, and make us to put
our trust in God, and patiently to abide his leisure. And
in the tenth of the first to the Corinthians, he brings in
examples of the Scripture to fear us,* and to bridle the
flesh, that we cast not the yoke of the law of God from off
our necks, and fall to lusting and doing of evil.

So now the Scripture is a lig'ht, and shows us the true
way both what to do and what to hope for. And a de-
fence from all error, and a comfort in adversity that we,
despair not, and it fears us in prosperity, that we sin not.
Seek therefore in the Scripture, as thou readest it, first the
law, what God commands us to do; and secondl}^ the
promises, which God promises us again, namely in Christ
Jesus our Lord. Then seek examples, first of comfort,
how God purgeth all them that submit themselves to walk
in his ways, in the purgatory of tribulation, delivering
them yet at the latter end, and never suffering any of them
to perish that cleave fast to his promises. And, finally,
note the examples which are written, to fear the flesh, that
we sin not: that is, how God sutlers the ungodly and
wicked sinners that resist God, and refuse to follow him,
to continue in their wickedness; ever waxing worse and
worse, until their sin is so sorely increased, and so abomi-
nable, that if they should longer endure they would cor-
rupt the very elect. But for the elect's sake God sends
them preachers. Nevertheless, they harden their hearts
against the truth, and God destroys them utterly, and be-
gins the world anew.

This comfort shalt thou evermore find in the plain text
and literal sense. Neither is there any story so homely,
so rude, yea, or so vile, as it may seem outwardly, wherein
is not exceeding great comfort. And when some, who
seem to themselves to be great clerks,t say. They wot not
what more profit is in many histories of the Scripture, if
thev be read without an allegory, than in a tale of Robin-
Hood: say thou, that they were written for our consolation
and comfort, that we despair not, if such like happen unto
us. We are not holier than Noah, though he were once
drunk: neither better beloved than Jacob, though his own
son defiled his bed. We are not holier than Lot, though
his daughters through ignorance deceived him; nor,
* To cause us to fear. t Very learned.

Prologue to the Five Books of Moses. 277

peradvcnture, holier than those daughters. Neither are we
holier than David, though he brake wedlock, and upon the
same committed abominable murder. All those men have
witness of the Scripture that they pleased (iod, and were
good men, both before those things befell them, and also
after. Nevertheless such things happened them lor our ex-
ample: not that we should counterfeit their evil;* but if
while we fight with ourselves, enforcing to walk in the law
of God, as they did, we yet fall likewise, that we des|)air not,
but come again to the laws of God and take better hold.

We read, since the time of Christ's death, of virgins that
have been defiled ; and of martyrs that have been abused.
Why? The judgments of God are bottomless. Such things
have befallen partly for examples; partly, God through sin
healeth sin. Pride can neither be healed, nor yet appear,
but through such horrible deeds. Peradvenlure they were
of the pope's sect, and rejoiced fleshly, thinking that heaven
came by deeds, and not by Christ; and that the outward
deed justified them and made them holy, and not the in-
ward spirit received by faith, and the consent of heart unto
the law of God.

As thou readest, therefore, think that every syllable per-
tains to thine own self, and suck out the pith of the Scrip-
ture, and arm thyself against all assaults. First note with
strong faith the power of God, in creating all of nought;
then mark the grievous fall of Adam, and of us all in him,
through the lightly regarding the commandment of God.
In the fourth chapter God turns unto vVbel, and then to
his offering, but not to Cain and his oflTering : where thou
seest that though the deeds of the evil appear outwardly as
glorious as the deeds of the good; yet in the sight of God,
who looketh on the heart, the deed is good because of the
man, and not the man good because of his deed. In the
sixth, God sends Noah to preach to the wicked, and gives
them space to repent: they wax hardhearted, God brings
them to nought, and yet saves Noah; even by the same
water by which he destroyed them. Mark also what fol-
lowed by the pride of the building of the tower of Babel.

Consider how God sends forth Abraham out of his own
country into a strange land, full of wicked people, and gave
him but a bare promise with him, that he would bless him
and defend him. Abraham believed, and that word saved
and delivered him in all perils: so that we see how that
* Not tliat we sliould imitate their evil aetioTis.

TINDAI,. 24

278 Tindal.

man's life is not maintained by bread only, as Christ saith,
but much rather by believing the promises of God. Behold
how soberly, and how circumspectly, both Abraliam and
also Isaac behaved themselves among the infidels. Abra-
ham bought that which might have been given him for
nought, to cut off occasion of complaint. Isaac, when his
wells, which he had digged, were taken from him, gave
room and resisted not. Moreover, they ear* and sow, and
feed their cattle, and make confederations, and perpetual
truce, and do all outward things; even as they do who have
no faith, for God hath not made us to be idle in this world.
Every man must work godly and truly, to the uttermost of
the power that God has given him ; and yet not trust there-
in, but in God's word or promise, and God will work with
us, and bring that which we do to good effect: and then,
when our power will extend no further, God's promises will
work all alone.

How many things also resisted the promises of God to
Jacob! And yet Jacob pleaded to God with his own pro-
mises, saying, " O God of my father Abraham, and God of
my father Isaac! O Lord! who saidst unto me, Return un-
to thine own country, and unto the place where thou wast
born, and I will do thee good; I am not worthy of the least
of those mercies, nor of that truth which thou hast done to
thy servant. 1 went out with a staff, and come home with
two droves: deliver me out of the hands of my brother
Esau, for I fear him greatly," &c. And God delivered
him, and will likewise deliver all that call unto his pro-
mises with a repenting heart, were they ever so great sin-
ners. Mark also the weak infirmities of the man. He loved
one wife more than another, one son more than another.
And see how God purgeih him. Esau threatens him; La-
ban beguiles him; the beloved wife is long barren; his
daughter is defiled; his wife is defiled, and that of his own
son. Rachel dies, Joseph is taken away, yea, and as he
supposed, rent of wild beasts. And yet how glorious was
his end ! Note the weakness of his children, yea and the sin
of them, and how God through their own wickedness saved
them. These examples teach us, that a man is not at once
perfect, the first day he begins to live well. They that are
strong, therefore, must suffer with the weak, and help to
keep them in unity and peace, one with another, until they
are stronger.

* Plough, (Gen. xiv. 6.)

Prologue to the Five Books of Moses. 279

Note what the brethren said wlion tlicy were attached in
Egypt: " We have verily sinned (said they) against our
brother, in that we saw the anguish of liis soul when he be-
souglit us, and would not hear him; and therefore is this
tribulation come upon us." By which example thou seest
how that conscience of evil doings finds men out at last.
But namely, in tribulation and adversity; there temptation,
and also desperation, yea, and the very pains of hell, find
us out: tliere the soul feels the fierce wrath of God, and
wishes mountains to fall on her, and to hide her, if it were
possible, from the angry face of God.

Mark, also, how great evils follow of how little an occa-
sion. Dinah goes forth alone only to see the daughters of
tlie country, and how great mischief and trouble Ibllowed!
Jacob loved but one son more than another, and how griev-
ous murder followed in their hearts! These are examples
for our learning, to teach us to walk warily and circum-
spectly in the world of weak people, that we give no man
occasions of evil.

Finally, see what God promised Joseph in his dreams.
Those promises accompanied him always, and went down
with him even into the deep dungeon, and brought him up
again, and never forsook him till all that was promised was
fulfilled. These are examples written for our learning, as
Paul saith, to teach us to trust in God in the strong fire of
tribulation, and purgatory of our flesh. And those who
submit themselves to follow God, should note and mark
such things; for their learning and comfort is the fruit of
the Scripture, and the cause why it was written. And with
such a purpose to read it, is the way to everlasting life, and
to those joyful blessings that are promised unto all nations
in the Seed of Abraham, which seed is Jesus Christ our
Lord, to whom be honour and praise for ever, and unto
God our Father through him. Amen.*

* Then follows " A table expounding' certain words in the first
book of Moses." Faith is explained to be " The believing- of God's
promises, and a sure trust in the goodness and truth of God; wliich
faith justified Abraham, (Gen. xv.) and was the mother of all his
good works which he aflerward did, for faith is the goodness of all
works in the sight of God. Good works are things of God's com-
mandment, wrought in faith. And to sow a shoe at the command,
ment of God, to do thy neighbour service v^'ithal; with faith to be
saved by Christ, as God promised us, is much better tlian to build
an abbe}', of thy own imagination, trusting to be saved by the feigned
works of hypocrites."

A PROLOGUE

TO THE SECOND BOOK OF MOSES, CALLED

EXODUS.

By the preface upon Genesis thou mayest understand how
to behave thyself in this book also, and in all other books
of the Scripture. Cleave unto the text and plain story, and
endeavour thyself to search out the meaning of all that is
described therein, and the true sense of all manner of
speakings of the Scripture; of proverbs, similitudes, and
borrowed sj^eech, and beware of subtle allegories.

And note every thing earnestly as things pertaining unto
thine own heart and soul.

For as God used himself unto them of the Old Testa-
ment, even so shall he unto the world's end use himself
unto us which have received his Holy Scripture, and the
testimony of his son Jesus. As God doth all things here
for them that believe his promises, and hearken unto his
commandments, and with patience cleave unto him, and
walk with him: even so shall he do for us, if we receive
the witness of Christ with a strong faith, and endure pa-
tiently, following his steps. And on the other side, as
they that fell from the promise of God through unbelief,
and from his law and ordinances, through impatience ol
their own lusts, were forsaken of God, and so perished,
even so shall we, as many as do likewise, and as many as
.mock with the doctrine of Christ, and make a cloak of it
to live fleshly, and to follov/ our lusts.

Note thereto how God is found true at the last; and how,
when all is past remedy, and brought into desperation, he
then fulfils his promises, and that by an abject and a'cast-
away, a despised, and a refused person; yea, and by a way
impossible to believe.

The cause of all the captivity of God's people is this:
the world ever hates them for their faith and trust which
they have in God: but in vain, till they fall from the faith
of the promises and love of the law and ordinances of God,
and put their trust in holy deeds of their own finding, and
live altogether at their own lust and pleasure, without re-
280

A Prologue to the Second Book of Moses. 281

gard to God, or respect to their neighbour. Then God for-
sakes us, and sends us into captivity lor our dishonouring of
his name, and despising of our neighbour. But the world
persecutes us lor our iaith in Christ only, as the pope now
doth, and not for our wicked living. For in his kingdom
thou mayest quietly, and witli license, and under a protec-
tion, do whatsoever abomination thy heart lusts; but God
persecutes us because wc abuse his holy testament, and be-
cause when we know the truth, we follow it not.

Note, also, the mighty hand of the Lord, how he plays
vith his adversaries, and provokes them, and stirs them up
a little and a little, and delivers not his people in an hour;
that both the patience of his elect, and also the worldly
wit and wily policy of the wicked, wherewith they do fight
against God, might appear.

Mark the long-suffering and soft patience of Moses, and
how he loves the peo[)le, and is ever between the wrath of
God and them, and is ready to live and die with them, and
to be put out of the book that God had written, for their
sakes, (as Paul for his brethren, Romans ix.) and how he
takes his own wrongs patiently, and never avenges himself.
And make not Moses a figure of Christ with Rochester;*
but an example unto all princes, and to all that are in au-
thority, how to rule unto God's pleasure, and unto their
neighbour's profit. For there is not a more perfect life in
this world, both to the honour of God and profit of his
neighbour, nor yet a greater cross, than to rule Christianly.
And of Aaron also, see that thou make no figure of Christ,
until he come unto his sacrificing; but an example unto all
preachers of God's word, that they add nothing unto God's
word, nor take ought therefrom.

Note also, how God sends his promise to the people, and
Moses confirms it with miracles, and the people believe.
But when temptation comes, they fall into unbelief, and few
continue standing. Where thou seest that all are not Chris-
tians that will be so called, and that the cross tries the true
from the feigned; for if the cross were not, Christ would
have disciples enough. Whereof also thou seest, what an
excellent gifi of God true faith is, and how impossible to
be had without the Spirit of God. For it is above all natu-
ral power, that a man, in time of temptation, when God
scourgeth him, should believe then steadfastly how that God

* Like Fisher, bishop of Rochester.
24 *

282 Tindal.

loveth him, and careth for him, and has prepared all good
things for him, and that the scourging is an earnest that
God hath elected and chosen him.

Note how oft Moses stirred them up to believe and trust
in God, putting them in remembrance always in time of
temptation, of ihe miracles and wonders that God had for-
merly wrought in their eye-sight. How diligently also for-
bade he all that might withdraw their hearts from God! He
commanded to put nought to God's word, to take nought
therefrom; to do only that which is right in the sight of the
Lord ; that they should make no manner of image, to kneel
down before it; yea, that they should make no altar of
hewed stone, for fear of images; to flee the heathen idolaters
utterly, and to destroy their idols, and cut down their groves
where they worshipped; and that they should not take the
daughters of them unto their sons, nor give their daughters
to the sons of them. And that whosoever moved any of
them to worship false gods, howsoever nigh of kin he were,
they must accuse him, and bring him to death. Yea, and
wheresoever they heard of man, woman, or city that wor-
shipped false gods, they should slay them, and destroy the
city for ever, and not build it again. And all because they
should worship nothing but God, nor put confidence in any
thing, save in his word.

Yea, and how he warns to beware of witchcraft, sorcery,
enchantment, necromancy, and all crafts of the devil, and
of dreamers, soothsayers, and of miracle-doers, to destroy
his word, and that they should suffer none such to live.

Thou wilt haply say. They tell a man the truth. What
then? God wills that we care not to know what shall come.
He will have us to care only to keep his commandments,
and to commit all that shall befall unto him. He hath pro-
mised to caie for us, and to keep us from all evil. All things
are in his hand; he can remedy all things; and will, for
his truth's sake, if we pray him. In his promises only will
he have us trust, and there rest and seek no further.

How also he provokes them to love; ever rehearsing
the benefits of God done to them already, and the godly
promises that were to come! And what goodly laws of
love he gives, to help one another; and that a man should
not hate his neighbour in his heart, but love him as him-
self. (Levit. xix.) And what a charge he gives in every
place over the poor and needy; over the stranger, friend-
less, and widow ! And when he desires to show mercy,

A Prologue to the Second Book of Moses. 2SS

be rehearses the benelits of God done to them at their need,
tliat thoy might see a cause, at the least way in God, to show
mercy of very love unto tlieir neighbours at their need.

Also there is no law so simple in appearance, through-
out all the five books of Moses, but there is a great reason
for the making thereof, if a man search diligently. As that
a man is forbid to seethe a kid in his mother's milk, moves
us unto compassion, and to be pitiful. As also that a man
should not ofier the sire or dam and the young, both in
one day. (Levit. xxii.) For it might seem a cruel thing,
inasmuch as his mother's milk is, as it were, his blood ;
wherefore God will not have him sod therein; but will
have a man show courtesy upon the very beasts. As in
another place he commands that we muzzle not the ox that
treadeth out the corn, (which manner of threshing is used
in hot countries,) and that because we should much rather
be liberal and kind unto men that do us service. Or haply,
God would have no such wanton meat used among his peo-
ple. For the kid of itself is nourishing, and the goat's milk
is restorative; and both together might be too rank, and
therefore forbidden, or some other like cause there was.

Of the ceremonies, sacrifices, and tabernacle, with all its
glory and pomp, understand that they were not permitted
only, but also commanded of God, to lead the people in the
shadows of Moses and in the night of the Old Testament,
until the light of Christ and day of the New Testament
were come. As children are led in the fantasies of youth
until the discretion of man's age come upon them. And all
was done to keep them from idolatry.

The tabernacle was ordained to the intent they might
have a place appointed them to do their sacrifices openly
in the sight of the people, and namely, of the priests which
waited thereon; that it might be seen that they did all things
according to God's word, and not after the idolatry of their
own imagination. And the costliness of the tabernacle, and
the beauty also pertaining thereunto, that they should see
nothing so beautiful among the heathen, but that they shou"ld
see more beautiful and wonderful things at home; because
they should not be moved to follow them.

And in like manner the divers fashions of sacrifices and
ceremonies were to occupy their minds, that they should
have no lust to follow the heathen ; and the multitude of
them was, that they should have so much to do in keeping
them, that they should have no leisure to imagine others

284 Tindal.

of their own — yea, and that God's word thereby might be
in all that they did, that they might have their faith and
trust in God, which he cannot have that follows either his
own inventions, or traditions of men's making, without
God's word.

Finally: God hath two testaments, the Old and the New.
The Old Testament is those temporal promises which God
made the children of Israel, of a good land, and that he
would defend them; and of wealth and prosperity, and of
temporal blessings, of which thou readest in all the law of
Moses; but especially Levit. xxvi. and Deut. xxviii. Also_
the avoiding of all threatenings and curses, of which thou
readest likewise every where, but especially in the two
books above rehearsed; and the avoiding of all punishment
ordained for the transgressors of the law.

And the Old Testament was built altogether upon the keep-
ing of the law and ceremonies, anti was the reward of keej>-
ing of them in this life only, and reached no further than
this life and this world: as thou readest, Levit. xviii. " A
man that doeth them shall live therein;" which text Paul
rehearseth, Romans x. and Galatians iii. That is. He that
keepcth them shall have this life glorious, according to all
the promises and blessings of the law, and shall avoid both
all temporal punishment of the law, with all the threaten-
ings and cursings also. For neither the law, even of the
ten commandments, nor yet the ceremonies, justified in the
heart before God, or purified unto the life to come. Inso-
much, that Moses at his death, even forty years after the
law and ceremonies were given, complains, saying, God
hath not given you an heart to understand, nor eyes to see,
nor ears to hear unto this day. As though he had said,
God hath given you ceremonies, but ye know not the use
of them; and hath given you a law, but hath not written
it in your hearts.

Wherefore serveth the law then, if it gives us no power
to do the law? Paul answers. That it was given to utter*
sin only, and to make it appear. As a corrosive is laid
unto an old sore, not to heal it, but to stir it up, and make
the disease alive, that a man might feel in what jeopardy
he is, and how nigh death, though not aware, and to make
a way for the healing plaster.

Even so saith Paul, (Galatians iii.) The law was given
because of transgression, (that is, to make the sin alive,
* Show, make manifest.

A Prologue to the Second Book of Moses. 28fl|

hat it might be (Mt and seen,) until the seed came, unto
whom it was promised: that is to say, until the children of
faith can)C, or until Christ came, that seed in whom God
proin'sed Abraham that all nations of the world should be
blessed.

That is, the law was given to utter sin, death, damna.
lion, and curse, and to drive us unlo Christ, in whom for-
giveness, life, justifying, and blessings were promised; that
we might see so great love of God to usward in Christ,
that we, henceforth overcome with kindness, might love
again, and of love keep the commandmenis.

Now he that goes about to quiet his conscience, and to
justify himself with the law, does but heal his wounds with
fretting corrosives. And he that goes about to purchase
grace with ceremonies, doth but suck the ale pole* to
<]uench his thirst, inasmuch as the ceremonies were not
given to justify the heart, but to signify the justifying, and
forgiveness that is in Christ's blood.

Of the ceremonies, that they justify not, thou readest
Hebrews x. It is impossible that sin should be done away
with the blood of oxen and goats. And of the law thou
readest, Gal. iii. If there had been a law given that could
have quickened or given life, then had righteousness, or
justifying, come by the law indeed. Now the law not only
quickens not the heart, but also wounds it with conscience
of sin, and ministers death and damnation unto her. (2 Cor.
iii.) So that she must needs die and be damned, except
she find other remedy. So far it is off that she is justified,
or hoi pen by the law.

The New Testament is those everlasting promises which
are made us in Christ the Lord, throughout all the Scrip,
ture. And that testament is built on faith, and not in
works. For it is not said of that testament, He that worketh
shall live; but " He that believeth shall live:" as thou read-
est, John iii. God so loved the world that he gave his only
begotten Son, that none which believe in him should perish,
but have life everlasting.

And when this testament is preached and believed, the
Spirit enters the heart, and quickens it, and gives her life,
and justifies her. The Spirit also makes the law a lively
thing in the heart, so that a man brings forth good works
of his own accord, without compulsion of the law, without
fear of threatenings, or cursings; yea, and without any man-
* The pole or sign before the ale-house.

286 Tindal.

ner of respect or love unto any temporal pleasure, but of
the very power of the Spirit, received through faith, as
thou readest, John i. He gave them power to be the sons
of God, in that they believed on his name.

And of that power they work; so that he which hath
the Spirit of Christ is now no more a child: he neither
learneth nor worketh any longer for pain of the rod, or for
fear of imaginary monsters or pleasure of apples, but does
all things of his own courage: as Christ saith, John vii.
He that believelh on me shall have rivers of living waters
flowing out of his belly. That is, all good works, and all
gifts of grace spring out of him naturally, and by their own
accord. Thou needest not to wrest good works out of him,
as a man would wring verjuice out of crabs; nay, they flow
naturally out of him, as springs out of rocks.

The New Testament was ever, even from the beginning
of the world. For there were always promises of Christ to
come by faith, in which promises the elect were then justi-
fied inwardly before God, as outwardly before the world,
by keeping of the law and ceremonies.

And in conclusion, as thou seest blessings, or cursings
follow the breaking or keeping of the law of Moses; even
so, naturally, do the blessings or cursings follow the break-
ing or keeping of the law of nature, out of which spring all
our temporal laws. So that when the people keep the tem-
poral laws of their land, temporal prosperity, and all man-
ner of such temporal blessings (as thou readest of in
Moses) do accompany them, and fall upon them. And,
contrariwise, when they sin unpunished, and when the
rulers have no respect unto equity or honesty, then God
sends his curse among them, as hunger, dearth, murrain,
pestilence, war, oppression, with strange and wonderful
diseases, and new kinds of misfortune and evil luck.

If any man ask me, seeing that faith justifies me, Why
I work? I answer. Love compels me. For as long as my
soul feels what love God hath showed me in Christ, I can-
not but love God again, and his will and commandments,
and of love work them, nor can they seem hard unto me.
I think not myself belter for my working, nor seek heaven,
nor a higher place in heaven, because of it. For a Chris-
tian works to make his weak brother more perfect, and not
to seek a higher place in heaven. I compare not myself
■with him that works not. No, he that works not, to-day,
shall have grace to turn, and to work to-morrow; and ia

A Prologue to the Second Book of Moses. 287

the mean time I pity him, and pray for him. If I had
wrought the will of CJod those thousand years, and aDother
had wrought the will of the devil as long, and he this day
turn and be as well willintr to sufli-r with Christ as 1, he
hath this da)^ overtaken me, and is as far come as I, and
shall have as much reward as I; and I envy him not, but
rejoice most of all as of lost treasure found. For if I be
of God, I have these thousand years suffered to win him to
conie and praise the name of God with mc. These thou-
sand years I have prayed, sorrowed, longed, sighed, and
sought for that which 1 hav(> this day found; and therefore
I rejoice with all my might, and praise God, for his grace
and mercy.*

* The reader will have observed tliat Tindal often dwells upon
the Scriptural doctrine respecting faith and works; there is, liow-
ever, another passag-e in liis Obedience of a Christian Man wliich
oug-ht not to be omitted, and may be inserted in this place, as the
subject is connected with the observations in the text.

" Remember that Christ is the end of all things. He only is our
resting place, and lie is our peace. (Eph. ii.) For as there is no sal-
vation in any other name, so is there no peace in any other name.
Thou shall never have rest in thy soul, neither shall the worm of
conscience ever cease to gnaw thine heart, till tliou come at Christ;
till thou hear the glad tidings, how that God for his sake hath for-
given thee all freely. If thou trust in thy works there is no rest.
Thou shalt think, I have not done enough. Have I done it with so
great love as I should do ? Was I so glad in doing as I would be to
receive help at my need? I have left this or that undone, and such
like. If tliou trust in confession, then shalt thou think, Have I told
all? Have I told all the circumstances? Did I repent enough? Had
I as great sorrow in my repentance for my sins as I had pleasure
in doing of tiiem ? Likewise in our holy pardons and pilgrimages
gettest thou no rest. For thou scest that the very gods themselves
which sell tlicir pardon so good cheap, or somewhiles give them
freely for glory sake, trust not therein themselves. They tJuild col-
leges, and make perpetuities to be prayed for, for ever, and lade the
lips of their beadsmen or chaplains with so many masses, and dirges,
and so long service, that I have known some that have bid the devil
take their founders' souls, for very impatience and weariness of so
painful labour.

" As pertaining to good deeds, therefore, do the best thou canst,
and desire God to give thee strength to do better daily ; but in Christ
put thy trust, and in the pardon and promises that God hath made
thee for his sake, and on that rock build tliine house, and there
dwell. For there only shalt thou be sure from all storms and tern-
pests, and from all wily assaults of our wicked spirits, which study
with all falsehood to undermine us. And the God of all mercy give
thee grace so to do, unto whom be glory for ever. Amen."

A PROLOGUE

INTO THE THIRD BOOK OF MOSES, CALLED

LEVITICUS.

The ceremonies which are described in this book were
chiefl}' ordained of God, to occupy the minds of that people
the Israelites, and to keep them from serving God after the
imagination of their blind zeal and good intent — that their
consciences might be established, and they sure that they
pleased God therein; which were impossible, if a man did
of his own head that which was not commanded of God,
nor depended of any appointment made between him and
God. Such ceremonies were unto them as an ABC, to
learn to spell and read; and as a nurse, to feed them with
milk and pap, and to speak unto them after their own capa-
city, and to lisp the words unto them, according as the
babes and children of that age might sound them again.
For all that were before Christ were in the infancy and
childhood of the world, and saw that sun which we see
openly, only through a cloud, and had but feeble and weak
imaginations of Christ, as children have of men's deeds: a
few prophets excepted, who yet described him unto others
in sacrifices and ceremonies, likenesses, riddles, proverbs,
and dark and strange speaking, until the full age came
when God would show him openly unto the whole world,
and deliver them from their shadows and cloud-light, and
the heathen out of their dead sleep of stark blind ignorance.
And as the shades vanish away at the coming of the light,
even so do the ceremonies and sacrifices at the coming of
Christ; and are henceforth no more necessary than a token
left in remembrance of a bargain, is necessary when the
bargain is fulfilled. And though they seem merely childish,
yet they are not altogether fruitless; as the puppets,* and
twenty manner of trifles, which mothers permit unto their
young children, are not all in vain. For albeit such fantasies
are permitted to satisfy the children's desires, yet as they
are the mother's gift, and are done in place and time at her
commandment, they keep the children in awe, and make
them know the mother, and also make them more apt against
a stronger age to obey in things of greater earnest.

* Dolls.
^88

A Prologue into the Third Booh of Moses. 289

And moreovor, though sacrifices and ceremonies can be
no ground or foundation to build upon — that is, though we
can prove nought with them — yet when we have once
found out Christ and his mysteries, then we may borrow
figures, that is to say allegories, similitudes, or examples
to open Christ, and the secrets of God hid in Christ, even
unto the quick, and can declare them more lively and sen-
sibly with them than with all the words of the world. For
similitudes have more virtue and power with them than
bare words, and lead a man's understanding further into
the pith and marrow and spiritual understanding of the
thing, than all the words that can be imagined. And
though also all the ceremonies and sacrifices have, as it
were, a star-light of Christ, yet some there are that have,
as it were, the light of the broad day, a little before the sun
rising; and express him, and the circumstances and virtue
of his death so plainly, as if we should play his passion on
a scaffold, or in a stage play, openly before the eyes of the
people;*' as the sca}x>goat, the brazen serpent, the ox
burnt without the host, the passover lamb, &c. Insomuch
that I am fully persuaded, and cannot but believe that God
had showed Moses the secrets of Christ, and the very man-
ner of his death beforehand, and commanded him to ordain
them for the confirmation of our faith, who are now in the
clear daylight. And I believe also that the prophets, who
followed Moses to confirm his prophecies, and to main-
tain his doctrine unto Christ's coming, were moved by
such things to search further of Christ's secrets. And
though God would not have the secrets of Christ generally
known, save unto a ?e\v familiar friends, which in that in-
fancy he made of man's understanding to help the other
babes; yet as they had a general promise that one of the
seed of Abraham should come and bless them, even so they
had a general faith that God would by the same man save
them, though they wist not by what means; as the very
apostles, when it was oft told them, yet could never com-
prehend it, till it was fiilfilled in deed.

And beyond all this, their sacrifices and ceremonies, as

* The subjects of the mysteries, or stage plays, of those times
usually were taken from Scripture. The conorcgation of protestants
in London in queen Mary's reign, liad met for worsliip under sem-
blance of attendinor one of these representations, in December 1557,
when Rough, their minister, and others, were taken, and shortly
after burned. See Fox.

■ri>M)AL. 25

290 Tindal.

far as the promises annexed unto them extend, so far they
saved them and justified them and stood them in the same
stead as our sacraments do us; not by the power of the
sacrifice or deed itself, but by the virtue of the faith in the
promise, which the sacrifice or ceremony preached, and
■whereof it was a token or sign. For the ceremonies and
sacrifices were left with them, and commanded them to
keep the promise in remembrance, and to wake up their
faith. As it is not enough to send many on errands, and
to tell them what they shall do; but they must have a re-
membrance with them, though it be but a ring of a rush
about one of their fingers. And as it is not enough to make
a bargain with words only, but we must put thereto an
oath, and give earnest to confirm the iaith of the person
with whom it is made. And in like manner if a man pro-
mise, whatsoever trifle it be, it is not believed except he
hold up his finger also; such is the weakness of the world.
And therefore Christ himself used oftentimes divers cere-
monies in curing the sick, to stir up their faith withal. As
for an example — it was not the blood of the lamb that
saved them in Egypt, when the angel smote the Egyptians;
but the mercy of God, and his truth, whereof that blood
was a token and remembrance, to stir up their fiiith wilhal.
For though God make a promise, yet it saves none finally,
but them that long for it, and pray God with a strong faith
to fulfil it, for his mercy and truth only, and acknowledge
their unworthiness. And even so our sacraments, if they
be truly ministered, preach Christ unto us, and lead our
faith unto Christ; by which faith our sins are done away,
and not by the deed or work of the sacrament. For as it
was impossible that the blood of calves should put away
sin ; even so is it impossible that the water of the river
should wash our hearts. Nevertheless, the sacraments
cleanse us, and absolve us of our sins as the priests do, in
preaching of repentance and faith, for which cause either
of them were ordained ; but if they preach not, whether it
be the priest or the sacrament, so profit they not.

And if a man allege Christ, (John iii.) saying, Except a
man be born again of water and of the Holy Ghost, lie
cannot see the kingdom of God, and will therefore that
the Holy Ghost be present in the water, and therefore that
the very deed or work puts away sin; then I will send
him unto Paul, who asked the Galalians, Whether they
received the Holy Ghost by the deeds of the law, or by

A Prologue into the Third Book of Moses. 291

preaching of failh? and thcrc concluded that the Holy
Ghost accompanieth the pivaching of lliith, and with the
word of Ihitii enters the heart and purgeth it; wliich thou
mayest also understand by St. Paul saying, Ye are born
anew out of the water through the word. So now if bap-
tism preach to ine the; washing in Christ's blood, so doth
the Holy Citiost aci-ompany it; and that deed of preaching,
through faith, doth put away my sins. For the Holy Ghost
is no dumb God, nor God that goeth a mumming.* If a
man say of the sacrament of Christ's body and blood, that
it is a sacrifice as well for the dead as for the quick, and
therefore the very deed itself justifies and puts away sin; I
answer, that a sacrifice is the slaying of the body of a
beast, or a man: whereibre, if it be a sacrifice, then is
Christ's body there slain, and his blood there shed; but
that is not so. And therefore it is properly no sacrifice,
but a sacrament, and a memorial of that everlasting sacri-
fice, once for all, which he offered upon the cross now fif-
teen hundred years ago, and which preaches only unto
them that are alive. And as for them that are dead, it is
as profitable unto them as a candle in a lanthern without
light, is unto them that walk by the way in a dark night;
and as the gospel sung in Latin is unto them that under-
stand it not at all, and as a sermon pi'eached to him that is
dead, and hears it not.f It preaches unto them that are
alive only; for they that are dead, if they died in the faith
which that sacrament preaches, they are safe, and are past
all jeopardy. For when they were alive their hearts loved
the law of God, and therefore sinned not, and were sorry
that their members sinned, and ever moved to sin, and
therefore, through faith, it was forgiven them. And now
their sinful members are dead, so that they can now sin no
more; wherefore it is unto them that be dead neither sacra-
ment nor sacrifice. But under the pretence of their soul-
health, it is a servant unto the holy covetousness of our
spiritualty, and an extortioner, and a builder of abbeys,
colleges, chauntries, and cathedrals, with false gotten
goods, a pickpurse, a robber, and a bottomless bag.

Some man would haply say, that the prayers of the

* A masker, a mute person in a masquerade. Tindal also alludes
to the mummery of the priest when otRciating in the sacrifice of the
mass, or Romish sacrament of the altar.

t Mass is frequently said for the deliverance of souls from purga-
tory, and ill the canon or service; of tlie mass there is especial Coil>-
meinoration of the dead, or prayer for them.

292 Tindal.

mass help much; not the living only, but also the dead.
Of the hot fire of their fervent prayer, which consumes
faster than all the world is able to bring sacrifice, I have
said sufficiently in other places. Howbeit, it is not possi-
ble to bring me to believe, that the prayer which helps its
own master unto no virtue, should purchase me the forgive-
ness of sins. If I saw that their prayers had obtained them
grace to live such a life as God's word did not rebuke, then
could I soon be borne in hand that whatsoever they asked
of God, their prayers should not be in vain. But now what
good can he wish me in his prayers, that envies me Christ,
the food and the life of my soul? What good can he wish
me, whose heart cleaves asunder for pain, when I am
taught to repent of my evil?

Furthermore, because few know the use of the Old Testa-
ment, and the most part think it notliing necessary but to
make allegories, which they feign every man after his own
brain at wild adventure, without any certain rule; there-
fore though I have spoken of them in another place, yet,
lest the book come not to all men's hands that shall read
this, I will speak of them here also a word or twain.

We had need to take heed every where tJiat we be not
beguiled with false allegories, whether they be drawn out
of the New Testament or the Old, either out of any other
story, or of the creatures of the world, but namely in this
book. Here a man had need to put on all his spectacles,
and to arm himself against invisible spirits.

First, allegories prove nothing (and by allegories under-
stand examples or similitudes borrowed of strange matters,
and of another thing than thou entreatest of) As though
circumcision be a figure of baptism, yet thou canst not
prove baptism by circumcision. For this argument were
very feeble; the Israelites were circumcised, therefore we
must be baptized. And in like manner, though the offer-
ing of Isaac were a figure or example of the resurrection,
yet is this argument nought — Abraham would have offered
Isaac, but God delivered him from death, thei-efore we shall
rise again, and so forth in all other.

But the very use of allegories is to declare and open a
text, that it may be the better perceived and understood.
As when I have a clear text of Christ and the apostles,
that I must be baptized, then I may borrow an example of
circumcision to express the nature, power, and fruit, or
effect of baptism. For as circumcision was unto them a

A Prologue into the Third Book of Moses. S93

common bad^o, signifying tliat they were all soldiers of
God, to war his war, and separating ihuni from all other
nations, disobedient unto God ; even so baptism is our
common badge, and sure earnest and perpetual memorial
that we pertain unto Christ, and arc separated I'rom all
that are not C'hrist's. And as circumcision was a token,
certii'ying them that tliey were received into the favour of
God, and their sins forgiven them, even so baptism ceiti-
fied us that we are washed in the blood of Christ, and re-
ceived to favour i"ur his sake; and as circumcision signified
unto them the cutting away of their own lusts, and slaying
of their free-will, as they call it, to follow the will of God ;
feven so baptism signifies unto us repentance, and the mor-
tifying of our unruly members and body of sin, to walk in
a new life, and so (brth.

And likewise, though the saving of Noah, and of them
that were with him in the ship, through water, is a figure,
that is to say, an example and likeness of baptism, as Peter
makes it, (1 Pet. iii.) yet I cannot prove baptism therewith,
but describe it only. For as the ship saved them in the
water through faith, in that they believed God, and as the
others that would not believe Noah perished; even so bap-
tism saves us through the word of faith which it preaches,
when all the world of the unbelieving perish. And Paul
(1 Cor. X.) makes the sea and the cloud a figure of bap-
tism, by which, and a thousand more, I might declare it,
but not prove it. Paul also, in the same place, makes the
rock out of which Moses brought water unto the children
of Israel, a figure or example of Christ; not to prove
Christ, (for that were impossible,) but to describe Christ
only. Even as Christ himself (John iii.) borrows a simili-
tude or figure of the brazen serpent to lead Nicodemus
■from his earthly imagination into the spiritual understand-
ing of Christ, saying: As Moses lifted up a serpent in the
wilderness, so m"u3t the Son of man be lifted up, that none
that believe in him perish, but have everlasting life. By
which similitude, the virtue of Christ's death is better de-
scribed than thou couldest declare it with a thousand words.
For as those murmurers against God, as soon as they re-
pented, were healed of their deadly wounds, through look-
inii on the brazen serpent only, without medicine or any-
other help, yea, and without any other reason but that
God hath said it should be so, and not to murmur again,
25*

294 TindaL

but to leave their murmuring: even so all that repent,
and believe in Christ, are saved from everlasting death,
of pure grace, without, and before their good works, and
not to sin again, but to fight against sin, and henceforth to
sin no more.

Even so with the ceremonies of this book thou canst
prove nothing, save describe, and declare only the putting
away of our sins through the death of Christ. For Christ
is Aaron and Aaron's sons, and all that ofler the sacrifice
to purge sin. And Christ is all manner of offering that is
offered; he is the ox, the sheep, the goat, the kid, and
Iamb; he is the ox that is burnt without the host, and the
scape-goat that carried all the sin of the people away into
the wilderness. For as they purged the people from their
worldly uncleannesses through blood of the sacrifices, even
so doth Christ purge us from the uncleanness of everlast-
ing death with his own blood; and as their worldly sins
could no otherwise be purged than by blood of sacrifices,
even so can our sins be no otherwise forgiven than through
the blood of Christ. All the deeds in the world, save the
blood of Christ, can purchase no forgiveness of sins ; for
our deeds do but help our neighbour, and mortify the flesh,
and help that we sin no more ; but if we have sinned, it
must be freely forgiven through the blood of Christ, or re-
main for ever.

And in like manner, of the lepers thou canst prove no-
thing. Thou canst never conjure out confession thence,
howbeit thou hast a handsome example there to open the
binding and loosing of our priests, with the key of God's
word; for as they made no man a leper, even so ours
have no power to command any man to be in sin, or to go
to purgatory or hell. And therefore, (inasmuch as binding
and loosing is one power,) as those priests healed no man,
even so ours cannot of their invisible and dumb power
drive any man's sins away, or deliver him from hell,
or feigned purgatory. Howbeit, if they preached God's
word purely, which is the authority that Christ gave them,
then they should bind and loose, kill and make alive again,
make unclean and clean again, and send to hell and fetch
thence again, so mighty is God's word. For if they
preach the law of God, they should bind the consciences
of sinners with the bonds of the pains of hell, and bring
them unto repentance. And then if they preached unto

A Prologue into the Fourth Book of Moses. 295

them the mercy that is in Christ, they should loose them,
and quiet their raging consciences, and cerlily them of the
favour ol' God, and that their sins be forgiven.

Finally, beware of allegories; for there is not a more
handsome or apt thing to beguile withal than an allegory;
nor a more subtle and pestilent thing in the world to per-
suade a false matter than an allegory. And contrariwise;
there is not a better, more vehement, or mightier thing to
make a man understand withal than an allegory. For
allegories make a man quick witted, and print wisdom in
him ; and make it to abide, where bare words go but in at
the one ear, and out at the other. As this, with such like
sayings: " Put salt to all your sacrifices;" instead of this
sentence, " Do all your deeds with discretion," grateth and
biteth (if it be understood) more than plain words. And
when I say, instead of these words, " Boast not yourself of
your good deeds," " Eat not the blood, nor the lat of your
sacrifice;" there is as great difference between them as
there is distance between heaven and earth. For the life
and beauty of all good deeds is of God, and we are but the
carrion-lean, we are only the instrument whereby God
worketh only, but the power is his. As God created Paul
anew, poured his wisdom info him, gave him might, and
promised him that his grace should never fail him, &c. and
all without deservings, except that murdering the saints,
and making them curse and rail on Christ, be meritorious.
Now, as it is death to eat the blood or fat of any sacrifice,
is it not, think ye, damnable to rob God of his honour, and
to glorify myself with his honour?

THE PROLOGUE

INTO THE FOURTH BOOK OF MOSES, CALLED

NUMERl.

In the second and third book they received the law ; and
in this fourth they begin to work and to practise. Of which
practising you see many good examples of unbelief, and
what free-will doeth, when she taketh in hand to keep the
law of her own power, without help of faith in the promises

296 Tindal.

of God — how she leaveth her masters' carcasses by the
way in the wilderness, and bringeth them not into the land
of rest. Why could they not enter in? Because of their
unbelief (Heb. iii.) For had they believed, so had they
been under grace, and their old sins had been forgiven
them; and power should have been given them to have
fulfilled the law thenceforth, and they should have been
kept from all temptations that had been too strong for them.
For it is written, (John i.) He gave them power to be the
sons of God, through believing in his name. Now to be
the son of God is to love God and his commandments, and
to walk in his way after the example of his Son, Christ.
But these people took upon them to work without faith, as
thou seest in the xivth oi" this book, where they would fight,
and also did, without the word of promise; even when they
were warned that they should not. And in the xvith again,
they would please God with their holy, faithless works (for
where God's word is not there can be no faith); but the fire
of God consumed their holy works, as it did Nadab and
Abihu. (Levit. x.) And from these unbelievers turn thine
eyes unto the pharisees, who before the coming of Christ
in his flesh, had laid the foundation of free-will after the
same example. Whereon thej^ built holy works after their
own imagination, without faith of the word, so fervently,
that for the great zeal of them, the)' slew the King of all
holy works, and the Lord of free-will, who only through
his grace makefh the will free, and looseth her from bon-
dage of sin, and giveth her love and desire unto the laws
of God, and power to fulfil them. And so through their
holy works done by the power of free-will, they excluded
themselves out of the holy rest of forgiveness of sins, by
faith in the blood of Christ.

Concerning vows, whereof thou readest in the xxxth
chapter, liicre may be many questions; whereunto I an-
swer shortly, that we ought to put salt to all our offerings;
that is, we ought to minister knowledge in all our works,
and to do nothing whereof we cannot give a reason out of
God's words. We now are in the daylight, and all the
secrets of God, and all his counsel and will is opened unto
us, and He that was promised should come and bless us,
is come already, and hath shed his blood for us, and hath
blessed us with all manner of blessings, and hath obtained
all grace for us, and in him we have all. Wherefore God
henceforth will receive no more sacrifices of beasts of us,

A Prologue into the Fourth Book of Moses. 297

as thou readcst, Hcb. x. If thou burn unto God the blood
or fat of beasts, to obtain forgiveness of sins thereby, or
that God should the better hear thy request, then thou dost
wrong unto the blood of Christ, and Christ unto thee is dead
in vain* For in him God hath promised not forgiveness
of sins only, but also whatsoever we ask to keep us from
sin and temptation withal. If thou repent not of thy sin,
it is impossible that thou shoiddest believe that Christ had
delivered thee from the danger thereof. If thou believe not
that Christ halh delivered thee, it is impossible that thou
shouldest love God's commandments. If thou love not the
commandments, Christ's Spirit is not in thee, which is the
earnest of forgiveness of sin, and of salvation.

For Scripture teaches, first repentance, then faith in
Christ, that for his sake, sin is forgiven to them that re-
pent; then good works, which are nothing save the com-
mandment of God only. And the commandments are no-
thing else, save the helping of our neighbours at their need,
and the taming of our members, that they might be pure
also, as the heart is pure through hate of vice and love of
virtue, as God's word teaches us, which works must pro-
ceed out of the faith: that is, I must do them for the love
which I have to God, for that great mercy which he hath
showed me in Christ, or else I do them not in the sight of
God. And that I faint not in the pain of the slaying of the
sin that is in my flesh, mine help is the promise of the as-
sistance of the power of God, and the comfort of the reward
to come; which reward I ascribe unto the goodness, mercy,
and truth of the Promiser, who hath chosen me, called me,
taught me, and given me the earnest thereof; and not unto
the merits of my doings, or sufferings. For all that I do
and suffer, is but the way to the reward, and not the de-
serving thereof.*

* A considerable part of this prologue, relating to the monastic
orders and vows, has been omitted.

%

A PROLOGUE

INTO THE FIFTH BOOK OF MOSES, CALLED

DEUTERONOMY.

This is a book worthy to be read in, day and night, and
never to be out of hand. For it is the most excellent of
all the books of Moses. It is easy also and light, and a
very pure gospel, that is, a preaching of faith and love;
deducing the love to God out of faith, and the love of a
man's neighbour out of the love of God. Herein also thou
mayest learn right meditation or contemplation, which is
nothing else save the calling to mind, and a repeating in
the heart, of the glorious and wonderful deeds of God, and
of his terrible handling of his enemies, and merciful en-
treating of them that come when he calleth them, which
this book doth, and almost nothing else.

In the four first chapters Moses rehearses the benefits
of God done unto them, to provoke them to love; and his
mighty deeds done above all natural power, and beyond
all natural capacity of faith, that they might believe God,
and trust in him, and in his strength. And thirdly he re-
hearses the fierce plagues of God upon his enemies, and on
those who through impatience and unbelief fell from him;
partly to tamo and abate the appetites of the flesh which
alway fight against the Spirit, and partly to bridle the wild
raging lusts of those in whom was no Spirit ; that though
they had n« power to do good of love, yet at the least, they
should abstain from outward evil, for fear of wrath and
cruel vengeance which should fall upon them, and shortly
find them out, if they cast up God's nurture, and run at
riot beyond his laws and ordinances.

Moreover he charges them to put nought to, nor take
aught away from God's words, but to be diligent only to
keep them in remembrance, and in the heart, and to teach
their children for fear of forgetting. And to beware either
298

A Prologue into the Fifth Book of Moses. 2if9

of making imagery, or of bowinor themselves unlo images,
saying, Ye saw no image when God spake unto you, but
heard a voice only, and that voice keep, and thereunto
cleave, for it is your Vilh and it shall save you. And finally
if, as the frailty of all flesh is, they shall have fallen from
God, and he have brought them into trouble, adversity, and
cumbrance and all necessity; yet if they repent and turn,
he promises them, that God shall remember his mercy, and
receive them to grace again.

In the fifth chapter Moses repeats the ten command-
ments; and that they might see a cause to do them of love,
he bids them remember that they were bound in Egypt,
and how God delivered them with a mighty hand, and a
stretciied out arm, to serve him, and to keep his command-
ments; as Paul sailh that we are bought with Christ's blood,
and therefore are his servants, and not our own, and ought
to seek his will and honour only, and to love and serve one
another for his sake.

In the sixth he sets out the fountain of all command-
ments— that is, that they believe there is but one God who
doeth all, and therefore ought only to be loved with all the
heart, all the soul, and all the might. For love only is the
fulfilling of the commandments, as Paul also saith unto the
Romans and Galatians likewise. He warns them also that
they forget not the commandments, but teach them their
children, and show their children also how God delivered
them out of the bondage of the Eifyptians, to serve him and
his commandments, that the children might see a cause to
work of love likewise.

The seventh is altogether of faith: he removes all oc-
casions that might withdraw them from the faith, and pulls
them also from all confidence in themselves, and slirs them
up to trust in God, boldly and only.

Of the eighth chapter thou seest that the cause of temp-
tation is, that a man might see his own heart. For when
I am brought into that extremity, that I must either suffer
or forsake God, then I shall feel how much I believe and
trust in him, and how much I love him. In like manner,
if my brother do me evil for my good, then if I love him
when there is no cause in him, I see that my love was of
God, and even so if I then hate him, I feel and perceive
that my love was but worldly; and finally he stirs them to
the faith and love of God, and drives them from all confi-
dence in their ownselves.

X

300 Tindal.

In the ninth also he moves them unto faith, and to put
their trust in God, and draws them from confidence of
themselves, by rehearsing all the wickedness which they
had wrought, from the first day he knew them unto* that
same day. And in the end he repeats how he besought
God in Horeb, and overcame him with prayer, where thou
mayest learn the right manner to pray.

In the tenth he reckons up the pith of all laws, and the
keeping of the law in the heart; which is to fear God, love
him, and serve him with all the heart, soul, and might, and
keep his commandments of love. And he shows a reason
why they should do that — even- because God is Lord of
heaven and earth, and hath also done all for them of his
own goodness, without their deserving. And then out of
Ihe love unto God, he brings the love unto a man's neigh-
bour, saying, God is Lord above all lords, and loveth all
his servants inditierently, as well the poor and feeble, and
the stranger, as the rich and mighty, and therefore willeth
that we love the poor and the stranger. And he adds a
cause. For ye were strangers, and God delivered you, and
hath brought you unto a land where ye be at home. Love
the stranger therefore for his sake.

In the eleventh he exhorts them to love and fear God,
and rehearses the terrible deeds of God upon his enemies,
and on them that rebelled against him. And he testifies
unto them both what will follow, if they love and fear God,
and what also if they despise Jjim, and break his command-
ments.

In the twelfth he commands to put out of the way all
that might be an occasion to hurt the faith, and forbids to
do auijht afier their own minds, or to alter the word of God.

In the thirteenth he forbids to hearken unto aught save
unto God's w'ord ; no, though he who counsels the contrary
should come with miracles, as Paul saith unto the Gala-
tians.

In the fourteenth, the beasts are forbidden, partly for
uncleanness of them, and partly to cause hate between the
heathen and them, that they should have no conversation
together, in that one abhorred what the other ate. Unto
the fifteenlh chapter all pertain unto faith and love chiefly,
and in this fifteenth, he begins to treat more specially of
thino-s pertaining unto the commonwealth, and equity, and
exhorts unto the love of a man's neighbour. And in the
sixteenth, among other things, he forgets not the same.

A Prologue, into the Fifth Book of Moses. 301

And in the seventeenth he treats of right and equity chiefly,
insoiniiuh tliat when he looks unto faith and unlo the punish-
ment of idolaters, he yet ends in a law of love and equity;
forbidding to condemn any man under less than two wit-
nesses at the least, and commands to bring the trespasser
unto the open gate of the city, where all men go in and
out, that all men might hear the cause and see that he had
but right. Rut the pope has found a better way; even to
oppose him without any accuser, and that secretly, that no
man know whether he have right or no, either hear his
articles or answer; for fear lest the people should search,
whether it were so or no.

In the eighteenth he forbids all false and devilish craAs
that hurt true faith. Moreover, because the people could
not hear the voice of the law spoken to them in fire, he
promises them another prophet to bring them better tidings,
which was spoken of Christ our Saviour.

The nineteenth, and unto the end of the twenty-seventh,
is almost altogether of love unto our neighbours, and of
laws of equity and honesty, with now and then a respect
unto faith.

The twenty-eighth is a terrible chapter, and to be trem-
bled at: a Christian man's heart might well bleed for sor-
row at the reading of it, for fear of the wrath that is like
to come upon us, according unto all the curses which thou
there readest. For according unto these curses hath God
dealt with all nations, after they were fallen into the abo-
minations of blindness.

The twenty-ninth is alike terrible, with a godly lesson
in the end, that we should leave searching of God's secrets,
and give diligence to walk according to that he hath opened
unto us. For the keeping of the commandments of God
teaches wisdom; as thou mayest see in the same chapter,
where Moses saith, Keep the commandments, that ye may
understand what ye ought to do. But to search God's
secrets blinds a man, as is well proved by the swarms of
our sophisters, whose wise books now when we look in the
Scripture, are found but full of foolishness.

TINDAt. 26

PROLOGUES

UPON

THEGOSPELS.

From the edition of TindaVs translation of the Testament.

PRINTED A. D, 1533.
PROLOGUE UPON THE GOSPEL OF ST. 3IATTHEW.

Here hast thou, most dear reader, the New Testament,
or covenant made with us of God in Christ's blood, which
I have looked over again, now at the last, with all dili-
gence, and compared it with the Greek, and have weeded
out of it many Ihults which lack of help at the beginning,
and oversight did sow therein. If aught seem changed, or
not altogether agreeing with the Greek, let the finder of the
fault consider the Hebrew phrase, or manner of speech lelt
in the Greek words, whose preterperfect tense and present
tense are oft both one, and the future tense is the optative
mood also, and the future tense oft the imperative mood in
the active voice, and in the passive ever. Likewise person
for person, number for number, and interrogation for a con-
ditional, and such like is with the Hebrews a common
usage. I have also in many places set light* in the margin
to understand the text by. If any man find faults either
with the translation, or aught beside, (which is easier for
many to do than so well to have translated it themselves
of their own understanding, at the beginning without an
ensample,) to the same it shall be lawful to translate it
themselves, and to put what they please thereto. If I shall
perceive, either by myself, or by information of other, that
aught has escaped me, or might more plainly have been
translated, I will shortly after cause it to be amended.
Howbeit, in many places, methinks it better to put a de-
claration in the margin, than to run too far from the text.
And in many places where the text seemeth at the first
hard to be understood, yet the circumstances before and
after, and often reading together, make it plain enough.

Moreover, because the kingdom of heaven, which is the

* An interpretation.
302

Prologue upon the Gospel of St. Matthew. 303

Scripture and word of God, may be so locked up that he
M'hich readcth it or heareth it cannot understand it, as
Christ testifies that the scribes and pharisees had so shut
it up, (Matt, xxiii.) and had taken away the key of know-
ledge, (Luke xi.) that the Jews who thought themselves
within, were so locked out, and are so to this day, that
they can understand no sentence of the Scripture, unto
their salvation, lhou<rh they can rehearse the text every
where and dispute thereof as subtily as the popish doctors
of Dunces dark learning,* who with their sophistry served
us as the pharisees did the Jews.

Therefore, that I might be found faithful to my Father
and Lord, in distributing unto my brethren and fellows of
one faith their due and necessary food, so dressing it and
seasoning it, that the weak stomachs may receive it also,
and be the better for it; I thought it my duty, most dear
reader, to warn thee before, and to show thee the right
way in, and to give thee the true key to open it, and to
arm thee against false prophets, and malicious hypocrites;
whose perpetual study is to blind the Scripture with glosses,
and there to lock it up, where it should save the soul ; and
to make us shoot at a wrong mark, to put our trust in
those things that profit their bellies only, and slay our souls.

The right way, yea, and the only way, to understand the
Scripture unto salvation, is that we earnestly and above all
things, search for the profession of our baptism, or cove-
nants made between God and us. As for an example,
Christ saith, (Matt, v.) Happy are the merciful, for they
shall obtain mercy. Lo, here God hath made a covenant
with us, to be merciful unto us, if we will be merciful one
to another; so that the man who showeth mercy unto his
neighbour, may be bold to trust in God for mercy, at all
needs. And contrariwise, judgment without mercy shall
be to him that showeth not mercy. So now, if he that
showeth no mercy, trust in God for mercy, his faith is
carnal and worldly, and but vain presumption: for God
hath promised mercy only to the merciful. And therefore
•the merciless have not God's word that they shall have
mercy, but contrariwise, that they shall have judgment
without mercy. And, (Matt, vi.) If ye shall forgive men
their faults, your heavenly Father shall forgive you; but
and if ye shall not forgive men their faults, no more shall
.your Father forgive you your faults.

* Duns Scotus and other scholastic divines.

304 Tindal.

Here also by the virtue and strength of this covenant,
wherewith God of" his mercy hath bound himself to us un-
worthy, he that Ibrgivcth his neighbour may be bold, when
he returneth and amendeth, to believe and trust in God for
remission of whatsoever he hath done amiss. And contra-
riwise, he that will not forgive, cannot but despair of for-
giveness in the end, and fear judgment without mercy.

The general covenant, wherein all others are compre-
hended and included, is this, If we meek ourselves* to God,
to keep all his laws, after the example of Christ, then God
hath bound himsell" unto us, to keep and make good all the
mercies promised in Christ in all the Scripture.

AH the whole law which was given to uiter our corrupt
nature, is comprehended in the ten- commandments. And
the ten commapdments are comprehended in these two.
Love God and thy neighbour. And he that loveth his
neighbour in God and Christ, fulfilleth these two, and con-
sequently the ten, and hnally all the other. Now if we
love our neighbours in God and Christ, that is, if we be
loving, kind, and merciful to them, because God hath
created them unto his likeness, and Christ hath redeemed
them and bought them with his blood, then may we be
bold to trust in God, through Christ and his deserving, for
all mercy. For God hath promised and bound himself to
us, to show us all mercy, and to be a Father almighty to
us, so that we shall not need to fear the power of all our
adversaries.

Now if any man that submitteth not himself to keep the
commandments, do think that he hath any faith in God,
the same man's faith is vain, worldly, damnable, devilish,
and plain presumption, as is above said, and is no faith
that can justify, or be accepted before God. And that it is
that James meaneth in his epistle. For how can a man
believe, sailh Paul, without a preacher, (Rom. x.) Now
read all the Scripture, and see where God sent any to
preach mercy to any, sas'e unto them only that repent, and
turn to God with all their hearts, to keep his command-
ments. Unto the disobedient, that will not turn, is threat-
ened wrath, vengeance, and damnation, according to all the
terrible acts and fearful examples of the Bible.

Faith now in God the Father, through our Lord Jesus
Christ, according to the covenants and appointment made
between God and us, is our salvation. Wherefore I have
* Humble ourselves.

Prologue upon the Gospel of St. Matthew. 305

ever noted the covenants in the margins, and also the pro-
mises. Moreover, wlicre thou findest a j)romise, and no
covenant expressed tht-revvith, there must thou understand
a covenant, that we, vvlien we be received to grace, know
it to be our duty to keep the law. As I'or an example,
when the Scripture sailli, (Matt, vii.) Ask, and ii shall be
given you; seek, and ye shall lind; knock, and it shall be
opened unto you; it is to be understood, that if when thy
neighbour ask, seek, or knock unto thee, thou then show
him the same mercy which thou dcsirest of God, then hath
God bound himself to help thee again, and else not.

Also ye see that two things are required to be in a
Christian man. The first is a steadfast (ailh and trust in
almighty God, to obtain all the mercy that he hath promised
us, through the deserving and merits of Christ's blood only,
without any respect to our own works. And the other is,
that we forsake evil and turn to God, to keep his laws,
and to fight against ourselves and our corrupt nature per-
petually, that we may do the will of God, every day better.

This have I said, most dear reader, to warn thee lest
thou shouldest be deceived, and shouldest not only read
the Scriptures in vain and to no profit, but also unto thy
greater condemnation. For the nature of God's word is,
tliat whosoever reads it, or hears it reasoned and disputed
before him, it will begin immediately to make him every
day better and better, till he be grown into a perfect man
in the knowledge of Christ and love of the law of God ; or
else make him worse and worse, till he be hardened that
he openly resist the Spirit of God, and then blaspheme
after the example of Pharaoh, Korah, Abiram, Balaam,
Judas, Simon Magus, and such others. This to be even
so, the words of Christ (John iii.) do well confirm. This is
condemnation, saith he, the light is come inio the world,
but the men loved darkness more than light, for their deeds
were evil. Behold, when the light of God's word cotneth
to a man, whether he read it or hear it preached or testified,
and he yet have no love thereto, to fashion his life there-
after, but consenteth still unto his old deeds of ignorance,
then beginneth his just damnation immediately, and he is
henceforth without excuse, in that he refused mercy offered
him. For God offereth mercy upon the condition that he
will mend his living, but he will not come under the cove-
nant; and from that hour liirward he waxeth worse and

306 Tindal.

worse, God taking his Spirit of mercy and grace from him,
for his unthankfulness' sake. And Paul writes, (Romans i.)
thai the heathen, because when they knew God, they had
no desire to honour him with godly living, therefore God
poured his wrath upon them, and took his Spirit from them,
and gave them up to their own heart's lusts, to serve sin,
from iniquity to iniquity, till they were thoroughly hard-
ened and past repentance. And Pharaoh, because when
the word of God was in his country, and God's people
scattered throughout all his land, and yet he neither loved
them nor it; therefore God gave him up, and in taking his
Spirit of grace from him, so hardened his heart with cove-
tousness, that afterward no miracle could convert him.
Hereunto pertaineth the parable of the talents, (Matt, xxv.)
The Lord commandeth the talent to be taken away from
the evil and slothful servant, and to bind him hand and
foot, and to cast him into utter darkness, and to give the
talent unto him that had ten, saying, To all that have, more
shall be given, but from him that hath not, that which he
hath shall be taken from him. That is to say, he that hath
a good heart towards the word of God, and to garnish it
with godly living, and to testify it to others, the same shall
increase daily more and more in the grace of Christ. But
he that lovelli it not, to live thereafter and to edify others,
the same shall lose the grace of true knowledge, and be
blinded again, and every day wax worse and worse, and
blinder and blinder, till he be an utter enemy of the word
of God, and his heart so hardened, that it shall be impossi-
sible to convert him. And (Luke xv.) the servant that
knoweth his master's will, and prepareth not himself, shall
be beaten with many stripes, that is, shall have greater
damnation. And (Matt, vii.) all that hear the word of God,
and do not thereafter, build on sand; that is, as the foun-
dation laid on sand cannot resist violence of water, but is
undermined and overthrown, even so the faith of them that
have no desire nor love to the law of God, being builded
upon the sand of their own imaginations, and not on the
rock of God's word, according to his covenants, turneth to
desperation in time of tribulation, and when God cometh to
judge.

And the vineyard (Matt, xxi.) planted and hired out to
the husbandmen who would not render to the Lord of the
fruit in due time, and therefore it was taken from them,

Prologue upon the Gospel of St. Matthew. 307

and hired out to others, confirms the same. For Christ
saith to ihe Jews, The kingdom of heaven shall be taken
from you and given to a nation that will bring forth the
fruits thereof, as it is come to pass. For the Jews have
lost the spiritual knowledge of God, and of his command-
ments, and also all the Scripture, so that they can under-
stand nothing godly. And the door is so locked up, that all
their knocking is in vain, though many of them take great
pains for God's sake. And (Luke xiii.) the fig-tree that
beareth no fruit, is commanded to be plucked up. And
finally, hereto pertaineth with infinite others, the terrible pa-
rable of the unclean s[)iri(, (Luke xi.) who after he is cast
out, when he cometh and rtndeth his house swept and gar-
nished, taketh to him seven worse than himself, and cometh
and entereth in and dwelleth there, and so is the end of the
man worse than the beginning. The Jews, they had cleansed
themselves with God's word from all outward idolatry, and
worshipping of idols, but their hearts remained still faith-
less to God ward, and toward his mercy and truth, and
therefore also without love and desire to his law, and to
their neighbour for his sake; and through false trust in
their own works (to which heresy the child of perdition, the
wicked bishop of Rome with his lawyers, hath brought us
Christians) were more abominable idolaters than before,
and became ten times worse in the end than at the begin-
ning. For the first idolatry was soon espied and easy to
be rebuked of the prophets by the Scripture; but the latter
is more subtle to beguile withal, and a hundred times more
difficult to be weeded out of men's hearts. This also is a
conclusion, than which there is nothing more certain or
more proved by the testimony and examples of the Scrip-
lure, — that if any who favours the word of God, be so weak
that he cannot chasten his flesh, him will the Lord chastise
and scourge every day, sharper and sharper with tribula-
tion and misfortune, that nothing shall prosper wiih him, but
all shall go against him, whatever he takes in hand; and
the Lord will visit him with poverty, with sicknesses, and
diseases, and shall plague bin) with plague upon plague,
each more loathsome, terrible, and fearful than the other,
till he be at utter defiance with his flesh. Let us, therefore,
that have now at this time our eyes opened again, through
the tender mercy of God, keep a mean. Let us so put our
trust in the mercy of God through Christ, that we know jt

308 Tindal.

to be our duty to keep the law of God, and to love our
neighbours for their Father's sake who created them, and
lor their Lord's sake who redeemed them, and bought
them so dearly with his blood. Let us walk in the fear of
God, and have our eyes open unto both parts of God's
covenants, being certified that none shall be partaker of
the mercy save he that will fight against the flesh to keep
the law. And let us arm ourselves with this remembrance,
that as Christ's works justify from sin, and set us in the fa-
vour of God, so our own deeds, through working of the Spi-
rit of God, help us to continue in the favour and the grace
into which Christ hath brought us, and that we can no
longer continue in favour and grace than our hearts are set
to keep the law.

Furthermore, concerning the law of God, this is a gene-
ral conclusion, that the whole law, whether ihey be cere-
monies, sacrifices, yea, or sacraments either, or precepts of
equity between man and man throughout all degrees of the
world, all were given for our profit and necessity only, and
not for any need that God hath of our keeping them, or
that his joy is increased thereby, or that the deed, for the
deed itself, doth please him. That is, all that God re-
quireth of us, when we be at one with him, and do put our
trust in him, and love him, is, that we love every man his
neighbour, to pity him, and to have compassion on him in
all his needs, and to be merciful unto him. This to be even
as Christ testifieth in the seventh of Matthew. This is the
law and the prophets. That is, to do as thou wouldcst be
done to, according I mean to the doctrine of Scripture, and
not to do that which thou wouldest not have done to thee,
is all that the law requireth and the prophets. And Paul
to the Romans (xiii.) affirmeth also, that love is the fulfil-
ling of the law, and that he who loveth, doth of his own ac-
cord all that the law requireth. And (1 Tim. i.) Paul saith,
that the love of a pure heart and good conscience and faith
unfeigned, is the end and fulfilling of the law. For faith
unfeigned in Christ's blood, causeth to love for Christ's
sake, which love is the only pure love and the only cause
of a good conscience. For then is the conscience pure when
the eye looketh to Christ in all her deeds, to do them for
his sake, and not for her own singular advantage, or any
other wicked purpose. And John, both in his gospel and
also in his epistles, never speaketh of any other law, than

Prologue upon the Gospel of St. Maiihew. 309

to love one another purely, affirming that wc have God
himseir dwelling in us, and all that God desircth, il" we love
one anotiier.

Seeing then that faith to God, and love and mercifulness
to our neighbour, is all that the law requiieth, of necessity
the law must be understood and interpreted by them; so
that all inlerior laws are to be kept and observed, as long
as they be servants to faith and love, and then to be broken
immediately, if through any occasion they hurt either the
faith which we should have to Godward, in the confidence
of Christ's blood, or the love which we owe to our neigh-
bours for Christ's sake. And therefore, when the blind pha-
risees murmured and grudged at him and his disciples, that
they brake the Sabbath-day, and traditions of the elders,
and that he himself did eat with publicans and sinners, he
answered, (Matt, ix.) alleging Esaias the prophet. Go rather
and learn what this meaneth, I require mercy and not sa-
crifice. And, (Matt, xii.) O that ye wist* what this mean-
eth, I require mercy and not sacrifice. For only love and
mercifulness understandeth the law and nothing else. And
he that hath not that written in his heart, shall never under-
stand the law ; no, though all the angels of heaven went
about to teach him. And he who hath that graven in his
heart, shall not only understand the law, but also shall do
of his own inclination all that is required of the law, though
no law had been given; as all mothers do of themselves,
without law, unto their children, all that can be required by
any law: love overcoming all pain, griet", tediousness, or
loathsomeness. And even so, no doubt, if we had continued
in our first state of innocence, we should ever have ful-
filled the law, without compulsion of the law. And because
the law (which is a doctrine that through teaching every
man his duty, doth ulterf our corrupt nature) is sufficiently
described by Moses, therefore little mention is made thereof
in the New Testament, save of love only, wherein all the
law is included; as seldom mention is made of the New
Testament in the old law, save here and there are promises
made unto them, that Christ should come and bless them
and deliver them, and that the Gospel and New Testament
should be preached and published unto all nations.

The Gospel is glad tidings of mercy and grace, and that
our corrupt nature shall be healed again for Christ's sake,

» Knew. + Set forth.

-V

310 TindaL

and for the merits of his deservings only, yet on that con
dition, that we will turn to God, to learn to keep his laws
spiritually, that is to say, ol" love for his sake, and will also
suffer the curing of our infirmities. The New Testament is
as much to say as a new covenant. The Old Testament
IS an old temporal covenant, made between God and the
carnal children of Abraham, Isaac, and Jacob: otherwise
called Israel, upon the deeds and the observing of a tem-
poral law, where the reward of the keeping is temporal
lite and prosperity in the land of Canaan, and the breaking
is rewarded with temporal death and punishment. But the
New Testament is an everlasting covenant made unto the
children of God, through faith in Christ, upon the deserv-
ings of Christ; where eternal life is promised to all that be-
lieve, and death to all that are unbelieving. My deeds, if
I keep the law, are rewarded with temporal promises of this
life; but if I believe in Christ, Christ's deeds have pur-
chased for me the eternal promise of the everlasting life.
If I commit nothing worthy of death, I deserve to my re-
ward that no man kill me; if I hurt no man, I am worthy
that no man hurt me. If I help my neighbour, I am wor-
thy that he help me again, &c. So that with outward
deeds, with which I serve other men, I deserve that other
men do the like to me in this world, and they extend no
further. But Christ's deeds extend to life everlasting unto
all that believe, &c.

These are sufficient in this place concerning the law and
the gospel. New Testament and Old; so that as there is
but one God, one Christ, one faith, one baptism, even so un-
derstand thou that there is but one Gospel, though many
write it, and many preach it. For all preach the same
Christ, and bring the same glad tidings. And thereto Paul's
epistles with the gospel of John, and his first epistle, and
the first epistle of Saint Peter, are most pure gospel, and
most plainly and richly describe the glory of the grace of
Christ. If ye require more of the law, seek in the prologue
to the Romans, and in other places where it is sufficiently
treated of.

Concerning this word repentance, or as they used,
" penance," the Hebrew hath in the Old Testament gene-
rally, (sob) turn, or be converted. For which, the trans-
lation that we take for St. Jerome's,* hath for the most

* Tlie Vulgate.

Prologtie vpon the Gospel of St. Matthew. 311

part (converfi) to turn, to be converted, and sometimes
(agere ijcnitentiam.) And the Greek, in the New Testa-
ment, hath jierpttually (metanoco) to turn in the heart and
mind, and to come to a ri<^ht knowledge, and to a man's
right wit again. For which (metanoeo) St. Jerome's trans-
lation hath sometimes (ago pcnitcntiam) I do repent. Some-
times (peniteo) 1 repent, sometimes (peniteor) I am repent-
ant; sometimes (habeo penitentiam) I have repentance;
sometimes (pcenitet me) it repenteth me. And Erasmus
uses much this word (resipisco) I come to myself, or to my
right mind again. And the very sense and signification
both of the Hebrew and also of the Greek word is, to be
converted and turn to God with all the heart, to know his
will, and to live according to his laws; and to be cured of
our corrupt nature with the oil of his Spirit, and wine of
obedience to his doctrine. Which conversion or turning,
if it be unfeigned, these four do accompany it and are in-
cluded therein.

Confession, not in the priest's ear, for that is but man's
invention, but to God in the heart, and before all the con-
gregation of God; that we are sinners and sinful, and that
our whole nature is corrupt and inclined to sin and all un-
righteousness, and therefore evil, wicked, and damnable,
and his law holy and just, by which our sinful nature is re-
buked. And also to our neighbours, if we have offended
any person particularly. Then contrition, sorrowfulness
that we are such damnable sinners, and not only have sin-
ned, but are wholly inclined to sin still. Thirdly, faith,
(of which our old doctors have made no mention at all in
the description of their penance) that God for Christ's sake,
doth forgive us, and receive us to mercy, and is at one with
us, and will heal our corrupt nature. And fourthly, satis-
faction, or amends making, not to God with holy works,
but to my neighbour whom I have hurt, and the congrega-
tion of God, whom I have offended, if any open crime be
found in me; and submitting of a man's self unto the con-
gregation or church of Christ, and to the officers of the same
to have his life corrected and governed henceforth of them
according to the true doctrine of the church of Christ. And
note this — that as satisfaction or amends making is counted
righteousness before the world, and a purging of sin; so
that the world when I have made full amends hath no fur-
ther to complain — even so faith in Christ's blood is counted
righteousness and purging of all sin before God.

Moreover, he that sinneth against his brother, sinnelK

312 Tliidal.

also against his Father, almighty God; and as the sin com-
mitted against his brother is purged before the world with
making amends or aslsing forgiveness, even so is the sin
committed against God, purged through faith in Christ's
blood only. For Christ saith, (John viii.) Except ye be-
lieve that I am he, ye shall die in your sins; that is to say/
if ye think that there is any other sacrifice or satisfaction
toward God, than mo, ye ever remain in sin before God,
howsoever righteous ye appear before the world. Where-
fore now, whether ye call this (luetonoia) repentance, con-
version, or turning again to God, either amending, &c.;
or whether ye say. Repent, be converted, turn to God,
amend your living, or what ye please, I am content, so ye
understand what is meant thereby, as I have now declared.

A PROLOGUE MADE UPON THE GOSPEL OF ST. JOHX.

What John was, is manifest by the three first evange-
lists. First, Christ's apostle, and that one of the chief.
Then, Christ's nigh kinsman, and for his singular inno-
cence and softness singularly beloved, and of singular fa-
miliarity with Christ, and ever one of the three witnesses
of most secret things. The cause of his writing, was cer-
tain heresies that arose in his time, namely two; of which
one denied Christ to be very God, and the other to be very
man, and to be come in the very flesh and nature of man.
Against which two heresies, he wrote both his gospel and
also his first epistle. And in the beginning of his gospel,
he saith, that the M^ord or thing was at the beginning, and
was with God, and was also very God: and that all things
were created by it ; and that it was also made flesh, that
is to say, became very man; and He dwelt among us, saith
he, and we saw his glory. And in the beginning of his
epistle, he saith, We show you of the thing that was I'rom the
beginning, which also we heard, saw with our eyes, and
our hands handled. And again, We show you everlasting
life which was with the Father, and appeared to us, and we
heard and saw it, &c. In that he saith that it was from
the beginning, and that it was eternal life, and that it was
with God he affirms him to be very God. And that he
saith. We heard, saw, and felt, he witnesses that he was very
man also, .lohn also wrote last, and therefore touched not
the history that the others had compiled. But he wrote
most of faith, and promises, and of the sermons of Christ.

A PROLOGUE

UPON THE EPISTLE OF ST. PAUL TO THE

ROMAN S;

Forasmuch as this epistle is the principal and most ex-
cellent part of the New Testament and most pure evange-
lion, that is to say, glad tidings and that we call gospel,
and also is a light and a way in unto the whole Stripture,
I think it meet that every Christian man not only know it,
by heart and without book, but also exercise himself therein
evermore, continually, as with the daily bread of the soul.
No man verily can read it too often, or study it too well;
for the more it is studied, the easier it is, the more it is
chewed, the pleasanter it is, and the more groundlyf it ip
searched, the more precious the things which are found in
it — so great treasure of spiritual things lies hid therein.
I will therefore bestow my labour and diligence, through
this little preface or prologue, to prepare a way in thereunto,
so far forth as God shall give me grace, that it may be the
better understood of every man; for it hath been hitherto
evil darkened with glosses, and wonderful dreams of so-
phisters, that no man could discern the intent and meaning
of it, which nevertheless of itself, is a bright light, and suf-
ficient to give light unto all the Scripture.

First, We must mark diligently the manner of speaking
of the apostle, and above all things, know what Paul means
by these words: the law, sin, grace, faith, righteousness,
flesh, spirit, and such like, or else read thou it ever so oft,

* In this prologue Tindal has embodied Luther's preface to the
epistle to tlie Romans, wliich he translated with a few variations,
enlarging every paragrapli, and introducing many additional obser-
vations. On com)-.arison with the preface as given in the fiflh volume
of the Witlcmbcrg edition of Luther's works, Tindal appears to have
added nearly one half to the original, which is entitled " Prnefatio
mcthodiea lotiiis Scripturai in epistola ad Romanes, e vernacula
Martini Lut!;cri in Latinuin versa, per Justum Jonam, 1523." The
greater p^rt of paocs 318 and 319, with "the sum and whole cause
of tlie writing of the epislle" at the conclusion, is neither in the ori-
ginal editions nor in the folio edition of Tindal's works, but is added
from tlic second edition of his Bible, printed in 1549.

+ Tiioroughly, to the bottom.

TiNOAL. 27 313

314 Tindal.

thou sliaU I ut lose ihy lubour. Tliis word law must not be
understood here after the common manner, and to use Paul's
term, after the manner of men, or after man's ways; as
that thou should say the law here, in this place, were nothing
but learning which teaches what ought to be done and what
ought not to be done, as it goes with man's law, where the
law is fulfilled with outward works only, though the heart be
ever so far off. But God judgeth after the ground of the
heart, yea and the thouglUs and the secret movings of the
mind; and therefore his law requires the ground of the heart,
and love from the bottom thereof, and is not content with
the outward work only, but rebukes those works most of
all, whiah spring not of love, from the ground, and lowest
bottom of the heart, though they appear outwardly ever so
honest and good; as Christ in the gospel rebuked the pha-
risees above all others that were open sinners, and called
them hypocrites, and painted sepulchres: than which pha-
risees yet lived no men so pure, as pertaining to the out-
ward deeds, and works of the law; yea and Paul (Phil, iii.)
confesses of himself that, as touching the law, he was such
a one as no man could complain of; and notwithslanding
he was yet a murderer of the Christians, persecuted them,
and tormented them so sorely that he compelled them to
blaspheme Christ, and was altogether merciless, as many
are who feign outward good works.

For this cause the 116th psalm calls all men liars, be-
cause that no man keeps the law from the ground of the
heart, neither can keep it, though he appear outwardly full
of good works. For all men are naturally inclined to evil
and hate the law; we find in ourselves unwillingness, and
tediousness to do good, but desire and delectation to do evil.
Now where is no free desire to do good, there the bottom
of the heart fulfils not the law, and there no doubt is also
sin, and wrath is deserved before God, though there be
ever so great an outward show and appearance of honest
living. For this cause St. Paul concludes in the second
chapter that the Jews all are sinrj^rs and transgressors of
the law, though they make men believe, through hypocrisy
of outward works, that they fiilfil the law; and saith, that
he only which doeth the law is righteous before God, mean-
ing thereby that no man with outward works fidfillelh the
law. " Thou," saith he to the Jew, " teachest that a man
should not break wedlock, and yet breakest wedlock thy-
self. Wherein thou judgest another man, therein con-
demnest thou thyself, for thou thyself doest even the very

Prologue upon the Epistle to the Romans. 315

snmo things wliich thou judgest." As though he would
say, Thou livost outwardly well in the works of the law
and judgest ihoni that live not so; thou teachost other men,
and sfcst a mote in another man's eye, but art not aware
of the beam that is in thine own eye. For though thou
keep the law outwardly with works, for fear of rebuke,
shame, and punishment, or for love of reward, advantage,
and vain glory; yet doest thou all without pleasure and
love toward the law, and hadst rather a great deal do other-
wise, if thou didst not fear the law, yea inwardly in thine
heart; thou wouldest that there were no law, no nor yet
God, the author and avenger of the law, if it were possi-
ble; so painful it is unto thee to have thine appetites re-
frained, and to be kept down.

Wherefore then it is a plain conclusion, that thou from
the ground and bottom of thine heart art an enemy to the
law. What prevails it now, that thou teachest another
man not to steal, when thou thine ovvnself art a thief in
thine heart, and outwardly wouldest fain steal if thou durst?
Though that the outward deeds abide not alway behind
with such hypocrites and dissemblers, but break forth, even
as an evil scab cannot always be kept in with power of
medicine. Thou teachest another man, but teachest not
thyself; yea thou k newest not what thou teachest, for thou
understandest not the law aright, how that it cannot be ful-
filled and satisfied, but with an unfeigned love and affec-
tion; much less can it be fulfilled with outward deeds, and
works only. Moreover, the law increases sin, as St. Paul
saith, (chap, v.) i>ecause man is an enemy to the law, for-
asmuch as it requires so many things quite contrary to his
nature, whereof he is not able to fulfil one point or tittle, as
the law requires it. And therefore are we more provoked
and have greater desire to break it.

For which cause sake he saith (chap, vii.) that the law
is spiritual; as though he would say, If the law were flesh-
ly, and only man's doctrine, it might be fulfilled, satisfied,
and stilled with outward deeds. But now is the law spirit-
ual, and no man fulfils it, except all that he does spring of
love from the bottom of the heart. Such a new heart and
lusty courage unto the law canst thou never come by of
thine own strenirlh and power, but by the operation and
working of the Spirit. For the Spirit of God only makes a
man spiritual and like unto the law, so that now henceforth
h(; do<'s nothing of fear, or for lucre or advantage sake, or
of vain glory, but of a free heart and inward desire. The

310 Tindal.

law is spiritual, and will be both loved and fulfilled by a
spiritual heart, and therefore of necessity it requires the
Spirit, that makes a man's heart free, and gives him desire
and courage toward the law. Where such a spirit is not,
there remains sin, grudging, and hatred against the law,
which law nevertheless is good, righteous, and holy.

Acquaint thyself therefore with the manner of speaking
of the apostle, and let this now stick fast in thine heart,
that it is not both one, to do the deeds and works of the
law, and to fulfil the law. The work of the law, is what-
soever a man doeth, or can do of his own free-will, of his
own proper strength and power. Notwithstanding though
there be ever so great working, yet as long as there i^emains
in the heart, unwillingness, tediousness, grudging, grief,
pain, loathsomeness, and compulsion toward the law, so
long are all the works unprofitable, lost, yea and damnable
in the sight of God. This means Paul (chap, iii.) where
he saith, " By the deeds of the law shall no flesh be justi-
fied in the sight of God." Hereby perceivest thou, that
those sophisters are but deceivers, who teach that a man
may and must prepare himself to grace and to the favour
of God, with good works, before he has the Spirit, and true
faith of Christ. How can they prepare themselves unto the
favour of God and to that which is good, when they them-
selves can do no good, nor can once think a good thought
or consent to do good, the devil possessing their hearts,
minds, and thoughts captive at his pleasure? Can those
works please God, thinkest thou, which ai'e done with grief,
pain, and tediousness, with an evil will, with a contrary
and a grudging mind? O holy Prosperus, how mightily
with the Scripture of Paul didst thou confound this heresy,
about a thousand years ago or thereupon.*

To fulfil the law is to do the works thereof, and whatso-
ever the law commands, with love, desire, inward affection,
and delectation, and to live godly and well, freely, willing-
ly, and without compulsion of the taw, even as though
there were no law at all. Such desire and free liberty to
love the law, comes only by the working of the Spirit in
the heart, as he saith in the first chapter.

Now is the Spirit no otherwise given, than by faith only,
in that we believe the promises of God wilhout wavering,

* Prosper was a layman of Aquitain who dislinguislicd himself in
the fifth century, b}' his defence of the doctrines of g^race against
the Pelagian writers who opfwsed Augustine. His writings evi-
dence his piety, humility, and integrity.

Prologve upon the Epistle to the Romans. 317

how tliat God is true, and will fulfil all his good promises
towards us for Ciirisl's blood's sake, as it is plain (chap, i.)
1 am not ashamed, sailli Paul, of Christ's glad tidings, for
it is the power of God unto salvation to as many as believe;
for at once and tog<>tlicr even as we believe the glad tidings
preached to us, the Holy Ghost enters into our hearts, and
looses the bonds of the devil, which before possessed our
hearts in captivity, and held them that we could have no
desire to the will of God in the law; and as the Spirit comes
by faith only, even so iailh comes by hearing the word, or
glad tidings, of God, when Christ is preached that he is
God's Son and man also, dead and risen again for our
sakes, as he saith in chap. iii. iv. x. All our justifying then
Cometh of faith, and faith and the Spirit come of God and
not of us. When we say, Faith bringeth the Spirit, it is
not to be understood, thai faith deserves the Spirit, or that
the Spirit is not present in us before faith. For the Spirit
is ever in us, and laitli is the gift and working of the Spirit.
But through preaching, the Spirit begins to work in us.

And as by preaching the law, he works the fear of God;
so by preaching the glad tidings, he works faith. And now
when we believe, and are come under the covenant of God,
then are we sure of the Spirit h\' the promise of God, and
then the Spirit accon)pani(>s faith inseparably, and we begin
to /eel his working, And'so (aith certifies us of the Spirit,
and also brings the Spirit viith her, unto the working of all
other gifts of grace, and to the working out of the rest of
our salvation, until we have altogether overcome sin, death,
hell, and Satan, and are come unto the everlasting life of
glory. And for this cause we say, Faith bringeth the Spirit.

Hereof comes it, that faith only justifies, makes righte-
ous, and fidfils the law; for it brings the Spirit through
Christ's deservings; the Spirit brings desire, looses the
heart, n)akes him free, sets him at liberty, and gives him
strength to work the deeds of the law with love, even as
the law requires; then at the last, out of the same faith, so
working in the heart, spring all good works by their own
accord. That he means in the third chapter; for after he
had cast away the works of the law, so that ho speaks as
though he would break, and disannul the law through faith,
he answers to that which might be laid against him, say-
ing. We destroy not the law through faith, but maintain,
further, or establish the law through faith, that is to say,
we fulfil the law through faith.
27*

318 Tindul.

Sin is not called in the Scripture that outward work only
committed by the body, but all the whole business, and
whatsoever accompanies, moves, or stirs unto the outward
deed; and that whence the works spring, as unbelief, prone-
ness, and readiness unto the deed in the ground of the
heart, with all the powers, affections, and appetites, where-
with we can but sin; so that we say, that a man then sin-
neth, when he is carried away headlong into sin, altoge-
ther as much as he is, of that poisonous inclination and
corrupt nature, wherein he was conceived and born. For
there is none outward sin committed, except a man be car-
ried away altogether, with life, soul, heart, body, lust, and
mind thereunto. The Scripture looks especially unto the
heart, and unto the root and original fountain of all sin,
which is unbelief in the bottom of the heart. For as faith
only justifies and brings the Spirit, and desire unto the out-
ward good works; even so unbelief only condemns and
keeps out the Spirit, provokes the flesh, and stirs up lust
unto the evil outward works, as it happened to Adam and
Eve in Paradise, Gen. iii.

For this cause Christ calls sin, unbelief; and that re-
markably in John xvi., " The Spirit shall rebuke the world
of sin, because they believe not in me." And, (John viii.)
" I am the light of the world." And therefore (John xii.)
he bids them, " While ye have light, believe in the light,
that ye may be the children of light, for he that walks in
darkness knows not where he goeth." Now as Christ is
the light, so is the ignorance of Christ that darkness
whereof he speaks, in which he that walketh knows not
whither he goeth; that is, he knows not how to work a
good work in the sight of God, or what a good work is.
And therefore Christ saith, " As long as I am in the world,
I am the light of the world ; but there cometh night when
no man can work;" v/hich night is but the ignorance of
Christ, in which no man can see to do any work to please
God. And Paul exhorts, (Eph. iv.) That they walk not
as other heathens who are strangers from the life of God,
through the ignorance that is in them. And again in the
same chapter: Put off the old man, which is corrupt
through the lusts of error, that is to say, ignorance. And,
(Rom. xiii.) Let us cast away the deeds of darkness,
that is to say, of ignorance and unbelief. And, (1 Pet. i.)
Fashion not yourselves unto your old lusts of igno-
rance. And, (1 John ii.) He that loveth his brother

Prologue upon the Epistle to the Romans. 319

dwelleth in light, and he thai hateth his brother walketh in
darkness, and wotteth not wliilhcr he goeth, for darkness
halh blinded his eyes. By light he means the knowledge
of Christ, and by darkness the ignorance of Christ. For
it is impossible that he who knows Christ truly should hate
his brother. Furthermore, to perceive this more clearly,
thou shall understand, that it is not possible to sin any sin
at all, except a man break the first commandment before.
Now the first commandment is divided inlo two verses:
Thy Lord God is one God, and thou shall love thy Lord
God with all thine heart, with all thy soul, with all thy
power, and with all thy might. And the whole cause
why I sin against any inferior precept, is, that this love is
not in mine heart; for were this law written in mine heart,
and were it full and perfect in my soul, it would keep mine
heart from consenting unto any sin. And the whole and
only cause why this love is not written in our hearts, is
that we believe not the first part, that " our Lord God is
one God." For if I knew what these words, " one Lord
and one God," mean, that is to say, if I understand that
He made all and rules all, and that whatsoever is done to
me, whether it be good or bad, is yet his will, and that he
only is the Lord, that rulelh and doeth it : and if I also
knew what this word, " mine," meaneth; that is to say, if
mine heart believed and felt the infinite benefits and kind-
ness of God toward me; and understood and earnestly be-
lieved the manifold covenants of mercy, wherewiih God
hath bound himself to be mine wholly and altogether, with
all his power, love, mercy, and might; then should I love
him with all mine heart, soul, power, and might, and of
that love ever keep his commandments. So see ye now,
that as faith is the molhcr of all goodness and of all good
works; so is unbelief ihe ground and root of all evil, and
all evil works. Finally, if a man that has forsaken sin,
and is converted to put his trust in Christ, and to keep the
law of God, do fall at any time, the cause is, that the flesh
through negligence hath choked the spirit and oppressed
her, and taken from her the food of her strength; which
food is her meditation in God, and in his wonderful deeds,
and in the manifold covenants of his mercy.

Wherefore then, before all good works, as good frui*s,
there must needs be faith in the heart whence they spring.
And before all bad deeds, as bad fruits, there must needs
be unbelief in the heart, as in the root, fountain, pith, and

320 Tindal.

strongfh of all sin; which unbelief and ignorance is called
the head of ihc serpent, of the old dragon, which the woman's
seed, Christ, must tread under foot as promised unto Adam.

Grace and gift have this difference. Grace properly
is God's favour, benevolence, or kind mind, which of his
ownself, without our deserving, he bears to us, whereby
he was moved and inclined to give Christ unto us, with all
his other gifts of grace. Gift, is the Holy Ghost, and his
working which he pours into the hearts of them, on whom
he hath mercy, and whom he favours. Though the gifts
and the Spirit increase in us daily, and have not yet their
full perfection, yea and though there yet remain in us evil
lusts and sin, which fight against the Spirit, as he saith
here in chap. vii. and Gal. v., and as it was spoken before
in Gen. iii. of the debate between the woman's seed and
the seed of the serpent, yet nevertheless God's favour is so
great and so strong over us for Christ's sake, that we are
counted for fully whole, and perfect before God. For
God's favour toward us, divides not herself, increasing a
little and a little, as do the gilts; but receives us whole and
altogether in full love, for Christ's sake, our Intercessor and
Mediator, and because that the gifts of the Spirit, and the
battle between the Spirit and evil lusts are begun in us al-
ready.

From this now undcrstandest thou the seventh chapter,
where Paul accuses himself as a sinner, and yet in the
eighth chapter saith. There is no condemnation to them
that are in Christ, and that because of the Spirit, and be-
cause the gifts of the Spirit are begun in us. Sinners we
are, because the flesh is not fully killed and mortified.
Nevertheless, inasmuch as we believe in Christ, and have
the earnest and beginning of the Spirit, and would fain be
perfect, God is so loving and favourable unto us, that he
will not look on such sin, neither will he count it as sin;
but will deal with us according to our belief in Christ, and
according to his promises which he hath sworn to us, until
the sin be fully slain and mortified by death.

Faith is not man's opinion and dream, as some imagine
and feign, when they hear the history of the gospel; but
when they see that there follow no good works, nor
amendment of hving, though they hear, j^ea and can bab-
ble many things of faith, then they fall from the right way,
and say, Faith o^jly justifies not, a man must have good
works also, if he will be righteous and safe. The cause is,

Prologue upon the Epistle to the Ro^nans. 321

when they hear the gospel or glad tidings, they feign of
their own strength certain imaginations and thoughts in
their hearts, saying: " 1 have heard the gospel, I remem-
ber tiie story, lo! 1 believe;" and that tliey count right faith,
wiiich nevertheless, as it is but man's imagination and
feigning, even so it profits not, neither follow there any
good works, or amendment of living.

But right faith is a thing wrought by the Holy Ghost in
us, which changes us, turns us into a new nature, and be-
gets us anew in God, and makes us the sons of God, as
thou readest in the first of John; and kills the old Adam,
and makes us altogether new in the heart, mind, will, de-
sire, and in all other affections and powers of the soul ; the
Holy Ghost ever accompanying her and ruling the heart.
Faith is a lively thing, mighty in working, valiant, and
strong, ever doing, ever fruitful, so that it is impossible
that he who is endued therewith should not work always
good works without ceasing. He asks not whether good
works are to be done or not, but has done them already,
ere mention be made of them, and is always doing, for
such is his nature; for quick faith in his heart and lively
moving of the Spirit, di'ive and stir him thereunto. Who-
soever doeth not good works, is an unbelieving person and
faithless, and looks round about him, groping after faith
and good works, and knows not what faith or good works
mean, though he babble ever so many things of faith and
good works.

Faith then is a lively and steadfast trust in the favour of
God, wherewith we commit ourselves altogether unto God;
and that trust is so surely grounded, and cleaves so fast to
our hearts, that a man would not once doubt of it, though
he should die a thousand times. And such trust, wrought
by the Holy Ghost through faith, makes a man glad,
strong, cheerful, and true hearted unto God and all crea-
tures. Whereby, willingly and without compulsion, he is
glad, and ready to do good to every man, to do service to
every man, to suffer all things, that God may be loved and
praised, who has given him such grace ; so that it is impos-
sible to separate good works fiom faith, even as it is im-
possible to separate heat and burning from fire. Therefore
take heed to thyself, and beware of thine own fantasies and
imaginations; which to judge of faith and good works will
seem wise, when indeed they are slark blind, and of all
things most foolish. Pray God that he will vouchsafe to

322 Tindal.

work faith in thine heart, or else shalt thou remain ever-
more faithless; ieign thou, imagine thou, enforce thou,
wrestle with thyseltj and do what thou wilt or canst.

RiGHTEousxESS is evcH such faith, and is called God's
righteousness, or righteousness that is of value before God.
For it is God's gift, and it alters a man, and changes him
into a new spiritui'l nature, and makes him free and liberal
to pay every man Ins duty. For through faith a man is
purged of his sins, and obtaineth a desire unto the law of
God; whereby he gives God his honour, and pays him that
he owes him; and unto men he does service willingly,
wherewilhsocver he can, and pays every man his duty.
Such righteousness, nature, free-will, and our own strength,
never can bring to pass; for as no man can give himself
faith, so he cannot take away unbelief, how then can he
take away any sin at all? Wherefore all is false hypo-
crisy and sin, whatsoever is done without faith or in unbe-
lief, as it is evident in the fourteenth of the Romans, though
it appear ever so glorious or beautiful outwardly.

Flesh and Spirit thou mayest not here understand, as
though flesh were only that which pertains unto unchastity,
and the Spirit that which inwardly pertains unto the heart;
but Paul calleth flesh here as Christ doth, John iii., all that
is born of flesh; that is, the whole man, with life, soul,
body, wit, will, reason, and whatsoever he is, or does
within and without; because that these all, and all that is
in man, desire after the world and the flesh. Call flesh
therefore whatsoever we think or speak of God, of faith, of
good works, and of spiritual matters, as long as we are
without the Spirit of God. Call flesh also all works which
are done without grace, and without the working of the
Spirit, howsoever good, holy, and spiritual they seem to
be; as thou mayest prove by Galatians v., where Paul
numbers worshipping of idols, witchcraft, envy, and hate,
among the deeds of the flesh; and by Romans viii., where
he saith that the law, by the reason of the flesh, is weak;
which is not understood of unchastity only, but of all sins,
and most especially of unbelief, which is a vice most spi-
ritual, and the ground of all sins.

And as thou callest him fleshly who is not renewed in
the Spirit, and born again' in Christ, and all his deeds,
even the very motions of his heart and mind, his learning,
doctrine, and contem])lation of high things; his preaching,
teaching, and study in the Scriptures, building of churclies,

Prologue upon the Epistle to the Romans. 323

fouiulingofabbeys, giving of alms, mass, matins, and wliat-
soever he dolli, though it seem spiriliial, and after the laws
of God, is fleslily; so contrariwise call him spiritual who
is renewed in Christ, and all his deeds which spring of
faith, seem they ever so gross, as the washing of the disci-
ples' feet done by Christ, and Peter's fisliing after the resur-
rection; yea, and whatsoever is done within the laws of
God, though it be wrought by the body, as the very wiping
of shoes and such like, howsoever gross they appear out-
wardly. Wifliout such understanding of these words, thou
canst never understand this ejiistle of Paul, neither any
other place in the Holy Scripture. Take heed, therelbre,
for whosoever unflerstands these words otherwise, tiie same
understands not Paul, whatsoever he be.

Now we will pre|)are ourselves unto the epistle.

Forasmuch as it becomes the preacher of Christ's glad
tidings, first, through opening of the law, to rebuke all
things, and to prove all thipgs to be sin, ihat proceed not
of the Spirit, and of faith in Christ; and to prove all men
sinners, and children of wrath by inheritance; and how
that to sin is their nature, and that by natiu'e they can do
no otherwise than sin; and therewith to abate the pride of
man, and to bring him unto the knowledge of himself and
of his misery and wretchedness, that he might desire help;
even so doth St. Paul. And he begins in the first chapter
to rebuke unbelief and gross sins, which all men see; as
the idolatry, and as the gross sins of the heathen were, and
as the sins now are, of all them who live in ignorance with-
out faith, and without the favour of God, and saith. The
wrath of the God of heaven appeareth through the gospel
upon all men for their ungodly and unholy living. For
though it be known and daily understood by the creatures,
that there is but one God, yet is nature of herself, without
the Spirit and grace, so corrupt and so poisoned, that men
neither can thank him, neither worship him, neither give
him his due honour; but they blind themselves, and fall
without ceasing into worse case, even until they come unto
worshipping of images, and working of shameful sins,
which are abominable and against nature, and moreover
they sufTer the shame to be unrebuked in others, having
delectation and pleasure therein.

In the second chapter the apostle proceeds further, and
rebukes all those holy people also, who, without desire and
love to the law, live well outwardly in the lace of the world,

324 Tindal.

and condemn others gladly; as the nature of all hypocrites
is, to think themselves pure in respect of open sinners, and
yet they hate the law inwardly, and are full of covetousness
and envy and all uncleanness. (Matt, xxiii.) These are
they which despise the goodness of God, and according to
the hardness of their hearts, heap together for themselves
the wrath of God. Furthermore, St. Paul, as a true ex-
pounder of the law, suffers no man to be without sin, but
declares that all they are under sin, who of free-will and of
nature will live well ; and he sutlers them not to be better
than the open sinners, yea he calls them hard-hearted and
such as cannot repent.

In the third chapter he mingles both together, both the
Jews and the Gentiles, and saith, that the one is as the
other, both sinners, and no difference between them, save
in this only, that the Jews had the word of God committed
unto them. And though many of them believed not there-
on, yet is God's truth and promise thereby neither hurt nor
diminished; and he alleges the saying. Psalm li., that God
might abide true in his words, and overcome when he is
judged. After that he returns to his purpose again, and
proves by the Scripture, that all men without difference of
exception are sinners, and that by the works of the law no
man is justified ; but that the law was given to utter and
to declare sin only. Then he begins and shows the right
way unto righteousness, by what means men must be made
righteous; and saith, they are all sinners and without
praise before God, and must, without their own deserving,
be made righteous through faith in Christ; who hath de-
served such righteousness for us, and is become unto us
God's mercy-seat, for the remission of sins that are past:
thereby proving that Christ's righteousness, which comes
upon us through faith, helps us only. Which righteous-
ness, saith he, is now declared through the gospel, and was
testified of before, by tlie law and the prophets. Further-
more, saith he, the law is holpen and furthered through
faith, though the works thereof, with all their boast, are
brought to nought, and are proved not to justify.

In the fourth chapter, after that by the three first chap-
ters sins are opened, and the way of failh unto righteous-
ness is laid, he begins to answer certain objections and
cavillations. And first, he puts forth the blind reasons,
which commonly they that will be justified by their own
works are wont to make, when they hear that faith only,

Prologue upon the Epistle to the Ro7nans. 325

without works, justifies; saying, Shall men do no good
works? Yea and if faith only justifies, what need a man
to study for to do good works f He puts forth therefore
Abraham for an example, saying. What did Abraham with
Ins works'? Was all in vain? Came his works to no profit?
And so he conckidcs tliat Abraham, without and before all
works, was justified and made righteous. Insomuch that
before the work of circumcision, he was praised of the
Scripture, and called righteous by his faith only. (Gen. xv.)
So that he did not the work of circumcision, for to be
helped thereby unto righteousness, which yet God com-
manded him to do, and was a good work of obedience.
So likewise, no doubt, no other works help any thing at all
unto a man's justifying; but as Abraham's circumcision
was an outward sign whereby he declared his righteous-
ness which he had by faith, and his .obedience and readi-
ness unto the will of God; even so are all other good
works outward signs and outward fruits of faith, and of
the Spirit; which justify not a man, but show that a man is
justified already before God, inwardly in the heart, through
faith, and through the Spirit purchased by Christ's blood.

Herewith St. Paul now establishes his doctrine of faith,
rehearsed chapter iii., and brings also the testimony of Da-
vid, Psalm xxxii., which calls a man blessed, not of works,
in that his sin is not reckoned, and in that faith is imputed
for righteousness, although he abide not afterward without
good works, when he is once justified. For we are justi-
fied and receive the Spirit for to do good works, neither
were it otherwise possible to do good works, except we first
had the Spirit.

For how is it possible to do any thing well in the sight
of God, while we are yet in captivity and bondage under
the devil, and the devil possesses us altogether, and holds
our hearts, so that we cannot once consent unto the will
of God? No man therefore can prevent* the Spirit in
doing good. The Spirit must first come and wake him out
of his sleep with the thunder ol'the law, and tear him, and
show him his miserable estate and wretchedness, and make
him abhor and hate himself, and to desire help, and then
comfort him again with the pleasant rain of the gospel, that
is to say, with the sweet promises of God in Christ, and
stir up faith in him to believe the promises. Then when
he believeth the promises, as God was merciful to promise,
* Go befoH!.

TJNDAT.. 28

326 Tindal.

so is he true to fulfil them, and will give him the Spirit and
strength, both to love the will of God, and to work there-
after. So we see that God onlj^, who, according to the
Scripture, works all in all things, works a man's justifying,
salvation, and health; yea and pours faith and belief, de-
sire to love God's will, and strength to fulfil the same, into
us, even as water is poured into a vessel; and that of his
good will and purpose, and not of our deservings and me-
rits. God's mercy in promising, and truth in fulfilling his
promises, saveth us, and not we ourselves; and therefore
is all laud, praise, and glor}^ to be given unto God for his
mercy and truth, and not unto us for our merits and de-
servings. After that, he stretches his example out against
all other good works of the law, and concludes that the
Jews cannot be Abraham's heirs, because of blood and
kindred only, and much less by the works of the law, but
must inherit Abraham's faith, if they will be the right heirs
of Abraham; forasmuch as Abraham before the law, both
of Moses and also of the circumcision, was through faith
made righteous, and called the father of all them that be-
lieve, and not of them that work. Moreover, the law causes
wrath, inasmuch as no man can fulfil it with love and de-
sire; and as long as such grudging, hate, and indignation
against the law remains in the heart, and is not taken away
by the Spirit that comes by faith, so long, no doubt, the
works of the law declare evidently that the wrath of God
is upon us and not favour; wherefore faith only receives
the grace promised unto Abraham. And these examples
were not written for Abraham's sake only, saith he, but for
ours also, to whom, if we believe, faith shall be reckoned
likewise foi' righteousness.

In the fifih chapter the apostle commends the fruits and
works of faith ; as are peace, rejoicing in the conscience,
inward love to God and man; moreover boldness, trust,
confidence, and a strong and earnest mind, and steadfast
hope in tribulation and suffering. For all such follow,
where the right faith is, for the abundant grace's sake, and
gifts of the Spirit, which God liath given us in Christ, in
that he gave to him to die for us while yet his enemies.

Now have we then, that faith only, before all works,
justifies, and that it follows not yet therefore, that a man
should do no good works, but that tl>e right shapen works
abide not behind, but accompany faith, even as brightness
doth the sun; and they are called by Paul the fruits of the

Prologue upon the Epistle to the Romans. 327

Spirit. Whore the Spirit is, there it is always summer, and
there are always good fruits, that is to say, good works.
This is Paul's order. That good works spring of the Spirit;
the Spirit cometh hy lailh, and faith comcth by hearing the
word of God, when the glad tidings and promises, which
God hath made unto us in Christ, are preached truly, and
received in the ground of the heart, without wavering or
doubting; after that the law hath passed upon us, and hath
condemned our consciences. Where the word of God is
preached purely, and received in the heart, there is faith,
the Spirit of God, and there are also good works of neces-
sity, whensoever occasion is given. Where God's word is
not purely, preached, but men's dreams, traditions, imagi-
nations, inventions, ceremonies, and superstition, there is
no faith, and consequently no Spirit that cometh Irom God;
and where God's Spirit is not, there can be no good works,
(even as where an apple-tree is not, there can grow no
apples,) but there is unbelief, the devil's spirit, and evil
works. Of this, God's Spirit and his fruits, our holy hypo-
crites have not once known, neither yet tasted how sweet
they are, though they feign many good works of their own
imagination, to be justified withal; in which is not one
crumb of true faith, or spiritual love, or of inward joy,
peace, and quietness of conscience; forasmuch as they have
not the word of God for them, that such works please God,
but they are the rotten fruits of a rotten tree.

After that he breaks forth and goes on at large, and
shows whence both sin and righteousness, death and life
come. And he compares Adam and Christ together; thus
reasoning and disputing, that Christ must needs come as a
second Adam, to make us heirs of his righteousness, through
a new spiritual birth, without our deservings. Even as the
first Adam made us heirs of sin, through the bodily genera-
tion, without our deserving: whereby it is evidently known
and proved to the uttermost, that no man can bring himself
out of sin unto righteousness, any more than he could have
withstood that he was born bodily. And that is proved
herewith — forasmuch as the very law of God, which of
right should have helped, if any thing could have holpen,
not only came and brought no help with it, but also in-
creased sin; because that the evil and poisoned nature is
offended, and utterU^ displeased with the law, and the more
she is forbid by the law, the more is she provoked and set
on fire to fulfil and satisfy her lusts. By the law then we

328 Tindal.

see clearly, that we must needs have Christ to justify us
with his grace, and to help nature.

In the sixth, he sets ibrth the chief and principal work
of faith; the battle of the Spirit against the flesh, how the
Spirit labours and eni'orces to kill the remnant of sin and
lust which remain in the flesh, after our justifying. And
this chai^ter teaches us, that we are not so free from sin
through laith, that we should henceforth go up and down,
idle, careless, and sure of ourselves, as though there were
now no more sin in us. Yet there is sin remaining in us,
but it is not reckoned, because of faith and of the Spirit,
which fight against it — wherefore we have enough to do all
our lives long, to tame our bodies, and to compel the mem-
bers to obey the Spirit and not the appetites; that thereby
we might be like unto Christ's death and resurrection, and
might fulfil our baptism, which signifies the mortifying of
sins, and the new life of grace. For this battle ceases not
in us until the last breath, and until that sin be utterly slain
by the death of the body.

This thing, I mean to tame the body and so forth, Ave
are able to do, sailh he. Seeing we are under grace, and
not under the law. What it is not to be under the law
he himself expoundeth. For not to be under the law, is
not so to be understood, that every man may do what
pleases him. But not to be under the law, is to have a
free heart renewed with the Spirit, so that thou hast a de-
sire inwardly, of thine own accord, to do that which the
law commands, without compulsion, yea, though there were
no law. For grace, that is to say, God's favour, brings
us the Spirit, and makes us Jove the law; so is there now
no more sin, neither is the law now any more against us,
but at one, and agreed with us, and we with it. But to be
under the law, is to deal with the works of the law, and to
work without the Spirit and grace; for so long, no doubt,
sin reigns in us through the law ; that is to say, the law
declares that we are under sin, and that sin hath power and
dominion over us, seeing we cannot fulfil the law, namely,
within in the heart, forasmuch as no man naturally favours
the law, consents thereunto, and delights therein, which is
exceeding great sin, that we cannot consent to the law;
which law is nothing save the will of God.

This is (he right freedom and liberty from sin, and from
the law; whereof he writes unto the end of this chapter,
that it is a freedom to do good only willingly, and to live

Prologue upon the Epistle to the Romans. 329

well without compulsion of the law. Wherefore this free-
dom is a spiritual freedom, which destroys not the law,
but ministers that which the law requires, and wherewith
the law is fulfilled; that is, to understand, desire, and love,
wherewith the law is stilled, and accuses us no more, com-
pels us no more, neither hath aught to crave of us any
more. Even as though thou wert in debt to another man,
and wert not able to pay, two manner of ways mighlest
thou be loosed; one way, if he would require nothing.of
thee, and break thine obligation; another way, if some
other good man would pay ibr thee, and give thee as much
as thou mightest satisfy thine obligation with. Thus hath
Christ made thee free from the law, and therefore is this no
wild fleshly liberty, that should do nought, but that doeth
all things, and is free from the craving and debt of the
law.

In the seventh chapter he confirms the same, with a si-
militude of the state of matrimony. As when the husband
dies, the wife is at liberty, and the one is loosed and depar-
ted from the other: not that the woman should not have
the power to marry unto another man; but rather now first
of all is she free, and hath power to marry unto another
man, which she could not do till she was loosed from her
first husband. Even so are our consciences bound, and in
danger to the law under old Adam, the flesh, as long as he
liveth in us, for the law declares that our hearts are bound,
and that we cannot disconsent from him ; but when he is
mortified and killed by the Spirit, then is the conscience
free and at liberty; not so that the conscience shall now
do nought, but now first of all cleaves unto another, that
is, Christ, and brings forth the fruits of life. So now to
be under the law, is not to be able to fulfil the law, but to
be debtor to it, and not able to pay that which the law re-
quires. And to be loosed from the law, is to fulfil it, and
to pay that which the law demands, so that it can now
henceforth ask thee nought.

Consequently Paul declares more largely the nature of
sin, and of the law; how that through the law, sin revives,
moves herself, and gathers sti'engtii. For the old man and
corrupt nature, the more he is forbidden and kept under the
law, is the more offended and displeased therewith, foras-
much as he cannot pay that which is required of the law.
For sin is his nature, and of himself he cannot but sin.
Therefore is the law death to him, torment, and martyr-
28*

330 Tindal

dom. Not that the law is evil, but because that the evil
nature cannot sutler that which is good, and cannot abide
that the law should require of him any good thing. As a
sick man cannot sutler that any should desire him to run,
to leap, and to do other deeds of a whole man.

For which cause St. Paul concludes, that where the law
is understood and perceived, even in the best, there it does
no more than utter sin, and bring us to the knowledge of
ourselves; and thereby kill us, and make us bound unto
eternal damnation, and debtors to the everlasting wrath
of God; even as he well feels and understands, whose con-
science is truly touched by the law. In such danger were
we ere the law came, that we knew not what sin meant, nei-
ther yet knew we the wrath of God upon sinners, till the law
had uttered it. So seest thou that a man must have some
other thing, yea and a greater and a more mighty thing
than the law, to make him righteous and safe. They that
understand not the law on this wise, are blind, and go to
work presumptuously, supposing to satisfy the law with
works. For they know not that the law requires a free, a
willing, a strong, and a loving heart. Thei'efore they see
not Moses right in the face; the vail hangs between, and
hides his face, so that they cannot behold the glory of his
countenance, how that the law is spiritual, and requires the
heart. I may of mine own strength refrain so that I do
mine enemy no hurt; but to love him with all mine heart,
and to put away wrath wholly out of my mind, I cannot
of mine own strength. I may refuse money of mine own
strength, but to put away love unto riches out of mine heart,
can I not do of mine own strength. To abstain from adul-
tery, as concerning the outward deed, I can do of mine own
strength; but not to desire in mine heart, is as impossible
to me, as is to choose whether I will hunger or thirst, and
yet so the law requires: wherefore of a man's own strength
the law is never fultilled; we must have thereunto God's
favour and his Spirit, purchased by Christ's blood. Never-
theless when I say a man may do many things outwardly
against his heart, we must understand that man is but driven
of divers appetites, and the greatest appetite overcomes the
less and carries the man away violently with it.

As when I desire vengeance, and fear also the inconve-
nience that is likely to follow, if fear be greater, I abstain;
if the appetite that desires vengeance be greater, I cannot
but prosecute the deed, as we see by experience in many

Prologue upon the Epistle to the Romans. 331

murderers and thieves ; wlio thousfh they are brought into
ever so great peril of death, yet after they have escaped, do
even the same again: and common women prosecute their
evil course because fear and shame are away, when others
who have the same appetites in their hearts, abstain at the
least outwardly, or work secretly, being overcome of fear
and of shame; and so lilvewise is it of all other appetites.

Furthermore, the apostle declares, bow the Spirit and
the flesh fight together in one man; and he makes an ex-
ample of himself, that we may learn to know that work
aright, I mean to kill sin in ourselves. He callelh both the
Spirit and also the flesh, a law; because that like as the
nature of God's law, is to drive, to compel, and to crave,
even so the flesh drives, compels, craves, and rages against
the Spirit, and will have its lusts satisfied. On the other
side, the Spirit driveth, crieth, and fighteth against the flesh,
and will have his desire satisfied. And this strife endures
in us as long as we live, in some more and in some less,
as the Spirit or the flesh is stronger; and the man his own
self is both the Spirit and the flesh, who fights with his own
self, until sin be utterly slain, and he altogether spiritual.

In the eighth chapter he comforts such fighters, that they
despair not because of such flesh, neither think that they
are less in favour with God. And he shows how that the
sin remaining in us hurts not. For there is no danger to
them that are in Christ, which walk not after the flesh, but
fight against it. And he expounds more largely what is
the nature of the flesh, and of the Spirit; and how the Spirit
cometh by Christ, which Spirit makes us spiritual, tames,
subdues, and mortifies the flesh ; and certifies us that we
are nevertheless the sons of God and also beloved, though
sin rage ever so much in us, so long as we follow the
Spirit, and fight against sin to kill and mortify it. And
because nothing is so good to the mortifying of the flesh,
as the cross and tribulation, which are nothing pleasant, he
comforts us in our passions and afliictions by the assistance
of the Spirit, which maketh intercession to God for us
mightily, with groanings that pass man's utterance; man's
speech cannot comprehend them, and the creatures mourn
also with us of great desire that they have, that we were
loosed from sin, and the corruption of the flesh. So we see
that those three chapters do nothing so much as to drive us
unto the right work of faith, which is to kill the old man
and mortify the flesh.

In the ninth, tenth, and eleventh chapters, he treats of

832 Tindal

God's predestination; whence it springs altogether; whe-
ther we shall believe or not believe; be loosed from sin,
or not be loosed. By which predestination, our justifying
and salvation are wholly taken out of our hands, and put
in the hands of God only, which is most necessary of all.
For we are so weak and so uncertain, that if it stood in us,
there would of a truth be no man saved, the devil no doubt
would deceive us. But now is God sure, that his predestina-
tion cannot deceive him, neither can any man withstand or
hinder him, and therefore have we hope and trust against sin.
But here must a mark be set to those unquiet, busy, and
high climbing spirits, how far they shall go; who first of
all bring hither their high reasons and ready wits, and
begin first from on high to search the bottomless secrets of
God's predestination, whether they be predestinate or not.
These must needs either cast themselves down headlong
inio desperation, or else commit themselves to free chance,
careless. But Ibllow thou the order of this epistle, and
noosel thyself* with Christ, and learn to understand what
the law and the gospel mean, and the office of both the
two; that thou mayest in the one know thyself, and how
that thou hast of thyself no strength but to sin, and in the
other the grace of Christ; and then see thou fight against
sin and the flesh, as the seven first chapters teach thee.
After that, when thou art come to the eighth chapter, and
art under the cross and suffering of tribulation, then the
necessity of predestination will wax sweet, and thou shalt
well feel how precious a thing it is. For except thou hadst
borne the cross of adversity and temptation, and hast felt
thyself brought unto the very brim of desperation, yea and
unto hell gates, thou canst never meddle with the sentence
of predestination without thine own harm, and without secret
wrath and grudging inwardly against God: for otherwise
it shall not be possible for thee to think that God is right-
eous and just. Therefore must Adam be well mortified,
and the fleshly wit brought utterly to nought, ere thou
mayest away with this thing, and drink such strong wine.
Take heed therefore unto thyself, that thou drink not wine,
while thou art yet but a suckling. For every learning hath
its time, measure, and age, and in Christ is there a certain
childhood, in which a man must be content with milk for a
season, until he wax strong and grow up into a perfect man
in Christ, and be able to eat of stronger meat.

* Find slielter, as a child with a nurse.

Prologue upon the Epistle to the K nans. 333

In the twelfth chapter, he giveth exhortations. For this
nmnner Paul observes in all his epistles; first, he teaehes
Christ and ihe Uiith, then he exhorts to good works, and
unto continual morlil'yinif of the Mesh. So liere he teaches
good works in deed, and the true serving of God, and
makes all men priests, to ofier up, not money and heasts,
as the manner was in the time of the law, but their own
bodies, with killing and mortifying the lusts of the flesh.
Ailer that, he describes the outward conversation of Chris-
tian men, how they ought to behave themselves in spiritual
things, how to teach, preach, and rule in the congregation
of Christ, to serve one another, to suffer all things patiently,
and to commit wrath and vengeance to God. In conclu-
sion, how a Christian man ought to behave himself unto all
men, to friend, foe, or whatsoever he be. These are the
right works of a Christian man which spring out of faith;
for faith keepeth not holiday, neither suffers any man to be
idle, wheresoever she dwells.

In the thirteenth chapter, he teaches to honour the
worldly and temporal sword. For though man's law and
ordinance make not a man good before God, neither justify
him in the heart, yet are they ordained for the furtherance
of the commonwealth, to maintain peace, to punish the evil,
and to defend the good. Therefore ought the good to hon-
our the temporal sword, and to have it in reverence, though
as concerning themselves they need it not, but would ab-
stain from evil of their own accord; yea, and do good
without man's law, but by the law of the Spirit, which
governs the heart, and guides it unto all that is the will of
God. Finally, he comprehends and knits up all in love.
Love of her own nature bestows all that she hath, and even
her own self on that which is loved. Thou needest not bid
a kind mother to be loving unto her only son, much less
does spiritual love, which hath eyes given her of God, need
man's law to teach her to do her duty. And as in the be-
ginning, the apostle put forth Christ as the cause and author
of our righteousness and salvation, even so he sets him
forth here as an example to imitate, that as he has done to
us, even so should we do one to another.

In the fourteenth chapter he teaches to deal soberly with
the consciences of the weak in the faith, who yet under-
stand not the liberty of Christ perfectly enough; and to
favour them of Christian love, and not to use the liberty of
the faith unto hinderance, but unto the furtherance and edi-
fying of the weak. For where such consideration is not

334 Tindal.

there follows debate and despising of the gospel. It is
better then to forbear the weak awhile, until they wax
strong, than that the learning should come altogether under
foot. And such work is a singular work of love, yea and
where love is perfect there must needs be such a respect
unto the weak ; a thing that Christ commanded and charged
to be had above all things.

In the fifteenth chapter he sets forth Christ again to be
imitated; that we also by his example should bear with
others that are yet weak; as them that are frail open sin-
ners, unlearned, unexpert, and of loathsome manners, and
not cast them away forthwith, but suffer them till ihey wax
better, and exhort them in the mean time. For so dealt
Christ in the gospel and now deals with us daily, suffering our
imperfectness, weakness, conversation, and manners not yet
fashioned after the doctrine of the gospel, but which smell of
the flesh, yea and sometimes break forth into outward deeds.
After that, to conclude, he wishes them increase of faith,
peace, and joy of conscience, praises then and commits
them to God, and magnifies his office and administration in
the gospel ; and soberly and with great discretion desires
succour and aid of them for the poor saints of Jerusalem;
and it is all pure love that he speaks or deals with.

So find we in this epistle plenteously, unto the uttermost,
whatsoever a Christian man or woman ought to know.
That is, what the law, the gospel, sin, grace, faith, righ-
teousness, Christ, God, good works, love, hope, and the
cross are; and even wherein the pith of all that pertains to
the Christian faith standeth; and how a Christian man
ought to behave himself unto every man, be he perfect or
a sinner, good or bad, strong or weak, friend or foe; and
in conclusion, how to behave ourselves both toward God
and toward ourselves also. And all things are profoundly
grounded in the Scriptures, and declared with examples of
himself, of the fathers, and of the prophets, that a man can
here desire no more. Wherefore it appears evidently, that
Paul's mind was to comprehend briefly in his epistle all the
whole learning of Christ's gospel, and to prepare an intro-
duction unto all the Old Testament. For without doubt,
whosoever has this epistle perfectly in his heart, the same
hath the light and the effect of the Old Testament with him.
Wherefore let every man, without exception, exercise him-
self therein diligently, and record it night and day continu-
ally, until he he fully acquainted therewith.

The last chapter is a chapter of recommendation wherein

Prologue upon the Epistle to the Romans. 335

he yet mingles a good admonition, that we should beware
of the traditions and doctrine of men, which beguile the
simple with sophistry and learning that is not after the
gospel, and draw them from Christ, and noosel them in
weak and feeble, and as Paul calls them in ti)e epistle to
the Galatians, in beggarly ceremonies; lor the intent that
they would live in fat pastures and be in authority and be
taken as Christ, yea and above Christ, and sit in the tem-
ple of God; that is, in the consciences of men, where God
only, his Word and his Christ ought to sit. Compare
therefore all manner of doctrine of men with the Scripture,
and see whether they agree or not. And commit thyself
wholly and altogether unto Christ, and so shall he with his
Holy Spirit, and with all his fulness, dwell in thy soul.

The sum and whole cause of the writing of this epistle,
is to prove that a man is justified by faith only; which pro-
position whoso denies, to him is not only this epistle and
all that Paul writes, but also the whole Scripture so locked
up, that he shall never understand it to his soul's health.
And to bring a man to the understanding and feeling that
faith only justifies, Paul proves that the whole nature of
man is so poisoned and so corrupt, yea and so dead, con-
cerning godly living or godly thinking, that it is impossi-
ble for it to keep the law in the sight of God: that is to
say, to love it, and of love and willingness to do it as natu-
rally as a man eats or drinks, until he be quickened again
and healed through faith. And by justifying, understand
no other thing than to be reconciled to God, and to be
restored unto his favour, and to have thy sins forgiven thee.
As when I say, God justifieth us, understand thereby, that
God for Christ's sake, merits, and deservings only, receives
us unto his mercy, favour, and grace, and forgives us our
sins. And when I say, Christ justifieth us, understand
thereby, that Christ only hath redeemed us, brought, and
delivered us out of the wrath of God and damnation, and
hath with his words only purchased us the mercy, the
favour, and grace of God, and the forgiveness of our sins.
And when I say, that faith justifieth, understand, that faith
and trust in the truth of God and in the mercy promised us
for Christ's sake, and for his deserving and works only,
doth quiet the conscience and certify it that our sins be for-
given, and we in the full favour of God.

Furthermore, set before thine eyes Christ's works and
thine own works. Christ's works only justify thee, and
make satisfaction for thy sin, and not thine own works:

S^e Tindal.

'what is to say, quiet thy conscience, and make thee sure
that thy sins are forgiven thee, and not thine own works.
For the promise of mercy is made thee for Christ's work's
sake, and not for thine own work's sake.

Wherefore, seeing God hath not promised that thine own
works shall save thee, therefore faith in thine own works
can never quiet thy conscience, nor certify thee before God,
when God comes to judge and to take a reckoning, that thy
sins are forgiven thee. Beyond all this, mine own works
can never satisfy the law, or pay that I owe it, for I owe
the law to love it with all mine heart, soul, power, and
might. Which to pay I am never able, while compassed
with flesh. No, I cannot once begin to love the law, except
I be first sure by faith, that God loves me and forgives me.

Finally, that we say. Faith only justifieth, ought to offend
no man. For -if this be true, that Christ only redeemed us,
Christ only bare our sins, made satisfaction for them, and
purchased us the favour of God, then must it needs be true
that the trust only in Christ's deservinj; and in the promises
of God the Father, made to us for Christ's sake, alone
quiets the conscience, and certifies it that the sins are for-
given. And when they say, A man must repent, forsake
sin, and have a purpose to sin no more, as nigh as he can,
and love the law of God ; therefore, faith alone justifies not.
I answer, That, and all like arguments are nought, and like
to this — I must repent and be sorry, the gospel must be
preached me, and I must believe, or else I cannot be par-
laker of mercy, which Christ halh deserved for me. There-
fore Christ only justitieth me not, or Christ only hath not
made satisfaction for my sins — as this is a naughty argu-
ment so is the other.

Now go to, reader, and according to the order of Paul's
writing, even so do thou. First, behold thyself diligently
in the law of God, and see tliere thj' just damnation.
Secondly, turn thine eyes to Christ, and see there the
exceeding mercy of thy most kind and loving Father.
Thirdly, remember that Christ, made not this atonement
that thou shouldest anger God again; neither died he for
thy sins, th;it thou shouldest live still in them; neither
cleansed he thee, that thou shouldest return, as a swine,
unto thine old puddle again; but that thou shouldest be a
new creature, and live a new life after the will of God, and
not of the flesh. And be diligent, lest through thine own
neghgence and unthank fulness, thou lose this favour and
mercji again. Farewell.

THK

TESTAMENT OF WILLIAM TRACY, ESQUIRE,

EXPOUNDED

BY WILLIAM TINDAL;

WHKaKIX THOU SHALT I'KRCKIVE WITH WHAT CHARITY THE CHANCELLOR

OF WORCESTER BURNED, WHEN HE TOOK UP THE DEAD CARCASE,

AND MADE ASHES OF IT, AFTER IT WAS BURIED.

To the Reader.

Thou shalt understand, most dear reader, that after William Tin-
dal was so Judasly betrayed by an Englishman, a scholar of Louvain,
whose name was Philips, there were certain things of his doing fomid,
which he liad intended to have put forth to the furtherance of God's
word; among wliich was this testament of M. Tracy, expounded by
himself; whereunto was annexed the exposition of the same, of Jolin
Fiit.h's doing and own hand-writing, which I have caused to be put
in print, to the intent that all tlie world sliould see liow earnestly the
canonists and spiritual lawyers, who are the chief rulers under bishops,
in every diocese, insomucli that in every cathedral church, tlie dean,
chancellor, and archdeacon are commonly doctors or batchelors of
law, do endeavour themselves justly to judge, and spiritually to give
sentence, according to charity, upon all the acts and deeds done by
their diocesans. According to the example of tlie chancellor of Wor-
cester, who, after M. Tracy was buried, out of pure zeal and love,
took, up the dead carcase and burned it ; wherefore lie did it, sliall evi-
dently appear to tlie reader in this little treatise. Read it therefore, I
beseech tiiee, and judge the spirits of our spiritualty, and pray tliat
the Spirit of Him that raised up Christ, may once inhabit them and
mollify their hearts, and so illumine them, that they may both see and
show true light, and no longer resist God or his truth. Amen.*

* Strype (Annals I. p. 507) says, " William Tracy, Esq. of Tod-
ington, in Gloucestershire, remarkable for the popish severity used
towards his dead corpse ; which was digged up out of its grave,
anno 1532, and burnt to ashes, by order of Thomas Parker, chan-
cellor of Worcester. Being dead and buried, he was judicially tried
and proceeded against in the convocation, and declared a heretic be-
cause of some passages in his last will and testament, wherein he
showed little regard of having his soul prayed for after his decease;
and therefore left notliing to any priest to do that office for him. But
tlie said Parker, out of his popish zeal, going beyond his order in
burning the body, when the sentence went no further than the dig.
glng it out of tlie grnvo, and removing it from Christian burial, the
Tixnvi.. "^O 337

338 Tindal.

TliE TESTAMENT ITSELF

In the name of God, Amen. I, William Tracy, of Tod-
inglon, in the county of Gloucester, esquire, make my tes-
tament and last will, as hereafter followeth.

First, and before all other things, I commit me unto God,
and to his mercy, trusting without any doubt or mistrust,
that by his grace and the merits of Jesus Christ, and by
the virtue of his passion and of his resurrection, I have, and
shall have, remission of my sins, and resurrection of body
and soul, according as it is written, Job xix. — I believe that
my Redeemer liveth, and that at the last day I shall rise out
of the earth, and in my flesh shall see my Saviour; this my
hope is laid by in my bosom.

And as touching the wealth* of my soul, the faith that 1
have taken and rehearsed is sufficient, as I suppose, with-
out any other man's work or works. My ground and my
belief is, that there is but one God, and one Mediator be-
tween God and man, which is Jesus Christ. So that I do
accept none in heaven nor in earth, to be my Mediator be-
tween me and God, but only Jesus Christ; all others are
but petitioners for receiving of grace, but none are able to
give influence of grace. And therefore will I bestow no
part of my goods for the intent that any man should say,
or do, to help my soul. For therein I trust only to the
promise of God, He that believeth and is baptized shall be
saved; and he that believeth not, shall be damned.

And, touching the burying of my body, it availeth me
not what be done thereto; wherein St. Augustine, concern-
ing taking care for the dead, saith, that they are rather the
solace of them that live, than the wealth or comfort of them
that are departed, and therefore I remit it only to the dis-
cretion of mine executors.

And, touching the distribution of my temporal goods, my
purpose is, by the grace of God, to bestow them to be ac-

relations took their opportunity afterwards, when things looked more
favourably upon religion, and got liim fined in a great sum." Par-
ker had neglected to apply for a writ authorizing him to burn tlie
dead corpse.

Many copies of Tracy's testament were circulated, and wherever
one was found in the possession of any person, it was considered a
proof of heresy. Fox mentions ;hat when Tlionias Philips wa3 ini,
prisoned as a heretic, tlie only charges wliich could be substantiated
against him, were his having a copy of Tracy's testament, and but-
ter and cheese being found in his cliamber during Lent.

•Welfare, snlvntinn.

Obsercations on Tracy's Testament. 339

cepted as fruits of failli, so that I do not suppose that my
merit be by good bestowing of iheni, but my merit is the
faith of Jesus Christ only, by which faith, such works are
good, according to the words of our Lord, Matt. xxv. — I
was hungry, and thou gavesl me to eat; and it followeth,
That which ye have done to the least of my brethren, ye
have done to me, &c. And we should ever consider the
true sentence, that a good work maketh not a good man,
but a good man maketii a good work; for faith maketh the
man both good and righteous; for a righteous man liveth
by faith, (Rom. i.) and whatsoever springeth not out of
faith is sin, Rom, xiv.

And all my temporal goods that I have not given or de-
livered, or not given by writing, of mine own hand, bear-
ing the date of this present writing, I do leave and give to
Margaret my wife, and to Richard my son, whom I make
mine executors. Witness this mine own hand, the x day
of October, in the xxii. year of the reign of king Henry the
eighth, (a. d. 1530.)

TiNDAL.

Now let us examine the parts of this testament, sentence
by sentence. First, To commit ourselves to God above all,
is the first of all precepts; and the first stone in the founda-
tion of our faith, that we believe and put our trust in one
God ; one all true, one all mighty, all good, and all merciful ;
cleaving fast to his truth, might, mercy, and goodness, sure-
ly certified and fully persuaded that he is our God, yea
ours, and to us all true, without all falsehood and guile, and
that cannot fail in his promises; and to us all mighty, that
his will cannot be hindered to fulfil all the truth that he hath
promised us; and to us all good and all merciful, whatso-
ever we have done, and howsoever grievously we have
trespassed, so that we come to him the way that he hath ap-
pointed, which way is Jesus Christ only, as we shall see to
follow. This first clause then is the first commandment, or
at the least, the first sentence in the first commandment,
and the first article of our creed.

And that this trust and confidence in the mercy of God
is through Jesus Christ, is the second article of our creed,
confirmed and testified throughout all Scripture. That
Christ brings us into this grace, Paul proves, (Romans v.)
saying. Being justified by faith, we are at peace with God,

940 Tindal.

thiough Jesus Christ our Lord, by whom we have an en-
tering in unto this grace in which we stand. And, Eph. iii.
By whom, saith Paul, we have a bold entering in, through
tJie faith that is in him. And in the second of the said
ejiistle, By him we have an entering in unto the Father;
and a little before in the same chapter, He is our peace.
And John, in the first chapter, Behold the Lamb of God,
which taketh away the sin of the world; which sin was the
bush that stopped the entering in and kept us out, and the
sword wherewith was kept the entering unto the tree of life
from Adam and all his otTspring. And in the second of the
First of Peter, Who bare our sins in his own body, and by
whose stripes we are made whole. By whom we have re-
demption through his blood, even the forgiveness of our sins.
(Col. i., Eph. i., and Rom. iv.) He was delivered for our
sins, and rose again for our justii'ying.

And concerning the resurrection, it is an article of our
faith, and proved there sufficiently; and that it shall be by
the power of Christ, is also the open Scripture. (John vi.)
This is the will of my Father which sent me, that I lose
nothing of all that he hath given me, but that I raise it up
again in the last day. And again, I am the resurrection.
John xi.

That this lively faith is sufficient to justification, without
adding to of any more help, is thus proved. The promiser
is God, of whom Paul saith, (Rom. viii.) If God be on
our side, what matter maketh it who is against us? He is
thereto all good, all merciful, all true, and all mighty, where-
fore sufficient to be believed by his oath. Mereover, Christ,
in whom the promise is n)ade, hath received all power in
heaven and earth. (Mat. xxviii.) He hath also a perpetual
priesthood, and therefore is able perpetually to save. Heh. vii.
And that there is but one Mediator, Christ, as Paul saith,
1 Tim. ii. And by that word understand an atonement-
maker, a peace-maker, and bringer into grace and favour,
having full power so to do. And that Christ is so, is
proved at the full. It is written, (John iii.) The Father
loveth the Son, and hath given all into his hand. And he
that believeth the Son hath everlasting life; and he that be-
lieveth not the Son, shall not see life, but the wrath of God
abideth upon him. All things are given me of my Father.
(Luke X.) And all whosoever call on the name of the Lord
shall be saved. (Acts ii.) Of his fulness have we all re-
ceived. (John i.) There is no other name given to man, in

Observations on 'rraey''s Testament. 341

which we must be saved. (Acts iv.) And again, unto his
name bear all the prophets record, that by his name shall
all that believe in him receive remission. (Acts x.) In him
dwelleth all the fulness of God bodily. (Col. ii.) All what-
soever my Father hath, are mine, (John xvi.) Whatsoever
ye ask in my name, that will I do for you. (John xiv.) One
Lord, one faith, one baptism, one God, and Father of all,
which is above all, through all, and in you all. (Eph. iv.)
There is but one, whose servant I am, to do his will; but
one that shall pay me my wages; there is but one to whom
I am bound, therefore, but one that hath power over me, to
condemn or save me. I will add to this, Paul's argument,
(Gal. iii.) God sware unto Abraham, four hundred years
before the law was given, that we should be saved by Christ;
thereforethe law given four hundred years after, cannot dis-
annul that covenant. I argue thus, Christ, when he had suf-
fered his passion, and was risen again and entered into his
glory, was sufficient for his apostles, without any other
mean or help; therefore, the holiness of no saint since,
hath diminished aught of that his power; but he is as full
sufficient now, for the promise is as deeply made to us as
to them. Moreover, the treasure of his mercy was laid up
in Christ for all that should believe, ere the world was
made; therefore, nothing that hath happened since hath
changed the purpose of the unvariable God.

Moreover, to exclude the blind imagination, falsely called
faith, of those who give themselves to vice without resist-
ance, affirming that they have no power to do otherwise,
but that God hath so made them, and therefore must save
them, they not intending or purposing to mend their living,
but sinning with whole consent and full lust, he declares
what faith he meaneth, two manner of ways. First, by
that he saith, Whosoever believeth and is baptized shall be
saved. By which words he declares evidently he means
that faith, which is in the promise made upon the appoint-
ment between God and us, that we should keep his law to
the uttermost of our power; which is, he that believeth in
Christ for the remission of sin, and is baptized to do the
will of Christ, and to keep his law of love, and to mortify
the flesh, that man shall be saved. And so the imagination
of these swine who will not leave wallowing themselves in
every mire and puddle, is wholly excluded; for God never
made promise but upon an appointment or covenant, under
29*

342 Tindal.

which whosoever will not come, can be no partaker of the
promise. True feith in Christ givetli power to love the law
of God; for it is written, (John i.) He gave them power to
be the sons of God, in that they believe in his name. Now
lo be the son of God 4s to love righteousness, and hate un-
righteousness, and so to be like thy Father. Hast thou then
no power to love the law? So hast thou no faith in Christ's
blood. And, (Rom. iii.) We set up or maintain the law
through faith. Why so? For the preaching of faith minis-
tereth the Spirit. (Gal. iii., 2 Cor. iii.) And the Spirit
looseth the bands of Satan, and gives power to love the law,
and also to do it. For saith Paul, (Rom. viii.) If the Spirit
of Him that raised up Jesus dwells in you, then will He that
raised up Jesus, quicken your mortal bodies by the means
of his Spirit dwelling in you.

Ah well, wilt thou say. If I must profess the law and
work, then faith alone saveth me not. Be not deceived
with sophistry, but withdraw thine ears from words, and
consider what is in thine heart. Faith justifieth thee, that
is, it brings remission of all sins, and sets thee in the state
of grace, before all works, and gets thee power to work, ere
thou couldesl work; but if thou wilt not go back again,
but continue in grace, and come to that salvation and
glorious resurrection of Christ, thou must work, and join
works to thy faith, in will and deed also, if thou have time
and leisure; and as oft as thou fallest, set thee on thy faith
again, without help of works. And although when thou
art reconciled and restored to grace, works be required,
yet is not that reconciling and grace the benefit of the
works that follow; but clean contrary, that forgiveness of
thy sins, and restoring to favour deserve the works that
follow. Though when a king, after sentence of death is
passed upon a murderer, hath pardoned him at the request
of some of his friends, works are required of him, that he
henceforth keep the king's laws, if he will continue in his
grace's favour in which he now standeth; yet the benefit of
his life proceeds not of the deserving of the works that fol-
low, but of the king's goodness and favour of his friends,
yea, and that benefit and gift of his life, deserve the works
that follow. Though the lather chastise the child, yet the
child is no less bound to obey, and to do the will of the
father. If when the father pardons it, the works that follow
deserve that favour, then must the works that followed the

Observations on Tracy'' s Testament. 343

correction have deserved favour also; and then was the
father unrighteous to chastise it. All, whatsoever thou art
able to please God with, it is thy duty to do, though thou
hadst never sinned : if it be thy duty, how can it then be
the deserving of the mercy and grace that went before?
Now that mercy was the benefit of God thy Father, through
the deserving of the Lord Christ, which hath bought thee
with the price of his blood.

And again, when he saith that he purposes to bestow
his goods to be accepted as fruits of faith, it is evident he
means that living faith which professes the law of God, and
is the mother of all good works, yea, and nurse thereto.

Another cavil lation which they might make in the second
part, where he admits no other Mediator but Christ only,
nor will give of his goods to bind any man to any feigned
observance for the help of his soul, when he were whole in
the kingdom of Christ, delivered, both body and soul from
the dominion of Satan, as the Scripture testifies all that
die in Christ to be, is this — They will say that he held that
none should pray for him save Christ, and that we be not
bound to pray one for another, nor ought to desire the
prayers of another man — but this he excludes in that he
saith. All others are but petitioners. By which words he
plainly confesses that others may and ought to pray, and
that we may and ought to desire others to pray for us; but
means that we may not put our trust and confidence in
their prayer, as though they gave of themselves that which
they desire for us in their petitions, and so give them the
thanks, and ascribe to their merits, that which is given us
in the name of our Master, Christ, as the deservings of his
blood. Christ is my Lord, and hath deserved and also ob-
tained power, to give me all that can be desired for me; and
all that others desired for me; this is desired in Christ's
name, and given at the merits of his blood. All the honour
then, trust, confidence, and thanks, pertain to him also.

Some there are will haply say. How should I desire an-
other to pray for me, and not trust to his prayer? Verily,
even as I desire my neighbour to help me at my need, and
yet trust not to him. Christ hath commanded us to love
each other; now when I go to desire help, I put my trust
in God, and complain to God first, and say, Lo Father, I
go to my brother to ask help in thy name; prepare the
heart of him against I come, that he may pity me and help
me for thy sake, &c. Now if my brother remember his

344 Tindal.

duty and help me, I received it of God, and give God the
thanks, who moved the heart of my brother, and gave my
brother a courage to help me and wherewith to do it, and
so hath holpen me by my brother. And I love my brother
again, and say, Lo Father, I went to my brother in thy
name, and he hath holpen me for thy sake ; wherefore, O
Father, be thou as merciful to him at his need, as he hath
been to me, for thy sake, at my need. Lo now, as my
brother did his duty when he helped me, so do I my duty
when I pray for him again ; and as I might not have put
my trust and confidence in my brother's help, so may he
not in my prayers. I am sure that God will help me by
his promise, but am not sure that my brother will help me,
though it be his duty ; so am I sure that God will hear me,
whatsoever I ask in Christ's name, by his promise, but am
not sure that my brother will pray for me, or that he hath
a good heart to God.

No. But the saints in heaven cannot but pray and be
heard ; no more can the saints in earth but pray and be
heard. Moses, Samuel, David, Noah, Elijah, Elisha, Isaiah,
Daniel, and all the prophets, prayed and were heard, yet
none of those wicked who would not put their trust in God
according to their doctrine and preaching, were partakers
of their prayers in the end. And as damnable as it is for
the poor to trust in the riches of the richest upon the earth,
so damnable is it also to leave the covenant made in Christ's
blood, and to trust in the saints of heaven. They that are
in heaven, know the elect that trust in Christ's blood, and
profess the law of God, and only pray for them; and the
saints abhor and defy these wicked idolaters who have no
trust in the covenant of God, nor serve God in the spirit
nor in the gospel of Christ's blood, but after their blind ima-
ginations, every man choosing a difl'erent saint to be their
mediator, to trust to, and to be saved by their merits. And
their prayers and offerings are to the saints as acceptable
and pleasant, as the prayer and ofiering of Simon Magus
was to Peter.

Moreover, the saints in their most cumbrance* are most
comforted, and most able to comfort others, as Paul testi-
fies. (2 Cor. i.) Insomuch that St. Stephen and St. James
prayed for them that slew them. St. Martin preached and
comforted his despairing brethren even unto the last breath,
and, as stories make mention, innumerable more did like-
* Greatest suffering.

Observations on Tracy^s Testament. 345

wise. Yea, and I have known simple unlearned persons,
and that sonic wlio were great sinners, who at the hour of
death have liiilen flat on the blood ol" Christ, and have given
no room to olhei' men's either prayers or preachings, but
have as strongly trusted in Christ's blood, as ever did Peter
or Paul, and have thereto preached it to others and ex-
horted others so mightily, that an angel from heaven could
not mend them.

Who then would resist God, that he might not give the
same grace to M. Tracy, (who was a learned man and
better seen in the works of Augustine, twenty years before
he died, than ever 1 knew any doctor in England,) but say
that he must faint and shrink when he most needed to be
strong, and lear the pope's purgatory, and trust to the
prayer of priests dearly paid for? I dare say he prayed
for the priests when he died, that God would convert a
great many of them ; and if he had known of any good
man among them that had needed, he would have given;
and if he had known of any lack of priests, Ine would have
given to maintain more. But now, since there be more than
enough, and have more than every man a sufficient living,
how should he have given them except it had been to hire
their prayers, of pure mistrust in Christ's blood. If robbing
of widow's houses under pi-etence of long prayers, be dam-
nable, (Matt, xxiii.) then is it to be condemned also for
widows to suffer themselves to be robbed by the long pat-
tering of hypocrites, through mistrust in Christ's blood;
yea, and is it not damnable to maintain such abomination?
Now when this condemnation is spread over all, how can
we give to them that have enough already, or how can they
that have enough already take more under the name of
praying, and not harden the people more in this damnable
condemnation ?

And concerning the burying his body, he alleges Au-
gustine, neither is there any man, think I, so mad as to
affirm that the outward pomp of the body should help the
soul. Moreover, what greater sign of infidelity* is there,
than to care at the time of death with what pomp the car-
case shall be carried to the grave? He denies not but
that a Christian man should be honourably buried, name-
ly, for the honour and hope of the resurrection, and there-
fore committed that care to his dear executors, his son and
his wife, whom he knew would in that part do sufficient,
* Unbelief.

346 Tindal

and leave nothing of the use of the country undone, but the

abuse.

And that bestowing of a great part of his goods while he
yet lived, upon the poor, to be thankful for the mercy re-
ceived, without buying and selling with God, that is, with-
out binding those poor unto any other appointed prayers
than God hath bound us already, one to pray for another,
one to help another, as he hath helped us; but patiently
abiding for the blessings that God hath appointed unto all
manner of good works, trusting faithfully to his promise,
thanking, as ye may see by his words, the blood of Christ for
the reward promised to his works, and not the goodness of
the works, as though he had done more than his duty, or
all that. And assigning by writing unto whom another part
should be distributed, and giving the rest to his executors,
that no strife should be ; which executors were by right the
heirs of all that was left to them. These things, I say, are
signs evident, not only of a good Christian man, but also
of a perfect Christian man, and of such a one as needed not
to be aghast and desperate for fear of the painful pains of
purgatory, which whoso feareth as they feign it, cannot but
utterly abhor death; seeing that Christ is there no longer
thy Lord after he hath brought thee thither, but thou art
excluded from his satisfaction, and must satisfy for thyself
alone. And that with suffering pain only, or else tarrying
the satisfying of them that shall never satisfy enough for
themselves ; or gaping for the pope's pardons which have
so great doubts and dangers, what is in the mind and intent
of the granter, and what in the purchaser, ere they can be
truly obtained with all due circumstances, and much less
certitude that they have any authority at all. Paul thirsted
to be dissolved, and to be with Christ; Stephen desired
Christ to take his Spirit; the prophets also desired God to
take their souls from them; and all the saints went with a
lusty courage to death, neither fearing nor teaching us to
fear any such cruelty. Where hath the church then gotten
authority to bind us from being so perfect, from having
any such faith in the goodness of God our Father, and
Lord Christ, and to make such perfectneSs and faith of all
heresies the greatest?

Solomon* saith in the thirtieth chapter of his Proverbs,
Three things are insatiable, and the fourth never saith. It is
enough. But there is a fifth, called dame Avarice, with as
Or rather Agur.

Observations on Tracy\s Testament. 347

greedy a stomach, as melting a maw, as wide a throat, as
gaping a mouth, and witli as ravening teeth as the best,
who the more she eatctii, the hungrier she is. An unquiet
evil never at rest, a blind monster, and a surmising beast,
fearing at the lall ol" every leaf. VVhat doth not hunger
compel them that love this world inordinately to commit.
Might the devil's belly be once lull, truth should have au-
dience, and words be construed aright, and taken in the
same sense as they are meant.

Though it seem not impossible, haply, that there might
be a place where the souls might be kept for a space, to be
taught and instructed, yet that there should be such a jail
as they jangle, and such fashions as they feign, is plainly
impossible and repugnant to the Scripture. For when a
man is translated utterly out of the kingdom of Satan, and
so confirmed in grace that he cannot sin, so burning in love
that his desire cannot be plucked from God's will, and be-
ing partaker with us of all the promises of God, and under
the commandments, what could be denied him in that deep
innocency by his most kind Father, who hath left no mercy
unpromised, and he asking it in the name of his Son Jesus,
his dearly-beloved Son, who is our Lord, and hath left no
mercy undeserved for us; namely, when God hath sworn
that he will put ofl' righteousness and be to us a Father,
and that of all mercy, and hath slain his most dear Son,
Jesus, to confirm his oath.

Finally, seeing that Christ's love taketh all to the best,
and nothing is here that may not be well understood, (the
circumstances declaring in what sense all was meant,) they
ought to have interpreted it charitably, if aught had been
found doubtful, or seeming to sound amiss. Moreover, if
any thing had been therein that could not have been taken
well, yet their part had been to have interpreted it as being
spoken of idleness of the head, by the reason of sickness,
forasmuch as the man was virtuous, wise, and well learned,
and of good fame and report, and sound in the faith while
he was alive. But if they saw he was suspected when he
was alive, then is their doing so much the worse, and it is
to be thought that they feared his doctrine when he was alive,
and mistrusted their own part; their consciences testifying
to them that he held no other doctrine than that which was
true, seeing they then neither spake nor wrote against him,
nor brought him to any examination. Besides that, some
merry fellows will think that they ought first to have sent

348 Tindal.

to him to learn whether he would have revoked, ere they
had so despitefully burnt the dead body that could not an-
swer for itself, nor interpret his words how he meant them,
namely the man being of so worshipful and ancient a blood.
But here will I make an end, desiring the reader to look
on this thing with impartial eyes, and judge whether I have
expounded the words of this testament as they should seem
to signify, or not. Judge also whether the maker thereof
seem not by his work both virtuous and godly: which if it
so be, think not that he was the worse because the dead
body was burnt to ashes, but rather learn to know the great
desire that hypocrites have to find one craft or other to con-
found the truth with, and cause it to be counted for heresy,
by the simple and unlearned people, who are so ignorant
that they cannot spy their subtlety. It must needs te heresy
that at all touches their rotten boil; they will have it so,
whosoever say nay. Only the eternal God must be prayed
to, night and day, to amend them, in whose power it only
lieth; who also grant them once earnestly to thirst for his
true doctrine contained in the sweet and pure fountains of
his Scriptures, and in his paths to direct their ways. Amen.

The son of William Tracy appears to have been a follower of the
same faith as his father. In the reign of queen Elizabeth he wrote
to secretary Cecil, in consequence of the queen having a crucifix in
her chapel. He says,

" Pleaseth your honour to be advertised, that forasmuch as God's
word, the Holy Scripture, threatens to root out all images, and saith
that he abhorreth them, and commands his people to destroy all pic-
tures, and to break asunder all the images of the people of Canaan;
and exliorts us to beware of marring ourselves, and of tlie destruc-
tion of our souls ; and curses the images, and the man that makes
them, threatening they shall be confounded and perish ; and in con.
elusion pronounces all them accursed that willingly transgress Iiis
commandments; all which terrible threatenings and horrible curses
are easily escaped and avoided if the queen's majesty will destroy
her images. Considering tliat God, of the other part, commandeth
not any magistrate to have graven or molten image ; nor command-
eth any graven image or molten image to be set up upon any altar,
whicli is the highest place of honour in our religion; nor to light
any tapers to tiiem; because God calleth them but deceit, which
can do no good, and are vain, and profitable for nothing. — I am
therefore so bold to put your honour in remembrance, tliat these
Holy Scriptures threaten the images and the image makers, over
and besides tliem that either honour, worsliip, or serve them;
whereby all men may know, certainly, that God favoureth not any
image, nor tiie use of them in us, whose hearts are prone to evil and
very evil alway. For the avoiding whereof your honour sliall do
God great service, and preserve the queen's highness from great

Protestation touching the Resurrection. 349

peril of God's wralh and displeasure through tlie use of them. In
haste by your daily orator, Hicii. Tracv."

Tlie Romish ornaments however remained iu the chapel royal for
some years atlcr.

Traheron, an exile for the trutli in queen Mary's reign, dedicated
a book to this Richard Tracy, and spealis of him as one " who had
bestowed most of his time in the fruitlid studies of Holy Scripture;"
adding, •' Wiien I was destitute of fiitlier or motlier, you conceived
a very fatlierly afteetion towards me, and not only hrought me up
in the universities of this and foreign realms, with your great cost
and charges, but also most earnestly exliorted me to forsake the
puddles of sophistcrs, and to fetch water from the pure fountains of
the Scripture."

The following extract from a protestation made hy Wil-
liam Tindal, touching the resurrection of the bodies,
and the state of the souls after this life, shores his sen-
timents upon a subject referred to in the preceding ob-
servations.

" Concerning the resurrection, I protest before God and
our Saviour Jesus Christ, and before the universal congre-
gation that believeth in him, that I believe according to the
open and manifest Scriptures and catholic faith, that Christ
is risen again in the flesh, which he received of his tnother
the blessed virgin Mary, and the body wherein he died.
And that we shall all, both good and bad, rise both flesh
and body, and appear together before the judgment-seat of
Christ, to receive every man according to his deeds. And
that the bodies of all that believe and continue in the true
faith of Christ, shall be endued with like immortality and
glory, as is the body of Christ.

"And I protest before God and our Saviour Christ, and
all that believe in him, that I hold of the souls that are de-
parted, as much as may be proved by manifest and open
Scripture; and think the souls departed in the faith of
Christ and love of the law of God, to be in no worse case
than the soul of Christ was from the time that he delivered
his spirit into the hands of his Father, until the resurrec-
tion of his body in glory and immortality. Nevertheless I
confess openly, that I am not persuaded that they be already
in the full glory that Christ is in, or the elect angels of God
are in. Neither is it any article of my faith; for if it so
were, I see not but then the preaching of the resurrection
of the flesh were a thing in vain. Notwithstanding yet I
am ready to believe it, if it may be proved with open
Scripture."

TINDAL. 30

LETTERS,

The first Letter of William Tindal to John Frith, whilst
the latter was prisoner in the Tower.

The grace and peace of God our Father, and of Jesus
Christ our Lord be with you, Amen.

Dearly beloved brother John, I have heard say, how the
hypocrites, now that they have overcome the great business
which hindered them, or at the least, have brought it at a
stay, they return to their old nature again. The will of
God be fulfilled, and that which he hath ordained to be,
ere the world was made; that come, and his glory reign
over all.

Dearly beloved, however the matter be, commit yourself
wholly and only unto your most loving Father, and most
kind Lord, and fear not men that threaten, nor trust men
that speak fair; but trust Him that is true of promise, and
able to make his word good. Your cause is Christ's gos-
pel, a light that must be fed with the blood of faith. The
lamp must be dressed and snuffed daily, and oil poured in
every evening and morning, that the light go not out.
Though we are sinners, yet is the cause right. If when
we be buffetted for well-doing, we suffer patiently and en-
dure, that is acceptable to God; for to that end we are
called. For Christ also suffered for us, leaving us an ex-
ample, that we should follow his steps, who did no sin.
Hereby have we perceived love, that he laid down his life
for us: therefore we ought also to lay down our lives for
the brethren. Rejoice and be glad, for great is your re-
ward in heaven. For we suffer with him that we may also
be glorified with him ; who shall change our vile body,
that it may be fashioned like unto his glorious body, ac-
cording to the working whereby he is able even to subject
all things unto him.

Dearly beloved, be of good courage, and comfort your
soul with the hope of this high reward, and bear the image
of Christ in your mortal body, that it may at his coming
be made like to his, immortal; and follow the example of
all your other dear brethren, who chose to suffer in hope
of a better resurrection. Keep your conscience pure and
andefiled, and say nothing against that. Stick to necessary
350

Letters to John Frith. 351

things, and remember the blasphemies of the enemies of
Christ, saying, they line! none but that will abjure rather
than suflbr the extremity. Moreover, the death of them
that come again after they have once denied, though it be
accepted with God, and all that believe, yet it is not glori-
ous; for the hypocrites say. He must needs die, denying
helpeth not; but might it have holpen, they would have
denied five hundred times. Seeing it would not help them,
therefore of pure pride and mere malice together, they
speak with their mouths that which their conscience knovv-
eth to be false. If you give yourself, cast yourself, yield
yourself, commit yourself, wholly and only to your loving
Father, then shall his power be in you and make you
strong; and that so strong, that you shall feel no pain,
which should be to another present death : and his Spirit
shall speak in you, and teach you what to answer, accord-
ing to his promise. He shall set out his truth by you won-
derfully, and work for you above all that your heart can
imagine: yea, and you are not yet dead, though the hypo-
crites all, with all that they can make, have sworn your
death. " Una salus victis, nullam sperare salutem;"* To
look for no man's help, brings the help of God to them that
seem to be overcome in the eyes of the hypocrites: yea, it
shall make God to carry you through thick and thin, for
his truth's sake, in spite of all the enemies of his truth.
There falleth not a hair, till his hour be come: and when
his hour is come, necessity carries us hence, though we be
not willing. But if we be willing, then have we a reward
and thanks. Fear not threatening therefore, neither be over-
come of sweet words ; with which twain the hypocrites shall
assail you. Neither let the persuasions of worldly wisdom
bear rule in your heart; no, though they be your friends
that counsel you. Let Bilney be a warning to you. Let
not their visor beguile your eyes. Let not your body faint.
He that endureth to the end, shall be saved. If the pain
be above your strength, remember, " Whatsoever ye shall
ask in my name, I will give it you." And pray to your
Father in that name, and he will ease your pain, or shorten
it. The Lord of peace, of hope, and of faith, be with you.
Amen. William Tinoal.

Two have suffered in Antwerp, unto the great glory of
the gospel; four at Rysels in Flanders, and at Luke hath
there one at the least suflTered, and all nigh the same day.

* The only safety for tlie vanquished, is not to hope for safety.

352 Tindal

At Roan, in France, they persecute; and at Paris are live
doctors taken for the gospel. See, you are not alone; be
cheerful, and remember, that among the hard-hearted in
England there is a number reserved by grace; for whose
sakes, if need be, you must be ready to suffer. Sir, if you
may write, how short soever it be, forget it not, that we
may know how it goes with you, for our heart's ease. The
Lord be yet again with you, with all his plenteousness,
and fill you that you flow over. Amen.

If when you have read this, you may send it to Adrian,
do, I pray you, that he may know that our heart is with you.

George Joy, at Candlemas, being at Barrow, printed
two leaves of Genesis, in a great form, and sent one copy
to the king, and another to the new queen,* with a letter
to N. for to deliver them; and to purchase license, that he
might so go through all the Bible. Out of this sprung the
noise of the new Bible; and out of that is the great seek-
ing for English books at all printers and bookbinders in
Antwerp, and for an English priest that should print.

This chanced the 9th day of May.

Sir, your wife is well content with the will of God, and
would not for her sake have the glory of God hindered.

William Tindal.

Another notable and worthy Letter of William Tindal,
sent to the said John Frith, under the name of Jacob.

The grace of our Saviour Jesus, his patience, meekness,
humbleness, circumspection, and wisdom, be with your
heart. Amen.

Dearly beloved brother Jacob, mine heart's desire in our
Saviour Jesus is, that you arm yourself with patience, and
be cold, sober, wise, and circumspect, and that you keep
yourself low by the ground, avoiding high questions, that
pass the common capacity. ' But expound the law truly,
and open the vail of Moses, to condemn all flesh; and
prove all men sinners, and that all deeds under the law,
before mercy have taken away the condemnation thereof,
are sin and damnable : and then as a faithful minister, set
abroach the mercy of our Lord Jesus, and let the wound.^d
consciences drink of the water of life. And then shall
your preaching be with power, and not as the doctrine of

* Anne Boleyn. The edition of the English Bible here mentioned
was completed in 1535, under the superintendence of Coverdale.

Letters to John Frith. 358

the hypocrites ; and the Spirit of God shall work with you,
and all consciences shall bear record unto you, and feel
that it is so. And all doctrine that casts a mist on those
two, to shadow and hide them, I mean the law of God and
mercy of Christ, that do you resist with all your power.
Sacraments without signification, refuse. If they put sig-
nifications to them, receive them if you see it may help,
though it be not necessary.

Of the presence of Christ's body in the sacrament, med-
dle as little as you can, that there appear no division
among us. Barnes will be hot against you. The Saxons
are sore on the affirmative; whether constant or obstinate,
I commit it to God. Philip Melancthon is said to be with
the French king. There are in Antwerp, that say, they
saw him come into Paris with a hundred and fifty horses,
and that they spake with him.* If the Frenchmen receive
the word of God, ho will plant the affirmative in them.
George Joy would have put forth a treatise of that matter,
but I have stopt him as yet: what he will do, if he get
money, f I wot not. I believe he would make many rea-
sons, little serving to the purpose. My mind is, that no-
thing be put forth till we hear how you shall have sped.
I would have the right use preached, and the presence to
be an indifferent thing, till the matter might be reasoned in
peace, at leisure by both parties. If you be required, show
the phrases of the Scripture, and let them talk what they
will. For as to believe that God is every where, hurts no
man that worships him no where but within in the heart,
in spirit and verity, even so, to believe that the body of
Christ is every where, though it cannot be proved, hurts
no man, that worships him no where save in the faith of
his gospel. You perceive my mind; howbeit, if God show
you otherwise, it is free for you to do as he moves you.

I guessed long ago that God would send a dazing;}: into
the head of the spiritualty, to catch themselves in their own
subtlety, and I trust it is come to pass. And now methinks
I smell a counsel to be taken, little for their profits in time
to come. But you must understand, that it is not of a pure
heart and for love of the truth, but to avenge themselves,

* This report was incorrect. The king of France invited Melanc-
thon to visit Paris, but various circumstances connected with the
Reformation in Germany prevented liis proceeding thither, although
he fully intended it.

t To enable him to print. t Confusion.

30*

^4' Tindal.

and to eat the hcirlol's flesh, and to suck the marrow of hei
bones.* Whercilbre cleave last to the rock of" the help of
God, and commit the end of all things to him; and if God
shall call you, that you may then use the wisdom of the
worldly, as far as you perceive the glory of God may
come thereof, refuse it not: and ever thrust in, that the
Scripture may be in the mother tongue, and learning set
up in the universities. But and if aught be required con-
trary to the glory of God and his Christ, then stand fast,
and commit yourself to God, and be not overcome of men's
persuasions, which haply shall say, we see no other way
to bring in the truth.

Brother Jacob, beloved in my heart, there lives not in
whom I have so good hope and trust, and in whom mine
heart rejoices and my soul comforts herself, as in you. Not
the thousandth part so much for your learning, and what
other gifts else you have, as that you will creep low by the
ground, and walk in those things which the conscience may
feel, and not in the imaginations of the brain; in fear, and
not in boldness ; in open necessary things, and not to pro-
nounce or define of hid secrets, or things that neither help
nor hinder, whether they be so or no; in unity, and not in
seditious opinions. Insomuch, that if you be sure you
know; yet in things that may abide leisure, you will defer,
or say, till others agree with you, Methinks the text re-
quires this sense or understanding; yea and that if you be
sure that your part be good, and another hold the contrary,
yet if it be a thing that makes no matter, you will laugh
and let it pass, and refer the thing to other men, and stick
you stiffly and stubbornly only in earnest and necessary
things. And I trust vou are persuaded even so of me.
For I call God to record, against the day we shall appear
before our Lord Jesus, to give a reckoning of our doings,
that I never altered one syllable of God's word against my
conscience; nor would this day, if all that is in the eartfi,
whether it be pleasure, honour, or riches, might be given
me. Moreover, I take God to record to my conscience,
that I desire of God to myself in this world, no more than
that without which I cannot keep his laws.

Finally, if there were in me any gift that could help at
hand, and aid you if need required, T promise you I
would not be far ofT, and would commit the end to God;
my soul is not fnint. though my body be weary. But God

* The dissolution of the monasteries and seizing of their revenues.

Letters to John Frith.

hath made me evil favoured in this world, and without
grace in the sight of men, speechless and rude, dull and
slow witted; your part shall be to supply that which lack-
eth in me, remembering, that as lowliness of heart shall
make you high with God, even so meekness of words shall
make you sink into the hearts of men. Nature gives age
authority, but meekness is the glory of youth, and gives
them honour. Abundance of love makes me exceed in
babbling.

Sir, as concerning purgatory, and many other things, if
you be, demanded, you may say, if you err, the spiritualty
hath so led you, and that they have taught you to believe,
as you do. For they preached to you all such things out
of God's word, and alleged a thousand texts, by reason of
which texts, you believed as they taught you. But now
you find them liars, and that the texts mean no such things,
and therefore you can believe them no longer, but are as
you were, before they taught you, and believe no such
things; howbeit, you are ready to believe, if they have
any other way to prove it, for without proof you cannot
believe them, when you have found them with so many
lies. If you perceive wherein we may help, either in being
still, or doing somewhat, let us have word, and I will do
mine uttermost.

My lord of London hath a servant called John Tisen,
with a red beard, and a black reddish head, and was once
my scholar ; he was seen in Antwerp, but came not among
the Englishmen ; whether he is gone a secret ambassador,
I wot not.

The mighty God of Jacob be with you to supplant his
enemies, and give you the favour of Joseph; and the wis-
dom and the spirit of Stephen be with your heart and with
your mouth, and teach your lips what they shall say, and
how to answer to all things. He is our God if we despair
in oui'selves, and trust in him : and his is the glory. Amen.

WlLLIAm TiNDAL.

I hope our redemption is nigh.

Among the Cotton MSS. in the British Museum are several let-
ters relative to Tindal, which show the pains which were taken to
induce him to leave the continent and return to England. The fol-
lowing extract from a letter written hy Vaughan, the English agent
in Holland, to Henry VIII. sliovvs how strongly the mind of Tindal
was set upon the circulation of the Scriptures in his native tongue.

356 Tindal.

From Vavghan to king Henry VIII. May 20th, 1531.

I have again been in hand to persuade Tindal ; and, to draw him rather
to favour my persuasions, and not to think, the same feigned, I showed
him a clause contained in master Cromwell's letter, containing these
words following : — " And notwithstanding other the premises in this my
letter contained, if it were possible by good and wholesome exhortations,
to reconcile and convert the said Tindal from the train and aflection
which he now is in, and to extirpate and take away the opinions and
fantasies forcely rooted in him, I doubt not but the king's highness would
be much joyous of his conversion and amendment. And so, bein^ con-
verted, if then he would return into his realm, undoubtedly the king's
royal majesty is so inclined to mercy, pity, and compassion, that he re-
fiiseth none which he seeth to submit themselves to the obedience and
good order of the world."

In these words, I thought to be such sweetness and virtues as were
able to pierce the hardest heart of the world, and as I thought, so it came
to pass; for after si^ht thereof, I perceived the man to be e.xceeding
altered, and to take the same very near unto his heart, in such wise that
water stood in his eyes, and he answered, " What gracious words are
these! I assure you," said he, "if it would stand with the king's most
gracious pleasure, to grant only a bare text of the scriptures to be put forth
among his people, like as is put forth among the subjects of the emperor
in these parts, and of other Christian princes, be it of the translation of
what person soever shall please his majesty, I shall immediately make
faithful promise never to write more, nor abide two days in these parts
after the same; but immediately repair into his realm, and there most
humbly submit myself at the feet of his royal majesty, offering my body
to suffer what pain or torture, yea, what death his grace will, so this be
obtained. And till that time, I will abide the aspersions of all chances,
whatsoever shall come, and endure my life in as many pains as it is able
to bear and suflfer. And as concerning my reconciliation, his grace may
be assured, that whatsoever I have said or written, in all my life, against
the honour of God's word, and so proved, the same shall I before his
majesty and all the world, utterly renounce and forsake, and with most
humble and meek mind embrace the truth, abhorring all error soever
sooner at the most gracious and benign request of his royal majesty, of
whose wisdom, prudence, and learning I hear so great praise and com-
mendation, than of any other creature living. But if those things which
I have written i3e true, and stand with God's word, why should his ma-
jesty, having so excellent a guide of knowledge in the scriptures, move
me to do any thing against my conscience ?" With many other words
which were too long to write. Finally, I have some good hope in the
main, and would not doubt to bring him to some good point, were it that
something now and then might proceed from your majesty towards me,
whereby the man might take the better comfort of my persuasions.

I advertised the same Tindal, that he should not put forth the same
books till your most gracious pleasure were known, whereunto he an-
swered, mine advertisement came too late, for he feared lest one that had
his copy would put it very shortly in print, which he would hinder if he
could ; if not, there is no remedy. I shall stay it as much as I can ; as
yet it is not come forth, nor will not in a while, by that I perceive.

WRITINGS

JOHN FRITH,

MARTYR, 1533!

DR. ROBERT BARNES,

MARTYR, 1541.

FIRST AMERICAN EDITION.

PHILADELPHIA :
PRESBYTERIAN BOARD OF PUBUCATION.

CONTENTS.

FRITH.

Page

Life of John Frith, 1

A Letter containing the articles for which he died, . . 10

Letters concerning Frith, ....... 15

A Mirror, or Glass to know thyself, . . . . , 17

Extracts from the Book of Purgatory, . . 30

Extracts from A Bulwark against Rastall, .... 47

Note on the " Supplication of Beggars," by Simon Fish, . 59

A Letter to the Faithful in the Tower of London, . . 61

A defence of some of the Reformers from the aspersions cast

upon them by sir Thomas More, in his book against Frith. —

From Frith's Treatise on the Sacrament, . . . .63

A Comparison between the Paschal Lamb and the Sacrament of

the Lord's Supper. — From Frith's Treatise on the Sacrament, 67

BARNES.

Life of Dr. Robert Barnes, ....... 77

Treatise on Justification, .... . . 99

111

SOME ACCOUNT

OF

JOHN FRITH,

MARTYR, 1533.

John Frith was the son of an innkeeper at Sevenoaks in
Kent, where he was born about the year 1503. From his
childhood he was remarkable for his abilities and his incli-
nation for learning, in which he made very considerable pro-
gress. He studied at Cambridge, where he was of King's
college, and was one of the persona selected by cardinal
Wolsey, on account of their learning, to be members of his new
college at Oxford, which he founded in 1527, upon a very niag-
nilicent scale, and enlarged by suppressing several monasteries
and other ecclesiastical institutions. While in London, about
1525, Frith had become acquainted with Tindal, through whose
instructions he first received into his heart the seed of the gos-
pel and pure godliness. Frith and several of his companions
at Oxford soon evinced an attachment for the doctrines of the
truth, which excited the enmity of the Romanists, who im-
prisoned them in a deep cellar belonging to the college, where
the salt fish was kept. The damp and noisome stench of this
place affected tiiem so that several of their number died.

After some time Frith was released. In 1528 he went beyond
sea, where he remained two years, during which interval he
made considerable progress in the knowledge of the truth, and
wrote his book against purgatory. lie then returned ; he went
to Reading, having, it is supposed, some expectations from the
abbot of that place. These, however, appear to have been dis-
appointed ; he was taken up and set in the stocks as a vagrant.

FRITH. 31 '*^

2 Frith.

After being confined some time, when ready to perish with hun-
ger, he asked to see the schoolmaster of the town, who, disco-
vering his abilities and learning, procured his release, and gave
him assistance.

Frith then went to London, where he endeavoured to remain
concealed, but he soon became "a marked man," and was
earnestly sought for by sir Thomas More, who offered large
rewards for his apprehension. In his book against purgatory.
Frith had written in answer to sir Thomas More's reply to the
Supplication of the Beggars, (see page 30,) showing that the
doctrine of purgatory was opposed to the truths of scripture
respecting the pardon of sin and salvation by Christ alone.
Frith was apprehended at 7v]ilton in Essex, endeavouring to es-
cape to the continent, and sent to the Tower. There he gained
the favour of his keeper, so that he was allowed sometimes to
visit the followers of the truth in the city. Strype relates, that
" When John Frith was in the tower, he came to Petit's key in
the night, notwithstanding the strait watch and ward by com-
mandment. At whose first coming, Mr. Petit was in doubt
whether it was Mr. Frith or a vision ; no less doubting than
the apostles, when Rhoda the maid brought tidings that Peter
was out of prison. But Mr. Frith sliowed him that it was God
♦.hat wrought him that liberty in the heart of his keeper, Phillips,
who, upon the condition of his own word and promise, let him
go at liberty in the night to consult with godly men." Petit
was a wealthy merchant of London, who was member of par-
liament for the city many years, but being suspected by sir
Thomas More of favouring those of the new religion, and as-
sisting to print their books, he was imprisoned and laid in a
dungeon upon a pad of straw, where he contracted a disease of
which he soon afterwards died.

While in confinement, Frith was induced by a friend to com-
mit to writing his opinions upon the sacrament of the Lord's
Bupper. These we are told were four. 1. That the matter cf
the sacrament is no article of faith necessary to be believed
under pain of damnation. 2. That forasmuch as Chri.«t's natural
body hath all properties of our body, sin only excepted, it cannot
be, neither is it agreeable unto reason, that he should be in two
places or more at once, contrary to the nature of our body.
3. Moreover it is not right or necessary, that we should in this
place understand Christ's words according to the literal sense,

Life. 3

out rather according to the order and phrase of speech, compar-
ing phrase with phrase, according to the analogy of the scripture.
4. Tiie sacraiiieat ought to be received according to the true
and right institution of Christ, albeit the order which at this
time lias crept into the church, and is used now-a-days by the
priest, ever so much differs from it.

At that period there was in London a tailor named William
Holt, who pretended to be very friendly towards the followers
of the truth. Having obtained a copy of this writing of Frith 's,
he carried it to sir Thomas More, and it was the cause of
Frith's death. More, at that time, was very active in defence of
the Romish doctrines ; he not only imprisoned Frith, but printed
a refutation of his arguments. His book, however, was kept
from Frith and his friends with much care for some time,
with considerable difficulty he obtained a written copy, and
saw the printed work during an examination before the bishop
of Winchester. Frith then replied to More's answer in an
able treatise, written under all the disadvantages of strict con-
finement.

Frith had now attracted considerable notice, as the first who
publicly advocated the doctrines of Zuingle, in England. One
of the king's chaplains alluded to him in a sermon, at the insti-
gation of the bishop of Winchester ; in consequence of which
his imprisonment in the tower was terminated by an order to
the bishops to examine him. The subsequent account is best
given in the words of Fox.

" That there should be no concourse of citizens at the said
examination, my lord of Canterbury removed to Croydon,
unto whom resorted the rest of the commissioners. Now, be-
fore the day appointed, my lord of Canterbury sent one of his
gentlemen, and one of his porters, whose name was Perlebean,
a Welshman born, to fetch John Frith from the Tower unto
Croydon. This gentleman had both my lord's letters and the
king's ring unto my lord Fitzwilliams, constable of the Tower,
then lying in Canon-row, at Westminster, in extreme anguish
and pain from a disorder, for the delivery of the prisoner.
Master Fitzwilliams, more passionate than patient, understand-
ing for what purpose my lord's gentleman was come, banned
and cursed Frith and other heretics, saying. Take this my ring
unto the lieutenant of the Tower, and receive your man, your
heretic, with you, and I am glad that I am rid of hina.

4 Frith.

" When Frith was delivered unto my lord of Canterbury'ss
gentleman, they twain, with Perlebean, sitting in a wherry and
rowing towards Lambeth, the said gentleman much lamenting
in his mind the infelicity of the said Frith, began to exhort him,
to consider in what state he was, a man altogether cast away
in this world, if he did not look wisely to himself. And yet
though his cause was ever so dangerous, he might, by some-
what relenting to authority, and so giving place for a time,
help both himself out of trouble, and when opportunity and oc-
casion should serve, prefer his cause, which he then went about
to defend, declaring further that he had many well-willers and
friends, who would stand on his side, so far as they were able,
and durst do; adding hereunto, that it were great pity that he,
being of such singular knowledge both in the Latin and Greek,
both ready and ripe in all kind of learning, and as well in the
scriptures as in the ancient doctors, should now suddenly suffer
all those singular gifts to perish with him, with little commo-
dity or profit to the world, and less comfort to his wife and
children, and others his kinsfolks and friends. And as for the
verity of your opinion in the sacrament of the body and blood
of our Saviour Christ, added he, it is so untimely opened here
amongst us in England, that you shall rather do harm than
good ; wherefore be wise and be ruled by good counsel until a
better opportunity may serve. This I am sure of, that my lord
Cromwell and my lord of Canterbury, much favouring you,
and knowing you to be an eloquent, learned young man, and
now towards the felicity of your life, young in years, old in
knowledge, and of great forwardness, and likely to be a most
profitable member for this realm, will never permit you to sus-
tain any open shame, if you will somewhat be advised by their
counsel. On the other side, if you stand stiffly to your opinion,
it is not possible to save your life. For like as you have good
friends, so have you mortal foes and enemies.

" I most heartly thank you, said master Frith unto the gentle-
man, both for your good will and for your counsel ; by which
I well perceive that you intend well unto me; howbeit, my
cause and conscience is such, that in no wise I may not, and
cannot for any worldly respect, without danger of damnation,
start aside, and fly from the true knowledge and doctrine which
I have conceived of the supper of the Lord or the communion,
otherwise called the sacrament of the altar; for if it be my

Ufe. 5

chance to be demanded, what I think in that behalf, I must
needs say my knowledge and my conscience, as partly I have
written therein already, though I should presently lose twenty
lives if I had so many. And this you shall well understand,
that I am not so unfurnished, either of scripture or ancient
doctors, schoolmen, or otliers for my defence ; eo that if I may
be indifferently* heard, I am sure that mine adversaries cannot
justly condemn me or mine assertion, but that they shall con-
demn with me St. Augustine and the most part of the old
writers ; yea, the very bishops of Rome of the oldest sort shall
also say for me and defend my cause. Yea, marry, quoth the
gentleman, you say well, if you might be indifferently heard.
But I much doubt thereof, for our master Christ was not
indifferently hoard, nor should be, as I think, if he were nov/
present again in the world, especially in this your opinion, the
same being so odious unto the world, and we so far off frpna
the true knowledge thereof

" Well, well, said Frith then unto the gentleman, I ki)0\v
very well that this doctrine of the sacrament of the altar which
I hold, and have opened, contrary to the opinion of this realm,
is very hard meat to be digested, both of the clergy and laity
thereof But this I will say to you, (taking the gentleman by
the hand,) that if you live but twenty years more, whatsoever
become of me, you shall see this whole realm of mine opinion
concerning this sacrament of the altar; namely, the whole
estate of the same, though some men particularly shall not be
fully persuaded therein. And if it come not so to pass, thea
account me the vainest man that ever you heard speak with
tongue. Besides this, you say that my death would be sorrow*
ful and uncomfortable unto my friends. I grant that for a
small time it would be so ; but if I should so mollify, qualify,
and temper my cause in such sort as to deserve only to be kept
in prison, that would not only be a much longer grief unto me,
but also to my friends would breed no small disquietness, botjj
qS body and of mind. And therefore all things well and
rightly pondered, my death in this cause shall be better untp
me and all mine, than life in continual bondage and penuries.
And almighty God knoweth what he hath to do with his poour
servant, whose cause I now defend and not my own ; from thji

* Impartially.
31*

6 Frith.

which I assuredly do intend, God willing, never to start or
otherwise to give place, so long as God will give me life.

"This communication, or the like in eflect, my lord of Can-
terbury's gentleman and Frith had, coming in a wherry upon
the Thames from the Tower to Lambeth.

" Now, when they were landed, after repast being taken at
Lambeth, the gentleman, the porter, and Frith went forward to-
wards Croydon on foot. This gentleman still lamenting with
himself the hard and cruel destiny of Frith, if he once came
amongst the bishops ; and now also perceiving the exceeding
constancy of Frith, devised with himself some way or means
■fo convey him quite out of their hands, and thereupon consider-
iLJg that there were no more persons there to convey the pris-
oner, but the porter and himself, he took in hand to win the
porter to his purpose. Quoth the gentleman unto Perlebean the
porter, they twain privately walking by themselves without the
hearing of Frith, You have heard tliis man I am sure, and noted
his talk since he came from the Tower. — Yea, that I have right
well marked him, quoth the porter, and I never heard so con-
stant a man nor so eloquent a person. — You have heard
nothing, quoth the gentleman, in respect both of his knowledge
and eloquence : if he might either in university or pulpit freely
declare his learning, you would then much more marvel at his
knowledge. I take him to be such a one of his age in all kind
of learning and knowledge of tongues, as this realm never yet
brought forth, and yet those singular gifts in him are no more
considered of our bishops than if he were a very dolt or an
idiot ; yea, they abhor him as a devil therefore, and covet
utterly to extinguish him as a member of the devil, without
any consideration of God's special gifts. — Marry, quoth the
porter, if there were nothing else in him but the consideration
of his personage, both comely and amiable, and of natural dis-
position, gentle, meek, and humble : it were pity that he should
be cast away.

. " The gentleman then proposed that they should suffer Frith
to escape, saying. You see yonder hill before us named Bristow
(Brixton) causeway; there are great woods on both sides;
when we come there we will permit Frith to go into the woods
on the left hand of the way, whereby he may convey himself
into Kent among his friends, for he is a Kentish man ; aiid
when he is gone we will linger an hour or two about the high-

Life. 7

way, until it draw towards night. Then in great haste we will
approach Streatham and make an outcry in the town that our
prisoner is broken from us on the right hand towards Wands-
worth, so that we will draw as many as we can of the town to
search tlie country that way tor our prisoner, declaring that we
followed him above a mile or more, and at length lost him in
the woods. So when my lord of Canterbury's gentleman came
nigh to the hill, he joined liimself in company with the said
Frith, and, calling him by his name, said, Now, master Frith
let us twain commune together another while ; you must con-
eider that the journey which I have now taken in hand thus in
bringing you to Croydon, as a sheep to the slaughter, it griev-
eth me, and as it were overwhelmeth me in cares and sorrows,
that I little mind what danger I fall in, so that I could find the
means to deliver you out of the lion's mouth. And yet yonder
good fellow and I have devised a means, whereby you may both
easily escape from this great and eminent danger at hand, and
we also be rid from any vehement suspicion.

" When Frith had heard all the matter concerning his de-
livery, he said to the gentleman, with a smiling countenance,
Is this the effect of your secret consultation, thus long between
vou tivain? Surely, surely, you have lost a great deal more
labour in times past, and so are you like to do this, for if you
should both leave me here, and go to Croydon declaring to the
bishops that you had lost Frith, I would surely follow after as
fast as I might, and bring them news that I had found and
brought Frith again. Do you think that I am afraid to declare
my opinion unto the bishops of England in a manifest truth "?

"You are a foolish man, quoth the gentleman, thus to talk:
as though your reasoning with them might do some good. But I
do much marvel, that you were so willing to fly the realm before
you were taken, and now so unwilling to save yourself — There
was and is a great diversity of escaping, between the one and
the other, quoth Frith. Before, I was indeed desirous to es-
cape, because I was not attached, but at liberty; which liberty
I would fain have enjoyed for the maintenance of my study be-
yond the sea, where I was reader in the Greek tongue, accord-
ing to St. Paul's counsel. Howbeit, now being taken by the
higher power, and as it were, by almighty God's permission
and providence, delivered into the hands of the bishops only
for religion and doctrine's sake, such as in conscience and

8 Frith.

under pain of damnation I arn bound to maintain and defend;
if I should now start aside and run away, I should run from my
God and from the testimony of his holy word, worthy then of
a thousands hells. And therefore I most heartily thank you
both, for your good wills towards me, beseeching you to bring
me where I was appointed to be brought, for else I will go
thither all alone. And so with a cheerful and merry counte-
nance he went with them, spending the time with pleasant and
godly communications, until they came to Croydon, where for
that night he was well entertained in the porter's lodge. On
the morrow he was called before certain bishops and other
learned men sitting in commission with my lord of Canterbury,
to be examined, where he showed himself passing ready and
ripe in answering to all objections, as some then reported, in-
credibly and contrary to all men's expectations. And his
allegations both out of Augustine and other ancient fathers of
the church, were such that some of them much doubted of
Augustine's authority in that behalf Insomuch that it was re-
ported by them who were nigh and about the archbishop of
Canterbury, (who then was not fully resolved of the sincere
truth of that article,) that when they had finished their examir
nation of Frith, the archbishop, conferring with Dr. Heath pri-
vately between themselves, said, This man hath wonderfully
laboured in this matter, and yet in mine opinion he taketh the
doctors amiss. Well, my lord, said Dr. Heath, there was no
man who could do away his authorities from St. Augustine.
Then he began to repeat them again, inferring and applying
them so strongly that my lord said, I see that you with a little
more study will easily be brought to Frith's opinion;* and
some there present openly reported that Dr. Heath was as
able to defend Frith's assertions of the sacrament, as Frith was
himself

" This learned young man being thus thoroughly sifted at
Croydon, to understand what he could say and do in his cause,
there was no man willing to prefer him to answer in open dispu-
tation as poor Lambert was. But without regard of learning
or good knowledge, he was sent and detained unto the butcher's
6tall ; I mean bishop Stokesly's consistory, there to hear, not the

* This was not realized with respect to Heath, who was archbishop of
Vork in queen Mary's days, but Craniuer himself was led to see the truth
of Frith's doctrine, and was influenced by his writings.

Life. 9

opinion of Ausfustine and other ancient fathers of Christ's pri-
mitive church, of the said sacrainont, but eitiier to be instructed
and to hear the maimed and lialf cut-away sacrament of anti-
christ tlie bisliop of Rome, with the gross and fleshly imagina-
tion thereof, or else to perish in the fire, as he most certainly
did, atler he had before the bishops of London, Winchester, and
Chichester, in the consistory in St. Paul's church, most plainly
and sincerely confessed his doctrine and faith in this weighty
matter. He letl an account of his examinations.

" Sentence being passed and read against him, the bishop of
London (Stokesly) directed his letter to the mayor and sheriffs
of the city of London, for receiving of John Frith into their
charge; who was delivered over unto them. While in Newgate
Fritii was put into the dungeon under the gate, and laden with
bolts and irons as many as he could bear, and his neck with a
collar of iron made fast to a post, so that he could neither
stand upright nor stoop down, yet was he there continually oc-
cupied in writing, namely with a candle, both day and night,
for there came no other light into that place. In this sad
case he remained several days. On the fourth day of July,
in the year 1533, he was by them carried to Smithfield to
be burned ; and when he was tied unto the stake, there suffi-
ciently appeared with what constancy and courage he suffered
death. For when the fagots and fire were put unto him, he
willingly embraced the same ; thereby declaring, with what
uprightness of mind he suffered his death for Christ's sake :
and the true doctrine, whereof that day he gave with his blood
a perfect and firm testimony.

" A young man, apprenticed to a tailor in Watling-street,
named Andrew Hewit, was burned at the same stake with Frith,
for holding the same opinions. When before the bishops,
Hewit was asked how he believed concerning the sacrament.
He replied. Even as John Frith does. Bishop Stokesly said.
Why Frith is a heretic, and already condemned to be burnea ;
and except thou revoke thy opinion, thou shalt be burned also
with him. His reply simply was. Truly I am content withal :
upon which he was condemned and burned with Frith !

" When they were at tiie stake, doctor Cook, a priest in Lon-
don, openly admonished the people, that they should in no
wise pray for them — no more than they would do for a dog.
At which words Frith, smiling, desired the Lord to forgive
them. These words did not a little move the people unto

10 Frith.

anger, and not without good cause. The wind made his death
somewhat the longer, which bore away the flame from him
unto his fellow that was burning with him ; but he had esta-
blished his mind with such patience, God gi\ ing him strength,
that even as though he had felt no pain in that long torment,
he seemed rather to rejoice tor his fellow, than to be careful for
himself — This, truly, is tiie power and strength of Christ, stri-
ving and vanquishing in his saints; who S3.nctify us together
with them, and direct us in all things to the glory of his most
holy name. Amen." .

A Letter of John Frith to his friends, concerning his
troubles : wherein after he hud first with a brief preface
saluted them, entering then into the matter, thus he
writeth, — being the articles wherefore he died, which he
wrote in Newgate the 2Srd day of June, 1533.*

I doubt not, dear brethren, but that it doth vex you, to see
the one part have all the words, and freely to speak what they
list, and the other to be put to silence, and not to be heard in-
difFerently.f But refer your matters to God, who shortly shall
judge after another fashion. In the mean time I have written
unto you as briefly as I may, what articles were objected
against me, and what were the principal points of my condem-
nation, that ye might understand the matter certainly.

The whole matter of this my examination was comprehended
in two special articles, that is to say, of purgatory, and of the
substance of the sacrament.

And first of all, as touching purgatory, they inquired of me
whether I did believe there was any place to purge the spots
and filth of the soul after this life. But I said, that I thought
there was no such place. For man, said I, doth consist, and is
made only of two parts, that is to say, of the body and the soul,

* This letter is to be seen in the end of that excellent and worthy work
which he made in the Tower concerning the sacrament of the body and
blood of Christ. — Fox.

This letter is printed from the copy in Fox's Acts and Monuments,
•vhich is fuller than the original tract or the folio edition, but does not
differ in any essential respect.

t Impartially.

Articles for which he dial. II

whereof the one is purged here in tliis world, by the cross of
Christ, which he layeth upon every cliild tliat he receiveth; ag
atthction, worldly oppression, persecution, imprisonment, «fec.
and last of all, the reward of sin, which is death, is laid upon
us; but the soul is purged with the word of God, whicii we re-
ceive through faith, to the saltation both of body and soul.
Now if ye can show me a third part of man beside tlie body
and the soul, I will also grant unto you the third place, which
you call purgatory. But because ye cannot do this, I must
also of necessity deny unto you the bishop of Rome's purgatory.
Nevertheless, I count neither part a necessary article of our
faith, to be believed under pain of damnation, whether there be
such a purgatory or no.

Secondly, they examined me touching the sacrament of the
altar, whether it was the very body of Christ or no.

I answered, that I thought it was both (^hrist's body, and
also our body, as St. Paul teaches us in the first epistle to the
Corinthians, and tenth chapter. For in that it is made one
bread of many corns,* it is called our body, which being divers
and many members, are associated and gathered together into
one fellowship or body. Likewise of the wine, which is gathered
of many clusters of grapes, and is made into one liquor. But
the same bread again, in tliat it is broken, is the body of Christ,
declaring his body to be broken and delivered unto death, to
redeem us from our iniquities.

Furthermore, in that the sacrament is distributed, it is
Christ's body ; signifying that as verily as that sacrament is
distributed unto us, so verily is Christ's body and the fruit of
his passion distributed unto all faithful people.

In that it is received, it is Christ's body, signifying that as
verily as the outward man receiveth the sacrament with his
teeth and mouth, so verily doth the inward man through faith
receive Christ's body and fruit of his passion, and is as sure of
it, as of the bread which he eateth.

Well, said they, dost thou not think that his very natural
body, flesh, blood, and bone, is really contained under the sa-
crament, and there present without all figure or similitude?
No, said I, T do not so think. Nothwithstanding I would not
that any should count that I make my saying, which is the
negative, any article of faith. For even as I say, that you

■ * Grains of corn.

12 Frith.

ought not to make any necessary article of the faitli of your
part, which is the affirmative, so I say again, that we make no
necessary article of the faith of our part, but leave it indiffer-
ent for all men to judge therein, as God shall open their hearts,
and no side to condemn or despise the otlier, but to nourish in
all things brotherly love, and sne to bear anotiier's infirmity.

After this, they alleged the place of St. Augustine, where he
saith, " He was carried in his own hands."

VVhereunto I answered, that St Augustine was a plain in-
terpreter of himself: for he hath in another place, " He was
carried as it were in his own hands :" which is a phrase of
speech not of one that doth simply affirm, but only of one ex-
pressing a thing by a similitude. And albeit that St. Augustine
had not thus expounded himself, yet he, writing unto Boniface,
plainly admonishes all men, that the sacraments do represent
and signify those things whereof they are sacraments, and
many times even of the similitudes of the things themselves
they take their names; and therefore according to this rule it
may be said, he was borne in his own hands, when he bare in
his hands the sacrament of his body and blood.

Then they alleged a place of Chrysostom, which at the first
blush may seem to make much for them : who, in a certain
homily upon the Supper, writeth thus : " Dost thou see bread
and wine? Do they depart from thee into the draught, as
other meats do? No, God forbid. For as in wax, when it
Cometh to the fire, nothing of the substance remaineth nor
abideth ; so likewise think that the mysteries are consumed by
the substance of the bod}'^, &c."

These words I expounded by the words of the same doctor,
who in another homil)'^ saith on this manner ; " The inward eyes
as soon as they see the bread, they flee over all creatures, and
do not think of the bread that is baked of the baker, but of
the bread of everlasting life, which is signified by the mys-
tical bread." Now confer these places together, and you shall
perceive that the last expoundeth the first plainly. For he
saith; Dost thou see the bread and wine? I answer by the
second, Nay. For the inward eyes as soon as they see the
bread, do pass over all creatures, and do not any longer think
upon the bread, but upon him that is signified by the bread.
And after this manner he seeth it, and again, he seeth it not.
For as he .seeth it with his outward and carnal eyes, so with his
inward eves be fieeth it nof ; that is to say, regardeth not the

Artirles for which he died. 13

bread, or lliiiiketh not upon it, but is otherwise occupied. Even
as wiien we play or do any tiling else neglij^ently, we commonly
are wont to say, we see not what we do; not that indeed we
do not see that which we go about, but because our mind is
fixed on some other thing, and does not attend unto that which
the eyes do see.

In like manner may it be answered unto that whicli follows,
"Do they avoid from thee, saitli he, into the draught as other
meats do ?" I will not so say. For otiier meats passing through,
after they have of themselves given nourishment unto the
body, are voided into the draught; but this is a spiritual meat,
which is received by faith, and nourisiieth both body and soul
unto everlasting lite; neither is it at any time avoided as other
meats are.

And, as I said before, that the external eyes do behold the
bread, which the inward eyes, being otherwise occupied, do
not behold or think upon. Even so our outward man doth
digest the bread, and void it into the draught; but the inward
man doth neither regard nor think upon it, but thinketh upon
the thing itself that is signified by tiiat bread. And therefore
Chrysostom a little before the words vviiich they alleged, saith,
'* Lift up your minds and hearts." Whereby he admonishes us
to look upon and consider those heavenly things which are re-
presented and signified by the bread and wine, and not to mark
the bread and wine itself.

Here they said, that was not Chrysostom's mind ; but that
by this example he declareth that there remained no bread nor
wine. I answered, that was false; for the example that he
taketh, tendeth to no other purpose, but to call away our spi-
ritual eyes from the beholding of visible things, and to transport
them another way, as if tiie things that are seen were of no
force. Therefore lie draweth away our mind from the con-
sideration of these things, and fixeth it upon him who is
signified unto us by the same. The very words which follow
sufficiently declare this to be the true meaning of the author,
whereas he commandeth us to consider all things with our in-
ward eyes ; that is to say, spiritually.

But whether Chrysostom's words do tend either to this or
that sense, yet do they indifferently make on our part against
OUT adversaries, which way soever we do understand them.
For if he thought that the bread and wine do remain, we have
no further to travel ; but if he meant contrariwise, that they

FRITH. 32

14 Prith.

do not remain, but that the natures of the bread and wine are
altered, then are the bread and wine falsely named sacraments
and mysteries, which can be said in no place to be in the
nature of things ; for that which is in no place, how can it be
a sacrament, or supply the room of a mystery! Finally, if
he spake only of the outward forms and shapes, as we call
them, it is most certain that they do continually remain, and
that they, by the substance of the body, are not consumed in
any place ; wherefore it must necessarily follow the words of
Chrysostom are to be understood in such sense as I have
declared.

Here peradventure many would marvel, that forsomuch as
the matter touching the substance of the sacrament, being se-
parate from the articles of faith, and binding no man of neces-
sity, either unto salvation or damnation, whether he believe it
or not, but rather may be left indifferently unto all men, freely
to judge either on the one part or on the other, according unto
his own mind ; so that neither part do contenm or despise the
other, but that all love and charity be still holden and kept
in this dissention of opinions, what then the cause is, why I
would therefore so willingly suffer death. The cause why I
die is this; for that I cannot agree with the divines and other
head prelates, that it should be necessarily determined to be an
article of faith, and that we should believe, under pain of dam-
nation, the substance of the bread and wine to be changed into
the body and blood of our Saviour Jesus Christ, the form and
shape only not being changed. Which if it were most true, as
they shall never be able to prove it by any authority of the
scripture or doctors, yet shall they not so bring to pass, that
that doctrine, were it ever so true, should be holden for a ne-
cessary article of faith. For there are many things, both in
the scriptures and other places, which we are not bound of
necessity to believe as articles of faith. So it is true, I was a
prisoner and in bonds when I wrote these things, and yet for
all that I will not hold it as an article of faith,* but that you
may without danger of damnation, either believe it, or think
the contrary.

But as touching the cause why I cannot affirm the doctrine
of transubstantiation, divers reasons lead me thereunto. First,
for that I plainly see it to be false and vain, and not to be

* This is to be weighed with the time when Frith wrote. — Fox.

Letters concerning Frith. 15

grounded upon any reason, either of the scriptures, or of ap-
proved doctors.

Secondly, for that by my example I would not be an author
unto Christians to admit any thing as a matter of taith, more
than the necessary points of their creed, wherein the whole
sum of our salvation doth consist, especially such things, the
belief whereof have no certain argument of authority or rea-
son. I added moreover, that their church, as they call it, hath
no such power and authority, that it either ought or may
bind us, under the peril of our souls, to the believing of any
such articles.

Thirdly, because I will not for the favour of our divines
or priests, be prejudicial in this point unto so many nations, of
Germans, Helvetians, and others, which, altogether rejecting
the transubstantiation of the bread and wine into the body and
blood of Christ, are all of the same opinion that I am, as well
those that take Luther's part, as those that hold with CEcolam-
padius. Which things standing in this case, I suppose there
is no man of any upright conscience who will not allow the
reason of my death, which I am put unto for this only cause,
that I do not think transubstantiation, although it were true
indeed, to be established for an article of faith.

Among the Cotton MSS. in the British Museum (Galba
B. X.) are two letters, one from Cromwell to Vaughan,
the royal agent in the Low Countries, the other from
Vaughan to the king, in which mention is made of Frith,
and which show that he was accounted of considerable
importance. Vaughan writes: —

" As concerning a young man being in these parts, named
Frith, of whom I lately advertised your majesty, and whom
your royal majesty giveth me in commandment with friendly
persuasions, admonitions, and wholesome counsels to advertise
to leave his wilful opinions and errors, and to return into his
native country, I shall not fail, according unto your most gra-
cious commandment, to endeavour to the utmost of my power
to persuade him accordingly, so soon as my chance shall be to
meet with him. Howbeit, I am informed that he is very lately
married in Holland, but in what place I cannot tell. This

16 Frith.

marriage may by chance hinder my persuasions. I suppose

him to have been thereunto driven through poverty, which is to
be pitied, and his qualities considered."

Cromwell ivrites thus to Vaughan : —

" As touching Frith mentioned in your said letter, the king's
highness hearing well of his towardness in good love and learn-
ing, doth much lament that he should in such wise as he doth,
set forth, show, and apply his learning and doctrine, in the se-
mination and sowing forth evil seed of damnable and detesta-
ble heresies, maintaining, bolstering, and administering the ve-
nomous and pestiferous works, erroneous and seditious opinions,
of the said Tmdal and others, wherein his highness like a most
virtuous and benign prince and guardian, having charge of his
people and subjects, being very sorry to hear tell that any of
the same should in such wise run headlong and digress from
the laws of almighty God, and wholesome doctrines of holy
fathers, unto such damnable heresies and seditious opinions,
IS inclined willingly and greatly desirous to provide for the
same."

The letter then proceeds to state the king's readiness to pro-
vide for Frith, if he could be brought to forsake the doctrines
of Tindal, and, leaving his " wilful opinions, like a good Chris-
tian would return to his native country," where he should find
the king most favourable. Cromwell further exhorts Vaughan
to use his best endeavours to win the refugees from their opin-
ions, adding, " in which doing ye shall not only highly merit
in almighty God, but also deserve highly thanks of the king's
royal majesty, who will not forget your devoirs and labours in
that behalf, so that his majesty may find that you effectually do
intend the same."

Frith's works, as reprinted by Fox, consist of, his book of
purgatory. — An answer to Rastal's dialogue. — An answer to sir
Thomas More. — Answer to Fisher, bishop of Rochester. — A
bulwark against Rastal. — Judgment upon M. Tracy's will and
testament. — A letter written from the Tower to Christ's con-
gregation.— A mirror or glass to know thyself — A treatise
upon the sacrament of baptism. — Antithesis between Christ
and the pope. — A book of the sacrament of the body and blood
of Christ. — Articles for which he died. He also translated
Bome writings of foreign reformers.

A MIRROR

GLASS TO KNOW THYSELF.

BEING A TREATISE, MADE BY JOHN FRITH, WHILST HE WAS
PRISONER IN THE TOWER OF LONDON, A. D. 1532.

The Preface.

I WAS desired by a faithful friend, to whom I am so much
bound, that he might lawfully have commanded me, that I
would make him a little treatise, by which he might be
somewhat instructed to know himself, and so give God
thanks for the benefits which he hath so abundantly pour-
ed upon him. This I took upon me very gladly, partly, to
fulfil his right wise request, which I trust shall be to the
great profit of Christ's flock, and partly, to declare what I
think, both of myself and of all others.

Herein may all men see what they have received of God,
and how they ought to bestow the talent that is committed
unto them; which, if you note well, it will cause you to say
with the wise man, Solomon; Every man living is nothing
but vanity: which also the prophet David confirms, saying.
If all men living were weighed in one balance, and vanity
placed in the balance against them, it should quite weigh
them down, and be heavier than all they. As by example,
if a man praise a very fool, and think his wit good and
profound, then is that person indeed more fool than the
other. And even so, since man doth praise and commend
riches, honour, beautjt, strength, and such other vain and
transitory things, which are but as a dream, and vanish
like a flower in the field, wlien a man should have most
need of them, it follows well that he himself is more vain
than those things, which are but vanity. For if it were
possible, that thou shouldest have all these things a hun-
32* 17

18 Frith.

dred years contiiuially, without any trouble or adversity,
as never man had; yet were it but a vain dream, if it be
compared unto that everlasting life, which is pi-epared for
Christ's elect and faithful followers. So that all flesh is as
hay, and all his glory, like a flower of the hay, is withered,
and the flower fallen, but God and his word endure for ever.
Isaiah xl.

Therefore lei not the wise man rejoice in his wisdom,
neither the strong man in his strength, nor the rich man
in his riches. But he that rejoiceth, let him rejoice in
the Lord, to whom be all honour and praise without end.
Amen.

CHAPTER I.
That all goodness cometh of God, and all evil of ourselves.

The philosophers, to whom God has inspired certain
sparkles of truth, acknowledged that the chief pcint of
wisdom and direction of a man's life, was to know him-
self; which sentence the Scripture establisheth so clearly,
that no man may dissent from, the truth of the same. For
Solomon saith, that The fear of the Lord is the beginning
of wisdom. Now, who can fear the Lord, but only he
that knoweth himself, as the Scripture teacheth him? For
if I percei\e not the imperfection of my nature, which is
subject unto corruption and void of all stableness; if I per-
ceive not the unstableness of my flesh, being prone to all
sin, and rebellious to righteousness, and that there dwelleth
no goodness in me; if I perceive not the poison of the old
serpent and hell, and sin which lies hid within me, unto
which pains intolerable are prepared; I shall have no occa-
sion to fear God, but rather to advance myself equal with
God, as Lucifer, Nebuchadnezzar, Herod, and such others
have done, who afterwards were sore chastened for their
folly.

What hast thou, vain man, whereof thou mayest re-
joice? For the Scripture testifies, that every good and
perfect gift cometh from above, from the Father of light,
with whom is no transmutation. So, that whether they be
outward gifts or inward, pertaining either to the body or
soul; if they be good, they come i'rom above, from the

A Mirror, or Glass to know thyself. 19

Father of light. For if ihou lx;hold the proportion of thy
body, stature, or beauty, thou shalt easily perceive, that it
conieth of God, even by the words of Christ; who exl)orts
us not to be careful; for there is none of us all, though we
be ever so careful, that can add one cubit to his stature,
either make one hair white or black.

And as touching our wisdom, eloquence, long life, victory,
glory, and such others, the Scripture testifies that they
come of God and not of ourselves. For St. James saith,
If any lack wisdom, let him ask it of God, which giveth it
abundantly. As it is evident by Solomon, who desired
wisdom of God to judge between good and evil. And the
Lord made him answer, Because thou hast asked that
thing, and not long life, nor riches, nor the destruction of
thy enemies, but rather wisdom to discern in judgment;
behold, I have given unto thee an heart full of wisdom and
understanding, insomuch, that none before thee hath been
like unto thee, neither yet after thee shall any be like
unto thee. And besides that, I have given thee riches and
glory.

Furthermore, the most glorious gifts concerning our souls,
come from God, even of his mere mercy and favour, which
he showeth us in Christ, and for Christ, as predestination,
election, vocation, and justification: and albeit, M. More,
with his painted poetry and crafty conveyance, casts a mist
before your eyes, that you might wander out of the right
way, endeavouring himself to instruct you, that God hath
predestinated and chosen us before the beginning of the
world because he knew before that we should do good
works, yet will I set you a candle, which shall shine so
bright, and so clearly dispel his mist and vain poetry, that
you shall plainly perceive him dancing naked in a net, who,
notwithstanding, thinketh himself to go invisible. And
although there be Scripture enough, both Tit. iii. and Rom.
xi., to prove the same true, yet will I let that pass, and
allege for me Augustine, which is the candle that I speak
of, who shall disclose his juggling, and utter his ignorance:
for Augustine saith, " Some man will affirm that God did
choose us, "because he saw before that we should do good
works: but Christ saith not so, who saith. Ye have not
chosen me, but I have chosen you; for if he had chosen
us because he saw before that we should do good works,
then should he also have seen before that we should first
have chosen him, which is contrary to the words of Christ,

2(/ Frith.

and the mind of the evangelist." Here may you see how
evidently Augustine coniuteth M. More's poetry, and open-
eth his serpentine deceit.

Finally, St, Paul saith, (Eph. ii.) that we are saved
through grace, and that it cometh not of ourselves, it is
the gift of God, and cometh not of works, lest any man
should boast himself; which words M. More might be
ashamed to hear, if he were not another Lucian, neither
regarding God nor man. But Augustine addeth thus much
more unto it, that it can in no wise be grace or favour, ex-
cept it be always free. And therefore, I may conclude
that it is neither of the works going before, nor of the
works coming after, but only of the free favour of God.

And this are we sure of, that whomsoever he chooseth,
them he saveth of his mercy: and whom he repelleth,
them, of his secret and unsearchable judgment, he con-
demneth. But why he chooseth the one and repelleth the
other, inquire not, saith Augustine, if thou wilt not err.
Insomuch that St. Paul could not attain to the knowledge
thereof, but cried out, Oh the depth of the riches and wis-
dom of the knowledge of God; how unsearchable are his
judgments, and how incomprehensible are his ways! But
M. More had rather loud to lie, and far to err, than to let
God alone with his secrets, or to acknowledge his igno-
rance in any thing.

And to be short, St. Paul saith, What hast thou that thou
hast not received? If thou hast received it, why dost thou
advance thyself, as though thou hadst not received it? So,
we may conclude, that all goodness cometh of God, and all
sin or mischief of our own poisoned nature. Insomuch,
that we may say with the prophet Daniel, O Lord, all glory
be unto thee, and unto us shame and confusion, so that he
that rejoiceth, may rejoice in the Lord.

CHAPTER II.

For what intent God giveth vs these gifts, and that they
are rather a charge and a cartj^ul burden, than any
pleasure to rejoice at.

Like -as there are many members of our body, and
every member hath his office appointed unto him, which

A Mirror\ or Glass to know thyself. 21

ne must do, not for his own wealth and safe-guard only,
but for the preservation of the whole body; insomuch, that
the most honest member must serve the vilest at his ne-
cessity, for if the hand would not serve the slow belly,
they should both perish together; even so hath God ap-
pointed his gifts, and distributed them in this world unto
us, which should be as one body, that every nation hath
need of others, every occupation need of another, and
every man need of his neighbour. This is so plain that
it cannot be denied. Nevertheless, I will more specially
touch the matter, because I would have it so rooted in you,
that you might endeavour yourselves to fulfil it towards
each other.

If God have opened the eyes of thy mind, and have
given thee spiritual wisdom through the knowledge of his
word, boast not thyself of it, but rather fear and tremble,
for a chargeable office is committed unto thee, which, if
thou fulfil it, is like to cost thee thy life at one time or
other, with much trouble and persecution. But if thou
fulfil it not, then shall that office be thy condemnation.
For St. Paul saith. Wo is to me, if I preach not. And by
the prophet Ezekiel, God saith, If I say unto the wick«l
that he shall die the death, and thou show him not of it,
the wicked shall die in his iniquity, but I shall rex^uire his
blood of thy hand.

But peradventure, our divines would expound these texts
only upon them that are sent and have care of souls.
Whereunto I answer, that every man who hath the light
of God's word revealed unto him, is sent whensover he
seeth necessity, and hath care of his neighbour's soul. As
by example; if God have given me my sight, and I per-
ceive a blind man going in the way, who is ready, for lack
of sight, to fall into a pit, wherein he were likely to perish,
then am I bound by God's commandment to guide him till
he were past that jeopardy, or else if he perish therein,
where I might have delivered him, his blood shall be re-
quired of my hand. And likewise, if I perceive my
neighbour like to perish for lack of Christ's doctrine, then
am I bound to instruct him with the knowledge that Grod
hath given me, or else his blood shall be required of my
hand.

Peradventure, they will say, there is already one ap-
pointed to watch the pit, and therefore if any man fall into
it, he shall make it good, and that therefore I am dis-

22 Frith.

charged, and need to take no thought. Whereunto I an-
swer, I would be glad that it were so. Notwithstanding,
if I perceive that the watchman be asleep, or run to the
alehouse to maiie good cheer, or gone out of the country
on a lewd errand, and through his negligence espy my
neighbour in danger of the pit, then am I nevertheless
bound to lead him from it; I think that God hath sent me
at that time to save that soul from perishing. And the
law of God and nature binds me thereto, which charges
me to love my neighbour as myself, and to do unto him as
I would be done unto. And I think there is no man who
is in this case, but he would have his neighbour to help
him, and therefore is he bound to help his neighbour, if
he be in like jeopardy. And even thus art thou bound to
give good counsel to him that lacketh it, and to distribute
whatsoever talent thou hast received of God, unto the
profit of thy neighbour. Moreover, besides that ye cannot
avoid this my solution, yet I desire you to note how the
text itself, which I allege, condemns your vain objection —
the words are these (Ezek. iii.); If I say unto the wicked
that he shall die the death, and thou show him not of it,
the wicked shall die in his iniquity, but I shall require his
blood of thy hand. Mark, I pray you, that the prophet
saith not, as you object, that he which should show the
wicked his iniquity, and doth not so, shall perish only, and
the wicked himself be saved, because his fault was not told
him by him which took charge to teach him ; but, contrari-
wise, the wicked shall perish in his iniquity, saith God by
his prophet Ezekiel, and his blood shall be required of
the hand of him who should have instructed him in the
truth.

If God have given thee faith in Christ's blood, be not
proud of it, but fear. For since God hath not spared the
natural branches (I mean the Jews, who were his elect
people); since he spared not the angels that sinned, but
hath cast them into hell, to be reserved unto judgment;
since he spared not the old world, but overwhelmed them
with waters, delivering Noah, the preacher of righteous-
ness, take heed, lest he also spare not thee. Truth it is,
that where faith is present, no sin can be imputed, but
this faith is not in thy power, for it is the gift of God.
And therefore, if thou be unkind, and endeavour not thy-
self to walk innocently, and to bring forth the fruits of
faith, it is to be feared that for thine unkindness, God will.

A Mirror, or Glass to knoir thyself. 23

take it from thee, and hire out his vineyard to another,
who shall restore the fruit in due season, and then shall
thine end be worse than thy beginning. Lei us therefore
with fear and trembling seek our health, and make stable
our vocation and election, mortilying our members and
man of sin, by exercising ourselves in Christ's precepts,
that we may be the children of our Father that is in hea-
ven, and fellow-heirs with our Saviour and brother, Christ
Jesus.

If God hath given thee riches, thou mayest not think
that he has committed them unto thee for thine own use
only; but that he has made thee a steward over them, to
distribute ihein to the prolit of the commonalty. For in-
deed thou art not the very owner of them, but God is the
owner, who saith by the prophet Haggai, Gold is mine,
and silver is mine: and he hath committed them for a
season to thine hand, to see whether thou wilt be faithful
in distributing this wicked mammon, according to his com-
mandments. And that it is so, thou mayest well note by
the parable of the Rich Man, who was clothed in silk, and
fared delicately in this world, and afterwards was burned
in hell. Whereupon Gregory notes, that he was not
damned because he despoiled any other man's goods, but
because he did not distribute his own, as the process of the
text also well declares. Wherefore, if we must give ac-
count of all that is given us, then have we little cause to
glory, but rather to fear and tremble, and to count him
most happy to whom least is committed. For God, to
whom this account must be made, cannot be deluded, al-
though the world may be blinded.

If God have given thee thy perfect limbs and members,
then get to some occupation, and work with thine own
hands, that thy members, which are whole and perfect,
may minister to their necessity, that lack their members;
lor that is acceptable in the sight of God; and the con-
trary so detestable, that if thou withdraw thy members
from aiding thy neighbours, thou shalt of God be counted
for a thief and a murderer. And therefore I affirm that all
our holy hypocrites and idle-bellied monks, canons, and
priests, whether they are regular or secular, if they labour
not to preach God's word, are thieves and also murder-
ers; for they maintain their strong members in idleness,
which ought to labour for the profit of their neighbours,
that their perfect members might minister unto tlir necessity

3-4 Frith.

of them that lack their members. As the eye must minis-
ter her fruit of sight unto the feet, hands, and other mem-
bers which lack it, or else are they in jeopardy to perish a""
every pit, and the eye is guilty of their destruction lor
withdrawing her office from them. And this may we es-
tablish by the words of St. Paul, who suith, He that did
steal, let him steal no more, but rather labour with his own
hands that he may have to distribute to them that lack.
And some doctors do very well expound it of certain per-
sons that walked inordinately, and would not work them-
selves, though they were sturdy lubbers, but lived on other
men's charily, which the apostle calls theft, and exhorts
them to work with their own hands, that they may both
help themselves and others.

And because some persons who feel themselves grieved,
because they are guilty, will not be content to allow this
exposition, I will allege another saying of the wise man,
which shall not only allow this sentence, but also bite
them better; for he saith, "The bread of the needy is the
life of the poor, and he that defraudeth him of it, is a
murderer." This saying holds their noses so hard to the
grindstone, that it wholly disfigures their faces, for it
proves our bishops, abbots, and spiritual possessionaries
to be double thieves and murderers, as concerning the
bodv, besides their murdering of the soul, for lack of
God's word, which they will neither preach, nor suffer any
to do it purely, but persecute and put them unto the most
cruel death. First, they are thieves and murderers, be-
cause they distribute not that which was appointed by our
faithful forefathers to the intent it should have been mi-
nistered unto the poor, (for then they seemed to be very
virtuous,) but now they bestow it upon hawks, hounds,
horses, &c. upon gorgeous apparel and delicate fare. And
glad are the poor, when they may get the scraps. They
may have not so much as a pig of their own sow, no,
scarce a feather of their own goose. For he that may
dispend four or five thousand marks a year, would think
it were too much if he gave twenty nobles of it unto the
poor, which, notwithstanding, are the owners, under God,
of all together, the minister's living deducted, who, as the
apostle saith, having their food and clothes to cover them,
ought therewith to be content. And thus they defraud
the poor of their bread, and so are they thieves; and, be-
cause this bread is their life, as the aforesaid text testifies.

A Mirror, or Glass to knoio thyself. 25

he that defraudeth him of it, is not only a thief, but also a
murderer.*

And when thoy think to bestow it very well, and bestow
it in building palaces of pleasure, yet are they therein much
to be reproved. For, as an old doctor saith, they are in
that point worse than the devil, for the devil would have
had that Christ should h.ive turned stones into bread, which
might have succoured the poor, and these builders turn the
.bread into stones. For they bestow the goods which should
be given to the poor lor their sustenance, upon a heap of
stones.

But here they will object, as they are never without
evasions, that if they should distribute it among the poor,
according as they are bound, within a while all would be
spent, and no good should come of it, nor any man know
where it is become, or who fares the better for it. Where-
unto I answer, that indeed ye are too wise for me, for since
ye go about to correct Christ, and to fetch him to school
and teach him what is best, it were but folly for me to
meddle with you. For Christ's mind and commandment
is, that we should distribute it and not withhold it from
them. And he saith by his prophet, Wo be to them that
couple and knit houses together; which I think may justly
be verified upon you. Nevertheless, this I dare say, that
if a bishop, who may expend four thousand marks, would
distribute every year but the one half unto the poor of his
diocese, giving unto one man forty shillings, and lending to
another twenty nobles to set up his occupation withal, and
so give and lend as he seeth need, ho should within five
or six years make a flourishing diocese. And I think ve-
rily that his face should more be allowed before God, than
if he had built a thousand abbeys; for God's commandment
ought first to be done, and is much more acceptable to him
than all the works that proceed of our imaginations and
foolish fantasies.

Besides that, they are thieves and murderers for with-
drawing their perfect members from labour, whereby they
might minister unto their neiglibour's necessity. I speak
of as many as are not occupied about preaching God's
word, for in that they withdraw their members from suc-

* The reader will remember that this was written before the Re-
formation.

FRITH. 33

26 . Frith.

couring their poor neighbours, they are thieves. And be
cause this succour is called their life, they are murderers
for keeping it from them.

Here our begging orders of friars would think to be ex-
empt, because they have not received rents to be distri-
buted. Notwhhstanding, if we ponder this text well, we
shall find them condemned as deep as the others. For,
they enter into every man's house, and with unshamefaced
begging poll them so nigh, that in a manner they leave
nothing behind for the really poor who are sick, lame, crip-
ple, blind, and maimed. For there is not the poorest deso-
late widow, but with their fair flattering they will so deceive
her, that they will be sure either of money or ware; but,
dear brethren, maintain ye no such murderers, lest ye be
partakers of their sins, but rather follow the counsel of the
apostle, who charges us in the name of our Lord Jesus
Christ, that we withdraw ourselves from every brother that
walketh inordinately and worketh not, and biddeth if he
will not work he should not eat.

Now, they object, that they live in contemplation and
study of Scripture, and say that they ought not to be hin-
dered from that holy work; for Christ said, that Mary had
chosen the best part, which should not be taken from her.
^Vhereunto may I make the same answer, which that holy
father and abbot Silvane made. This Silvane was an ab-
bot, a holy man, having many monks under him, whom he
caused after their pravers, which were nothing so long as
our monks use now-a-days, who think for their many words
to be heard, like as did the pharisc es whom Christ rebuked;
he caused them, 1 say, to labour for their living, according
to the mind of Paul. And upon a lime ihere came a reli-
gious man to his abbey, and when he saw his monks work-
ing, he asked the abbot why he so used them, and why they
gave not themselves to holy contemplation, seeing that
Mary had chosen the best part. The abbot made kw
words, but gave this monk a book, and sent him into a
cell, to be there occupied in study and contemplaiion.
And at dinner-time the abbot called all his monks to
meat, and let him sit in contemplaiion. After noon, when
he began to wax very hungry, he came out again to (he
abbot Silvane, and asked whether his monks had not yet
dined? and he answered. Yes. — And why called you not
me, asked the monk, to dine with them? — Verily, said \\\e
abbot, I thought you had been all spiritual, and had needed

.4. Mirror, or Glass to know thyself. 27

no meat. — Nay, quoth the monk, I am not so spiritual nor
fervent in contemphition, but that I must needs eat. — Ve-
rily, said the abbot, then must you also needs work, for
Mary hath uec.-d of Martha. When the monk heard that,
he repented and fell to work as the others did. And I would
to God liial this answer would cause our religious even so
to do, and to fail to work, that they might succour their
needy neighbours.

And as touching their study in Scripture, Augustine
saith. How slialt thou better learn to understand the Scrip-
ture, than by going about to fulfil that which thou readest
there? And il"lliou go about to fulfil it, saith he, then must
thou work with thy hands, for that doth St. Paul teach thee.
Of this I have compiled a whole book, which, if God have
appointed me to finish it, and set it forth, shall be a rule of
more perfection unto our religious, than any that they have
used this hundred years.

CHAPTER III.

The conclusion of this treatise; that no flesh should rejoice.,
hut fear and tremble, in all the gifts that he receives.

Here mayest ihou perceive that no man liveth, but ha
may fear and tremble, and he most may fear to vv'hom
most is committed, for of him shall much be requii'ed; and
much are we bound to thank God in all things. For, of
ourselves have we nought but sin and vanity, but through
his gracious favour have we all goodness, and are that we
are. And since all our goodness cometh of him, we must
again be thankful unto him, and keep his commandments.
For else we may fear, lest he take his gifts from us, and
then shall we receive the greater condemnation.

If thou hast received the knowledge of his word, give
him thanks, and be a faithful minister thereof; for else he
shall deliver thee unto thine own fantastical imaginations,
and cast thee headlong into a heap of heresies, which shall
bring thee unio utter destruction.

If he give thee faith in his word, give him thanks, and
bring forth the fruits thereof in due season; for else he will
take it away from thee, and send thee into final desperation.

28 Frith.

If he give thee riches, then give him thanks, and distri-
bute them according to God's commandment; or else he
shall take them from thee, if he love thee, either by thieves,
by water, by death of thy cattle, by blasting thy fruits, or
such other scourges, to cause thee to love him, because he
would alienate thine heart from them; this, 1 say, he will
do, if he love thee, to make thee put thine whole trust iu
him, and not in these transitory things. But if he hate thee,
then will he send thee great prosperity, and increase them
plenteously, and give thee thy heaven in this world, unto
thine everlasting damnation in the life to come; and there-
fore fear and take good heed while thou hast leisure.

If thou ask me, what his honour, praise, and thanks are?
I answer, that his honour, praise, and thanks, are nothing
else but the fulfilling of his commandments. If thou ask
me, what his commandments are, as touching the bestow-
ing of thy goods? I answer, his commandments are, that
thou bestow them in the works of mercy, and that shall he
lay to thy charge at the day of judgment. He shall ask
you, whether you have fed the hungry, and given drink to
the thirsty, and not whether you have builded abbeys and
chauntries. He shall ask you, whether you have harboured
the harbourless, and clothed the naked, and not whether
you have gilded images, or given copes to churches. He
shall ask you, whether you have visited the sick, and gone
to the prisoners, and not whether you have gone a pilgrim-
age to Walsingham or Canterbury. And this 1 affirm unto
thee, that if thou build a thousand cloisters, and give as
many copes and chalices to churches, and visitest all the
pilgrimages in the world, and espiest and seest a poor man,
whom thou mightest help, perishing for lack of one groat;
all these things whereon thou bast bestowed so much mo-
ney, shall not be able to help thee. Therefore take good
heed, and say not but that ye are warned.

If God have given thee thy perfect limbs and members,
then give him thanks, and use them to the taming of thy
body, and the profit of thy neighbour. For else, if God
love thee, he will send thee some maim or mischief, and
take them from thee, that thy negligence and not using of
them be not so extremely imputed unto thee. But if he
hate thee, he shall keep them whole and sound for thee,
that the not using of them be thy greater damnation.
Therefore, beware and fear, giving him thanks according
to his commandments. For we are his creatures, and are

A Mirror, or Glass to know thyself. 29

much bound to liim, that he hath given to us our perfect
members; for it is better for us to have our limbs and to
work witii them, distributing to others, than that others
should distribut(; unto us: lor it is a more holy thing to give
than to take; yea, we arc much bound unto him, although
he have made us imperfect and mutilated: for we were in
his hands, as we are yet, to have done with us whatsoever
had pleased him, even to have made us the vilest creatures
upon the earth.

I have read of a shepherd, who, keeping his sheep in the
field, espied a foul toad, and when he had well marked
her, and compared her shape and nature unto himself and
his nature, he fell a wee|)ing, and cried out piteously. At
the last came a bisho[) by, riding right I'oyally; and when
he saw the shepherd so sorely lamenting, he reined his
horse, and asked him the cause of his great wailing.
Then answered the shepherd, " Verily, sir, 1 weep for mine
unkindness towards almighty God; for I have given thanks
to God for many things, but yet I was never so kind since
I was born, as to thank him of this thing." — "What is
that? — said the bishop. " Sir," said he, " see you not this
foul toad?" — " Yes," said the bishop, " what is that to the
purpose?" — " Verily," said the shepherd, " it is the crea-
ture of God as well as I am, and God might have made me
even such a foul and unreasonable beast as this is, if it had
pleased him, and yet he hath not done so, but of his mercy
and goodness be hath made me a reasonable creature, after
his own likeness; and yet was I never so kind as to thank
him that he had not made me so vile a creature; which
thing 1 greatly bewail, and mine unkindness causes me now
thus to weep," With that the bishop departed, and I trust
learned to do thereafter. And I beseech God that we may
so do, and be the faithful followers of our Saviour Christ
Jesus, to whom be praisej honour, and glory, for ever.
Amen.

33*

E X T R A C; T S

THE BOOK OF PURGATORY,

WRITTEN

BY JOHN FRITH

AGAINST M. RASTALL, SIR THOMAS 3I0RE, AND BISHOP
FISHER.

In the prologue Frith states, "There was a brother of
ours named Simon Fish, (who now I trust resteth in God's
hands,) whose eyes God had opened, not only to espy the
wily walking of hypocrites, and the ruin of the realm,
which througli their means was nigh at hand; but also to
mark and ponder the peril of men's souls, and how that
the ignorant people by their seduction, were fallen into that
frantic imagination, that they more feared the pope and
his decrees, which are but vanity, than God himself and
his law, which are most righteous and eternal. This man
therefore, of a fervent and burning zeal that he bare to the
welfare of the commonalty, broke out and touched these hy-
pocrites in a little treatise, which he called, " The Suppli-
cation of Beggars;" willing that we should give the abund-
ance of our riches unto the poor, to whom it is due by the
law of God; and that we should no longer suffer ourselves
to be despoiled and robbed by a sight of sturdy lubbers,
who, under a false cloak of virtue and prayer, deceive the
poor of their living, and both the poor and the rich of
their souls' health, if credence be given unto them. And
where these wily foxes would have made a cloak of purga-
tory, affirming it (the riches) were due unto them because
they pray for their friends' souls that they may come to
rest, he answered unto that point, preventing their objection,
and proved that either there could be no such purgatory —
or else that the pope were a merciless tyrant, who, as he
saith himself, may deliver souls from thence, but will not
except he have money."*

* See Note, p. 59, for further particulars respecting this tract.
30

Of Purgatory. 31

Frith further states, that sir Thomas More had taken
upon him to answer that tract, and had been followed in his
arguments by llastall, " a printer dwelling at Paul's-gate
ill London," a relative of More's; he therefore sought to
expose their errors, hoping thai such as had been deceived
thereby, might be brought into the right way.

Frith then proceeds to examine their arguments, and also
those of Fisher, bishop of Rochester, one of the most learn-
ed of the Romish ecclesiastics, upon the same subject. The
whole work would be tedious to the general reader, and
irrelevant to the design of these selections, although it
should be read by all persons who desire to become fully
acquainted with the history of the English Reformation. A
few extracts are here given, chiefly referring to subjects of
importance which demand attention at the present time, as
they did in the days of our forefathers. In fact the false
doctrine of the church of Rome respecting purgatory, in-
volves many other errors most mischievous and hurtful.*

ON PURGATORY.

I have said that sinners shall enter into heaven, and ne-
ver come into purgatory. Here peradventure you are de-
sirous to know how God's justice is pacified. For all sin
by the justice of God must needs be punished. Now can
the world espy no punishment here, and therefore they
thought it necessary to imagine a purgatory to purge and
punish sin. Here answer I with St. Paul; (Heb. i.) Christ
the Son of God, being the brightness of his glory, and
very image of his substance, bearing up all things with
the word of his power, hath in his own person purged our
sins, and is set on the right hand of God. Behold the true

* Rastall was educated at Oxford, probably for the law. After-
wards he became a printer in I,ondon, whicii business was then
esteemed a suitable profession for any scholar, or person of ability.
Being noted for his learning and religion, he became intimate with
sir Thomas More, whose sister lie married. He was a zealous sup-
porter of popery, and an opposer of the Reformation. Fox says, that
Frith in this controversy withstood Rocliester, More, and Rastall,
whereof the one by the help of the doctors, the other by wresting of
the Scripture, and the third by the hel]) of natural pliilosophy, had
conspired against him. But he, as a Hercules, fighting not against
two only, but even with them all three at once, did so overthrow
and confound them, that he converted Rastall to his part.

32 Fnth.

purjrntory and consuming fire, which hath fully burnt up
and consumed our sins, and halh for ever pacified the Fa-
ther's wrath towards us. Mark how he saith that Christ
in his own person hath purged our sins. If thou yet seek
another purgation, then art thou injurious unto the blood
of Christ. For if thou thoughtest his blood sufficient, then
thou wouldest seek no other purgatory, but give him all
the thanks and all the praise of thy whole health and sal-
vation, and rejoice wholly in the Lord. Paul writeth (Eph.
V.) on this manner, Christ loved the congregation. And
what did he ibr it? sent he it into purgatory there to be
cleansed? Nay, verily, but gave himself for it, that he
might sanctify it and cleanse it in the fountain of water,
through the word, to make it unto himself a glorious con-
gregation, without spot or wrinkle, or any such thing, but
that it should be holy and without blame. Now, if Christ
by these means have sanctified it, and made it without
spot, wrinkle, and blame, then were it against all right to
cast it into purgatory. Wherefore I must needs conclude
that either Paul saith not true who affirms that Christ hath
so purged his congregation, or else that Christ is unrighte-
ous if he cast them into purgatory, who are without spot,
wrinkle, or blame, in his sight.

Christ chose us in him before the beginning of the world,
that we might be holy and without spot in his sight. (Eph.
i.) If through his choosing and election we are without spot
in his sight, alas, what blind unthankfulness is it to sup-
pose that he will yet have us tormented in purgatory. Per-
adventure every man perceives not what this meaneth, that
we are righteous in his sight, seeing that every man is a
sinner; (1 John i.) therefore I will briefly declare the mean-
ing of the apostle. This is first a clear case, that there
lives no man upon earth without sin. Notwithstanding, all
they that were chosen in Christ before the foundations of
the world were laid, are without spot of sin in the sight of
God; (Eph. i.) so that they are both sinners and righteous.
If we consider the imperfection of our faith and charity;
if we consider the conflict of the flesh and the spirit; (Gal.
V.) if we consider our rebellious members, which are sold
under sin, (Rom. vii.) then are we grievous sinners. And
contrariwise, if we believe that of merciful favour God gave
his most dear Son to redeem us from our sin; if we believe
that he imputes not our sins unto us, but that his wrath is
pacified in Christ and his blood ; if we believe that he hath

Of Purgatory. 33

freely given us his Christ, and with him all things, so that
we are destitute in no gift, (Rom. viii.) then are we righte-
ous in his sight, and our conscience at peace with God,
not through ourselves, but through our Lord Jesus Christ.
(Rom. V.) So mayest thou perceive that thou art a sinner
in thyself, and yet art thou righteous in Christ, for through
him thy sin is not imputed nor reckoned unto thee. And
so they to whom God imputeth not their sins, are blessed,
righteous, without spot, wrinkle, or blame. (Rom. iv., Psal.
xxxii.) And therefore he never will thrust them into pur-
gatory. Paul sailh. There is no difference, for all have
sinned, and lack the glory which before God is allowed, but
they are justilied freely by his grace, through the redemp-
tion that is in Christ Jesus. (Rom. iii.) What say you now ?
Shall they yet go into purgatory? Call ye that justification
freely by his grace, to lie in the pains of purgatory? Sure-
ly that were a new kind of speech, which I think Paul ne-
ver understood.

Peradventure some men will think mine arguments to be
of small pith,* and will try to dissolve them by a distinction,
saying, It is truth that God hath so purged and cleansed us
from all our iniquities; nevertheless his mercy, purging,
and forgiveness, have only purified us from the fault and
crime, but not from the pain which is due to the crime.
To this objection I answer, that if God of his mercy, and
through the blood of his Son Jesus, has not remitted the
pain due unto that crime, then shall we all be damned; for
the pain due unto every disobedience that is against God,
is eternal damnation. Therefore if this pain were not for-
given us, we are still under condemnation, and so Christ's
blood were shed in vain, and could save no man.

If they will say that this everlasting pain is not wholly
forgiven us, but that it is altered into the temporal pain of
purgatory, out of which the pope may deliver them by his
pardon, — for else have they no evasion at all, — then may
we soon confute them, and that by divers reasons. First,
that their words are nothing but their own imagination, for
they cannot confirm their sayings by the Scriptures, neither
ought we to accept any thing as an article of our faith
which is not approved by God's word ; for we may neither
decline unto the right hand nor unto the left, but only do
that which the Lord commandeth us. (Deut. iv. v. xii. xiii.)
And again, if a man should ask them by what authoiitv
* Force.

34 Frith.

the pope gives such pardon; they answer, that it is out of
the merits of Christ's passion. And so at the last they are
compelled to grant, even against themselves, that Christ
hath not only deserved for us the forgiveness of the crime,
but also of the pain. If Christ have deserved all for us,
who gives the pope authority to reserve a part of his de-
servings from me, and to sell me Christ's merits for money?*
Besides, every Chri^^tian man ought to apply unto God in
all things which should employ his honour, as far as the
Scripture will suffer. Now seeing it is more unto the hon-
our of God that he should deliver us in his blood, both from
the crime and from the pain, and that also it is not repug-
nint unto the Scripture, but that he hath released us from
the pain as well as from the sin; for what intent should we
be so unkind, as to despoil him of this great honour, and
without any authority of Scripture, imagine that he hath
not delivered us from the pain as well as from the sin?
Moreover, if he should reserve the pain, then were it no
full remission and forgiveness, but what blasphemy is it to
think that Christ's blood was not sufficient to give full re-
mission unto his faithful! Furthermore, For what intent
should the pain be reserved? To satisfy towards God for

* More, speaking in the name of souls in purgatory, says, " Final-
ly if ye pity anj' man in pain, ye never knew pain comparable to
ours, wliose fire surpasses in heat all fires that ever burned upon
earth, as far as the hottest of all those passes a fire painted upon a
wall."

Frith observes, " Verily among all his (sir Thomas More's) poetry
it is reasonable we should grant him this ; yea, and that our fire is
but water in comparison to it, for I assure you, it alone hath melted
more gold and silver for the profit of our spiritualty, out of poor
men's purses, than all the goldsmith's fires within England, neitlier
yet can the heal of it be assuaged, but it melteth castles, hard
stones, lands and tenements innumerable. For all your sects of re-
ligion, monks, friars, canons, and nuns, with other priests, regular
and secular, by this fire, multiplication, and alcliemy, have obtained
their whole riches and pleasures, even the sweat (labour) of England.
And so must we grant him that this fire is very hot. Now may you
well perceive what a slender foundation their hot purgatory hath;
for by t':is confutation you may easily see that it hath no ground or
autliority of Scripture. Notwithstanding, it is the foundation of all
religions and cloisters, yea and of all the goods that now are in
these spiritualties. Are not tliey skilful workmen that can build so
much on so slender a foundation ' Howbeit they have made it so
top lieavy tliat it is surely likely to have a fall!" p. 50.

Frith's anticipation was shortly after realized by the suppression
of the monasteries and abbeys, virhich had owed their origin almost
entirely to the gainful doctrine of purgatory I

Of Pvrgatory. 36

their ofTcncos? Nay verily, for all men living are not able
to satisfy towards God for one sin. Neither are all the
pains of hell able to purge one sin or satisfy for it, for then
at the length the damned souls should be delivered out of
hell.

Finally, I think that there was never any temporal pun-
ishment instituted of God to be any satisfaction for sin, but
the use of all temporal pains, and the chief cause why lh(;y
were ordained is this; — temporal pains are profitable for
the commonwealth, that they n)ay be examples to teach
the unfaithful, who else fear not God, that they »nay, at
the least for fear of punishment, abstain from committing
like offences; for if their sin were unpunished, then should
all vice reign to the utter subversion of the commonwealth.
They are also profitable for the faithful, for they try and
purify the faith of God's elect, and subdue and mortify
their carnal members, that they may be the more able to
serve their brethren, and to withstand the vehement assaults
of temptation which are ever at hand, and lest they should
wax proud and boast themselves for those gifts which they
have received of God. Furthermore they set out and ad-
vance the glory of God. For after we are put in remem-
brance and made to feel our frail nature that so continual-
ly displeases God our Father, we have occasion to ponder
and compare the transitory pain which we here sutler, with
those enormous trespasses that we have committed, and so
to espy the infinite mercy and favour of God, and even in
our adversities compelled to praise God, our merciful and
tender Father, who scourgetli us so favourably for those
grievous otTences that have deserved a thousand times more
punishment. Howbeit, to say truth, there is no man that
can take any such profit of them that men feign to be pun-
ished in purgatory. For we neither see it nor hear it,
neither have we any mention made of it in Scripture, that
we may be sure that it is so. Now since we have no in-
fallible evidence, but only fantastical imaginations, it is
plain enough that there was no such thing ordained, neither
to advance God's honour, nor yet to the profit of the com-
monaUy, or else of God's elect, for then I am sure that
Christ, and all his aj)ostles, would ^ot have forgotten to
have remembered us of it.

36 Frith.

ON GOOD WORKS,

Paul saith that thei'e is no condemnation to them which
are in Christ Jesus. (Rom. viii.) If we continue firm and
stable in Christ unto the end, we shall be saved. (Mattr
xxiv.) What need then is there of purgatory, yea and
what should purgatory do? Is Christ not sufficient — then
our faith is in vain. And if he be sufficient, then purga-
tory is in vain.

Paul saith, If you be justified by the law, then is Christ
dead ift vain. Now if the law, being good, just, and holy,.
(Rom. vii.) and even of God's own making, cannot justify
us, thinkest thou to be justified by frying in purgatory?

They that are the chief patrons and advocates of purga-
tory, feign it to be for no other intent, but to purge evil
works, and to be as a penance to supply the good works,
which we lacked being in this world. But all this cannot
bring us into heaven. For then were Christ dead in vain.

Peradventure, thou wilt say unto me. Shall I do no good
works? I answer, Yes. Thou wilt ask me, Wherefore?
I answer. Thou must do them, because God hath com-
manded them. Thou wilt say, For what intent hath he
commanded them? I answer, Because thou art living in
this world, and must needs have conversation with men;
therefore hath God a[)pointed thee what thou shalt do to
the profit of thy neighbour, and taming of thy flesh. As
Paul testifies; (Eph. ii.) We are his work, made in Christ
Jesus to good works, which works God hath prepared,
that we should walk in them. These works God would
have us do, that the unfaithful may see the godly and
virtuous conversation of his faithful, and thereby be com-
pelled to glorify our Father which is in heaven. (Matt,
v.) And so are they both profitable for thy neighbour,
and also a testimony unto thee, b}- which men may know
that thou art the right son of thy heavenly Father, and
a very Christ unto thy neighbour; and even as our hea-
venly Father gave his Christ unto us, not for any profit
that he should have thereby, but only for our profit; like-
wise, thou shouldest do all thy good works, not having res-
pect what comraoditi* thou shalt have of them, but ever
attending through charity, to the wealth and profit of thy
neighbour. Thou wilt yet object; Then see I no great
profit that I sIkiII have by them: I answer. What wouldest
thou have? First, Christ is given thee freely, and with

Of Purgatory. — On Good Woi-hs. 37

him hast thou all things. He is thy wisdom, righteous-
ness, hallowing, and redemption; (1 Cor. i.) by him art
thou made inheritor of God, and liallovv-hcir with Christ.
(Rom. viii.) This is freely given thee with Christ, bclbre
thou wast born, through the favour and election of God,
which election was done before the foundations of the world
were cast. (Eph. i.) Now wert thou very foolish and un-
kind, if thou thoughlest to purchase by thy works the thing
which is already given thee. Therefore thou must do thy
works with a single eye, having neither respect unto tlie
joys of heaven, neither yet to the pains of hell, but only do.
them for the profit of thy neighbour, as God commandeth
thee, and let him alone with the residue.

To this well agrees Paul, (Eph. ii.) saying; By grace
are ye made safe through faith, and that cometh not of
yourselves, but it is the gift of God and cometh not of
works, lest any man should boast himself. Lo! here Paul
saith plainly, that our salvation is the gift of God and
cometh not of works ; if it come not of works, then are we
worse than mad to feign a purgatory. For the chief ope-
ration of that should be but to supply the works which we
have not accomplished, being in this body.

Paul saith, (Rom. xi.) The remnant which are left at
this time, are through the election of grace. If it be through
grace, then is it not by works, for then grace we)"e no grace.
Or if it be for the works' sake, so is it not of favour and
grace, according to that which he wrote before. (Rom. iv.)
If Abraham, saith Paul, were justified by his works, then
may he rejoice, but not before God. But what saith the
Scripture 1 Abraham believed God, and that was imputed
unto him for righteousness, for he that worketh, receiveth
his reward, not of favour, but of duty. Now if it be duty,
then needeth he not to thank God, but rather himself, for
then God givefh him nothing but that which is his own, of
duty. Where is then the praise and glory that we owe to
God? Therefore it followeth in the same text. Unto him
that workelh not, but believeth in Him that jiistifieth the
wicked, is his faith imputed for righteousness. Now if our
salvation come of faith, and not through our works and de-
serts, then is purgatory shut out of door and quite vanishes
away.

Christ saith, So hath God loved the world, that he would
give his only Son, that all which believe in him, should
not perish; but that they should have everlasting life.

FRITH. 34

38 Frith.

(John Hi.) Then what needeth purgatory? Thc.u wilt,
peradventure, say, It is true, they shall have everlast-
ing life; but they must first go through purgatory. I an-
swer, Nay, verily. But Christ athrms, and that with an
oath, That he which heareth his word, and believeth his
Father which sent him, hath everlasting life. Yea, and
that he is gone already from death unto life. (John v.)
Wilt thou now say, that he shall go into purgatory? For-
sooth, if that were true, and the fire also so hot, as our
prelates affirm, then went he not from death unto life, but
rather from a small death unto a greater death. The pro-
phet saith, Precious in the sight of" the Lord is the death of
his saints. (Psal. cxvi.) And St John saith. Blessed are
the dead which die in the Lord: (Rev. xiv.) but surely, if
they should go into the painful purgatory, there to be tor-
mented of fiends, then were tliey not blessed, but rather
wretched.

God saith by Moses, (Exod. xxxiii.) I will show mercy
to whom I show mercy; and will have compassion on
whom I have compassion. Now, if our salvation be of
mercy and compassion, then can there be no such purga-
tory. For the nature of mercy is to forgive, but purgatory
will have all paid and satisfied; so that they twain are des-
perate and can in no wise agree. And look how many
texts in Scripture commend God's mercy, even so many
deny this painful purgatory. The prophet saith, He hath
not dealt with us after our sins, neither hath rewarded us
according to our iniquities: but look, how high the hea-
vens are above the earth, even so high hath he made his
mercy to prevail over them that worship him. And look,
how far the east is from the west, even so far hath he set
our sins from us. (Psal. ciii.) And before, in the same
psalm, the prophet exhorts his soul to praise the Lord, shy-
ing. Praise the Lord, O my soul, which forgiveth thee all
thine iniquities, and healeth all thy diseases. Now, if this
be true that he ordereth us not according to our sins, but
poureth his mercy so plenteously upon us; if also he for-
give us all our iniquities, why should there be any such
purgatory, to purge and torment the simple souls, and es-
pecially since all was forgiven them before?

Wilt thou not call him a shrewd creditor, who, after he
hath freely forgiven his debtor, will yet cast him into prison
for the same debt? I think every man would say on this
manner, It was in his own pleasure, whether he would for-

Of Pur^-atory. — On Good Works. 89

give it or not; and then of favour and compassion he for-
gave it. But now that he hath forgiven it, he doth un-
righteously to punish his debtor for it. And albeit man re-
pent iiis forgiving, and afterwards sue for his debt, yet God
can never repent himself of his merciful gifts; (Rom. xi.,)
and therefore will he never torment us for our trespasses,
no, nor yet once remember them. Ezek. xviii., Heb. x.

Since God forgives the greater oflcnces, why shall he
not also forgive the less? He forgave freely much greater
offences unto the publican, who acknowledged himself to
be a sinner, (Luke xviii.) than those are, for which men
feign that we must be tormented in purgatory. For there
is no soul, as they grant themselves, that suffers in purga-
tory for great crimes and mortal sins. But only for little
petty peccadulias, that is, small faults, and for venial sins.
He forgave much greater enormities unto the thief, to
whom he said. This day shalt thou be with me, not in pur-
gatory, but in paradise; (Luke xxiii.) he forgave much
greater to Mary Magdalen. (Luke vii.) Is his hand now
shortened? Is not his power as great as it was? Is he not
as merciful as ever he was? AVhy leave we the cistern of
living water, and dig us pits of our own, which can hold nc
pure water? (Jer. ii.) Why forsake we Christ, who hath
wholly purged us, and seek another purgatory of our own
imagination? If thou believe that Christ's blood is suffi-
cient to purge thy sin, why seekest thou another purga-
tory?

St. Paul saith, I desire to be loosed from this body, and
to be with Christ. (Phil, i.) Verily, if he had thought to
have gone through purgatory, he would not have been so
hasty. For there should he have had a hot broth and a
heartless, and so might he rather have desired long to have
lived. And therefore, I suppose, that he knew nothing of
purgatory, but that he rather thought, as the truth is, that
death should finish all his evils and sorrows, and give him
rest in loosing him from his rebellious members, which were
sold and captive under sin.

All Christian men should desire death, as Paul doth,
(Phil, i.) not because of their cross and trouble, which
they suffer in this present world, for then they sought them-
selves and their own profit, and not the glory of God. But
if we will well desire death, we must first consider, how
sorely sin displeases God our Father, and then our own
nature and frailty, and our members so bound under sin,

40 Frith.

that we cannot do nor yet think a good thought of our.
selves. (2 Cor. iii.) Then shall we find occasion to lament
our life, not for the troubles that we suffer in it, but be-
cause we are so prone unto sin, and so continually dis-
please God our Father, What desires he that would long
live, but daily to heap sin upon sin? And therefore should
we have a will to die, because that in death our sin is
finished, and then shall we no more displease God our Fa-
ther. Now, if we should feign a purgatory, it were not
possible to imagine a greater obstacle to make us fear and
fly from death. For since every man must acknowledge
himself a sinner, (1 John i.) if he did not believe that
Christ's death were sufficient, but that he must also go to
purgatory, who could depart this world with a quiet mind?
The wise man saith. The souls of the righteous are in the
hand of God. They seemed to die in the eyes of the fool-
ish, and their end was thought to be pain and affliction;
but they are in peace. There is no man but he must needs
grant me, that every faithful is righteous in the sight of
God, as it is written, (Hab. ii.) The righteous man liveth
by his faith, and, (Rom. v.) Because we are justified by
faith, we are at peace with God through our Lord Jesus
Christ, &c. When these faithful or righteous depart, then
saith the wise man, that they are fools which think them to
be in pain or affliction : for it affirms, that they are in
peace. Now, since their purgatory, which they imagine,
is pain and affliction, and yet they feign that the righteous
only shall enter into it after their death, then are they fools
who suppose there is a purgatory, or else this text cannot
be true.

^ OF THE EFFICACY OF THE DEATH OF CHRIST. ;

t

Mine opinion of Christ's death is this:

1. We have all sinned in Adam without our own con-
sent and work. And we are loosed from sin through
Christ without our works or deservings.

2. Sin is come into the world through Adam, and is
punished with death. The death through Christ is turned
into a medicine, and wholly finishes sin.

3. One man's sin, which is Adam, has condemned many
men. — One man's grace, which is Christ, has vanquished
sin, and helped many.

4. If one man's sin be able to condemn us, without our

Of Purgatory.— The Death of Christ. 41

works — then much more is God's grace of power to save
us, without our worlis.

5. Sin, through Adam, was planted in us. — Grace,
through Christ, is planted in us.

6. Sin hath had dominion over all men, through Adam.
— Grace prevaileth over us, through Christ.

7. Death, through sin, is planted in us. — Life, through
grace, is planted in us.

8. Death, through sin, hath dominion over us. — Life,
through grace, prevaileth over us.

9. Sin and death have condemned all men. — Grace and
life have saved all men.

10. Through Adam, Adam's sin was counted our own.
— Through Christ, Christ's righteousness is reputed unto
us for our own.

Of this you may perceive, that we think that Christ's
death profits us, for we take his death and resurrection for
our whole redemption and salvation. Now, as concerning
men's good deeds and prayers, I say, that they profit our
neighbours: yea, and good works were ordained for that
intent, that I should profit my neighbour through them:
and prayer ought to be made to God for every state. But
if I should grant that such works and pi'ayers should help
them that are departed, then should I speak wholly without
my book, for the word of God knoweth no such thing. Let
them, therefore, that pray for the dead, examine themselves
well with what faith they do it, for faith leaneth only on the
word of God, so that where his word is not, there can be no
good faith ; and if their prayer proceed not of faith, surely
it cannot please God. Heb. xi.

0?J PERSECUTIOIV.

His Lordship (the bishop of Rochester,) waxeth some-
what hot against Martin Luther, because he would that no
man should be compelled to believe purgatory. For my
lord saith, that it is profitable and well done to compel
men to believe such things, whether they will or will not.
And to establish his opinion, he plucketh out a word of the
parable of Luke xiv., that a certain man made a great sup-
per, and said to his servants. Go forth quickly into the
ways and compel them to enter in. Verily there Christ
meant no other thing, but that his apostles should go forth
into all the world, and preach his word unto all nations,
34*

42 Frith.

opening unto ihem the miserable state and condition that
they arc in, and again, what mercy God hath showed them
in his Son Christ. This would Christ that his apostles
should expound and lay out so evidently by I'easons, Scrip-
tures, and miracles unto the Gentiles, that they should
even by their manifest persuasions be compelled to grant
unto them that he was Christ, and to take upon them the
faith that is in Christ. On this manner did Christ compel
the saddiicees to grant the resurrection; (Matt, xxii.) and
by these means he compelled the pharisees to grant in their
consciences that he did his miracles with the power of God;
and yet afterward of very hate, knowing in their hearts the
contrary, they said that he did them by the power of the
devil. (Matt, xii.) But to say that Christ would have his
disciples compel men with imprisonment, fetters, scourging,
sword, and fire, is very false and far from the mildness of
a Christian spirit, although my lord approve it ever so
much. For Christ did forbid his disciples such tyranny,
yea, and rebuked them because they would have desired
that fire should descend from heaven to consume the Sama-
ritans who would not receive Christ. (Luke ix.) But he
commanded them that if men would not receive their doc-
trine, they should depart from thence and sprinkle off the
dust of their feet, to be a testimony against the unfaithful
that they had been there, and had preached unto them the
word of life. But God will have no man compelled unto
his law with violence. Paul also testifies (2 Cor. i.) that
he had not rule over the Corinthians, as touching their
faith. By our faith we stand in the Lord, and by our in-
fidelity we fall from him. As no mnn can search the
heart, but only God, so can no man judge or order our
faith but only God through his Holy Spirit.

Furthermore, Faith is a gift of God, which he distri-
buteth at his own pleasure. (l.Cor, xii.) If he give it not
this day, he may give it to-morrow. And if thou perceive
by any exterior work that thy neighbour have it not, in-
struct him in God's word, and pray God to give him grace
to believe. That is rather a point of a Christian man, than
to compel a man by death, or exterior violence.

Finally, what doth thy compulsion and violence? Veri-
ly, nothing but make a stark hypocrite; for no man can
compel the heart to believe a thing except it see evidence
and sufficient proof. I have heard tell of a boy who was
present at his father's burning for his belief, and as soon

Of Purgatory. — On Persecution. 43

as the officers had espied the boy, they said each to other,
Let us take him and examine him also, peradventure we
shall lind him as great a heretic as his father. When the
boy saw that his father was dead, and that the catchpoles
began to snatch at him, he was sore dismayed, and thought
that he should die too. And when one of them apposed
him, asking him how he believed, he answered, Master, I
believe even as it pleaseth you. Even so by torments and
crafty handling, a man may be compelled to say that he
believeth the thing which he neither thinketh, nor yet can
believe, for a man's laith is not in his own power.

But how doth God accept this — to say that I believe
that which indeed I believe not? Verily, he utterly con-
demns it, whether the opinion be true or false. For if the
opinion be true, as by example, that the faith in Christ's
blood justifieth me before God; and I confess it before all
the bishops in England with my mouth, and believe it not
with mine heart, then am I nothing the better, for I should
have no part of Christ's blood, but I am much the worse.
For first, God condemneth me, who judges me after mine
heart ; and also mine own heart condemns me, because I
have openly granted that which mine heart denies. And
contrariwise, if I should believe this fully in mine heart,
and yet for fear of persecution should deny it when I were
examined openly of^ my faith, then shall I be condemned
of God, except I repent, and also mine own heart shall be
a witness to condemn me. And so it is very noisome and
ungodly to be compelled unto any thing, for God ever
searcheth the heart, which cannot be compelled.

ON THE pope's PARDONS.

My lord saith. If a man take away purgatory, for what
intent shall we need any pardons? As long, saith he, as
no man regarded purgatory, there was no man that sought
any pardon; for all the estimation* of pardons hangeth
thereof, so that we shall have no need of them, if there be
no purgatory.

Verity, I care not though I grant him that too. And I
think that money was the mother of them both. For out
of the Scripture shall he be able to prove neither. But
mammon is a great god; even of power enough to invent
such knacks,! yea, and to make them articles of the faith,
* Vafuing. t Baubles, tric]<.3.

44 Frith.

and to burn those that cannot believe them. And it was a
pretty practice to make such points articles of the faith;
lor after that our holy fathers had given up preaching, and
would take no more pains, neither serve their brethren any
more, then set they up such articles of the faith as should
bring in money to uphold their estate withal. And he that
would not believe them, they rid him out of the way, for
fear of disclosing their juggling; for he that doubteth of
pardons and purgatory, he plucketh our holy father, the
pope, by the beard.

Notwithstanding my lord confirms both pardons and
purgatory, by the text that Christ spake unto Peter, (Matt,
xvi.) To thee will I give the keys of the kingdom of hea-
ven, and whatsoever thou bindest upon the earth, it shall
be bound in heaven, and whatsoever thou loosest on the
earth, it shall be loosed in heaven. But these words, saith
my lord, had been spoken in vain, if he could not give
pardons and loose men out of purgatory, &c.

As touching the keys, albeit they have oftentimes been
declared, and in manner in every treatise that hath been
put forth in the English tongue, yet will I somewhat show
my mind in them. There is but one key of heaven, which
Christ calleth the key of knowledge; (Luke xi.) and this
key is the word of God. Christ rebuked the lawgivers for
taking away this key from the people; for they with their
traditions and false expositions, had fully excluded the key
of knowledge which is the word of God, and had wholly
shut up the Scripture, as ours have done now-a-days. It
is also called the key of David, which shutteth, and no man
openeth ; openelh, and no man shutteth. (Rev. iii.) And
because of these two efiects which if worketh, for it both
shutteth and openeth, it hath the denomination of keys, and
yet, as I said, it is indeed but one, which is the word of
God. This key or keys, now call it what you will, since
you know what it means, Christ delivered unto Peter, and
unto his other apostles alike, which you shall easily per-
ceive if you mark where and when they were given. For
(Matt, xvi.) they were only promised, and not yet given;
for Christ said, I will give thee the keys, and not, I give
thee. But after he was risen from death, then performed
he his promise, and gave the keys to all indifferently, as
thou mayest see John xx. ; and Luke (chap, xxiv.) ex-
pounds it, that he opened their understandings to under-
stand the Scripture, that repentance and forgiveness might

Of Purgatory. — On the Pope's Pardons. 45

be preached, &c. Therefore it is the word that bindeth
and loosetli through the preaching of it. For when tliou
tellest them their vices and iniqnilies, condemning them by
the law, then hindest thou them by the word of God. And
wlien thou preachest mercy in Christ unto all that repent,
then dost thou loose them by the word of God. Therefore,
he that preaches not the word of God, can neither bind nor
loose, no, though he call himself pope. And contrariwise,
he that preaches his word, he bindeth and looseth as well
as Peter and Paul, although he be called but Sir John of
the country.* And consequently, to say that the pope can
deliver any soul out of purgatory, if there were one, is but
a vain lie, except he can prove that he goes down unto
them, and preaches unto them the word of God, which is
the salt that must season them, and the key that must let
them out, for other loosing there is none. And likewise to
say that the pope can give any pardon to redeem sins, ex-
cept he preach to me that Christ's blood hath pardoned me,
is even like vanity. Methinks also that he wades too deep
to descend to purgatory by this text. For the text saith,
that whatsoever he binds on earth, shall be bound in heaven,
and whatsoever he looses on earth, &c. But now, they grant
themselves that purgatory is not on earth, but the third
place in hell ; and therefore it passes his bounds to sti'etch
his hand to purgatory; and so this text cannot serve him.

Notwithstanding, my lord is not content to give him this
power only, but he hath so far waded in the pope's power,
that he hath granted him full authority to deliver all men
from hell, if they be not damned already. For, saith he,
whosoever hath committed a capital crime, hath thereby
deserved damnation ; and yet may the pope deliver him
both from the crime, and also from the pain due unto it.
And he affirms that three times for fear of forgetting.

Upon this point will I a little reason Avith my lord, ancT
so will I make an end. If the pope may deliver any man
from the crime that he hath committed, and also from the
pain due unto it, as you affirm, then may he, by the same
authority, deliver twenty, a hundred, a thousand, yea, and
all the world ; for I am sure you can show me no reason
why he may deliver some and not all. If he can do it,
then let him deliver every man that is on the point of death,
both from the crime and from the pain, and so shall never
man more either enter into hell nor yet into purgatory?
* The parish priests were usual'y called " sir."

46 Frith.

which were the best deed and most charitable that ever he
did; yea, and this ought he to do if he could, although
it should cost him his own lile and soul thereto, as Moses
and Paul give him example, but yet there is no jeopai'dy
of either. Now if he can do it, as you say, and will not,
then is he the most wretched and cruel tyrant that ever
lived, even the very son of perdition, and worthy to be
damned in a hundred thousand hells. For if he have re-
ceived such power of God, that he may save all men, and
yet will not, but suffer so many to be damned, I report me
unto yourselves what he is worthy to have?

Now if any man would solve tliis reason and say, that
he may do it, but that it is not meet for him to do it, be-
cause that by their pains, God's justice may be satisfied; I
say, that this their evasion is nothing worth, neither yet can
I imagine any way whereby they may have any appearance
to escape. For my lord saith himself, that the pope must
pacify God's justice for every soul that he delivereth from
purgatory, and therefore hath he imagined that the pope
hath in his hand the merits of Christ's passion, which he
may apply at his pleasure where he will. And also he saith
that the merits of Christ's passion are sufficient to redeem
all the sins in the world. Now since these merits on their
part are sufficient to satisfy the justice of God, and to re-
deem the whole vvorld^ and also that the pope hath them in
his hand to distribute at his pleasure, then there is no more
wanting but even the pope's distribution unto the salvation
of the world. For he may pacify God's wrath, and satisfy
his justice, saith my lord, by applying these merits to them
that lack good works. And so, if the pope will, God's
justice may be fully satisfied, and the whole world saved.
Now if he may so justly and easily save the whole world,
charity also moving him unto it, and yet will not apj)ly
these merits so fruitfully, then is the fault only his, and he
the son of perdition, and worthy of more pain than can be
imagined. And so is not the reason improved, but much
more established, and as I think inevitable.

Behold, I pray you, whither my lord of Rochester hath
brought our holy father, the pope, in advancing his power
so high — even into the deepest pit of hell, which if my lord
said true, it is impossible for him to avoid! But it chances
unto him even as it customalily does where such pride
"eigns; for when they are at the highest, then fall they
down headlong unto their utter confusion and ruin.

PROM FRITH's work EXTITLED

"A BULWARK AGAINST RASTALL."*

Nu condemnation for those that are in Christ Jesus.

It seemeth, saifh Rastall, by the reasons that Frith hath
alleged, that his intent is to bring the people in belief that
there is no hell; for I allege in my answer to Rastall's
dialogue, the saying of St. Paul, (Eph, i.) Christ chose us
in him before the beginning of tiie world, that we might
be holy and without spot in his sight; and again, (Eph. v.)
Chri«t loved his congregation and gave himself for it, that
he might sanctify it in the fountain of water through the
word, to make it without spot or wrinkle or any such
thing, but that it should be holy and without blame.

And upon these texts I conclude, that if Christ have so
purged us that we are without spot, wrinkle, or blame in
his sight, as Paul testifies, then will he never cast us into
purgatory. For what should be purged in them that are
without spot, wrinkle, or blame? And then somewhat to
declare the matter, how we are sinners as long as we live,
and yet without sin in the sight of God, add these words,
which I would that all men did well note; and because
Rastall leaves out the best of the matter, I will rehearse
my own words again.

Peradventure, every man perceives not what this mean-
eth, that we are righteous in his sight, seeing that every
man is a sinner; (1 John i.) therefore, I will briefly declare
the meaning of the apostle. This is first a clear case, that
there liveth no man upon the earth without sin, notwith-

* In the preface Fox states, " More and Rochester thought foul
scorn, (see wliat the glory of this world and higii estimation of our-
selves doth,) that a young man of s^mall reputation should take upon
him to write against them so contrary to their opinion, and, to he
short, took the matter so grievously that they could never be quiet
till they had drunken his blood. Rastall thougli he ]>erceivcd his
arguments from natural reason to be sorely said to, yet was he not
malicious as the others were, and tlicrefore wrote he again, which
work of Rastall came to Fritli's I ands wlien he was prisoner in the
Tower of London, where he made the following answer. Which an-
swer, after Rastall had read, he was well content to count jiis natu-
ral reason foolislmess, and with hearty thanks given to God, became
a cliild again, and sucked of the wisdom which cometli from above,
and saveth all that are nourished therewith. In the wliich he con-
tinued to his life's end with the honour and glory of God."

47

48 Frith.

standing all they that were cliosen in Christ, before the
foundations of the world were laid, are without spot of sin
in the sight of God. (Eph. i.) So that they are both sin-
ners, and righteous. If we consider the imperfection of our
faith and charity, if we consider the conflict of the flesh and
the spirit; (Gal. v.) if we consider our rebellious members
which are under sin; (Rom. vii.) then are we grievous sin-
ners: and contrariwise, if we believe that, of merciful fa-
vour, God gave his most dear Son to redeem us from our
sin; if we believe that he imputeth not our sins unto us,
but that his wrath is pacified in Christ and his blood, if we
believe that he hath freely given us his Christ, and with
him all things, so that we are destitute of no gift; (Rom.
viii.) then are we righteous in his sight, and our conscience
at peace with God, not through ourselves, but through our
Lord Jesus Christ. (Rom. v.) So mayest thou perceive
that thou art a sinner in thyself, and yet art thou righteous
in Christ, for through him thy sin is not imputed nor reck-
oned unto thee: and so they to whom God imputeth not
their sins, are blessed, righteous, without spot, wrinkle, or
blame, (Rom. iv. Psal. xxxii.) and therefore will he never
thrust them into purgatory. And for proof of this, I allege
(as Rastall bears me witness) divers texts of St. Paul;
(Eph. ii. Rom. iv. v. vii. viii.) but notwithstanding, Rastall
saith that I have not recited them sufiiciently, for I have
left out somewhat which I have rehearsed for the opening
of the truth, and then he brings in that which St. Paul ex-
horts and bids us, that we use no fornication, uncleanness,
avarice, filthy or foolish speeches, for such shall have no
inheritance in the kingdom of heaven: and even so say 1
too, but judge, good reader, what is this to the purpose; for
it neither maketh for purgatory, nor against it. This text
I could have alleged, if I had endeavoured to prove that
we should do good works, which 1 never knew Christian
man deny, but else, as touching my matter, it is nothino- to
the purpose, and as well he might have reproved me, be-
cause I bring in no text to prove, that the Father of heaven
is God, or to prove that which never man doubted of.

Then he (Rastall) allcfres Paul, (Rom. v.) saving. Though
grace do reign through Christ, shall we therefore dwell in
sin ? Nay, God forbid, saith Paul ; and even so say I again.
He alleges, (Rom. viii.) that there is no damnation to them
wliich be in Christ Jesus if they live not after the flesh;
and even so say I, but Rastall will say the contrary anon.

Against Rastall. — No condemnation for those in Christ. 49

Besides thai, he alleges, (Rom. iii.) We are freely justi-
fied by grace, by Christ's redemption, to show his justice
in the remission olsiti done bclore: and yet (saith Rastall)
Paul saith that the law is not destroyed by faith, but made
stable, but this hath Frith left out of his book, to cause the
people to believe, that they are cleansed by the blood of
Christ only, and that there need no purgatory.

By these words you may evidently perceive, what Rastall
means by this alleging of Paul for the establishing of the
law; verily, that the work of the law should justify and
cleanse you from sin, which is contrary to Paul and all
Scripture; for even in this same chapter he alleges Paul
saith, that of works of the law, no flesh shall be justified
in his sight; and saith, that the righteousness of God
Cometh by faith of Jesus Christ unto all, and upon all that
believe. But concerning good works, I will touch more
hereafter.

Furthermore, Rastall saith, that if my arguments could
prove that there is no purgatory, it must follow as well
that there is no hell for us that are Christian men, though
we continue still in sin. For if we are blessed, without
spot, wrinkle, or blame, and that God will not therefore
cast us into purgatory; then he will not cast us into hell,
whatsoever sin we do commit.

Here, Rastall utters his blindness unto you, and shows
you what understanding he hath in Scripture; first, he
arms himself with a false supposition, and yet thereupon
he concludes his argument falsely. His supposition is
this, that all men, who are baptized with material water,
are very Christian men, and have the true faith, and are
those whom Paul affirms to be without spot, blame, or
wrinkle. But thereto I say. Nay; for even as the outward
circumcision made not the Jews the elect people, and
children of salvation; so the outward baptism doth not
make us the faithful members of Christ; but as they were
the children of God, which were inwardly circumcised,
even so, they that are washed inwardly from the concupis-
cence of this world, are the members of Christ, whom
Paul affirms so to be purged through his blood. Again,
you may know that Rastall knows none other faith, but
that which may stand with all manner of sin; but the
faith which we speak of, is the same which worketh through
charity, whorof>f Paul spealceth. ((jal. v.) They that have
this faith, are born of God and sin not: they that have

FRITH. 35

50 Frith.

this faith, do hope and look daily for deliverance out of
this thraldom and body of sin; and in the mean season
they purify themselves, as he is pure. For if a man will
say, that he knoweth Christ, or believeth in him, and keep-
eih not his commandnienls, he is a liar, and we renounce
him to be any of this number that we speak of. And when
Rastall saith, I would conclude there is no hell for them
that are Christian men, though they continue still in sin: I
answer. He that committeth sin is of the devil; and I say
again, that the Christians whom we speak of, who are the
children of God, cannot continue still in sin, but seek all
means to fulfil God's commandments. Notwithstanding,
the Christians whom Rastall speaks of, who are the chil-
dren of the devil, may do as they list; and indeed they
had need to make a friend of Rastall to help them into his
purgatory, if it be any beiter than hell; for they shall never
come into heaven, except they repent and walk innocently
in this world, as Christ and his liltle flock have ever done.
For they that walk otherwise are none of his, though they
wear mitres.

This little flock it is that are so cleansed, and not Ras-
tall's multitude; and for this, is there neither hell nor pur-
gatory ordained; even as for the hope, that continues still
in sin, is ordained no heaven. And that there is no hell
ordained for these faithful followers of Christ, I will prove
even by this word of Paul, which Rastall rehearsed before;
(Rom. viii.) that there is no condemnation to them that be
in Christ Jesus, if they live not ai"ter the flesh. Here Ras-
tall hath alleged that which shall condenm him. For if
there be no damnation — But because you are somewhat
slow in perceiving the matter, I shall reduce it into a syllo-
gism, on this manner.

There is no damnation unto them that are in Christ
Jesus, if they live not after the flesh, but after the Spirit.

Every hell is damnation.

Therefore, there is no hell to them that are in Christ
Jesus, if they live not afler the flesh but after the Spirit.
This is the conclusion — not by any profit that I think the
poor commonalty can take by such babbling, but only to
satisfy your mind and pleasure. Notwithstanding, one
thing I must put you in remembrance, that you have
folsely translated the text; for the text hath not that con-
ditional, although I was contented to take it at your hands
to see what you could prove, but tlie text saith thus,

Against Rastall. — No condemnation for those in Christ. 51

There is no condemnation to them that are in Christ Jesus,
which walk not aUcr the flesh but after the Spirit. Where
Paul certilie-s you, that they which are in Christ Jesus walk
not after the ilesh but after the Spirit; so that you may
gather by Paul, that if they walk not after the Spirit, they
are not in Christ Jesus. That is to say, they are none of
Christ's, although Rastall will cull them Christian men;
therefore, dear brethren, look that no man deceive himself,
for Christ is not the minister of sin. If we be delivered
from sin through Christ, then must we walk in a new con-
versation of our life, or else we are still in darkness. Re-
member that we have this precious treasure in frail, brittle,
and earthy vessels; let us therefore, with fear and trem-
bling, work our health (salvation), and make stable our vo-
cation and election; for if we retain the truth and know-
ledge of God in sin and unrighteousness, we shall shortly
perceive the wrath of God upon us with infinite delusions,
and the end of us shall be worse than the beginning.
Awake therefore and understand your health.

Now you may see how he concludes that I establish
this error — that there is no hell. For seeing my argu-
ments and Paul (Rom. viii.) do conclude, that there is no
hell nor damnation to them that are in Christ Jesus, and.
are his faithful followers, he thinks it should well follow,
that if there be no hell for them, that there is no hell for
any man. For in his second chapter, and also in the be-
ginning of the third, he saith, that I deny hell; and when
we come to his probation, there is nothing said but that
which Paul confirms, that is. There is no damnation for
them that are in Christ Jesus, which walk not after the
flesh, but after the Spirit, which are through Christ without
spot, wrinkle, or blame. And so though Rastall appear to
himself to conclude like a sage philosopher, yet I answer
you, he concludes like an ignorant sophister, as all men
may see, for it follows not, Paul and Frith say, there is
no hell; as contrariwise, it follows not, there is no heaven
for Rastall's Christian men who continue still in sin;
therefore there is no heaven for the devil their father, and
yet is there heaven for Christ and his elect. I have before
declared how Christ's elect are sinners and no sinners.
And now because you should not mistake the texts of St.
John, which I before alleged, I will show you how they do
commit sin, which I will touch again, because you shall
not think, that I would leave you in ignorance and darkness.

52 Friih.

There are two parts in a faithful man, which rebel each
against the other, and are at continual strife, and both of
them have divers names in Scripture. The one is called
the inward man, the heart, the mind, the will, and the
spirit; the other is called the outward man, the rebellious
members, the body of sin, and the flesh ; and these in a
faithful man keep continual war, and albeit the one be sub-
dued and taken prisoner of the other, yet he never consents
to his enemy. He cannot leave him, neither will make
peace with him, but will labour what he can, and will call
for all that he thinks will help him, to be delivered from
his enemy; and then wars upon him afresh, when the
faithful man is brought to the knowledge of God, and be-
lieves in Christ, and hath his will and mind renewed with
the Spirit of God, that consents to the law of God, that it
is good, righteous, and holy; and begins to love the law,
and has a will and a desire to fulfil the law of God, and
not to despise his heavenly Father. And look, how much
he loves the law, counting it righteous and holy; even so
much does he hate sin, which the law forbids, and abhors
it in his heart and inward man; and then albeit the outward
man and rebellious members do at times besiege him and
take him captive under sin, yet the inward man does not
consent that this sin is good, and the law naught which
forbids it; neither does the heart delight in this same sin;
neither can it delight in such sin, because the Spirit of God
testifieth unto him, that it is abominable in the sight of God.
And then fighteth the inward man against the outward with
faith, prayer, alms-deeds, and fasting, and labours to sub-
due the members, lamenting that he has been overcome,
because he fears to displease God his Father, and desires
him, for the blood of his Son Christ, that he will forgive
that which is past; and his diligence that he takes in taming
his members, is not recompense towards God for the sin
that is past, but to subdue the flesh that he sin no more.
This rebellion had Paul, (Rom. vii.) saying. That he did
not that good thing which he would, but the evil which he
hated, that he did. That is, he did not fulfil the good law
of God, as his heart, will, and inward man desired, but did
the evil, as touching his flesh and outward man, which he
hated, and so he sinned with his outward man. Then how
is this true, that he that committeth sin is of the devil, and
he that is of God committeth no sin? Was not Paul of
God? Yes, verily, and albeit he committed sin with his

Against Rastall. — On Repentance and Satisfaction. 53

members and outward man, yet he sinned not, for he saith,
III do that whicli I hate, then is it not I that do it, but the
sin that dwelleth in me; and even likewise the faithful fol-
lowers of Christ commit no sin, for they hate it; and if
they become entano-Jed with sin, it is not they that do it, as
Paul saith, but the sin that dwelleth in them, which God
hath left to exercise them, as he left the Philistines to exer-
cise and nurture the children of Israel; and if the remnant
of sin at any time look aloft and begin to reign, then he
sends some cross of adversity or sickness to help to sup-
press it. And thus shall it be as long as we live, but when
we are once dead, then our members rebel no more, and
then neither purgatory nor any other cross is needed ; for
the outward man is turned into vanity, and our inward man
was ever pure, through believing the word of God, and
never consented to sin, and needeth neither purgatory in
this world, nor in the world to come, but only for subdu-
ing the outward man, and therefore after this life he shall
never have any purgatory. Mark well what I say, and
read it again, for more shall read it than shall understand
it, but he that hath ears, let him hear.

ON RETENTAXCE AND SATISFACTION.

The second error that Rastall lays to my charge, is,
that I would bring the people in belief that repentance of a
man helpeth not for the remission of his sin.

In proving this second error against me, Rastall takes
such great pains that he is almost beside himself. For he
saith that I would make men believe, that it matters not
whether they sin or not. Why so, brother Rastall? Verily,
because I allege St. John, St. Paul, Ezekiel, and Jeremiah,
to quench the hot fire of purgatory, and allege no authori-
ties to prove good works; whereunto I answer, as I did
before, that it is nothing to my purpose; for the proving
of good works neither makes for purgatory nor against it.
I could have alleged all those texts if I had intended to
prove that I should do good works, which I never knew
Christian men deny, but as touching my matter, it is nothing
to the purpose, and he might as well have reproved me,
because I bring in no texts to prove that the Father of hea-
35*

54 Frith.

ven is God, or to prove that which never man doubted of;
notwithstanding, if Rastall had impartial eyes, I spake suf-
ficiently of good works in the thirty-fourth argument against
his dialogue; let all men read the place and judge.

Rastall takes the matter very grievously that I attempt
to allege how St. John and St. Paul send us to Christ;
and then add that we know no other to take away sin but
only Christ; and because I add this word "only," there-
fore he thinks that I quite destroy repentance; whereunto
I answer, that I added not tliis word " only" for nought,
but I did it by the authority of St. John, who saith, If we
walk in the light, as He is in the light, we have fellowship
with each other, and the blood of Jesus Christ liis Son
purifieth us from all sin; whereupon I say, that for us who
are in the light, his blood only is sufficient, but for your
Christian men who continue still in sin, and walk in dark-
ness after their father the devil, must some other means
be found, or else they shall never enter into the kingdom
of heaven.

But because I will be short, let Rastall note that I find
two kinds of repentance; one is without faith, and is such
a repentance as Judas and Rastall's Christian men, who
continue still in sin, have at the latter end, which rather
purchases them a halter than the remission of sins. An-
other repentance follows justification and remission of sins,
and is a flourishing fruit of faith. For when by faith we
do perceive the favour and kindness that our loving
Father hath showed us in his Son Christ Jesus, and that
he hath reconciled us unto himself by the blood of his
Son; then begin we to love him, the more we hate the
body of sin, and lament and are sorry that our members
are so frail that they cannot fulfil the law of God : and so
in mourning and bewailing our infirmity, it causes us to
abstain from both meat and drink, and all worldly plea-
sures, which is the pure fasting that we talk of, but you
understand it not. And this repentance cometh not to
purge the sins which are committed before, but only
takelh occasion by the sins before committed, to know
Avhat poison there remained in our flesh, and seeketh all
means to make us hate this body of sin, and to subdue it
with all manner of works that God hath appointed, to the
intent that it should in time to come no more displease
God, our most merciful Father, who of gentleness so often
pardoneth and forgiveth us, as I have touched before.

Against Rastall. — Ou Penance. 55

This is the manner of repentance which I find in Scripture,
and this helpeth that we should sin no more; hut what Ras-
tall dreams i wot not. But to express to the uttermost what
I mean by repentance, mark this example; If a man build
a house which costs him much labour and money, and have
laid no sure foundation, but when a tempest cometh his
house doth fall, then he is very sorry, and repents that he
hath so foolishly bestowed his money and labour; notwith-
standing, all his sorrow and repentance cannot set up his
house again which is fallen, but only it takes occasion by
the ruin of the house, to teach the owner to be wiser against
another time, that when he builds again, he may make a
sure foundation. Even so, though thou repent ever so much,
that cannot get remission for the sins that are past, but
they must be pardoned only by the faith of Christ's blood.
Nevertheless, it teaches thee wisdom, and teaches thee to
tame thy body and subdue it, and to cast a low foundation,*
that in time thou mayest the better resist the assaults of the
devil, the world, and the flesh. This doth Frith leach of
repentance, let the world take it as they will, but Christ's
sheep do hear His voice.

ON PENANCE.

The third error which Rastall layeth against me is, that
1 would make men believe that they need not to do penance
for the satisfaction of their sins.

Every child may answer him to this, if he ever read or
perceive what 1 wrote before of repentance. For as they
take repentance for the sorrow and mourning that follows
the crime, even so they call penance the good works that
ensue of repentance; and these good works which follow,
do mortify the members, and exercise us in God's com-
mandments, that we sin no more. But they can get no
more remission of the sin which is once past, than that
which they call repentance; and yet do we neither destroy
sorrowing for sin, nor good works, as he falsely reports of
us, but we teach you how they ought to be done, and that
they are fruits of faith, and mortify our members, and are
profitable to our neighbour, and a testimony unto us that

* To lay a deep foundation.

B6 Frith.

we are the children of our heavenly Father. As by exam-
ple, I say, that neither the sun nor the moon do justify us,
or purchase remission of our sins; and yet I would not
that Rastall should say that I deny or destroy the sun and
the moon; for I say, that without them we can have no
light, and that we cannot be without them.

And as touchin<j the solution of this, that penance taken
in its largest signification, both for good works and taking
of pains, is not satisfaction for sins; I must tell you once
again, that there are two manner of satisfactions, the one is
to God, the other to my neighbour. To God, all the world
cannot make satisfaction for one crime, insomuch that if
every grass of the ground were a man, as holy as ever was
Paul or Peter, and should pray unto God all their life long
for one crime, yet could they not make satisfaction for it;
but it is only the blood of Christ that hath made full satis-
faction to God for all such crimes; (Heb. ix.) or else were
there no remedy, but we should all j)erish. There is an-
olher satisfaction, which is to my neighbour, whom I have
offended, whom I am bound to pacify as we two can agree,
and as the laws of the realm determine between us; as, if I
have defamed him, then am I bound to pacify him, and to
restore him to his good name again. If I have murdered
any man, then by the laws of the realm I must die for it, to
pacify my neighbour and the commonwealth. But yet I
am sure Rastall is not so childish as to think that this civil
satisfaction is the true satisfaction which pacifies God's
wrath for breaking his law. For if thou murder a man,
and should die a hundred times for it, yet except thou have
satisfaction of Christ's blood, thou shalt be damned thereto.
And so I spake, that no temporal pain was instituted of God
for the intent that we should satisfy God's wrath thereby.

TO WHAT END GOOD WORKS ARE AVAILABLE.

Now are we come to the fourth error, where Rastall un-
truly reports on me, that I would persuade the people that
good works done by any man in this world are nothing
available unto him that doth them; and that it is no hurt
nor hinderance unto any man, though he never do any."
Because I say they justify not before God, therefore he

Against Rastall. — Good Works. 57

thinks, that other men would understand me as wisely as he
does, and argue that they are nothing available; but I must
desire him to put on his spectacles, and look again upon my
book, and he shall find these words: " Peradventure, thou
wilt answer unto me, Shall 1 then do no good deeds? I an-
swer, Yes. Thou wilt answer me. Wherefore? I answer,
Thou must do them because God hath commanded them.
I answer. Thou art living in this world with men, and hast
conversation with them, therelbre hath God appointed thee
what thou shalt do to the prorit of thy neighbour and taming
of thy flesh, as Paul testilieth. (Eph. ii.) We are his work
in Christ Jesus, unto good works, which works God hath
prepared that we should walk in them. These works God
would have us do, that the unfaithful might see the godly
and virtuous conversation of his faithful, and thereby be com-
pelled to glorify our Father which is in heaven: (Matt, v.)
and so are they both profitable unto thy neighbour, and also
a testimony unto thee, by which a man may know that thou
art the right son of thy heavenly Father, and a very Ghrist
unto thy neighbour: and after he teaches that we ought to
do these works without having respect either to heaven or
hell, but attending through charity the wealth of our neigh-
bour," &c.

I wonder that Rastall is not ashamed to say that I would
make them believe that they are not available; therefore,
good reader, note my words. First, I say we must do
them, because God hath commanded them — is it not avail-
able to keep the commandments of God? Secondly, I say,
that they are to the profit of thy neighbour — is it not avail-
able? Thirdly, I say, they tame our flesh — is it not avail-
able? Fourthly, I say, they are to the glory of God — is it
not available? Fifthly, I say, they are a testimony to him
that doth them, by the which men may know that he is the
very son of God — is that not available? Belike, Rastall
counts nothing available, but that which justifies before God ;
he will say the sun is not available, because it justifies not;
fire is not available in his eyes, because it justifies not, &c.

Then Rastall saith, that I make a wonder's work with
the Scripture, and alleges certain texts that we ought to do
good works, which I never denied, and thereupon he would
conclude that works save and justify, and plays the ball
lustily over the cord;* but there stood a post right in the

* An allusion to the method in which the game of tennis was
played.

5S Frith.

way, and he hit it so full, that it made the ball to rebound
over again backward. For in alleging for his purpose what
Paul saith, (Eph, ii) he hath lost the game: the words are
these, By grace you are saved by your faith, and that is
not of you, it is the gift of God, and not of works, that no
man should glorify himself; we are the works created of
God in Chrisi Jesus, which God hath prepared that we
should walk in tlicm. Here, because he would have the
latter end of the text to serve for his purpose which teaches
good works, which 1 never denied, he brings in that which
quite confutes his own o|)inion; for his opinion, which in
all places he iiafh laboured to prove, is, that we are saved
by good works; but now mark what he alleges out of Paul;
By grace you are saved by your faith: and that is not of
you, it is the gift of God and not of works; for that no man
should glorify himself; here Paul saith plainly that our sal-
vation is not of works; and so hath Rastall cast down that
he built before, and may be likened to a shrewd cow, which
when she hath given a large mess of milk turneth it down
with her heel.

Thus have I answered to as much of Rastall's treatise
as I could get. If there be any more which may come to
my hands, I shall do my diligence to disclose his deceit;
so that God give me leave to keep the court with him, he
shall win but little, except he convey his balls more craftily;
and yet the truth to say we play not on even hand, for I
am in a manner as a man bound to a post, and cannot so
well bestow me in my play, as if I were at liberty, for I
may not have such books as are necessary for me, neither
yet pen, ink, nor paper, but only secretly; so that I am in
continual fear, both of the lieutenant and of my keeper, lest
they should espy any such thing by me; and therefore it is
little marvel, though the work be imperfect. For whenso-
ever 1 hear the keys ring at the door, straight all must be
conveyed out of the way; and then if any notable thing
had been in my mind, it was clean lost, and therefore, I be-
seech thee, good reader, count it as a thing born out of sea-
son, which for many causes cannot have its perfect form
and shape, and pardon me my rudeness and imperfection.

Note on the Supplication of Beggars.

A few particulars may be given rcsi)ccting tlie tract, written by
Simon Fish, which occasioned this controversy respecting purgatory.

The Supplication of Beg-gars, is [)rintc(i in Fox's Acts and Monu-
ments. It is an ably written exposure of tlic mendicant orders of
iriars, drawn up in such a manner as to make a powerful impression
upon the public mind. Tiiough some allowance may be made for
the statements being highly coloured, it presents a painlul picture
of tlie state of England sliortly before the lieformation. Tlie country
was tlien rapidly becoming the prey of tlie monastic orders, and had
not the dissolution of the monasteries, and tlie Reformation, shortly
followed, in all probability England would soon have become in a
similar condition to tlie state of tne bigoted Romish countries at the
present day.

The Supplication states, tliat the ecclesiastics liad tlien "gotten
into their hands more than t!ie third part of tie realm," besides the
tenth part of every article of produce, and even of every servant's
wages ; " they look so narrowly upon tlieir profits, that the poor
wives must be accountable to them for every tenth egg, or else she
getteth not her rights (absolution) at Easter, and shall be taken for
a iieretic." To this was added for the probates of wills, offerings at
pilgrimages, sums for masses, and dirges for every man and child
tiiat is buried, " or else they will accuse their friends and executors
of heresy." Also mortuaries, confessions, excommunications, par-
dons, proeecdin'-rs in ecclesiastical courts, and alms given to begging
friars, &c. Tiic writer calculates there were at that time 520,000
households in England, and that each of t'lcse paid a peimy a
quarter to each of the five orders of friars, making an annual total
of 330,433i. 6s. 8d. Tuough this sum were somewliat exaggerated,
yet the amount actually collected must have been enormous. Con-
siderable information respecting the proceedings of these friars may
be derived from Chaucer's Canterbury Tales, and Erasmus' Collo-
quies, particularly his Funus, which pieces were written previously
to tlie Reformation. Tlie writer of tlic Supplication calculates that
though these friars were but one person for every four hundred in
the realm, they received half of its income.

The licentious conduct of the Romish clergy, who endeavoured to
act so " tiiat no man should know his own child," is described. The
particulars cannot be given here, but Fish asks. What man or woman
will work for their usual wages, when they may receive many times
more for serving the wicked |)lcasures of these ecclesiastics ! de-
scribing the profligacy wliicli was the consequence. Tliere is un-
doubted evidence that much of the wealth of the conventual esta-
blishments was expended in luxury and licentiousness, doubtless a
part of that which was said to be applied as alms. The author
then savs, " What law can be made against them that may be avail-
able? Who is he, thougli he may be grieved very sore, that for the
murder of his ancestor, ravislimcnt of his wife or daughter, for rob-
bery, trespass, maiming, debt, or any other offence, dare lay it to
their charge by way of action? And if he do, then is he presently
by their wiliness accused of heresy, yea, they will so liandle him ere
he pass, that except lie will bear a i'agot for their pleasure, he shall

59

60 Frith.

be excommunicated, and then all his actions are dashed." Fish also
refers to the manner in which "the bishop of London raged for the
indicting of certain curates of extortion and incontinency, the last
}'ear in tlie wardmote quest," and the lamentable case of Hunn, who,
having sued a priest at law a few years before, had been imprisoned
for heresy and murdered in prison by tl.e bishop's chancellor and
his assistants, who not only escaped punislmient upon paying a fine,
but had been rewarded by considerable preferment.

Tiie Supplication furtlier shows that the only colour to support this
monstrous system " is tliat they say they pray for us to God, to de-
liver our souls out oi the pains of purgatory ; without whose prayers,
they say, or at least without the pope's pardon, we could never be
delivered thence." Tliis gainful error is exposed, " that there is not
one word spoken of it in all Holy Scripture," and it is shown to be a
main reason why tlie doctrines of truth were suppressed. "This is
wiiy they will not let the New Testament go abroad in your mother
tongue, lest men sliould espy that b)' their cloaked hypocrisy they
fast translate your kingdom into their hands; that they are not obe-
dient unto your high power; that they are ciuel, unclean, unmerci-
ful, and hypocrites; that they seek not the honour of Christ, but their
own; that remission of sins is not given by the pope's pardon, but by
Christ, for the sure faith and trust that we liavc in him." The king
is then intreated to put down the monastic establishments.

A number of copies of tliis powerful tract were scattered about the
streets by night in the year 152G; and Fox relates, "After that the
clergy of England, and especially the cardinal (Wolsey), understood
that these books of the Beggars' Supplication were strewn abroad in
the streets of London, and also before the king, the cardinal not only
caused his servants diligently to attend to gather them up, that they
should not come into the king's hands, but also when he understood
that the king had received one or two of them, he came unto him,
saying, ' If it shall please your grace, tliere are divers seditious per-
sons who have scattered abroad books containing manifest errors and
heresies,' and desired his grace to beware of them. Whereupon tlse
king putting his hand in his bosom, took out one of the books, and
delivered it to the cardinal 1 Then the cardinal, together with his
bishops, consulted how they might provide a speedy remedy for this
mischief, and tliereupon determined to give out a commission to for-
bid the reading of all such English books, and namely this book of
Beggars, and the New Testament of Tindal's translation."

More's reply was entitled. '■ The poor seely (simple) souls "pewling
out of purgatory." He represents tlie souls in torment, "sometimes
lamentably complaining, sometimes scoffing at the author of the
Beggars' iiook, sometimes scolding and railing at him." Fish also
translated a tract, entitled, "The Sum of Scripture," from the Ger-
man.

We have little or no idea in this country of the consequences of
the doctrine of i'L'rgatorv; — it is th.e main support of the fabric of
the Roinisli church, and is most injurious to the welfare of every
country where it is received. It cannot be necessary to refer the
reader particularly to tlie numerous works in which the doctrine of
purgatory is refuted, and the practical results described. Some par-
ticulars relative to the orders of Friars will be found upon referring
to the life and vvritinos of Wicklitf.

A LETTER TO THE FAITHFUL.

A letter which John Frith wrote unto the faithful follow •
ers of Christ''s gospel, while he tvas prisoner in the
Tower of London, for the word of God. a. d. 1532.

Grace and peace from God the Father, through our Sa- ■.
viour Christ Jesus, be with all them that love the Lord un-
feignedly. Amen.

It cannot be expressed, dearly beloved in the Lord, what
joy and comfort it is to my heart to perceive how the word
of God hath wrought and continually worketh among you :
so that I find no small number walking in the ways of the
Lord, according as he gave us commandment, willing that
we should love each other, as he loved us. Now have I
experience of the faith which is in you, and can testify that
it is without dissimulation, that ye love not in word and
tongue only, but in work and verity.

What can be more trial of a faithful heart, than to adven-
ture, not only to aid and succour by the means of others,
which vvithout danger may not be admitted unto us, but
also personally to visit the poor oppressed, and see that no-
thing be lacking unto them, but that they have both spirit-
ual comfort, and bodily sustenance, notwithstanding the
strait inhibition and terrible menacing of these worldly
rulers; even ready to abide the extreme jeopardies that
tyrants can imagine.

This is an evidence, that you have prepared yourselves
to the cross of Christ, according to the counsel of the wise
man, which saith, " My son, when thou shalt enter into the
way of the Lord, prepare thyself unto tribulation." This
is an evidence that ye have cast your accounts, and have
wherewith to finish the tower which ye have begun to build.
And I doubt not, but that He which hath begun to work in
you, shall fai- his glory accomplish the same, even unto
the coming of the Lord, who shall give unto every man
according to his deeds.

And albeit, God, of his secret judgments, for a time keep
the rod from some of them that follow his steps, yet let
them surely reckon upon it, for there is no doubt but that

FRITH. 36 61

62 Frith.

" all which will devoutly live in Chrisl, must suffer per-
secution: for whom the Lord loveth he correcteth, and
scourgeth evoi'y child that he receiveth: for what child is
that whom the father chastiseth not? If ye be not under
correction, of which we are all partakers, then are ye bas-
tards and not children."

Nevertheless, we may not suppose that our most loving
Father should do that, because he rejoices in our blood or
punishment, but he doeth it for our singular profit, that we
may be partakers of holiness, and that the remnants of sin,
which through the frailty of our members rebel against the
spirit and will, causing our works to go imperfectly for-
wards, may somewhat be suppressed, lest they should sub-
due us and reign over us, as I have sufhcjently declared in
the epistle of my book which treats of purgatory, to the
which I refer them that desire to be further instructed in
this matter.

Of these things God had given me the speculation before,
and now it hath pleased him to put in use and practice
upon me. I ever thought, and yet do think, that to walk after
God's word, would cost me my life at one time or another.
And albeit, that the king's grace should take me into his
favour, and not suffer the bloody Edomites to have their
pleasures upon me; yet will I not think that I am escaped,
but that God hath only deferred it for a season, to tjie intent
that I should work somewhat that he hath appointed me to
do, and so to use me unto his glory.

And I beseech all the faithful followers of the Lord, to
arm themselves with the same supposition, marking them-
selves with the sign of the cross; not from the cross, as the
superstitious multitude doth, but rather to the cross, in
token that they are ever ready willingly to receive the
cross, when it shall please God to lay it upon them. The
day that it comes not, count it clear won, giving thanks to
the Lord, who hath kept it from you. And then when it
comes, it shall not dismay you; for it is no new thing, but
even that which ye have continually looked for. And doubt
not but that God who is faithful shall not suffer you to be
tempted above that which ye are able to bear, but shall
ever send some occasion by the which ye shall stand stead-
fast. For either he shall blind the eyes of your enemies,
and diminish their tyrannous power, or else when he hath
suffered them to do their best, and the dragon hath cast a
whole flood of waters after you, he shall cause even the

A Letter to the Faithful. 63

very earth to open her mouth and swallow them up. So
faithful is he, and careful to ease us, what time the vexation
should be too heavy for us.

He shall send a Joseph before you, against ye shall
come into Egypt; yea, he shall so provide for you, that ye
shall have a hundred fathers for one, a hundred mothers
for one, a hundnjd houses for one, and that in this life, as
I have proved by experience; and after this life, everlast-
ing joy with Christ our Saviour.

Notwithstanding, since this steadfastness comes not of
ourselves, for, as Augustine saith, there was never man so
weak or frail, no not the greatest ofiender that ever lived,
but that every man of his own nature should be as frail,
and commit as great enormities, except he were kept from
it by the Spirit and power of God ; I beseech you, brethren
in the Lord Jesus Christ, and for the love of his Spirit, to
pray with me, that we may be vessels to his laud and
praise, what time soever it pleases him to call upon us.

The Father of glory give us the Spirit of wisdom, under-
standing, and knowledge, and lighten the eyes of our minds,
that we may know his ways, praising the Lord eternally.
If it please any of our brethren to write unto us of any such
doubts, as peradventure may be found in our books, it
should be very acceptable unto us, and, as I trust, not un-
fruitful for them: for I will endeavour myself to satisfy
them in all points, by God's grace. To whom I commit to
be governed and defended for ever. Amen.

John Frith,
The prisoner of Jesus Christ, at all times abiding
his pleasure.

A defence of some of the Reformers from the aspersions
cast vpon them by Sir Thomas More, in his book
against Frith. — From Frith''s Treatise on the Sacra-
ment.

Sir Thomas More says, Frith teaches in a few leaves
shortly all the poison that Wickliff, (Ecolampadius, Tin-
dal, and Zuinglius have taught in all their books before,
concerning the blessed sacrament of the altar: not only
affirming it to be very bread still, as Luther doth, but also
as these other beasts do, saith it is nothing else. And afler
the same, sir Thomas More saith, "These dregs hath he
drunken of Wickliff, Q^colampadius, Tindal, and Zuinglius,

64 Frith.

and so also hath he all that he argues here beside ; which
four, what manner of folk they are, is well perceived and
known, and God hath, in part, wiih his open vengeance de-
.clared."

Luther is not the mark that I run at, but the Scripture
of God. I do neitiicr affirm nor deny any thing, because
Luther so said; but because the Scriptures of God do so
conclude and determine. I take not Luther for such an
author, that I think he cannot err, but 1 think verily that
he both may err and doth err, in certain points, although
not in such as concern salvation and damnaiion; for in
these, blessed be God, all those, whom ye call heretics, do

-agree right, well. And likewise, I do not allow this, because
Wickliff, CEcolampadius, Tindal, and Zuinglius so say,
but because I see them in that place more purely expound
the Scripture, and that the process of the text more favours
their sentence.

And where you say, that I affirm it to be bread still, as
Luther doth, the same I say again; not because Luther so
saith, but because I can prove my words true by Scripture,
reason, nature, and doctors. Paul calls it bread, saying,
The bread which we break, is it not the fellowship of the
body of Christ? For we, though we be many, are yet one
body and one bread, as many as are partakers of one
bread. And again he saith. As often as ye eat of this bread,
or drink of this cup, you shall show the Lord's death until
he come. Also Luke called it bread in the Acts, saying,
They continued in the fellowship of the apostles, and in
breaking of bread, and in prayer. Also Christ called the
cup, the fruit of the vine, saying, I shall not from hence-
forth drink of the fruit of the vine, until I drink it new in

, the kingdom of my Father. Furthermore, nature teaches
you, that both the bread and wine continue in their nature.
For the bread becomes mouldy if it be kept long, yea,
and worms breed in it, and the poor mouse will run away
with it, and desire no other meat to her dinner, which are
arguments evident enough, that there remaineth bread.
Also, the wine, if it were reserved, would wax sour, as they
confess themselves, and therefore they housel the lay people
but with one kind only,* because the wine cannot continue,
nor be reserved, to have ready at hand, when need were.
And surely as, if there remained no bread, it could not
mould, nor wax full of worms ; even so, if there remained
* Allow them to communicate in one kind only.

On the Character of some of the Reformers. 65

no wine, it could not wax sour, and therefore it is but false
doctrine, that our prelates so long have published.

Finally, that there remains bread, might be proved by
the authority of many doctors, who called it bread and
wine, as Christ and his apostles did. And although some
sophisters would wrest their sayings, and expound them
after their fantasy, yet shall I allege them one doctor, who
was also pope of Rome, that makes so plainly with us, that
they shall be compelled with shame to hold their tongues.
For pope Gelasius writes on this manner: Surely the sa-
craments of the body and blood of Christ are a godly thing,
and therefore through them are we made partakers of the
godly nature. And yet it does not cease to be the sub-
stance, or nature, of bread and wine, but they continue in
the property of their own nature, and surely the image and
similitude of the body and blood of Christ are celebrated in
the act of the mysteries. This I am sure was the old doc-
trine, which they cannot avoid. And therefore, with the
Scripture, nature, and fathers, I conclude there remains the
substance and nature of bread and wine.

And where you say, thnt^yvp nfflrmjMn he nnthing p.lse,

Ijdare say, that you jjnLruiyii'epflil-iHLiiS-iili. And liere-
afler I will show you what it is more than bread. And
where you say, that it is well enough known, what manner
of folk they are, and that God hath in part with his open
vengeance declared ; I answer, that master WicklifT was
noted while he was living, to be a man not only of most
famous doctrine, but also of a very sincere life and conver-
sation. Nevertheless, to declare your malicious minds and
vengeable hearts, as men say, forty-five years' after he was
buried you took him up and burnt him, which fact declared
your fury, although he felt no fire; but blessed be God, who
hath given such tyrants no further power, but over this
corruptible body. For the soul ye cannot bind nor burn,
but God may bless where you curse, and curse where you
bless.

And as for CEcolampadius, whom you also call Huskin,
his greatest adversaries have ever commended his conver-
sation, and godly life, which when God had appointed his
time, gave place unto nature, as every man must, and died
of a canker.

And Tindal, I trust, liveth well content with such a poor
apostle's life, as God gave his Son Christ, and his faithful
minister in this world; who is not sure of so many mites,
36*

66 Frith.

as ye are yearly of pounds, although I am sure that for hia
learning and judgment in Scrijjture, he were more worthy
to be promoted than all the bishops in England. I received
a letter from him, which was written since Christmas,
wherein, among other matters, he writes thus: "I call God
to record, against the day we shall appear before our Lord
Jesus, to give a reckoning of our doings, that I never altered
one syllable of God's word against my conscience, nor
would do this day, if all that is in earth, whether it be
honour, pleasure, or riches, might be given me. Moreover,
I take God to record to my conscience, that I desire of God
to myself in this world, no more than that, without which
I cannot keep his laws," &c. Judge, Christian reader,
whether these words are not spoken of a faithful, clear, in-
nocent heart. And as for his behaviour, it is such, that no
man can reprove him of any sin; howbeit, no man is inno«
cent before God, who beholdeth the heart.

Finally, Zuinglius was a man of such learning and gra-
vity, besides eloquence, that I think, no man in Christendom
might have compared with him, notwithstanding he was
slain in battle in defending his city and commonwealth,
against the assault of wicked enemies, which cause was
most righteous. And if master More meant, that was the
vengeance of God, and declared him to be an evil person,
because he was slain ; I may say, nay, and show example
of the contrary, for sometimes God gives the victory
against them that have most righteous cause, as it is evi-
dent in the book of Judges, where all the children of Israel
were gathered together, to punish the shameful sin of the
tribe of Benjamin. (Judges xx. xxi.) Here it is evident
that the children of Israel lost the victory twice, and yet
notwithstanding had a just cause, and fought at God's com-
mandment. Besides that, Judas Maccabeus was slain in a
righteous cause, as it is manifest in the first book of the
Maccabees. And therefore it can be no evident argument
of the vengeance of God, that he was slain in battle in a
righteous cause, and therefore methinks this man is too
malapert, so bluntly to enter into God's judgment, and give
sentence in that matter, before he is called to counsel.

Comparison of ihe Paschal Lamb and Sacrament. 67

A COMPARISON BETWEEN THE PASCHAL LAMB AND THE
SACRAMENT OF THE LORd's SUPPER.

From Frith''s Treatise on the Sacrament.

Now, we shall shortly express the pith of our matter,
and borrow the figure of the paschal lamb, which is in all
points so like. That the olTering of the paschal lamb did
signif)- the offering of Christ's body, is plain by Paul, who
saith, Christ our paschal lamb is offered up for us. (1 Cor.
y.) When the children of Israel were very sad and heavy
for their sore oppression under the power of Pharaoh, for
the more miracles were showed the worse were they hand-
led, God sent unto them by Moses, that every household
should kill a lamb, to be a sacrifice unto God, and that
they should eat him, with their staves in their hands, their
loins girded, and shoes on their feet, even as men that
were going a hasty journey. This lamb must they eat
hastily and make a joyful maundy.* Now, because they
should not say, that they could not be rnerry, for their op-
pression, and what could the lamb help them; he added
glad tidings unto it, and said, This is the passing by of the
Lord, who this night shall pass by you, and slay all the
first-begotten within the land of Egypt, and shall deliver
you out of your bondage, and bring you into the land that
he hath promised unto your fathers. Mark the process
and conveyance of this matter; for even likewise it is in
our sacrament. The apostles were sad and heavy, partly
considering the bondage of sin wherewith they were op-
pressed, and partly because he told them that he must de-
part from them, in whom ihey did put all their hope of
their deliverance. While they were in this heaviness,
Christ thought to comfort them, and to give them the seal
of their deliverance, and he took in his hand bread, blessed
and brake it, and gave it to his disciples, saying. This is
my body which shall be given for you. For this night
shall the power of Pharaoh, that devil, be destroyed, and
to-moi-rovv shall you be delivered from Egypt, the place of
sin, and shall take your journey towards the heavenly
mansion, which is prepared of God for all that love him.
Now, compare them together.

» The Thursday before Easter; so called from the mandate or
command given by our Lord to his disciples on that day to com-
memorate the sacrament of the Lord's Supper. The word maundj
was used to signify the celebration of the Sacrament.

68 Frith.

1. The paschal Iamb was instituted and eaten the night
before the children of Israel were indeed delivered from
Egypt. Likewise, was the sacrament instituted and eaten
the night before we were delivered from our sins.

2. The paschal lamb was a very lamb indeed.* And so
is the sacrament very bread indeed.

3. The paschal lamb was called the passing-by of the
Lord, who destroyed the power of Pharaoh, and delivered
them. The sacrament is called the body of the Lord, who
destroyed the power of the devil, and delivered us.

4. As many as ate the paschal lamb in faith, were very
joyful and gave God great thanks; for they were sure the
next day to be delivered out of Egypt. As many as did
eat his sacrament in faith, were joyful and gave God great
thanks; for they were sure the next day to be delivered
from their sin.

5. They that did not eat the paschal Iamb in faith, could
not be joyful; for they were not so sure of deliverance
from the power of Pharaoh. They that did not eat this
sacrament in faith, could not be joyful; for they were not
sure of deliverance from the power of the devil.

6. They that believed the word of the Lord, did more
eat the passing-by of the Lord which should deliver them,
than they did the lamb. They that did believe the word
of the Lord, did more eat the body of the Lord, which
should be given for their deliverance, than they did the
bread. For that doth a man most eat, which he most hath
in memory and most revolveth in mind, as appears by
Christ. (John iv.) I have meat to eat that ye know not of.

7. They that believed not the next day to be delivered
from Egypt, did not eat the passing-by of the Lord, al-
though they ate the lamb. They that believed not the
next day to be delivered from sin, did not eat the body of
the Lord, although they ate the bread.

8. The children of Israel were but once delivered from
Egypt; notwithstanding, they did every year eat the Iamb,
to keep that fact in perpetual remembrance. Even so,
Christ bought and redeemed us but once for all, and was
offered and sacritied but once for all, though the sacra-
ment thereof be daily broken among us, to keep that bene-
fit in continual memory.

9. As many as ate the paschal lamb in faith, and believ-
ed God's word, as touching their deliverance from Egypt,

* A real lamb.

Comparison of the Paschal Lamb and Sacrament. 69

were as sure of their deliverance through faith, as they
were sure of the hinib by eating it. As many as do eat
this sacrament in faith, and believe God's word as touching
their deliverance from sin, are as sure of their deliverance
through faith, as they are sure of the bread by eating it.

10. As many as ate of that paschal lamb, did magnify
their God, testifying that he only was the God Almighty,
and they his people cleaving to him, to be delivered by his
power i'rom all danger. As many as eat of this sacrament,
do magnify their God, testifying that he only is the God
Almighty, and they his people cleaving to him to be deliv-
ered by his power from all danger.

11. When the Israelites were delivered from Egypt, they
ate nevertheless the paschal lamb, which was still called
the passing-by, because it was the remembrance of the
passing-by of the Lord, and they heartily rejoiced, offering
him sacrifice, and acknowledging with infinite thanks, that
they were the fellowship of them, that had such a merciful
God. Now, Christ's elect are delivered from sin, they eat
nevertheless the sacrament, which is still called his body
that once died for their deliverance, and heartily rejoice,
offering to him the sacrifice of praise, and acknowledging
with infinite thanks, that they are of the fellowship of them
that have such a merciful God.

12. The paschal lamb, when afler their deliverance it
was yearly eaten, brought as much mirth and joy unto
them that did eat it in faith, as it did to their fathers who
felt Pharaoh's fury, and were not yet delivered. For they
knew right well that except God of his mercy and wonder-
ful power had so delivered them, they should also them-
selves have been bond in the land of Egypt and under that
wicked prince Pharaoh; of which bondage they greatly re-
joiced to be rid already, and thanked God highly, because
they found themselves in that plenteous land, which God
provided for them. The sacrament, which after our deli-
verance is yearly and daily eaten, brings as much joy unto
us, that eat it in faith, as it did to the apostles who were
not yet delivered. For we know right well, that except
God of his mercy and through the blood of his Son, had
so delivered us, we should also ourselves have been bond
in Egypt, the place of sin, under that wicked prince, the
devil; of which bondage we greatly rejoice to be rid al-
ready, and thank God highly because we find ourselves
in the state of grace, and have received through faith the

70 Frith.

first fruits and a taste of the Spirit, who testifies unto us
that we are the children of God.

This maundy of remembrance was it that Paul received
of the Lord, and delivered to the Corinthians in the eleventh
chapter. For though he borrow one property and simili-
tude of the sacrament in the tenth chapter, that in my mind
makes neither with us nor against us; albeit, some think
that it makes wholly for the exposition of Christ's words,
This is my body. But in my mind they are deceived; for
the occasion that Paul spake of it in the tenth chapter was
this: — The Corinthians had knowledge that all meats were
indilTerent, and whether it were offered to an idol or not,
that the meat was not the worse, and they might lawfully
eat of it, whether it were sold them in the shambles, or set
before them when they dined and supped in an unfaithful
man's house; asking no questions except some man did
tell them that it was offered to an idol, and then they should
not eat of it, for offending his conscience, that so told them,
albeit they were else free and the thing indifferent; this
knowledge, because it was not annexed with charity, was
the occasion of great ofTending. For by reason thereof
they sat down among the Gentiles at their feasts, where
they ate in the honour of their idols, and so did not only
wound the consciences of their weak brethren, but also
committed idolatry indeed; and therefore St. Paul said unto
them, My dearly beloved, tiee from worshipping of idols;
I speak unto them which have discretion. Judge ye what
I say. Is not the cup of blessing which we bless, the fel-
lowship of the blood of Christ? Is not the bread which
we break, the fellowship of the body of Christ? For we,
though we be many, are yet one bread and one body, in-
asmuch as we are partakers of one bread. Christ called
himself bread, and the bread his body: and here Paul call-
eth us bread, and the bread our body. Now, may you not
take Paul that he in this place should directly expound
Christ's mind. And that the very exposition of Christ's
words, when he said. This is my body, should be that it
was the fellowship of his body, as some say, which seek-
ing the kev in this place of Paul, lock themselves so fast
in, that they can find no way out. For Christ spake those
words of his own body, which should be given for us, but
the fellowship of Christ's body, or congregation, was not
given for us. And so he meant not as Paul here saith,
but meant his own body. For as Paul calleth the bread

Comparison of the Paschal Lamb and Sacrament. 71

our body for a certain property, even so doth Christ call it
his body for certain other properties. In that the bread
was broken, it was Christ's own body; signifying, that as
that i)read was broken, so should his body be broken for
us. In that it was distributed unto his disciples, it was his
own body; signifying, that as verily as the bread was dis-
tributed unto them, so verily should the death of his body
and fruit of his passion be distributed to all faithful folk.
In that the bread strcngtheneth our bodies, it is his own
body; signifying, that as our bodies are strengthened and
comforted by bread, so are our souls by the faith in his
body-breaking; and likewise of the wine, in that it was
so distributed, and so comlbrlelh us and makes us joyful.
Furthermore,, the bread and wine have another property,
for the which it is called our body. For in that the bread
is made one bread of many grains or corns, it is our body;
signifying, that though we be many, we are made one
bread, that is to say, one body. And in that the wine is
made one wine of many grapes, it is our body; signifying,
that although we are many, yet in Christ and through
Christ, we are made one body and members to each other.
But in this Christ*and Paul agree. For as Paul calleth the
bread our body, and us the bread, because of this property,
that it is made one of many: even so, doth Christ call it
his body, because of the properties before rehearsed.

Furthermore, in this they agree, that as Paul's words
must be taken spiritually, for I think there is no man so
mad, as to judge that the bread is our body indeed, although
in that respect it represents our body — even so must
Christ's words be understood spiritually, that in those pro-
perties it represents his very body. Now when we come
together to receive this bread, then by the receiving of it
in the congregation we do openly testify, that we all, who
receive it, are one body, professing one God, one faith, and
one baptism, and that the body of Christ was broken, and
his blood shed, for the remission of our sins. Now, since
we so do, we may not company nor sit in the congregation
or fellowship of tliem that oficjr unto idols and eat before
them. For as Paul saith, Ye cannot drink the cup of the
Lord and the cup of the devils; ye cannot be partakers
of the table of the Lord and of the table of the devils. I
would not that you should have fellowship with devils. The
heathen who olfered unto idols, were the fellowship of
devils; and not because they ate the devil's body or drank

72 Frith.

the devil's blood, but because they believed and put their
confidence in the idol or devil as in their god, and ah
tliat were of that faith, had their ceremonies, and gave
hearty thanks to their god with that least which they kept.
They came to one place, and brought their meat before
the idol and offered it; and with their offering gave unto
the devil godly honour. And then they sat down and ate
the offering together, giving praise and thanks unto their
god, and were one body and one fellowship of the devil;
which they testified by eating of that offering before that
idol. Now St, Paul reprehends the Corinthians for bear-
ing the Gentiles company in eating before the idol. For
they knew ihat the meat was like other meat: and there-
fore thought themselves free to eat it or leave it. But
they perceived not, that that congregation was the fellow-
ship of devils which were there gathered, not for the meat's
sake, but for to thank and praise the idol their god in
whom the}^ had their confidence. And all that there as-
sembled and there did eat, openly testified that they all
were one body, professing one faith in their god, that idol ;
so Paul rebuked them, for because that by their eating, in
that place and fellow'ship, they testified openly that they
were of the devil's body, and rejoiced in the idol their god,
in whom they had faith and confidence. And therefore
saith Paul, that they cannot both drink the cup of the Lord,
testifying him to be their God in whom only they have
trust and affiance, and the cup of the devil, testifying the
idol to be their god and refuge.

Here you may note, that the meat, and the eating of it
in this place and fellowship, is more than the common
meat and eating in other places. For else they might
lawfully have drunken the devil's cup with them the one
day, and the cup of the Lord the next day with his dis-
ciples. What was it more? Verily, it was meat, which
by the eating of it in that place and fellowship, did testify
openly unto all men, that he was their god whose cup they
drank, and before whom they ate in that fellowship; and
so in their eating they praised and honoured the idol.
And therefore, they that had their trust in the living God
and in the blood of his Son Christ, might not eat with
them. And likewise, it is in the sacrament, the bread and
the eating of it in the place and fellowship where it is re-
ceived, is more th;m common bread. What is it more?
Verily, it is bread, which by the eating of it in that place

Comparison of the Paschal Lamb and Sacrament. 73

and fellowsliip, doth testify openly unto all men, that he is
our very God, whose cup we drink, and before whom we
eat in that fellowship, and that we put all our affiance in
him and in the blood of his Son Christ Jesus, giving God
all honour and infmite thanks for his great love wherewith
he loved us, as it is testified, in the blood of his Son, which
was shed for our sins. So that in this place and fellow-
ship, may no man eat nor drink with us, but he that is of
our faith, and acknowledges the same God that we do.

In the eleventh chapter, Paul makes much mention of the
maundy, and describes it to the uttermost. First, he saith,
When ye come together in one place, a man cannot eat the
Lord's supper. For every man beginneth afore to eat his
own supper, and one is hungry and another is drunken.
Have ye not houses to eat and drink in? or else despise ye
the congregation of God, and shame them that have not;
what shall I say unto you? shall I praise you? in this I
praise you not. Paul instructed according to Christ's mind,
that the Corinthians should come together to eat the Lord's
supper. Which lieth not so much in the carnal eating, as
in the spiritual; and is greatly desired to be eaten, not by
the hunger of the body, but by the hunger of the faithful
heart, wliich is eager to publish the praise of the Lord and
give him hearty thanks, and move others to the same; that
oi many, praise might be given unto our most merciful
Father, for the love which he showed us in the blood of
his own most dear Son, Christ Jesus ; wherewith we are
washed from our sins, and surely sealed unto everlasting
life. With such hunger did Christ eat the paschal lamb,
saying to his disciples, I have inwardly desired to eat this
Easter lamb with you before that I suffer. Christ's inward
desire was not to fill his belly with his disciples, but he had
a spiritual hunger; both to praise his Father with them,
for their bodily deliverance out of the land of Egypt, and
especially to alter the paschal lamb and memory of the
carnal deliverance, into the maundy of joy and thanksgiv-
ing for our spiritual deliverance out of the bondage of sin.
Insomuch, that when Christ knew that it was his Father's
will and pleasure, that he should suffer for our sins, where-
in his honour, glory, and praise should be published, then
was it a pleasure unto him, to declare unto his disciples
that great benefit, unto his Father's praise and glory. And
so he did uistitute, that we should come together and break
the bread m the remembrance of his body-breaking and

FRITH. 37

74 Frith.

blood-shedding; and that we should oat it together, rejoic-
ing with each other and- declaring his benefits.

Now the Corinthians were tallen from this hunger, and
came not together to the intent that God's praise should be
published by them in the midst of the congregation, but
came to feed their flesh and to make carnal cheer. Inso-
much, that the rich would have meat and drink enough,
and take such abundance, that they would be drunken, and
so made it their own supper and not the Lord's, as Paul
saith, and did eat only the bread and meat, and not the
body-breaking, as I have before said: and the poor which
had not, that is to say, that had no meat to eat, were
ashamed and hungry, and so could not rejoice and praise
the Lord ; by the reason that the delicate fare of the rich,
was an occasion for the poor to lament their poverty, and
thus the rich did neither praise God themselves, nor suffer-
ed the poor to do it, but were an occasion to hinder them.

They should have brought their meat and drink and
have divided it with their poor brethren, that tliey might
have been joyful together, and so have given them occa-
sion to be joyful, and rejoice in the Lord wiih thanksgiving.
But they had neither desire to praise God, nor to comfort
their neighbour. Their faith was feeble and their charity
cold, and they had no regard, but to nil their body and feed
their flesh: and so they despised the pioor congregation of
God, whom they should have honoured for the spirit that
Avas in them, and the favour that God had showed indifle-r-
ently unto them in the blood of his Son Christ. When Paul
perceived that they were thus fleshly minded, and had no
mind unto that spiritual maundy which chiefly should there
be advertised, he reproved them severely, rehearsing the
words of Christ, — That which I gave unto you, I received
of the Lord. For the Lord Jesus the same night in the
which he was betrayed, took bread, and thanked, and brake
it, and said. Take ye and eat ye, this is my body wliich is
broken for you, this do ye in the remembrance of me. After
the same manner he took the cup when supper was done,
saying. This cup is the new testament in my blood, this do
ye as ofl; as ye drink it in the remembrance of me. For
as oft as ye shall eat this bread and drink of this cup, ye
shall show the Lord's death till he come. As though he
should say. Ye Corinthians are much to blame who at this
supper seek the food of your flesh. For it was instituted
of Christ, not for the intent to nourish the belly, but to

Comparison of the Paschal Lamb and Sacrament. 75

strengthen the heart and soul in God. And by this you
may know that (>hrist so meant. For he calls it his body,
Avhieh is given lor you; so that the name itself might tes-
tily unto you, that in this supper you should more eat his
body which is given lor you, (by digesting that in your
soul,) than the bread, which by the breaking, and the dis-
tributing of it, dotii represent his body-breaking, and the
distributing thereof unto all that are faithful. And that he
so meaneth, is evident by the words following, which say,
This do in (he remembrance of me: and likewise of the cup.
And finally, concluding of both, Paul saith. As oflen as ye
shall eat this bread and drink of this cup, (in this place and
fellowship,) ye shall show the Lord's death until he come,
praising the Lord for the death of his Son, and exhorting
others to do the same, rejoicing in him with infinite thanks.
And therefore ye are to blame, which seek only to feed the
belly with that which was only instituted to feed the soul.
And thereupon it follows: — Wherefore, whosoever doth eat
of this bread and drink of this cup unworthily, is guilty of
the body and blood of the Lord. He eateth this bread
unworthily, who regards not the purpose for which Christ
did institute it, who comes not to it with spiritual hunger,
to eat through faith his very body, which the bread repre-
sents by the breaking and distributing of it; who comes
not with a joyful heart, giving God hearty thanks for his
deliverance from sin ; who does not much more eat in his
heart the death of Christ's body, than he does the bread
with his mouth.

Now, since the Corinthians only sought their belly and
flesh, and forgot God's honour and praise, for which it was
instituted, that thanks should be given by the remembrance
of his body-breaking for us, they ate it to God's dishonour,
and to their neighbour's hinderance, and to their own con-
demnation ; and so for lack of faith were guilty of Christ's
body, which (by faith) they should there chiefly have eaten
to their soul's health. And therefore it follows: — Let a
man therefore examine himself, and so let him eat of the
bread and drink of the cup. This proving or examining
of a man's self, is first to think with himself, with what de-
sire he comes unto the maundy, and will eat that bread —
whether he be sure that he is the child of God and in the
faith of Christ, and whether his conscience do bear liim
witness that Christ's body was broken for him; and whe-
ther the desire that he hath to praise God, and thank him

76 Frith.

with a faithful heart in the midst of the brethren, do drive
him thitherward? Or else, whether he do it for the meatus
sake or to keep the custom ? for then were it better that he
were away. For he that eateth or drinkelh unworthily,
eateth and drinketh his own damnation, because he maketh
no difference of the Lord's body. That is, as it is said
before, he that regards not the purpose for which it was
instituted, and puts no difference between' his eating and
other eating; for other eating doth only serve the belly,
but this eating was instituted and ordained, to serve the
soul and inward man. And therefore, he that abuseth it
to the flesh, eateth and drinketh his own damnation. And
he comes unworthily to the maundy, where the sacrament
of Christ's body is eaten ; yea, where the body of the Lord
is eaten, not carnally with the teeth and belly, but spiritu-
ally with the heart and faith.

Upon this follows the text. For this cause many are weak
and sick among you, and many sleep. If we had truly
judged ourselves, we should not have been judged; when
we are judged of the Lord, we are chastened because we
should not be condemned with the world. Wherefore, my
brethren, when ye come together to eat, tarry one for an-
other. If a man hunger let him eat at home, that ye come
not together unto condemnation. For this cause, that is,
for lack of good examining of ourselves as is before said,
many are weak and sick in the faith, and many asleep, and
have lost their faith in Christ's blood, for lack of remem-
brance of his body-breaking and blood-shedding. Yea, and
not that only, but many were weak and sick, even stricken
with bodily diseases for abusing the sacrament of his body,
eating the bread with their teeth, and not his body with
their heart and mind, and peradventure some were slain
for it by the stroke of God, who if they had truly judged
and examined themselves, for Avhat intent they came thither
and why it was instituted, should not have been so judged
and chastened of the Lord. For the Lord doth chasten to
bring us unto repentance, and to mortify our rebellious
members, that we may remember him. Here you may
shortly perceive the mind of Paul.

THE HISTORY

DR. ROBERT BARNES.

From the Acts and Monuments of John Fox.

The first bringing' up of Dr. Robert Barnes from a child, waS
in the university of Cambridge, and he was made a novice in
the house of the Augustine friars in that place.* He being
very apt unto learning, did so profit, that by the help of his
friends, he was removed from thence to the university of Lo-
vain, in Brabant, where he remained certain years, and greatly
profited in the study of the tongues, and tiiere proceeded doc-
tor in divinity. From thence he returned again into England,
and was made prior and master of the house of the Augustines,
in Cambridge.

At that time (about 1520) the knowledge of good letters was
scarcely entered into the university, all things being full of
rudeness and barbarity, saving in very few, which were little
known and secret. Whereupon Barnes, having some feeling of
better learning and authors, began in his house to read Terence,
Plautus, and Cicero; so that what with his industry, pains, and
labour, and with the help of Thomas Parnel, his scholar, whom
he brought from Lovaine with him, he caused the house shortlj^
to flourish with good letters, and made a great part of the house
learned, as master Cambridge, master Field, master Coleman,
master Burley, master Coverdale, with divers others of the uni-
versity, that sojourned there for learning's sake. After these

* Dr. Barnes was a native of Lynn, where he was born about the end
of the fifteenth century. He passed through the schools at Cambridge
in 1514. His history, as given in Fox's Acts and Monuments, is reprinted
here on account of the particulars it contains relative to cardinal Wolsey
and the early days of the Reformation, which ought not to be omitted u»
this collection of the writings of the British Reformers.

37* (77)

78 Barnes.

foundations laid, then did he read openly in the house Pa "a
epistles, and put by Duns and Dorbel,* and yet he was a qnes-
tionary himself. And because he would have Christ there taught
and his holy word, he turned their unsavoury problems and
fruitless disputations to other better matter of the holy scrip-
tures, whereby m short space he made divers good divines.
The same order of disputation, which he kept in his house, he
observed likewise in the university abroad, when he should dis-
pute with any man in the common schools. And the first man
that answered doctor Barnes in the scriptures, was master
Stafford for his form to be bachelor of divinity, which disputa-
tion was marvellous in the sight of the great blind doctors, and
joyful to the godly-spirited.

Thus Barnes, what with his reading, disputation, and preach-
ing, became famous and mighty in the scriptures, preaching
ever against the bishops and hypocrites, and yet did not see his
inward and outward idolatry, which he both taught and main-
tained, till that good master Bilney, the martyr, with others,
converted him wholly unto Christ.

The first sermon that ever he preached of this truth, was the
Sunday before Christmas-day, (1525,) at St. Edward's church,
belonging to Trinity hall, in Cambridge, by the pease-market;
his theme was the epistle of the same Sunday, " Rejoice in the
Lord, &c." And he so postilled f the whole epistle, following
the scripture and Luther's postil, that for that sermon he was
immediately accused of heresy by two fellows of King's hall.
Then the godly learned in Christ, both of Pembroke hall, St.
John's, Peter house. Queen's college, the King's college, Gon-
well hall, and Bene't college, showed themselves, and flocked
together in open sight, both in the sciiools and at open sermons
at St. Mary's and at the Augustines, and at other disputations,
and then they conferred continually together.

The house that they resorted most commonly unto was the
White-horse, which for despite of them, to bring God's word
into contempt, was called Germany. This house especially v.'as
chosen because of them of St. John's. The King's college
and the Queen's college men came in on the back of the house.
At this time much trouble began to ensue. The adversaries of
Dr. Barnes accused him in the regent house before the vice-

* The divinity of the schools t Expounded.

Life. 79

chancellor, where his articles were presented with him and
received, he promising^ to make answer at the next convocation,
and so it was done. Then Dr. Nottoris, a rank enemy to Christ,
moved Dr. Barnes to recant, hut he refused so to do, which
appears in his book that he made to king Henry VIII. in
English, confuting the judgment of cardinal Wolsey, and the
residue of the papistical bishops, and so for the time he stood
steadfast. And this tragedy continued in Cambridge, one preach-
ing against another, in trying out God's truth, until within six
days of Shrovetide. Then suddenly was sent down to Cam-
bridge a serjeant-at-arms, called master Gibson, dwelling in St.
Thomas the apostle's in London, who suddenly arrested Dr.
Barnes openly in the convocation-house, to make all others
afraid ; and privily they had determined to make search for
Luther's books, and all the German works suddenly.

But good Dr. Forman of the Queen's college sent word im-
mediately thereof, to the chambers of those that were suspected,
who were in number thirty persons. But, God be praised, they
were conveyed away by the time that the serjeant-at-arms, the
vice-chancellor, and the proctors were at every man's chamber,
going directly to the place where the books lay, whereby it was
perceived that there were some privy spies amongst that small
company. That night they studied together, and gave him
his answer, which anwer Dr. Barnes carried with him to*
London the next morning, which was the Tuesday befoie
Shrove Sunday, and came on the Wednesday to London, and lay
at master Parnel's house, by the stocks. In the morning he
was carried by the serjeant-at-arms to cardinal Wolsey, to
Westminster, waiting there all day, but could not speak with
him till night. Then by reason of Dr. Gardiner, secretary to
the cardinal, of whose familiar acquaintance he had been before,
and master Fox, master of the wards, he spoke the same night
with the cardinal in his chamber of state, kneeling on hia
knees. Then, said the cardinal to them, " Is this Dr. Barnes
your man, that is accused of heresy 7" — " Yea, and please your
grace, and we trust you shall find him reformable, for he is both
well learned and wise."

" Wliat, master doctor, said the cardinal, had you not a suf-
ficient scope in the scriptures to teach the people, but that my
golden shoes, my poleaxes, my pillars, my golden cushions, my
crosses did .>o sorely offend you, that you must make us appear

80 Barnes.

ridiculous amongst the people?* We were jollily that day
Juuglied to scorn. Verily, it was a sermon more fit to be
preaclied on a stage than in a pulpit ; for at the last you said, I
wear a pair of red gloves, I should say, bloody gloves, said you,
that I should not be cold in the midst of my ceremonies." And
Dr. Barnes answered, " I spake nothing but the truth out of the
scriptures, according to my conscience, and according to the old
doctors ;" and then he delivered to him six sheets of paper
written, to confirm and corroborate his sayings.

He received them, smiling on him, and saying, " We per-
ceive then, that you intend to stand to your articles, and to
show your learning."

" Yea," said Barnes, " that I do intend, by God's grace, with
your lordship's favour."

He answered, " Such as you are, do bear us and the catholic
church little favour. I will ask you a question; whether do
you think it more necessary, that I should have all this royalty,
because I represent the king's majesty's person in all the high
courts of this realm, to the terror and keeping down of all re-
bellions, treasons, traitors, all the wicked and corrupt members
of this commonwealth ; or to be as simple as you would have us;
to sell all these aforesaid things, and to give it to the poor, and
so to put away this majesty of a princely dignity, which is a terror
"to all the wicked, and to follow your counsel in this behalf?"

He answered, " I think it necessary to be sold and given to
the poor. For this is not comely for your calling; nor is the
king's majesty maintained by your pomp and poleaxes, but by
God, who saith. Kings and their majesties reign and stand
by me."

Then answered he, " Lo, master doctors, here is the learned
wise man, that you told me of" Then they kneeled down and
said, " We desire your grace to be good unto him, for he will
be reformable."

* Strype says of cardinal Wolsey, "That outward appearance which he
delighted to show himself to the world in, bespake the intolerable lofti-
ness and vanity of his mind. For besides all the state and mas;nificence
of his house and officers which is related by Cavendish, his Tiabit was
most gorgeous. It was great that his upper vesture was all of scarlet, or
else of fine crimson tatieta or crimson satin ingrained; he wore red gloves
as well as a red hat ; but greater still that he wore shoes of silver and gilt,
set with pearls and precious stones; having also two crosses of silver, and
•wo poll-axes and pillars of silver and gilt, and golden cushions carried
before him. — Memorials, i. p. 184.

Life. 81

Then said he, "Stand you up; for your sakes and the uni-
versity, we will be good unto him. How say you, master
doctor, do you not know that I am Legatus de latere,* and that
I am able to dispense in all matters concerning religion within
this realm, as much as the pope may J" He said, " I know it to
be so."

" Will you then be ruled by us, and we will do all things for
your honesty, and for the honesty of the university."

He answered, " 1 thank your grace for your good will ; I
will stick to the holy scripture, and to God's book, according
to tne simple talent that God hath lent me."

" Answer well," said he, " thou shalt have thy learning tried
to the uttermost, and tliou shalt have the law."

Then Dr. Barnes required that he might have justice with
equity, and forthwith he should have gone to the Tower, but
that Gardiner and Fox became his sureties that night, and so he
came home to master Parnel's house again, and that night fell
to writing again and slept not, master Coverdale, master Good-
win, and master Field being his writers ; and in the morning
he came to York- place to Gardiner and Fox, and by-and-by he
was committed to the serjeant-at-arms to bring him into the
chapter-house at Westminster before the bishops and the abbot
of Westminster, called Islip.

The same time when Dr. Barnes should appear before the
cardinal, there were five Stilliard-menf to be examined for
Luther's books and Lollardy ; but after they spied Barnes, they
set the others aside, and asked the serjeant-at-arms what was
his errand. He said he had brought one Dr. Barnes to be ex-
amined of heresy, and presented both his articles and his accu-
sers. Then immediately at\er a little talk, they swore him, and
laid his articles to him. Who, like as he answered the cardi-
nal before, so said he unto them ; and then he offered the book
of his probations unto them. Who asked him, whether he had
another for himself, and he said, " Yea ;" showing it unto them.
Who then took it from him, and said they should have no lei-
sure to dispute with him at that present, for other affairs of the
king's majesty, which they had to do, and therefore bade him

* The pope's legate.

t Gernian merchants, called Easterlings or merchants of the Stilliard,
who dwelt at the place now called the Steel-yard in Thames-street, and
were allowed particular privileges

82 Barnes.

stand aside. Thnn they called the Stilliard-men again, one by
one, and when they were examined, they called forth the master
of the Fleet prison, and they were all committed to the Fleet.
Then they called Dr. Barnes again, and asked him whether he
would subscribe to his articles or no; he subscribed willingly;
and they committed him and Parnel to the Fleet with the
others. There they remained, till Saturday morning, and the
warden of the Fleet was commanded that no man should speak
with him.

On tlie Saturday he came again before them into the chapter-
house, and there with the Stilliard-men remained till five
o'clock at night. And after long disputations, threatenings
and scornings, about five o'clock at night they called him, to
know whether he would abjure or burn. He was then in a
great agony, and thought rather to burn tlian to abjure. But
then was he sent again to have the counsel of Gardiner and
Fox, and they persuaded him rather to abjure than to burn, be-
cause, they said, he should do more in time to come, and with
divers otiier persuasions, that were mighty in the sight of rea-
son and foolish flesh. Upon that, kneeling upon his knees, he
consented to abjure, and the abjuration being put in his hand,
he abjured as it was there written, and then he subscribed with
his own hand ; and yet they would scarcely receive him into
the bosom of the church, as they termed it. Then they put him
to an oath, and charged him to execute, do, and fulfil all that
they commanded him, and he promised so to do.

Then they comiuanded the warden of the Fleet to carry him
and his fellows to the place from whence he came, and to be
kept in close prison, and in the morning to provide five fagots
for Dr. Barnes and the four Stilliard-men. The fifth Stilliard-
man was commanded to have a taper of five pounds weight to
be provided for him, to off'er to the rood of Northen in Paul's,*
and all these things to be ready by eight of the clock in the
morning ; and that he with all that he could collect with bills
and gleaves, and the knight marshal with all his tipstaves that
he could gather, should bring them to Paul's and conduct them
home again. In the morning they were all ready by their hour
appointed in Paul's church, the church being so full that no man
could get in. The cardinal had a scaffold made on the top of the

* A crucifix or representation of the crucifixion at the north door of
St. Paul's.

Life. 83

stairs for himself, with six and thirty abbots, mitrod priors, and
bishops, and lie in his whole pomp mitred, which Barnes spake
agamst, sat tliore enthroned, his chaplains and spiritual doctors in
gowns of damask and satin, and he himself in purple, (scarlet,)
even like a bloody antichrist. And there was a new pulpit erect-
ed on the top of the stairs also, for the bishop of Rochester to
preach against Luther and Dr. Barnes ; and great baskets full
of books standing before them within the rails, which were
commanded, alter the great fire was made afore the rood of
Northen, there to be burned, and these heretics after the sermon
to go thrice about the fire and to cast in their fagots.

Now while the sermon was a doing. Dr. Barnes and the
Stilliard-men were commanded to kneel down and ask God for-
giveness, the catholic church, and the cardinal's grace; and
afler that, he was commanded at the end of the sermon to
declare that he was more charitably handled than he deserved,
or was worthy, his heresies were so horrible and so detestable,
and once again he kneeled down on his knees, desiring the
people to forgive and to pray for him ; and so the cardinal de-
parted under a canopy with all his mitred men with him, till he
came to the second gate of Paul's, and then he took his mule,
and the mitred men came back again. Tlien these poor men,
being commanded to come down from the stage, (whereon the
sweepers use to stand when they sweep the church), the bishops
sat them down again, and commanded the knight marshal and
the warden of the Fleet, with their company, to carry them
about the fire, and so were they brought to the bishops, and
there for absolution kneeled down. Rochester then stood up
and declared unto the people, how many days of pardon and
forgiveness of sins they liad for being at that sermon, and there
absolved Dr. Barnes with the others, and showed the people
that they were received info the church again.

This done, the warden of the Fleet and the knight marshal
were commanded to have tliem to the Fleet again, and were
charged that they should have the liberty of the Fleet, as other
prisoners had, and that their friends might resort unto them,
and there to remain till the lord cardinal's pleasure was known.

Afler that Barnes had continued there in the Fleet the space
of half a year, at length being delivered, he was committed to
be a free prisoner at the Austin-friars in London. When those
caterpillars and bloody men had there undermined him, they

64 Barnes.

complained again to tlie lord cardinal. Wliereupon he was re-
moved to the Austin-friars of Northampton, there to be burned,
Yet he himself understanding nothing thereof, but supposing
still, that he should there remain and continue in free prison,
at last, one master Home, who had brought him up, and was
his special friend, having intelligence of the writ, which should
shortly be sent down to burn him, gave him counsel to feign
himself to be in despair — and that he should write a letter to
the cardinal and leave it on his table where he lay, and a paper
by, to declare whither he was gone to drown himself, and to
leave his clothes in the same place; and there another letter to
be left to the mayor of the town to search for him in the water,
because he had a letter written in parchment about his neck,
closed in wax for the cardinal, which should teach all men to
beware by his example. Upon this, they were seven days in
searching for him, but he was conveyed to London in a poor
man's apparel, and so tarried not there, but took shipping and
went by eea to Antwerp, and so to Luther, and tliere fell to
study, till he had made an answer to all the bishops of the realm
and had made a book entitled, The acts of the Roman pontiffs;
and another book, with a supplication to king Henry. Imme-
diately it was told the cardinal that he was drowned, and he
said, "Perish his memory witli his name." But this did light
upon himself shortly after, who wretchedly died at Leicester.

In the same season Dr. Barnes was made strong in Christ,
and got favour both of the learned in Christ, and foreign
princes in Germany, and was great with Luther, Melancthon,
Pomeranus, Justus Jonas, Hegendorphinus, and ^pinus, and
with the duke of Saxony, and with the king of Denmark, which
king of Denmark in the time of More and Stokesley sent him
with the Lubeckers, as an ambassador to king Henry the eighth.*
He lay with the Lubeck's chancellor at the Stilliard.

Sir Thomas More, then lord chancellor, would fain have en-
trapped him, but the king would not let him, for Cromwell was
his great friend. And ere he went, the Lubeckers and he disputed
with the bishops of this realm in defence of the truth, and so
he departed again, without restraint, with the Lubeckers. After
his going again to Wittenberg to the duke of Saxony, and to

* Seckendorf in his histoiy of Lutberanism mentions Barnes's residence
at Wittemberg. He was employed in several negotiations with the Ger-
mat! princes, while rromv.ell was in power.

Life. 95

Luther,* he remained there to set forward his works in print
that he had begun, from whence he returned again in the be-
ginning of the reign of queen Anne (Boleyn), as others did, and
he continued a faithful preacher in this city, being all her time
well entertained and promoted. After that he was sent ambas-
eador by king Henry the eighth to the duke of Cleves, for the
marriage of the lady Ann of Cleves, between the king and her,
and was well accepted in that embassy and in all his doings,
until the time that Stephen Gardiner came out of France ; but
after he came, neither religion prospered, nor the queen's ma-
jesty, nor Cromwell, nor the preachers. For after the marriage i-
of the lady Ann of Cleves, he never ceased until he had grafted
the marriage in another stock, by the occasion whereof he began
his bloody broil.

For not long after. Dr. Barnes with two of his brethren in
faith and tribulation, namely, master Garret, curate in Honey-
lane in London, and master Hierome, vicar of Stepney, were
apprehended and carried before the king's majesty to Hampton-
court, and there he was examined. Where the king's majesty,
seeking the means of his safety, to bring Winchester and him
agreed, at Winchester's request granted him leave to go home
with tlie bishop to confer with him ; and so he did. But as it
happened, they not agreeing, Gardiner and his compartners
sought by all subtle means, how to entangle and to entrap them
in farther danger, which not long after was brought to pass.
By certain complaints made to the king of them, they were .
enjoined to preach three sermons, the next Easter, at the Spital.

The occasion whereof, as I find it reported by Stephen Gar-
diner in his preface against George Joy, I will discourse more
at large. The said Stephen Gardiner hearing that the said
Barnes, Hierome, and Garret should preach the Lent following,
anno 1541, at Paul's cross ; to stop the course of their doctrine,
sent his chaplain to the bishop of London, the Saturday before
tne first Sunday in Lent, to have a place for him to preach at
Paul's. Which was granted to him, and time appointed that
he should preach the Sunday following, vvhicn should be on the
morrow; which Sunday was before appointed for Barnes to oc-
cupy that room. Gardiner, therefore, determining to declare
the gospel of that Sunday containing the devil's three tempta»

* At Wittenberg in Hermany.

BARNES. 38

P6 Barnes.

tions, began amongst other things to note the abuse of scripture
e.mongst some, as the devil abused it to Christ, and so alludino'
to the temptation of the devil, wherein he alleged the scripture
against Christ, to cast himself downward, and that he should
take no hurt, he inferred thereupon, saying,

" Now-a-days, the devil tempteth the world, and biddeth them
to cast themselves backward. There is no forward in the new
teaching, but all backward. Now, the devil teacheth, come
back from fasting, come back from praying, come back from
confession, come back from weeping for thy sins, and all is
backward ; insomuch that men must now learn to say their
Pater-noster (Lord's prayer) backward. For where we said,
forgive us our debts, as we forgive our debtors, now it is. As
thou forgavest our debts, so I will forgive my debtors, and so
God must forgive first; and all, I say, is turned backward," &c.
And amongst other things, moreover, he noted the devil's craft
and shift in deceiving man : who, envying his felicity, and there-
fore coveting to have man idle, and void of good works, and to
be led in that idleness, with a vain hope to live merrily at his
pleasure here, and yet to have heaven at the last, hath for that
purpose procured out pardons from Rome, wlierein heaven was
sold for a little money, and to retail that merchandise, the devil
used friars for his ministers.* "Now they be gone with all
their trumpery, but the devil is not yet gone, &c. And now
that the devil perceiveth that it can no longer be borne, to buy
and sell heaven by the friars, he hath excogitated to offer
heaven without works for it, so freely, that men shall not need
to work at all for heaven, whatsoever opportunity they have to
work; marry, if they will have any higher place in heaven,
God will leave no work unrewarded ; but as to be in heaven
needs no work at all, but 'only belief, only, only,' and nothing
else," &c.

This sermon of Stephen Winchester finished, Dr. Barnes,
who was put off from that Sunday, had his day appointed,
which was the third Sunday next ensuing, to make his sermon :
who taking the same text of the gospel which Gardiner had
done before, was on the contrary side no less vehement in set-
tinsr forward the true doctrine of Ciiristian religion, than Win-
chester had been before in plucking men backward from

* At that time Gardiner opposed the pope's supremacy ar.d iisnipations.
shough he supported most of the doctrines of the church of Rome.

Life. 87

iTuth to lies, from sincerity to hypocrisy, from religion to
superstition, from Christ to antichrist. In the process of which
sermon, he, proceeding and calling out Stephen Gardiner by
name to answer him, alluding in a pleasant allegory to a cock
fight, termed tlie said Gardiner to be a fighting cock, and him-
self to be another, but the garden cock, he said, lacked good
spurs; objecting moreover to the said Gardiner, and opposing
him in his grammar rules ; thus saying, that if he had answered
him in the schools, as he had there preached at the cross,
he would have given him six stripes. Declaring further
what evil herbs this Gardiner had set in the garden of God's
scripture, &c.*

Finally, with this sermon Gardiner was so displeased that he
immediately went to the king to complain, showing how he,
being a bishop and a prelate of the realm, was handled and
reviled at Paul's cross.

Whereupon tlie king, giving too much ear to Gardiner's
grief, was earnestly incensed against Barnes, and with many
high words rebuked his doings in his privy closet, having with
him the earl of Southampton who was the lord Wriothesly, and
the master of the horse, who was Anthony Brown, Dr. Cocks,
and Dr. Robinson. Unto whom, when Barnes had submitted
himself; " Nay," said the king, " yield thee not to me, I am a
mortal man," and therewith rising up, and turning to the sacra-
ment, and putting off his bonnet, said, " Yonder is the master
of us all, the author of truth, yield in truth to him, and that
truth will I defend, and otherwise yield thee not unto me."
Much ado there was, and great matter laid against Barnes. In
conclusion, this order was taken, that Barnes should go apart
with Winchester, to confer and commune together of their
doctrine, certain witnesses being thereunto appointed, to be as
indifferent hearers, of whom the one was Dr. Cocks, the other
was Dr. Robinson, with two others also to them assigned, who
should be reporters to the king of the disputation. At the first
entry of which talk, Gardiner, forgiving him, as he saith, all
that was past, offered him the choice, whether he would answer
or oppose — which was to be on the Friday afler that Barnes
had preached. The question propounded between them, by
Gardiner's narration, was this ; Whether a man could do any

* This method of playing upon words was very conuTion and highly
approved in those days.

88 Barnes.

thing good or acceptable before the grace of justification, or
not! VVhicli question rose upon a certain contention which had
been between them before. For Barnes had affirmed, that albeit
God requireth of us to forgive our neighbour, to obtain for-
giveness of him ; yet he said, that God must forgive us first,
before we forgive our neighbour ; for else to forgive our neigh-
bour were sin, by the text which saith, All tiiat is not of faith
is sin, &-C. Thus the matter being propounded, Gardiner, to
prove the contrary, came forth with two or three arguments:
to the which arguments Gardiner said, that Barnes could not
answer, but desired to be spared that night, and the next morn-
ing he would answer his arguments. In the morning, Gardiner,
with the hearers, being again assembled. Dr. Barnes, according
to the appointment, was present, who then went about to assail
his arguments. To his solutions Gardiner again replied. And
thus continued they in this altercation by the space of two hours.
This done, the king, being advertised of the conclusion of this
matter between Barnes and Winchester, was content that
Barnes should repair to the bishop's house at London the
Monday following. Which he did, with a certain other com-
panion joined unto him. Who he was, Winchester there does
not express, only he saith that it was neither Hierome, nor
Garret. In this next meeting between Barnes and the bishop,
upon the aforesaid Monday, the said bishop studying to instruct
Barnes, uttered to him certain articles or conclusions, to the
number of ten, the effect whereof here followeth, (see p. 98.)

These articles, for so much as they are sufficiently answered
and replied unto by George Joy, in his joinder and rejoinder
against Winchester, I shall not need to cumber this work with
any new ado therewith, but only refer the reader to the books
^ aforesaid, where he may see matter enough to answer to these
popish articles.*

* George Joy assisted Tindal in his translation of the scripUires. The
following extract is from the commencement of his confiitation of Gar-
diner's Articles.

" I chanced upon certain articles, entitled to the bishop of Winchester,
tailed Stephen Gardiner, which were written against Dr. Barnes and his
two followers, burnt 1541, for preaching only Faith to justify. By these
his articles, Winchester would prove that works must justify, that is to
fay, with our works we must merit the remission of our sins. Which
doctrine, as it is contraiy to God's word, so is it injurious to Christ's
blood. Whose godly name is one alone, for all sufficient; even that
Bame precious hid treasure in the gospel, in whom, saith Paul, are all the
treasures of wisdom and knowledge hidden. For in him dwelleth the

Life. 89

I told you before, how the king was contented that Barnes
Bhould resort to the house of tiie bisliop of Winchester, to be
trained and directed by tiie bishop : which Barnes then hearing
the talii of the people, and having also conference with certain
learned men, within two days after his coming to the bishop's
house, waxed weary thereof, and so, coming to the bishop, sig-
nified unto him, that if he would take him as one that came to
confer, he would come still, but else he would come no more,
and so wholly gave over the bishop.

This being known unto the king, through sinister complaints
of popish sycophants, Barnes again was sent for, and convened
before the king; who, being grievously incensed against him,
enjoined both him, Hierome, and Garret, at the solemn Easter
sermons at St. Mary Spital, openly in writing to revoke the
doctrine which they before had taugiit. At which sermon,
Stephen Gardiner himself was present to hear their recantation.

First, Dr. Barnes, according to his promise made to the king,
solemnly and formally began to make his recantation ; which
done, he with much circumstance and obtestation called upon
the bishop, and asking of him forgiveness, required him in token
of a grant to hold up his hand, to the intent that he, there
openly declaring his charity before the world, the bishop also
would declare his charity in like manner. Which, when the
bishop refused to do at the first, as he was required, Barnes
again called for it, desiring him to show his charity, and to hold

most perfect fulness of God verily; and in him are we complete, even
pevfectly justified, without any interweaving of Winchester's works.
This thing do I tell you, saith Paul, lest any man, as now would Win-
chester, deceive you with his apparent popish persuasions. This full jus-
tification, by only faith, Paul expresses clearly in these words also:
'This our everlasting, living priest and intercessor, Christ, abideth for
ever unto this end, even absolutely, fully, and perfecily, without any lack
or breach, to save all them, that through him by faith come to God the
Father.' Here are we taught. Christ to have an everlasting priesthood,
to save perfectly and sufficiently, through our faith only, and that he ever
liveth unto this same end. Wherefoie, for the defence of our so plente-
ous and perfect redemption, and for the rich favour and mercy of our
heavenly Father, and free forgiveness in Christ's passion, through our
faith only, and that the glory of his grace, whereby he hath made us his
dearly beloved chosen children, through his beloved Son, should be
praised, by whom wc have redemption through his blood, even the remis
sion of sins, according to the riches of his so plenteous grace, unable to
be diminished; to defend this my Lord God's glory, I say, and to warn
the simple unlearned, that they be not deceived by such blasphemous
bishop's articles, I shall by God's help justly by his word clearly confute
them, although he yet teach and preach them unto his own damnation
and deceiving of as many as believe him "

90 Barnes.

up his hand. Which when he had done with much ado, wag-
ging his finger a little, then Barnes entering to his sermon,
after his prayer made, began the process of a matter, preaching
contrary to that which before he had recanted. Insomuch,
that the mayor, when the sermon was finished, sitting with the
bishop of Winchester, asked him whether he should from the
pulpit send him to prison, to be forthcoming for that his bold
preacliing contrary to his recantation. The like also did
Hierome, and Garret after him.

The king had appointed before certain persons to make report
of the sermons. Besides them there was one, who writing to a
friend of his in the court, in the favour of these preachers, de-
clared how they had all handled the matter, both to satisfy the
recantation, and also in the same sermons to utter the truth,
that it might spread without being hindered by the world.
Wherefore, partly by these reporters, and partly by the negli-
gent looking to this letter, which came to the lord Cromwell's
hands, saith Gardiner, Barnes with his other fellows were ap-
prehended and committed to the Tower. Stephen Gardiner,
in his book written against George Joy, would needs clear him-
self, that he was in no part nor cause of their casting into the
Tower, and gives this reason for it, that he had then no access,
nor had after, so long as Cromwell's time lasted, to the king's
secret counsel ; yet, notwithstanding, the said Gardiner cannot
persuade us to the contrary, but that his private complaining to
the king, and his secret whisperings in his friends' ears, and his
other workings by his factors about the king, was a great
sparkle to set their fagots on fire.

Thus then Barnes, Hierom.e, and Garret, being committed to
the Tower after Easter, there remained till the 30th day of July,
which was two days after the death of the lord Cromwell.
Then ensued process against them by the king's council in par-
liament, to the which process Gardiner confesses that he was
privy amongst the rest. Whereupon, all those three good
saints of God, the 30th day of July, not coming to any answer,
nor yet knowing any cause of their condemnation, without any
public hearing, were brought together from the Tower to
Smithfield,* where they preparing themselves to the fire, had

* Stowe, in his annals, a. d. 1541, says, "The 30th of July were diawn
from the Tower of London to West Smithfield, Robert Barnes, doctor of
divinity, T. Gerard, parson of Honey-lane, and William Jerome, vicar of

Life. 91

there at the stake divers and sundry exhortations, among whom
Dr. Barnes first began with tliis protestation following- :

" I am come hither to be burned as a heretic, and you shall
hear my belief, whereby you shall perceive what erroneous
opinions I hold. God I take to record, I never, to my know-
ledge, taught any erroneous doctrine, but only those things
which scripture led me inito, and that in my sermons I never
maintained any error, neither moved nor gave occasion of any
insurrection. Although I have been slandered to preach that
our lady was but a saffron bag, which I utterly protest before
God that I never meant it, nor preached it ; but all my study
and diligence hath been utterly to confound and confute all men
of that doctrine, as are those who deny that our Saviour Christ
did take any flesh of the blessed virgin Mary, which sects I
detest and abhor. And in this place there have been burned
some of them, whom I never favoured nor maintained, but with
all diligence ever more did I study to set forth the glory of
God, the obedience to our sovereign lord the king, and the true
and sincere religion of Christ — and now hearken to my faith.

" I believe in the holy and blessed Trinity, three persons and
one God, that created and made all the world, and that this
blessed Trinity sent down the second person Jesus Christ into
the womb of the most blessed and purest virgin Mary. And
here bear my record, that I do utterly condemn that abomina-
ble and detestable opinion which saith that Christ took no flesh
of the virgin. For I believe that without man's will or power
he was conceived by the Holy Ghost, and took flesh of her,
and that he suffered hunger, thirst, cold, and other passions of
our body, sin excepted ; according to the saying of St. Peter,
he was made in all things like to his brethren, except sin. And
I believe that his death and passion, was the sufficient ransom
for the sin of all the world. And I believe that through his

Stepenheath, bachelors in divinity. Also Edward Powell, Thomas Able,
and Richard Fetherstone, all three doctors. The first three were drawn
to a stake and there binned. The other three were drawn to a gallowa
and there hanged, headed, and qnartered. The three first as appeareth
in their attainders were executed for divers heresies. The last three for
treason, as in their attainder was mentioned, namely, for denying the
king's supremacy, and affirming the marriage with queen Catharine to be
good, of the which argument doctor Powell wrote a book."

It is related that the three Romanists considered their sufierings much
aggravated by being drawn to execution on the same sledges as heretics!
These dreadhil and barbarous executions show the extent to which the
conflicts of the pa-ties of that reign proceeded.

92 Barnes.

death he overcame sin, death, and hell, and that there is nono
other satisfaction unto the Father, but this, his death and pas-
sion only, and that no work of man did deserve any thing of
God, but only his passion, as touching our justification. For I
know the best work that ever I did is impure and imperfect."
And with this he cast abroad his hands, and desired God to for-
give him his trespasses. " For although perchance," said he,
" you know nothing of me, yet do I confess, that my thoughts
and cogitations are innumerable ; wherefore I beseech thee,

0 Lord, not to enter into judgment with me ; according to the
saying of the prophet David, Enter not into judgment with thy
servant, O Lord ! And in another place. Lord, if thou straitly
mark our iniquities, who is able to abide thy judgment"!
Wherefore, I trust in no good work that ever I did, but only in
the death of Christ. I do not doubt but through him to inherit
the kingdom of heaven. Take me not here, that I speak against
good works, for they are to be done, and verily they that do
them not shall never come into the kingdom of God. We must
do them, because they are commanded us of God, to show and
set forth our profession, not to deserve or merit, for that is only
the death of Christ.

"I believe that there is a holy church, and a company of all
them that do profess Christ; and that all that have suffered
and confessed his name, are saints ; and that all they do praise
and laud God in heaven, more than I, or any man's tongue can
express, and I have always spoken reverently, and praised
them, as much as scripture willed me to do. And that our lady,

1 say, was a virgin immaculate and undefiled, and that she is
the most pure virgin that ever God created, and a vessel elect
of God, of whom Christ should be born." Then said master
sheriff, " You have said well of her before." And being afraid
that master sheriff had been or should be grieved with any
thing that he should say, he said, " Master sheriff, if I speak
any thing that you will me not, do no more, but beckon me
with your hand, and I will straightway hold my peace, for I
will not be disobedient in any thing, but will obey."

Then there was one that asked him his opinion of praying to
saints. Then said he; "Now of saints you shall hear my
opinion : I have said before somewhat I think of them ; how
that I believe they are in heaven with God, and that they are
worthy of all the honour, that scripture willeth them to have

Life. 9^'

But, I say, througliout all scripture we are not commanded to
pray to any saints. Therefore I neitiier can nor will preach to
you, that saints ought to be prayed unto ; for then should I
preach unto you a doctrine of mine own head. Notwithstand-
ing, whether they pray tor us or no, that I refer to God. And
if saints do pray for us, then I trust to pray for you within this
half hour, master sheriff, and for every Christian man living in
the faith of Christ, and dying in the same, as a saint. Where-
fore, if the dead may pray for tlie quick, I will surely pray for
you."

" Well, have you any thing more to say V Then spake he to
master sherifi' and said, " Have you any articles against me for
the which I am condemned ?" And the sheriff answered, "No."
Then said he, " Is there here any man else that knoweth where-
fore I die, or that by my preaching hath taken any error'! Let
them now speak and I will make them answer." And no man
answered. " Then," said he, " well, I am condemned by the
law to die, and as I understand, by an act of parliament, but
wherefore I cannot tell, but belike for heresy, for we are like to
burn.* But they that have been the occasion of it, I pray God
forgive them, as I would be forgiven myself. And Dr. Stephen,
bishop of Winchester that now is, if he have sought or wrought
this my death, either by word or deed, I pray God forgive him,
as heartily, as freely, as charitably, and without feigning, as
ever Christ forgave them that put him to death.

"And if any of the council, or any others have sought or
wrought it through malice or ignorance, I pray God forgive
their ignorance, and illuminate their eyes that they may see,
and ask mercy for it. I beseech you all to pray for the king's
grace, as I have done ever since I was in prison, and do now,
that God may give him prosperity, and that he may long reign
among you, and after him that godly prince, Edward, may so
reign, that he may finish those things, that his father hath be-
gun. I have been reported to be a preacher of sedition and
disobedience unto the king's majesty ; but here I say to you,
that you all are bound by the commandment of God to obej
your prince with all humility, and with all your heart, yea, not
60 much as in a look to show yourselves disobedient untc him,

* The Romanists who suffered at the same time for denying the king's
supremacy were hanged. Barnes and his companions were sentenced
under the act of six articles. See the life of Cranmer.

94 Barnes.

and that not only for fear of the sword, but also for conscience
sake before God. Yea, and I say further, if the king should
command you any thing against God's law, if it be in your
power to resist him, yet may you not do it."

Then spake he to the sheriff and said, " Master sheriff, I
require you on God's behalf, to have me commended unto the
king's grace, and to show him that I require of his grace these
five requests; first, that where his grace hath received into his

hand all the goods and substance of the abbeys " Then

the sheriff desired him to stop there. He answered, " Master
sherifl^, I warrant you I will speak no harm, for I know it is
well done that all such superstition be wholly taken away, and
the king's grace hath well done in taking it away. But his
grace is made a whole king, and obeyed in his realm as a king,
which neither his father, neither any of those his ancestors, that
reigned before him, ever had, and that through the preaching
of us and such other wretches as we are, which always have
applied our whole studies, and given ourselves for the setting
forth of the same ; and this is now our reward ! Well, it
maketh no matter. Now he reigneth among you ; I pray God,
long may he live and reign among you. Would to God, it
might please his grace to bestow the said goods, or some of
them, to the comfort of his poor subjects, which surely have
great need of them.

" The second, that I desire of his grace, is, that he will see
that matrimony be had in more reverence than it is; and that
men, for every light cause invented, cast not off their wives,
and live in adultery and fornication ; and that those, that are
not married should not live abominably, following the filthy
lusts of the flesh.

"The third, that the abominable swearers may be punished
and straitly looked upon ; for the vengeance of God will come
on them for their mischievous oaths," Then desired he master
Pope to have him commended to master Edgar, and to desire
him for the dear blood of Jesus Christ, that he would leave that
abominable swearing which he used ; for surely, except he did
forsake it, he would come to some mischievous end.

" The fourth, that his grace would set forth Christ's true re-
ligion, and seeing he hath begun, go forward and make an end ;
for many things have been done, but much more is to do; and
that it would please his grace to look on God's word himself, for

Life. 95

that it hath been obscured with many traditions, invented of
our own brains. — Now," said he, " How many petitions have I
spoken of !" And the people said, " Four."' — " Well," said he,
"even these four are sufficient, which I desire you, that the
king's grace may be certified of, and say, that I most humbly
desire him to look earnestly upon them ; and that his grace
take heed that he be not deceived with false preachers and
teachers, and evil counsel, for Christ saith, that such false pro-
phets shall come in lambs' skins."

Then desired he all men to forgive him, and if he had said
any evil at any time unadvisedly, whereby he had offended any
man, or given any occasion of evil, that they would forgive it
him. and amend that evil they took of him, and to bear him
witness that he detested and abhorred all evil opinions and
doctrines against the word of God, and that he died in the faith
of Jesus Christ, by whom he doubted not but to be saved.
And with those words he desired them all to pray for him, and
then he turned him about, and put off his clothes, making him
ready to the fire, patiently there to take his death.

And so after prayer made by him and his two fellow martyrs,
wherein most effectually they desired the Lord Jesus to be their
comfort and consolation in this their affliction, and to establish
them with perfect faith, constancy, and patience through the
Holy Ghost, they taking themselves by the hands, and kissing
one another, quietly and humbly offered themselves to the hands
of the tormentors, and so took their death both christianly and
constantly with such patience as might well testify the good-
ness of their cause, and the quiet of their conscience.*

The works of Barnes are not numerous. He wrote in Latin
the lives of the popes, and compiled in the same language
" The Principal Articles of the Christian Faith," set forth from
the sacred scriptures and the writings of the fathers. These
Latin works were written during his abode at Wittenberg.
Barnes indeed may be considered as a principal connecting
link between the English and the Lutheran Reformers. He
had much of the bold, uncompromising spirit of Luther, with
whom lie had been an inmate. Luther wrote a preface to the

* " One Standish, a fellow of Whittington college, a papist, wrofe a
scurrilous book against Barnes, refuting wliat he bad said immediately
before his burning, which his friend and old acquaintance Coveidale an-
swered, and justified the deceased martyr." Slrype, Memorials, i. 570.

96 Barnes.

lives of the popes, which is reprinted by Seckendorf. (Hisl
Luth. Ind. iii.)

The doctrines of Barnes may be collected from the titles of
" The Principal Articles of the Cliristian Faith," which were
printed with a preface by Pomeranus. 1. Faith alone justifies.

2. Christ has satisfied not only for original sin, but for all sins.

3. The Commandments of God cannot be kept by our own
strength. 4. Free-will of its own strength can do nothing but
ein. 5. The righteous sin, even in good works. 6. The cha-
racteristics of the true church set forth. 7. The power of the
keys (Matt. xvi. 19) depends upon the word of God, not the
power of men. 8. Councils may err. 9. The communion is
to be given under both kinds. 10. Human ordinances do not
bind the conscience. 11. Auricular confession is not necessary
to salvation. 12. Priests may lawfully marry. 13. Monks are
not more holy than laymen, on account of their habits and
vows. 14. Christian fasting consists not in abstinence from
particular kinds of food. 15. Christians keep holy, or worship
God, every day, not merely on the seventh. 16. Unjust papal
excommunications do not hurt those against whom they are
directed. 17. The real body of Christ is in the sacrament of
the altar. 18. Saints are not to be invoked as mediators. 19.
He exposes the errors of the Romish mass. On all the above
subjects he adduced the words of scripture, or the writings of
the fathers, or both, in support of his arguments.

In English, his principal work is a supplication to king Henry
VIII. against the proceedings of the Romish prelates. In this
work he treats upon a variety of doctrinal subjects, with an
interesting but prolix account of the manner in which he was
persecuted by the' ecclesiastics, and his examinations before
cardinal Wolsey. This work is divided into the following
chapters or divisions, which embrace the greater part of the
heads of doctrine he had set forth in Latin, but considerably
enlarged. A supplication to king Henry VIII. His (Barnes)
articles condemned by popish bishops. — The disputation be-
tween the bishops and him. — FaitJi only justifieth before God. —
What the church is, and who are thereof; and whereby men
may know her. — Another declaration of the church wJierein he
answereth M. More. — What the keys of the church are, and
to whom they were given. — Free will of man, after the fall of
Adam, of his own natural strength, can do nothing but sin

Uft. 97

before God. — That it is lawful for all manner of men to read
the holy scripture. — That men's constitutions (decrees) which
are not grounded in scripture, bind not the conscience of man
under tlio pain of deadly sin. — That all men are bound to re-
ceive the holy communion in both kinds, under the pain of
deadly sin. — That by God's word it is lawful for priests that
have not the gift of chastity, to marry wives. — That it is
against the holy scripture to honour images and to pray to
saints.

In the folio edition of Barnes's works printed by Day, some
additions are appended to the preceding treatises, so that the
whole of his Latin work on the articles of the Christian faith
is given to the English reader.

Of these pieces, the treatise on justification is the most suit-
able for the present collection. It clearly shows how much
this early British reformer had profited by his intercourse with
the German protestants, according to the account given by his
fellow-collegian Bale, who mentions his escape to the continent,
and that he " took refuge with Luther in Germany ; where,
having remained for some years in friendship with that great
reformer, and many other lovers of true piety, he again returned
into England. From that time he with great firmness and sin-
cerity maintained the justification of a sinner, through faith
alone in the work of Christ our Saviour, against the ungodly
preachers of human works : this he did both in sermons and
writings ; resting on the promise that the head of the old ser-
pent would be bruised by the holy Seed alone. Satan there-
fore speedily devised new machinations against him through
the medium of the insidious prelates. Under whose tyranny,
although he seemed to sink, like one vanquished ; yet now the
departed saint triumphantly reigns in glory, and is made more
than conqueror over his ungodly survivors."

The confidence with which Barnes contended for the fiiith
" delivered to the saints," is thus expressed by himself in the
statement of his opinions condemned by the Romanists: —
" And where my lord cardinal said he would spend so much
money to have me again, I have great marvel of it. What
can they make of me ? I am a simple poor wretch and worth
no man's money in the world, saving theirs, not the tenth penny
that they will give for me. And to burn me, or to destroy me,

RARNE8. 39

98 Barnes.

cannot so ^eatly profit them. For when I am dead, the sun
and the moon, the stars and the elements, water and fire, yea,
and also stones, shall defend this cause against them rather
than the verity should perish."

WINCHESTER'S ARTICLES AGAINST BARNES.

(See page 88.)

1. The efTect of Christ's passion hath a condition. The fiilfilling of the
condition diminisheth nothing the effect of Christ's passion.

2. They that will enjoy the effect of Christ's passion, must fiilfil the
condition.

3. The fulfilling of the condition requireth first knowledge of the con-
dition, which knowledge we have by faith.

4. Faith cometh of God, and this faith is a good gift. It is good and
profitable to me : it is profitable to me to do well, and to e.xercise this
faith; ergo, by the gift of God, I may do well before I am justified.

5. Therefore, I may do well by the gift of God before I am justified,
towards the attainment of justification.

6. There is ever as much charity towards God, as faith ; and as faith
increaseth, so doth charity increase.

7. To the attainment of justification is required faith and charity.

8. Every thing is to be called freely done, whereof the beginning is fi'ee
and at liberty, without any cause of provocation.

9. Faith must be to me the assurance of the promises of God made in
Christ, (if I fulfil the condition,) and love must accomplish the condition ;
whereupon followeth the attainment of the promise according to God's
truth.

10. A man, being in deadly sin, may have grace to do the works of
penance, whereby he may attain to his justification.

TREATISE ON JUSTIFICATION,

[This Tract is appended to a Supplication unto the most gracious
prince, king Henry VIII. by Robert Barnes, D.D.]

ONLY FAITH JUSTIFIETH BEFORE GOD.

If your grace do not take upon you to hear the disputa-
tion and the probation of this article, out of the ground of
the Holy Scripture, my lords the bishops will condemn it,
before they read it, as their manner is to do with all things
that please them not, and which they understand not; and
then cry they, " Heresy, heresy, a heretic, a heretic, he
ought not to be heard, for his matters are condemned by
the church, and by his holy fathers, and by all long cus-
toms, and by all manner of laws."

Unto whom, with your grace's favour, I make this an-
swer; I would know of them, if all these things that they
have reckoned, can overcome Christ, and his holy word, or
set the Holy Ghost to school? And if they cannot, why
should not I then be heard, who do require it in the name
of Christ? and also bring for me his holy word, and the
holy fathers, which have understood God's word, as I do?
Therefore, though they will not hear me, yet must they
needs hear them. In Holy Scripture, Christ is nothing else
but a Saviour, a Redeemer, a Justifier, and a perfect peace-
maker between Grod and man. This testimony did the
angel give of him in these words, He shall save his people
from their sins. And also St. Paul, Christ is made our
righteousness, our satisfaction, and our redemption. More-
over, the prophet witnesses the same, saying. For the
wretchedness of my people, have I stricken him ; so that
here have we Christ with his properties.

Now, if we will truly confess Christ, then must we grant
with our hearts, that Christ is all our justice, all our re-

99

100 Barnes.

demption, all our wisdom, all our holiness, all alone the
purchaser of grace, alone the peace-maker between God
and man. Briefly, all goodness that we have, that it is of
him, by him, and lor his sake only. And tirnt we have
need of nothing towards our salvation, but of him only, and
we desire no other salvation, nor any other satistaction, nor
any help of any other creature, either heavenly or earthly,
but of him only ; for as St. Peter saith. There is no other
name given unto men, wherein they must be saved. And
also St. Paul saith. By him are all that believe justified
from all things. Moreover St. John witnesses the same,
in these words; He it is that hath obtained grace for our
sins. And in another place; He sent his Son to make
agreement for our sins.

Now, my lords, here have you Christ, and his very
nature full and whole. And he that denies any thing, or
any part of these things, or takes any part of them, and
applies them, or gives the glory of them to any other per*
son, than to Christ only, the same man robs Christ of hi*
honour, and denies Christ, and is very antichrist. Where-
fore, my lords. First, What say you to this, and unto the
properties of Christl If you grant them, then are we at
a point. For they prove that faith in Jesus Christ only
justifieth before God. Secondly, If you deny it, as I am
sure you will, for you had rather deny your creed, than
grant it, how can you then avoid, but that you are the
very antichrist of whom St. John speaks? For now have
we tried your spirits, that they be not of God, for you deny
Christ, that is, you deny the very nature and property of
Christ. You grant the name; but you deny the virtue.
You grant that he descended from heaven ; but you deny
ihe profit thereof. For he descended for our health,* this
you deny; and yet it is your creed. You grant that he
was born; but you deny the purpose. You grant that
he is risen from death; but you deny the profit thereof,
for he rose to justify us. You grant that he is a Saviour;
but you deny that he is alone the Saviour. I pray you,
wherefore was he bora? Was it to justify us in part, to
redeem us in part; to do satisfaction for part of our sins?
so that we must set a pair of old shoes, a lump of bread
and cheese, or a filthy gray coat to make satisfaction, for
the other part?f Say what you will, if you give not all^
and fully, and alone to one Christ, then you deny Christ,
* Salvation. + Monastic rules and habits.

Treatise on Justification. 101

and the Holy Ghost, and St. John declares you to be con-
trary to Christ. This may also be proved by a plain scrip,
ture of the Holy Ghost, which is this; No man in heaven,
nor in earth, neither under the earth, was able to open the
book, or to look on the book, till the Lamb came, unto
whom the seniors spake on this manner. Thou art worthy
to take the book, and to open the seals thereof, for thou
wast killed, and hast redeemed us by thy blood.

How say you to this, my lords? In heaven was there
none found, neither by the angels, nor yet by the seniors,
worthy to open the book, but Christ only? And will you
find tliat which they could not find? will you set a
helper to Christ, whom they set alone? but I pray you
tell us what this shall be. All the world knoweth, that
they are good works. But now, from whence come your
good works? — From heaven? or out of the earth? or
from under the earth? If they were in any of these
places, where were they when the angels and the seniors
sought them? Have you found them, whom they could
not find? But let this pass: I pray you, what will you
lay for your good works? or by what title will you bring
them in, to join them with the Lamb in opening of the
book? The seniors have laid for them, that the Lamb only
was worthy to open the book, because he was slain, and
redeemed them with his precious blood. Now, what cause
lay you for your good works? The Lamb hath alone died
for us, the Lamb only hath shed his blood for us: the
Lamb only hath redeemed us; these things hath he done
alone; now, if these be sufficient, then hath he alone made
satisfaction, and is alone worthy to be our Redeemer and
justifier.

Moreover, they that are in heaven confess, that this Lamb
is alone worthy to redeem them. Are your works better
than theirs, or can your works help them? If they can,
then is not the Lamb only worthy to redeem them. More-
over the seniors fall down before the Lamb, giving him
alone praise. And shall your good woiks stand up by the
Lamb? then are they better than the seniors. But let us
prove this by open Scriptures. St. Paul took so great la*
bour to prove this article, as he never took in any other;
and all because he would make it plain, and stop the
mouths of the gainsayers. But all this will not help thenft
that have not the Spirit of God. Nevertheless, we will by
39*

102 iSarneg.

God's favour, do the best we can to confound the crooked
enemies of Christ's blood, and though we cannot make
them his friends, yet at the least we will so handle them,
that they shall be ashamed openly so to speak against him,
as they have done long time. And so will we handle
them, by God's help, that all the world shall know that
they glory in Christ's name, and by him are they also so
high promoted in this world, that they cannot be higher.
And yet deserve fhey of Christ, worst of all men.

But let us go to our purpose. St. Paul saith. All men
are sinners and want the glory of Grod, but they are justi-
fied freely by his grace, through the redemption that is in
Christ Jesus. What is this, that all men have sinned, yea,
and are justified freely? how shall a sinner do good
works? how can he deserve to be justified? what call you
freely? If there be any deservings less or more, then it is
not freely. What call you by his grace? If it be any
part of works, then it is not of grace. For as St, Paul
saith. Then grace were not grace. Here can be no eva-
sion, the words are so plain. If you bring in any help of
works, then for so much our redemption is not freely, nor
yet is it of grace, as concerning the part that cometh of
works, but partly of works, and then do you destroy all
St. Paul and his whole disputation. For he contends
against works, and clearly excludes works in justification^
and brings in grace only. Now, that which is excluded
in the whole by contention, cannot be brought in for a
part to the cause. This is clear in his words, where he
saith. Where is now thy rejoicing? It is excluded. By
what law? by the law of works? Nay but by the law erf"
faith. We do judge therefore, that a man is justified by
faith, without the works of the law. Hear you not, that
the gloriation of works is excluded; and yet will you boast
your works? hear you not plainly St. Paul's sentence,
which judges clearly with faith, and against all works?
how can this be avoided?

Is it not clear? what can be answered to it? Is not this
Paul's proposition, that he undertook to prove. Faith only
justifieth? It were but lost labour for Paul to prove, that
works did help to justification, for that the Jews did grant,
and required no more but that works might not be clearly
excluded. They were christened, and content to receive
Christ for their Saviour, but not only, and alone. In this

Treatise on Justification. IDS

were they content. Insomuch that they gloried against
the gentiles who had no manner ot" works, and for that des*
pised them, as people unworthy to be justified.

But peradventure here will be said, that Paul condemnelh
the works of the old law, but not the works of the new law.
Are you now satisfied in your conscience? think you, that
you have well solved St. Paul's argument? Think you, that
this is sufficient to avoid St. Paul, who hath taken so great
labour to prove this cause? Think you, that you shall be
thus discharged before God? If you do, then go boldly into
the straight judgment of God with this evasion, and doubt
you not but there you shall find St. Paul, as stiffly and as
strongly against you, and your new works, as ever he was
against the Jews, and their old works. And if he did
condemn the works of the law, that were instituted by the
mouth of God, and the best works that ever were, think
you that those works which you have invented, shall be
there allowed ?

Briefly, what works can you do, or excogitate, that are
good, which are not in the old law, and of the old law?
therefore he speaks of all manner of works, for the law in-
cludes all works that ever God instituted. The highest,
and the best, and most perfect of all works are, the works
of the ten commandments. And these are the works of
the old law, and cannot justify, after your own sayings.
Now, what works have you of the new law, other, or better
than these? Our master, Christ, showed, that in fulfilling
two of these commandments, all works are included. What
works then are of the new law, that were not commanded
in the old? Peradventure, you will say, all those works
that Christ speaketh of in the fifth of Matthew are of the
new law, and not of the old. For Christ saith, I say unto
you, He that calleth his brother fool, or he that looketh on
a woman to desire her, and such like, doth offend. These
seem to be works of Christ, and not of Moses. Therefore,
ye say there are works of the new law, not commanded in
the old, and against them St. Paul disputes not.

To this I answer, that our Master, Christ, there reproves
the false interpretation, which the scribes and pharisees
did set to the law, but he teaches no new works, nor is a
giver of any new law. For St. John saith. The law is given
through Moses, but grace and verity came by Jesus Christ.
He is the giver of grace and mercy, as all the prophets tes-
tify, and not another Moses. And therefore to purchase us

104 Barnes.

favour, he died on the cross, and so did not Moses: but he
commands us to do this, and do that. But Christ saith,
Depend thou on my doing, and believe thou what I have
done for thee, for thee and not for me.

Now, to our purpose; Christ, I say, doth interpret, and
declare the old law against the scribes and pharisees, who
learned that the law was fulfilled and content with outward
works, and that was their justification. This false doctrine
our Master, Christ, reproves; and saith, that the law re-
quires a pure and clean heart; and he will have his works
fulfilled out of the heart, and not alone with hand, and feet,
and tooth, and nail, as the pharisees say, and teach. So
that our Master, Christ, teaches no new works, but alone
expresses the virtue of the old law. And thus do holy
doctors declare this fifth chapter of Matthew, and especially
Augustine. Wherefore, out of that place cannot be proved
that there are certain works of the new law which never
were commanded in the old.

Moreover, look in the old law, whether these things be
forbidden, or commanded, and you shall find that the words
of the law and Christ's exposition do agree. So that our
Master teaches no new thing, nor yet any new works.
But now grant, that there are certain works of the new
law, which are not of the old. Yet have you not, and
cannot prove that these shall justify. For there can be no
more goodness in works, than were in works of the old
law, for they were to God's honour, and to the profit of our
neighbour. What goodness can works have more? and
yet you grant that they cannot justify. How then shall
your new works justify? Blessed St. Paul disputed against
them that were christened, and had both works of the old
law, and also of the new, and yet he concluded that Christ
alone was their justifier. Mark his argument. If righteous-
ness Cometh of the law, then is Christ dead in vain: as he
would say. If the law help to justify, for that was the opi-
nion of the Jews, then is not Christ alone y^our justifier.
If he be not your justifier alone, then is he dead in vain.
How will St. Paul prove this consequence? On this man-
ner— Either Christ doth this alone, or else he is dead in
vain, for he will have no helper. This must needs be the
meaning of his argument.

Now will I take this argument of St. Paul, and likewise
dispute against your new works. If new works do help
to justify, then is Christ dead in vain. But Christ is not

Treatise on Justification. 109

dead in vain. Therefore, new works do not help to jus-
tify. The lirst part is Paul's. The second you grant.
Therefore, the third must needs follow. But let us see
how St. Paul proves this proposition by an example; not
of the old law, as though he disputed alone against the
works of the old law, but by that holy and excellent pa-
triarch Abraham, whom no manner of works could justify,
but faith only. Think you that St. Paul speaks here of the
works of the old law! Nay, doubtless. For how could
Abraham do the works of law, and there was no law given
till four hundred and thirty years after? Wherefore St.
Paul constrains you to conclude, that no manner of good
works, though they are as good as Abraham's works, can
help to justification.

Note also St. Paul's argument. Abraham was justified
so many years before the law was given. Therefore, saith
he. The law doth not justify. So likewise, dispute I against
your new works. Men were sufficiently, and perfectly jus-
tified alone by faith, before any new works were given, or
preached. Therefore the works of the new law do not
justify of necessity. The antecedent I prove thus; Abra-
ham, Isaac, Jacob, and John Baptist, and all the holy pro-
phets were perfectly justified, before any new works, as
you take new works, were spoken of. Therefore men
were sufficiently justified, alone by faith. If St. Paul's
argument conclude, so must mine also. Wherefore say
what you can, here stands holy St. Paul stiffly and strongly
for me, and against you, and saith, That we are freely, and
alone justified by faith, without all manner of works. But
let us see what Ambrose saith to this text. " They are
justified freely, for they doing nothing, nor nothing deserv-
ing, alone by faith are justified by the gift of God," &c.
Hear you not, that men working nothing at all, nor nothing
deserving, are justified by faith only? yea, and freely?
You were wont to cry for, "only, only, only;" here you
have him, and to help him have also "gratis," that is to
say, " freely ;" and also " the gifl of God," and " working
nothing at all." If these words do not exclude works, and
allow faith only, I cannot tell what words will do it; grant
these words, and I will be content.

I will also bring you Origen on the same text, whose
words are these: " Paul saith, that the justification of faith
is only sufficient. — So that if a man do believe only, he is
justified, though there be no works done of him at all. By

106 Barnes.

faith was the thief justified, without the works of the law.
For our Lord did not ask him what he had done; nor did
look for any works of him, but accepted him only for con-
fessing of Christ." It follows; " Wherefore a man is jus-
tified by faith, unto whom as concerning justification, the
works of the law help nothing," &c. What say you to
Origen, who saith how men are justified, though they do no
good works at all, for works do help nothing to justifica-
tion, but faith only? Are not these plain words ? grant these
words, and we will ask no more of you. Here have you
also, " alone, alone, alone." So that you need cry no more
for " alone." Also Origen brings an open example of the
thief, which no man can deny. Who can have less good
works than a thief, who is neither good before God nor
man? So that all the world may see, that this is no new
opinion, seeing that the Scripture, and also holy doctors
do teach it. Also St. Paul, in the ninth chapter, brings
in the gentile, who knows nothing of God, nor has done
any good works, but on the contrary blaspheme God and
his name, and always lived in idolatry, and an utter enemy
unto all goodness.

He brings in also the Jew, full of good works of the law,
who has also great zeal unto God, and to his works, yea,
and of that Paul bears him witness. Briefly, he brings in
for him such a Jew, that no man can complain of, but is
full of good works. Yea, take all the best of the Jews
together, for it were madness of Paul to speak of the dam-
nable Jews, who were open wretches and condemned by
the judgment of the law, with all their good works, and
yet St. Paul excludes them, and repels them clearly from
justification, with all their good zeal, and with all their
good works, and concludes with plain words, that the gen-
tile who is full of damnable works, and had neither zeal,
nor love unto goodness, is justified by faith only.

These are St. Paul's words; We say that the gentiles,
which follow not righteousness, have obtained righteous-
ness. I mean the righteousness which cometh of faith.
But Israel, which followeth the law of righteousness,
could not attain unto righteousness. Wherefore? because
he sought it not by faith, but as it were by the works of
the law. Are not these plain words? that the gentiles,
which followed no righteousness nor had any mind thereto,
are justified freely by faith? Is not here, "only faith?"
Moreover, the Jew is reproved, with all his zeal, with all

Treatise on Jtistijicatio/i. 107

his love with all his study, and with all his good works. Is
not this a marvellous thing? yes, verily, and so marvellous,
that you shall never understand it, unless you believe. But
peradventure, here shall be said, that the good works of
the Jews did not prorit them, because they had no faith: but
if they had possessed faith, then would they have holpen to
their justification.

To this I make answer, truth it is, good works did not
profit the Jews for lack of faith. But this is false, that
works should have holpen to justification, if they had pos-
sessed faith. For St. Paul proves clearly that good works
help nothing to justification, and evil works hinder not the
justification, that cometh by faith. And this he proved by
the example of the gentile, who had no good works, but all
evil works, and yet is justified by faith. Moreover, the
Jew had the zeal of God, and all manner of good works
with all things that the world can devise; yea, and also
St. Paul speaks of the Jews that were christened, and all
this could not help. Wherefore, no manner of works, whe-
ther they are in faith, or out of faith, can help to justify.
Nevertheless, works have their glory and reward. But
the glory and praise of justification belongeth to Christ
only. Also, St. Paul proves plainly in these words, that
works have no place in justification ; to him that worketh is
the reward not given of favour, but of duty; to him that
worketh not, but believeth on Him that justifieth the wicked
man, is faith counted for righteousness.

How think you of these words? Are they not openly
against all works? saith he not, that justification is imputed
unto him that worketh not, but alone believeth in Him that
justifieth the wicked man? (Rom. iv.) I pray you what
good works doth the wicked man? Mark also how he saith,
that righteousness is imputed unto him. Therefore, it is not
deserved. For that which is deserved, is not imputed of
favour, but it must be given of duty. How think you? is not
this, "only faith?" You know that there are but works,
and faith that do justify; and St. Paul excludeth works
clearly. Therefore, faith alone remaineth. But peradven-
ture, you will say, that works with faith do justify, never-
theless out of meekness, and lowliness, and avoiding of all
boast of goodness, you will give all the glory to faith, as
unto the principal thing, and without which, no works can
help; yet that, notwithstanding, works are good, and help
to justification, though of meekness you will not know it. Is

108 Barnes.

not this damnable hypocrisy? Yea, and that with God,
which were intolerable, if it were with men. But how can
you prove by Scripture, that works are worthy of any glory
of justification? Is not this open lying on faith; to give all
to him, and yet, as you say, he is not worthy of all, for
works ai'e worthy of part. If faith be not worthy alone,
confess it openly, and give works their praise, and laith her
praise, and say not one thing with your mouth, and think
another in your heart. For God searches the privacies of
hearts. Who has required of you such a meekness? But I
pray you, how can works help to justification, either less or
more, when they are neither done, nor yet thought of?
Who is justified, but a wicked man, who thinks nothing of
good works? But these meek lies deserve no answer.
Wherefore, let us hear what holy doctors say on this text:
To him that worketh not, &c.

Ambrose saith on this manner. " It was so decreed of
God, that after the law, the grace of God should require
unto salvation, faith alone!" Which he proves by the ex-
ample of the prophet, saying, " Blessed is that man to whom
God doth impute justification without works. He saith, that
they are blessed of whom God hath determined without la-
bour, without all manner of observation, alone by faith, that
they shall be justified before God. Blessed are they whose
sins be forgiven. Clearly they are blessed, unto whom
without labour, or without any work, their iniquities ai-e re-
mitted and their sins are covered, and no manner of works
required of them, but only that they should believe," &c.

Are not these words plain? God hath decreed, that he
shall require nothing to justification but faith; and he is
blessed, to whom God imputes justification, without all man-
ner of works, without all manner of observations. Also
their sins are covered, and no manner of works of penance
required of them, but only to believe. Here have you " faith
alone," and " faith only," and here you cannot say, that
Ambrose speaks alone of works of the law^, but of all man-
ner of works, of all manner of observations, yea and also
of penance. Peradventure it will be said, as a great doctor*
said once to me, that Ambrose understood it of young chil-
dren, that were newly baptized; them their faith should
save alone, without works. How think you? is not this a
likely answer for a great doctor of divinity; for a great

• Dr. VVetherall.— Fox.

ITreaUae en Justification^ 109

Duns man; for so great a preacher? Arc not St. Paul and
Ambrose well avoided, and clerkly •'* Hul I made him this
aHswcr, that this epistle was wriaen ofiSt* Paul to the Ro-
mans, who were men, and not children, and also the words
of Scripture speak of the man, and not of the child. And
Ambrose saith, " Blessed is that man."

But at this answer, he was not a little moved, and sware,
let Ambrose and Augustine say what they will, he would
never believe, but that works did help to justification!
This was a lordly word of a prelate, and o\! a pillar of
Christ's church! Biit what meddling is there with such
mad men. But yet peradventure, you will say that I take
a piece of the doctor, as much as makes for my purpose,
notwithstanding he saith otherwise in another place, which
I do not bring. What is that to me? yet is not my doctor
thus avoided. For you cannot deny, but this is his saying,
and upon this place of Scripture, and this doth agree with
Scripture, or else he doth expound Scripture evil. Where-
fore, you must answer to the saying of the doctor in this
place, for this is the place that he is laid against you, and
this the place whereby other places must be expounded.
And if yoLi dare deny him in this place, then will I deny
him in all other places, by that same authority: then are
the holy doctors clearly gone! Nevertheless, Holy Scrip-
ture stands openly against you, which if you deny, then
have I a cause to suspect you. Wherefore take heed what
you do. But yet peradventure will ye say, that I under-
stand not Ambrose, nor holy doctors, as my lord of Ro-
chester said, I understood not Tertullian; he had no other
evasion to save his honour with. Bui it is not enough so
to say, you must prove it, and other men must judge be-
tween you and me.

Here have I translated a great many of their sayings
into English; let other men judge, whether I understand
them or not. Go ye to the Latin and let us see what other
sense you can take out. But, my lords, remember that our
God is alive, whose cause we defend, before whom I dare
well say, you are already confounded in your conscience;
wherefore doubt you not, but that terrible vengeance hang-
elh over you, if you repent not, which when it cometh,
Cometh sharply. How are ye able to defend a thing, that
you cannot prove openly by Holy Scripture? Say what you

* ricverlv put aside, and in an able manner.

BAK\KS. 40 M

no Barnes,

will, your conscience will murmur and grudge, and will
never be satisfied with men's dreams, nor yet with tyranny.
Thinly you that your laws and your inventions can be a suf-
ficient rule lor Christian men to live by? and to save their
conscience thereby I Think you that your cause is suffi-
ciently proved, when you have compelled poor men by vio-
lence to grant it? then may we destroy all Scripture, and
receive alone your tyranny.

But, my lords, this matter is not righted by your judg-
ment, but by our master Christ, and his blessed word, be-
fore whose straight judgment you ^all be judged, and
that straightly. For when all your grace, all your honour,
all your dignity, all your pomp and pride; briefly all that
your hearts do now rejoice in, shall lie in the dust, then
shall you be called to a straight reckoning: it is no light
game, nor child's play. Mark it well, for it lieth on your
neck. But what needeth me to lose many words, for if you
are half so full of grace as you say you are of good works,
then will you reckon it better than I can move you. But
again to our purpose. St. Paul proves the justification of
faith only, in these words; No man is justified by the works
of the law, but by the faith of Jesus Christ, and we do be-
lieve in Jesus Christ, that we may be justified by the faith
of Christ, and not by the works of the law.

Mark, how he saith, that no man is justified by the
works of the law, no not St. Peter: how think you? does
not St. Paul exclude works, and brings in faith alone? yea,
and that the works of the law, which were the best works in
the world; and he believed to be justified onlv by the faith
of Jesus Christ and not by works, and" that he proves in
these words of the prophet; A righteous man liveth by
failh. Hear you not, how a righteous man lives by faith?
What call you living by faith? If he live any part by works,
then he lives not by faith, but partly by works. Then is St.
Paul's probation imperfect. But let us see how your doc-
tors* do expound this text.

Now he plainly shows that faith alone hath the virtue to
justify, and he brings Habakkuk, saying. Of faith, (and not
of the law) shall a righteous man live. He adds well,
" afore God," for before man, peradventure, they shall be
reckoned righteous, that stick to the law, but not before
God, &c. Here have you " only." And also that this holy
justification is before God, and according to his judgmrnt,
* Athanasius. — Fox.

Treatise en Justification. Ill

and not according to men's judgments. Wherefore, glory
as much as you can oi' your goud works. They cannot
alone justify you, but also tiiey are of no value, but dannia-
ble and V(.;rysin, if there be no faith. So far are they from
helping to justification. This Augustine witnesses in tiiese
words, " Those same works that are done before faith,
though they seem unto men laudable, yet are they but
vain, and 1 do judge them as great strength, and as svvilt
running, out of the way. Wherefore let no man count his
good works belbre faith: where faith is not, there is no good
work, the intention maketh a good work, but faith doth
guide the intention, &c. Here Augustine condenmeth all
your good works before laith, and saith, that they are no-
thing worth, but vain, and things out of the way. How can
sucli things help to justification ?

Mark also, how that your good intention, whereupon you
boast that you do so many good works by, cannot help
you, for it is blind, and knows not what to do, though it
stand well in its own conceit, without faith, which is its
guide. So that all things before faith, are but very blind-
ness. But as soon as faith cometh, he doth both justify,
and also maketh the works good, which before were sin.
But let us see what Bernard saith of good works. " I do
abhor whatsoever thing is of me. Except, peradvenlure
that that be mine, which God hath made me. By grace
hath he justified me freely, and by that hath he delivered me
from the bondage of sin. Thou hast not chosen me, saith
Christ, but I have chosen thee, nor found I any merits in
thee, that might move me to choose thee, but I prevented*
all thy merits. Wherefore thus by faith have I married
thee unto me, and not by the works of the law; I have
married thee also in justice,f but not in the justice of the
law, but in the justice which is of faith. Now this remains,
that thou dost judge a right judgment between thee and me,
give thou judgment, wherein that I have married thee,
where it is open, that thy merits did not come between, but
my pleasure and will," &c. Bernard doth despise all his
good works, and betakes himself only to grace, but you
stick partly to your good works, and not only to grace. Had
Bernard no good works to stick to? mark that. Bernard
is God's child, freely by grace, which cannot be, if works
do help less or more. Was he not a christened man? had
he no works of the new law, as you call them? I think,

• Went before. t Righteousness.

IPS Bdrnes.

yes. And yet he saith, that there was no merit, nor aBj
goodness, but that we were freely chosen. Wherefore he
provoketh you, and all such as you be, to judge righteously
between God and you, the wiiich hath prevented all your
goodness, and that of his own will, and of his own pleasure.
How can he find any goodness that preventeth all goodness?
so that here have you clearly, that good works of the law,
or moral good works (as you feign) do nothing help to jus-
tilicalion before God, for ihey are prevented of justification.

This is also well proved by Augustine, saying, " Where-
fore, these things considered, and declared according to
the strength that it halh pleased God to give as, we do
gather, that a man cannot be justified by the precepts of
good living, that is, not by the law of works, but by the
law of failh; not by the letter, but by the Spirit; not by the
merits of works, but by free grace," &c. Hear you this?
Not by merits of works, but by free grace? what call you
" free grace," but, without all things, saving grace? what
call you " not of works," but that works help nothing?
For if works did help, then would he not say, " not of
works," but " not of works only," but " part of works, and
part of faith;" but he excludes works, fully and only.
Again, the same that purchases us remission of our sins,
also purchases justification. For justification is nothing
but remission of sins. Now faith purchases us remission,
therefore by faith we are justified.

Now, that faith doth purchase remission of sins, it is well
proved by this article of our faith, " I believe remission of
sins." Now, if I have not. this remission for faith, then faith
deceives me, for I do believe only because I would have
remission of sins. What needeth me to believe remission
of sins, if I may deserve it by works? also our Master,
Christ, declares openly, that no manner of works, whatso-
ever they be, can justify before God. These are his words,
" When you have done all things that are commanded
you, yet say, that we are unprofitable servants;" — if you
be unprofitable, then are you not justified. And If you
cannot be justified when you have done all things, how
will you be justified, when you do in a manner nothing?
and especially of those things that are commanded you;
wherefore this is plain, that our works cannot help us to
justification. For when we have done all things, yet we
are unprofitable. But let us prove this by an open ex-
ample. I put this ease, my lords, (unto yoii I speak,)
that our noble prince would call you all before him, and

Treatise on Justification. 113

say, " My Lords, so it is, that it has pleased us to call you
unto the spiritual dignity ot^ bishops, and to make you of
our council, and lords of our realm, and also of our parlia-
ment. Now, would we know of you, which of you all has
deserved it, or reckons himself worthy, by his deserving,
less or more, of this dignity ?" What will you say to this?
What will you answer to the king's grace? Is there one
among you all, that dare be so bold as to say to the king's
grace, that he has not given it unto him freely, but that he
has done the king such faithful service, that he was bound
to give it unto him? yea, and that of his deserving? If
there were one that were so proud as to say this, think you
that the king's grace would not lay to his charge, how that
he had not done half his duty, but were rather bound to do
ten times as much more, and yet the king's grace were not
bound to give him a bishopric, for he had done but his duty,
and not ail that.

Now, il" your good works, and all your faithful service,
be not able to deserve a bishopric of the king's grace, how
will you be able, by your works, to deserve heaven, and
justification before the King of all kings? When you have
answered to this, before the king's grace, then come and
dispute with God, of the justification of your works, and
yet they shall be far unlike. Wherefore, I conclude of
these Scriptures, and of these doctors, that the faith, which
we have in Christ Jesus, and his blessed blood, doth only,
and sufficiently justify us before God, without the help of
any works.

And though that all Scripture be nothing else, but a
whole probation of this article, (that is, alone a perfect
commendation, and a praise of Christ, and his blessed
merits, that he hath deserved for us,) yet will I pass over
to bring in any more places. For they that are not con-
tent with these Scriptures, will not be satisfied, nor yet
content to give alone all glory to God, though I brought in
all the New Testament. Yea Christ himself could not sa-
tisfy them, if he were here, no nor yet though heaven, and
earth, and all creatures therein, were nothing else, but pro-
bations of this article, it would not help. Wherefore, I let
such infidels pass, and leave them to the judgment of God,
alone certifying them of this one thing, which is infallible,
how the day shall come, that it shall repent them, yea, and
that sorer than I can either write, or think, that they did
not believe the least jot of this holy article. But unto our
40*

114 Barnes,

purpose. The very true way of justification is this. First
Cometh God, for the love of Christ Jesus, alone of his
mere mercy, and giveth us freely the gift of faith, whereby
we do believe God, and his holy word, and stick fast unto
the promises of God, and believe, that though heaven, and
earth, and all that is in them should perish, and come to
nought, yet God shall be found true in his promises — for
this faith sake, are we the elect children of God.

This is not such a faith, as men dream, when they
merely believe that there is one God, and believe that he is
eternal; believing that he made the world of nought, yea,
and believe that the gospel is true, and all things that God
speaketh must be true, and fulfilled, with other such things.
This, I say, is not the faith that we are justified by, for
devils and infidels have this faith, and also we may attain
to these things by strength of reason ; but the faith that
shall justify us, must be of another manner of strength, for
it must come from heaven, and not from the strength of
reason. It must also make me believe, that God, the Maker
of heaven and earth, is not alone a Father, but also my
Father: yea, and that through the favour, which Christ
hath purchased me, from the which favour, neither heaven
nor earth, tribulation, nor persecution, death nor hell, can
divide me. But to this stick I fast, that he is not alone my
Father, but also a merciful Father, yea, and that unto me
merciful, and so merciful, that he will not impute my sins
unto me, though they are ever so great, so long as I depend
on the blessed blood of Christ Jesus, and sin not of malice,
but of frailty, and of no pleasure.

He also is a liberal Father, yea, and that unto me libe-
ral, who will not alone promise me all things, but also give
them me, whether they be necessary to the body or to the
soul. He also is not only liberal, but mighty to perform
all things that he promiseth unto me. Briefly, this faith
makes me to hang clearly upon God, and of his blessed pro-
mises made in Christ, and in his sweet and precious blood,
and not to fear death, nor any affhction, nor persecution,
nor tribulation ; but to despise all these things ; and not alone
these, but to despise also mine own life for Christ's sake.

Finally, of a fleshly brute, it makes me a spiritual man;
of a damnable child, it makes me a heavenly son; of a ser-
vant of the devil, it makes me a free-man of God; de-
livered from the law, from sin, from death, from the devil,
and from all misery that might hurt me. My lords, this

Treatise on Justification. 115

is the faith that doth justify, and that we do preach. And
because it is given from heaven into our hearts by the Spirit
of God, theretbre it can be no idle thing; but it must needs
do all manner of things, that are to the honour of God, and
also to the profit of our neighbour; insomuch, that at all
times necessary, it must needs work well, and also bring
forth all good works, that may be to the profit and helping
of any man. But these works are not done to justify the
man, but a just man must needs do them. Not unto his
profit, but only to other men's profits, even as our Master.
Christ, suffered hunger, and thirst, and persecution, and
took great labours in preaching of his word, yea, and also
suffered death. All these things, I say, did he not to further
or to profit himself, but for our merits, and for our profit. So
likewise doth a just man his works. And as a good tree in
time of the year brings forth good apples, not to make it
good, for it is good before, nor yet is this apple to its profit,
but unto others, notwithstanding, the good nature that is in
it, must needs bring it forth — so likewise, the just man must
needs do good works, not by them to be justified, but only
in them to serve his brother ; for he hath no need of them,
concerning his justification.

Wherefore, now here have you the very true cause of
justification; that is, faith alone: and also the very true
way and manner of doing good works: and how that no
man can do good works, but a justified man, as our Mas-
ter, Christ-, saith; Either make the tree good, and then his
fruit good, or else the tree evil, and his fruit evil ; for a
good tree must needs bring forth good fruit, and a bad tree,
evil fruit. But now let me answer to the Scriptures, and
to the reasons that they bring to prove that works do jus-
tify. First, comes the fleshly and damnable reason, and
she saith ; if we be justified alone by faith, what need we to
do any good works? what need we to crucify, or mortify
our flesh? for all these will not profit us, and we shall be
saved, though we do none of them all. Thus did blind
reason dispute with St. Paul, when he had proved that God,
of his mercy, had delivered us freely from the damnable
bondage of the law.

Anon he judged that he might do what he would, for he
was no longer under the law. To this St. Paul answers,
that if we obey unto the works of sin, then are we the
servants of sin; and if we obey to the works of justice,
then are we the servants of justice. So, that if we truly
have that same faith, that justifieth us, we shall desire tx)

116 Barnes.

do none other works but those that belong to justification;
not that the works do justify, but that we must needs do
these works, as the very true Iruits ofjustitication, and not
as the cause of justification. And therefore those men that
will do no good works because they are justified only by
faith, are not the children of God, nor the children of justi-
fication. For the living Spirit of God is no author of evil
nor of sin, but he crieth in our hearts, " Abba, Father."
And of that, is this a sui-e and an evident token, for if they
were the very true children of God, they would be the more
glad to do good works, because that they are justified freely.
Therefore, should they also be moved i'reely to works, if it
were for no other purpose, nor profit, but only to do the
will of their merciful God, who hath so freely justified them;
ind also to profit their neighbour, whom they are bound to
serve of very true charity.

Take an example ; here is a thief, who is condemned by
right and the law to be hanged, whom the king's grace of
his mercy, freely delivers from the gallows, and gives him
his pardon. Now this thief, thus delivered, will not keep
himself a true man, nor do those works that belong to a
true man to do, but he falls again to stealing, because the
king pardoned him so freely, and reckons that the king is
so merciful, that he will hang no thieves, but will deliver
them all of his mercy, without their deserving. Now, how
think you, will the king be merciful unto this thief, when
he comes again to the gallows? Nay truly, for he was not
delivered for that cause, but to keep himself a true man.

Then comes my lord of Rochester, and he sailh, that
faith doth begin a justification in us, but works do perform
it, and make it perfect. I will recite his own words:
" Justification is said to be begun only by faith, but not to
be consummated, for consummate justification can no other-
wise be attained than by works, wrought and brought forth
to light ; works do consummate justification. Faith first
begins," &;c. What Christian man would think, that a
bishop would thus trifle, and play with God's holy word?
God's word is so plain, that no man can avoid it, how
that faith justifieth alone; and now comes my lord Ro-
chester, with a little, and a vain distinction, invented of
his own brain, without authority of Scripture, and will
clearly avoid all Scriptures, and all the whole disputation
of St. Paul. But, my lord, say to me of your conscience,
how do you reckon to avoid the vengeance of God, since
you thus trifle, and despise GckI's holy word'? Think you,

Treatise on Justification* 117

that this vain distinction will be allowed before Jesus
Christ? for whose glory we do contend and strive; before
whom we do handle this matter?

I do think verily, that your own conscience doth sorely
accuse you, lor thus blaspheming the holy word of God.
Wherelbre, my lord, for Christ's sake i-emember that you
are aged, and shall not long tarry here, and these vain dis-
tinctions that you have invented to the pleasure of men,
and to the great perverting of God's holy word, shall be
to your everlasting damnation. And, at the least, if you
fear not the terrible vengeance of God, remember the
shame of the world, and think not that all men are so
mad, and so unlearned, as to be deceived by this trifling
distinction; seeing that the word of God is so plain against
it. Doth not St. Paul say, that our justification is alone of
faith, and not of works? How can you avoid this same.
Not of works. (Eph. ii.) If works do make justification
perfect, then St. Paul's words are not true; also St. Paul
saith, that we are the children of God, by faith. And if
we be the children, we are also the heirs.

Now, what imperfection find you in children, and in
heirs? Chi'istian men desire no more than this, and all this
have they by faith only. And will you say, that faith doth
but begin a justification? Besides that, you know well, that
St. Paul doth prove in all the whole epistle to the Romans,
and also to the Galatians, that faith doth justify, yea, and
that by contention against works. Now, how can you
bring in works to make justification perfect, and St. Paul
hath excluded them?

Moreover, why did not the Jews, against whose works
St, Paul disputed, bring in this distinction for them? Brief-
ly, what will you say to all the doctors that I have here
recited, who say, that "only faith" doth justify? But
doubtless, if it were not to satisfy other men, this distinc-
tion were not worthy an answer. Another damnable rea-
son is made, that is an open and plain lie, which is this.
Thou sayest, " that works do not justify, nor vet help to
justification, but faith only. Therefore, thou de^troyest all
good works, and wilt that no man shall work well, but
alone believe."

I answer, if there were any shame in men, they might
well be ashamed of these open lies.

Tell me one that is learned, that ever did say, or teach,
that men should do no good works. Many there be, that
say, Works do not justify, as St. Paul, and all his scholars ;

118 Barnes.

but no man denies good works. But I marvel not at them,
for they do but the works of then' father, who was a har,
and a murderer from the beginning. I pray you, what
consequent is this, after your own logic? " works do not
justify," therefore, we need not to do them, but despise
them, for they are of no value. Take a like consequent.
You say, that the king's grace doth not justify, — therefore,
you despise him'.' — therefore, he is no longer king? Also
the sun and moon do not justify, — therefore, ^'ou destroy
them? But such a lie must St. Paul needs suffer, when he
had proved, that faith only did justify. Then came your
overthwart fathers,* and said, " Therefore thou destroyest
the law, for thou teachest that it justifieth not." God for-
bid, saith St. Paul, for we do learn the very way to fulfil
the law, that is. Faith; whereby the law alone is fulfilled,
and without the which, all the works of the law are but sin.
So do we likewise teach the very true way, whereby all
good works must be done. As first, a man is by faith to
be justified; and then, a just man must needs do good
works, which before were but sin, and now all are good,
yea, his eating, drinking, and sleeping, are good.

But, beside all these, have they certain Scriptures. First,
of St. James, whose words ax"e these, Wilt thou under-
stand, O thou vain man, that faith without deeds is dead?
Was not Abraham our father justified of his deeds, when
he offered his son Isaac on the altar? likewise, was not
Rahab the harlot justified, when she received the messen-
gers, and sent them out another way? Augustine declares
in divers places, that blessed St. Paul, and St. James, seem-
ed to be contrary in this matter, and declares how that
St. Paul speaks of works that go before faith, and St.
James speaks of works that follow faith; and yet Augus-
tine will not be compelled by the words of this epistle, to
grant, that any works do justify, by the reason, that St.
Paul's words are so openly and vehemently to the con-
trary. Wherefore, seeing that there appears a controversy
here in two places of the Scripture, it stands with all rea-
son and learning, that the same place, which seems to be
feeblest, and also the darkest, should be expounded, and
declared by that part of Scripture, which is clearest and
most of authority.

Now therefore, inasmuch that both blessed St. Paul,
and also St. James's meaning is, that good works should
be done, and they that are Christian men should not be
• The fathers of the cliurch, who contradict you.

'I'rtadsc on Juitijicadtni. 119

idle, and do no good, because they are the children of grace,
but that they should rather in their Hviuu, express outward-
ly their goodness, received oi'grace; and as blessed St. l^aid
saith, to give their members to be servants unto righteous-
ness, as they were before servants unto uncleanness. For
this cause, I say, St. James's saying must needs be under-
stood (or to be written against those men, that boasted
themselves of an idle and vain opinion, that they thought
themselves to have, which they reckoned to be a good I'aith.
Now St. James, to prove that this faitli was but an idle
thing, and of none effect, declares it clearly, by that it
brought forth in time and place convenient no good works.
And therelbre he calls it " a dead faith."

He brings in also a naked brother, who hath need of
clothing, unto these men, that boast of their faith, who had
no compassion of his necessity. Wherefore he concludes,
that they have no true faith. And therefore he saith unto
them. Show unto me thy faith without works, and I shall
show unto thee of works, my faith.

Here is it plain, that St. James would no more but that
the faith is a dead faith, and of no value, which hath no
works. For works should declare and show the outward
faith, and works should be an outward declaration, and a
testimony of the inward justification, received of faith; not
that works can or may take away our sin, or else be any
satisfaction tor any part of sin, for that belongs to Christ
alone. As blessed St. John saith, and also St. Paul, He
hath appeared once for all, to put sin to flight by the offer-
ing up of himself. And that this is St. James's meaning,
it is declared by that which Ibllows. Thou seest, saith he,
that faith wrought in Abraham's deeds, and through the
deeds was his laith made perfect.

Mark, how faith wrought in his deeds; that is, his faith,
because it was a living Ihith, brought forth, and wrought
out that high work of oblation. Also, his faith was per-
fect through his deeds. That is, his faith was declared,
and had a great testimony before all the world, that it was
a living, and a perfect, and a right shapen faith, which
Abraham had. So that his inward faith declared him be.
fore God, and his outward works before the world, to he
good, and justified. And thus was his faith made perfect
before God and man. Now unto this do we all agree, that
faith alone juslifieth before God, which in time and place
doth work well, vea, it is a living thing of God, which can-
not be dead, nor idle in man. But yet for all that, we do

120 Barnes.

give to faith and to Christ's blood, that glory, which be-
longs to them alone, that is to say, justification, remission
or:?iiis, satisfying of God's wrath, taking away of everlast-
ing vengeance, purchasing of mercy, fulfilling of the law,
with all other like things. The glory of these, I say, be-
longs to Christ only, and we are partakers of them by faith
in Christ'^ blood only. For it is no work that receives the
promise made in Christ's blood, but faith only.

Take an example. God saith to Abraham, In thy seed
shall I bless all people. Now, Abraham's works can do
nothing to receiving of this blessing; nor yet can they
make him depend on that seed, but he believes God, and
cleaves fast by faith to that promise, and thinks, that God
shall be true, though he be a liar, and so is he partaker of
the blessing made in the seed. Note also, that this bless-
ing is promised in Abraham's seed, and not to Abraham's
works. Therefore, Abraham is blessed because he depends
upon the seed, and not on his works. Also, blessed St.
Paul doth drive a sore argument against works, inasmuch
as Scripture declares. He saith, not unto seeds, as of many;
but as of one. Gal. iii. 16.

Now, if works do help less or more to justification, then
the promise must needs be made and pertain to many, and
not to one only, which were sorely against blessed St. Paul.
Wherefore, I conclude, that the glory and praise of justifica-
tion belongs only to faith in Christ's blood, and not to works
in any vvise. Notwithstanding, we do also laud and praise
good works, and do teach men diligently to do good works,
inasmuch as God their Maker hath commanded them : yea,
and also to profit their neighbours by their good works:
and that other men, who blaspheme the verity, might be
moved, through their virtuous living and conversation, to
the holy religion of Christ.

For these causes, and others more, I say, do I teach
good men to live well and virtuously; yea, and also we
teach that good works shall have a reward of God, as
Scripture testifies; but not remission of sins, nor yet jus-
tification, for their reward. Wherefore, this saying of St.
James must needs be verified against them that boast
themselves of vain faith; which was indeed but an idle
opinion, and no true faith; for it did not work through
charity. And therefore St. James disputes Avell against
them, that this faith was but a dead faith, and could not
help them more than if helped the devil. So that this of
St, James makes nothing against me. but rathrr with ine.

Treatise on Justification. 121

Also, you have another Scripture for you, which is this;
Before God they are not justified, which hear the law, but
they which do lh(> hiw shall be juslificd. Of this text you
glory and cry, " Works, works." But if you would con-
sider the mind of St. Paul, you should well perceive that he
means not, how works mi^ht deserve justification, for then
could he not have concluded this against the Jews; for they
did the works of the law to the uttermost, and yet were they
not justified. Wherefore, St. Paul means by the hearers of
the law, all them that do the outward works of the law, for
fear, or for reward, or of hypocrisy, or else by them to be
justified. The doers calls he them, that do the works of
the law, after the intent of the law, and as the law com-
mands them, that is, in the true faith of Christ Jesus, which
is the very end of the law, and the fulfilling of the law, as
St. Paul saith, to all them that believe. Wherefore all men
are but hearers only of the law, till the time that they have
the faith of Christ Jesus, which is imputed unto them for
justice. And the works of the law are no cause of justi-
fication, but alone an outward testimony and witness that
the law is fulfilled inwardly in their conscience before God,
and so fulfilled, that it has no accusation against them, for
Christ hath made satisfaction for ihem, of the which they
are partakers by their faith. And so the law must be con-
tent to admit all these men to be fulfillers and doers of the
law.

And now, that you shall not say that this is my dream,
here are Augustine's words: "The doers of the law shall
be justified. So must it be understood, that we may know
that they can none otherwise be the doers of the law, ex-
cept they are first justified; not that justification belongeth
unto doers, but that justification doth precede all manner of
doings," &c. Hear you not that justification is first given,
that men might be able to do the works of the law ? This
is also the exposition of your gloss.* I have marvelled
you study it no better.

Also, voa have another Scripture, and that is this, Cor-
nelius, a gentile, did great alms, and prayed unto God
always: unto whom the angel spake on this manner, Thy
prayer and thy alms are come up into remembrance in the
presence of God. Of this text you gather, that his good
works did help to justify him. I answer; the Holy Ghost
hath openly declared himself there. For he saith, that this
* The commentaries of the church.

BARNES. 41

122 Barnes.

Cornelius was a devout man, and one that feared God.
How could this be, without that God had taught him in-
wardly by faith? Yea, how could he know God, and that
devoutly, but by faith 1 Therefore he was justified before
God by his faith, but the world knew not his justification.
And therefore, the Holy Ghost doth declare his inward
justification, when he saith that he was devout, and feared
God: and also doth show openly the fruits of his justifi-
cation, when he saith, that he did alms. Moreover, you
have there, that the Holy Ghost fell on them, before they
were baptized in water, which declares openly, that they
were justified before God.

This is well declared also in your own law, whose words
are these; "Cornelius, the centurion, being yet a heathen
man, was made clean by the gift of the Holy Ghost."
Here have you plainly, that he was justified by the gift
of the Holy Ghost, before all good works. For he was a
heathen man. Another Scripture ye have, which is this;
If I have all faith, so that I may transpose mountains, and
have no charity, I am nothing. Of this you gather, that
faith without charity cannot justify : I answer; this can you
not gather of St. Paul, for it is clear that he speaks not
of this thing, whereby man may be justified, but only he
teaches how they that be justified must work with charity.
It is also plain that he speaks not of faith, that doth justify
inwardly, but of that faith which doth work outwardly.
The which is called a gift of the Holy Ghost; as the gift
of tongues, the gift of prophecies, the gift of healing, the
gift of interpretation, as it is opened in the chapter before.
Now, is this faith not given to justify, but only to do mira-
cles, -wonders, and signs by. Therefore, saith St. Paul, If
I had all faith, so that I could move mountains.

Also it is plain, that certain men shall say unto Christ;
Behold, we have done miracles, and cast out devils in thy
name: and yet he shall say unto them. Truly, I know you
not. So that this faith is a gift of God, that justifieth not,
any more than the gift of science, or prophecies. And
sometimes is it in the church, and sometimes not, and it is
never of necessity there to be. But, the faith that we speak
of, which doth believe the promises of God, and cleaveth
fast to the blood of Christ, hath no other virtue, but to jus-
tify, and must needs justify, wheresoever it is, and it cleaves
so fast to God's word, that it looks for no miracles. This
faith is never out of the church, for it is the life of the church,
and it is that faith which our Master, Christ, prayed /or.

Treatise on Justification. 123

that it might never fail. And therefore St. Paul, when he
describes this faith, he calls it a faith that worketh by cha-
rity, not that it justitieth by charity. For as he saith there
plainly, It is neither circumcision, nor yet uncircumcision,
that is of any value in Christ Jesus, by faith. Here he
plainly excludes from justification, the highest work of the
law, — circumcision, and sctteth faith alone — not the gift of
fiiith, that doeth miracles, but the gift of faith that worketh
by charity. And that ye shall not think this to be a dream,
here bring I to you, Athanasius, whose words are these:
" There are two manner of faiths: one is justifying, as that
of the which is spoken, Thy faith hath saved thee. An-
other is called the gift of God, whereby miracles are done.
Of the which it is written: " If you have faith, as a grain
of mustard seed," &c. So that here have you plain, that
faith doth justify only and perfectly, before all manner of
works; that is, faith is given of God freely into our souls,
unto the which faith, justification is all only promised, and
is all only imputed, and reckoned of God. Nevertheless,
this faith, in time and place convenient, is of that strength,
that he must needs work by charity, not for to be justified
thereby, for if he were not before justified, it were not pos-
sible that he could have charity. For according to your
own schoolmen, an unbeliever cannot have charity; but
the justified man, he is a free servant unto God, for the
love that he hath unto him. The which love seeks not in
God its own profit, nor its own advantage, for then were it
wicked, but seeks alone the will of God, and the profit of
other men, and works neither for love of heaven, nor yet
for fear of hell. For he knoweth well, that heaven, with
all the joys thereof, is prepared from the beginning of the
world, not by him, but by his Father. And it must needs
follow, as contrariwise, that the infidel, and the wicked
man, do not work their wicked deeds, because they would
have hell or everlasting damnation to their reward, but
they would rather the contrary. Notwithstanding, hell
and everlasting damnation must needs follow their wicked
deeds. Finally, a righteous man is a free servant of God,
and worketh not as a hireling. For if it were possible that
there were no heaven, yet would he do no less good ; for
his respect is to the Maker of the world, and the Lord of
all rewards.

There is also another argument, and that is this ; Faith
is a work: but works do not justify; therefore, fai'h doth
not justify. Answer: Truth it isj that we do not mean,

124 Barnes.

that faith, for its own dignity, and for its own perfection,
doth justify us. But the Scripture saith, that faith alone
justifieth, because it is that thing alone whereby I do de-
pend upon Christ. And by my laith alone am I partaker
of the merits and mercy purchased by Christ's blood ; and
faith it is alone that receives the promises made in Christ.
Wherefore, we say with blessed St. Paul, that faith only
justifieth by imputation; that is, all the merits and good-
ness, grace and favour, and all that is in Christ to our sal-
vation, is imputed and reckoned unto us, because we hang
and believe on him, and he can deceive no man that believ-
eth in him. And our justice* is not, as the schoolmen
teach, a formal justice, which is by fulfilling of the law
deserved of us : for then our justification were not of grace
and of mercy, but of deserving and of duty. But it is a
justice, that is reckoned and imputed unto us, for the faith
in Christ Jesus, and it is not of our deserving, but clearly
and fully of mercy imputed unto us.

Now, most honourable and gracious prince, I have de-
clared unto your highness, what faith it is, that doth justify
us before God, and also brought for my sentence, not only
the blessed word of God, the which were sufficient in this
cause, but the exposition of holy doctors, that your grace
might see, that I am not moved to this opinion, of a light
cause, nor that this doctrine of mine is so new, as men
have noted it. Moreover, I have declared unto your grace,
how that I would have good works done, and would not
have a Christian man's life to be idle, or else a life of un-
cleanness : but I would have them to be changed into all
virtue and goodness, and to live in good woi'ks, after the
commandment and will of God. So, that your grace may
well perceive, that mine adversaries have not reported truly
of me, when they have said, how that I would that men
should neither fast, nor pray, nor give alms, nor yet be
penitent for their sins, I have never said it, nor yet taught
any like sentence. I take God to record, my works and
my deeds, and all my writings, that ever I wrote, or made.
Wherefore, 1 doubt not, if it please your grace graciously
to hear me, but that I will prove them untrue in this cause,
and many other more. This doth almighty God know to
be true. Who ever preserve your most royal majesty, in
honour, and goodness. Amen.

* Righteousness.

THE END.

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