Ft1 B. v., under date of 1360.

Ft2 Ibid., under date of 1409.

Ft3 The only reason assigned in their lists for ascribing to Tyndale ‘A Book concerning the Church,’ ‘A Godly Disputation between a Christian Shoemaker and a Popish Parson,’ and ‘The Disclosing of the Man of Sin,’ is that they are ascribed to him by Foxe, in a list of prohibited books; but when that list is examined (see either the ed. of 1563, pp. 573-4, or the Lond. ed. of 1838, Vol. 5, p. 567) it appears that though Foxe has placed these titles immediately after those of several works known to be Tyndale’s, or edited by him, the catalogue is immethodical; and he has not said a word about their being Tyndale’s composition.

Ft4 Published in his Memoir of Tyndale, profixed to his reprint of Tyndale’s New Testament, Lond. 1836.

Ft5 Scattered over the first volume of his Annals of the English Bible.

Ft6 Published by Eben. Palmer, London, 1831.

Ft7 Anderson’s Annals of the Eng. Bible, B. I. Sect. 1. pp. 17 — 20: and Camden’s Britannia, col. 853. Gibson’s ed. 1695.

Ft8 From a copy of this letter, communicated to the editor by John Roberts, Esq., a descendant from the sister of that Thomas Tyndale to whom it was addressed.

Ft9 “Anderson, as above, p. 18 — 22.

Ft10 From the edition of 1597, compared with the extracted life in Day’s edition of Tyndale’s works.

Ft11 Ordines generaliter celebrat. in ecclesia conventuali doms. sive prioratus Sancti Barthi in Smythfelde Londin. per Rev. prem. Dmn.

Thoma Dei gratia Pavaden. epm aucte Rev. Pris Domini Willem permissione divina Londin. die sabbati iiiior. temporum, viz. undecimo die mensis Martii Ann. Dom. Millmo Quingentesimo secundo. Presbri.

Willms Tindale Carlii Dioc. p. li. di. ad ti m domus monialium de Lambley. Extract from the London episcopal registers, communicated to the editor by G. Offor, Esq.; and see Offor’s Life of Tyndale, p. 7.

As the nunnery of Lambley was in the diocese of Durham, though on the borders of Cumberland, the abbreviation for the diocese of Carlisle must refer to the man, and not to the benefice accepted as his title for orders.

Ft12 Hallam, Introduction to the Literature of Europe, ch. IV. Sect. 30.

London, 1837.

Ft13 So large black letter folio; but in the Life prefixed to Tyndale’s works, Day’s ed. of 1574, Foxe has used the word that instead of any .

Ft14 Sir John Walsh had married Anne daughter of Sir Robert Poyntz, of Iron Acton, and of Margaret his wife, whose father was the accomplished Antony Woodville, earl of Rivers, beheaded at Pontefract by order of Richard III.

Ft15 The Manual of a Christian Soldier; a work of Erasmus. There is an abridged translation of it in the Park. Soc. edition of Coverdale.

Ft16 See p. 394; where the passage quoted by Foxe is at greater length than it has been thought necessary to introduce here.

Ft17 Foxe.

Ft18 Preface to Five Books of Moses, p. 395.

Ft19 Preface to Pentateuch, p. 394.

Ft20 Foxe.

Ft21 Nighest.

Ft22 Provide for.

Ft23 A pension contributed towards any person’s maintenance.

Ft24 Strype’s Ecclesiastes Memorials, ch. xli. Vol. I. page 489. Clarendon Press, 1822.

Ft25 Subsequently Constable of the Tower, and the unshrinking executor of every tyrnnical command; whose appearance made Wolsey shudder; and who watched as a spy over Anne Boleyn, in her hour of distress.

Ft26 App. to Strype’s Ecc. Mem. No. 89. Vol. II. p. 363.

Ft27 If the record of the death of Sir John Walsh’s son Maurice, in 1556, has enabled Mr Anderson to ascertain (Ann. of Engl. Bible, Vol. I. p. 37, n. 28.) that Tyndale’s eldest pupil was only seven years of age when he left Sodbury for London, we cannot suppose that Tyndale’s services would have been wanted at Sodbury to take charge of the boy before he was five years of age, that is, certainly not earlier than 1520.

Ft28 In secret. From Saxon hoga, fear, carefulness proceeding from fear; and muckel, great, much.

Ft29 Preface to ‘Confutacion of Tyndale’s answere,’ 1532. More says, ‘The examination of Thorpe was put forth, as it is said, by George Constantine;’ and we see from Foxe how such a report may have originated. There is, however, a peculiarity in Thorpe’s altered language, which marks Tyndale as its corrector, and gives probability to his making the changes which Foxe disliked, when hot upon his Hebrew studies. For Tyndale was evidently so much struck with the advantage possessed by the Hebrew tongue, in having a causal voice to its verbs, as to make a systematic endeavor to introduce the like into his native language. It was already not without instances of the kind; such as to strengthen, for to give strength; to humble, for to make humble; and as if he despaired of inducing his countrymen to accept a set of new verbs, formed after the model of strengthen, he adopted the simpler method. Hence the reader of this volume will find Tyndale using to able, to fear, to meek, to knowledge, to strength; for to enable, to cause fear or terrify, to render meek, to give knowledge or acknowledge, to give strength. A comparison of Tyndale’s edition of Thorpe, as reprinted by Foxe, with the prose of Chaucer, who must have been Thorpe’s contemporary during part of his life, will shew that one of the most obvious differences between them consists in the employment of knowledge and able as verbs in the Tyndalized Thorpe.

Ft30 The greater part of his letter is printed in Anderson’s Annals of the English Bible, B. I. Vol. I. p. 153.

Ft31 Id. p. 183.

Ft32 Quentel, who printed for Tyndale, was connected with Francis Byrckman, whose brothers, Arnold and John, had bookshops both in Paris and London. Anderson, B. I. pp. 55 — 6.

Ft33 Generally supposed to be William Roye, of whom see more in pp. — 9.

Ft34 In ordine quaternionum.

Ft35 The foregoing is from Cochlaei Com. de actis et scriptis Mart. Lutheri.

Mogunt. 1549. (Anderson’s Annals, B. I. Vol. I. p. 58.)

Ft36 Herman you Busche had been a pupil of Reuchlin, the earliest German Hebraist; and had himself such a love of literature as to become a teacher in the schools, being the first nobleman who dared to take a step so degrading in the estimation of his order.

Ft37 In the original Britannicae; but doubtless English was thereby meant.

Ft38 Schelhornii Amoenitates Literariae, Tom. IV. p. 431. Excerpta quaedam e diario Geor. Spalatini. The immediately preceding date in the diary is in August 1526. About September of that year Tyndale was joined by John Frith.

Ft39 See Introduction to the Pathway into the Holy Scripture, p. 4.

Ft40 The document may be read in Foxe, Vol. IV. p. 666, or in Anderson’s Annals, p. 118. Mr Anderson has ascertained the date to be Oct. 24th, 1526, from the episcopal register of London.

Ft41 The reply of Richard Nixe, bishop of Norwich, is now in the British Museum, MS. Cotton. Vitellius, B. IX. fol. 117, b. and contains the above statement. He assures the archbishop of his readiness to pay ten marks, as his contribution to the expense incurred. Anderson, B. I. § 4. p. 158.

Ft42 The John Raimund of Foxe, Vol. V. p. 27.

Ft43 See the editor’s introductions to those two treatises; where he has to regret having transposed their titles in p. 31. 1. 14.

Ft44 Sex quaternionum et novera quaternionum.

Ft45 This letter is given at greater length in Anderson, B. I. Sect. 5. p. — 4; but some expressions have been altered in the above extract, after a comparison with the original in the Cotton MSS. Vitellius, B. xxi. fol. 43. Brit. Mus. It is dated Cologne, Oct. 7, 1528. The name of Roye is put foremost, because of the personal offense he had given Wolsey by his satire. See Tyndale’s Preface to the Mammon, p. 39.

Ft46 The licence is printed in Foxe, Vol. IV. p. 697: the date of it appears from the Register to be March 7th, 1528.

Ft47 See p. 129, n. 2.

Ft48 Lord Herbert’s Hen. VIII., p. 316. Lond. 1672.

Ft49 At that date Tonstal had been translated to Durham, but was still acting as bishop of London for his successor Stokesley, who was abroad in the king’s service.

Ft50 On the 31st of August Zuingle quitted Zurich to proceed toward Marburg; but they did not meet there till Sept. 30th. Merle D’Aubight, Hist. of Reform. Vol. IV. pp. 92 — 5. Edinb. 1846.

Ft51 See Anderson’s Annals, Vol. I. pp. 232 — 5.

Ft52 There is a copy of the Genesis in the Bodleian, as originally published alone.

Ft53 Foxe, Vol. IV. pp. 676 — 9, and Anderson, B. I. Sect. VI. Vol. I. pp. 233-5.

Ft54 The only known complete copy of this volume forms part of Mr Grenville’s bequest to the British Museum. Mr. Anderson has called this Marburg Genesis a second edition; supposing that January ought to be understood to mean what we should now call January 1531. But though a legal or official document signed between the 1st of January and the 25th of March, 1531, would have been dated 1530, this was not usual in dating unofficial letters, nor in historical works; and is not likely to have been common with publishers. In the Zurich Letters, edited by the Parker Society, there are abundant instances of commencing the date of the year from January 1st. Buchanan and De Thou may be seen to have done so regularly.

Ft55 See p. 130.

Ft56 See Anderson’s Ann. B. I. Sect. V. p. 186, and sect. vi. p. 239.

Ft57 That is Bergen-op-Zoom.

Ft58 Which date, as the letter was official, means 1531.

Ft59 Marburg.

Ft60 Foxe, Vol. V. p. 29. Vaughan’s letter may be seen entire in Anderson, B. I. Sect. 8, from the Cotton MSS. in the Brit. Museum, Galba. B. X. fol. 42. The original has been examined for the editor.

Ft61 Anderson, Ibid. p. 271.

Ft62 The interlineations were supposed by Mr. Offor, who first gave this document to the public, to be by the king’s pen; but Sir Henry Ellis confirms Mr. Anderson’s opinion, that they are not in Henry’s handwriting, though they may have been inserted at his dictation.

Ft63 The words in italics are those introduced by the interlineator, instead of the following: ‘in the accomplishement of his high pleasure and commaundment. Yet I might conjecture by the ferther declaracyon of his high pleasure, which sayed unto me that by y r wryting it manifestlie appered how moche affection and zele ye do bere,’ Ft64 Substituted for — modestie and symplycitee.

Ft65 As this passage stood at first, the writer of the despatch had said, ‘Tyndale assuredly sheweth himself in myn oppynion rather to be replete with venymous envye, rancour and malice, then wt any good lerning, vertue, knowledge or discression;’ and for this the interlineator had substituted, ‘declareth hymself to be envyous, malycyous, slanderous and wylfull, and not to be lerned;’ but this interlineation is erased, to make room for what is printed above.

Ft66 Instead of ‘to shew yourself to be no fautor.’

Ft67 The quotations from this dispatch have been transcribed from the original, in the Brit. Museum, MSS. Cotton, Galba. B. X. fol. 338.

Ft68 mo, i. e. more.

Ft69 Offor’s Mem. of Tyndale, pp. 67 — 9. Anderson, pp. 277 — 9. The original is in the British Museum, Cotton. MSS. Galba. B. x. ol. 5, 6.

Ft70 Anderson, Vol. I. p. 279.

Ft71 See pp. 33 — 4.

Ft72 Foxe, Acts and Mort. Vol. IV. p. 685.

Ft73 Vaughan’s Letter to Cromwell, Dec. 9, 1531; in Anderson, B. I. 8. Vol.

I. pp. 309, 13.

Ft74 Brit. Museum, Cotton MSS. Vitell. B. XXI. fol. 54. Cited in Anderson, Vol. I. p. 323.

Ft75 Preface to Sir T. More’s Confutacyon of Tyndale’s Answer. Lond.

Printed by W. Rastell, 1532. Verso of Sign. Bb. ii.

Ft76 Frith’s Works in Day’s ed. of 1573. p. 118.

Ft77 Ib. p, 115.

Ft78 Title in Day’s edition.

Ft79 The only safe way for the vanquished is to hope for no safety.

Ft80 On holy-rood day, or Sept. 14th.

Ft81 “John Byrte, otherwise calling himself Adrian, otherwise John Bookbinder; and yet otherwise I cannot tell what.” So speaks Sir Thos.

More, to make this friend of the reformer’s contemptible.

Ft82 Foxe’s Life of Tyndale, prefixed to Day’s edition of his works.

Ft83 Anderson, B. I. Sect. 11. Vol. I. p. 392, and Vol. II. ap. p. viii.

Ft84 The only known copy of the edition corrected by Joye is in Mr Grenville’s bequest to the British Museum.

Ft85 Dated Feb. 28, 1535.

Ft86 Quoted in Anderson, An. of Eng. Bible, Vol. I. p. Ft87 The word protestation is Foxe’s, as editor for Day of Tyndale’s works, where he has placed this document as their introduction. Tyndale uses the word protest as was then customary, in the Latin sense, for ‘I declare before the world.’

Ft88 Such is Foxe’s heading to this document. In the Bristol copy of the new Testament, with which Day’s reprint has been collated, there are two addresses to the reader; and this protest occurs in the second, which is thus headed, “William Tyndale yet once more to the Christian reader.”

Ft89 And. Vol. I. p. 411. The original letter is in the Brit. Museum, Cleop. E.

V. fol. 330.

Ft90 This relic is in the British Museum.

Ft91 Collector of the customs.

Ft92 Vilvorden between Brussels and Mechlin.

Ft93 This last clause, having been misprinted in Anderson, has been corrected by an examination of the original.

Ft94 The whole letter is given in Anderson, B. I. sect. 12. Vol. I. p. 426, from the Cotton MSS. in the Brit. Mus. Galba X. fol. 60. It is but justice to the character of some of Tyndale’s adversaries to observe, that whilst the calamities which had befallen bishop Fisher and Sir Thomas More are sufficient to exempt them from any suspicion of being implicated in the treacherous design on Tyndale, the correspondence of Cromwell, and other contemporary documents in the British Museum, equally exonerate Henry VIII. Cromwell had sent one Thomas Tebold to the continent to gather information, and this man had several conversations with Philips; whose arrest the king was endeavoring to procure for his abuse of him, and whose coadjutor Tebold discovered to have been a monk, named Gabriel Donne. Mr.

Anderson’s researches have discovered a connection between this monk and bishop Gardiner; and that he was rewarded, at this very time, from the patronage of Vesey, bishop of Exeter, a bitter persecutor of the reformers. Anderson, ibid.

Ft95 Mr. Flegge’s letter is copied by Anderson. B. I. Sect.. 12. Vol. I. p. 429, from Cotton MSS. Galba, B. X. fol. 62.

Ft96 Foxe’s margin says, ‘By the lord Crumwell and others’; but his expression not long after comprehends an interval which could scarcely be less than six or seven months.

Ft97 Alkhen.

Ft98 On the 22nd of September; as appear from Flegge’s reply to Cromwell.

Ft99 That is, on Christmas eve, 1535, as appears from the fuller narrative in the first edition of Foxe.

Ft100 Anderson, B. I. §. 12. Vol. I. p. 433.

Ft101 In this edition, of which the Camb. Univ. Library contains a perfect copy, and Mr. Offor’s collection another copy, father is spelt faether; master, maester; stone, stoene; once, oones; worse, whorsse, etc.

Ft102 Foxe gives this date in his calendar.

Ft103 See its description in And. B. I. Sect. 13. Vol. I. p. 549. A copy of this edition is in the Bodleian.

Ft104 Park. Soc. edition of Cranmer’s Works, Vol. II. p. 344, Lett. 194; or Jenkyns’s Cranmer’s Remains, Vol. I. p. 197, Lett. 188.

Ft105 Ib. Lett. 197; or Jenkyns, Lett. 191.

Ft106 Bishop Latimer.

Fta1 Annals of the English Bible. B. 1. sec. 2. p. 65. of first ed.

Fta2 Dibdin, Typographical Antiquities, Vol. 3, p. 71.

Fta3 Styled in the prohibitory lists, ‘A. B. C. against the clergy.’

Fta4 A proclamation forbidding the king’s subjects ‘to bring into this realm, to sell, receive, take, or detain,’ any of a list of books comprehending all the above, and also ‘The Sum of Scripture’ mentioned in the next sentence, but not the Pathway, had been issued by Henry VIII. in 1529, under More’s influence. Anderson’s Annals, B. 1. Sect. 6. pp. 234-5.

Foxe’s Acts and Monuments, Vol. 4, pp. 676-9. Lond. 1837. There was again a royal proclamation, issued May 24,1530, with an appended list of prohibited books, which takes no notice of the Pathway.

Anderson’s Annals, pp. 257-9.

Fta5 The Confutacyon of Tyndale’s answere, made by Syr Thomas More, Knight, lord chancellor of Englonde. Prentyd at London, By Wyllyam Rastell, 1532, Cum privilegio. Preface to the Christian Reader, Sign.

Bb. 2.

Fta6 Anderson’s Annals of E. Bib. B. 1. sect. 2, p. 63. In the appendix to his second volume, Mr Anderson has given the public fac-similes of this wood-cut, as also of the first pages of the Prologue and translations; the Prologue being the first specimen extant of Tyndale’s composition, and the Translation the first extant of his efforts as a translator. For though the 4to Testament, with marginal glosses, was preceded in its issue from the press by the small 8vo edition, once forming part of the Harleian Library, and now in the Baptists’ Museum at Bristol, Mr A. has decisively proved that so much of the 4to as was printed at Cologne, was the first part of an entire English New Testament put into the press.

Fta7 The Prologue began as follows: — ‘I have here translated, brethren and sisters, most dear and tenderly beloved in Christ, the New Testament, for your spiritual edifying, consolation, and solace; exhorting instantly and beseeching those that are better seen in the tongues than I, and that have better gifts of grace, to interpret the sense of the Scripture, and meaning of the Spirit, than I, to consider and ponder my labor, and that with the spirit of meekness; and if they perceive in any places that I have not attained the very sense of the tongue, or meaning of the scripture, or have not given the right English word, that they put to their hands to amend it, remembering that so is their duty to do. For we have not received the gifts of God for ourselves only, or for to hide them; but for to bestow them unto the honoring ofGOD and Christ, and edifying of the congregation, which is the body of Christ. ‘The causes that moved me to translate, I thought better that other should imagine, than that I should rehearse them. Moreover I supposed it superfluous; for who is so blind, etc.’

Fta8 Other, i.e. or.

Fta9 Up to the date of 1532, no translations of either the old or new Testament, into their mother tongue, had been sent to Englishmen through the press, except Tyndale’s, so that his manner of speaking here makes it evident, that when he first published the Pathway, it was anonymously.

Fta10 In the Prologue this paragraph began as follows: ‘After it had pleased GOD to put in my mind, and also to give me grace to translate this fore-rehearsed New Testament into our English tongue, howsoever we have done it, I supposed it very necessary to put you,’ etc.

Fta11 In the Prologue the word is dispicions ; which appears, from several instances in sir Thomas More’s controversial works, to have been equivalent to disputations .

Fta12 At one. So Tyndale has translated Eijv eijrh>nhn in Acts 7:26; and his rendering has been continued in our authorised version. The same idiomatic expression occurs in our homilies; as in that for Good Friday, ‘Without payment God the Father would never be at one with us.’

Hence, as is well known, comes the verb atone .

Fta13 Tyndale has elsewhere informed his readers that he uses the word Testament, to express ‘An appointment made between God and man, and God’s promises.’ Table expounding certain words in Genesis .

Fta14 Danger. This word was used to signify subjection to an offended power. Thus bishop Fisher says, ‘What suppose ye that Luther would do, if he had the pope’s holiness in his danger?’

Fta15 Strength: strengthen.

Fta16 Prol. has domination .

Fta17 Knowledge: acknowledge.

Fta18 Prol., ‘righteous, living, and saved.’

Fta19 So in Prol. Day’s edition of the pathway has saith John 1.

Fta20 Prol. impossible for us .

Fta21 Instead of the last sentence, the Prologue had: ‘For the love that God hath to Christ, he loveth us, and not for our own sakes’.

Fta22 The style of a little later date would require that of should follow manner. Tyndale sometimes subjoins of, as in the last paragraph; but more frequently omits it.

Fta23 To utter, is continually used by Tyndale for, to detect, to make public or manifest, to bring out; of which last meaning we have still a relic in use, when a person is charged with uttering forged money. Thus Tyndale, translating e]kdhlov e[stai in 2 Timothy 3:9, says, ‘Their madness shall be uttered .’ And in Foxe’s Acts and Mon. Vol. 4, 227, he says, ‘Marian Morden was forced upon her oath to utter James Morden, her own brother, for teaching her the Pater-noster, Ave, and Creed in English.’ Whilst a little farther, meaning to express the same thing, he says, ‘John Clerke was forced by his oath to detect Richard Vulford for speaking against images.’

Fta24 Instead of he , Prol. has a justiciary .

Fta25 Prol. And so justifieth .

Fta26 Prol. therefore doth it .

Fta27 In our old writers this word means simply to condemn ; and does not define whether the condemnation be to hell, or to something very much less. Thus in an act of parliament, 11 Hen. 7. c. 19, respecting cushions or pillows stuffed with mixed materials, it is said, ‘unlawful corrupt stuffs’ may not be sold, ‘but utterly to be damned.’

Fta28 Instead of pardon , grace , Prol. has all grace .

Fta29 The next sentence is both in the Prologue and the Pathway; but in the former in a different place, being inserted between the words blood of Christ and There is a full , in the middle of the next page. Besides this difference, Day has is not felt , where Prol. has feeleth not .

Fta30 For which some imagine , Prol. has, some imagine them .

Fta31 The verb counterfeit is continually used by Tyndale for, to imitate , or copy , in a harmless sense.

Fta32 Lust is used by Tyndale for the wish or will , whether it be holy or unholy.

Fta33 Poison, i.e., poisonous; as the word is again used in the next page.

Fta34 Adultery.

Fta35 Prol. has, heart ; and do whatsoever .

Fta36 Prol. maketh the law ; man ’s wit , reason , and will , are so , etc .

Fta37 The text meant is probably Ephesians 5, Gi>nesqe ou+n mimhtai< tou~ Qeou~ ; which Tyndale has rendered, ‘Be ye counterfeiters of God,’ and where he might think, that by God is meant Christ, from the introduction of the name of Christ in a similar relation in the next clause.

Fta38 Wealth: welfare.

Fta39 Natural: ordinary, as being a partaker of the father’s nature.

Fta40 Room: place.

Fta41 In the Prol. the word is room .

Fta42 Corrosive, or caustic.

Fta43 Prol. warm any .

Fta44 Prol. As those blind, which are cured in the evangelion, could not see till Christ had given them sight; and deaf could not hear, till Christ had given them hearing.

Fta45 With these words the Prologue ends: the remaining marginal notes are consequently all of them from Day’s edition.

Fta46 Keep: take care. ‘Wymmen ne kepte of,’ i.e. Women took no care of, or, Women had no regard for. Hearne’s Glossary to Robt. of Gloucester’s Chronicle. And Wickliffe, Luke 10:40. ‘Lord, takist thou no kepe .’

Fta47 Ho: halt; come to a stop.

Fta48 The title only differs from that heading in not spelling the author’s name Tyndall, but Tyndale; as Day himself does, a few lines lower, in the same page. The text from Romans is not appended as a motto in Day, but is so placed in the title-page of Coplande’s ancient black-letter edition; which must be confessed however, to contain one palpable misprint, as 1536, the year of Tyndale’s death, is there made the date of his compiling this Treatise; a date contradictory to so many public documents, then recent and well known, that no editor could have meant to say it was then compiled by Tyndale.

Fta49 Annals of the English Bible. B. 1, sec. 4. pp. 139 and 518.

Fta50 Foxe’s Acts and Mon. Vol. 4, p. 667. Lond. ed. 1837.

Fta51 Ecclcs. Memorials, ch. 23, p. 254. Oxf. 1822.

Fta52 Foxe, ibid, pp. 689-93.

Fta53 Id. ibid. p. 694.

Fta54 Meaning the dungeon of his monastery.

Fta55 The list of books brought into England by Bayfield, in the last two years of his life, is given in the sentence which condemned him to the flames, and seems to comprehend nearly every book that had then been published either in Latin or English, on the side of the reformation. See the sentence in Foxe, Vol. 4, p. 685.

Fta56 More is here again a witness to the influence of Tyndale’s pen; for he says, ‘Tyndale’s books brought Bayfelde to burning.’ Preface to Conf. of Tyndale’s Ans. sign. Cc.

Fta57 Foxe’s Acts and Mon. Vol. 4, pp. 667-70, and the Proclamation itself, pp. 676-9. Also Anderson’s Annals of Eng. Bib., B. 1, sec. 6, Vol. 1, pp. 233-5.

Fta58 This letter of permission may be seen in Foxe, Vol. 4, p. 697.

Fta59 Foxe’s Acts and Mon., B. 11, Vol. 7, pp. 503-5. Also Anderson’s Annals of Eng. Bib., B. 1, sec. 7, Vol. 1, pp. 257-8; and Wilkins’ Concilia, Vol. 3. 737-42.

Mr. Anderson says that ‘The original document, closely written on eight skins of parchment, may still be seen in the library of Lambeth Palace.’

In the list of names appended to it by the notaries, as ‘then and there present,’ is found that of ‘Master Hugh Latimer,’ in consequence of which, Henry Wharton, the compiler of the Anglia sacra, charges Latimer with having ‘solemnly subscribed’ Archbishop Warham’s declaration, ‘that the publication of the scriptures in the vulgar tongue is not necessary to Christians.’ On this Mr. Anderson has observed, that no one subscribed this declaration but the notaries; and that Latimer gave undeniable evidence of his not assenting to the decision of the majority in that assembly, in a letter which be had the courage to address to the king, when circumstances had given him some reason to hope that Henry would bear with his faithfully, condemning their resolutions.

Fta60 Foxe, Vol. 4, pp. 698-9, and Anderson, pp. 331-3. Bainham, like Tewkesbury and Bayfield, was wearied and terrified into denying his religion and recanting; but, like them, he found mercy from the Lord, being ‘never quiet in mind and conscience, until the time he had uttered his fall to all his acquaintance, and asked God and all the world forgiveness.’ ‘He came the next Sunday to St Austin’s, with the New Testament in his hand, in English, and The Obedience of a Christian Man in his bosom; and stood up there before the people in his pew, declaring openly, with weeping tears, that he had denied God; and prayed all the people to forgive him, and to beware of his weakness, and not to do as he had done.’ After this he was strengthened, and bore the cruel death by fire; with remarkable courage. — Foxe, pp. 702-5.

Fta61 Foxe, Vol. 5, pp. 29-40.

Fta62 So Copland’s ed.: but in Day’s folio the word is trust . We shall find Tyndale again using the verb thirst , without subjoining either for , or after .

Fta63 It has been thought desirable again to distinguish the margins found in the oldest editions from those not known to occur earlier than in Day’s folio, by fixing the initials W.T. to the former, as probably the author’s own, and Ant. ed. To the latter, to mark that they also are not modern.

Fta64 Day reads, am I compelled.

Fta65 Abode: waited for. — The faithful companion has been supposed to mean John Frith; but Mr. Anderson observes, that he was at Cambridge, at the date implied, not having taken his degree there till December, 1525; and that he did not escape from Oxford to the continent till August or September, 1526. The person meant may more probably have been George Joy, whom More calls ‘Jaye the priest that is wedded now.’ — Pref. to Conf. n Fta66 Strasburgh.

Fta67 Jerome and Roye were Franciscan friars of the reformed order which took the name of Observants, of whose monastery at Greenwich they were both of them members. Several of the monks of that monastery took a prominent part in the great questions brought under debate in Henry’s reign. When he was on the eve of having his marriage with Catharine of Arragon dissolved, and was attending divine service in the chapel attached to the royal residence at Greenwich, friar Peto, the same who was confessor to Queen Mary, and made a cardinal, denounced heavy judgments against the king from the pulpit; and was justified aloud for so doing by Elstow, ‘a brother of Greenwich also.’ It may be supposed that this did not retard the dissolution of their monastery; and though Henry let them escape, at the time, with no heavier penalty than a reprimand from the privy council, they and all other Observants were shortly after banished the kingdom. Previous to the dissolution of the monasteries, such monks as could not conscientiously continue their required round of superstitious and idolatrous observances had no alternative but that of suffering, or else renouncing their source of maintenance, and making their escape to foreign lands, as Roye and Jerome had done.

Fta68 Mr. Anderson says: ‘After leaving Tyndale’s service, Roye had proceeded to Strasburgh, where he published his Dialogue between the Father and the Son about the end of 1526. Soon after this came out his Rede me , and be not wrothe , a satire on Wolsey and the monastic orders, frequently denounced under the name of The Burying of the Mass . It was first published in small 8vo, black letter, with a wood-cut of the cardinal’s coat of arms. Wolsey was so annoyed by it, that he spared neither pains nor expense to procure the copies, employing more than one emissary for the purpose. Hence its extreme rarity; a copy of it having been sold for as high a sum as sixteen or twenty guineas. It is reprinted, however, in the supplement to the Harleian Miscellany, by Park.’ — Annals of Eng. Bib., B. 1, sec. 4, Vol. 1, p. 136.

The Dialogue between the Father and the Son is mentioned in two short lists of prohibited books given by Foxe, between the dates of 1526 and 1529. The first of those lists is also copied by Strype, Eccles.

Mem. ch. 23, p. 165. In Park’s first supplementary volume, p. 3, the piece is described as ‘a dialogue, translated out of Latin into English, by friar Roye, against the mass; whose original author is unknown, but whose original and proper title was, Inter patrem Christianum et filium contumacem Dialogus Christianus .’

The rhymes made by Roye, on the burying of the mass, are likewise in the form of a dialogue, introduced by the following motto, — ‘Rede me, and be not wrothe; For I saye no thinge but trothe.’ Then commences a dialogue between the author and his ‘Little treatous’ (treatise), of which the first four stanzas may serve to show how he connects his two subjects, the cardinal and the mass, though they do not fully exhibit that railing which Tyndale thought it right to condemn. The Author:

Go forth, little treatise, nothing afraid, To the cardinal of York dedicate; And tho’ he threaten thee, be not dismayd, To publish his abominable estate:

For tho’ his power he doth elevate, Yet the season is now verily come, Ut inveniatur iniquitas ejus ad odium.

The Treatise:

O my author! how shall I be so bold Afore the Cardinal to show my face?

Seeing all the clergy with him doth hold, Also in favor of the king’s grace:

With furious sentence they will me chase, Forbidding any person to read me; Wherefore, my dear author, it cannot be.

The Author:

Thou knowest very well what his life is, Unto all people greatly detestable; He causeth many to do amiss, Thro’ his example abominable:

Wherefore it is no thing reprobable, To declare his mischief and whoredom, Ut inveniatur iniquitas ejus ad odium.

The Treatise:

Though his life of all people is hated, Yet in the Mass they put much confidence, Which throughout all the world is dilated, As a work of singular magnificence.

Priests also they have in reverence, With all other persons of the spiritualte.

Wherefore, my dear author, it cannot be.

The last stanza of this dialogue is — Blessed be they which are cursed of the Pope, And cursed are they whom he doth bless; Accursed are all they that have any hope, Either in his person, or else in his:

For of Almighty God accursed he is Per omnia saecula saeculorum, Ut inveniatur iniquitas ejus ad odium.

Then immediately follows ‘The Lamentation,’ which is succeeded by another dialogue, between two priests’ servants, Watkin and Jeffrey, in which Roye took care to introduce the praises of the city which then afforded him a temporary asylum, and of its ministers, as follows: — Jeffrey:

I would hear, marvelously fayne, In what place the Mass deceased?

Warkin:

In Strasburgh, that noble town, A city of most famous renown, Where the gospel is freely preached. etc. etc. — From Park’s reprint, in first supplementary volume to Harleian Miscell. 4to, London, 1812.

Fta69 It was not without good reason that Tyndale endeavored to mark thus distinctly, that he had no share in the composition of Roye’s satire; for the perils to which he was exposed had been increased by the prevalence of an opinion, that he was the real author of this cutting attack on Wolsey. Even what he now said was insufficient, for a while, to induce his enemies to acquit him of this charge. In the Dialogue of Sir Thomas More, which was written in 1528, and left the press in June, 1529, having alluded first to the New Testament, and then to the satire, this question is put: ‘But who made that second book ? Forsooth , quoth I , it appeareth not in the book ; for the book is put forth nameless , and was in the beginning reckoned to be made by Tyndale ; and whether it be so or not , we be not yet very sure . Howbeit since that time Tyndale hath put out , in his own name , another book , entitled Mammona ; and yet hath he , since then , put forth a worse also , named , The Obedience of a Christian Man . In the preface of his first book , called Mammona , he saith that one friar Hierome made the other book that we talk of , and that afterward he left him , and went unto Roye , who is , as I think ye know , another apostate .’ Such was More’s language then; but by the time that he came to publish his Supplication for Souls in Purgatory , his tone is altered respecting the authorship.

Enumerating the books in order, he then says: Sending forth Tyndale ’s translation of the New Testament — the well-spring of all their heresies . Then came , soon after , out in print the dialogue of friar Roye and friar Hierome , between the father and the son , against the sacrament of the altar , and the blasphemous book entitled The Burying of the Mass . Then came forth Tyndale ’s wicked book of Mammona , and after that his more wicked book of Obedience .’

Fta70 To improve: to reprove, to rebuke.

Fta71 If these latter sentences were dictated by Tyndale’s disapprobation of Roye’s manner of writing, the poor man met with still harder judgment from the parties he had unsparingly lashed. ‘In this year also (1531),’ says Foxe, ‘as we do understand by divers notes of old registers and otherwise, friar Roy was burned in Portugal; but what his examination, or articles, or cause of his death was, we can have no understanding; but what his doctrine was, it may be easily judged, from the testimonies which he left here in England.’ — Vol. 4, p. 696. Sir Thomas More has confirmed this, in the preface to his Confutation of Tyndale’s answer, published in 1532, where he says: ‘As Bayfield, another heretic, and late burned in Smithfield, told unto me, friar Roy made a meet end at last, and was burned in Portyngale.’

Fta72 When Tewkesbury was examined in 1529, before Tonstal, bishop of London, Nicholas West bishop of Ely, Longland bishop of Lincoln, and Clark bishop of Bath and Wells, they asked him what he thought of what Tyndale has here said. ‘Whereunto he answered and said, That he findeth no fault in it.’ — Foxe, Vol. 4, p. 690.

Fta73 Day omits and weeds .

Ftb1 Bill. For gra>mma in 5:6, the Vulgate has cautionem , and in 5:7, litteras ; and Wicliffe accordingly has caucion and lettris . Tyndale introduced the word bill , which remains in our authorized version, though now confined in its ordinary acceptance to a statement of monies due.

Ftb2 As the first part of the authoritative epitome of the papal law, the Corpus Juris Canonici , was arranged by Gratian under 101 heads, which he entitled distinctions , and each distinction was subdivided into sections, sometimes styled canons , and sometimes capitula ; the schoolmen made a similar arrangement in their systems of theology, giving to their affirmations of various doctrines, more or less disputable, the title of distinctions .

Ftb3 The list of ‘great errors and pestilent heresies’ collected from this treatise by archbishop Warham, and his brother commissioners, as mentioned in the introductory notice, begins with this, as its Art. 1, ‘Faith only Justifieth.’ To which Foxe appends the following remark: ‘This article being a principle of the scripture, and the ground of our salvation, is plain enough by St Paul, and the whole body of scripture; neither can any make this a heresy, but they must make St Paul a heretic, and show themselves enemies unto the promises of grace, and to the cross of Christ.’

When Tewkesbury was examined by Tonstal and three other bishops in April 1529, as mentioned before, they demanded of him, What he thought of this article? To which he replied, ‘That if he should look to deserve heaven by works, he should do wickedly; for works follow faith; and Christ redeemed us all, with the merits of his passion.’ Foxe, Vol. 4, p. 690.

Ftb4 Art. 2, of alleged heresies and errors, was, ‘The law maketh us to hate God, because we be born under the power of the devil.’ Art.. 3, ‘It is impossible for us to consent to the will of God.’ Art. 4, ‘The law requireth impossible things of us.’ On these articles Foxe only remarks: ‘I beseech thee indifferently to read the places, and then to judge.’ Vol. 5, p. 570-1. Tewkesbury’s examiners had questioned him as to what he held respecting this same paragraph in Tyndale. To the first question, whether the author was right in saying, ‘The devil holdeth our hearts so hard that it is impossible for us to consent unto God’s law?’ he answered, ‘That he found no fault in it.’ To the next question, which turned on Art. 4, he answered, ‘That the law of God doth command that thou shalt loveGOD above all things, and thy neighbor as thyself, which never man could do: and in that he doth find no fault in his conscience.’ Id. Vol. 4, p. 690.

Ftb5 So C.’s ed. In D. the is omitted.

Ftb6 Or , C. Yer , i.e. ere, D.

Ftb7 So D. It is it lie, verily. C.

Ftb8 So C., but D. has the .

Ftb9 So C., but D. has at bate .

Ftb10 In modern language, Detect the poison that is in me, and condemn me.

Ftb11 Soking: absorbing and consuming the strength.

Ftb12 Abhorreth: loatheth; but here used in a neuter sense.

Ftb13 So D.; but C. has, slibbersause only. Mr Russell cites an old satire amongst papers printed abroad, he says, without name, place, or date, but which he thinks may be ascribed to Bale, and in which the same words occur, but are spelt swyber , swashe .

Ftb14 That is, faith.

Ftb15 So C, but Day has as instead of when .

Ftb16 Art. 5 of alleged errors and heresies, charged Tyndale with affirming that ‘The Spirit of God turneth us and our nature, that we do good as naturally as a tree doth bring forth fruit:’ on which Foxe only remarks, ‘The place is this.’ Tewkesbury’s examiners demanded what he thought of Tyndale’s, saying, ‘That as the good tree bringeth forth fruit, so there is no law put to him that believeth and is justified through faith?’

And the record of his reply is, ‘To that he answered, and said, He findeth no ill in it.’

Ftb17 C. fadeth as ; Day has seldom bear flowers ; but Hans Luft’s 4to ed. of May 8, 1528, and a later edition by Wm. Hill, both in possession of G.

Offor, Esq., contain the evidently more correct reading given in the text.

Ftb18 Knowledge: acknowledge.

Ftb19 Curious, i.e. fastidious.

Ftb20 So C.; Day has self instead of same .

Ftb21 Heresies and errors charged against Tyndale, Art. 6. ‘Works do only declare to thee that thou art justified.’ Foxes remark thereon is: ‘If Tyndale says that works do only declare our justification, he doth not thereby destroy good works; but only sheweth the right use and office of good works to be nothing to merit our justification, but rather to testify a lively faith, which only justifieth us.

The article is plain by the scripture and St Paul.’ Vol. 5, p. 571.

Ftb22 So C.’s edition, but Day in which what profit is there ?

Ftb23 In C. but by works , which works must also come of pure love , without looking , etc .

Ftb24 When Tewkesbury was asked what he thought of this, he replied, ‘It is truth.’ Foxe, 4, p. 691.

Ftb25 Heresies and errors: Art. 7 ‘Christ with all his works did not deserve heaven.’ Foxe, ‘Read the place.’ It is indeed obvious, when the place is read , that the artifice of the charge consisted in stopping short with the word ‘heaven.’

The same clause was cited by Tewkesbury’s examiners, and the minute of his reply is, ‘To that he answered, that the text is true as it lieth, and he findeth no fault in it.’ Foxe, ibid.

Ftb26 So C.; but in Day unpossible .

Ftb27 So D.; but C. lever .

Ftb28 Day’s edition inserts there .

Ftb29 Heresies and errors; Art. 8 ‘Labouring by good works to come to heaven, thou shamest Christ’s blood.’ To this Foxe is again content with replying, ‘Read the place;’ viz. from ‘If thou wouldest obtain’ to ‘heirs already.’

Ftb30 C. omits in .

Ftb31 So C.; D. has, in earnest.

Ftb32 C. skace; D. scace.

Ftb33 Arts. 9 and 10 of the heresies and errors, with which Tyndale was charged, are founded on this paragraph. The first is thus expressed: ‘Saints in heaven cannot help us there.’ And Foxe’s remark upon it is: ‘Whether saints can help us into heaven, see the scripture; and mark well the office of the Son of God, our only Savior and Redeemer, and thou shalt not need to seek any farther.’ To Art. 10 he only says, ‘Read the place.’ Foxe, 5. 572.

Tewkesbury’s examiners are stated to have asked him what he thought of Tyndale’s saying, ‘Peter and Paul, and saints that be dead, are not our friends, but their friends whom they did help when they were alive.’

The minute of Tewkesbury’s reply is, ‘To that he said, he findeth no ill in it.’ Id. 4. 691. In Vol. 5. 572, the clause is quoted agreeably with our text.

Ftb34 Mattereth.

Ftb35 So C.; but D. omits of .

Ftb36 C. heape .

Ftb37 So C,.; but D. vantage .

Ftb38 A supposition carelessly formed and penned by Fuller, that Tyndale could only translate the scriptures from the Latin, eventually led others to believe that he was unacquainted with Hebrew; whereas the sentence above contains, in itself, sufficient evidence that Tyndale was not barely acquainted with Hebrew, but felt himself sufficiently master of that language to form an independent opinion, as to the proper solution of a question which has perplexed very eminent Hebrew scholars. The word mammon occurs in scripture but four times, viz. in Matthew 6:24, and in Luke 16:9,11, and 13. It stands there as a word foreign to the Greek language, and yet incorporated into the Greek text. When we add that it does not occur in the old testament; the assertion is equivalent to saying, that it is no where extant in the genuine, pure, Hebrew tongue. And yet we see that Tyndale has ventured to declare that it is a Hebrew word; because he could perceive that from hamon , ˆwmh , the analogy of Hebrew grammar would authorize the formation of mahamon, ˆwmhm ; and that by dageshing the second m , to make up for the omitted h , we should arrive at ˆwMm mammon. Augustine had said that mammon was reported to be the Hebrew name for riches. ‘Mammona,’ says he, ‘apud Hebraeos divitiae appellari dicuntur.

Convenit et Punicum nomen: nam lucrum Punice Mammon dicitur.’ De Serm. Dom. Lib. 2. On the other hand, Jerome is said by Leigh, Critica Sacra, in 5 Mamwna~ , to have declared it to be derived from ˆmf to hide; from which indeed comes ˆwmfm a treasure. But m is no servile, and could not; therefore disappear. It is not till we come to modern lexicographers, who have examined such questions with more sources of information than earlier writers possessed, that we find Schleusner, after citing various treatises and authorities, venturing to say what he does not seem to have known that Tyndale had said before: ‘Rectius fortasse derivatur a voce ˆwmj , quae multitudinem, abundantiam et copiam significat.’ Lex. Gr. Lat. in Nov. Test.

But though Tyndale’s venturing upon this affirmation respecting the origin of the word Mamwna~ or Mammwna~ , shews him to have felt at home in Hebrew, it may possibly still be thought to belong to one of those languages which became vernacular with the Jews after the captivity, rather than to the Hebrew. It is certain that in Chaldee, which may not improperly be termed the intermediate tongue between the Hebrew and the Syriac, the intermediate form of mammon, ˆwMm occurs as the equivalent to riches in the Targum of Onkelos on Exodus 18:21, and 21:30; and in that of Jonathan on Judges 5:9, as well as elsewhere: whilst in the Syriac Bible we not only find the word, identical in its form with Mamwna~ , in those places where, as in our English Bibles, it might have been inserted as a mere literal copy of the word in the original, but we find it also used by the Syriac translator as the fittest word, in his own tongue, to represent rKk , the price of satisfaction, in Exodus 21:30, where the English version has ‘a sum of money.’

Ftb39 Depart; divide.

Ftb40 So C., but D. has, which beguile men .

Ftb41 So C.: D. has, do say .

Ftb42 A phrase equivalent to mistresses , as that word has been used.

Ftb43 Soyl: solve. Sir Thomas More, having quoted Tyndale as saying, ‘I would solve this argument after an Oxford fashion, with Concedo consequentiam et consequens’, replies, ‘I will myself soyle it, with Nego consequentiam et consequens.’ Confutation of Tyndale’s Answer.

Ftb44 Tewkesbury’s examiners asked what he thought of this. He answered, ‘That the text of the book is true.’

Ftb45 In C. Item.

Ftb46 In Tyndale’s time, when the council of Trent had not yet been assembled, the alleged power of the church to grant pardons or indulgences, out of a supposed treasure of merits at its disposal, ‘had no other foundation,’ says Father Sarpi, in his celebrated History of the Council of Trent, ‘than the bull of Clement VI. made for the jubilee of 1350.’ Hist. del Conc. Tridentino, p. 6. Edit. by Ant. de Dominis, Abp. of Spalatro. Lond. MDCXIX.

This bull is incorporated into the papal law; and the portion of it relating to the alleged treasure, out of which pardons were sold, is as follows: Non enim corruptibilibus auro et argento, sed sui ipsius, agni incontaminati et immaculati, precioso sanguine nos redemit; quem in ara crucis innocens immolatus, non guttam sanguinis modicam, quae tamen propter unionem ad verbum pro redemptione totius humani generis suffecisset, sed copiose velut quoddam profluvium noscitur effudisse, ita ut a planta pedis usque ad verticem capitis nulla sanitas inveniretur in ipso. Quantum ergo exinde, ut nec supervacua, inanis, aut superflua tantae effusionis miseratio redderetur, thesaurum militanti ecclesiae acquisivit, volens suis thesaurizare filiis Pater, ut sic sit infinitus thesaurus hominibus, quo qui usi sint, Dei amicitiae participes sunt effecti. Quem quidem thesaurum non in sudario repositum, non in agro absconditum, sed per beatum Petrum coeli clavigerum ejusque successores, suos in terris vicarios, commisit fidelibus salubriter dispensandum; et propriis et rationalibus causis, nunc pro totali, nunc pro partiali remissione poenae temporalis pro peccatis debitae, tam generaliter quam specialiter (prout cum Deo expedire cognoscerent) vere poenitentibus et confessis misericorditer applicandum. Ad cujus quidem thesauri cumulum beatae Dei genitricis, omniumque electorum a primo justo usque ad ultimum merita adminiculum praestare noscuntur: de cujus consumptione seu minutione non est aliquatenus somniandum, tam propter infinita Christi (ut praedictum est) merita, quam pro eo, quod quanto plures ex ejus applicatione trahuntur ad justitiam, tanto magis accessit ipsorum cumulus meritorum. Quod felicis recordationis Bonifacius papa VIII., praedecessor noster, pie (sicut indubie credimus) considerans — inconsumptibilem thesaurum hujusmodi pro excitanda et remuneranda devotione fidelium voluit aperire; decernens de fratrum suorum concilio, ut omnes qui in anno a nat. Dom. MCCC., et quolibet centesimo anno ex tunc secuturo ad dictorum apostolorum basilicas de urbe accederent reverenter, ipsasque si Romani ad minus 30, si vero peregrini aut forenses fuerint 15 diebus, continuis vel interpolatis, saltem semel in die, dum tamen vere poenitentes, et confessi existerent, personaliter visitarent, suorum omnium obtinerent plenissimam veniam peccatorum. Corpus Juris Canonici. Extrav. Commun. Lib. 5. Titul. 9, cap. 2. Unigenitus. Ed.

Lugduni MDCXXII. cum licentia.

Ftb47 In earnest, i.e. as an earnest or pledge.

Ftb48 From this clause is formed Art. 11 of alleged heresies. ‘All flesh is in bondage of sin, and cannot but sin.’ Foxe’s reply is, ‘This article is evident enough of itself, confirmed by the scripture, and needeth no allegations.’ 5, p. 572.

Ftb49 So Day: in C. us is omitted.

Ftb50 So C.: in D. that it omitted.

Ftb51 So C.: in D. such is omitted here.

Ftb52 Art. 12 of the heresies and errors charged against Tyndale is composed of this sentence. Foxe says in reply, ‘Read the place.’ He then quotes Tyndale from the words ‘A physician,’ to the close of the condemned sentence, attaching to it this note: ‘The believing man, standing upon the certainty of God’s promise, may assure himself of his salvation, as truly as Christ himself is saved; and he can no more than Christ himself be damned: and although the scripture doth not use this phrase of speaking, yet it importeth no less in effect, by reason of the verity of God’s promise, which impossible it is to fail.’

Ftb53 Jest, or gest: not meaning a tale to be laughed at, but some fact or exploit. A volume of superstitious narratives entitled, ‘Ex Gestis Romanorum,’ was a very popular book in Tyndale’s day.

Ftb54 So D.: in C. therefore is wanting.

Ftb55 To form their thirteenth charge of heresy or error, the examining commissioners represented Tyndale as here saying, ‘The commandments be given us, not to do them, but to know our damnation, and to call for mercy of God.’ Foxe only replies, ‘Read the place;’ and having quoted it, he attaches to it this note: ‘This article is falsely wrested out of these words; which do not say that we should not do the commandments, but that we cannot do them.’

Ftb56 Duty, i.e. due. Give to every man his duty. Romans 13:7. Tyndale’s version.

Ftb57 So D.: in C. it is yea .

Ftb58 Tewkesbury was examined as to what he thought of this clause; and the record of his examination says: ‘To that he answered, thinking it good enough.’

Ftb59 Compare this word as it stands here, and in the first sentence of Tyndale’s Address to the Reader.

Ftb60 The passage beginning, ‘We cannot love,’ and ending with ‘Cain,’ was urged upon Tewkesbury; and the record says, ‘To that he answered, and thinketh it good and plain enough.’

Ftb61 Promise, or pledge to be credited. The phrase, fetters of credence , is an instance of a similar use of the word.

Ftb62 Superarrogancy, exceeding arrogancy.

Ftb63 So C.: in D. it is the .

Ftb64 So C.; D. omits, not . He .

Ftb65 Tewkesbury’s examiners asked him if this were right. ‘To that he answered, It is true, as it is in the book.’ Foxe, 4. 691.

Ftb66 The above clause supplied Art. 14 of the list of alleged heresies and errors, and was one of the subjects on which Tewkesbury was examined, to afford matter of condemnation against him. The allegation of error has only induced Foxe to give his reader the passage: and Tewkesbury owned it for a truth.

Ftb67 By “the two St Mary days” are meant the festival of the Virgin Mary’s conception, observed by the church of Rome on the 5th Dec., and that of her purification, observed Feb. 2. The observance of the first arose out of a legend which assumed to tell when she was born, and consequently to fix the time when she was conceived. From accepting this legend, an advance was made in the 12th century to setting apart a day of rejoicing for her conception. And when the reputation of the famous schoolmen, Duns Scotus and Thomas Aquinas, had divided nearly the whole ecclesiastical body of western Christendom into disputants about their respective merits; the Scotists counted it their master’s chief honor, that he had taught that the virgin, like her divine Son, was conceived without spot of sin, whilst the Thomists, or disciples of Aquinas, were fain to oppose this notion, as evidently irreconcileable with his language. The former accordingly called it the Feast of the Immaculate Conception; and its observance was henceforward kept with the more zeal, as serving to call out manifestations of attachment to one or other of the two great parties into which the church of Rome is still divided on this subject.

The other St Mary’s day, as Tyndale here calls it, has its appropriate collect, substitute for an epistle, and gospel, in the liturgy of the church of England; where it is headed, ‘The Presentation of Christ in the Temple, commonly called, the Purification of Saint Mary the Virgin.’

Its day of observance is obviously determined by the interval fixed upon in the divine law between the birth of a man-child and the purification of its mother, ( Leviticus 12:2-4); and its title refers to the oldest origin of its observance. ‘That which is commonly called the Purification of the Virgin Mary, or Candlemas Day,’ went at first among the Greeks by the name of JUpapanth< , which denotes the meeting of the Lord by Simeon in the temple, in commemoration of which occurrence it was first made a festival in the church; some say in the time of Justin the emperor; others in the time of his successor Justinian, A.D. 542. Bingham’s Orig. Eccles. B. 20, ch. 8, § 5. Vol. 7, p. 169. London, 1840.

Ftb68 By halving the interval between Christmas and Candlemas, we are brought to a festival long allowed by the church of Rome, as a part of the licensed saturnalia with which it accommodated its adherents in the winter season. ‘On the 14th of January,’ says Mr Fosbroke, ‘was the Feast of Asses, intended to represent the flight of the Virgin Mary into Egypt. A girl, seated upon an ass, elegantly trapped, and holding a child, was led in procession to the church, and placed upon the ass at the gospel side of the altar. Kyrie, the Gloria, Creed, etc., were then chaunted, and concluded with Hinham ,” (in imitation of the creature’s bray). ‘At the end of the service, the priest, turning to the people, instead of dismissing them, (with the usual words) said three times, Hinham; to which they replied, Hinham, Hinham, Hinham.’ British Monachism, ch. 5, p. 48. ed. 3, 1843.

Fosbroke further refers to Ducange, 5 Festum Asinorum. The people at this festival apostrophised the ass as Sire Ane. This therefore was the saint of Tyndale’s sarcastic allusion; and it would seem as if they who were ‘so mad’ must needs have a Thursday for their fast, that every thing connected with this strange superstition might be at variance with the more solemn usages of their church, whose chosen days for fasting are Wednesday and Friday.

Ftb69 Cast: calculate.

Ftb70 Tyndale has defined testament to mean, ‘an appointment made between God and man, and God’s promises.’ Table expounding certain words in Genesis.

Ftb71 The former part of this paragraph was counted amongst Tyndale’s heresies or errors, (Art. 15) by the royal commissioners. On this Foxe observes, ‘The place biddeth us put our trust in Christ only, and not in poor men’s prayers; and so doth the scripture likewise, and yet no heresy therein.’

Ftb72 This sentence forms Art. 16 of the heresies and errors charged against Tyndale. Foxe in reply does but repeat the words, and annex to the condemned sentence that which follows it.

Ftb73 So Day: C.’s edition reads, Neither can it either add to the law of God or minish.

Ftb74 This forms Art. 19 of heresies and errors. Foxe, in reply, does but give the whole sentence.

Ftb75 Into such a narrow compass has the Greek word jElehmosu>nh shrunk, through the gradations of almosine, almosie, almesse.

Ftb76 Art. 18 of heresies and errors: ‘Every man is lord of another man’s goods.’ Foxe, in reply, subjoins Tyndale’s next sentence; and further observes, in a note: ‘This place giveth to none any propriety [property] of another man’s goods, but only by way of Christian communion.’ The same clause was urged against Tewkesbury, who answered: ‘What law can be better than that? for it is plainly meant there.’ Foxe, 5. 574, and 4. 691.

Ftb77 Art. 17 of heresies and errors: ‘A good deed done, and not of fervent charity, as Christ’s was, is sin.’ Foxe says, ‘This place tendeth to no such meaning as is in the article; but only sheweth our good deeds to be imperfect. Id. 5. 574.

Ftb78 See p. 86.

Ftb79 So Day. In C. and serve himself is wanting.

Ftb80 The last clause was urged against Tewkesbury. The minute of proceedings says, ‘To that he answered and said, It is plain enough.’

Ftb81 So C., but D. has, bound to them and have wherewith . And, like the an of some old writers, is here equivalent to if .

Ftb82 The commissioners for the examination of Tyndale’s works gathered from the above passage Art. 20 of the heresies or errors with which they charged him, and expressed it thus: ‘The worst Turk living hath as much right to my goods, at his needs, as my household or mine own self.’ Foxe says in reply, ‘Read and mark well the place;’ which he then copies, and adds in a note, ‘Lo! reader, how peevishly this place is wrested! First, here is no mention made of any Turk. Secondly, this place, speaking of an infidel, meaneth of such Christians as forsake their own households. Thirdly, by his right in thy goods, he meaneth no propriety that he hath to claim; but only to put thee in remembrance of thy Christian duty, what to give.’ Foxe, 5, p. 574.

Ftb83 Tewkesbury was examined as to what he thought of this paragraph; and the minute of proceeding says: ‘Here he answereth that he findeth no fault throughout all the book; but that all the book is good, and it hath given him great comfort and light to his conscience.’ Id. 4, p. 692.

Ftb84 Art. 22. ‘There is no work better than another to please God: to pour water, to wash dishes, to be a sourer [cobbler], or an apostle, all is one; to wash dishes and to preach is all one, as touching the deed, to please God.’ In reply to the charge thus stated, Foxe says, ‘The words of Tyndale be these:’ and then follows a quotation, extending from ‘as pertaining,’ to ‘trust in Christ;’ to which he subjoins the following remark in a note: ‘The words of Tyndale sufficiently discharge the article of all heresy, if they be well weighed. The meaning whereof is this, that all our acceptation with God standeth only upon our faith in Christ, and upon no work nor office. Cornelius, the soldier, believing in Christ, is as well justified before God as the apostle or preacher; so that there is no rejoicing now either in work or office, but only in our faith in Christ, which only justifieth us before God.’ Tewkesbury was examined on the same point; and ‘To that he answered, saying, It is a plain text, and as for pleasing God it is all one.’ Foxe, 5. 575, and 4. 691.

Ftb85 The phrase evidently means deceive .

Ftb86 Thy due.

Ftb87 A high shoe, cut open for some way down the front, was one, of the marks of having vowed a pilgrimage. Fosbroke, Brit. Mon.

Ftb88 Art. 23 of alleged errors and heresies is, ‘Ceremonies of the church have brought the world from God.’ Foxe’s reply is, ‘Read the place of Tyndale.’

Ftb89 “I am the voyce of a cryar in the wildernes,” John 1:23. Tyndale’s version.

Ftb90 Matthew 16:23. ‘Thou perceivest not godly things, but worldly things.’ Tyndale’s version.

Ftb91 Tewkesbury, being questioned as to this clause, replied, ‘It; is true, and the text is plain enough.’

Ftb92 Art. 24. ‘Beware of good intents: they are damned of God.’ Art. 25. ‘See thou do nothing but that God biddeth thee.’ List of errors and heresies charged upon Tyndale. Against these charges Foxe makes no other defense for Tyndale, than giving his words, from ‘Beware of thy good intent,’ to ‘promise thee.’ And when Tewkesbury was questioned on this last sentence, the minute of his reply says, ‘He answered, that he thinketh it good, by his troth.’

Ftb93 Art. 26. ‘Churches are for preaching only, and not as they be used now.’ Foxe’s reply, ‘This article containeth neither error nor heresy; but is plain enough of itself to all them that have their minds exercised in the scriptures of God.’ By the words ‘not as they be used now,’ Foxe and his contemporaries would, doubtless, understand Tyndale to mean, not for processions of priests and monks, carrying tapers, and chaunting Latin litanies.

Ftb94 Art. 27. ‘To worship God, otherwise than to believe that he is just and true in his promise, is to make God an idol.’ Foxe, ‘Read the words of Tyndale.’ The record of Tewkesbury’s examinations says he was asked what he held of this: ‘So God is honored on all sides, in that we count him righteous in all his laws and ordinances: and to worship him otherwise than so, it is idolatry.’ ‘To that he answered, ‘That it pleaseth him well.’

Ftb95 After discussing the question in some sentences, Aquinas comes to the conclusion, that as theology is the science which treats of God, he can allow that its subject is God. Summ. Theolog. Quaest. 1, Art. 7.

Ftb96 Duns’ man: a follower of Duns Scotus.

Ftb97 So C., in D. it is, the spirit of Aristotle ’s Ethics .

Ftb98 So C., in D. it is the .

Ftb99 ‘Of his fullness have all we received, even favor for favor.’ Tynd. vers.

Ftb100 ‘The wind bloweth where it listeth, and thou hearest his sound; but thou canst not tell whence he cometh, and whither he goeth.’ Tynd. vers.

Ftb101 So Tynd. vers.; but Auth. vers. sayings .

Ftb102 So C.; Day omits it .

Ftb103 So C.; in D. that .

Ftb104 C. has pilde ; D. peelde ; which are respectively piled and peeled . The former word would signify piled up or heaped up : the latter, under a slightly different form of spelling, pilled , has been shewn by Mr Russell to mean bald ; so that Tyndale would use here nearly the same metaphor as when he speaks, a little farther on, of ‘a bald ceremony.’

In Leviticus 13:40, where king James’s translators have put into the text, ‘whose hair is fallen off his head,’ they have said in the margin, that the Hebrew has ‘head is pilled ;’ and the same Hebrew verb frm is rendered by them in Isaiah 18:2,7 peeled .

Ftb105 So C.; in D. what and is that are wanting.

Ftb106 Religion, i.e. monastic order.

Ftb107 So C.; D. has the instead of that .

Ftb108 Cheap was anciently used for to bargain, and good-cheap signified well bargained. It occurs in our authorised version of the Apocrypha, Esdras 16:21, ‘Victuals shall be so good cheap upon earth,’ etc.

Ftb109 In confirmation of what is here stated, the reader is referred to devotional treatises still printed and circulated amongst them. The Funiculus Triplex: or ‘The Indulgences of the Cord of St Francis.’ By the R. F. Francis Walsh, L. J. etc. Dublin, printed by R. Grace,3, Mary Street, (without date, but evidently very recent,) is a little book of pages, describing various easy ways of obtaining remission of sins, if the person desirous of obtaining it will but wear about his person ‘a cord, whether of hemp, flax, or wool,’ ‘white, light, gray, or dark,’ ‘on their undermost garment,’ procured from a friar, duly authorized to keep such cords, and to enrol the wearer’s name in the confraternity of the Cord of St Francis, pp. 19-21. Whilst to those who thus become ‘brethren or sisters of the cord,’ assurance is given in the name of pope John XXII. that they may have, ‘for kissing devoutly the habit of the Friars Minors, five years and so many quarantins of indulgence.’ And, (on the authority of popes Clement IV., Nicholas IV., Urban V., and Leo X.) ‘For being buried in the habit of St Francis, plenary indulgence,’ p. 77; or by grant from pope Paul V., ‘For hearing the first mass of a new-made priest, if they confess and receive, plenary indulgence,’ p. 75. A similar little book of 108 pages, entitled, ‘A Short Treatise of the Antiquity, Institution, Excellency, Indulgences, Privileges, etc. of the most famous and ancient Confraternity of our Blessed Lady of Mount Carmel, commonly called the Scapular, etc.

Dublin, printed for the Confraternity, 1831;’ promises to those who will wear a scapular (or small shawl), ‘which must be made of cloth, serge, or other stuff, and not of silk, though it may be lined with silk, or embroidered with gold or silver,’ (p. 56) that ‘he that dieth invested with this habit shall not suffer eternal fire,’ p. 44.

Ftb110 So D.; C. has lever , the comparative of the old word lief .

Ftb111 Art. 28. ‘Pharaoh had no power to let the people depart at God’s pleasure.’ Art. 29. ‘Our prelates, in sin, say they have power.’ List of heresies and errors. Foxe’s reply, ‘Read the place out of the which these two articles are gathered.’

Ftb112 So C.: in D. proved .

Ftb113 Tewkesbury’s examiners said to him: ‘Tyndale saith, The sects of St Francis and St Dominic, and others, be damnable. To that he answered and said, St Paul repugneth against them.’ Foxe, 4, p. 691.

Ftb114 This summary, but without the heading, is prefixed to the treatise in Day’s folio, but stands as here in C.’s edition.

Ftb115 This seeming apology for the printer’s negligence is left out by Day, but was reasonably attached to Coplando’s edition, in which the errors of the press are countless. The words as between Moses and Elias , but in rebuke and shame , are not however in C.’s edition, but are found in the corresponding apology attached to the 8vo. ed. by Hans Luff, Malborowe, of May 8, 1528.

Ftc1 By an error in writing, which the editor did not perceive till the sheet was struck off, he has said in p. 31, 1. 14: ‘The Obedience preceded the Wicked Mammon,’ where he intended to affirm the reverse.

Ftc2 Marburg is spelt Marborch , but more frequently Marlborow in books printed by Hans Luft for the English market, and sometimes Marlborough , as if the person who dictated this spelling meant to translate burg or berg for English readers.

Ftc3 Latimer’s Sermons, Vol. 2, p. 52, Park. Soc. ed., and Foxe’s Acts and Mon. under date of 1531, Vol. 4, p. 642.

Ftc4 Hans Luft prints it the ; but Day thee .

Ftc5 As this treatise was written before the close of 1527, this sentence cannot refer to the royal proclamation of the 21st Hen. VIII. given in Foxe, under the date of 1531, but really published before the end of March, 1530. (See Anderson’s Annals, B. 1, sect. 6, p. 234-5.) But though the issuing of that proclamation was the first measure which subjected the possessors of the word of God to punishment by the civil magistrate, under such charges as Tyndale has here described, he had sufficient reason for charging the Christian reader not to be discouraged by the peril of being thus punished. For in 1527 Tyndale could not but have read the king’s reply to Luther; in the preface to which Henry told ‘his dearly beloved people,’ that ‘with the deliberate advice of his chancellor, Cardinal Wolsey, he had determined that [Tyndale’s] untrue translations [of the scriptures] should be burned, with farther sharp correction and punishment against the keepers and readers of the same.’

Ftc6 In saying this, Tyndale was quite borne out by various public documents, which had issued at different times from those different authorities to which persons living under the jurisdiction of the church of Rome were amenable. The earliest canon prohibiting the laity from possessing the word of God in their native tongue is believed to be that enacted by a council held at Toulouse, in 1229, a little more than years before Wicliffe translated the scriptures for our fathers. Its words are these: — Prohibemus etiam, ne libros Veteris Testamenti aut Novi laici permittantur habere; nisi forte psalterium vel breviarium pro divinis officiis, aut horas Beatae Mariae, aliquis ex devotione habere velit. Sed ne praemissos libros habeant in vulgari translatos arctissime inhibemus.

Conc. Tolos. Anº. 1229. de inquirendis haereticis, deque aliis Ecclesiasticae disciplinae capitibus celebratum. Cap. 14. Tom. 23, p. 197. Labb. Conc. Venetiis, 1779; and also Harduini Acta Conc.

Parisiis, 1714. Tom. 7, p. 178.

In our own country, the like prohibition was enforced with especial threats in a constitution issued by archbishop Arundel, which said: ‘We decree and ordain that no man hereafter by his own authority translate any text of the Scripture into English, by way of a book, libel, or treatise; and that no man read any such book, libel, or treatise, now lately set forth in the time of John Wicliffe, or since, or hereafter to be set forth, in part or in whole, privily or apertly, upon pain of greater excommunication, until the said translation be allowed by the ordinary of the place, or, if the case so require, by the council provincial. He that shall do contrary to this shall likewise be punished as a favorer of error and heresy.’ Foxe’s Acts and Mon. under date of 1409. It need scarcely be added, that no English translation had been so allowed. Lastly, Cuthbert Tonstal had issued an injunction in October 1526, as bishop of London, in which, without naming Tyndale, he had described his translation of the New Testament ‘imprinted some with glosses, and some without, [as] containing in the English tongue pestiferous and most pernicious poison, which truly, without it be speedily foreseen, will contaminate and infect the flock committed unto us with most deadly poison and heresy, to the grievous peril and danger of the souls committed to our charge and the offense of God’s divine majesty.’

Having given this description of the versions without glosses, or the plain word of God, as well as of that with glosses, he proceeds to enjoin his officers to require all persons to surrender their copies of any translation of the New Testament into the English tongue under pain of excommunication — Tonstal’s injunction is given in Foxe, among details belonging to 1531; and in Anderson, B. 1, sect. 3. Vol. 1, p. 118, first edition.

Ftc7 Fear: terrify.

Ftc8 So H. Lull; D. has is .

Ftc9 So D. Luff has save .

Ftc10 Meek: make meek.

Ftc11 So Day. H. L. has space .

Ftc12 One of the oldest monuments of our national history which has come down to us, exclusive of what is contained in the literature of our Roman conquerors, is the epistle of Gildas the Briton, who lived in the latter part of the fifth century. In this epistle, after a brief description of Britain and summary of its history from the Roman invasion to the forty-fourth year after the admission of the Saxons, he proceeds to address the ruling chiefs, charging them with bringing the wrath of God upon the Britons by their crimes. He then turns to the inferior rulers, and lastly to the clergy, of whom he says: Sacerdotes habet Britannia, sed insipientes; quam plurimos ministros, sed impudentes; clericos, sed raptores sub dolos; pastores, ut dicuntur, sed occisioni animarum lupos paratos, quippe non commoda plebi providentes, sed proprii plenitudinem ventris quaerentes; ecclesiae domus habentes, sed turpis lucri gratia eas adeuntes; populos docentes, sed praebendo pessima exempla, vitia, malosque mores. — Gildae, cui cognomentum est Sapientis, de excidio et conquestu Britanniae, ac flebili castigatione, in reges, principes, et sacerdotes epistola. Ed. Joh. Josselinus, Londini. J.

Daius excudit. 1568.

Ftc13 ‘Another sort of men, who were anciently accused and condemned as sacrilegious persons, were those whom they commonly called Traditors, for delivering up their bibles and other sacred utensils of the church to the heathen to be burnt, in the time of the Diocletian persecution. The Donatists frequently, but falsely, objected this name to Caecilian, bishop of Carthage, and those that ordained him, that they were Traditors: upon which St Austin tells them, that if they could evidently make good the charge, the catholics would not scruple to anathematize them after death.’ Bingham Origines Eccles. B. 16, ch. 6, sect. 25. As the persecutors in Tyndale’s days copied the example of the heathen in requiring the surrender of English scriptures, and of any book inculcating the doctrines of the reformation; so the weakness of the ancient Traditors was again found in some of the persecuted.

Ftc14 So H. L.: Day has word .

Ftc15 Whet: such is the primary meaning of the corresponding Hebrew word ˆNc . So Simon’s Hebr. Lex. ˆnc acuit, exacuit, metaphorice instigavit, inculcavit. Deuteronomy 6:7. So also says Professor Robertson in his Clavis Pentateuchi, on this text: and the margin of our authorised version has, ‘Heb. whet or sharpen.’ This close translation of the Hebrew verb had neither appeared in the Latin Vulgate, nor in the Greek translation called the Septuagint, nor in Sebastian Munster’s recent Latin version; but had been employed by Luther. Hence Tyndale’s adoption of it becomes one of the proofs of his intimacy with the Hebrew tongue; for if we were to allow that he knew German, and saw the equivalent to whet in Luther’s version, it would be still unlikely that he should have adopted so harsh a metaphor in preference to the word used by older translators, if he had not known that it was the most proper representative of the Hebrew word.

Ftc16 A trental was a service of thirty masses, rehearsed for thirty days successively after the death of the party. The will of Elizabeth, lady Scrope, widow, dated Mar. 7, 9th Hen. VIII., i.e. 1518, says, ‘I will that five trentels of masses be sung and said for my soul at the place of my burial, and for the soul of my said lord and husband, and of Alice his daughter and mine,’ etc. Nicolas, Test. Vet. pp. 587, 8.

Dirige, was another part of the Romish service for the dead, and so called from a hymn beginning, Dirige gressus meos . Bead-roll was so called from the Saxon bede a prayer, and roll. Thomas Trethwiffe Esq. in his will, dated Sept. 20, 1528, bequeaths 10s . to the intent that his name may be put in the bead-roll, and prayed for every Sunday in the pulpit by name. Nic. T. V. p. 644.

Ftc17 H. L. has compolde. D. compelde.

Ftc18 So Foxe says, ‘King Athelstan caused the book of God’s word to be translated from Hebrew into English, A.D.930.’ Acts and Mon. B. 3, vol. 2, p. 94. Farther researches do not however seem to confirm this assertion; but, on the other hand, the laborious Spelman gives his assent to an ancient MS. quoted by Abp. Parker, so far as it entitles us to affirm that king Alfred translated the New testament and some portion of the Old from Latin into Saxon. Spelmanni Vita Alfredi, M.

B. 3, p. 167. fol. Oxf. 1678.

Ftc19 See p. 108.

Ftc20 Thomas Aquinas, so called from Aquino, the place of his birth, but styled ‘The angelic Doctor’ by his admirers. He was born in 1224; and became a Dominican friar, whilst yet but a boy, against the will of his widowed mother. A native of Italy, he was allured, like Duns Scotus, to Paris, where he wrote and lectured; as also at Cologne, and at Naples. He died, and was buried, near Terracina, in 1274, when on his way from Naples to the general council assembling at Lyons; but, in 1368, his bones were brought to Toulouse, and were there adored as the relics of a saint, in consequence of his having been canonized in 1318, by pope John XXII., as a person who had wrought miracles. The collection of his works, as printed at Paris in 1660, fills nineteen volumes in folio. He was the first writer who laid down the doctrine of transubstantiation in that form in which it was afterwards fastened upon the creed of the Romish church by the council of Trent.

Ftc21 There were at least four popish authors of the name of Bonaventure.

The most noted of them, and doubtless the one intended by Tyndale, was a contemporary of Thomas Aquinas, and distinguished by the title of ‘The seraphic doctor.’ He composed what has been styled ‘Our Lady’s psalter;’ a kind of paraphrase of the psalms, in which the word ‘Lady’ is generally substituted for Jehovah; as thus, ‘Domina mea, in te speravi: de inimicis libera me, Domina: O my Lady, in thee have I put my trust; deliver me from mine enemies, O Lady.’ To such a person the college of cardinals is said to have delegated the nomination of a pope, in 1272, when they were wearied with disputing among themselves, for three years, as to whom they should elect. He named the archdeacon of Liege, who took the title of Gregory X. and made Bonaventure bishop of Albano, and a cardinal, in return. About 200 years later, he was canonized by pope Sixtus IV. in 1482; and thenceforward styled St Bonaventura. The Roman edition of his works, published in 1588, is in 8 vols. fol. Cave, Script. Eccles. Hist. Lit. Saec. 10, date 1255. For an account of Bonaventura’s Psalter, and extracts from it, see Foxe’s Acts and Monuments, under date of 1555.

Ftc22 Alexander de Hales, so called from his English birth-place, entered a Franciscan monastery before he was eight years old, but finished his studies in Paris; where he gained the title of ‘The irrefragable doctor,’ amongst the schoolmen. He is said to have been such an admirer of Bonaventura, who was his pupil, as to have been wont to affirm, that in him Adam did not seem to have sinned. ‘In fratre Bonaventura Adam peccasse non videtur.’ It is stated, however, that he died at Paris, in 1245, when Bonaventura was but a young man. His ‘Summa universae theologiae’ was published at Nuremberg in 1482; at Basle in 1502; at Venice in 1576; and at Cologne in 1622. See Cave, Scriptor. Eccles.

Hist. Lit. Saec. 13, date 1230; and L’Advocat, Dict. Histor. art.

Bonaventura. See also Roman breviary for July 14, Lectio 4.

Ftc23 There were two school divines of the name of Raymond, in the thirteenth century. The one probably meant here was a Spaniard, born near Barcelona in 1175, and called from his birth-place, Raymond de Pennaforti. In 1238, he became general of the order of Dominicans, and died in his hundredth year. He had studied the canon law at Bologna; and compiled five books of those decretals of the popes which are styled Extravagantes. The popish clergy were also wont to consult his ‘Summa de poenitentia et matrimonio;’ which was afterwards printed with notes at Rome, in 1603. He was canonized by Clement VIII. in 1601. Cave, Script. Eccles. Hist. Lit. Saec. 13, date 1228. L’Advocat, Dict. Histor. art. St Raimond de Pegnafort, or De Rochefort. And Roman Breviary, Pars hiemalis.

Ftc24 Lyre, or Nicolas de Lyra, or Lyranus, so called from his native place, in the diocese of Evreux, was a Jew by birth and religion; and is said to have made considerable progress in rabbinical learning before he became a convert to Christianity, and took the habit of a Franciscan in a convent at Verneuil, in 1291. He composed what were then styled postills, or a running commentary on the whole bible. This work he begun in 1293, and completed in 1330. It was printed at Basle, 1508; also at Lyons in 6 vols. fol. in 1529; and again in 1590; and was reprinted three times in the following century. He also composed controversial treatises, intended to convince the Jews of their error.

Cave, Saec. 14, date 1320; and L’Advocat, Dict. Hist.

Ftc25 There is a shorter but similar list of writers popular with the Romish clergy in Latimer’s letter to Hubbardine (Park. Soc. Remains of Latimer, p 319), which enumerates ‘Duns, and St Thomas, Halcot, Briget , etc.’ The name thus differently spelt, and in each case inaccurately, probably expresses the ordinary manner of citing Brigitta; a nun whose eight books of pretended revelations were held in much respect by the Romanists, not only in Tyndale’s day, but long after. She is said to have been a Swedish princess, who instituted a new monastic order, and went on pilgrimages to Naples, Jerusalem, and Rome; in which last city she died, in 1373. Pope Boniface IX. declared her a saint in 1391; and the 8th of October has consequently been dedicated to her worship by the church of Rome. Her works were printed at Lubeck in 1492; at Nuremberg in 1521; at Rome in 1557; at Antwerp in 1611, with the cardinal de Turrecremata for their editor; again at Rome, and at Cologne in 1628, in 2 vols. folio; and at Munich in 1680.

The titles of some of these works sufficiently indicate their character.

One is, ‘Regula S. Salvatoris, data divinitus ab ore Jesu Christi devotae sponsae suae B. Brigittae;’ another, ‘Sermo angelicus de excellentia B.

Mariae Virginis, quem angelus Brigitta coram adstans dictavit.’

L’Advocat, Dict. Hist. Cave, Script. Eccles. Tom. 2, A. date 1363.

Breviarium Romanum.

Ftc26 Dorbel, Dorbellus, or more properly Nicholas de Orbellis, a native of Angers, was a Franciscan friar, and professor of theology at Poitiers, about the middle of the fifteenth century. He wrote an ‘Abridgement of Theology according to the doctrine of Scotus.’ and other works. See Cave, Script. Eccles. Hist. App. under date 1456. Also L’Advocat, art.

Orbellis.

Ftc27 Robert Holcot, born at Northampton, was a Dominican friar, and a teacher of theology in Oxford. Like all, or nearly all the doctors in this list, he wrote commentaries on the great text-book of the schoolmen, the ‘Libri sententiarum,’ composed or compiled by Peter the Lombard, bishop of Paris and head of its university in the middle of the 12th century. There is a long list of Holcot’s writings in Cave; from which it appears that whilst some of them have never been printed, single volumes, of different productions of his pen, have been printed at Lyons, at Paris, at Reutlinger, at Spires, and at Venice; and continued to come forth from the press so late as 1586. For a specimen of his theology the reader may refer to bishop Jewel’s works, (Park. Soc.) vol. 1, p. 13, with the editor’s note.

Ftc28 Gorram, or Nicholas de Gorham, so called from his native village, near St Alban’s in Hertfordshire, was educated at Merton college, Oxford; and subsequently studied at Paris. The Dominicans and Franciscans have alike claimed him as a member of their order, and the time at which he lived cannot be fixed upon with certainty. The titles of his works encourage a hope that his studies were of a more profitable character than those of any other theologian in this list; for they are all of them commentaries on the scriptures, with the exception of a series of discourses ‘On the saints for the whole circle of the year.’ The different portions of his works previously printed at Hagenau, Cologne, and Paris, were eventually collected and edited in two volumes folio, by John Keerberg, and printed at Antwerp in 1617-20. Wharton, in Appendix to Cave, under date 1400.

Ftc29 Antonius Trombeta, or, as his name is sometimes Latinized, Antonius Tubeta, was born in the Paduan territory in 1436. He became a Franciscan friar, acquired the reputation of being a great Scotist, and was eventually bishop of Urbino, and titular archbishop of Athens. The only results of his studies which have ever been committed to the press, are his ‘Expositiones in isagogicas formalitates ad Scoti theologiam;’ and, ‘Tractatus contra Averroistas do animarum humanarum purificatione;’ both printed at Venice. He died at Padua in 1518.

Ftc30 Hugo de Sancto Victore, so called from his having been abbot of the monastery of St Victor in Paris, was a native of Ypres, though some affirm him to have been a Saxon. Though but forty-four years old when he died, in 1140, the list of treatises ascribed to his pen fills two columns and a half of Cave’s folios. The printed editions of his works came out however in but three volumes; as published at Paris in 1526; at Venice in 1588; and at Cologne in 1617. The latest, or Rouen, edition is in two volumes folio.

Ftc31 John Muller, a celebrated mathematician and astronomer, who formed for himself the appellation of De Monte Regio, or Regiomontanus, from the name of his native town Koningshoven, or Konigsberg, in Franconia, was born in 1436, and died at Rome in 1476; whither he had been summoned by Pope Sixtus IV, who had given him the archbishopric of Ratisbon, to labor at the reformation of the calendar.

The astronomical almanacs of Regiomontanus were much sought after by the superstitious, and by the fraudulent, for astrological uses. See L’Advocat, art. Muller.

Ftc32 De Nova Villa. The only discoverable writer of any note, bearing this name, is Arnoldus de Nova Villa, whom Giannone describes as a native of Catalonia: Foxe, in like manner, calls him a Spaniard; but Mosheim says that some have fixed upon France for his native country.

L’Advocat informs us that he was by profession a physician, and studied the Greek, Hebrew, and Arabic languages. He was a reformer to such an extent as to obtain a place in the ‘Catalogus testium veritatis,’ p. 1732, but he was also a writer on astrology, and was still more celebrated for what he wrote on chemistry; which last science was popular, under the name of alchymy, with all who desired to be rich without industry. Giannone, Istoria civile del regno di Napoli. Lib. 12, Cap. 8. Cave, Hist. Lit. Appendix, accessiones anonymi, p. 10, Vol. 2, Oxford, 1743. Foxe’s Acts and Monuments, Vol. 1, p. 517, and Vol. 2, p. 510. Cattley’s edition. L’Advocat’s Dict. Hist. art. Arnaud de Villeneuve. Mesheim, Centur. 13, part 2. ch. 1. who refers in his notes to several authorities. According to L’Advocat, an edition of the works of Arnoldus de Nova Villa had been printed at Lyons in 1520, or about eight years before Tyndale’s penning this notice of him; and they were again printed at Basle in 1585, in folio.

Ftc33 De Media Villa is the Latinized form of the name of Richard Middleton, a Franciscan, and a lecturer at Oxford in the latter part of the thirteenth century; who died in, or near, the year 1300. He had left Oxford for a while, to complete his studies at Paris, where he got into difficulties, being charged with heresy, ‘nulla alia de causa,’ says Cave, ‘quam quod molles et collapsos suorum (to wit, the friars) mores publice corripuisset.’ After his death the charge of heresy was renewed against him, and Bale adds that his body was dug up and burnt by order of pope Clement. His works, printed at Venice in 1509, and at Brixen in 1591, are but discussions on the ‘Magister Sententiarum,’ as Peter Lombard was commonly styled. Cave refers, however, to Bale, Cent. 4, p. 359; and to Pits de Script. Angl. p. 386, as also to Du Pin, Hist.

Eccles Vol. 2, p. 78, for notices of other writings of this Middleton.

Ftc34 Philautla , self-love. He means that what they call philosophy, or the love of wisdom, would be more properly described if it were called self-love.

Ftc35 In Enfield’s Hist. of Philosophy, Vol. 1, p. 280, there is a reference to Aristotle’s Treatise de Coelo, 50. 3. c. 7, 8, 12, as teaching that ‘The world is eternal, without beginning or end.’ And perhaps what Tyndale here affirms that he taught respecting man, might be a generally received gloss on his teaching that ‘In consequence of the perpetual agency of the First Mover and the celestial sphere upon matter, bodies suffer a perpetual succession of dissolution and reproduction.’ Enf. p. 281, citing Arist. De Generatione et Corruptione, 1. c. 5.

Ftc36 Aristotle’s doctrine is, that ‘In producing motion, the Deity acts not voluntarily, but necessarily;’ and that being ‘eternally employed in the contemplation of his own nature, he observes nothing, he cares for nothing beyond himself.’ Enfield, p. 285.

Ftc37 Tanomen ejnergh>santev pro>teron —ou[tw de< kai< ta< mekaia pra>ttontev di>kaioi gino>meqa . Aristot. Ethic.

Nicom. lib. 2. c. 1. where the subject is discussed.

Ftc38 In the opening of his subject Aristotle says: Peri< th~v eujdaimoni>av, ti> ejstin, ajmfisbhtou~si kai< oujc oJmoi>wv oiJ polloi< toi~v sofoi~v ajpodido>asin. oiJ mea yuch~v ejne>rgeia> tiv kat j ajreth>n , k.t.eJ.— Ethic.

Nicom. 1. 2. 13.

Ftc39 To bring up as children.

Ftc40 ‘Benefundatum’, that which is grounded on sure premises.

Ftc41 Tyndale’s antagonist, Sir Thomas More, equally complains of the confusion produced by this metaphysical controversy. ‘Utinam,’ says he, in his apologetic letter for Erasmus’ Moria, addressed to Martin Dorpius, ‘Utinam et Lovanienses et Paristenses quoque scholastici omnes Fabri commentarios in Aristotelicam disciplinam reciperent.

Esset ea disciplina (ni fallar) et minus utrisque rixosa, et paulo repurgatior. Miror tamen cur Lovanienses ac Paristenses in Dialectices commemoratione conjunxeris, qui usque adeo inter se discordant, ut ne nomine quidem conveniant, cum alteri Realium, alteri Nominalium nomen affectent. Quanquam si Aristotelem utrique recipiunt, utrique tradunt, si non alia de re quam de ejus mente tot inter se rixas excitant, jam cum Paristenses aliter, aliter cum Lovanienses interpretantur, nec aliter modo, sed contra quoque; qui scire possis utris potius accedendum censeas?

Ftc42 Predicaments are classes of beings or substances, so arranged with reference to some one or more qualities common to each. The same are sometimes called by a name taken from the Greek tongue, ‘categories.’

Ftc43 Universals; names for predicaments, as ‘man,’ ‘bird;’ general expressions. ‘The Nominalists contended that general expressions, as bird, fish, man, were merely words or names created by the mind, for its convenience. The Realists insisted that they had a positive existence, exterior to the mind.’ Sharon Turner’s History of Middle Ages, ch. 11, Vol. 6, p. 548.

Ftc44 ‘The first intention of a term (according to the usual acceptation of this phrase) is a certain vague and general signification of it, as opposed to one more precise and limited, which it bears in some particular art, science, or system, and which is called its second intention. It is evident that a term may have several second intentions , according to the several systems into which it is introduced, and of which it is one of the technical terms. Thus line signifies in the art military a certain form of drawing up ships or troops; in geography, a certain division of the earth; to the fisherman, a string to catch fish, etc.: all which are so many distinct second intentions, in each of which there is a certain signification of extension in length, which constitutes the first intention, and which corresponds pretty nearly with the employment of the term in mathematics.’ Abp. Whateley’s Elements of Logic, ch. 3. Of Fallacies, sect. 10.

Ftc45 ‘Quiddities, haecceities.’ By these terms Tyndale obviously meant to ridicule the barbarous Latin words, ‘quidditas’ and ‘haecceitas,’ in use among the schoolmen; the first to express the subject of the question, ‘What is the essence of the thing under discussion?’ the second to express the subject of the reply, ‘This is its essence.’ The schoolmen had coined a variety of terms analogous to these; such as ‘aureitas,’ to express the essence of gold; and ‘paneitas,’ to express the essence of bread.

Ftc46 In the ‘Lucidissima commentaria Petri Tartareti, in quatuor lib. sententiarum et quodlibeta Joh. Duns Scoti, subtilium principis,’ published at Venice in 1607, the following headings are such as Tyndale describes: ‘Secundo arguitur et probatur quod ens non sit univocum sed aequivocum.’ Lib. 1. Distinc. 3, qu. 3. p. 154. ‘Ens etsi sit univocum praedicatum omnibus entibus, non tamen praedicatur univoce de omnibus.’ Ibid. p. 152. ‘Quidditas quaecunque continet virtualiter veritates quae possunt sciri de ea, respectu intellectus qui potest ab eo pati.’ Index to same.

Ftc47 ‘Ante ascensionem Christi Domini erant tria animarum receptacula, scilicet limbus , infernus, et purgatorium; et tunc animae justorum, licet plene purgatae, non recipiebantur in coelum, sed deducebantur in limbum : hinc coelum adhuc clausum dicebatur, sive, ut loquitur Apost. ad Hebr. cap. 9, ver. 8, Nondum propalata erat sanctorum via.’ Erat autem limbus locus quietis, refrigerii et consolationis, in quo exspectabant adventum Christi; et dicitur communiter limbus patrum , a patribus et patriarchis qui in eo erant. Lucae cap. 16, vers. 22 et 23, vocatur sinus Abrahoe : Lucae cap. 23, ver. 43. dicitur paradisus a Christo. Vocatur etiam aliquando in scriptura sacra infernus , ut Psalm. 15, ver. 10. Non derelinques animam meam in inferno. Fuit sub terra, ut constat ex art. 5. Symb. Apost. ubi Christus dicitur descendisse ad inferos; et ad Ephes. cap. 4, ver. 9. Descendit… in inferiores partes terrae. Juxta St Thom. hic art. 5, limbus patrum et infernus quantum ad locorum qualitatem sunt diversi; sed quantum ad situm, probabile est quod sint quasi idem locus continuus, sic tamen, ut magnum intervallum mediet.

Docent multi, quod inter limbum et infernum mediarit purgatorium; hocque conforme est menti S. Thom. hic art. 5. et quaest 100. art. 2.

Post judicium universale duo tantum erunt receptacula animarum, coelum nempe pro beatis, et infernus pro damnatis. Verum S. Thom. conformiter ad suam sententiam, quod parvuli in solo peccato originali morientes non patiantur poenam sensus, ponit pro eis particularem et distinctum limbum , inferiorem limbo patrum , partem tamen inferni: vide hic art. 6 et 7. Such is the reasoning in Dens, Tract. de Quatuor novissimis. N. 24. De locis, seu receptaculis animarum. Coloniae, cum approbatione. Tom. 6, p. 45-7.

Ftc48 The third of seven reasons given by Petrus de Natalibus for believing that the Virgin’s body was taken up into heaven, is as follows: ‘Tertia sumitur ex obligatione praecepti. Cum enim lector legit quod non debet facere contra legis praeceptum, conveniens est quod Filius Dei, qui legem dedit, non faciat contra suae legis mandatum. Sed credendum est quod implere voluit praeceptum quod dedit de honore materno; sed hoc non implesset, nisi corpus integrum servasset. Nam secundum Augustinum putredo et vermis opprobrium est humanae conditionis.

Qui autem in aliquo sustinet opprobrium, non honoratur.’ Catalogus Sanctorum, editus a Reverendissimo Domino Petro de Natalibus, episcopo Equilino. Argentinae impress. per Martinum Flach. A.D. 1513.

Ftc49 The gray friars were Franciscans, the black Dominicans. The former regularly sided with the Scotists, because Duns Scotus had been of their order; the latter as regularly with the Thomists, because Thomas Aquinas had been of theirs.

Ftc50 This quotation from <19B902> Psalm 119:2, is referred by Tyndale to <19B801> Psalm 118, according to the usage of christian writers till the whole scriptures had been again translated from the Hebrew at the reformation. For both Greeks and Latins had departed from the Hebrew numbering of the psalms, by adopting the numbers used in the Septuagint and Latin Vulgate; in which the ninth and tenth psalms are joined together, thereby making the Greek and Latin tenth correspond with the Hebrew eleventh, and so on, to the hundred and fourteenth of the Hebrew psalter. There the Septuagint and Vulgate again comprehend two Hebrew psalms in one, viz. 114 and 115. Hence, in both those versions, the hundred and sixteenth psalm of the Hebrew text is headed 116; but, as they close this psalm with its ninth verse, and entitle the rest of it psalm 115 their numbering is again only one behind that of the Hebrews. Thus it continues to the proper hundred and forty-seventh psalm, which is divided into two, after the eleventh verse by the Septuagint and Vulgate; thereby making the same psalm to be counted as 148, in the Greek, the Latin, and the Hebrew.

Ftc51 Erasmi Paraclesis, id est Adhortatio ad Christianae Philosophiae studium, was one of those works by which that learned man promoted the reformation, which he afterwards shrunk from being thought to favor. He had said in his Paraclesis, Vehementer ab istis dissentio, qui nolint ab idiotis legi divinas literas in vulgi linguam transfusas, sive quasi Christus tam involuta docuerit ut vix a pauculis theologis possint intelligi, sive quasi religionis Christianae praesidium in hoc situm sit, si nesciatur. Regum mysteria celare fortasse satius est; at Christus sua mysteria quam maxime cupit evulgari. Optarem ut omnes mulierculae legant evangelium, legant Paulinas epistolas. Atque utinam haec in omnes omnium linguas essent transfusa, ut non solum a Scotis et Hybernis, sed a Turcis quoque et Saracenis, legi cognoscique possent.

Primus certe gradus est, utcumque cognoscere. Esto, riderent multi; at caperentur aliquot, Utinam hinc ad stivam aliquid decantet agricola, hinc nonnihil ad radios suos moduletur textor, hujusmodi fabulis itineris taedium levet viator. Ex his sint omnia Christianorum omnium colloquia. Tales enim ferme sumus, quales sunt quotidianae nostrae confabulationes … Neque enim ob id, opinor, quisquam sibi Christianus esse videatur, si spinosa molestaque verborum perplexitate de instantibus, de relationibus, de quidditatibus ac formalitatibus disputet; sed si quod Christus docuit et exhibuit, id teneat exprimatque.

Desid. Erasmi, Op. Tom. 5, fol. 140-1.

Ftc52 In Erasmus’ preface to the third edition of his version of Matthew, published three years before Tyndale wrote this, there is a remarkable passage to our reformer’s purpose, which begins as follows: Si nemo non gaudet vocari Christianus, nemo debet ignorare principis sui dogmata. Nullus audet se profiteri Augustinensem qui regulam Augustini non legerit … Et tu tibi Christianus videris, qui nusquam scire curaris Christi regulam?

This remark of Erasmus will be understood to have the more force, when it is added, that if any monk was ignorant of Latin, the monastic regulations insisted that he should have the rules of his order in the vulgar tongue. So observed Jacobus Faber Stapulensis, a contemporary whom Erasmus has highly lauded.

Ftc53 Here and elsewhere religious is used as a substantive, just as in French ‘un religieux’ is a friar or a monk.

Ftc54 Such is the chief topic of Cyprian’s Address to Demetrianus. ‘Dixisti,’ says he, ‘per nos fieri, et quod nobis debeant imputari, omnia ista quibus nunc mundus quatitur et urgetur quod dii vestri a nobis non colantur … Non enim, sicut tua falsa querimonia, et imperitia veritatis ignara, jactat et clamitat, ista accidunt quod dii vestri a nobis non colantur; sed quod a vobis non colatur Deus.’

Such also was the declared object of Augustine in composing his treatise De civitate Dei; as he himself tell us in his second book of his Retractationes, ch. 43. ‘Interea Roma Gothorum irruptione impetu magnae cladis eversa est: cujus eversionem deorum falsorum multorumque cultores in Christianam religionem referre conantes, solito acerbius et amarius Deum verum blasphemare coeperunt. Unde ego, exardescens zelo domus Dei, adversus eorum blasphemias, vel errores, libros De civitate Dei scribere institui.’ Tom. 1, col. 56.

Ftc55 From Saxon Vitan, to blame.

Ftc56 Even, i.e. equal.

Ftc57 Confusion; stupefaction.

Ftc58 Saute or salt: leap.

Ftc59 Art. 2 of ‘Other heresies and errors collected by the Bishops out of Tyndale’s book, named The Obedience of a Christian man,’ is, as given in Foxe, ‘He saith, that children ought not to marry without the consent of their parents.’ The document, in which these articles were enrolled, is still preserved among the archives in the Lambeth collection. Its language is sometimes English, and sometimes Latin. The words in this second article are: Dicit quod filii nec debent nec possunt contrahere matrimonium absque consensu parentum. Foxe has neglected the word possunt , and has said that the charge is founded on what Tyndale has said in fol. 120 of Day’s edition. It is, however, more probable that it was suggested by the paragraph to which this note is attached; and that the paragraph was deemed heretical, because it gave so much weight to the authority of parents, and declared that the decisions of the ecclesiastical courts were not unfrequently ‘in defiance of God’s ordinances.’ Foxe offers no other defense for Tyndale than supplying his readers with Tyndale’s own words, from the latter part of the section on ‘The office of a father, and how he should rule;’ being the passage which he considered as having given occasion for the charge.

Ftc60 Decret. Greg. Lib. 4. Tit. 1, cap. 16. ‘Commissum,’ gives this permission to a person who shall enter a monastery; and by not; extending this license to the other case, must be understood to forbid it.

Ftc61 That is, Mary and other canonized females.

Ftc62 In the list of heresies and errors, Art. 3 is, ‘He saith that vows are against the obedience of God.’ To this charge Foxe replies: ‘They that say that this article is a heresy, let them shew when these vows, in all the new Testament, be ordained of God; especially such vows of single life and willful poverty, as by the canon law be obtruded on young priests and novices. St Paul evidently forefendeth any widows to be admitted under the age of threescore years. Is not here, trow you, a perilous heresy?’ Foxe, Acts and Mon. B. 8.

Ftc63 Egal: equal.

Ftc64 Our Lord’s application of Psalm 82:6, as recorded in John 10:34, in which he seems to have sanctioned such an interpretation of myhla , when that name is given to judges, as the evangelist has rendered it qeoi< , was probably deemed by Tyndale, as it had been by the Vulgate translator, sufficient to justify rendering the same word gods in this text and the following. In our authorised version of Exodus 22 myhla has been rendered judges , in v. 8 and 9; and though the word gods is retained in v. 28, the margin shews that some of the translators would have prefered rendering judges there also.

Ftc65 Art. 4 of alleged heresies and errors: ‘He saith that a christian man may not resist a prince, being an infidel and an ethnic. This taketh away freewill.’ Foxe’s reply is: ‘St Peter willeth us to be subject to our princes. St Paul also doth the like; who was also himself subject to the power of Nero; and although every commandment of Nero against God he did not follow, yet he never made resistance against the authority and state of Nero; as the pope useth to do against the state not only of infidels, but also of Christian princes.

Ftc66 The canon law incorporates a rescript of pope Nicholas, who filled the papal chair between 858 and 867, in which he says: De presbyteris, vobis, qui laici estis, nec judicandum est, nec de eorum vita quidpiam investigandum. Decreti pars 1 ma Dist. 28. ca. 17, or Consulendum.

Another part of the law says: Nullus judicum neque presbyterum, neque diaconum, aut clericum ullum, aut juniores ecclesiae, sine licentia pontificis per se distringat, aut condemnare praesumat: quod si fecerit, ab ecclesia, cui injuriam irrogare dignoscitur, tamdiu sit sequestratus quousque reatum suum agnoscat et emendet. Decret. pars 2da. Caus. 11. Qu. 1, ca. 2. Palea. Corp. Jur. Canon. Lugduni, 1622.

Ftc67 The canon law requires all Christian rulers, and all who are in authority under them, to abstain from imposing any manner of tax on ecclesiastics, or their property, without the pope’s permission; and declares that whosoever shall dare to tax them, or to demand from them any payment, ‘sub adjutorii, mutui, subventionis, subsidii vel doni nomine,’ without such permission, shall thereby incur the sentence of excommnication, along with every collector and abettor. It also forbids the prelates and clergy to pay any manner of tax, without the pope’s express permission, under the like penalty; and further declares that no priest, or prelate, can absolve any person thus excommunicated, unless he shall receive a special license and authority from the pope so to do.

Bull of Boniface VIII. of date 1296, inserted in the Corp. Jur. Canon.

Sexti Decretal. Lib.3. Titul. 23, ca. 3. Clericis laicos.

Ftc68 Wealth, i.e. welfare.

Ftc69 The church of Rome succeeded more or less, according to the notion which the laity might entertain of the power of the patron-saint, in converting the precincts of churches or monasteries into secure asylums for criminals; and judge Blackstone has described the extent of the exemptions from punishment, which the lay courts conceded to a criminal who had got into sanctuary. Comm. B. 4, ch. 26. Vol. 4, p. 332-3. But if an offender did not reach any such place, before he was laid hold of by the king’s officer, he might still elude the judgment of the law of the land, by declaring that he meant to take holy orders, and was consequently only amenable to the ecclesiastical courts, whose sentence against clerks for real crimes was generally but some penance.

To prevent therefore the transfer of all offenders to a rival jurisdiction, the lay courts ruled that no person should be allowed the privileges of a candidate for holy orders, unless he could either read or repeat the first verse of the penitential psalm 51 in the Latin of the Vulgate, beginning Miserere mei , Deus : whilst, farther to diminish the inclination of culprits to get their case transferred to the ecclesiastical courts, the lay judges thought fit to allow any accused person, first to take his chance of an acquittal before them, and then, if convicted, still to claim what became styled benefit of clergy , in mitigation of punishment; so as to suffer nothing more than having a mark burnt into his thumb, when, by the letter of the law, his sentence would have been death. Hence it was that the above mentioned verse came to be known, in coarse jocularity, by the name of the neck-verse; the repetition of it being, not very unfrequently, the means of saving a criminal’s neck from the hangman’s halter.

On the perjury connected with the transfer of criminals to the ecclesiastical courts, and on the distinction of clergyable felonies which sprung from the same source, the reader may consult Blackstone, B. 4, ch. 28. Vol. 4, p. 368.

Ftc70 Art. 5 of alleged heresies and errors: ‘Whatsoever is done before the Spirit of God cometh, and giveth us light, is damnable sin. This is against moral virtues.’ Foxe replies: ‘What heresy Aristotle, in his Ethics, can find by this article, I cannot tell. Sure I am, that the word and Spirit of God, well considered, can find none; but rather will pronounce the contrary to be a damnable heresy.’

Ftc71 Art. 6 of heresies and errors charged against Tyndale: ‘He reproveth men that make holy saints their advocates to God; and there he saith, that saints were not rewarded in heaven for their holy works.’ To this Foxe only replies, ‘The words of Tyndale be these;’ and transcribes as much of this paragraph as he thought necessary.

Ftc72 Lever, rather.

Ftc73 In the above brief sketch Tyndale has given an outline of the history of recent wars in Italy, and of their connection with papal intrigues, which the reader may see confirmed at length in Sismondi Hist. des Republiques Italiennes, from the accession of Julius II. to the pontificate, in 1503, to the date of Tyndale’s compiling this treatise.

The word Socheners occurs again in the ‘Practice of Prelates;’ but Scoloker’s and Seres ed. of 1548 has Zwitzers in one place, where Day’s fol. has Sochenars; and Souchenars in another. In Sir Thos.

Eliot’s Librarie, or Latin-Engl. Dict. (Ed. 1542) he observes, under the word Caria: ‘The people thereof were called Cares, which were good men of war; and therefore they were everywhere retained for soudiours, as Suyzars, or Suychynars be now.’

Ftc74 A golden rose which the pope blesses at mass on the first Sunday in Lent, whilst ‘Laetare, Jerusalem’ is chaunted. Henry VIII. had received such a rose from Julius II. in 1510, to induce him to attack France.

Rymer’s Foedera, Vol. 13, p. 275. The pope’s letter to abp. Warham, directing him to present it at high mass, may also be seen in Wilkins’ Concil. Vol. 3, p. 652. A cap of maintenance is made of crimson velvet, faced with ermine, with two points at the back, and is amongst the regalia carried at a coronation.

Ftc75 In 1521, pope Leo X. conferred the title of ‘Defender of the Faith’ on Henry VIII. in a bull, in which he says: Nos qui Petri, quem Christus in coelum ascensurus vicarium suum in terris reliquit, et cui curam gregis sui commisit, veri successores sumus, et in hac sancta sede, qua omnes dignitates ac tituli emanant, sedemus — majestati tuae titulum hunc, viz. Fidei Defensorem, donare decrevimus, prout te tali titulo per praesentes insignimus; mandantes omnibus Christi fidelibus, ut majestatem tuam hoc titulo nominent, et, cum ad eam scribent, post dictionem Regi adjungant, Fidel Defensori . Lord Herbert’s Henry VIII. p. 97, Lond. 1672. The title of ‘Most Christian king’ had been given to the kings of France in 1469; but pope Julius had offered, in 1511, to transfer it to Henry, as he had also given that of ‘Defender of the Faith’ to James IV. of Scotland. The title of ‘Eldest son of the holy see’ was also given to the kings of France, because Clovis, the first founder of the French monarchy, was also the first independent monarch in western Europe who publicly adopted the Christian faith with an orthodox creed.

Ftc76 Bologna.

Ftc77 In 1524 Henry VIII. was tempted to claim his alleged right to be king of France, and cardinal Wolsey undertook to raise the necessary funds.

To effect this he went into the house of commons, and urged upon it the duty of granting the king the sum of £800,000; a sum about equivalent to twelve millions now, but far more difficult to raise. The commons refused to grant so much, but Wolsey used his legatine authority and his influence to oblige the clergy to give a fourth of their goods; and abp. Warham speaks in a private letter of the trouble occasioned, by compelling persons to swear to the value of their goods.

Lord Herbert, pp. 134-6, 162-3. Hallam’s Constit. Hist. of Eng. ch. 1, pp. 20-2. 4to. ed. of 1827.

Ftc78 This sermon was preached by Fisher, bishop of Rochester, upon the occasion of publicly burning some of Luther’s works. Two editions of it were soon printed by W. do Worde; and a Latin translation of it by Pace, the king’s secretary, has a letter prefixed to it by Nicholas Wilson, bearing date Cantabrigiae, Kal. Januar. 1521. There is a copy of this translation in the Nuremberg edition of the bishop’s works; where it is entitled ‘Joh. Roffensis concio, habita in celeberrimo nobilium conventu Londini, eo die quo Martini Lutheri scripta publico apparatu in ignem conjecta sunt.’ The earliest edition of this sermon in the Bodleian is entitled ‘A sermon very notable, fruitful, and godly, made at Paul’s cross in London, A.D. 1521, within the octaves of the ascension, by that famous and great clerk, John Fisher, Bishop of Rochester, concerning the heresies of Martyn Luther, which he had raised up against the church. Wherein it may appear how men sithens that time have gone astray. Which sermon was written and put in print by the author aforesaid; and now newly imprinted again according to the original copy. Excusum Londini, in aedibus Roberti Caly, Typographi, mense Novembris, anne 1554, Cum privilegio.’

Ftc79 Mark here that this tribute was head-money, paid for them that were heads and governors of households. And Christ commanded this to be paid for no more, but only for him and St Peter, and thereby quitted all the residue. Join this fact of the gospel unto that figure before, and what can be more evident to shew that Peter, under Christ, was the head of all the household of Christ?’ Bp Fisher’s Sermon, Verso of sign. B. 2, ‘Thereby quitted all the residue,’ is rendered by Richard Pace: Hoc mode liberabantur et reliqui.

Ftc80 Of, i.e. proceeding from.

Ftc81 Art. 7 Of heresies and errors charged against Tyndale: ‘God moved the hearts of the Egyptians to hate the people; likewise he moved kings.’

Foxe makes no reply to this charge; but gives his reader Tyndale’s words.

Ftd1 It is to the above passage that Foxe attributes Art. 2 of the list of heresies and errors charged against Tyndale. But see n. p. 170.

Ftd2 So Day’s ed. In H. L.’s ed. it is, to help them to bear.

Ftd3 Better is used here for superior, as in the Catechism.

Ftd4 ‘In their governance was two heads appointed, one under another, Moyses and Aaron, to conduct the people through the desert unto the country that was promised unto them. We wot that the people of the Jews was a shadow of the Christian people, and that their journey by the desert toward the country promised unto them was a shadow of our journey through this wretched world unto the country of heaven. But Moyses and Aaron which were the heads of that people, whereof then be they shadow? Without doubt they must be the shadow of Christ and of his vicar, St Peter, which under Christ was also the head of christian people.’ Fisher’s Sermon, verso of sign. A. 7.

Ftd5 ‘The third likeness is this: Moyses ascended unto the mount to speak with Almighty God, and Aaron remained behind to instruct the people.

Did not Christ likewise ascend unto his Father, unto the great mount of heaven? and to what intent, I pray you? St Paul telleth: Ut appareat vultui Dei pro nobis: To appear before the face of Almighty God for us, and there to be our advocate, as saith St John And did not Peter remain behind to teach the people, the which our Savior committed unto his charge, like as Aaron was left for to do the people of the Jews, when Moses was alone in the mount with God? Thus every man may see how that shadow, and this thing, agreeth and answereth one to another, fully and clearly.’ Fisher’s Sermon, Verso of sign. B. 1.

Ftd6 Art. 8 of heresies and errors charged against Tyndale: ‘Paul was of higher authority than Peter.’ On which Foxe makes no remark; but merely gives his readers Tyndale’s words.

Ftd7 ‘Nevertheless the Church of Christ is but one, Una, sancta, catholica et apostolica. This church is one, having one head, the pope, which is the vicar of Christ, of whom it is called una.’ Bishop Fisher’s Sermon, Verso of sign. F. 3.

Ftd8 Limiters were friars sent out of their convent to collect alms, each within his assigned bound; and to induce persons to purchase a partnership, or brotherhood, in the merits of the conventual services. A grant of such a brotherhood, under the seal of the prior of a Dominican monastery, was expressed as follows: Fratres praedicatores Warwice admittunt Thomam Cannings, et nxorem ejus Agnetem, ad participationem omnium bonorum operum conventus ejusdem. 4 Non.

Oct. A.D. 1347. Stevens, Suppl. to Dugdale, Vol. II. App. p. 370.

Russell.

Ftd9 Pace’s translation of Fisher’s Sermon, col. 2. In the Vol. col. 1576.

Ftd10 Pace’s Fisher, col. 12.

Ftd11 ‘In the remarks prefixed to the opinions delivered by the bishops at the council of Carthage, on the subject of heretical baptism, Cyprian asserts the perfect equality of all bishops, and uses the following remarkable expressions: Neque enim quisquam nostrum episcopum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit. That this remark is aimed at some bishop, who had called himself Episcopus episcoporum, cannot, we think, be doubted.’

Ecclesiastical Hist. of the 2nd and 3rd centuries illustrated from Tertullian, by Bishop Kaye, 2nd ed. ch. 4, p. 239. The words which immediately follow this quotation are, ‘Quando habeat omnis episcopus pro licentia libertatis et potestatis suae arbitrium proprium; tamque judicari ab alio non possit, quam nec ipse potest judicare.’ Cyprian, Op. ed. Fell. Tr. p. 229. He also writes concerning Stephen the contemporary pope of Rome: ‘Quia desiderasti in notitiam tuam perferri quae mihi ad literas nostras Stephanus frater noster rescripserit, misi tibi rescripti ejus exemplum; quo lecto magis ac magis ejus errorem denotabis, qui haereticorum causam contra Christianos et contra ecclesiam Dei asserere conatur. Nam inter cetera vel superba, vel ad rem non pertinentia, vel sibi ipsi contraria, quae imperite atque improvide scripsit, etiam illud adjunxit quod diceret, etc.” Ep. 74.

Ftd12 In his treatise against Julian, Augustine tells that Pelagian that he ought to have paid more respect to the opinion of Innocent I.: but even when wishing to press this upon him, he does not claim for that pope supreme authority, nor any infallibility of judgment; but asks, ‘Quid enim potuit ille vir sanctus Africanis respondere conciliis, nisi quod antiquitus apostolica sedes et Romana cum ceteris tenet perseveranter ecclcsia? — Sancto Innocentio vide quid respondeas, qui nihil aliud de hac re sapit, quam quod isti in quorum to conventum, si tamen prodest aliquid, introduxi: cum his etiam ipse considet, etsi posterior tempore, prior loco.’ August. Op. Benedict. ed. Paris. 1679, etc. Tom. 10, col. 503-4, G. A.

Ftd13 ‘Inter Petrum et Paulum quis cui praeponatur incertum est.’ Ambros.

Op. Paris. Tom. 5, col. 142. De Fest. Petri et Paul. But this sermon is now reckoned amongst the works falsely ascribed to that Latin father.

It is however indisputable that, like Cyprian, Ambrose addresses pope Syricius, his contemporary, as a brother. Ad Syric. Ep. 42:2. Op.

Ambr. Par. 1684-90. Tom. 2, col. 966.

Ftd14 Jerome says, in his epistle to Evagrius: ‘Si auctoritas quaeritur, orbis major est urbe. Ubicunque fuerit episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, etc. ejusdem meriti est, ejusdem est et sacerdotii. Ceterum omnes apostolorum successores sunt.’

Ftd15 It will be seen in the note on the next reference to Origen, that his interpretation of the text, ‘Thou art Peter, etc.’ would entirely cut away the foundation of the papal claim to supremacy.

Ftd16 In an epistle to Eulogius, patriarch of Alexandria, this pope Gregory has said, Vestra beatitudo mihi sic loquitur... Sicut jussistis: quod verbum jussionis, peto, a meo auditu removete; quia scio qui sum et qui estis: loco — mihi fratres estis, moribus patres. — Ecce in praefatione epistolae, quam ad me ipsum, qui prohibui, direxistis, superbae appellationis verbum, universalem me papam dicerites, imprimere curastis. Quod peto dulcissima mihi sanctitas vestra ultra non faciat; quia vobis subtrahitur, quod alteri plusquam ratio exigit praebetur.

Gregorii Papae 1, Op. Paris. 1705. Lib. 8. Indict. 1, ad Eulog. Episc.

Ep. 30, col. 919.

Ftd17 Quia tu es Petrus, et super hanc petram aedificabo ecclcsiam meam.

Sicut ipse lumen apostolis donavit, ut lumen mundi appellarentur, cetera ex Domino sortiti sunt vocabula; ita et Simoni, qui credebat in petram Christum, Petri largitus est nomen. Ac secundum metaphoram petrae recte dicitur ei, A Edificabo ecclesiam meam super te; et dabo tibi claves regni coelorum, etc. Istum locum episcopi et presbyteri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur; quum apud Deum non sententia sacerdotum, sed reorum vita quaeratur. Legimus in Levitico de leprosis, ubi jubentur ut ostendant se sacerdotibus, et si lepram habuerint, tunc a sacerdote immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi et non leprosi, et possint discernere qui mundus quive immundus sit.

Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit; sic et hic alligat vel solvit episcopus et presbyter, non cos qui insontes sunt vel noxii; sed pro officio suo, quum peccatorum audierit varietates, scit qui ligandus sit, quive solvendus. S. Hieron. Comment. Lib. 3, in Matthew cap. 16. Benedict. Edit. 1706. Tom. 4, Par. 1 p. 74.

Ftd18 Augustine in serm. 270, in die Pentecostes, expounds the text as follows: Ego dico tibi, Tu es Petrus: Quia ego petra, tu Petrus; neque enim a Petro petra, sed a petra Petrus; quia non a Christiano Christus, sed a Christo Christianus. Et super hanc petram aedificabo ecclesiam meam; non super petram quod tu es, sed supra petram quam confessus es. Tom. 5, col. 1097, C. And of the keys, in his treatise on St John’s gospel, ch. 19, he says: Solus Petrus respondit, Tu es Christus Filius Dei vivi: et ei dicitur, Tibi dabo claves regni coelorum, tanquam ligandi et solvendi solus acceperit potestatem; cum et illud unus pro omnibus dixerit, et hoc cum omnibus tanquam personam gerens ipsius unitaris acceperit; ideo unus pro omnibus, quia unitas est in omnibus. Tom. 3, pars 2. col. 800, G. And upon Pasce, when he comes to ch. 21:55-17, he says: Redditur negationi trinae trina confessio, ne minus amori lingua serviat quam timori. Quid est aliud, ‘Diligis me?’ ‘Pasce oves meas,’ quam si diceretur, ‘Si me diligis, non to pascere cogita; sed oves meas sicut meas pasce, non sicut tuas; gloriam meam in eis quaere, non tuam.’ col. 817, sect. 5.

Ftd19 The following is Bede’s exposition of the text: Metaphorice ei dicitur, super hanc petram, id est, Salvatorem quem confessus es, aedificatur ecclesia, qui fideli confessori sui nominis participium donavit. And of the keys he says: Id est, discernendi scientiam potentiamque, qua dignos debeas in regnum recipere, et indignos secludere. And on, Et quodcunque ligaveris, etc. he says: Haec potestas sine dubio cunctis datur Apostolis, quibus ab eo post resurrectionem dicitur generaliter, Accipite Spiritum sanctum. Nec non episcopis et presbyteris, et onmi ecclesiae idem officium committitur. Beda, in Matthew Evangelical 100.16. On Pasce oyes meas , Bede has transcribed Augustine’s words, as given in the previous note.

Ftd20 Eij de< fh>santev kai< hJmei~v wJv oJ Pe>trov, Su< ei+ oJ Cristontwn , ajlla< fwtoa| ejlla>myantov ajpo< tou~ ejn oujranoi~v Patromeqa Pe>trov, kai< hJmi~n a\n le>goito ajpo< tou~ lo>gou to< Su< ei+ Pe>trov , k.t. eJxh~v . Pe>tra gathv, ajf j ou= e]pinon oiJ ejk pveumatikh~v ajkolouqou>shv Pe>trav, kai< ejpi< pa~san ththn Pe>tran oijkodomei~tai oJ ejkklhsiastikogov, kai< hJ kat j aujtoa . Orig. Op. ed. Wirceburgh, Tom. 16, p. 516. S. Patr. Graec.

Op. Omnia, 1785. Parw>numoi gatrav pa>ntev oiJ mimhtai< Cristou~ , th~v pveumatikh~v ajkolouqou>shv Pe>trav toi~v swzome>noiv , i[na ejx aujth~v pi>nwsi to< pneumatiko Ftd21 Enfeoff with, is equivalent to ‘make them owners of.’

Ftd22 This sentence and the preceding are quoted by Sir T. More to refute them, in p. 272 of his Confutation of Tyndale’s Answer; but he only answers the remark, upon Paul’s requiring the use of a language understood by the people, with, ‘And what then?’

Ftd23 ‘Here ye may see by express scripture of S. Paul, that we be bound to believe many more things than be written and put in the bible. We shall confirm this by Origen, which is an ancient doctor, and to whom in this point great faith is to be given. He in the book of Numbers, Homilia saith, Sed in ecclesiasticis observationibus, etc. Bishop Fisher’s Sermon, Sign. D. 6.

Ftd24 ‘And what, suppose ye, Martin Luther and his adherents would do, if they had the pope’s holiness and his favorers, whom he calleth so often in derision papistas, papastros, and papenses, in his danger? I fear me, that he would use no more courtesy with them than he hath done with their books, that is to say with the Decretals, which he hath burnt. And so likewise, I fear me, that he would burn them, or any other christian man, that he thought might let his opinions to go forward.’ Bp. Fisher’s Sermon, Sign. F. 6.

Ftd25 Adase, dase, or daze: to dazzle, confound.

Ftd26 ‘St Paul sayeth, resolving his own sentence, Fides per dilectionem operatur: that is to say, Faith which is wrought by love.’ Ib.Verso of sign. D. 3.

Ftd27 The first ed. has See in both these places.

Ftd28 He means his treatise on the Parable of Mammon.

Ftd29 ‘Which thing S. James doth not only say, but also proveth it by divers ways. One is this: Daemones credunt et contremiscunt. The devils, he saith, hath faith; and yet no man may say that the devils be justified by their faith. How many that live in horrible sin, that yet have the faith of Christ Jesu, and would rather die or they should tonic their faith, but for all that they be not justified! But if only faith did justify, both they and the devils also should be justified.’ Bp Fisher’s Sermon, Verso of sign. C. 7.

Ftd30 The chasing away of evil spirits was believed to be effected by the ringing of hallowed bells. Brand, Obs. on popular antiquities, II. 130; and Durand. Rationale Div. Offic. 1:4. sect. 15.

Ftd31 Bishop Latimer has given a curious account of what he was bidden to do with a holy candle, when yet a Romanist. Latimer’s Sermons, Sermon 27. on Ep. for 21st S. aft. Trin. p. 499. Park. Soc. ed. In the preceding pages he has mentioned also some of the superstitions connected with holy water, holy bread, holy bells, etc.

Ftd32 ‘The papists say to such as are witnesses of the child’s baptism, Ye are bound by the order of our mother, the holy church, to see that this child be confirmed so soon as is possible, or as soon as ye hear that the bishop cometh within 7 mile of this town, without any farther delay.

And what is the confirmation of the children that is used at this present, ‘but plain sorcery, legerdemain, and all that naught is? The bishop mumbleth a few Latin words over the child, charmeth him, crosseth him, smeareth him with stinking popish oil, and tieth a linen band about the child’s neck, and sendeth him home.’ Becon’s Prayers, etc. Park.

Soc. ed. p. 234. This linen cloth was called the Chrisom; and its use, though apparently changed into a white vesture, was retained in the baptismal service of K. Edward’s first book (1549), but not in his second book of 1552. See Liturgies of Edw. VI. Park. Soc. ed. p. — 3, where the minister is bidden to ‘command that the chrisoms be brought to the church and delivered to the priests after the accustomed manner, at the purification of the mother of every child.’

Ftd33 In his translation of the new Testament, Tyndale renders the corresponding words in Acts 192, napkyns or partlettes.

Ftd34 Making gestures with the mouth.

Ftd35 In p. 64 of his Confutation of Tyndale’s answer to him, where his professed subject is the preface of that answer, Sir Thomas More has quoted this paragraph thus far.

Ftd36 This is also quoted by More in the same place, but for ‘they’ he writes ‘Christian men think;’ and it provoked him to say, ‘Surely there needeth no man to doubt, but he that can find in his heart to make such mocks upon the devout observances, used so many hundred years about the mass, hath a lewd beastly mind against the very sacrament itself.’

Ftd37 Woolward going: wearing woolen, instead of linen, next the skin, as a meritorious penance. See also p. 212, note 2.

Ftd38 Bald, bare. See n. p. 117.

Ftd39 It was to the above passage that Foxe considered the papal commissioners for the examination of Tyndale’s works as alluding, when they made it the first article in their list of heresies and errors, that he said, ‘We are bound to make satisfaction to our neighbor, but not to God.’ And it is certain that Sir T. More, who was one of those commissioners, and probably a leading one, has strongly condemned this paragraph, which he has quoted from the words, ‘For sin we,’ to the end, in p. 46 of his answer to the preface of Tyndale’s confutation.

More speaks of the passage as an encouragement to sin, inasmuch as in his opinion it makes the obtaining of forgiveness an easy matter. ‘But because,’ says he, ‘Tyndale will that men repent the doing of their sin, and then no more but faith; I would wit of Tyndale what calleth he repenting, a little short sorrow, or a great sorrow and a long? If a little pretty sorrow, and very shortly done; I would as fain he said true, as I fear he lieth. If a great fervent sorrow, with grief and trouble of mind, not shortly shot over, but kept and continued long, then force I little of his heresy. For no doubt is it, but that Tyndale’s tale to such a man shall seem, God were, full fond. For he that hath such repentance will to shrift, I warrant you, and take penance of the priest, and do much moro thereto, whatsoever Tyndale tell him.’

Ftd40 Portess, spelt also porteux and portass, is a name for the Breviary, or Roman service-book. Hence, ‘to turn to his service,’ is equivalent to ‘finding the place’ in our books of Common prayer.

Ftd41 Art. 9 of the heresies and errors charged against Tyndale is, ‘A priest ought to have a wife for two causes.’ ‘The words of Tyndale be these,’ is Foxe’s only remark upon the charge; and he then gives the passage.

Ftd42 Collect of St Laurence, in the Roman breviary, for Aug. 10.

O Almighty God, who didst give the blessed Laurence victory over the fires of his torments, grant to us, we beseech thee, that we may extinguish the flames of our vices. Through our Lord.

Collect of St Stephen’s day, Dec. 26, in the same.

Grant us, O Lord, we beseech thee, that we may imitate what we reverence, and may learn to love even our enemies; since we are celebrating the birth of him, who learnt to implore mercy for his persecutors from our Lord Jesus Christ, thy Son, who liveth and reigneth with thee. AntiChrist p 232.

Ftd43 Boots. In a Tract entitled, ‘A light shining out of darkness, or Occasional Queries,’ etc. 4to. 1659, p. 30, it is asked, ‘Whether it be not a pretty foundation for the Oxford doctors, to stand booted and spurred in the act, because there is mention in the scripture of being shod with the preparation of the gospel?’ Boots were introduced by the Benedictines, and were worn by masters of arts at their inception, till the doctors appropriated them, and the masters wore pantables, or sandals. Russell. — The boot was buttoned up the side of the leg, like gaiters now. Fosbroke’s Brit. Monachism, p. 283, ed. 3.

Ftd44 ‘Moreover the bishop scraped the nails of both his [John Castellane’s] hands with a piece of glass, saying, By this scraping we take away from thee all power to sacrifice, to consecrate, and to bless, which thou hadst received by the anointing of thy hands.’ Foxe’s Acts and Mon. under date of 1525; where may be seen the other forms used in degrading a clerk of the church of Rome, Vol. 4, pp. 363-5, 1837.

Ftd45 ‘In the year 1534, when orders came forth for the regulating of preaching and bidding of the beads, the general curse, as it was called, was also forbidden to be used any more.’ Strype’s Ecclesiastes Mem. ch. 22. In his Appendix, No. 46, Strype gives this curse at length, as taken from the Festival, printed by Wynkyn de Worde, in 1532. It begins as follows: ‘Good men and women, I do you to understand, that we that have the cure of your souls be commanded of our ordinaries, and by the constitutions and the law of holy church, to shew to you four times in the year, in each quarter of the year once, when the people is most plenary in holy church, the articles of the sentence of cursing.’

Ftd46 Were: know.

Ftd47 H. L. Day, Cresome. See note 3 to p. 225.

Ftd48 Mortuary, says Linwood, is so called, Quia relinquitur ecclesiae pro anima defuncti. But whether left by will, or not, it was demanded; and the amount of the claim became a source of contention between the clergy and the heirs of the defunct. See Spelman’s Concilia, p. 517, Lond. 1639. The first effectual restraint upon the exaction of mortuaries was by an act passed within two years after Tyndale’s writing this, and when Henry VIII. had read what he here wrote.Foxe’s Acts and Mon. 4, 611. Strype’s Ecclesiastes Mem. ch.

Ftd49 1 Timothy 4:3. Tyndale’s translation.

Ftd50 Such is the rendering in Tyndale’s new Testament.

Ftd51 In a scheme propounded to the council by a lawyer, for the amendment of certain grievances without casting off the pope’s authority, A.D. 1532, one clause is, ‘Whereas all such acts made for reformation and abusion, to have plurality, triality, unions, pensions, totquot portions, etc. be smally regarded — let an act be made, etc.’

Strype’s Ecclesiastical Mem. ch. 17.

Ftd52 A plow-land, called in Norman surveys a carucate, from caruca, a plough, was as much arable land as could be managed by a person having but one plough and team of horses, or oxen, with pasture and houses for the cattle and laborers. This quantity would therefore properly vary, according to the supposed productiveness of the ground; and does in fact appear to have varied from 60 to 240 acres. Hutchins’ Dissert. on Doomsday-book.

Ftd53 In Simon Fish’s ‘Supplication of Beggars,’ against their rivals the popish ecclesiastics, which Henry VIII. had read, it is said: ‘This idle ravenous sort, setting all labor aside, have begged so importunately that they have gotten into their hands more than the third part of all your realm — over and beside the tenth part of every servant’s wages, etc.’

Foxe’s Acts and Mon. Vol. 4, p. 659.

Ftd54 The same ancient Saxon council, which ordered the payment of mortuaries, had declared that if a man died out of his parish, the mortuary should be paid to that church which he frequented whilst living. Spelman’s Concilia, p. 517, under date 1009.

Ftd55 ‘The days which our ancestors called their month’s mind, their year’s mind, and the like, were days whereon their souls were to be had in special remembrance, and obits, diriges, etc. said for them.’ T. Blount, Fragm. Antiq.

Ftd56 In modern editions this word has been printed sheep. In Day’s folio, it is shepe; but in the original 4to. dated May 8, 1528, by Hans Luft, at Malborowe in the land of Hesse, it stands ship. The utensil meant was that employed for holding incense; which was usually formed of metal, more or less enriched with ornaments, and fashioned like a boat; from which last circumstance it was called the ship for incense, and in low Latin navicula, or naveta. In the Continuatio Historiae Dunelmensis ab ann. 1333 ad ann. 1559, it is stated in the account of Richard de Burg, bishop of Durham, that the sacristan of the cathedral obtained from the bishop’s executors, Vestimentum de alba camica, cum tribus capis ejusdem sectae, nobiliter broudatum — duas cistulas, unum baculum pastoralem, unam mitram, annulum, et sandalia, duo candelabra argentea, unum turibulum argenteum et deauratum, cum una navicula, item, etc.

Ftd57 By and by, like immediately, presently, etc., meant, when first used, without delay. Compare Matthew 13:21.

Ftd58 In haste.

Ftd59 To roll up: to chaunt; so called by a metaphor which somewhat resembles that used when we say, To run up the notes of the gamut.

Ftd60 In 1526, the year before Tyndale’s writing this, Henry VIII. had requested and obtained from pope Clement VII. a confirmation of the pardons, as they were styled, which his predecessors had granted to ‘the brethren and sisters of the guild of our lady in St Botolph’s church at Boston.’ One article of this indulgence was, “that if they, for any impediment, could not be present at the chapel of our lady in the said church, yet if they came unto their own parish church and there said one Paternoster and Ave-Maria, they should enjoy full remission of all their sins; or whosoever came every Friday to the same chapel should have as much remission as if he went to the chapel of our Lady called Scala Coeli.” Foxe’s Acts and Mon. Vol. 5, pp. 364-5. — The chapel of Scala Coeli was at Rome.

Ftd61 By the papal law, the father of a child might not marry the wife of his son’s godfather if he became a widower and she a widow. Decret.

Greg. Lib. 4. Tit. 11, cap. 4.A fortiori he might not marry his son’s godmother. Id. cap. 6. And if children of those who had stood for the same child should be found to have intermarried, the law said, Hujusmodi personae non possunt matrimonium contrahere; et si contraxerint, possunt ab invicem separari; et qui contractum sciverint, debent ecclesiae illud nunciare.’ Id. cap. 7.

Ftd62 Art. 10 of heresies and errors fixes on the above paragraph, and says, ‘He condemneth auricular confession.’

Ftd63 An old black-letter edition reads here, oste.

Ftd64 In a list of ‘Articles to be followed and observed, according to the king’s majesty’s injunctions and proceedings,’ set forth under the authority of Edward VI, in 1549, the second article enjoins, ‘That no minister do counterfeit the popish mass, as to kiss the Lord’s table; washing his fingers at every time in the communion; blessing his eyes with the paten or sudary, or crossing his head with the paten; shifting of the book from one place to another; laying down and licking the chalice of the communion; holding up his fingers, hands, or thumbs, joined towards his temples; breathing upon the bread, etc. Burnet’s Hist. of Reform. Vol. II. Coll. of Records, p. 165. Part 2 B. 1 No. 33.

Tyndale calls ‘breathing upon the bread,’ breathing on him; because the bread after consecration was called GOD by the church of Rome.

Thus in the canon of the mass, ‘Here let the priest bow himself to the host, saying, I beseech Thee, that thou fail not us thy servants, but forgive our sins.’ See translation of canon of the mass, in Foxe’s Acts and Mon. B. 10, Vol. 6, p. 366.

Ftd65 Endow.

Ftd66 Crose: i.e. crosier.

Ftd67 Sir T. More, quoting the above to confute it, and to disparage Tyndale, in p. 43 of his Answer to Tyndale’s ‘Preface to the Confutation’ introduces the word make before mustard-seed; and then, presently, speaks as follows: ‘Where St Paul for those holy significations myth that matrimony is a great sacrament’ (he means, in Ephesians 5:32), ‘Tyndale dare say nay to his teeth; and saith he can make as good a sacrament of leaven, of keys, of mustard-seed, or else of a net. He should rather yet, lest the grace get out, perde, make it of a sack.’

Ftd68 Tyndale has here given evidence of his being aware that the primary meaning of ˆhk is minister, or officer; so that, like our minister, it is sometimes used to signify an officer or attendant of the sovereign, though more frequently for one who attends on God’s service. In Samuel 88, David’s sons are styled µynhk , and in the parallel passage, I Chronicles 187, ‘the chief men at the king’s hand.’

Ftd69 In Day’s folio there is here a mark of interrogation; but not so in H.

Luft’s edition, nor in More’s Confutation of Tyndale’s Answer, where this passage is quoted. Tyndale doubtless meant that the English word priest is but an abbreviation of presbyter.

Ftd70 Art. IX. of heresies and errors charged against Tyndale, is, ‘Every man is a priest, and we need no other priest to be a mean for us unto God.’

Foxe replies to this by giving Tyndale’s own words, with a note quoting Revelation 1:6, ‘Hath made us kings and priests unto GOD and his Father.’ But the feeling of the commissioners, who condemned this sentence, may be gathered from the remarks of Sir Thos. More, who in p. 66 of his Confutation of Tyndale’s Answer to him says: ‘Tyndale teacheth plainly that the blessed sacrament is, in the mass, no sacrifice, none hoste, nor none oblation; by which abominable heresy he taketh quite away the very special profit and fruit of all the mass. These be his very words.’ And then More copies the above paragraph, from ‘There is a word,’ to this place, and proceeds as follows: — ‘By these words ye see, that whereas the priests in the old law offered sacrifices for the people, and that of diverse kinds, as appeareth in Levitici and Numeri and other places of holy scripture, instead of all which sacrifices Christ hath in his new law instituted one only sacrifice, his own blessed body and blood to be offered up to his Father for his people by the hands of the priest, in form of bread and wine, of which holy offering in the mass now the offering of Melchisedech, that offered bread and wine, was a solemn figure; Tyndale telleth us here that because Christ is a priest for ever, and that all we be priests through him, man and woman ye must understand, we need therefore, he saith, no more of any such priest on earth, that should be a mean between God and the people, to offer up any sacrifice to God for the people.’

Ftd71 The last two sentences of this paragraph are next quoted by More, in the same place, and commented upon by him in like manner.

Ftd72 Sir T. More has quoted this sentence thus far, in p. 48 of his Confutation, where he is professing to combat the preface of Tyndale’s answer to him; and in his remarks, on the words he has quoted, More says: ‘What would it avail to dispute with him (Tyndale), since he mocketh and scoffeth out the words of St Paul, written unto Timothy, in which the ‘sacrament of orders is so plainly proved that all the world cannot deny it, but if they make a mock at St Paul as Tyndale doth.’

Ftd73 Parishens, i.e. parishioners. So in Chaucer: ‘Why covet ye shrifte and burying of other mens parishens?’ But Day’s folio has parishes.

Ftd74 Disprove or find fault with.

Ftd75 Art. XII. of heresies says, ‘He destroyeth the sacraments of matrimony and orders,’ and is founded on this paragraph. Foxe only replies: ‘As truly as matrimony and orders be sacraments, so truly is this article a heresy.’

Ftd76 Sir T. More quotes the preceding words in p. 45 of his Confutation, where he professes to be answering Tyndale’s answer to him, and says: ‘Here ye see that the sacrament of penance he setteth at less than nought; for he says, It is but a thing forged and contrived to deceive us with. But every good Christian knoweth that such folk as he is, that against the sacrament of penance contrive and forge such false heresies, sore deceive themself, and all them whom the devil blindeth to believe them.’

Ftd77 The word forthink as equivalent for Metanoiei~te, or Repent ye, occurs repeatedly in Wicliffe’s translation of the New Testament, though he always keeps close to the Vulgate in speaking of doing penance, where it has poenitentia united with the verb ago; and sometimes renders poenitentia; by penance, where ago is not found in the Latin, as Acts 5:31. Thus in Luke 17:3, he read, Si poenitentiam egerit, and rendered it accordingly, ‘if he do penance;’ but in the next verse he found poenitet me, and his translation is, ‘It forthinketh me.’ It is only in rendering 2 Corinthians 7:8, that Wicliffe used few for poenitet; and he has used the verb repented but once, viz. in Matthew 27:3. Sir Thomas More says, ‘God’s high providence so forseeth what he promised, that he can never forthink it.’

Confut. p. 61.

Ftd78 This sentence is quoted by Sir T. More in p. 45 of his Confutation, where he professes to be answering the preface of Tyndale’s answer to him; and he says, ‘Luther, that was Tyndale’s master, as lewd as he is, played never the blasphemous feel against confession so far yet as Tyndale doth. For Luther, albeit he would make every man, and every woman too, sufficient and meetly to serve for a confessor, yet confesseth he that shrift is very necessary, and doth much good, and would in no wise have it left.’

Ftd79 The office of penitentiary was abolished by Nectarius, bishop of Constantinople, near the close of the fourth century, on the occasion alluded to by Tyndale. See Sozom. B. 7 c. 16, and Socrat. B. 5 c. 19.

Ftd80 Crome: crammed.

Ftd82 Et factum est etc. occurrerunt ei decem viri leprosi. Leprosi non absurde intelligi possunt, qui scientiam verae fidei non habentes, varias doctrinas profitentur erroris. Non enim vel abscondunt impe ritiam suam, sed pro summa peritia proferunt in lucem. Nullum Dominus eorum, quibus haec corporalia beneficia praestitit, invenitur misisse ad sacerdotes nisi leprosos; quia videlicet sacerdotium Judaeorum figura erat futuri sacerdotii regalis, quod est in ecclesia, quo consectantur omnes pertinentes ad corpus Christi, summi et veri principis sacerdotum. Et quisquis vel heretica pravitate, vel superstitione gentili, vel Judaica perfidia, vel etiam schismate fraterno, quasi vario colore, Domini gratia caruerit, necesse est ad ecclesiam veniat, coloremque fidei verum quem acceperit ostendat. Cetera vero vitia, tamquam valetudinis et quasi membrorum animae atque sensuum, per se ipsum interius in conscientia et intellectu Dominus sanat et corrigit. Bed. in Luc. Evang. cap. 17 c. 69.

Ftd82 The council of Trent has described Attrition as follows: — Illam vero contritionem imperfectam, quae attritio dicitur, quoniam vel ex turpitudinis peccati consideratione vel ex gehennae et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniae, declarat [synodus] donum Dei esse, et Spiritus sancti impulsum; non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Sessio XIV. De contritione, cap. 4, Cent. Trident. Venet. 1582.

Ftd83 Art. XIII. of heresies and errors charged against Tyndale is, ‘He saith that purgatory is the pope’s invention, and therefore he may do there whatsoever he will.’ Foxe’s reply is: ‘One of the pope’s own writers saith thus: Souls being in purgatory are under the pope’s jurisdiction, and the pope may, if he will, evacuate all purgatory. Furthermore, the old fathers make little mention of purgatory; the Greek church never believed the purgatory; St Augustine doubteth of purgatory; and the scriptures plainly disprove purgatory. St John saith, The blood of Jesus Christ, the Son of God, purgeth us from all sin; and the pope saith, Sin cannot be purged but by the fire of purgatory. Now, whose invention can purgatory be, but only the pope’s?

Ftd84 Et dabo tibi claves regni coelorum, etc. Istum locum episcopi et presbyteri non intelligentes, aliquid sibi de Pharisaeorum assumunt supercilio, ut vel damnent innocentes, vel solvere se noxios arbitrentur, cum apud Deum non sententia sacerdotum sed reorum vita quaeratur.

Legimus in Levitico de leprosis, ubi jubentur ut ostendant se sacerdotibus, et si lepram habuerint, tunc a sacerdote immundi fiant; non quo sacerdotes leprosos faciant et immundos, sed quo habeant notitiam leprosi et non leprosi, et possint discernere qui mundus quive immundus sit. Quomodo ergo ibi leprosum sacerdos mundum vel immundum facit, sic et hic alligat vel solvit episcopus et presbyter, non eos qui insontes sunt vel noxii, sed pro officio suo, cum peccatorum audierit varietates, scit qui ligandus sit quive solvendus. — Hieron.

Comm. in Matthew cap. 16 Lib. 3 Tom. 9 p. 41, col. 1. Francofurt. 1684.

Ftd85 Art. XIV. of heresies and errors charged against Tyndale is, ‘Saints be saved, not by their merits, but only by the merits of Christ.’ Foxe’s reply is, ‘What can be more manifest and plain, by the scriptures, than this? Isaiah saith, All we have erred, every man in his own ways, and God hath laid upon him all our iniquities.’

Ftd86 See n. 3 to p. 233 for an extract from the curse, which was both written and printed in English.

Ftd86 Anoiling, i.e. anointing with oil. He means to speak of extreme unction.

Ftd87 Sir Thomas More in his ‘Confutacyon of Tyndale’s Answer,’ 1532, in p. 44 quotes this first sentence, and comments upon it as follows: ‘Here is a short sentence and a false erroneous judgment given by Tyndale upon all Christian people that have been anoyled since christendom first began. And he is led thereto by two special motives, the tone folly, the tother falshood. For of his folly he reckoneth himself sure every thing to be false that is not evidently written in holy scripture; which one thing is the tone half of all the false foundation whereupon Luther and Tyndale have builded all their heresies. For upon this Tyndale saith there is not any promise of this sacrament written in scripture; ergo, there was no promise made by God: which argument is so good, that every boy in schools laugheth it to scorn; and well they may, for all the world can never make it good. His other motive is falsehood, which is the antecedent of the same argument; that is to wit, that this sacrament hath no promise in scripture. For it hath an express promise in the epistle of St James, where he biddeth that if any be sick, he shall induce the priests to come and pray for him and anoint him with oil, and the prayer of faith shall heal the sick man, and if he be in sins they shall be forgiven him. Nay, saith Tyndale, here we may see that the anoyling doth nothing, for St James saith that the prayer of faith shall heal the man. This is a sure argument. Lo, because St James giveth the great effect to the faithful prayer, therefore the oil doth nothing at all. If it do nothing at all toward the remission of sins, why would St James have it there, that might, saving for the sacrament, as well be thence as there? — except that Tyndale wene that St James were so wise in natural things, that he thought oil a meet medicine for every sore.’

Ftd88 In pp. 48-50 of his Confutation, More has quoted nearly all this paragraph, and combats its doctrine and assertions through sixteen folio pages.

Ftd89 Having assumed the Latin style of Dominus, the priests were usually styled Sir; and John being one of the commonest of names, Sir John was equivalent to saying ‘a priest like his fellows.’ When Walter Miller was brought before the archbishop of St Andrews, in 1558, to be condemned to the fire as an heretic, and a priest said to him, ‘Sir Walter Miller, arise, and answer to the articles; he replied, Call me Walter, and not Sir Walter: I have been overlong one of the pope’s knights.’ Foxe, A. & M. Scottish History, Vol. 5 p. 645.

Ftd90 More has also seized on the last two sentences to take occasion to give Tyndale a severe rebuke, in p. 41 of the Confutation. He says, that ‘at the first hearing of such shameful words spoken by the mouth of such a shameless heretic, the whole Christian company present should not be able to contain themselves from calling him knave, all with one voice at once.’

Ftd91 A small crucifix, handed round to be kissed, at appointed times, in the mass.

Ftd92 Art. XV. of charges against tyndale: ‘He saith, No man may be hired to pray.’ To this Foxe replies, ‘The words in the Obedience be true, which are these;’ and then he gives the above passages.

Ftd93 This paragraph is quoted by Sir Thomas More, but not without omissions, He concludes his objections to it as follows: ‘It is questionless that God can otherwise drive the sin out of the flesh, and by other means cure it, if it so pleased him; and so would he, saving for his godly delight in justice, which he loveth to see man follow by fasting and other penance, and which delight of following God’s pleasure therein Tyndale in man, by withdrawing of penance, clean goeth about to destroy.’ Confutation, p. 30.

Ftd94 A pilgrimage to Compostella, in Spain, to a noted image of St James there, was held to be especially profitable.

Ftd95 A coarse expression, originating with the once popularly credited story of pope Joan, is here omitted.

Ftd95 The words quoth he seem to indicate either that this marginal note is a quotation from Sir T. More’s dialogue, or an allusion to it; for in that dialogue quoth he recurs with an absurd frequency, elsewhere noticed by Tyndale. The final words while they are found in all the editions collated, and seem to imply some continued typographical error. If it may be supposed that whyle is a misprint for whyst or know, we might read the margin as follows: Their chaplains at the last make them not so mad. To say service alone whist they.

Ftd96 Art. XVI. Of heresies and errors charged against Tyndale: ‘He saith, Why should I trust in Paul’s prayer or holiness? If St Paul were alive, he would compare himself to St Paul, and be as good as he.’ In reply to this charge Foxe quotes Tyndale’s words, from ‘Why am not I’ to ‘the promises of God;’ and observes in his margin, that ‘The words of Tyndale import no such meaning as in the article.’

Fte1 Cum Patricius per Hiberniam praedicaret, et fructum ibi modi cum faceret, rogavit Deum ut ibi aliquod signum ostenderet, per quod territi poeniterent. Jussu igitur Domini in quodam loco circulum magnum cum baculo designavit, intra quod se terra statim aperuit, et puteus profundissimus ibidem apparuit. Revelatum quoque fuit sancto, quod ibi quidem purgatorii locus esset, in quem quisquis vellet descendere, alia sibi poenitentia non restarer, nec aliud pro peccatis purgatorium sustineret: plerique autem non redirent; et qui rediret, die naturali integro ibidem moram faceret. Multi igitur ingredic-bantur, qui de cetero non revertebantur. — Petrus de Natalibus; Catalog. Sanctorum, Lib. III. cap. cciv. Argentlinae, 1513. — This legendary tale goes on to relate how such horrible things as might well make a man ]cave his wits behind him, were seen by a nobleman named :Nicholas, who descended and came up again the next morning. This Patrick’s purgatory is still a popular resort with the superstitious. See Inglis’ Tour in Ireland, 4th edition, p. 300.

Fte2 Dealer in lies.

Fte3 So he calls his treatise on the parable of the Wicked Mammon.

Fte4 Art. 17 of heresies and errors charged against Tyndale: ‘He saith that the children of faith be under no law.’ Foxe replies, ‘The article is true, being truly taken.’

Fte5 Art. 18. ‘He saith, that all that be baptized become Christ.’ Foxe’s reply is, ‘With this article confer the words of the Obedience.’

Fte6 That is, the parochial minister.

Fte7 About the beginning of the fifteenth century it was confessed that the Franciscans or Grey friars had widely departed from the rules laid down by their founder. Hence the more zealous of them separated from the rest, and assumed the name of Observants, as resolved to adhere rigidly to his rules. The others, who could say that the pope had sanctioned their laxer system, were called Conventuals, when it was wished to distinguish them from their Observant brethren. As followers of the stricter rules, the Observants were to be without property, and beg their bread, and when begging they were to accept necessaries only, and not money. Fosbroke’s Brit. Mon. p. 79, ed. of 1843. See also note I to p. 287 of Latimer’s Sermons, P.S. ed.

Fte8 The Carthusians were a branch of the Benedictines. In France they were called Chartreux, and their most famous monastery Chartreuse, a word which in England was changed into Charterhouse. They were forbidden all speech in the fratry, cloister, and church; and were to ask for what they wanted after nones, on a talking day. Id. p. 71.

Fte9 In one of the glosses on the papal law the margin says, Scriptura divina quadrupliciter exponi potest. Joh. 16:(25); and the gloss proceeds to say, Est enim quidam intellectus historicus; allegoricus; moralis sive tropologicus; anagogicus. Sic haec vox Hierusalem his-torice signat civitatem illam terrestrem; allegorice, ecclesiam; mo-raliter, animam fidelem; anagogice, celestem Hierusalem. Moralis intellectus attendit quae juxta nos sunt; allegoricus, quae intra, nos; anagogicus, quae supra nos. — Gloss on the word ‘anagogen,’ Dist. 76, cap. 7, (or Jejunium) in the Decret. Gratian. It will be seen that, as Tyndale had observed, the gloss entirely passes over the literal, or, as it speaks, historical sense, when describing how this fourfold method of expounding the scriptures should be made profitable to us.

Fte10 For tropological the folio edition has here chopological; and Coplande’s edition has chopological for tropelogical, a few lines above, as though Tydale had meant to jest at the pedantic terms used by the schoolmen.

Fte11 ‘Lord, have mercy.’ The proverb seems to mean he gave nothing but good words. James 26.

Fte12 This sentence forms Art. 19. of the heresies and errors charged against Tyndale. Foxe in reply quotes more of the context, and then asks, ‘What heresy is this ?’

Fte13 That is, toil, trouble.

Fte14 Deed.

Fte15 This clause is quoted to form Art. 20 against Tyndale. To this charge Foxe only replies by giving his readers the three preceding sentences along with it; and then asking, ‘What heresy is this?’

Fte16 Art.21 is, ‘He saith, Our pains-taking in keeping the commandments doth nothing but purge the sin that remaineth in the flesh; but to look for any other reward or promotion in heaven, than God hath promised for Christ’s sake, is abominable in the sight of God.’ Foxe replies, ‘Consider the place.’

Fte17 See n. 4 to p. 159.

Fte18 Erasmus’ note on Luke 2:50, ‘And they understood not the saying which he spake unto them,’ contains the following observations: Quid facient huic loco quidam, qui sedulo magis quam circumspecte beate virgini fere tantum tribuunt felicitatis jam inde ab initio quantum nunc possidet? Certe non obscure locutus est Christus; et tamen subjicit Evangelista, ab illis non fuisse intellectum, quod dixerat Jesus. Tum inter docendum a matre et fratribus interpellatus parum blande respondet, Quae est mater mea? Similiter et in nuptiis, compellatus de vino deficiente. Hoc quod arguit interpellantis est; quod non intellectus obtemperat, obsequii est, quae res et illi conveniebat aetati et parentum infirmitati obsecundabat — And on the words, ‘He was subject unto them,’ Erasmus says: Durum est quod asseverant quidam, Christum etiam in evangelico negotio debuisse matri obedientiam, cum qui rempublicam administrat non teneatur auctoritate patris. Sed multo durius est quod iidem docent, beatam virginem etiam nunc ut homini posse imperare Christo, et hoc esse quod canit ecclesia, Monstra to esse matrem, Sumat per to preccs, etc. id est, Praecipe filio tuo ut nos exaudiat, Hoc si verum est, mater imploranda est potius quam filius, nec omnis potestas tradita est Christo, etiam juxta naturam humanam, si teneatur matris imperio.

Fte19 Written also nowsle: to nursle, to nurse up.

Fte20 Day omits our .

Fte21 Art. 22. of heresies and errors charged against Tyndale is: ‘He saith, The pope hath no other authority, but to preach only.’ To this Foxe replies: ‘Christ saith to Peter, Feed my sheep; and, Thou being converted confirm thy brethren. And to his apostles he said, Go ye into all the world and preach the Gospel. Again St Paul saith, that Christ sent him not to baptize, but to preach. To what other office or function he sent the pope, let them judge who consider the scriptures. This heresy is only to the pope; but none at all to God.’

Fte22 Robin Goodfellow was the name given by popular superstiton to an imaginary elfin sprite, concerning whom more may be seen, by those who wish it, in Todd’s notes on verses 103 and 105 of Milton’s L’Allegro.

Fte23 Art. 23. of heresies and errors, charged against Tyndale: ‘He saith, If thou bind thyself to chastity, to obtain that which Christ purchased for thee, so surely art thou an infidel.’ Foxe replies, ‘Read and confer the place of Tyndale.’

Fte24 Read: advise.

Fte25 The popish historian, Platina, after narrating how Stephen VI., who became pope in 897, ordered the body of his predecessor, Formosus, to be torn from its grave and otherwise treated with strange indecency, says: Magna fuit haec controversia et pessimi exempli; cure postea fere semper servata haec consuetudo sit, ut acta priorum pon-tificum sequentes aut infringerent aut omnino tollerent. — -His history of the next pope commences as follows: Romanus, patria Romanus, ubi pontificatum iniit, Stephani pontificis decreta et acta statim im-probat abrogatque. — ln the same year, 900, John IX. succeeded to the popedom; and of him Platina says: Pontifex creatus, Formosi causam in integrum restituit, adversante magna populi Romani parte. Ravennam profectus, 4:et 70. episcoporum habito conventu, et Stephani res gestas improbavit, et Formosi acta restituit; dijudicans per-peram a Stephano factum, qui censuit eos iterum ordinandos esse, quos Formosus ad sacros ordines asciverat. Plat. liber de Vita Christi ac Pontificum omnium. 1485.

Fte26 Besides other instances of this, both earlier and later, the papacy had been divided, throughout Europe, by a continual succession of rival popes, from Sept. 21, 1378, to July 26, 1429. The emperor Sigismund, and other temporal princes, being scandalized by the irreconcileable claims of three co-existing popes, John XXIII., Gregory XII., and Benedict XIII., had induced John to sanction the convoking of a council, which met at Constance in 1414, for the avowed purpose of putting an end to this schism. By its decrees, supported by the imperial authority, John himself was deposed for notorious criminality of a very gross description, and Benedict was declared a schismatic; whilst Gregory abdicated, to avoid a similar sentence. The papal chair being thus pronounced vacant, Martin V. was elected to fill it. But Benedict was still acknowledged as pope in Aragon, Sicily, and Scotland; and, on his death, two cardinals gave him a successor who styled himself Clement VIII.; but eventually closed this long schism by submitting to Martin, eleven years after the dissolution of the council.

Fte27 Art.24. of alleged heresies: ‘He denieth, rebuketh, and damneth miracles.’ Foxe replies, ‘The words in Tyndale’s Obedience be these; ‘and then he gives the above sentence.

Fte28 In B. I. ch. 14:of More’s Dialogue ‘treating of the veneration and worship of images and reliques, praying to saints, and going on pilgrimage; with many other things touching the pestilent sect of Luther and Tyndale,’ he has himself told the talc of the woman of Lemster: of whom he makes one of the speakers say, ‘that the prior brought privily a strange wench into the church, and said that she was sent thither by God. — And after she was grated within iron grates above in the rood loft, where it was believed she lived without any meat or drink, only by angels’ food. And divers times she was houseled in sight of the people with an host unconsecrate, and all the people looking upon, there was a device with a small hair that conveyed the host from the paten of the chalice out of the prior’s hands into her mouth, as though it came alone; so that all the people, not of the town only, but also of the country about, took her for a very quick saint, and daily sought so thick to see her, that many, that could not come near to her, cried out aloud, Holy maiden Elizabeth, help me, and were fain to throw their offering over their fellows’ heads for press.’ The narrator proceeds to say that the steps prudently taken by the mother of Henry VI. led to the detection of this device, and of other wickedness confessed by her two miserable partners in guilt. ‘An faith, quod I,’ (says More, as the other speaker,) ‘it had been great alines the prior and she had been burned together at one stake. What came of the prior? Quod he, that can I not tell, but I wene he was put to such punishment as the poor nun was, that had given her in penance to say this verse, Miserere mei Deus, quoniam conculcavit me homo, with a great threat, that an she did so any more, she should say the whole psalm.’ Sir Th. More’s Works, as republished in Q. Mary’s reign, fol. 134-5.

Fte29 In Sir Thomas More’s unfinished history of the reign Richard of III, he gives an account of Richard’s proposing to a council of nobles and prelates, that means should be taken to remove the second son of Edward IV from the sanctuary in Westminster. ‘Then,’ says More, ‘ thought he,’ that is, the archbishop of York, ‘and such other as were of the spiritualty present, that it were not in any wise to be attempted to take him out against her’ (the queen’s) ‘ will. For it would be a thing that should turn to the great grudge of all men, and high displeasure of God, if the privilege of that holy place should now be broken; which had so many years been kept, which both kings and popes so good had granted, so many had confirmed, and which holy ground was, more than five hundred years ago, by St Peter his own person, in spirit, accompanied with great multitude of angels, by night, so specially hallowed and dedicate to God (for the proof whereof they have yet in the abbey St Peter’s cope to shew), that from that time hitherward was there never so undevout a king that durst that sacred place violate, or so holy a bishop that durst it presume to consecrate.’ Ibid. fol. 49.

Fte30 Ch. 16 of the same first book of the same dialogue is headed, ‘The author sheweth that whose would inquire, should find that at pilgrimages been daily many great and undoubted miracles wrought and well known. And specially he speaketh of the great and open miracle shewed at our lady of Ipswich of late, upon the daughter of Sir Roger Wentworth, knight.’ The dialogue accordingly proceeds to give an account of this ‘fair young gentlewoman of 12-years of age, in marvellous manner vexed and tormented by our ghostly enemy the devil, etc. etc.; who, being brought and laid before the image of our blessed lady, was there in the sight of many worshipful people so grievously tormented, and in face, eyes, look and countenance so grisly changed, with her mouth drawn aside, and her eyes laid out upon her cheeks, that it was a terrible sight to behold. And after many marvellous things, at the same time shewed upon divers persons by the devil through God’s sufferance, as well all the remnant as the maiden herself in the presence of all the company restored to their good state, perfectly cured.’

Fte31 The holy maid of Kent, as she was popularly styled When Tyndale wrote this treatise, was a nun named Elizabeth Barton, whom Richard Master, rector of Aidington, and a monk of Christ’s-church Canterbury, had taught to feign epileptic convulsions and trances; after which she would relate pretended revelations and messages from heaven, as just delivered to her. Fisher, bishop of Rochester, and sir Thomas More for awhile, were amongst the numbers who gave credit to her inspiration. But when she had continued these impostures for about eight years, and books had been written of her pretended revelations and miracles, and More himself had said ‘she was a foolish woman,’ Cranmer and Cromwell having then the management of all ecclesiastical matters, the monks, whose tool she had been, were brought before them, and subjected to a strict examination.. Her iniquity and that of her suborners were then confessed by herself and others, as stated in the preamble to the act for her attainder (Stat. Hen. VIII. c. 12); and she and her partners in guilt were hanged at Tyburn, April 20,1534. — See Cranmer’s Works, Park. Soc. ed. Vol. 2. Lett.81. — 3.; Strype’s Mem. Ecclesiastes vol.1 ch. 25, pp. 176 — 82. Burnet, Hist. Reform. B. 2, date 1534, and appendix.

Fte32 The tale of Robin Hood and the Gesta Romanorum were well known books then in popular use.

Fte33 He uses the word in its Latin sense, for governs; as Spenser has done in Mother Hubbard’s tale, 1, 1294.]

Fte34 The canon law incorporated the following apophthegm, extracted, as the gloss says, ‘ex dictis Bonifacii martyris:’ Si papa suae et fraternae salutis negligens, deprehenditur inutilis, et remissus in operibus suis, et insuper a bono taciturnus, quod magis officit sibi et omnibus, nihilominus innumerabiles populos catervatim secum ducit, primo mancipio gehennae, cum ipso plagis multis in aeternum vapu-laturus; hujus culpas istic redarguere praesumit mortalium nullus: quia cunctos ipse judicaturus a nemine est judicandus, nisi deprehen-datur a fide devius. — Corpus Juris Canon. Decrcti pars l-ma, Distinct. 40:ca. 6. or Si Papa. Ed. Lugduni, 1522.

Fte35 That is, find fault with.

Fte36 Sprites C: spirites D. He seems to mean to designate the spirituality, or popish clergy: a few pages further on he says, ‘I have uttered the wickedness of the spirituality.’

Fte37 Art. 25 of heresies and errors charged against Tyndale: ‘He saith, that no man should serve God with good intent or zeal; for it is plain idolatry.’ To this Foxe does but reply, ‘The place is this,’ and therewith gives Tyndale’s words.

Fte38 Prayer-men. In Tyndale’s day letters from ecclesiastics usually had this designation prefixed to their signature; as, Your most humble brideman, Thomas Cantuar.; Your humble bedeman, Curb. Duresme.

Fte39 Day omits of .

Fte40 Both C. and D. print the word ambastasies.

Fte41 Fet: fetch.

Fte42 Day omits any.

Fte43 Ought: owed.

Fte44 Eodem anno (1211) Innocentius Papa reges et alios omnes, tam pauperes quam potentes, ad coronam Angliae spectantes, a regis fidelitate et subjectione absolvit. Matthew Paris. Hist. Angliae. Lond. 1686, p. 194.

Fte45 See Foxe’s Acts and Monuments, vol. 2 p. 329, under date of 1211.

Fte46 Papa sententlaliter definivit ut rex Anglorum Johannes a solio regni deponeretur. — Ad hujus quoque sententiae executionem, scripsit dominus Papa potentissimo regi Francorum Philippe, quatenus remissionem omnium suorum peccaminum, hunc laborem assumeret.

Matthew Paris. under date 1212, p. 195.

Fte47 These words, dissimule and simule, are imitated from the corresponding Latin verbs. The first means concealing what is; the second feigning what is not.

Fte48 Q. What is penance?

A A sacrament by which the sins which we fall into after baptism are forgiven us. Abstract of the Douay Catechism. With permission.

London, printed by Keating and Brown, printers to the R. Revelation the Vicars apostolic, 1824, p. 58.

Q. What is confession?

A. A full and sincere declaring of all our sins to our ghostly father.

Q. What is satisfaction?

A. A faithful performance of the prayers or good works enjoined us by the priest to whom we confess. Id. p. 60. Penance expounded.

Q. What is a character?

A. It is a kind of spiritual mark or seal in the soul, which always remains in it; of which St. Paul seems to speak 2 Corinthians 1:22, where he says that God has sealed us. Id. p. 47. Of Characters in general.

For poena et culpa, and attrition, see pp. 271 and 265.

Fte49 Tyndale’s learned contemporary Erasmus has noticed these four senses as follows, in his panegyric on Jerome: Operae pretium est audire censuram istorum qui cuncta ad certum numerum redegerunt. Doctores ecclesiae quatuor esse libuit, et quatuor item scrip-turae divinae sensus, nimirum ut respondeant quatuor evangelistis. Gregorio tribuunt tropologiam, Ambrosio allegoriam, Augustino ana-gogen, Hieronymo, ne nihil habeat, relinquunt literam et sensum grammaticum. — Hieron.

Stridonensis Vita, ad finem.

Fte50 laynk

Fte51 µyrxm lba Abel Mitsraim, misprinted, both by Day and Stoughton, Abell Miram.

Fte52 So R. S. ed. Day has, ‘tell why the,’ etc.

Fte53 It will appear probable, from what follows, that, by the expression “in the Hebrew,” Tyndale only meant in Hebrew usage; especially as the Hebrew name for a sign, viz. twa is not equivalent to ceremony. In the Hebrew scriptures fkcm is ‘the word used in the only instance ( Numbers 9:3) where the English version has ceremonies.

Fte54 Gards: borders.

Fte55 jsk subst, from jsk , he passed over, or leapt over. So the old lexicographers, as Buxtorff, and Legh in his Critica Sacra, explain the Hebrew verb. So also abp. Magee, On the Atonement, Notes to Vol. 1.

Later critics, guiding themselves chiefly by the acknowledged meaning of kindred Arabic roots, have taken the verb to mean primarily, relaxing, or loosening; then giving liberty; and protecting from one who would destroy that liberty. Thus Simon’s Lexicon; and Prof. J.

Robertson in his Claris Pentatcuchi, 2274 — 5.

Fte56 Day has there begin; but R. S., begin there.

Fte57 . The words with a sure faith are wanting in D. but found in R.S.

Fte57 So R. S. edition; in D. such is wanting.

Fte58 So R. S.; D. has their.

Fte59 Dear son Jesus’ blood sake. R. S. ed. Thy son Jesus Christ’s sake. Day.

Fte60 Used here, according to Tyndale’s definition, for covenant.

Fte61 So Day; R. S. has, under heaven than Jesus given to men that we may be saved by.

Fte62 So Day; R. S. has gestes.

Fte63 Meaning the persons circumcised; as the words the uncircumcision are used in Romans 2:26.]

Fte64 So Day; R. S. has they.

Fte65 So R. S.; Day’s ed. has the rather.

Fte66 So Day; R. S. has to weak, where weak is a verb; as is strength in the next clause.

Fte67 In Day, for Christ’s sake is omitted.

Fte68 So R. S.; Day has, All such as are not thus prepared, come to, etc.

Fte69 So Day’s edition. Instead of their gain, R. S. has neante, a word which, if it be not an error of the press, can only be conjectured to have some affinity to the Italian niente.

Fte70 So R. S.; D, has but and inserts still after enemy.

Fte71 So R. S.; D. omits yet.

Fte72 So in R. S. edition. In Day only, and good sadness.

Fte73 R. S., Even our hearts gather of the circumstances protestations as other miracles and earnest ceremonies, etc. Day, Even so our hearts gather of the circumstances, protestations and other miracles of God, etc.

Fte74 So R. S.; but Day, this.

Fte75 So R. S.; in Day, to is wanting.

Fte76 Washed, in R. S. ed.

Fte77 The Romanists.

Fte78 The Lutherans.

Fte79 Presently: after the manner of a thing present, before us.

Fte80 So Day; R. S. has will in the place of mean.

Fte81 Ye shall, in R. S. ed.]

Fte82 In Day’s folio there is a break after the words pardon for ever; but there is none in the older edition by Stoughton. Whatever led the editor of the folio, supposed to be Foxe the martyrologist, to make a separate paragraph of the words which intervene between for ever and wherefore, seems also to have led him to suppose that Tyndale had changed his subject; and consequently to attach this marginal note.

When read, as in Stoughton’s edition, it is easily seen that Tyndale is continuing his description of what he thought suitable for ‘them of the second opinion,’ that is, the Lutherans, to say in explanation of their belief.

Fte83 The Lutherans, or consubstantialists.

Fte84 The error of the previous margin is continued here. Stoughton’s edition is still without a break; and Tyndale is here speaking to the Lutherans, as he was speaking for them in the previous sentence. He is now reminding the Lutherans that they, as well as those of the third opinion, held in what have since been called the reformed churches, were alike obliged to deny what the old doctors seem sometimes to affirm. It is not till the opening of the next paragraph that Tyndale reverts to his argument with ‘them of the first opinion,’ or the Romanists.

Fte85fte The reformed, or holders of the third opinion.

Fte86 The old doctors.

Fte87 So R. S.: Day has, passion come. And.

Fte88 The Lutherans.

Fte89 So R. S.: Day has them instead of than, and inserts but, between only and because.

Fte90 The old doctors.

Fte91 The holders of the third opinion.

Fte92 The editor of Day’s edition has again misunderstood his author; Failing to perceive that in this paragraph Tyndale speaks again of consubstantiation, as he avowedly returns to transubstantiation in the next.

Fte93 So Day: R. S. has begin to be no, instead of cease to be any.

Fte94 So R. S.: Day’s ed. omits seek.

Fte95 So Day: R. S. has, “is now a spirit with his Father, both in body and soul.”

Fte96 In R.S.’s edition there is a parenthesis between the words sacrament and have, which Day probably omitted as unintelligible. As printed by R. S. the parenthesis is as follows: ‘(a thousand ensamples in the scripture concerning their judgment).’ Perhaps concerning is a misprint for confirming.

Fte97 So R. S.: but Day, in spirit.

Fte98 So R.S: but Day’s text has believing instead of preaching.

Fte99 So both R.S. and D,; but the sense seems to require serve.]

Fte100 Such is R.S’s reading; but Day has serve instead of far.

Fte101 Let us therefore, as many as be perfect, be thuswise minded: and if ye be otherwise minded, I pray God open even this unto you. Nevertheless in that whereunto we are come, let us proceed by one rule, that we may be of one accord. Philippians 3. Tyndale’s translation.

Fte102 So R.S.: but Day has this.

Fte103 To come against is, in old English, to come with an opposite motion, whether with, or (as here) without an opposing purpose; to come so as to face the party spoken of. The word against is used with a similar meaning in Joshua 53. “Joshua lifted up his eyes, and behold there stood a man over against him, and Joshua said, Art thou for us? “

Fte104 µynjm Two camps, or two hosts. For the noun is in the dual number.

Fte105 Day, boughtes. R. S. bowthes.

Fte106 Hebr. Larcy yjla la ; or El Elohe Israel; printed as in the text in R.S. but omitted by Day.

Fte107 Hebr. LaAtyB la Day omits the words: ‘He called the place EL Bethel.’

Fte108 Hebr. jsk .

Fte109 So R.S’s edition; but Day has 8, after Leviticus, thus confining the remark to that chapter, where it only occurs in verses 2 and 14. In our present authorized version the Hebr. tafjh is translated sin-offering, without distinguishing the word offering by italics.

Fte110 Hebr. Hmrj ; from srj , to cut off, to extirpate, to lay under a curse.

Fte111 So printed in R.S.s edition. Day omits the imitation of the Hebrew words ˆd hnjm ; which are more closely copied in our authorized version, Mahaneh-Dan.

Fte112 In 1 Samuel 68, the English reader may observe that the words stone of are in Italics, implying that the Hebrew has only ‘the great Abel,’ hlwdNh lba or, as Tyndale says, the great lamentation.

Fte113 Hebr. Rz[j ˆba , Eben haazer.

Fte114 The word rzn rendered by Tyndale abstinence, and in our authorized version of Numbers 68, separation, is acknowledged by lexicographers to have each of those meanings.

Fte115 In Jeremiah 7:29, the word rendered hair by our translators is again rzn , and therefore, as Tyndale has observed, is strictly no more than abstinence, or separation.

Fte116 Ezekiel 12:10. µlcwryB jzh aCMj aycNh . Authorized version, ‘This burden concerneth the prince in Jerusalem;’ where the removal of the word in Italics will show the English reader, that the form of speech is as Tyndale stated; though he has substituted prophecy for its metaphor, burden.

Fte117 So R.S. Too is wanting in Day.

Fte118 So R.S., but Day has repugnance.

Fte119 Lewd: misled, ignorant. So Frith also uses the word. ‘Then they are of corrupt minds, and lewd as concerning the faith.’ Antithesis of Christ and the pope. In its origin it was the Saxon participle of the verb laepan, to mislead, or betray.

Fte120 Inconvenience: unsuitableness. The text is very obscure. If there be no misprint, it would seem that there must be an ellipsis in the last clause; and that Tyndale meant to say, ‘and also made bread.’ R.S.’s edition has a full stop before also ; whilst Day has only the colon.

Fte121 Proclamation, Day.

Fte122 At the close of a council assembled at Rome, in 1099, at which Abp.

Anselm and his friend the monk Eadmer were present, pope Urban II. anathematized all such clerks as should consent to do homage to any prince for any ecclesiastical preferment: “Dicens, Nimis execrabile videri manus quae in tantam eminenttam excreverint, ut, quod nemini angelorum concessum est, Deum cuneta creantem suo ministerio creent, et eundem ipsum pro redemptione et salute totius mundi summi Dei Parris obtutubus offerant, in hanc ignominiam detrudi ut ancillae fiant earum manuum quae die ae nocte obscoenis contagiis inquinantur.” — Eadmeri Monachi Cantuar. Hist. Novorum. Edited by J. Selden, London, 1624, Lib. 2, p. 53, where however angelorum is misprinted anglorum.

Fte123 So R.S.’s edition. Day has admit. As omit from omitto, and admit from admitto, so Tyndale may have employed amit from amitto in its sense of putting aside.

Fte124 So R.S.’s edition. Day his.

Fte125 The expression here seems to be intended for, certified of God being with us . R. Stoughton’s edition reads, certified by the sacrament of God is with us. The antithesis would be more complete if it were read, As we should be certified, by the sacrament, that God is at one with us, for Christ’s death that is past.

Fte126 R.S.’s edition, similitude of the sacrament of his blood.

Fte127 Perhaps, lively, i.e. livelily.

Fte128 R. S. his.

Fte129 ‘There was also another famous imposture discovered at Hales, in Gloucestershire; where the blood of Christ was pretended to be shewn in a vial of crystal, which the people sometimes saw, but sometimes they could not see it; so they were made believe that they were not capable of so signal a favor, as long as they were in mortal sin. And so they continued to make presents, till they bribed heaven to give them the sight of so blessed a relic. This was now discovered to have been the blood of a duck, which they renewed every week; and the one side of the vial was so thick, that there was no seeing through it, but the other was clear and transparent. And it was so placed near the altar, that one in a secret place behind, could turn either side of it outward.

So when they had drained the pilgrims that came thither of all they had brought with them, then they afforded them the favor of turning the clear side outward; who upon that, went home very well satisfied with their journey, and the expense they had been at.’ Bp. Burnet’s Hist. of the Reform. B. 3, vol. 1. p. 242 — 3. 1st ed.

Fte130 R. S. in.

Ftf1 That is, immediately.

Ftf2 Such is the heading to this preface in Day’s folio. Its wording seems to imply, that it was originally composed by Tyndale to go forth with his edition of Genesis, as separately published; and this preface is, in fact, found prefixed to a Genesis, published without the other parts of the Pentateuch, which is now in the Bodleian, and has this colophon: ‘Emprented at Marlborow in the lande of Hesse, by me, Hans Luft, the yere of oure Lorde M.ccccc.xxx, the XVII dayes of Januarii.’ The margins to this preface are all of more recent date than its publication, and were probably composed for Day by John Foxe.

Ftf3 Bishop Tonstal had said in a sermon that he found 2000 corruptions or errors in Tyndale’s New Test. See Fulke’s Defence. Park. Soc. ed. p. 61.

Ftf4 That is, the works of Duns Scotus.

Ftf5 William Lindwood, or Linwood, fellow of Pembroke Hall, Cambridge, and keeper of the privy seal to Henry V. collected and digested the Constitutions of the archbishops of Canterbury, from Stephen Langton to Henry Chicheley. This compilation was printed at Paris in 1505, and is still held in esteem by canonists.

Ftf6 This passage has given considerable trouble to former editors of Tyndale, and narrators of his life, because they do not find bishop Tonstal noticed in Erasmus’ Annotations till 1527, when he published his fourth edition of them. But Tonstal had gained a reputation for learning and liberality to scholars as early as 1516, as appears from Erasmus’ letters to Sir Thomas More, cited by Mr Anderson, p. 38, n.; and Tyndale says ‘praiseth ,’ not had praised, ‘in his annotations.’ Our author’s language does not necessarily mcan, that when he sought Tonstal’s patronage, in 1523, it was in consequence of Erasmus’ published praise of that prelate.

Ftf7 Sir Henry Guilford had returned to his native country, after serving with reputation in the wars with the Moors in Spain under Ferdinand and Isabella. He corresponded with Erasmus; and in the seventh year of Henry VIII. 1519-20, he was made master of the horse for life.

Granger’s Biog. Hist. of Eng. Vol.l p. 64. edit. 1769. Quoted by Mr Russell.

Ftf8 <19B905> Psalm 119. (numbered in Vulgate cxviii.) 5:4. dam .

Ftf9 In the ‘Pentateuch corrected’ of 1534, which is preserved in the Museum of the Baptists’ college, it is, that scripture.

Ftf10 The passage between asterisks is a substitute, in Day’s text, for a much longer passage in Tyndale’s ‘Pentateuch corrected:’ but the use of the verb fear, for to cause fear, in the substituted passage, is so peculiarly Tyndale’s, as to leave little doubt that he himself introduced this change into some later edition of this Prologue to Genesis; and it therefore would not be right to insert here what its author deliberately erased.

As, however, the removed passage contains valuable instruction, and was probably only struck out of the Prologue, because it was, in fact, less applicable to Genesis than to most other parts of the narrative portion of the old Testament, the reader will find it at the end of this Prologue.

Ftf11 That is, plough.

Ftf12 of 1534, tached: i.e. arrested.

Ftf13 These two explanations of:’’, drba , the word proclaimed before Joseph, Genesis 41:43, are retained in the margin and text of our authorized version. The first is the proper one, if we are to suppose that the four letters are two words, dr ba ; whilst the second might be a correct interpretation, if’ we are to consider the word as the hiphil imperative of drb , with the formative servile h changed into a as occurs in some other instances.

The interpretation, ‘tender father,’ Tyndale could neither have learnt from the Greek Septuagint, nor from Luther’s German version, nor from the Latin Vulgate; which last two have been rashly said to have been the only sources from whence he could translate. The Greek translator has either left the word drba unnoticed, or has supposed it to be the Egyptian term for a herald. Luther has paraphrased it, , which he may have taken from the Chaldee paraphrast, whose words are aKlml aba ˆyD. The Vulgate has, Ut omnes coram co genu flecterent.

Modern lexicographers have generally assumed that the word is Egyptian, and have gathered from the Coptic a meaning not remote from ‘Bow the knee:’ whilst Prof. James Robertson, in his Clavis Pentateuchi, makes drb its root, and supposes the servile a to make its effect superlative, rendering it, ‘most blessed.’

Ftf14 The word used by Tyndale in Genesis 41:42, where the authorised version has fine linen, and in its margin silk. Tyndale has evidently formed the word from bu>ssov , which occurs in Luke 16:9.

Ftf15 It is thus that, having to follow the Greek in the New Testament, Tyndale wrote, and our authorised version continues, Osee. Gr. JWshe< , in Romans 9:25. instead of Hosed, or more correctly Hosea, for [cwj . But in Hebrews 4:8, Tyndale writes Josue, not suffering a defect in the Greek alphabet to restrain him from copying the Hebrew name with sufficient closeness to avoid a confusion between the son of Nun and Jesus Christ.

Ftf16 The rendering of [yqr firmamentum is traceable to the LXX. who have used the equivalent word stere>wma. But the adoption of the word stere>wma seems to have sprung from a system of philosophy to which the Pharisees were inclined. It receives no countenance from the Hebrew original, which would be most closely copied by rendering it expanse. Tyndale, adopting the word firmament, which he found in general use, has explained it by sky; that his readers might understand that strength was not to be taken as any part of the idea attached to his use of the word.

FTF17 [4 He means that the Cam, or Cham, of the Vulgate, and the Ham of the English translation, are alike intended for copies of the Hebrew µj ; only differing because the Hebrew letter j has no exact equivalent in the Roman alphabet.

Ftf18 When Tyndale thus explains Jehovah, he must be understood to mean that if God be addressed by that name, it is like saying, O thou selfexistent one; and when he is spoken of by that name, it is like saying, The self-existent one.

Ftf19 µyjBFh rc . occurs Genesis 37:34, and is rendered in our authorized version, Captain of the guard; whilst the margin gives both of Tyndale’s explanations of the word. What he has said of µyjBf is in exact agreement with the best lexicographers.

Ftf20 hlyC. Genesis 49:10. Tyndale’s first remark, on Shiloh, is doubtless allusive to the Latin Vulgate; in which it is rendered Qui mittendus est. But this rendering is indefensible except on the supposition that Jerome read j , where the ordinary reading is h . When he says, ‘after some it is equivalent to happy,’ he alludes to those who consider the word as a derivative from hlC. And when he alters his expression and says, ‘ after some it signifieth Messias’, he alludes to the Rabbinical interpreters, who derive it from lyc , secundina, and say it means ‘ his son,’ ‘the Messiah.’

Ftf21 jn[K tnKx . Genesis 41:45. The Greek translator in the Septuagint has not given an interpretation of these words, but writes them yonqomfanh, according to others; and these, according to Simons, reconcile the text with two different Coptic dialects. Joh. Simons. Lex. corrected by J.

Godf. Eichorn. Halae, 1793. The Latin Vulgate has: Vocavit eum lingua Aegyptiaca, salvatorem mundi; which nearly agrees with Simon’s explanation of the Coptic words. Luther has, So that Tyndale was not guided by any of these translations, in forming his opinion respecting the meaning of these words: and his interpretation has not only been continued in the margin of our authorised version; but has also been adopted and defended by Professor Robertson, who says, on these words, Dictus est (Josephus) Aegyptiace, Occultorum revelator, vel Abditorum index et doctor. Clavis Pentat. No. 1891.

Ftf22 That is, after the example of Fisher, bishop of Rochester. See p. 208-9.

Ftf23 So Pent. of 1534. Day has should.

Ftf24 So Pent. of 1534. D. wants, the mouth of.

Ftf25 Pent. of 1534, has not grudge, which D. wants.

Ftf26 So Day. The Pent. of 1534, wants us.

Ftf27 Pent. of 1534 has so now.

Ftf28 Bugs are objects of childish or superstitious terror.

Ftf29 In Day, courage. Corage is from the low Latin coragium, the heart and its affections.

Ftf30 So Pent. of 1534. D. wants natural.

Ftf31 Pent. of 1534, banynge. Day, bannyng. The word is closely connected with bane.

Ftf32 Geeras. hrG. According to bishop Cumberland, it would weigh very nearly cloven grains, Troy weight. Arbuthnot’s Tables of Ancient Coins, ch. v. p. 37, Lond. ed. 1727. It was a small silver piece of money, of the value of three-halfpence. Robertson’s Clarvis Pentat. No. 2710.

Ftf33 The passage between asterisks is not in the Pentateuchs of either or in 1534, but is in Day’s folio.

Ftf34 The word rendered sheep by Tyndale, and lamb in our authorised version of Exodus 12:is hC, which first occurs in the question of Isaac to his father, Genesis 22:7, and is acknowledged by lexicographers to be a common term for either sheep or goat.

Ftf35 Jehovah Nissi. YSn hwjy . Tyndale’s interpretation of ySn differs from the ordinary one, which is my banner, and which supposes it to be the substantive Sn , with the pronominal affix, my. Tyndale has gone back to the root ssn, to be, or make, conspicuous; to glitter, to raise on high.

Ftf36 Either other; i.e. both the one and the other.

Ftf37 Poller; spelt in Day, polar; a plunderer.

Ftf38 In his treatise, On the Obedience of a Christian Man, p. 303-7.

Ftf39 So Day. The word intended by Tyndale was probably grideth; used by Spenser for pierceth.

Ftf40 He means the vow of obedience to their monastic superior, made by those who joined any monastic order; and the oath of obedience ‘to the pope, taken by the ecclesiastics.

Ftf41 To hish, is to make an insulting objection.

Ftf42 He means the kingdom of England, in which he was born, and to which he could not return because of the men who sought his life.

Ftf43 But and peradventure, are wanting in Pent. of 1534; but are found in Day.

Ftf44 By St Thomas he means Thomas a Becket., and by his shrine, that in Christ’s Church, Canterbury; in which cathedral the thrce chief altars were those of Christ, of the Virgin, and of Becket. At the last of thcse, according to bishop Burner, there was offered in one year £954. 6s. 3d. when but £4. 1s. 8d. was offered at the Virgin’s altar, and nothing at Christ’s. Hist. of Reform. B. III. Vol. I. p. 244, 1st edit. The shrine at Walsingham was that of the Virgin Mary, called Our Lady of Walsingham. Tyndale’s contemporary, Erasmus, has given an imaginary narrative of a pilgrim’s visit to both these shrines. See Desid.

Erasmi Colloquia. Peregrinatio religionis ergo. Lugduni Batav. 1655. pp. 368, and 387.

Ftf45 Even Erasmus himself, too palpably addicted to the use of indecent jests, has said of Jerome’s disquisitions on this topic, ‘In his depingendis paulo liberius lusit, quam delicatae quorundam aures ferre possent: ‘and this remark of Erasmus is prefixed to his edition of an epistle of Jerome, which fully justifies Tyndale’s graver rebuke. See also Cave, Script. Ecclesiastes Hist. liter, art. Hieronymus Stridohensis.

Ftf46 So Pent. of 1534. Day omits wise.

Ftf47 So Pent. of 1534. D. wants these words.

Ftf48 ‘Love-days: days anciently so called, on which arbitrations were made, and controversies ended between neighbors and acquaintance.’ N.

Bailey’s Universal Etymological Engl. Dict. London, 1755.

Ftf49 That is, of trial.

Ftf50 To examine, to question.

Ftf51 In Day’s folio this table is prefixed to the book of Numbers, and called, ‘Art exposition of certain words of the 4th book of Moses called Numeri,’ whereas they are all words found in Deuteronomy. In the Pentateuch of 1534 the table is in its proper place.

Ftf52 Avims. µyW[ . Deuteronomy it. 23. Gr. Eujai~oi Vulg. Hevaei. Luther, Caphthorim. Authorised version, Avims. Tyndale refers the name to the root hw[ ; and his explanation of that root is in conformity with that of lexicographers.

Ftf53 Belial l[Ylb . Deuteronomy 133. Most lexicographers have considered this word as a compound of ylb and l[y , and have therefore interpreted it either unprofitable, or ignoble, (Simon’s Lex.)

Tyndale has construed it as l[ ylb , without a yoke: and Sebastian Munster, who published the first volume of his translation of the scriptures from the Hebrew in 1534, observes in a note, ‘Per Behijaal Hebr. intelligunt hominem pervicacem, quasi lW[ ylb , absque jugo legis divinae.’ Buxtorf gives both interpretations; but places Tyndale’s first Lex. Hebr. et Chald. Basil· 1689, under root ll[ .

Ftf54 In Deuteronomy 180, where our authorised version has, ‘that useth divination, or an observer of times,’ Tyndale writes, ‘a brutetar, or a maker of dismal days.’

Ftf55 Emims. µyma .

Ftf56 Deuteronomy 2:10. Tyndale refers this name to the root µya , as does Prof. Robertson, and Joh. Simon. The latter gives µymya as the correct reading, here and in Genesis 14:5; and says of µya , rad. inusit.

Terribilis fuit.

Ftf57 Enacke. µyqn[ . Deuteronomy 2:10. The verb qn[ is, to bind round the neck; and the substantive signifies a neck-chain.

Ftf58 Horims. µyrj . Deuteronomy 22. Joh. Simon’s Lexicon, under root rrj , nobili stirpe natus est, has rj in plur. µyrj , nobles. Lee acknowledges the same signification, but refers the word to rwj , white, and then says, ‘Nobles, as arrayed in white robes.’

Ftf59 Tyndale obviously alludes to Deuteronomy 32:4, and 31.

Ftf60 Deuteronomy 6:7. Tyndale used the words, ‘Whet them,’ where our authorised version has, ‘teach them diligently,’ but acknowledges whet or sharpen, in its margin, to be more close to the Hebrew idiom.

The verb is znC the pihel form of znc , and is acknowledged by lexicographers to mean sharpen.

Ftf61 Zamzumims. µyMzmz . Deuteronomy 2:20. From µmz , he turned in his mind, he resolved in his mind, comes hMz , headlong audacity, a heinous crime, lewdness. Roberts. Clay. Pent. No. 2997. Joh. Simon’s Lex. agrees with Tyndale in referring the name of this giant race to the same root.

Ftf62 The margins throughout this Prologue are not Tyndale’s own.

Ftf63 That is, doings. So edition of 1549; but Hylls’ bible and Day have gifts.

Ftf64 Evens, eves; the saints’ eves.

Ftf65 Fast: stedfastly.

Ftf66 So D. Hyll’s B. has all the.

Ftf67 Glorious, for vain-glorious.

Ftf68 Old spelling, yer.

Ftf69 So bible of 1549. Day has laye.

Ftf70 See the story in Ovid, Metam. VIII. iv.

Ftf71 Gnew, i.e. gnawed.

Ftf72 A good, for of good, i.e. in reality.

Ftf73 Not difficult.

Ftf74 D. has this. Bible of 1551 has his.

Ftf75 See. p. 143.

Ftf76 The employment’ of the word here, in this and the preceeding clause, is doubtless a part of what would be esteemed internal evidence that a translation of Jonah accompanied the prologue.

Ftf77 Laws imposed by despotic authority. Justin. Instit. Lib. I. Tit. ii. § 6.

Ftf78 The imaginary merit of forswearing clean linen, and wearing woollen in its stead.

Ftf79 So B. of 1551. Day has moisture.

Ftf80 So B. of 1551. Day emits a good.

Ftf81 So Day. Hyll’s Bible of 1551 has three. The two points in which the Ninivites were unhardened and the Jews hardened are placed in contrast, viz. misinterpretation of God’s law and imaginary righteousness.

Ftf82 A worth, i.e. at worth; meaning, to esteem them as having worth (value) for Christ’s sake. In his answer to Sir Thos. More, Tyndale says, ‘ We have promises that that little we have is taken a worth and accepted.’

Ftf83 B. of 1551 and Day have commen, which some editors havesupposed to be the same as comment.

Ftf84 Thus B. of 1551, but Day has least then.

Ftf85 Be aknowen of is equivalent to acknowledge. So Sir Thomas More: ‘ We say of a stubborn body, that standeth still in the denying of his fault, This man will not knowledge his fault, or he will. not be aknowen of his fault.’ Confutacion, p. 157.

Ftf86 Panter, or panther: the keeper of the pantry.

Ftf87 Lit. at the first proposal of a bargain; on the first consideration.

Ftf88 Day, thought. Test. of 1536 has though.

Ftf89 So Tyndale in the New Tests. of 1534 and 1536; that of 1538 omits popish.

Ftf90 So D. The Tests. have leaven.

Ftf91 So Day. N.T. has curses.

Ftf92 So Day. N. Test. has him.

Ftf93 So N. Test Day wants this clause.

Ftf94 Is This parenthesis is in D. but not in N. Test. of 1536.

Ftf95 The Latin Vulgate.

Ftf96 In Day’s folio this kind of appendix to the prologue ceases here. The articles which follow are from the New Test. of 1536.

Ftf97 Hospitable.

Ftf98 That is forward.

Ftf99 Luther, right cornerstone.

Ftf100 After is wanting in Matthewe’s Bible.

Ftf101 Is So D. but in M. B. dissemblers. The word dissimulars will occur presently, and means persons who conceal what they are; whilst simulars means such as pretend to be what they are not.

Ftf102 The 115th of the Vulgate is the 116th of the Hebrew and of our authorised version.

Ftf103 So M. B., but Day has inward.

Ftf104 Prosperus, or Tiro Prosper of Ries in Aquitain, lived in the earlier half of the fifth century, and distinguished himself by his defence of the doctrines of Augustine, and by his argumentative replies to their Pelagian opponents. Cave, Script. Ecclesiastes under date of 444. The main tenor of his writings was to the effect designated by Tyndale; and a single passage translated from them by Milner may serve as a specimen of his view of the question respecting man’s ability to do good. ‘The mind, which originally had light from the supreme light, involves the will in darkness, and leaving the light chooses to grow black in earthly darkness, nor can it voluntarily lift up its captive eyes on high; because, by the robbery of the tyrant, it hath even lost the knowledge of the greatness of the wound under which it lies prostrate.’

Milner’s Hist. of the Church of Christ, Cent. V. ch. 13.

Ftf105 So D., in M. B. love is wanting.

Ftf106 The passage included between the asterisks is not in Day’s folio.

Ftf107 So Matthew Bible. D. has fortuned.

Ftf108 The passage between the asterisks is not in Day nor in Luther; but in 1536 edition of Tyndale’s New Testament, and in Matthewe’s Bible.

Ftf109 And ignorance, is not in Day, nor in Luther; but in Matthewe’s Bible and the Tyndale of 1536.

Ftf110 So Tynd. of 1536 and M. B.; Day has only ‘and bringeth the Holy Ghost with her.’

Ftf111 And are proved not to justify, is not in Day.

Ftf112 Prevent: go before.

Ftf113 So M. B.; but Day reads suffered, and also omits while.

Ftf114 Day reads, Yes; there is, etc.

Ftf115 So M. Bib., but Day has us.

Ftf116 A legal phrase for ‘Responsible to the law.’

Ftf117 So Tynd. N. Test. of 1536, and Matthew B. Day has, And because the chastising of the flesh, the cross and suffering are nothing pleasant, he comforteth us, etc.

Ftf118 So Day. But Tynd. Test. and M. B. have, And with the mourning also of the creatures with us.

Ftf119 Find shelter, as a child with a nurse.

Ftf120 Away with, i.e. bear with.

Ftf121 So Tynd. Test. and Matthew B. In Day of the gospel is omitted.

Ftf122 So Tynd. N. T. and Matthew B. Day has counterfeited.

Ftf123 Record, in the sense of the Latin recordor, to call to mind.

Ftf124 In Day the prologue ends here.

Ftf125 So Tyndale’s Testaments. D. has man’s.

Ftf126 Tests. rebuketh. D. rebuked.

Ftf127 So Day. Test. of 1536 has informeth.

Ftf128 So Test. D. has him.

Ftf129 D. adds, that was so.

Ftf130 So Day. The words and how they should teach are not in the collated Testaments.

Ftf131 So Testaments. D. has Christs.

Ftf132 So Day. The Tests. have bishop.

Ftf133 Test. of 1534 wants the words, false spirits.

Ftf134 D. has omitted not, by an evident misprint. Not is in all the collated testaments.

Ftf135 D. omits him.

Ftf136 So edition of 1538, and edition of 1536. But Day and Antw. edition of 1534 have, None of that faith justifieth.

Ftf137 All the Tests. have so; which is wanting in Day.

Ftf138 This last sentence is not in the Test. of 1538, but is in Day, and in the two Testaments of 1534 and 1536.

Ftf139 Test. of 1538 has, In the ii. ch. he warneth us.

Ftf140 The passage between brackets is in the editions of 1534 and 1536, and in Day; but was omitted in the edition of 1538.

Ftf141 So Day and Test. of 1534. But Test. of 1538 has antichrist instead of the pope.