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