ought not to prevent his testimony from having considerable weight, inasmuch as he was nearly 30 years of age when Tyndale suffered martyrdom; it has been the present editor's duty to give the exposition of the two less epistles a careful examination. But having done so, he would not think himself justified in reproducing it, either as Tyndale's work, or as too valuable to be left in obscurity. The text of those two epistles, incorporated into their exposition, is indeed nearly identical with Tyndale's, having only such occasional verbal changes as he has introduced into the text in his other expositions; and one of those changes, viz. that of senior into elder, is such as he had, in 1530, announced his intention of making. But when sir T. More's cavils drew from him that announcement, Tyndale added, ‘He rebuketh me also that I render this Greek word Agape into love, and not rather into charity. Verily charity is no known English in that sense which Agape requireth.' These words are followed by a whole section of remarks on the impropriety of using the word charity, where there is occasion to speak of that love which the scriptures commend. (Answ. to sir T. More's Dial.). But the author of the exposition of the two less epistles does not get through his second paragraph before he uses charity twice for love, in the very manner to which Tyndale thus objected: and short as the whole exposition is, he does not conclude it without employing the same word three times more, where Tyndale would have considered the word love as more plain English, and sufficient for expressing what was meant to be said. There are also such ungrammatical and ill-constructed sentences in the exposition of the two less epistles, as Tyndale was too skilful a writer to have penned. For example, in explaining verse 12 of epistle III, the expositor has expressed himself as follows: 'It must undoubtedly have been a man of marvellous integrity and unblameable, this Demetrius, unto whom all the congregation of good men, yea, and the truth also, beside that the apostle John, a man without guile, and that had not learned to flatter, gave such verdict.' But besides these discrepancies between his words and style, and those of Tyndale, this expositor has indulged in such fancies as are not at all in harmony with Tyndale's manner of commenting upon the scriptures. Thus on verse 1 of epistle II, he says, 'John calleth the church or congregation a lady, because she is the bride of the Lord Jesus; and the members of the church he calleth children, remaining so still, in comparing and alluding.' And in concluding his exposition, he says, of both epistles, 'The shortness hath a wondrous favour; and the briefness hath also mysteries.' If Tyndale had written upon these epistles, and so thought, he would have told his readers why he imagined there was a mystery in the brevity, and what he supposed that mystery to mean. In another place, on ver. 10 of Epist. II, the expositor has said that 'it is the duty of true herdsmen, to forgive nought.' It is incredible that Tyndale would have expressed himself so rashly, or inculcated a rule of proceeding so contrary to plain scripture.] DEM 341 THE PROLOGUE. We must first learn ¶ Except a man have the profession of his baptism in his heart, he cannot understand the scripture. As a man can by no means read, except he be first the profession taught the letters of the cross row, even so it is unpossible for of our bap tism. Ant. ed. The profession of our baptism, what it is. Gospel. All our sins for Jesus and for his a man, of whatsoever degree or name he be of, to understand aught in the scripture unto the honour of God and health of his soul, except he be first taught the profession of his baptism, and have it also written in his heart. Which profession standeth in two things: the one is the knowledge of the law1 of God, understanding it spiritually, as Christ expoundeth it Matt. v. vi. and vii. chapters, so that the root and life of all laws is2 this: Love thy Lord God with all thine heart, all thy soul, and all thy might; and thy neighbour as thyself, for his sake: and that love only is the fulfilling of the law (as Paul teacheth); and that whatsoever deed we do, and not of that love, that same fulfilleth no law in the sight of God. And the other is, to know the promises of mercy which are in our Saviour Christ; understanding them also purely without all leaven, after the mercifullest fashion as scripture expresseth3 them, and after all fatherly love and kindness of God, unto all that repent toward the law, and believe in Christ. And to have this profession written in thine heart is Christ's sake, to consent unto the law that it is righteous and good, and to love it in thine heart, and to submit thyself thereunto for to learn it, and to rule and square all thy deeds thereby; and then to believe in Christ, that for his sake all thy sins, which thou diddest before the knowledge of this profession, are forgiven thee clearly, both a pœna et culpa1, to use the Romish5 [1 So P. C. L., in D. the words of the law are wanting.] [2 So P. C. L., D. has be.] [3 So P. C. L., but D. has soundeth.] [4 From the penalty and guilt.] [5 So P. C. L., but D. has pope's.] terms; and that for none other satisfaction to God-ward than Christ's blood; and even so, that all the sin which we do after this knowledge, either of chance, ignorance, infirmity, negligence, or provoked and overcome of the flesh, is forgiven us likewise, both pœna et culpa, through repentance and faith in Christ, without our satisfaction of works to God-ward. Christian reconcile his brother. Notwithstanding we, being all sons of one God, and Every servants of one Christ, must agree among ourselves; and he man must that hath offended must meekly knowledge his fault, and offer himself unto himself to make amends unto the utmost of his power; and if Ant. ed. he have not wherewith, ask forgiveness for Christ's sake, and 6 the other is bound to forgive him. Neither, without reconciling himself unto his brother, may any man be at the first received unto the profession of Christ's faith, nor continue therein, nor be received in again, if he be for his open offences put thereout. For how can a man love his neigh bour as well as himself, and be sorry that he hath hurt him, except he should offer himself to make amends? penance is of sin and of life. must tend And we must from henceforth walk in the life of pen- The right ance, (if ye will have it so called,) and after the doctrine of repentance Christ every man tame his flesh with prayer, fasting, and amendment the continual meditations of Christ's penance and passions for Ant. ed. us, and of the holy saints, and with such abstinence, and All our life kind of living, as every man thinketh most meet for his to this end, complexion; the younger confessing their infirmities to the flesh and elder, discreeter, and better learned, and asking their advice neighbour. and wholesome counsel for the repressing of their diseases; but all to tame the flesh, and to serve thy neighbour, without any superstitious mind. to tame our serve our Christ's repentant only satisfac can make towards God. Ant. ed. But to God-ward is there no satisfaction, save faith in Faith in Christ's blood out of a repenting heart. For our outward blood, with a deeds cannot be referred unto God, to do him service in his heart, is the own person, and to help him, or make him better therewith. tion that we We can do no more with them, were they never so perfect, and done with all love, than satisfy the law for the present time, and do our duty unto our neighbours, and tame our own flesh; but not to make satisfaction to God for sin that is once past. The sin that is once committed must God forgive freely, of a fatherly love, for Christ's sake. [6 So P. C. L., in D. and is wanting.] The father of love correcteth the child. Ant. ed. God as a loving fa ther careth for us, and gently correcteth us to keep us in right way. Ant. ed. To understand our understand When God visiteth us with sickness, poverty, or whatsoever adversity it be, he doth it not of a tyrannous mind, to satisfy his lust in our suffering of evil, to make satisfaction for the sin that is past, of which we repent and be sorry; but of a fatherly love, to make us know ourselves and feel his mercy, and to tame our1 flesh, and to keep us from sinning again : as no natural father punisheth his child because he delighteth in tormenting of him, to take satisfaction for the sin that is past; but first teacheth kindly, and suffereth, and forgiveth once or twice; and then at the last, when he seeth the body so wanton, that the child cannot continue in the right way for the rage of wild lusts, he beateth him2, to subdue the flesh only, and to tame it, that the doctrine of the father may have her due course in the heart of the child, and should not be choked with lusts and concupiscences of our wicked nature3. Even so is it of God: if any of his children, that have professed his law and the faith of our Saviour, be negligent to tame his flesh with prayer, fasting, and good deeds after the the doctrine of Christ, he will surely scourge him, to bring him into the right way again, and to keep him, that the doctrine of his soul's health perish not in him. But he taketh not his mercy from us, nor thinketh on the sin that is past, after that we repent and be full converted; but absolveth us both a pœna et culpa for Christ's sake; and is as mighty and as merciful to do it for Christ's sake, as the bishop of Rome for money; besides that he hath promised mercifully so to do. the law and the gospel. Ant. ed. ¶ The knowledge of our baptism is the key and the light of the scripture. And again, as he which knoweth his letters well, and can baptism is to spell perfectly, cannot but read if he be diligent; and as he which hath clear eyes without impediment or let, and walketh thereto in the light and open day, cannot but see, if he attend and take heed; even so whosoever hath the profession of baptism written in his heart, cannot but understand the scripture, if he exercise himself therein, and compare one [1 So D., but P. C. L. has the instead of our.] [2 So P. C. L., in D. him is wanting.] [3 The last six words are in P. C. L., but not in D.] place to another, and mark the manner of speech, and ask here and there the meaning of a sentence of them that be better exercised4. light of the For as the doctrine which we should be taught before we The key and were baptized, and for lack of age is deferred unto the years scripture of discretion, is the key that bindeth and looseth, locketh and unlocketh, the conscience of all sinners; even so that lesson, where it is understood, is only the key that openeth all the scripture, and even the whole scripture in itself, gathered together in a narrow compass, and brought into a compendiousness. And till thou be taught that lesson, that thine heart feel the sweetness of it, the scripture is locked shut up from thee, and so dark that thou couldest understand it, though Peter, Paul, or Christ himself expound it unto thee; no more than a blind man can see, though thou set a candle before him, or shewedst him the sun, or pointedst with thy finger unto that thou wouldest have him look upon. and How the not locked up scripture is from our did understand ing. W. T. Now we be all baptized; but, alas! not one, from the highest to the lowest, ever taught the profession or meaning thereof. And therefore we remain all blind generally, as well our great rabbins for all their high learning which they seem to have, as the lay people. Yea, and so much the more blind are our great clerks, that where the lay people, for a great number of them, are taught nothing at all, they be all wrong taught, and the doctrine of their baptism is all corrupt unto them with the leaven of false glosses, ere they come to read the scripture; so that the light which they bring with them, to understand the scripture withal, is utter darkness, and as contrary unto the scripture as the devil unto Christ: by reason whereof the scripture is locked up and become so dark unto them, that they grope for the door, and can find no way in; and is become a maze unto them, in which they wander as in a mist, or (as we say) led by Robin Goodfellow, that they cannot come to the right way, no, though they turn their caps; and the brightness thereof hath blinded their eyes with malice, so that though they believe not the scripture to If we be not be false, yet they persecute the right understanding thereof, and cannot believe it true in the plain sense, which it speaketh [4 In P. C. L. the words than he is are added here.] taught by God, we do but wander clean out of the way. W. T. |