ing from my Lord Chancellor, the vi. day of December. With him, nor with none other such, will I meddle or have to do, considering that I am beaten with mine own labours. And thus, with most humble heart I bid you farewell, &c.— from Antwerp the ix. day of December 1531.-Your answer, if it so stand with your pleasure. Your humble and true servant, S. Vaughan."67

It may only be stated here that Constantyne again went on, importing books: but it will be remembered that we have given these instances, merely as a characteristic specimen of this sad year. "For why stand I here," says Foxe in one place, "numbering the sand?" And again,-" So great was the trouble of those times, that it would overcharge any story to recite the names of all them, which during those bitter days, before the coming in of Queen Anne, either were driven out of the realm, or were cast out from their goods and houses, or brought to open shame by abjuration. Yet, nevertheless, so mightily the power of God's gospel did work in the hearts of good men, that the number of them did nothing lessen for all this violence and policy of the adversaries; but rather increased in such sort, as our story almost suffereth not to recite the particular names of all and singular such as then groaned under the persecution of those days." But still besides those whose names are given, there must have been many who were never detected.

By these furious proceedings, the deep interest abroad, not one whit diminished, was increased, and in more places than one, for of course the parties molested fled to different ports. But on the 30th of December Vaughan concludes the year, by giving us the result, so far as his own residence and neighbourhood were concerned. His letter, as before, is addressed to Crumwell.

"I hear of divers, as well men as women, whose persons or names I know not, nor will know, to be fled out of England, for fear of punishment; bringing with them all that ever they can make. So that by this means, it is likely, that new Tyndales shall spring, or worse than he. I am unwise thus to write, being so unkindly treated in England in examinations: so that it seemeth my poor house, my body, and finally my life, standeth only in the untrue reports of any evil disposed person in the King's realm; which being examined of me, by chance evomite or spit out any venom against me, whereby he may trust to es

67 Cotton MS., Galba, B. x., fol. 21.-For several of the incidents before and afterwards mentioned as to Constantyne, see his own curious memorial to Lord Crumwell, dated 19th August 1539, with its introduction and notes, as first printed in the Archæologia of 1831, or vol. xxiii., pp. 50-78. "The caustic humour with which his remarks abound," says Mr. Amyot, "serves to give them additional point and effect." Some farther information furnished by Constantyne will occur under the years 1536 and 1539.

cape himself. Doth such unkindness, trow you, move me to use my policy with these manner of people, or to go about any thing which by chance might either help or ease? Nay, truly; but much rather I am utterly determined, henceforth, never to intermeddle, or to have any communication, with any one of them; but shall rather give place to some other man, which, peradventure, shall have better luck, than I hitherto have had; whom they go about thus unkindly to threaten, beat, rend, and tear for my service. I marvel of their exceeding thrift to bring me in danger, which never offended them. What Job could here have patience? What mind, so quiet, will here not be troubled ?

"Let their manners, their behaviours, their meanings, their communications, their companies, their opinions, their conversations, the orders of their livings in all things, be as nearly examined as mine; as subtilly searched and tried as mine; by so many sundry persons as mine ;—And what think you? they shall be found Innocents? Nay, nocentes, the worse, peradventure, than He, of whom they so greatly examine. I would they all, which so greatly examine, did know, I am no heretic, nor for them all, will be made one. I neither have so corrupt

a mind, so evil a conscience, nor so little understanding, as it seemeth they would I had, which seek ways to destroy the innocent. I pray God amend

them !" 68

Vaughan, it is evident, was now thoroughly frightened, yet he need not have greatly "marvelled." The reports respecting him, must, of necessity, have been very contradictory, and the miserable plight, of which he complained so loudly, was nothing more than the natural result of those "divers policies," which he had dreamt to be the fruit of wisdom, or the evidence of his superior talent. He only adds in this letter,-" If in any part of this my writing, I have erred or offended, I ask thereof pardon. My passion is so great, I cannot resist. And thus, &c. from Antwerp the 30th day of December 1531." Nor did he ever write again on this subject. The truth, was, he was at once alarmed for himself, and disgusted with the proceedings at home; yet he retained his station, long survived Sir Thomas More, and remained on the Continent for years. But if Henry the Eighth be still resolved to have other agents out in pursuit after Tyndale, he must find some other man than Mr. Vaughan. Already we have seen a Friar, and two Ambassadors, completely foiled, and disappointed of their prey; though still the long pursuit is not even yet at an end! In the persons of her rulers at this period, no nation upon earth had surpassed Britain, in her opposition to Divine truth.

68 Galba, B. x., fol. 25.

SECTION IX.

TYNDALE'S PROGRESS-EXPOSITION IN MATTHEW-HIS SENTIMENTS UNDER PERSECUTION-THE KING NOT APPEASED RENEWED PURSUIT OF TYNDALE NOW BY SIR THOMAS ELYOT-STILL IN VAIN-STATE OF ENGLAND -PARLIAMENT THE BISHOPS FINED-THE KING'S AFFAIRS-PERSECUTION GOES ON-BAINHAM-LATIMER-MORE AGAINST TYNDALE-FRYTH ARRIVES IN ENGLAND-IN PERIL-IN THE TOWER-WRITING THERE IN DEFENCE OF THE TRUTH, AND ADDRESSING THE CHRISTIANS IN ENGLAND.

HAD Tyndale been only left unmolested, or left to proceed with the Scriptures, he would, unquestionably, have had some additional portion finished at press; but since the year 1528 the reader may now judge of his situation. Already he had given the New Testament, the Pentateuch, and the Prophet Jonah, to his native land. The work of Translation, or the joy of his heart, he still pursued, but without due deliberation, he would not employ the press. Our English exile fled for protection to no foreign prince; nor had he the aid of eminent literary assistants, like his contemporary, Martin Luther. If he had hitherto enjoyed the assistance and fellowship of only John Fryth, this was soon to be withdrawn, by his journey to the martyr's stake in England; and though labouring under the frown of his own monarch, as well as that of all his counsellors and bishops, on he went.

Meanwhile, he had one solitary encouragement. He well knew that whatever he put forth from the press, excited immediate notice; for, in fact, every thing he had yet published, had enjoyed the honour of being denounced in England, and interdicted both by royal and priestly authority. The only piece unnoticed as not being so, his "Exposition of the Epistle of John," was this year added to the catalogue, and reprobated in print, by the Lord Chancellor.

Our Lord's Sermon on the Mount, in the gospel by Matthew, now engaged Tyndale's attention, as demanding to be expounded, owing to the errors which still reigned triumphant ; and his exposition first came out sometime this year. In this fundamental portion of the Sacred Volume, he represents the Saviour as " opening the kingdom of heaven," which the enemies "had shut up, that other men should not enter."

"HE restoreth the key of knowledge which they had taken away," having also "broken the wards, with wresting the text contrary to its due and natural course, with their false glosses. He plucketh away from the face of Moses, the veil which the Scribes and Pharisees had spread thereon, that no man might perceive the brightness of his countenance. He weedeth out the thorns and briars of their pharisaical glosses, wherewith they had stopped up the narrow way and strait gate, that few could find them."

Before this, we have had occasion to observe that Tyndale was almost immediately in possession of whatever was transacted in England; more especially by the King, and his obsequious or subdued Parliament; and, of course, he must have been fully aware of their doings in the spring of last year. His opinion of the change for which Henry and Crumwell had been so eager, may be inferred from various passages now put forth. Already he had shown himself a most loyal subject, and an ardent admirer of good government; in desiring, above all things, that his King and country should be rescued from spiritual thraldom: but in desiring this, he was no less ardent in drawing the line of distinction between the world and the Church. As to the latter, he longed for its restoration to its original spirituality, and simple grandeur; and as to his much loved native land, that the throne should be established on a safe and righteous basis. A few sentences will explain his views of both subjects.

"When Christ, which is the door, the way, and the ground or foundation of all the Scripture, is lost, concerning the chiefest fruit of his passion, and no more seen in his own likeness; then is the Scripture locked up, and henceforth extreme darkness and amaze; wherein if thou walk, thou wottest neither where thou art, nor canst find any way out! It is a confused chaos, and a mingling of all things together without order;-every thing contrary to another. It is an hedge or grove of briars, wherein if thou be caught, it is impossible to get out, but that if thou lose thyself in one place, thou art tangled and caught in another for it.

"This wise was the Scripture locked up of the Scribes and Pharisees, that the Jews could not see Christ when he came, nor yet can. And though Christ, with these three chapters, did open it again; yet by such glosses, for our unthankfulness' sake, that we had no desire to live according, have we lost Christ again, and the understanding of the most clear text, wherewith Christ expoundeth and restoreth the law again.

"For the hypocrites have so ruffled and tangled the temporal and spiritual regiment together, and made thereof such confusion, that no man can know the one from the other: to the intent that they would seem to have both by the authority of Christ, which never usurped temporal regiment unto him-Go to, then, and read here the words of Christ, with this exposition following, and thou shalt see the law, faith and works restored, each to his right use and true

meaning. And thereto the clear difference between the spiritual regiment and the temporal, and shalt have an entrance and open way into the rest of all the Scripture."

"Ye must understand there be two states or degrees in this world. The kingdom of heaven, which is the regiment (the established government) of the Gospel; and the kingdom of this world, which is the temporal regiment.

"In the first, or SPIRITUAL state, there is neither Father, Mother, Son, Daughter; neither master, mistress, maid, man-servant; nor husband, nor wife, nor Lord, nor subject, nor man, nor woman : But Christ is all, and each to other is Christ himself. There is none better than other—all brethren, and Christ only, is Lord over all.

"Every man then may be a common Preacher, thou wilt say, and preach everywhere by his own authority. Nay, verily no man may yet be a common Preacher, save he that is called, and chosen thereto by the common ordinance of the congregation, as long as the Preacher teacheth the true word of God. But every private man ought to be in virtuous living, both light and salt to his neighbour; insomuch that the poorest ought to strive to overrun the Bishop, and preach to him in ensample of living. Moreover, every man ought to preach in word and deed unto his household, and to them that are under his governance. And though no man may preach openly, save he that hath the office committed unto him, yet ought every man to endeavour himself, to be as learned as the Preacher, as nigh as it is possible. And every man may privately inform his neighbour, yea, and the Preacher and Bishop too, if need be. For if the Preacher preach wrong, then may any man, whatsoever he be, rebuke him, first privately, and then, if that help not, to complain farther. And when all is proved, according to the order of charity, and yet none amendment made; then ought every man that can to resist him, and to stand by Christ's doctrine, and to jeopardy life, and all for it. Look on the old ensamples, and they shall teach thee.

"The Gospel hath another freedom with her, than the temporal regiment. Though every man's body and goods be under the King, do he right or wrong, yet is the authority of God's Word free, and above the King: so that the lowest in the realm may tell the King, if he do him wrong, that he doth nought, and otherwise than God hath commanded him, and so warn him to avoid the wrath of God, which is the patient avenger of all unrighteousness. May I then, and ought also, to resist father and mother, and all temporal power with God's Word, when they wrongfully do or command that which hurteth or killeth the body? And have I no power to resist the Bishop or Preacher, that, with false doctrine, killeth the souls for which my Master and Lord, Christ, hath shed his blood? Be we otherwise under our Bishops, than Christ and his Apostles, and all the other Prophets were under the Bishops of the old law? Nay, verily and therefore may we, and also ought to do as they did, and to answer as the Apostles did, Acts v., We must rather obey God than men."

"Whosoever studieth to destroy one of the commandments following, and teach other men even so, in word or ensample, whether openly or under a colour, and through false glosses of hypocrisy; that same doctor shall all they of the kingdom of heaven abhor and despise, and cast him out of their company, as a seething pot doth cast up her foam and scum and purge herself. So fast