[notes from 70/22 cont. to 84/5-7]

rear end." Cf. below, 76/9, "his shitten deeth." "Issue" (71/1) is a "discharge" or "flowing out." Tyndale's translation of Matt. 9:20 has "a woman which was diseased with an yssue of bloude." This is the first published account we have of the story of Wolsey's death by a purgative. Thomas Wolsey died on November 29, 1530. The story moved quickly enough to reach Tyndale before the end of the next summer, but as early as the week after Wolsey's death, Eustace Chappuys, the ambassador of Charles V of Spain, had written that "he [the Cardinal] took or was given something to hasten his end" (LP, 4, 6757). For other opinions on the cause of Wolsey's death, see Cavendish, n. to 178/22-3. Cavendish gives Wolsey's own evaluation of what the Cardinal knew to be his terminal disease (178/21-30).

71/16 that is. I.e., "that is to say."

71/22-72/1 the doctrine . . . Christ. I.e., "it is not false doctrine when they say that faith in Christ" etc.

72/3 ther to be. I.e., "there is or exists."

73/9-10 our awne . . . after. I.e., "our own works, whether past or future."

73/19 indurat. The first use of this word recorded by the OED is from Tyndale's Answer to More (correct date, 1531): "As the nature of those hard and indurate stones is, to draw all to them."

73/22 contrarie liuinge. I.e., a life opposed to or contradicting the "true sence" (73/21) of scripture.

74/5 wicked. I.e., "wicked or evil one" (OED 4).

74/7 that. I.e., "you did that."

75/3 .v. Chaptre. 1 John 5:4. Cf below, 133/10-11.

75/13-14 Balaam . . sawe. Cf. Rev. 2:14, 2 Pet. 2: 15-16, Num. 31:8, and Joshua 13:22 for Balaam's later reputation; for the earlier version of the Balaam story, see Num. 22:5-24:25. In the later versions of the story, as here, Balaam is a type of infidelity. Cf. also below, 141/5.

75/20 mamalukes. I.e., "fighting slaves." This is the first use of the word cited by the OED as applied to the followers of the pope. The word is from the Arabic "maml_k," first used to describe the military body, composed of ex-slaves, that ruled Egypt from the thirteenth century on. The phrases "pope's mamalukes" or "mamalukes of the pope" were used for rhetorical effect. The point is that the pope is as bad as the Turk.

76/3 wittinge & willinge. For the adverbial use of the participle, see OED "witting" (ppl. a.). This conjunction is traditional in describing deliberate sin. Langland (Piers Plowman, ed. W.W. Skeat [Oxford, 1886], B. xix. 367-368) has a description of "Lyeres and questmongereres . that were forsworen ofte, / Wytynge and willefully." The phrase seems to be derived from confessional manuals, for knowledge and consent are necessary "conditions" of serious sin. (See also below, 90/12 and 125/11.) For a summary of medieval Latin sources on the subject of consent and knowledge with regard to serious sin, see Lea, History of Auricular Confession, 253 ff.

76/8 Thomas / wolfese Cardinal. In the Practyse Tyndale had also used the spelling "Wolfse" (sig. G4) and made his polemic intentions very clear in describing Wolsey as "this wylye wolf I saye / and raginge see and shipwracke of all England" (sig. G₄v).

76/9 legate a latere. Wolsey's control over the whole English church became complete after he was appointed "legate a latere" (plenipotentiary legate of the pope) in 1518 and legate for life in 1524 (Pollard, pp. 170 and 182). One of the charges made against Wolsey was that "he hath by color of his powers of Cardinal legate a latere . . . assemble [sic] marvellous great and mighty sums of money" (LP, 4. 5749).

76/9-11 Whome after . . . priuilege. For Wolsey's death and its immediate aftermath see Cavendish, 181/24 ff. No mention is made of his servants cursing him. "Haue . . . priuilege (76/11), i.e., "have wished him damned with all his honors and prerogatives." For "shitten" see above, 71/2-3.

76/12-18 By the lust . . . mischefe. The traditional seven deadly sins may be subsumed under the three mentioned here, i.e., the "lust of the fleshe" includes lust, gluttony, and sloth; "lust of the eyes" is identified by Tyndale as covetousness; "pride" can also include both anger and envy. In the fifteenth-century morality play, The Castle of Perseverance, "Pride," "Wrath," and "Envy" are lumped together as servants of the Devil, while "Lechery," "Gluttony," and "Sloth" are servants of the Flesh, and "Covetousness" has his own special place. Luther, in his lecture on this passage in 1 John, mentions gluttony and sloth ("replere cibo et potu, otio et somno fovere carnem" [WA, 20, 664]) under the text on

the lust or desire of the flesh (WA, 20, 663-664; Luther's Works, 30, 250). Luther's lectures on 1 John had been given at Wittenberg in 1527 (Luther's Works, 30, x). For

the special status of pride and covetousness, see Aquinas, ST, I-II, q. 84, a. 1-2. Tyndale's use of "couetuousnes" (76/14) to describe a desire of possessing another's goods is the first cited by the OED (2) for this meaning. "Covetise" was the common form in use from the thirteenth century. Cf. below, n. to 77/21-22.

76/15 & maketh to erre. I.e., "and is the cause of straying."

77/2-3 I thinke . . . the newe. I.e., "I think the quickest way is to become the new abbot." Cardinal Wolsey was an exemplar of this principle. He had succeeded to the Archbishopric of York and its rich temporalities upon the death of Christopher Bainbridge, the previous incumbent. It was charged that Bainbridge had been poisoned while in Rome by an agent of an English prelate (Pollard, pp. 21-24).

77/6-7 ambassiadoure . . . busshopericke. For a description of the medieval bishop as a minister of state, ambassador, administrator, and counsellor to the king, see Philip Hughes, The Reformation in England (London, 1950), 1, 72-83. By the early sixteenth century "the practice had grown up of conferring sees only upon such eminent servants of the crown--upon men, that is to say, who not only had spent their whole lives in that service, but whose . . . minds were fashioned after the pattern of a highly trained civil service" (Hughes, 1, 72).

77/7 to paye truly for it. Even with political influence, promotions were expensive. Wolsey borrowed, over 3000 pounds to pay for his promotion to the Archbishopric of York, but he repaid the money out of his predecessor's estate. (See Pollard, p. 21, and above, n. to 77/2-3.)

77/8 pluralities . . . totquots. See above, n. to 69/2-3.

77/8-9 chaungynge . . . greater. Wolsey exchanged the bishoprics of Bath and Wells for the "progressively richer bishoprics of Durham (March, 1523) and Winchester (Oct., 1528)" (Pollard, p. 321).

77/14 .Iohn .v. John 5:44.

77/20 of whome . . . spiritualtie. I.e., "to whom do our clergy owe allegiance?"

77/21-22 If couetuousnes . . . to selle. The image sounds medieval. Cf. Sir Gawain and the Green Knight: cowardyse me ta₃t ****/ to acorde me with couetyse,

78/2 kinges secretes. I.e., "the secret counsellors of kings." Although such a use of "secret" is rare (cf. OED 10), the sentence requires no additional explanation

if read with this meaning. In the next line "their secretes" (78/3) would have the usual meaning, here the "secrets of kings."

78/5-6 appoyntementes. I.e., "treaties." Wolsey's whole foreign policy, for instance, may be viewed as a means to the acquisition of power and influence. (See Pollard, p. 336.) Wolsey's income in 1519 was about 9,500 pounds (Pollard, p. 320) or over two million dollars in modern currency.

78/6 profect. See above, 65/1 and n.

78/8 prophesie of Petre. Cf. 2 Pet. 2:1.

78/12 in the shel & vnhatched. I.e., "still in the planning stage."

78/20 general consel. I.e., a council of the whole church.

78/21-79/1 But sence . . . seruauntes. Luther had fixed the main usurpation. of temporal power by the papacy as beginning with the reign of Gregory VII (1073-1085). (See Headley, pp. 204-205.) The image of Alexander III (d. 1181) placing his foot on the neck of Emperor Frederick Barbarossa was one of Luther's favorite illustrations of this exaltation of the pope (Headley, p. 205). Tyndale dates the fall of the papacy much earlier. (See below, 82/8 and n.)

79/13 seing. I.e., "those who [think they can] see."

79/13 Deute. xvij. Cf. Deut. 16:19. This is not a change made by a compositor. Tyndale's Pentateuch begins the seventeenth chapter of Deuteronomy with verses 18 to 22 of what the Vulgate and the Authorized Version identify as the sixteenth chapter.

79/16 Iames saithe. Cf. James 2:6.

79/19 One Nichodemus. I.e., a rich, powerful, and good man. Cf. John 3:1-2, 7:50-51, and 19:39.

80/13-14 cloked . . . pretence I.e., disguised under the pretext of truth.

80/15 sue. I.e., "sowed." This unusual spelling of the past tense of "sow" is last noted by the OED in the works of John Wyclif (c. 1380): "he sue not."

81/6-7 hide thangle . . . doctrine. I.e., "hide the hook of his poisoned heresy in a bait of true teaching."

81/20-21 his . . . profecte. I.e., Antichrist's "glory and profit."

81/21-22 ministred . . . al to gether. I.e., "swindled Christ out of everything [that was his]."

82/7 antichriste beginne. See above, n. to 48/2.

82/8 .viij. hundreth yeares. In the Practyse, Tyndale shows how the power of Rome increased in stages with the aid of the emperors such as Pepin, Charlemagne, and Otto, a centralization of papal power, and a domination of the papacy over both the emperor and the various aspects of canonical jurisdiction. (Cf. Marius, Introduction to the Confutation, p. 1219.) Tyndale pinpoints part of this fall at the time of Pepin (the III, d. 768) who had deposed Childeric (c. 751), the Merovingian king. Thus the ".viij. hundreth yeares" is just about right. The pope in question was Zacharias (d. 752): "And both the lordes & also Pipine toke dispensacyons for their othes [since they had 'thrust doune their right kynge'] of oure holy father and were forsworne. Thus was our holy father the Pope crept[?]e vp in the consciences of men with his false interpretacion and loosynge good viij. hundred yeres agone" (sigs. C₁-C₁v). Although Luther assigned blame for the abuses of the papacy in various degrees beginning with Gregory the Great (d. 604), he was aware that there was a process involved that did not culminate until much later. (See Headley, pp. 190 ff. and also above, n. to 78/21-79/1.)

82/14 But ye . . . holie. Tyndale's NT has "And ye have an oyntment of the holy gost," and he glosses "oyntment" as "knowledge of the trouthe and all the giftes of the spirite" (NT, 1534, p. 488).

83/6 Iohn vi. John 6:45. Also cf. Isaiah 54:13.

83/9-10 when . . . i. Cor. 2. I.e., "for the spiritual man who is annointed with the spirit judges all things in the opposite way." Cf. 1 Cor. 2:14-15.

83/11 to cal . . . Master. I.e., "to call anyone our master." Cf. Matt. 23:10.

83/18-21 sprite . . . anye man. Cf. John 3:8: "The wynde bloweth wher he listeth, and thou hearest his sounde: but [thou, NT, 1526] canst not tell whence he cometh and whether he goeth. So is everyman that is boren of the sprete."

84/5-7 Howe was . . . Antichriste. I.e., "In what way was Pelagius the Antichrist?" Pelagius, a British born theologian (d. after 418), denied the effects of original sin and insisted that man, with an essentially good nature, was capable of meriting his own salvation through the use of his free will. Pelagius was excommunicated and Pelagianism was condemned by the Council of Ephesus in 431. Despite this official condemnation, the sixteenth-century reformers continued to charge the church with embracing his doctrine of salvation by man's works. Headley (p. 207) comments that Luther considered "Pelagius the ground and cornerstone of the papists" because he believed "that sin could be destroyed through one's own power."