Such at that period were the hermeneutics of England. Tyndale had set the example himself by explaining many of the words which might stop the reader. "The _New Testament_!" we may suppose some farmer saying, as he took up the book; "what _Testament_ is that?" "Christ," replied Tyndale in his prologue, "commanded his disciples before his death to publish over all the world _his last will_, which is to give all his goods unto all that repent and believe.[591] He bequeaths them his righteousness to blot out their sins--his salvation to overcome their condemnation; and this is why that document is called the _Testament_ of Jesus Christ." [591] Tyndale and Fryth's Works (ed. Russell.). vol. ii. p. 491. The "Pathway unto the Holy Scripture" is the prologue to the quarto Testament, with a few changes of little importance. "The _law_ and the _Gospel_," said a citizen of London, in his shop; "what is that?" "They are two _keys_," answered Tyndale. "The _law_ is the key which shuts up all men under condemnation, and the _Gospel_ is the key which opens the door and lets them out. Or, if you like it, they are two salves. The law, sharp and biting, driveth out the disease and killeth it; while the Gospel, soothing and soft, softens the wound and brings life."[592] Everyone understood and read, or rather devoured the inspired pages; and the hearts of the elect (to use Tyndale's words), warmed by the love of Jesus Christ, began to melt like wax.[593] [592] Tyndale and Fryth's Works (ed. Russell), vol. ii, p. 503. [593] Ibid. p. 500. [Sidenote: MORE'S SON-IN-LAW.] This transformation was observed to take place even in the most catholic families. Roper, More's son-in-law, having read the New Testament, received the truth. "I have no more need," said he, "of auricular confession, of vigils, or of the invocation of saints. The ears of God are always open to hear us. Faith alone is necessary to salvation. I believe ... and I am saved.... Nothing can deprive me of God's favour."[594] [594] More's Life, p. 134. The amiable and zealous young man desired to do more. "Father," said he one day to Sir Thomas, "procure for me from the king, who is very fond of you, a license to preach. God hath sent me to instruct the world." More was uneasy. Must this new doctrine, which he detests, spread even to his children? He exerted all his authority to destroy the work begun in Roper's heart. "What," said he with a smile, "is it not sufficient that we that are your friends should know that you are a fool, but you would proclaim your folly to the world? Hold your tongue: I will debate with you no longer." The young man's imagination was struck, but his heart had not been changed. The discussions having ceased, the father's authority being restored, Roper became less fervent in his faith, and gradually he returned to popery, of which he was afterwards a zealous champion.