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KEY Commentary Side Textual Bibliographic Scriptural
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teth haue the
holy gost. If ye saye / because of the miracles
/ then doo men wronge to praye for kinge henry of windesore
at cambryge and Eton. For he / as men saye doeth miracles.
And also if the miracles certifie vs / what nedeth to by the
popis canonisynge?
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170/6–7
God . . .
phisicions. Cf. CWM 6/1.343/19–20.
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ix.
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In the .ix. he putteth no ieopardy to praye to him that is
damned and to steke vpp a candle to him ner I trow vn to
the deuell therto /
if he might haue a vauntage by him.
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170/13–14
so greate . . .
pistles. Cf. CWM 6/1.343/32–35. Cf. 2 Pet. 3.16.
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Then he maketh no ieopardie to doo and beleue
whatsoeuer an
open multitude called godes church doeth and
beleueth. For god will haue an open church that can not
erre. For saith he / when the Israhelites fell to Idolatrie
/ the true church remayned in Hierusalem amonge the Iewes.
First I saye / if a man had no beter vnderstondinge then M.
Mores doctrine / he coud not know whether were the true
church / the Iewes or the Israelites. For the Israelites were in numbre . v. tymes moo then the Iewes and worsheped god /
though as present in the image of a calfe / as the Iewes
for the most part / present in the arcke of testimonie. And
secondarily he saith false. For the Iewes were faullen in
to open Idolatrie a thousand tymes worse then the
Israelites / even in their very temple / as it appereth by
open stories and bi the Prophetes: so that for their open Idolatrie /
whych they wold for no preachynge of the prophetes
amende / their
prestes therto resistynge the prophetes and
coragynge the people in their wekednesse / god sent them
captiue out of the lande. Ye and the people erred in
folowynge the scribes and phareses and the
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170/14–18
it is impossyble
... to fulfil it.
Jacobus Latomus (c1475- 1544) was
one of the three theologians who debated with Tyndale at his trial
(Mozley 324–33), where the primary issue was the key to Scripture: de clave scientiae salutaris ipsius scripturae.
In his position paper, Latomus noted seven points of
agreement on justification , but argued against Tyndale that
the person who is justified without merit can then perform good works
that merit God's reward . Cf. Confutationum in Opera 183r—v, 186v;
tr. Willis 346–48, 354–55. See Robert J.
Wilkinson, "Reconstructing Tyndale in Latomus: William
Tyndale's last, lost, book," Reformation 1 (1996)
252–85. For justification by faith, cf. 96/22n; for Latomus, cf. 209/1n.
See also Jos E. Vercruysse SJ, "Latomus and
Tyndale's Trial ," WCS 197–214. (JW)
170/15–16
iustifienge of
faith in christes bloude. Tyndale conflates Rom. 3.28 and
5.9.
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