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KEY Commentary Side Textual Bibliographic Scriptural
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and thinke that god for soch seruyce as they doo to images
/ will fulfill their worldly desyres: for godly
can they nought
desyre. Now God is a spirite and wilbe worsheped
in his worde only which is spirituall / and wil haue no
bodylye seruice. And the ceremonies of the olde law he set
vpp / to signifie his worde only and to kepe the people in
minde of his testament. So that he which obserueth any
ceremonie of any other purpose is an Idolater / that is / an imageseruer.
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173/16–24
the faith . . .
holy church. Tyndale expresses Luther's doctrine of the primacy
of the word of promise and of faith in sacraments. But specific themes
of Luther's sacramental instruction of 1519–24 are missing,
such as the testamentary character of the promise in the Lord's Supper,
the content as forgiveness of sins, and the addressee as the troubled
and terrified conscience, cf. 63/31n. (JW)
Ezechias 1531
JOHN: 4.24: 63/15–16, 84/6, 88/7–8,88/32–33,
108/3,124/17–18
173/17–22
And the
sacrament ... at all. Cf. CWM 8/1.95/23–26.
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And when he saith / if men axe wemen whether it were oure
lady of walsingam or Ipsewich that was saluted of Gabriel
or that stode
by Christ when he henge on the crosse / they
will saye nether
nother. Then I axe him what meaneth it / that
they saye oure lady of walsynggam praye for me oure lady of
Ipswich praye for me our lady of wilsdon praye for me / in
so moch that some which reken them selues no small foles /
make them roules of halfe an houre longe / to praye aftir
that maner. And they that so praye / thou maist besure /
meane oure lady that stode by the crosse / and hir that was
saluted therto.
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173/25–26
He teacheth . .
. werkes. Cf. CWM 6/1.352/27–28 and Rom. 3.28. Cf. CWM 6/2.700
for references to Luther's sources.
henge] hung 1573
173/26–174/29
the
scripture ... no beleffe. Here Tyndale explains Luther's
teaching on how good works are consequent upon the forgiveness of sins,
for example, as expounded in The Freedom of a
Christian, 1520 (WA 7.25/26–26/31, 29/31–34/22; LW 31.351–53,
358–65). Later, in the Augsburg Confession of 1530, in a passage Tyndale
apparently did not know, Lutherans claimed to be untiring
teachers of good works, as evidenced by Luther's Treatise on Good Works, 1520 (WA 6.202–76; LW 44.21–114) and
his catechetical expositions of the commandments. Cf. Art. 20
of the Confession , The Book of Concord
41–46. (JW)
173/26–28
assone . . .
imediatly. Cf. Rom. 3.23–25.
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Then he reherseth many abuses / and how wemen
singe songes of
ribaudrie in processions in cathedrall churches.
Vn to which abhominacions yet our holy church that can not
erre / consent with full
delectacion. For on the on syde they will not
amend the abuse. And on the other syde they haue hired M.
More to proue with his sophistrie / that the thynges ought
not to be put doune.
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how] how that 1573
Processions 1531
174/1–3
For . . . god.
Cf. CWM 8/1.326/14–16, 402/12–14. Tyndale refers to Bk. 4,
not Bk. 3 as More mistakenly says.
174/3–5
But ... by
fayth. Cf. Rom. 3.8.
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Then he bringeth in how the wild Irish and the welch praye /
when they goo to stele. And ax
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174/7
He calleth . .
.werkes. Cf. CWM 6/1.352/28–29.
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