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KEY Commentary Side Textual Bibliographic Scriptural
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be in heuen
in ioye with christe and god wil that ye praye
to them. In token wherof / I doo thys or that miracle.
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And when he triumpheth a litle after / as though
all were wonne saynge / if oure old holy doctoures were
false and their doctrine vntrue and their miracles fayned /
let them come forth and doo miracles them selues and proue
oures fayned. Sir / ye haue no doctours
that did miracles to stablish youre worshepynge of images
and so forth. Youre doctrine is but the opinion of
faithlesse people / which to confirme the deuel hath wrought
moch sotilte. And as for the
miracles done at sayntes graues and at the
presens of reliques / as longe as true miracles endured and
vntyll the scripture was autentickly reaceaued / wher done
to confirme the preachinge that soch saintes had preached /
whyle they were alyue. And therto the miracles
which witches doo / we confounde not with other
miracles /
But with scripture we proue them not of god /
but of the deuel / to stablish a false fayth and to leade
from god / as youre doctrine doeth. And likewise where we
can confunde youre false doctryne wyth autenticke and
manifest scripture / there nede we to doo no miracle. We
bringe gods testament confirmed wyth miracles for al that we doo / and ye ought to require no moare of vs.
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175/29–30
Pilat ... a
boue. Cf. John 19.11.
176/4–6
god is auctor . . .
passion. Cf. CWM 6/1.353/6–8.
176/9–16
But . . . poysoned
him with. Cf. CWM 8/2.787/15–18. Contrary to More's accusation,
Tyndale attributes the corruption in human will to the devil, not to
God.
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And in like maner do ye firste geue vs
autenticke scripture for youre doctrine. If ye haue no
scripture come forth and preach youre
doctryne and confirme it wyth a myracle. And
then if we brynge not autenticke scripture agenst you or
confounde youre myracle wyth a greater as Moses dyd the
sorserars of Egypte / we wyll beleue you.
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176/17–177/4
Matrimonie .
. . playne texte. Rejecting the declaration of the
Council of Florence in 1439, Luther had contested the sacramental nature
of Christian marriage in Babylonian Captivity,
1520 (WA 6.550–53; LW 36.92–96). He granted, however, that it is a
figure of Christ's union with the church, according to Eph. 5.31–32.
Here Tyndale speaks more generally of a likeness between
marriage and the kingdom of heaven (176/17, but cf. 154/10–28n).
However, Luther's main point is that a sacrament is a NT rite
accompanied by a promise of salvation which evokes faith. Tyndale, too,
denies that Matrimony is a sacrament (Obedience
M2V). For More's response, cf. CWM 6/1.353/9. (JW)
176/17–19
Matrimonie . . .
gospell. Cf. CWM 8/1.86/2–5. More gives a precis of Obedience M2r—v. Among parables drawn from
marriage are the wedding garment, cf. Matt. 22.1–14 and the ten
bridesmaids, cf. Matt. 25.1–13.
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