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KEY Commentary Side Textual Bibliographic Scriptural
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postles and prophetes and all the scripture / with signes and
miracles / and al the bloud of marters. And who soever goeth
vnto God and vnto forgeuenesse of synnes or saluacion / by any
other waye then thys / the same is an heretike out of the
rightwaye and not of Christes church.
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For this knowlege maketh a man of the church. And the church is
christes body Collossen. j. and every person of the
church is a member
of christ. Ephe. 5. Now it is no member of christ
that hath not christes spirite in it. Roma. viij. as it is no
parte of me or member of
my body wherin my soule is not present and quikeneth
it. And then iff a man be none of christes / he is not of his
church.
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COLOSSIANS: 1.18: 29/25–26
EPHESIANS: 5.29–30: 29/26–27
Col. j. 1531
ROMANS: 8.9: 29/27–28, 137/15–16
Ephe. 5. 1531
Rom. 8. 1531
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¶How a true member of christes church synneth not /
and how he is yet a synner
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Furthermoare / he that hath this faith can not sinne / and
therfore can not be disceaved with damnable erroures. For by
this faith we
be (as I saide) borne of God. Now he that is born of
god can not synne / for his seed dwelleth in him / and he can
not therfore synne /
because he is born of God .j. Ihon .iij. which seed
is the holygost that kepith a mans hert from consentinge vnto
sinne. And therfore
it is a false conclusion that master More holdeth /
how that a man maye haue a righte faith ioyned with all kyndes
of abhominacion
and synne.
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1 JOHN: 3.9: 30/5–7,112/21–22
79/5
a letter sent from no
man. "The letter of credence" (CWM 6/1.24/4–26/7) was
supposedly sent from More's "ryght worshypfull frende" (CWM
6/1.21/7) to introduce the Messenger. As More once fashioned "Utopia" or
"no place," he now creates "no man." Ch. 1 also contains "The letter of
the author sent with the boke" (CWM 6/1.26/8–27/27). More as Author
sends his fictional friend a transcription of the four
sessions between himself as Mentor and the Messenger. So in Tusculan Disputations (45–44 BC), Cicero sent
Brutus a transcription of five days of supposed dialogue
between "M." and "A.": "Magister" and "Adolescens" or "Marcus" and
"Auditor." These speakers offer a model for Anthony and his
nephew Vincent in More's Dialogue of Comfort (1534–35). See O'Donnell, "Three Dialogues
of Comfort."
j. Ioha. 3. 1531
79/9
worshepinge . . .
images. In the second edition of Dialogue (May 1531), More added a long passage to Bk. 1, Ch. 2
defending religious images (CWM 6/1.39/26–47/22, 6/2.556–57). For other
long additions to Dialogue, cf. 184/2n on images
and 201/29n on faith.
Faith and synne can not stond to gether. 1531
79/11
in comune. Cf.
70/1n, and "the comen fayth" (CWM 6/1.37/34, 38/1), "comen report" (CWM
6/1.38/4), "commonly condempned" (CWM 6/1.38/9).
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And yet every membir of Christes congregacion is a synner and
sinneth dayly / some moare and some lesse. For it is
written .j. Ihon .j. if we saye we haue no synne / we disceaue
oure selues and the trueth is not in vs. And agayne iff we saye
/ we haue not sinned / we make him a liar
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1 JOHN: 1.8: 30/14–15, 112/26–27, 202/17–18, 208/32–33
1 JOHN: 1.10: 30/15–16
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