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KEY Commentary Side Textual Bibliographic Scriptural
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Christe and of all his appostles / lat vs se the sophistrie
where with they wold persuade it. One of thier hie reasons is
this. The church / saye they / was before the
heretikes / and the heretikes came euer out of the church and
left it. And they were before
all them which they now call heretikes and lutherans
/ and the lutheranes
came out of them. &c. Wherfore they be the right
church and
the other heretikes in dede as they be called. Well
/I will like wise dispute. First the right church was vnder
Moses and Aaron & so forth in whose rowmes satt the scribes
phareses and hye prestes in the time of Christ. And they were
before Christe. And Christ and
his apostles came out of them and departed from them
and left them. Wherefore the scribes phareses and hie prestes
were the right
church / and Christ and his appostles and disciples
heretikes and a damnable secte. And so the Iewes ar yet in the
right waye and we in erroure. And of trueth if their blynd
reason be good / then is this argument so to. For they be like
and are both one thynge.
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89/7–8
beleueth . . .
beleue. Cf. CWM 6/1.62/13–19.
89/8
comen consent. CWM
6/1.62/18. Cf. Gogan 96–107, 160–63, 211–13,
217, 298–302. (JW)
89/13
Elias . . .
Samary. Cf. 1 Kings 18.22. Tyndale finds the opposition between Catholics and reformers foreshadowed in Israel's
widespread consent to the prophets of Baal, against whom Elijah stood
alone as prophet of the Lord. (JW)
89/15–17
he proueth . . .
done. For Dialogue Bk. 1, Ch. 6 thru 18,
cf. CWM 6/1.63/4–110/23. More relies on human prudence to recognize false miracles, e.g., by Humphrey Duke of Gloucester (CWM
6/1.86/18ff) and "the kynges moder," either Lady Margaret
Beaufort for Henry VII or Elizabeth of York for Henry VIII (CWM
6/1.87/26ff).
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But in as moch as the kingdom of god stondeth not in
wordes /
as paul sayth .1. Co. iiij. but in power / therfore
loke vn to the mary
and pith of the thinges selfe / and lett vayne wordes
passe. Vnder
Abraham / Isaac / and Iacob was the church greate in
faith and small
in numbre / And as it encreased in numbre / so it
decreased in faith vntyll the tyme of Moses. And out of those
vnbeleuers god stered
vpp Moses & brought them vnto the right faith
agayne. And Moses
left a glorious church and in faith and cleauinge
vn to the word of god / and deliuered them vn to Iosuah Eleazer
/ Phineas and Caleb.
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89/21 xvj. Tyndale skips nine chapters on
miracles, Bk. 1, Ch. 7–15.
89/22
mayde of
Ipswich. Cf. CWM 6/1.93/13–94/5. Supposedly, the Maid of
Ipswich was possessed by the devil and the Maid of Kent (90/12n) was
inspired by the Holy Spirit, but both experienced the same
trances and disfigurements, proving the difficulty of distinguishing
between true and false visionaries (Obedience
T3v—T4). The authenticity of St. Peter's apparition at Westminster was
also doubtful (Obedience T3v, PS 1.326n1; cf. Richard III, CWM 2.27/32–28/6 and n). (JB)
More's description of the twelve-year-old daughter of Sir Roger Wentworth
contains symptoms of an epileptic seizure. Cf. R.E. Hemphill,
"Historical Witchcraft and Psychiatric Illness in Western
Europe," Proceedings of the Royal Society of
Medicine 59 (1966) 891–902; rpt. in Articles on Witchcraft,
Magic and Demonology 3, ed. Brian P. Levack,
Witch-Hunting in Early Modern Europe: General Studies (NewYork: Garland, 1992) 314. Diarmaid MacCulloch
considers the Maid of Ipswich "a classic case of child hysteria and
manipulation," Suffolk under the Tudors (Oxford:
Clarendon, 1986) 145. After a cure attributed to Our Lady of Ipswich,
Anne Wentworth became a Franciscan nun in London until the closing of the monasteries.
89/23–24
Moses . . .
lorde. Cf. Deut. 13.1–3.
89/25–26
lienge . . .
possyble. Cf. Matt. 24.24, Mark
13.22.
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