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KEY Commentary Side Textual Bibliographic Scriptural
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Vnderstond also (to se how we came yn to
like blyndenesse) that before the comynge of christe in the
flesh / the Israelites and
Iewes were scatered thorow out all the world / to
punish theyr imageseruice / both eest / west south and north /
as ye reade in the
chronicles how Englonde was once full: so that there
was no prouince or greate citie in the world where no Iewes
were: god so prouydynge for the spedie preachynge of the
gospell amonge the hethen thorow out the worlde. Now chryst /
as he was promised /
so was he sent / vnto the Iewes or Israelites. And
what by chrystes preachynge and the appostles after his
resurrexion / there were innumerable
Iewes conuerted haply an hundred thousand or moo in
Ierusalem and Iewry and in the contres aboute / and abode still
in the
londe. Then paul rose vpp and persecuted them in
Iherusalem and thorow out al Iewry and Damasco / sleynge all
that he coude catche or makinge them forswere christe. For
feare of which persecucion they fled in to all costes and
preached vnto the Iewes that were scatered / prouinge that
Iesus was christ the sauioure of the worlde / both by the
scripture and also by myracles: so that agreate parte of the
Iewes came to the faith euery where / and we hethen came in
shortely after / and parte a bode styll in vnbeleffe as vnto this daye.
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117/11
they coude . . .
aliue. Cf. CWM 6/1.212/19.
117/15–19
the saintes . .
. againe. Cf. CWM 6/1.212/9–16. More's belief that the souls of
the saints pass immediately upon death into the beatitude of heaven,
formulated here and at 117/32–118/3 and 118/6–7, accords with the
dogmatic constitution Benedictus Deus which
Benedict XII (pope, 1334–42) issued in 1336 to counteract the opinion of
his predecessor John XXII (pope, 1316–34) that the departed souls remain
"beneath the altar" until the final resurrection on the last
day. Benedictus Deus is found in DS 1000–1001; in
English in Neuner-Dupuis 2305–6. The doctrine was briefly restated by the Council of Florence in Laetentur
coeli, the bull of reunion between the Latin and
Greek churches, in 1439 (DS 1305; Neuner-Dupuis 2308–9), and was
indirectly confirmed in 1513 by Lateran V's declaration against Paduan
Averroism, Apostolici regiminis
(DS 1440–41), which affirms the natural immortality of the human
soul. Cf. 182/2–8n, where Tyndale characterizes this doctrine
as an unsalutary amalgam of pagan philosophy with biblical faith.
(JW)
117/17, 117/23
not the god
of the deed. Cf. Matt. 22.32, Mark 12.27, Luke 20.38.
117/17–118/8
he steleth .
. . resurreccion. Tyndale's rebuttal here rests on the primacy
in NT eschatology of belief in final resurrection , which he
believes an immediate passage to glory would render
meaningless. (JW)
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Now the Iewes beynge born & bred vp / roted and
noseld in ceremonyes as I haue shewed and as ye maye better se
in the .v. bokes of Moses / if ye wold reade them / coude but
with greate difficultie /
depart from them as it is to se in al the epistles of paul / how
he
fought agenst them. But in processe
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117/28–29
if. . . most
miserablest. 1 Cor. 15.13, 19. Tyndale suggests that More might
have used this text to argue for the existence of the soul between death
and the general resurrection. For the double superlative, cf.
"most highest", Deut. 32.8 (Mombert 625;TOT 300); "This was the most
unkindest cut of all," Julius Caesar 3.2.177
(performed 1599, published 1623).
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