And when . .
.yet. CWM 8/1.196/27–29.
And when ...
consequens. Cf. CWM 8/1.197/2–10. Tyndale makes More's
frequently repeated phrase an ironic proper name for the Messenger. Confutation renders Answer's "quod youre frend" (18/28) as "quoth your frende"
(CWM 8/1.197/7). Later, Answer calls the
Messenger "quod he" [M3v, “Where vnto Master More answereth . . . quod he”; P8v, “As master More . . . quod he”].
concedo
consequenciam et consequens. "I concede the consequence and
whatever is deducible" (tr. PS 3.20n2).Tyndale treats the rites of
ordination as a hypothetical cause, "If these
rites
confer priesthood, then these men are
ordained." But Tyndale denies that the rites do confer priesthood. More cites scriptural
warrant for the laying on of hands in ordination and thus
denies Tyndale 's "consequency" and "consequente" (CWM
8/1.199/2–3, 4, 13).
Tyndale refers satirically to logic elsewhere: to the major and minor
premise (79/17–18), to the syllogism [H5, “I wold fayne . . . silogismus is made”; N3v, reference to “syluer sylogismoses”; Matthew e1r—v, g3v, o8v). Sometimes Tyndale argues from an
effect, which he names a "cause declarative" backwards to the cause.
Thus greenery declares that summer is here [Q4, “we saye . . . all is grene”]; a lunar eclipse
indicates that the earth has come between the sun and the
moon (Mammon B8v). Thanks to Prudence Allen RSM
for advice on Tyndale's use of logic.
annoyntynge . . .
Iewes. Cf. Lev. 8.12.
chresom cloth. A
month after childbirth, the mother offered the chrisom-cloth or its cash
equivalent to the minister. If the child died within this month, the
white cloth used to wrap it at Baptism became its shroud. Cf. David
Cressy, "Purification, Thanksgiving and the Churching of Women," in Birth, Marriage, and Death: Ritual, Religon, and the
Life-Cycle in Tudor and Stuart England (Oxford UP, 1997)
197–229, esp. 210–11.