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KEY Commentary Side Textual Bibliographic Scriptural
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the voyce of his father that all is forgeuen.
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As . . .
forgeuen. CWM 8/1.489/30–490/28.
The old . . .
forgeuen. The conclusion of the previous passage is paraphrased
in CWM 8/1.496/15–19. Compare Tyndale 's truant schoolboy with
the prodigal son of Luke 15.11–24.
Luke 15.11–24
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¶The maner and ordre of oure election
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election. In Dialogue Bk. 2, Ch. 3–4, the Messenger defends an
invisible church composed of those predestined to heaven (CWM
6/1.195–206). In Bk. 4, Ch. 10–12 (CWM
6/1.376–405), More as Mentor attacks Lutheran teaching on
predestination, which he believes will lead to moral chaos.
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Even so goeth it with gods electe. God choseth them
first and they
not god / as thou readest Ihon .xv. And then he
sendeth forth and
calleth them / and sheweth them his goodwyll which he beareth vn
to them / and maketh them se / both their awne damnacion in
the lawe and also the mercie that is layd vpp for them in
christes bloude / and therto what he will haue them doo. And
then when we se his mercie / we loue him agayne and chose him
and submitte our selues
vn to his lawes to walke in them. For when we erre
not in witt / reason and iudgement of thinges / we can not erre
in wil and choyse of thynges. The choyse of a mans will doeth
naturally and of hir awne accorde folowe the iudgement of a mans
reason / whether he iudge righte or wronge. So that in
teachinge only resteth the pith of a mans liuynge. How be it
there be swine that receaue no lerninge
but to defile it. And there be dogges that rent all
good lerninge with
their teth. And there be pope holy whych folowynge a
ryghtewesnes of their awne faynynge resiste the rightwesnesse
of god in Christe. And there be that can not attend to herken
vn to the trueth
for rage of lustes / which when lustes abate / come
and obeye well ynough.
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Even . . .
electe. CWM 8/1.498/4.
God . . .
god. Cf. John 15.16.
John 15.16
Ioan .15. [1531]
sendeth . . . vn
to them. Cf. CWM 8/1.500/6–7.
maketh . . .
doo. Cf. CWM 8/1.500/22–24.
If we consider how mercifull god is vnto vs, we cannot chuse but submit our selues vnto hys lawes.[[1573]
¶ The maner . .
. liuynge. CWM 8/1.497/11–25.
And then . . .
liuynge. Cf. CWM 8/1.502/13–19. The first sentence [C4, “And then . . . walke in them”] is
repeated almost verbatim at CWM 8/1.511/30–31, and the next three
sentences [C4, “For when . . . a mans liuynge”] at CWM 8/1.512/14–18.
For when . . .
liuynge. Basic to Tyndale's view of human action is the
priority of wit over will. This tenet accords with the high esteem of
many humanists and reformers for the inculcation of true doctrine as the
essential step in reform. More, on the other hand (cf.
[R3v, “Whereof ye se . . . R4, . . . our holy fathers sophistrie”], ascribes power to the will to compel belief.
How be it . . .
teth. CWM 8/1.515/22–23.
ryghtewesnes . . .
god. Cf. Rom. 10.3.
Romans 10.3
And there . . .
Christe. CWM 8/1.516/30–31.
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And therfore a Christen man must be pacient and sofre longe to
wynne his brother to Christ / that he whych attendeth
not to daye / maye receave grace and heare to morowe:
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Christian men must be patient.[[1573]
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