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KEY Commentary Side Textual Bibliographic Scriptural
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ne / but only a signe and token / that at the repentaunce of the
hert / thorow an offeringe to come and for that seedes sake that
was promised Abraham / their synnes were forgeuen them.
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seedes . . .
Abraham. Cf. Gen. 22.18 and 26.4, Gal. 3.16.
Genesis 22.18
Genesis 26.4
Galatians 3.16
no . . . them.
Cf. Lev. 9.7. Moses tells Aaron to sacrifice a calf to "make an
attonement for the[e] and for the people" (Mombert 322; TOT 161).
Leviticus 9.7
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And in like maner the ornamentes and all other
ceremonies were eyther an open preachynge or secrett prophisies
and not satisfaccions or iustifienges. And thus the workes did
serue them and preach
vnto them and they not the workes ner put any
confidence therin.
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Ornamentes [1531]
Workes must serue vs, and not we the workes.[[1573]
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¶False worshepynge
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¶ False
worshepynge. In terminology Tyndale may be echoing
Lutheran usage in indicting the pre-Reformation church, especially in numerous position papers drawn up in preparation for the
Diet of Augsburg. Cf. Wicks, "Abuses" 257–63 and 274 in reference to Luther's Exhortation to all the Clergy
Assembled at Augsburg, 1530 (WA 30/2.345–52; LW
34.52–59).
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But what did the children of Israel and the Iewes?
They latt the
significacions of their ceremonyes goo and lost the
meanynge of
them and turned them vn to the workes to serue them /
sayenge that they were holy workes commaunded of god and the
offerars were
therby iustified and obtayned forgeuenesse of
synnes and therby became good: as the parable of the pharesey
and publican declare Luke
.xviij. and as it is to se in Paul and thoroute all
the Byble: and became captiue to serue and put their trust in
that which was nether god ner his worde. And so the better
creature agenst nature did serue the worse. Where of all
likelyhode god shuld haue accepted their worke by the reason of
them / if their hertes had bene right / & not haue
accepted their soules for the bloudes sake of a calfe
or shepe / for as moch as a man is moch better then a calfe or
shepe / as Christ testifieth
Matth. xij. For what pleasure shuld god haue in the
bloud of calues or in the light of oure candeles? his pleasure
is onlye in the hertes of them that loue his
commaundementes.
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[Hand] [1531] O
om. [1573]
workes . . .
iustified. For Tyndale Turks, Jews, and papists believe in
justification by works and are not counted among the elect because
ceremonies alone cannot purge sin from the heart [A5, “And of the lawe . . . vnto god.”; E8, “¶False worshepynge”; I1, “And to poynte . . . false werkes.”; I6, “And a nother . . . theyr hertes.”; K8, “And as for the turkes . . . sworne it.”].
In Matthew (06)
he notes how Turks and Jews give alms, but cannot gain salvation
because they lack saving faith. For believing
that good works make a person righteous, the pope joins the company of
the heretical Pelagius (1 John E3v, D8v; Matthew m1v). Tyndale thus contrasts the works of
Turks, Jews, and papists with the faith of the elect, who trust in the
promise of Christ's blood ([P8, “The turcke . . . Christes bloude”], Matthew
06); their good works are the fruit of faith and love of God
[O3v, “he shuld loue . . . sight of god”, Q2, “Whych loue of God . . . R1 . . . consciences of all men.”]
became] become [1573]
parable of the
pharesey and publican. Cf. Luke 18.9–14.
Luke 18.9–14
Luc. 18. [1531]
man . . . shepe.
Cf. Matt. 12.12.
Matthew 12.12
The Iewes became seruauntes & captiues to theyr workes.[1573]
For . . .
calues. Cf. Isa. 1.11.
Isaiah 1.11
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