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KEY Commentary Side Textual Bibliographic Scriptural
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with violence of the scripture which everiwhere bare wittenesse
vn to christe and agreed vn to al that he did / and ouercome
also with the power of miracles that confirmed the same. That
is to saye / they came with a storifaith / a popish faith / a faithlesse faith & a fayned faith of their awne makinge / and not as
God
in the scripture describeth the faith / so beleuinge
in christ / that they
woldbe iustified by theyr awne dedes / which is the
denienge of
christe. As oure papistes beleue. Which moare mad
then those Iewes / beleue nothynge by the reason of the
scripture / but only that soch a multitude consent therto /
compelled with violence of swerde / with falsyfienge of the
scripture and fayned lyes. Which multitude yet is not the fifte
part so many as they that consent vn to
the lawe of Mahomete. And therfore by their awne
argumentes / the faith of the turkes is better then theirs. And
their faith therto maye
stond by theyr awne confession / with all misheue
(as it well appereth by them) and with yeldynge them selues to
worke all wekednesse
with full delectacion / aftir the ensample of the
faith of their father the deuell / and with out repentaunce and
consent vn to the
law of god / that it is good. Which popish therto
so beleue in Christ /
and so wilbe his saruauntes / that they wilbe bond
vn to domme ceremonies and deed workes puttynge their trust and
confidence in them & hopinge to be saued by them and
ascribynge vn to them the thanke of their saluacion and
righttewysnesse.
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faith/so beleuinge in
christ. Cf. Rom. 3.22.
not as God . . .
dedes. Cf. Gal. 3.22.
As oure papistes
beleue. Tyndale attacks "popish faith" for relying
on the common consent of many (cf. [D5, “I answere . . . D5v . . . D6 . . . my fingre therin”; G1, “in comune” and commentary note]) and for the claim
that faith, as acceptance of revelation, may coexist with
sinful consent to evil. Scholastic teaching distinguished "unformed
faith," the mind's assent to God's word as true, from "formed faith,"
where one's will and practice correspond to what
one believes. On the basis of this
distinction, those guilty of serious sin can still be
considered true members of the church if they profess the truth of
revelation mediated by the church, even if they fail to practice
justice, temperance, and love. This theology lay behind More's position
that the church is "the comen known multytude of crysten men good and
bad togyther" (CWM 6/ 1.205/5) and grounds his argument against the
Lutheran tenet that faith alone justifies (CWM 6/1. 376–402, esp.
383/18–34, 384/ 31, 385/28–34).
their father the
deuell. Cf. John 8.44.
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And therfore because / as I saide / the Iewes ye and
the hethen to / were so accustomed vn to ceremonies and because
soch a multitude
came with a faithelesse faith / they went and
cleane
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