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KEY Commentary Side Textual Bibliographic Scriptural
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bounde vn to the piler / when he was scorged: And the
corporiscloth / the sindon wherin he
was buryed: & the altare is the crosse or haply
the graue and so forth.
And the castynge abrode of his handes / the
splayenge of Christ
vppon the crosse. And the light and stickinge vpp
of candels and beringe of candels or tapers in procession
happlye signifyed this
texte. Mat. v. ye be the light of the worlde / and
let youre light so
shyne before men / that they maye se youre good
workes & glorefye
youre father which is in heven. And the salt signifyeth the
wysdome of Christes doctrine / and that we shulde therwith salt
oure dedes
and do nothinge with out the auctorite of goddes
worde. So that in one thynge or other / what in the garmentes
and what in the gestures
all is playde / in so moch that before he will goo
to masse / he wilbe sure to sell him / lest Iudases parte
shuldbe left out.
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bounde . . .
scorged. Cf. Matt. 27.26, Mark 15.15,
John 19.1.
sindon . . .
buryed. Cf. Matt. 27.59.
amice . . .
handes. The use of allegory in explaining the vestments and
gestures of the celebrant of the Mass goes back to the Carolingian
epoch, especially to Amalar of Metz, De ecclesiasticis
officiis (PL 105.985–1242). Rupert of Deutz (d.
1135) set the pattern for connecting each vestment with an
event of Jesus' passion. William Durandus' Rationale
divinorum officiorum (late 13c) was the source for numerous
popularizations. Cf. Jungmann 1.87–91, 107–18, 177f. More claims that
Durandus was Tyndale's source (cf. CWM 8/1.111/7 and n).
Gabriel Biel devotes one preliminary chapter to relating the vestments
allegorically to events in the passion of Jesus and
another to a tropological account connecting the vestments to the
virtues of Jesus set forth for imitation. Cf. Canonis
Missae expositio (Reutlingen , 1488; seven further
printings before 1530), ed. H.A. Oberman and
W. J. Courtenay, 1 (Wiesbaden: Steiner,
1963) 86–99. The earliest
German explanation of the whole Mass (c1480)
offers a lengthy table of the different allegorical meanings ascribed by
the author to the parts of the Mass. Cf. Die älteste
deutsche Gesamtausle-
gung der Messe, ed. F.A. Reichert, CC 29
(Münster: Aschendorff, 1967) XCIII-CVII.
splayenge . . .
crosse. Cf. Matt. 27.35, Mark 15.24,
Luke 23.33, John
19.18.
ye . . .
heven. Matt. 5.14 and 16.
salt. Cf. Matt.
5.13, Mark 9.50, Luke 14.34.
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And so thorow out all the sacramentes / ceremonies or signes
(.iij. wordes of one significacion) there were significacions
vn to them at the beginninge. And so longe as it was vnderstond
what was ment
by them and they did but serue the people and preach
one thinge or a nother vn to them / they hurted not greatly /
though that the fre seruaunt of Christ ought not to be brought
violently in to captiuite vnder the bondage of tradicions of
men. As S. Augustine complayneth in his dayes / how that the
condicion & state of the Iewes
was moare easy then the christens vnder tradicions:
so sore had the tyranny of the shepardes invaded the flocke all
redy in those dayes.
And then what iuste cause haue we to complayne oure
captiuite now / vn to whose yocke
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S. Augustine.
Unio Dissidentium (1. T5) gives a long excerpt on
religious practices made obligatory without the warrant of Scripture, a council, or universal custom from Ep. 55, Augustine to Januarius (AD c400)
19.35 (PL 33.221–22; CSEL 34/2.209–10; Parsons 1.290–91).
Erasmus cites this passage from Augustine in
his annotation on Matt. 11.30, Iugum meum suaue.)
1519 NT (Reeve 1.54), an essay sharply critical of sacramental practice,
fasting laws, marriage legislation, use of excommunication,
dispensations, etc. For Erasmus it is high time to reclaim the
evangelical freedom preached by St. Paul.
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