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KEY Commentary Side Textual Bibliographic Scriptural
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all that is promised me and christ hath purchased for me /
and geue not a straw for them all.
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v.
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v.] The fift chapter. [1573]
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In the .v. chapter he falleth from al that he
hath so longe swette to
proue & beleueth not by the reason of the
miracles / but by the comen consent of the church and that
many so beleue. This man is of a ferre other complexion then
was the prophete Elias. For he beleued a lone as he thought
/ agenst the consent by all likelyhod / of .
ix. or .x. hundred thousand beleuers. And yet M.
Mores church is in no nother condicion vnder the pope /
then was that church agenst
whose consent Elias beleued a lone vnder the
kinges of Samary.
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.v.] fift [1573]
that] om.
[1573]
comen consent. CWM
6/1.62/18. Cf. Gogan 96–107, 160–63, 211–13,
217, 298–302.
beleueth . . .
beleue. Cf. CWM 6/1.62/13–19.
Our fayth may be grounded vpon men.[1573]
Elias . . .
Samary. Cf. 1 Kings 18.22. Tyndale finds the opposition between Catholics and reformers foreshadowed in Israel's
widespread consent to the prophets of Baal, against whom Elijah stood
alone as prophet of the Lord.
] 1 Kings
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vj.
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vj.] The sixt chapter. [1573]
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In the .vj. chapter & vnto the .xviij. he
proueth all most nought saue that which neuer man denied
him / that miracles haue bene done. But how to know the
true miracles from the false were good
to be knowen which we shal this wise do if as
we take those for true sacramentes and ceremonies which
preach vs gods worde / euen so we count them true miracles
only which moue vs to herken therto.
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.vj.] sixt [1573]
he proueth . . .
done. For Dialogue Bk. 1, Ch. 6 thru 18,
cf. CWM 6/1.63/4–110/23. More relies on human prudence to recognize false miracles, e.g., by Humphrey Duke of Gloucester (CWM
6/1.86/18ff) and "the kynges moder," either Lady Margaret
Beaufort for Henry VII or Elizabeth of York for Henry VIII (CWM
6/1.87/26ff).
as] om.
[1573]
Al true miracles prouoke vs to fayth and trust in God.[1573]
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xvj.
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xvj.] The xvj. Chapter. [1573]
xvj. Tyndale skips nine chapters on
miracles, Bk. 1, Ch. 7–15.
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Concerninge his .xvj. chapter of the mayde of
Ipswich / I answere
/ that Moses warned hys Israelites that false
miracles shuld be done to proue them / whether their hertes
were fast in the lorde.
And euen so christ and the apostles shewed vs
before that lienge miracles shuld come / to peruerte the
very electe / if it were possyble.
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Ipswich] ed., Ipshwcih [1531], Ipswiche [1573]
mayde of
Ipswich. Cf. CWM 6/1.93/13–94/5. Supposedly, the Maid of
Ipswich was possessed by the devil and the Maid of Kent [G8, “maide of kent” and commentary note] was
inspired by the Holy Spirit, but both experienced the same
trances and disfigurements, proving the difficulty of distinguishing
between true and false visionaries (Obedience
T3v—T4). The authenticity of St. Peter's apparition at Westminster was
also doubtful (Obedience T3v, PS 1.326n1; cf. Richard III, CWM 2.27/32–28/6 and n).
More's description of the twelve-year-old daughter of Sir Roger Wentworth
contains symptoms of an epileptic seizure. Cf. R.E. Hemphill,
"Historical Witchcraft and Psychiatric Illness in Western
Europe," Proceedings of the Royal Society of
Medicine 59 (1966) 891–902; rpt. in Articles on Witchcraft,
Magic and Demonology 3, ed. Brian P. Levack,
Witch-Hunting in Early Modern Europe: General Studies (New York:
Garland,
1992) 314. Diarmaid MacCulloch
considers the Maid of Ipswich "a classic case of child hysteria and
manipulation," Suffolk under the Tudors (Oxford:
Clarendon, 1986) 145. After a cure attributed to Our Lady of Ipswich,
Anne Wentworth became a Franciscan nun in London until the closing of the monasteries.
The mayde of Ipswich [1531]
Moses . . .
lorde. Cf. Deut. 13.1–3.
] Deuteronomy
lienge . . .
possyble. Cf. Matt. 24.24, Mark
13.22.
Matt. 24.24, Mark 13.22
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And therfore we must haue a rule to know the true miracles
from the false / or else it were impossible that any man
shuld scape vndisceaued
and continue in the true
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