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KEY Commentary Side Textual Bibliographic Scriptural
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ate doute also and a perelouse case if it were left out. For
ether it was done to slake the hete of the wine or put to
after / as a ceremonie / to signifie that as the water is
chaunged in to wine / so are we chaunged thorow faith as it
were in to christe and are one with him / how be it all is
to their awne shame / that ought shuld be done or vsed
amonge vs christen / where of noman wist the meaninge. For if I
vnderstonde not the meaninge / it helpeth me
not .1. corin. xiiij.
and as experience teacheth. But if oure
sheperdes had bene as wel willynge to fede as to shere / we
had neded no soch dispicience / ner they to haue burnt so
many as they haue.
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meaninge] ed., meanige [1531], meaning [1573]
For ... 1
corin. xiiij. Cf. 1 Cor. 14.2–3, CWM
8/1.161/29–30.
] 1 Corinthians
1. Cori. 14. [1531]
sheperdes . . .
shere. Cf. Ezek. 34.2–3.
] Ezekiel
A greate . . .
haue. Cf. CWM 8/1.318/11–20.
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And as for that he allegeth out of the epistle of Iames for
the iustifienge of workes. I haue answered in the Mammon
agenst which he
can not hisse / and will speake moare in the
.iiij. boke.
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Iustification of workes.[1573]
Iames . . . workes. Cf. Jas. 2.24 and
CWM 6/1.149/7.
] James
Mammon. Tyndale
assumed public responsibility for his writings when he put
his name at the head of the preface of Mammon
(May 1528). He refers to Mammon in Obedience (I2v, Q3v), the afterword to
Genesis (TOT 82) and Answer (here and [Q5, “it is answered him in the mammon”]).
For Tyndale's gradual acknowledgment of authorship, see O'Donnell, "Editing the Independent Works of William Tyndale,"
in Editing Texts From the Age of Erasmus
(U of Toronto P, 1996) 49–70.
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And as for the Saboth / agreate mater / we be
lordes ouer the saboth
and maye yet chaunge it in to the monedaye or
any other daye /
as we se nede / or maye make euery tenth daye
holy daye only if we se a cause why / we maye make .ij.
euery weke / if it were expedient & one not ynough to
teach the people. Nether was there any cause to chaunge it
from the saterdaye then to put difference betwene vs and
the Iewes and lest we shuld become seruauntes vn to the daye aftir their supersticion. Nether neded we any holydaye at all / if
the
people might be taught with out it.
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Saboth [1531]
or] or or [1573]
holy daye] [1573], holy dage [1531]
holy daye.
1531's "dage" could be a mispelling by the
Flemish compositor.
The Saboth day & holy dayes are made for vs & not we for
them.[1573]
And as for . . .
with out it. Cf. CWM 6/1.149/21–28; quoted exactly by CWM
8/1.321/6–14. In the OT the Sabbath is characterized by abstention from
work (Exod. 20.8), a festive spirit (Isa. 58.13), and
religious instruction (Lev. 23.3). The early church moved the Sabbath
from Saturday to Sunday to commemorate Christ's Resurrection.
Tyndale's freedom regarding which day to observe the Sabbath is based on
Col. 2.16, Rom. 14.5 (NCE 12.778–82; OER 3.459–60). Between 1527 and
c1540, Anabaptists in Silesia and Moravia celebrated the Lord's Day on
Saturday. This development prompted Luther to write Against the Sabbatarians in 1538 (WA 50.312–37; LW
47.65–98).
] Exodus
] Leviticus
] Isaiah
] Romans
] Colossians
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And when he axeth by what scripture we know that
a woman maye christen. I answere / if baptim be so
necessary as they make
it / then
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Whi wemen baptise
[1531]
by ...
christen. For baptism by women, cf. CWM 6/1.149/28–30,
8/1.307/31–32.
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