More [1531]

good . . . doynge well. Cf. CWM 6/1.352/31–32.

Synne [1531]

Tindale [1531]

And then ... no lenger. Tyndale states Luther's doctrine of simul iustus et peccator, cf. 3o/19n. For Tyndale the non-imputation of sin rests on the believer's fundamental good will and readiness to improve, while for Luther it is based solely on the righteousness of Christ, with whom one is united by faith in the promises. Also, Tyndale introduces a reason for ongoing sinfulness that Luther did not feature, namely, that one is at fault to the extent that one's love is less than Christ's love. Luther defended the simul, e.g., in response to the censure of Art. 31 of Exsurge (In omne opere bono iustus peccat; DS 1481; Neuner Dupuis 1923/31) in Defense and Explanation of All the Articles, December 1520 (WA 7.136–38; LW 32.83–86). Here he writes that there is sin whenever one falls short of the command to love God with all one's heart and strength, and that the simul has backing in Isaiah, Paul, Augustine , and Gregory the Great. (JW)

no synne . . . vnbeleffe. Cf. CWM 6/1.352/33–34. Cf. Matt. 12.31–32, Luke 12.10. In The Supplication of Souls (1529), More discusses blasphemy against the Holy Spirit as the unforgivable sin (CWM 7.191/11–192/14). In his prologue to the Book of Numbers , Tyndale claims that malicious persecution of the clear truth is the sin against the Holy Spirit (Mombert 388/29–32; TOT 193).

Matt. 12.31–32, Luke 12.10

More [1531]

Vnbeleffe [1531]

him forgeuen] forgeuen him [1573]

Tindale [1531]

the scripture ... no beleffe. Here Tyndale explains Luther's teaching on how good works are consequent upon the forgiveness of sins, for example, as expounded in The Freedom of a Christian, 1520 (WA 7.25/26–26/31, 29/31–34/22; LW 31.351–53, 358–65). Later, in the Augsburg Confession of 1530, in a passage Tyndale apparently did not know, Lutherans claimed to be untiring teachers of good works, as evidenced by Luther's Treatise on Good Works, 1520 (WA 6.202–76; LW 44.21–114) and his catechetical expositions of the commandments. Cf. Art. 20 of the Confession , The Book of Concord 41–46. (JW)

More [1531]

Frewyll [1531]

no frewyll . . . the werke man. Cf. CWM 6/1.352/ 36–353/5. Where More saw error in Luther's doctrine of the bondage of the will, Tyndale offers a key distinction. Humans have no power to overcome darkness and sin until God frees the will to do good voluntarily. But the will itself is the creator's gift, which sinful human beings misuse because of the blindness inflicted by the devil (176/9–16). Luther had developed his doctrine in 1520 and 1521 in response to censure in Exsurge, Art. 36 (DS 1486; Neuner-Dupuis 1923/36), e.g., in Defense and Explanation (WA 7.142–49; LW 32.92–94). The culmination then came in Luther's broadside against Erasmus, On the Bondage of the Will, 1525 (WA 18.600–787; LW 33). Cf. also 39/2n. Tyndale further discusses other difficulties concerning free will raised by More: God's initiative in justification (175/10–12, 211/3–4), the effect on morality of lack of belief in free will (188/28–29, 189/1–6), the dilemma of God's causality and responsibility for evil (191/4–9). (JW)

Tindale [1531]

when] where [1573]

We haue no frewyl to preuent grace and prepare oure selues. [1531]