84/14-15 sillable . . . purpose. I.e., "even the least detail that sounds as if it might justify his conduct." For "syllable" the OED (2) cites More's Apologye (1533): "Of all theyr owne wordes I leue not one syllable out."

84/18 it made no matter. I.e., "it didn't make any difference."

84/20-21 textes . . . waye. I.e., "he ignores all the passages from scripture that place obligations on him."

85/2 Pelagius. See above, 84/6-7 and n.

85/10-12 He maketh . . . imageseruice. I.e., "He makes the works, that is the ceremonies which were supposed to remind us of what we were to believe and do, into idolatry."

85/14 which al. I.e., "all of which."

85/19 of whom . . . hold. I.e., "from whom they receive

all their power and for whose profit must exist all that they possess."

86/3-4 Thomas Curteise. I.e., "Thomas Courtesy" or "Courteous Tom." A sarcastic title for an ill-mannered person.

Robert Cawdry's A Table Alphabeticall . . . of Hard Usual English Words (London, 1604), glosses "bishop" as "ouerseer, or prelate."

86/8-9 some cal . . . deade. I.e., monks or other religious who claim to be "dead" to the world and its sinfulness. Cf. from. 6:2.

86/10 poore . . . proper. I.e., "poor because they do not individually own anything." The property of a religious institution was considered as being held in common rather than belonging to any individual. Thus, even articles of clothing, books, etc. given to an individual could be used without violating the vow or promise of poverty, as long as the article was not treated as private property and was used in accordance with the customs of the community. Saint Benedict's rule sums up the monastic point of view on personal property: "Et ut hoc vitium peculiaris [i.e. the 'vice of private ownership'] radicitus amputetur, dentur ab abbate omnia quae sunt necessaria" (The Rule of Saint Benedict, ed. J. McCann [Westminster, Md., 1952], Caput LV.) What was a reasonable approach to the problems of communal life could, of course, be abused. Our contemporary use of executive cars or corporate credit cards is perhaps similar in its purposes, skirting the internal revenue codes rather than the evangelical counsels.

86/11 shaue. I.e., the tonsure.

86/12 garmentes and ornamentes. Various dress and insignia of religious orders and congregations.

86/16 is alwaye that. I.e., "he is always that which."

86/21 signifie. Both 1537 and 1538 have "signifye." It is difficult to justify the use of the subjunctive form here, but the fact is that the editor of 1537 did not emend the text. Professor Fred Robinson suggested that the verb here is plural by attraction to "these thinges" (86/21). Also cf. Visser, 2, 786 and 858-861 and above, "signifieth" (86/16).

87/4 robbe . . . theffecte. I.e., "rob him of the fulfillment [of what those names signify]." See above, 85/15-86/3.

87/14 Mat. xj. Matt. 11:27.

87/16-17 Thou maist . . . tyrante. I.e.,"Without [the knowledge of] Christ you might as well look upon him [God] as a tyrant.''

88/6-7 for vpone . . . vs. I.e.,"they [the apostles] build us up in the son [of God]."

89/3 fele. Used absolutely in the sense of "feel strongly" or "go through an experience."

89/4 bushe at a tauern dore. A branch or bunch of ivy, perhaps as sacred to Bacchus, was used as a vintner's sign or for the sign of a tavern (OED). Taverns in Vienna still hang a bush outside the door at grape-harvest time to indicate that they have new wine in stock. More refers to the use by Tyndale of the bush as an example of a "bare sygne" (Confutation, 633/28).

89/9 felinge, I.e., "experiential knowledge." See above, "fele" (89/3 and n.). Tyndale's NT. 1526 translates Rom. 5:4 as "Pacience bryngeth felinge," 'but in NT, 1534 "experience" is substituted for "felinge."

90/5 departe frome me. Cf. Matt. 25:41. The story of the last judgement, however, concerns the works of mercy rather than true and false doctrine.

90/13 his. I.e., the pope's.

90/17 come after. See above, 34/17, and below, 142/5.

90/19 And what is done with. I.e., "And [concerning]

what happens to."

91/5 beinge . . . scripture. I.e., "since we are assured by the scripture."

91/13-14 Eue . . . good and bad. Cf. Gen. 3:5.

92/2-3 hath . . . euery where. I.e., "has testimony [to it] everywhere in scripture."

92/6 and so. I.e., "and is so."

92/11 righteous. 1531 has "rigteous." The spelling "rigt" for "right" is unusual but occurs in the late 14th century Scale of Perfection. The OED records neither "rigteous" nor, after 1300, "rigt."

54/15-16 liuelye . . . fructful. I.e., "alive, doing good works, and bearing fruit." This exactly parallels "dead / ydle / or baren" (94/14-15). But cf. More's Confutation which has "a faythfull workynge charyte" (55/20).

95/2 custome to synne. I.e., "the habitual practice of sin." Because of the preceding "lust / consent / &" it appears that "custome" is not intended as a form of the passive of the verb "custom" (cf. OED).

95/6-9 For if . . .. 2. Cor. 1. 2 Cor. 1:21-22. Tyndale's NT has "For it is God which stablissheth vs and you in Christ, and hath annoynted vs which hath also sealed vs and hath geven the ernest of the sprete into oure hertes."

95/10 .2. Cor. 4. 2 Cor. 3:18, the last verse of the third chapter, is probably the verse that Tyndale has in mind:"But we all beholde the glorye of the Lorde with his face open, and are chaunged into the same similitude, from glory to glory, even of the sprite of the Lorde." There are slight differences in this verse in NT, 1526 but its position is the same, i.e., as the last verse of the third chapter.

95/12 Ro. 8. Rom. 8:11.

95/16 thre capital synnes. I.e., the three primary sins mentioned in the next line under which the other "capital" sins may be grouped. See above, 76/12-18 and n.

95/19-20 names of hypocrisie. I.e., "misleading or deceptive names."

96/2 Anomia. Literally the "absence of law." Tyndale's own gloss, "vnlawfulness or breakynge the law, is quite precise.

96/20-22 for they . . . damned. I.e., "for they make you sin against belief in [redemption through] Christ's blood, through which [faith] alone your soul is saved, and through lack of that alone is damned."

97/12 For loue is lorde ouer al lawes. Tyndale's version of Boethius's "Major lex amor est sibi" (De Consolatione Philosophiae, lib. III, met. xii.47), cited in ODEP, compares favorably with other versions there cited: "For loves lawe is out of reule" (Gower, Confessio Amantis, I.18)

18) and "As loue knoweth no lawes" (Lyly, Euphues, Wks. I.228).

Cf. also Spenser's "So love is Lord of all the world by right" (Colin Clout's Come Home Again, 883).

97/18 Rom. 6. Cf. Rom. 6:2-7.

98/13-14 licences . . . kepe hores. Clerical concubinage was not uncommon in the middle ages and some bishops derived a substantial income from its practice. (See G. R. Owst, Literature and Pulpit in Medieval England [Cambridge, 1933], pp. 252-253 and 259-261.) Tyndale's previous charges against the pope were even more biting for they detailed "his geuenge licence [to?] hold whores / his continuall occupienge of princes in shedynge of christen bloude / his robbynge of y^e pore thorow out Christendom of al y^t was geuen to mayntene them / his settynge vpp in rome a stuees not of wemen only / but of the male kynd also agenst nature and a thousand abhominaclons to grosse for a turke" (Answer to More, sigs. 0₂-0₂v). More had responded in the same spirit: "And as for whores and baudes / all the worlde knoweth I suppose that the hed maysters the archeheretykes of all theyr sectes, are the cheyfe whore maysters" (Confutation, 836/10-12).

98/14-15 pluralities . . . totguots. See above, 69/2-3 and n.

98/21 as he is rightwise. I.e., "Just as Christ is

righteous." See above, 93/5-10.

99/11-12 take for the vicares. The object of "take" is "them" (above, 99/7).

100/8 naturally. I.e., by his very nature.

100/9 Iohn .8. John 8:44

100/22 his. I.e., "his own [followers]."

101/16-17 this xx. yeares . . . effecte. Henry VII died on 21 April, 1509, and Henry VIII's marriage to Catharine of Aragon took place on June 11 of the same year (cf. DNB). Thus "twenty years" roughly represent the period of Henry's married life at the time the Exposition was being written. (In the Practyse the number "twenty" is similarly used In the heading of a chapter dealing with the events of Henry's reign: "The cause of all that we haue sofred this twentye yeres" [sig. G₆].) These lines can thus be read as a reference to the particular lusts of the reigning monarch. The first editions of the Exposition published in England (1537 and 1538) both omit this sentence, as well as the section on "lustis . . . waxen so ranke" (above, 45/14), a further indication that its references are rather pointed. Tyndale had already cautiously criticized Henry's divorce on theological and political grounds in the Practyse (sigs. H₈-K₁v).

101/18 .viij. hundreth yeares agoo. See above, 82/8 and n.

101/21-22 But if. . . synne. I.e., "But if he who professes the faith sins."

102/22 properties of the same. I.e., "whose qualities" which are in him naturally or by "byrthe."

103/21 Gala. 3. Gal-5:21.

103/22 Cains brethren. I.e., because they have committed murder. Cf. Gen. 4:8-25.

104/3 .viij. hundreth yeares. See above 82/8 and n.

105/2 for his brotheres ensample. I.e., "to set an example for his brothers."

105/8 with the dede . . . trueth. I.e., "in deed and in truth." Tyndale's NT has "with dede and in veritie."

105/16-21 .ij. Petr. j. . . . mercie. Cf. 2 Pet. 1:5-10.

106/12-14 They that..... Paule. j. Timo. iij. Tyndale's NT translation of 1 Tim. 3:13 has "For they [i.e., sober and faithful deacons] that minister well, get themselves good degre and greate libertie in the fayth, which is in Christ Iesu."

106/18 Iaco. 2. Cf. James 2:14-26. Verse 24 reads: "Ye se then how that of dedes a man is justified, and not of fayth only."

106/22 accuse. I.e., "accuses." On the continuation of the subjunctive form, see Visser, 2, 789-792.

107/11-12 because . . . commaundementes. Tyndale is quoting 1 John. (See above, 107/4).

107/16 pax. A tablet, with a handle behind, bearing a representation of the cross or other sacred object. The kissing of the pax came into use in the thirteenth century as a symbolic substitute for the kiss of peace (OED). "And the kyssynge of the pax was sett vpp to signifie / that the peace of christ shuld be euer amonge vs" (Tyndale's Answer to More, sig. F₃v.)

107/18 all thoyle in teames strete. In its earlier usage "oil" almost always meant olive oil (OED 1a) which would be used for liturgical purposes. Olive oil had to be imported into England and Thames Street was located on the waterfront where "the Gallyes of Italie, & other partes did there discharge their wines and marchandizes" (John Stow, A Survey of London, ed. C. L. Kingsford [Oxford, 1908] .1. 136).

108/10 I must haue loued. I.e., "I would have had to love [rather than sin]."

108/14 whe. This unusual spelling of the first person plural of the personal pronoun is recorded by the OED in fifteenth-century usage. The spelling here is preserved by the text of 1537.