109/13-15 Quench . . . good. Cf. 1 Thess. 5:19-21. "The last" is the final chapter of 1 Thessalonians.

110/7 compendiousness. See above, 7/10 and n.

110/19-20 moste . . . maner. I.e., "most heretics admit in some way that Christ has come [among men] in the flesh."

111/16 voice of his mowthe. I.e., "his own voice."

111/18 I am . . . Roma. v. Cf. Rom. 5:1.

112/14 asshes. I.e., "the wearing, of ashes," as is still observed in the token imposition of ashes on the forehead on the first day of Lent, Ash Wednesday.

112/14 fryers cotes. Members of religious orders and congregations, as well as laymen connected with them as members of "third orders," could wear the religious habit. The practice of allowing laymen to wear the habit, particularly on their deathbeds, may be traced to the custom of clothing benefactors of monasteries in the religious habit of that monastery when they died. (Cf. The Catholic Encyclopedia, 14, 637.) In the Confutation (579/19-33) More quotes a passage from Tyndale's Answer to More (sigs. C₆v-c₇) that lists "freres and freres cotes" as false objects of trust.

112/15-19 forswere . . . God & man. Tyndale questions the actual observance of the vows of chastity, poverty, and obedience.

112/18 disobey with auctorite. I.e., members of "exempt" religious bodies who were not under the authority of the bishop of the diocese, but under the pope or the next higher ecclesiastical authority after the local authorities (Cf. The Catholic Encyclopedia, 4, 706.) First monasteries, then whole orders became "exempt" and bound to the pope rather than to the local bishop. But what was originally intended as a move to further local reform, led at times to the need for reform of the exempt religious body.

113/19 .ij.113/19 .ij. generations. Cf. above, 99/20-22. ".ij. contrarie fathers .ij. contrarie fountaines / and ij. contrarie causes."

113/22-114/1 and 114/4.

114/6 wordly. A likely pun here and in Parable of the Wicked Mammon, 10/1, etc., although "wordly" is also a spelling variant of "worldly" (OED), the

first l being occasionally dropped in pronunciation because of its location between two consonants. See below, 152/1 and 155/19.

114/12 prebendes. A prebend was "the portion of the revenues of a cathedral or collegiate church granted to a canon or member of the chapter as his stipend" (OED).

114/12-13 change of bisshoprikes . . . totquots. See above, 69/2-3 and n.

114/13-14 & that . . . agayne. Although this sounds proverbial, I have been unable to locate a possible source. "Out" (114/14) is listed by the OED (13) as an adverb, but its function as a verb is also noted and I have therefore glossed it as a verb.

115/1 singeth . . . songe. I.e., repeats a familiar theme. Cf. above, 47/14-15.

115/19 warde. See above, 3/11 and n.

115/22 a satisfaction. I.e., "in satisfaction." See above, 33/19, "a redemption." Tyndale's NT has "to make agrement for oure sinnes."

116/10 Roma. 5. Rom. 5:10.

116/10-11 and that . . . deseruinges. I.e., "and that [was done or shown us] without respect to any merits of ours."

116/11-12 endeuourynge preparyng. These three verbal nouns are used reflexively and govern "our selfes" (116/12).

116/18-117/17 seconde chaptre . . . in them. Cf. Eph. 2:1-10.

117/2-4 so . . . fleshe. This is Tyndale's comment on Eph. 2:3. Erasmus's explanation of this verse reads, in part, that we do not do those things "quae dictabat Spiritus ille coelestis, sed quae nostra mens turpibus affectibus dedita nobis dictabat" (Paraphrases, col. 976, C).

117/5 as wel as other. I.e., "just as the rest [of men]." Tyndale's NT has "even as wel as other." The Vulgate has the plural, "sicut et ceteri." For "other" as plural, see above,

10/6-7 and n.

117/9-10 sitte . . . thinges. The Vulgate has "considere . . . in coelestibus. See below, 118/3.

117/14-15 lest . . . hym self. Vulgate: "ut nequis glorietur."

118/3 sitte . . . thinges. See above, n. to 117/9-10.

119/4 Matth. the fift. Matt. 5:44-45. Part of verse 44 is omitted here. Tyndale's NT renders it "Do good to them that hate you."

119/8 ye whiche. I.e., "Yes, he who."

120/2-3 Blynd reason . . . Candle. I.e., Those who think that God is a statue and will be honored by a candle are blind in their reasoning."

120/14-15 none . . . Roma. 8. I.e., "not of Christ." Rom. 8:9.

121/1 but that. I.e., "but only [taught] that which."

121/5 I doubte not but. I.e., "I do not doubt that."

121/11 story faith. I.e., "historical faith." See above, 19/21 and n. and 33/22 and n.

33/22 and n.

121/9 them / we. The virgule is used as a colon here to introduce a quotation from the passage in 1 John under consideration.

121/17 .i. Corinth. xij. 1 Cor. 12:3.

122/1-2 Math. xvi. Matt. 16:17.

122/10-12 faith . . . deuel. Cf. Eph. 6:16.

122/15-16 the . . . lymmes. I.e., "you [the devil] and your agents." The OED ("limb," 3b) cites Wyclif's use; " ****ye deuilis lyms maden dissension . . . a3enst ******* hem."

123/2 Iudgement. Tyndale omits the last part of this verse, 1 John 4:17. It is also missing in 1537 and 1538, as well as in subsequent editions. Both NT, 1526 and NT, 1534 have the omitted text: "For as he is [that he is, NT. 1526], even so are we in this worlde." The passage appears in its complete form in the Vulgate, in Erasmus's Greek and Latin versions of the NT, as well as in the Paraphrases for 1 John, and in Luther's translation and his lectures on 1 John. Tyndale's omission of the half-verse is probably an oversight.

123/3-4 Howe so euer . . . meanynge. I.e., "However this text appears, this, I think, is what it means."

124/12 go in. I.e., "approach."

124/22-125/1 .2. Cor. 11. . . . sycke? 2 Cor. 11:29. The Vulgate has: "Quis infirmatur, et ego non infirmor?"

125/2 Timothe. I.e., "Timothy."

125/9 freating coresey. I.e., a consuming or gnawing grievance or cause of trouble.

125/14-15 .Exod. 32. and Numeri. 14. Exod. 32:32 and Num. 14:13-19.

126/2 asmoche. Roma. 9. Cf. OED ("as," C 1) where "as much" is listed as a phrase. It is used here as a noun. The scriptural text is Rom. 9:3.

126/3 pagientes. "Tricks" rather than just "plays." The contrast is with the "loue of god" (126/5) which actually protects the loved one from death and hell.

126/7-9 If a man . . . not folowe. I.e., "It would not be a correct conclusion if one understood from this that a man might be so perfect in this life that there was no room for even greater perfection."

126/14-15 For Moses . . . ynoughe. I.e., "For Moses had quite a fall because of his lack of faith." Cf. Num. 20:10-12 for the "unbelief" of Moses in striking the rock of the waters of Merebah twice.

126/20-21 faith . . . al loue. I have not been able to find this recorded as a proverb. Cf., however, "where love is there is faith" (Tilley, p. 399).

127/7-8 rule to knowe. I.e., "guide by which we may know."

127/11-12 Iohn .15. . . . commaundyd you. John 15:10.

128/5-6 he gaue . . . name. John 1:12. Tyndale's NT has "beleved on his name."

128/9-10 deuel . . . payne. The devil's great pain or discomfort seems to be due to the content of what he has to believe "agaynst his wil," namely that Jesus is the Christ (128/4) with all that implies. See also above, n. to 19/21.

128/12-13 reade in it. I.e., "read it." In Tyndale's Pentateuch, the prologue to Deuteronomy begins "This is a boke worthye to be rede in" (p. 517).

128/15 lay the . . . thervpon. Cf. above, "by & sel" (34/3).

128/21 and to delyuer. I.e., "and [come] to save."

129/3 the. Neither 1537 nor 1538 emend this spelling.

129/17-18 by the texte before & after. I.e., "according to the preceding and following texts." See the text of 1 John above, 127/22-128/1, where "For this is the loue of God" is preceded and followed by "kepe his commaundementes."

129/21 shuld seme. I.e., "would appear."

130/3 I herde . . . oxforde. Tyndale became master of arts at Oxford in July, 1515. Since the usual course for the degree took seven years he was probably at Oxford from 1508 until his departure for Cambridge, which may have been as late as 1519 (see Mozley, pp. 12-19). Daniell (William Tyndale: A Biography (Yale University Press, 1995), p. 49, extends to 1521 Tyndale's possible stay there although "He himself did not mention the younger university" and his name does not appear on its rolls.

130/7 clawe me / clawe the. I.e., "scratch my back and I'll scratch yours." The first citation by the ODEP of a version of this proverb is from 1530. "Claw" for scratch, as with an itch, is still common in the U.S. South.

130/8-10 & as . . . agayne. I.e., "every thief could easily make himself out to be an honest man if he could both vouch for another thief and also use him as a character witness."

130/11 petitio principij. I.e., "begging the question."

130/12 etche. This spelling of "each" is not recorded by the OED.

130/17-18 starkemad. I have allowed this to stand as one word as an example of a possible attempt to form a new word. See also above, "welbeloued" (36/19-20).

131/11 as to helpe at nede. I.e., "for example, to help [someone] in time of necessity."

131/13 be sene to. I.e., "be seen by." After past participles or verbs of perception "to" expresses relation of an adjective to a person or thing (OED 33b). Udall's translation (1548) of Erasmus is there cited: "God was seene and heard to Moses."

131/17 vicarie. I.e., "representative." This is listed as a separate form by the OED.

132/1 .Ro. 8. Rom. 8:16.

132/9-15 harte . . . I am. Tyndale is echoing Rom. 8:33 (Paul's rejoicing at the love of Christ), but the influence of John's epistle and the emphasis on love of neighbor is still central.

132/13 in him. I.e. "in 'my neyboure'."

132/16 longe. This is the adverb, i.e., "for a long time after."

133/19-20 Camel nedle. Cf. Matt. 19:24, Mark 10:25, and Luke 18:25.

134/8-9 shewed . . . promised. The love "shown previously" is balanced against the "socoure / helpe & adsistence" promised for the future.

134/19 xi. chaptre vnto thebrews. The examples of faith cited in detail in Heb. 11 include Abel, Enoch, Noah, Abraham, Isaac, Jacob, Sara, Joseph, Moses, and Rahab the harlot. Samson, David, and Samuel are only briefly alluded to.

134/22-135/8 persecution . . . hym selfe. Cf. 1 Sam. 26:3-11. I have not been able to find the source for Tyndale's use of twelve years (135/1) as the length of persecution. For a similar use of twelve as a round number, see below, 163/20.

135/2-3 In his . . . with hym. I.e., when he had Saul "in his hands and could do what he wanted with him."

135/6-8 vnrighteouse . . . hym selfe. In the Obedience Tyndale argued that kings are God's ministers and that their subjects have no right to resist them. Repayment for the evil deeds of kings should be left to God. Commenting on this same story of David, Tyndale insisted that "If the kinge sinne he must be reserved onto the Judgement / wrath and vengeaunce of God" (Obedience, sig. D₈).

136/8-10 And these .iij. . . . witness. Cf. Deut. 17:6.

In Tyndale's Pentateuch the verse reads "At the mouth of .ii. or .iii.. witnesses shal he that is worthy of deeth, dye: but at the mouth of one witnesse he shall not dye."

136/12 toffore. I.e., "to offer."

136/15-16 mowthe . . . leuended maunchet. A "manchet" is a small loaf of bread. OED (2) cites Caxton (1481) Reynard: "Tho gaf I hym acopel of maynchettis with swete butter." See also above, 13/11, for another kind of edible silencer.