The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs,…

This doth Chrysostom well prove ¹in these words. Th• key is the word & the knowledge of Scriptures, whereby the gate of verity is opened unto men. &c. 261. col. 1

This doth Chrisostome well proue ¹in these wordes. Th• key is the word & the knowledge of Scriptures, wherby the gate of veritie is opened vnto men. &c. 261. col. 1

1. 1Chriso. in M. c. 15. D• doctr. christia. li. 1. c. 15. &. 18.

Augustine doth also witness the same saying. These keys hath he given to ¹the Church, that what she bindeth in in earth shall be bound in heaven, and what she looseth in earth shall be loosed in heaven: that is to say, who soever doth not believe that his sins be forgiven him in the Church, they be not forgiven him: But he that doth believe, and avert him self from his sins, being within the Church by that same faith and amendment is he made whole. &c. 261. col. 1

Augustine doth also witnes the same saying. These keyes hath hee geuen to ¹the Church, that what shee byndeth in in earth shall bee bounde in heauē, and what shee looseth in earth shal bee loosed in heauē: that is to say, who soeuer doth not beleeue that his sinnes bee forgeuen hym in the Church, they bee not forgeuen hym: But hee that doth beleeue, and auerte hym selfe from hys sinnes, beyng within the Churche by that same fayth and amendement is he made whole. &c. 261. col. 1

1. 1Super […].Super 〈…〉.

Origene upon these words Tu es Petrus. ¹&c. The words were spoken unto Peter, unto all Apostles, unto all manner of perfect faithful men (for all they are Petrus) and in all them is builded the Church of Christ, and against none of them can the gates of hell prevail. Dost thou reckon that the keys of heaven were alonely given to Peter, and that no other Christen man did receive them. &c. 261. col. 2

Origene vpon these wordes Tu es Petrus. ¹&c. The wordes were spoken vnto Peter, vnto all Apostles, vnto all maner of perfect faythfull men (for all they are Petrus) and in all them is builded the Church of Christ, and agaynst none of them can the gates of hell pre•ayle. Doost thou reckē that the keyes of heauen were alonely geuen to Peter, and that no other Christen mā dyd receaue them. &c. 261. col. 2

1. 1Origenes Super. M. H•. 1.

1. 1Super Joan. Tr•. 124. c. 21.Super Ioan. Tr•. 124. c. 21.

Chrysostom saith, The key bearers ¹are Priests, unto whom is committed the word to teach, and to interpret Scripture. &c. 262. col. 2

Chrisostome sayth, The key bearers ¹are Priestes, vnto whom is committed the word to teach, and to interprete Scripture. &c. 262. col. 2

1. 1In M. c. 23.

Ambrose saith, Sins be forgiven ¹by the word of God, whose interpreter is the Deacon. &c. 262. col. 2

Ambrose sayth, Sinnes bee forgeuē ¹by the word of God, whose interpreter is the Deacon. &c. 262. col. 2

1. 1Li. de Cain & Abe••.

Chrysostom saith, Behold I see men ¹that have no true sense of holy Scripture: yea they understand nothing at all thereof: & to pass over many things, for I am ashamed to call them mad men, triflers and wranglers, they be such as know not what they say, nor of what thing they speak, but alonely be they mighty and bold to make laws, and to curse and condemn those things, of the which they know nothing at all. &c. 265. col. 2

Chrisostome sayth, Behold I see mē ¹that haue no trew sence of holy Scripture: yea they vnderstand nothyng at all therof: & to passe ouer many things, for I am ashamed to call them madde men, triflers and wranglers, they bee such as know not what they say, nor of what thyng they speake, but alonely bee they mightye and bolde to make lawes, and to curse and cōdemne those thynges, of the whiche they know nothyng at all. &c. 265. col. 2

1. 1Chriso. s. 6. de anathemate.

The Popes▪ law saith, If Peter ¹have power alonely to bind and to loose, then doth it not the Church: But if this be done in the Church, then did Peter when he received the keys, signify holy Church. &c. 261. col. 2

The Popes▪ law sayth, If Peter ¹haue power alonely to bynde and to loose, then doth it not the Church: But if this bee done in the Church, then did Peter whē hee receaued the keyes, signifie holy Church. &c. 261. col. 2

1. 124. q. […]. Quod•ū que24. q. 〈…〉. Quod•ū que

¶ That free will of man, after the fall of Adam of his natural strength, can do nothing but sin before God.

¶ That free will of man, after the fall of Adam of his naturall strēgth, can doe nothyng but sinne beefore God.

Augustine saith, Lest any man should ¹suppose, that the branch of him self could bring forth, at yt lest ways, a little fruit, therefore saith he, nor with out me, can you do a little, but without we can you do nothing. Therefore whether it be little, or much, without him, can it not be done, without whom is nothing done. One of two things, must the branch needs do, either abide in the vine, or else burn in the fire, if it be not in the vine, then is it in the fire. &c. 267. col. 1

AVgustine sayth, Lest any mā should ¹suppose, that the braunche of hym selfe could bryng forth, at yt lest wayes, a litle srute, therfore saith hee, nor with out me, can you doe a litle, but without we cā you doe nothyng. Therefore whether it bee litle, or much, without him, can it not bee done, without whō is nothyng done. One of two thinges, must the braunche needes doe, either abyde in the vyne, or els burne in the fire, if it bee not in the vyne, then is it in the fire. &c. 267. col. 1

1. 1Super Joannem tract. lxxi.Super Ioannem tract. lxxi.

Bernard saith, What shall we say? is this alonely all the merit of freewill, ¹that he doth alonely consent? yea doubtless. Not that, the same consent, in the which is all his merit, is not of God, when that we can neither think (the which is less, then to consent) any thing of our selves, as though we were sufficient of our selves. These words be not mine, but the Apostles, the which giveth unto God, and not to his freewill, all manner of things, that can be good, that is to say, to think, to will, or to perform. &c. 267. col. 2

Barnarde sayth, What shall we say? is this alonely all the merite of freewill, ¹that hee doth alonely cōsent? yea doubtles. Not that, the same consent, in the which is all his merite, is not of God, when that we can neither thinke (the which is lesse, then to cōsent) any thing of our selues, as though we were sufficient of our selues. These wordes bee not myne, but the Apostles, the whiche geueth vnto God, and not to his freewill, all maner of thinges, that can bee good, that is to say, to thinke, to will, or to performe. &c. 267. col. 2

1. 1Barnarde lib. arbit.

Augustine saith, What goodness can he do, that is lost, except that he be ¹delivered from his misery? Can he do good by his freewill? God forbid, for man evil using his freewill, did both loose him self, and also his freewill, and as man being alive, doth kill him self, and when he hath killed him self, he can not make him self alive again. So likewise, when we do sin by freewill, and sin hath the victory, then is freewill clean lost, for of whom a man is overcome, unto him must he be servant. Doubtless, this sentence is of Peter the Apostle, the which seeing that it is true, I pray you what manner of freedom can a bond servant have? except it be, when it pleaseth him to sin. &c. 268. col. 1

Augustine sayth, What goodnes can hee doe, that is lost, except that hee bee ¹deliuered from his miserie? Can hee doe good by his freewill? God forbyd, for man euill vsyng hys freewill, dyd both loose him selfe, and also his freewil, and as man beeyng alyue, doth kil him selfe, and when he hath killed him selfe, hee can not make hym selfe alyue agayne. So likewise, when we doe sinne by freewil, and sinne hath the victory, then is freewill cleane lost, for of whom a man is ouercome, vnto hym must hee bee seruaunt. Doubtles, this sentence is of Peter the Apostle, the which seeing that it is true, I pray you what maner of freedome cā a bonde seruaunt haue? except it bee, when it pleaseth him to sinne. &c. 268. col. 1

1. 1In Inch. ca. 29.In Enche. ca. 29.

Augustine saith, O cursed freewill, without God, we have experience, what ¹freewill can do without God, therefore are we miserable, because we have experience, what freewill is able to do, without God. Behold, man was made good, & by his freewill, was he made an evil man. When shall an evil man by his freewill, forsaking God, make a man good, he being good, could not keep him self good: and now, that he is evil, shall he make him self good? when that he was good, he kept not him self good, and now, that he is evil, shall he say, I make my self good? &c. 268. col. 2

Augustine sayth, O cursed freewill, without God, we haue experiēce, what ¹freewil can doe without God, therfore are we miserable, because we haue experience, what freewill is able to doe, without God. Behold, mā was made good, & by his freewill, was hee made an euill man. When shall an euill man by his freewill, forsaking God, make a man good, hee beeyng good, could not keepe him selfe good: and now, that he is euill, shall hee make him selfe good? when that hee was good, hee kept not hym selfe good, and now, that hee is euill, shall hee say, I make my selfe good? &c. 268. col. 2

1. 1De verbis Apost. ser•.

Augustine saith: He that feedeth ¹without me, feedeth against me. &c. 269. col. 2

Augustine sayth: Hee that feedeth ¹without mee, feedeth agaynst mee. &c. 269. col. 2

1. 1De verbis Demi ser. xv.

Augustine saith, Thou wilt say, that can my will do, that can my freewill ¹do. What will? what manner of freewill? except that he guide thee, thou fallest, except he lift thee up, thou lyest still. How canst thou then do it by thy spirit, seeing that the Apostle saith: As many as be led by the spirit of God, be the children of God. Wilt thou do of thy self? Wilt thou be led of thine own self to mortify the deeds of the flesh? what will it profit thee? For if thou be not an Epicure, thou shalt be a Stoic? Whether thou be an Epicure, or a Stoic, thou shalt not be among the children of God. For they that be guided of the spirit of God, be the children of God: not they that live after their own flesh: not they that live after their own spirit: not they that be led of their own spirit: but as many as be led of the spirit of God, they be the children of God. &c. 270. col. 1

Augustine sayth, Thou wilt say, that can my will doe, that can my freewill ¹doe. What will? what manner of freewill? except that hee guide thee, thou fallest, except hee lift thee vp, thou lyest stil. How canst thou then doe it by thy spirite, seeing that the Apostle saith: As many as bee led by the spirite of God, bee the children of God. Wilt thou doe of thy selfe? Wilt thou bee led of thyne owne selfe to mortifie the deedes of the flesh? what will it profite thee? For if thou bee not an Epicure, thou shalt be a Stoicke? Whether thou bee an Epicure, or a Stoicke, thou shalt not be among the children of God. For they that bee guided of the spirite of God, bee the children of God: not they that lyue after their own flesh: not they that lyue after their owne spirite: not they that bee ledde of their owne spirite: but as many as bee ledde of the spirite of God, they bee the children of God. &c. 270. col. 1

1. 1De verbis Apost. ser. xiij.

Augustine saith: If man do perceive, ¹that in the commandments, is any thing impossible, or else to hard, let him not remain in him self, but let him run unto God, his helper, the which hath given his commandments for that intent, that our desire might be stirred up, and that he might give help. &c. 271. col. 2

Augustine sayth: If mā doe perceiue, ¹that in the commaundementes, is any thyng impossible, or els to hard, let him not remaine in him selfe, but let hym runne vnto God, his helper, the which hath geuen his commaundementes for that intent, that our desire might bee styrred vp, and that hee might geue helpe. &c. 271. col. 2

1. 1De temp. ser. lxiij.