A68831:4742
A68831:4742
The whole works of W. Tyndall, John Frith, and Doct. Barnes, three worthy martyrs, and principal teachers of this Church of England collected and compiled in one tome together, being before scattered, [and] now in print here exhibited to the Church. To the praise of God, and profit of all good Christian readers.The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.
London: printed by John Daye, 1573London: printed by Iohn Daye, 1573
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Augustine doth also testify the same 1in these words. Wherefore the Church which is founded and grounded in Christ, of him hath received in Peter the keys of heaven, that is, to say power to bind and loose. &c. 261. col. 2
Augustine doth also testifie the same 1in these wordes. Wherfore the Church whiche is founded and grounded in Christ, of hym hath receiued in Peter the keyes of heauē, that is, to say power to bynde and loose. &c. 261. col. 2
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
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
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
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
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
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
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
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
Augustine saith, The Pelagians think, 1that they know a wondrous thing, when they say, God will not command that thing, the which he knoweth is impossible for man to do. Every man knoweth this, but therefore doth he command certain things, that we can not do, because we might know, what thing we ought to ask of him. Faith is she, which by prayer, obtaineth that thing, that the law commandeth.
Augustine saith, The Pelagiās thinke, 1that they know a wonderous thyng, when they say, God will not cōmaund that thyng, the which hee knoweth is impossible for man to doe. Euery man knoweth this, but therfore doth he cō maunde certeine thynges, that we can not do, because we might know, what thyng we ought to aske of him. Faith is shee, whiche by prayer, obtaineth that thing, that the law commanndeth.
Briefly, he that saith, If thou wilt, thou mayest keep my commandments. In the same book, a little after saith. He shall give me keeping in my mouth. &c. 272. col. 1
Briefly, hee that sayth, If thou wilt, thou mayest keepe my commaundementes. In the same booke, a litle after sayth. Hee shall geue me keepyng in my mouth. &c. 272. col. 1
Augustine saith, The Pelagians say, 1that they grant how that grace doth help every mans good purpose, but not that he giveth the love of virtue to him, that striveth against it. This thing do they say, as though man of ⟨p. 362⟩him self, without the help of God, hath a good purpose, & a good mind unto virtue, by the which merit proceeding before, he is worthy to be holpen of the grace of God, that followeth after. Doubtless, that grace that followeth, doth help the good purpose of man, but the good purpose should never have been, if grace had not preceded. And though that the good study of man, when it beginneth, is holpen of grace, yet did it never begin without grace. &c. 272. col. 2
Augustine sayth, The Pelagians say, 1that they graunt how that grace doth helpe euery mans good purpose, but not that hee geueth the loue of vertue to him, that striueth agaynst it. This thyng doe they say, as though man of ⟨p. 362⟩hym selfe, without the helpe of God, hath a good purpose, & a good mynde vnto vertue, by the which merite proceedyng beefore, hee is worthy to bee holpē of the grace of God, that foloweth after. Doubtles, that grace that foloweth, doth helpe the good purpose of man, but the good purpose should neuer haue beene, if grace had not preceded. And though that the good study of man, when it begynneth, is holpen of grace, yet did it neuer begyn without grace. &c. 272. col. 2