A68831:4752
A68831:4752
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 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
Augustine saith, The grace, which is given of the largeness of God, privily 1into mens hearts, can not be despised of no manner of hard hart. For therefore it is given, that the hardness of the hart should be taken away. Wherefore when the father is hard within, and doth learn, that we must come to his son, then taketh he away our stony hart, and giveth us a fleshly hart. And by this means, he maketh us the children of promise, and the vessels of mercy, which he hath prepared to glory. But wherefore doth he not learn all men to come to Christ? Because that those, that he learneth, he learneth of mercy, and those, that he learneth not, of his judge meant doth he not learn them. &c. 273. col. 1
Augustine sayth, The grace, which is geuen of the largenes of God, priuely 1into mens hartes, can not bee despised of no maner of hard hart. For therfore it is geuē, that the hardnes of the hart should bee taken away. Wherfore whē the father is hard within, and doth learne, yt we must come to his sonne, then taketh hee awaye our stony hart, and geueth vs a fleshly hart. And by this meanes, hee maketh vs the childrē of promise, and the vessels of mercy, which hee hath prepared to glory. But wherfore doth hee not learne all mē to come to Christ? Bicause that those, that hee learneth, hee learneth of mercy, and those, that he learneth not, of his iudge ment doth hee not learne them. &c. 273. col. 1
Augustine saith, The law was given that man might find him self, and not 1to make his sickness whole, but by his preaching, the sickness increased that the Physician might be sought. Wherefore the law threatening, and not fulfilling that thing, that he commandeth, maketh a man to be underneath him, but the law is good, if a man do use it well. What is that, use the law well? By the law, to know our sins and to seek Gods help, to help our health. &c. 275. col. 2
Augustine sayth, The law was geuē that mā might finde hym selfe, and not 1to make his sickenes whole, but by his preachyng, the sicknes increased that the Phisitian might bee sought. Wherfore the law threatnyng, and not fulfillyng that thing, that hee commaūdeth, maketh a man to bee vnderneath him, but the law is good, if a man doe vse it well. What is that, vse the law well? By the law, to know our sinnes and to seeke Gods helpe, to helpe our health. &c. 275. col. 2
Augustine saith: The disputation of them is vain the which do defend 1the prescience of God, against the grace of God, and therefore say, that we were chosen before the making of the world, because that God knew before that we should be good, not because he should make us good. But he that saith, you have not chosen me, saith not that. For if he did therefore chose us, because that he knew before▪ that we should be good, then must he also know before, that we should first have chosen him? &c. 279. col. 1
Augustine sayth: The disputation of them is vayne the whiche doe defend 1the presciēce of God, agaynst the grace of God, and therfore say, that we were chosē beefore the making of the world, because that God knew before that we should bee good, not because he should make vs good. But hee that sayth, you haue not chosen me, sayth not that. For if hee did therfore chose vs, because that hee knew before▪ that we should bee good, then must hee also know before, that we should first haue chosē him? &c. 279. col. 1
Augustine saith, My brethren, read 1holy Scripture in the which you shall find what you ought to hold, and what you ought to fly. What is a man reputed without learning? what is he? he is not a sheep, or a goat? Is he not Ox, or an Ass? Is he any better then an Horse, or a Mule, the which hath no understanding. &c. 288. col. 1
AVgustine sayth, My brethren, reade 1holy Scripture in ye which you shal finde what you ought to holde, and what you ought to flye. What is a man reputed without learning? what is hee? he is not a sheepe, or a goate? Is he not Oxe, or an Asse? Is hee any better then an Horse, or a Mule, the which hath no vnderstanding. &c. 288. col. 1
Athanasius saith, If thou wilt that 1thy children shall be obedient unto thee, use them unto the words of God, But thou shall not say that it belongeth all only to religious men to study scriptures: but tather it belongeth to every Christen man, and specially unto him that is wrapped in the businesses of this world: and so much the more, because he hath more need of help, for he is wrapped in the troubles of this world therefore it is greatly to thy profit that thy children should both hear and also read holy Scriptures, for of them shall they learn this commandment: Honour thy father, and thy mother. &c. 288. col. 2
Athanasyus sayth, If thou wilt that 1thy children shall be obedient vnto the, vse them vnto the wordes of God, But thou shall not say that it belongeth all onely to religious men to study scriptures: but tather it belongeth to euery Christen man, and specially vnto hym that is wraped in the businesses of this worlde: and so much the more, because hee hath more neede of helpe, for hee is wrapped in the troubles of this worlde therefore it is greatly to thy profit that thy children should both heare and also reade holy Scriptures, for of thē shall they learne this commaundement: Honouour thy father, and thy mother. &c. 288. col. 2
Chrysostom saith, I beseech you that 1you will oftentimes come hither, and that you will diligently hear the lesson of holy Scripture, and not all only when you be here, but also take in your hands when you are at home the godly Bibles, and receive the thing therein with great study, for thereby shall you have great advantage. &c. 288. col. 2
Chrisostome sayth, I beseech you yt 1you will oftentimes come hither, and that you will diligently heare the lessō of holy Scripture, and not all onely whē you bee here, but also take in your handes whē you are at home the godly Bibles, and receaue the thing therein with great studye, for thereby shall you haue great aduantage. &c. 288. col. 2
Chrysostom saith, Which of you all 1that be here, (if it were required) could say one Psalm without the book, or any other part of holy scripture, not one doubtless But this is not alonely the worst, but that you be so slow and so remiss unto spiritual things, and unto devilishness you are hotter than any fire, but men will defend this mischief with this excuse, I am no religious man, I have a wife and children, and a house to care for. This is the excuse wherewith you do (as it were with a pestilence) corrupt all thingest: for you do reckon that the study of holy Scripture belongeth all only unto religious men, when they be much more necessary unto you then unto them. &c. 289. col. 1
Chrisostome sayth, Which of you all 1that be here, (if it were required) could say one Psalme without the booke, or any other part of holy scripture, not one doubtles But this is not alonely ye worste, but that you bee so slow and so remisse vnto spirituall thinges, and vnto deuillishnesse you are hotter thē any fier, but men will defend this mischief with this excuse, I am no religious man, I haue a wife and children, and a house to care for. This is the excuse wherewith you doe (as it weare with a pestilence) corrupt all thinges•: for you doe recken that the studye of holy Scripture belongeth all onely vnto religious men, when they bee much more necessary vnto you then vnto them. &c. 289. col. 1
Hierome saith, O Paula and Eustochium, if there be any thing in this life that 1doth preserve a wise man, and doth persuade him to abide with a good will in the oppressions and the thraldoms of the world, I do reckon that specially it is the meditations and the study of holy Scripture. &c. 289. col. 2
Hierome sayth, O Paula and Eustochium, if there bee any thing in this life yt 1doth preserue a wise man, and doth persuade him to abide with a good will in the oppressions and the thraldomes of the world, I doe recken that specially it is the meditations and the study of holy Scripture. &c. 289. col. 2
The Popes law saith, If Christ (as Paul saith) be the power and yt wisdom 1of God, then to be ignorant in scriptures, is as much as to be ignorant of Christ. 289. col. 1
The Popes law sayth, If Christ (as Paule sayth) bee the power and yt wisedome 1of God, then to bee ignoraunt in scriptures, is as much as to bee ignoraunt of Christ. 289. col. 1