A68831:4836
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.
Origen upon this text, Omnis anima sayth on this manner. All manner of 1since that God would have punished, he would have them punished not by the bishops, and rulers of the Church, but by the Judges of the world. &c.
ORygene vpon this text, Omnis anima sayth on this maner. All maner of 1synnes that God wold haue punished, hee would haue them punished not by the byshops, and rulers of the Church, but by the Iudges of the worlde. &c.
The mediator between God and 1man Christ Jesus, hath divided the offices of both powers into their proper acts, and into distinct dignities, willing by his own medicinal meekness that mens hearts should be lifted up, and not with mans pride again to be drowned in these inferior things: so that Christen Emperors (as concerning eternal life) should have need of Bishops, & likewise the Bishops, for the course all only of these temporal goods, should use the Emperors laws, so that that spiritual ac• should be distincted from the worldly courses, and he that should serve God should not wrap him self in worldly businesses.
The mediatour betweene God and 1man Christ Iesus, hath deuided the offices of both powers into their proper actes, and into distincte dygnities, willing by his owne medicinall meekenes that mens hartes should bee lyfted vp, and not with mans pride agayne to be drowned in these inferior thinges: so that Christen Emperours (as concerning eternall lyfe) should haue neede of Byshops, & likewise the Byshops, for the course all onely of these temporal goodes, should vse the Emperours lawes, so that yt spirituall ac• should be distincted from the worldly courses, and hee that should serue God should not wrappe hym selfe in worldly busynesses.
Hierome saith, Therefore be certain days assigned, that we should come 1together, not that, that day, in the which we come together is holier than an other but all days be like, and equal. And 2Christ is not all only crucified in Parasceden, and risen only on the sunday, but the day of resurrection is always, and always may we eat of our lords flesh. &c. 206. col. 2
HIerome sayth, Therefore be certaine dayes assigned, yt we should come to 1gither, not that, that day, in the which we come togither is holier thē an other but all dayes be lyke, and equall. And 2Christ is not all onely crucifyed in Parasceden, and risen onely on the sonday, but the day of resurrection is alwayes, and alwayes may we eate of our lords fleshe. &c. 206. col. 2
Augustine saith, we must observe the 1sabbath day, not that we should reckon our self not to labour, but that all thing that we do work well, must have an intention to the everlasting rest. Wherefore we must observe the holy day, not by corporal idleness, and unto the letter, ⟨p. 368⟩but spiritually must we rest from vices, and concupiscences, wherefore among all the ten commandments, that, of the Sabbath day is all only commanded to be figuratively observed. &c. 206. col. 2
Augustine sayth, we must obserue the 1sabboth day, not that we should recken our self not to labour, but that all thing that we doe worke well, must haue an intention to the euerlastyng rest. Wherfore we must obserue the holy day, not by corporall idlenes, and vnto the letter, ⟨p. 368⟩but spiritually must we rest from vyces, and concupiscences, wherfore among all the ten commaundementes, that, of the Sabboth day is all onely cō maūded to be figuratiuely obserued. &c. 206. col. 2
Also Tertullian saith, The carnal Circumcision is put away, and extincted 1at his time. So likewise the observation of the Sabbath day is declared to be for a time, for we must keep the Sabbath day, not alonely the seventh day, but at all times, as Isaiah saith. &c. 206. col. 2
Also Tertullian sayth, The carnall Circumcision is put away, and extincted 1at his tyme. So likewise the obseruation of the Sabboth day is declared to bee for a tyme, for we must keepe the Sabboth day, not alonely the seuenth day, but at all times, as Esay sayth. &c. 206. col. 2
Augustine saith, It is come unto me, 1that certain men, which be of an evil spirit, have sown certain evil things among you, and contrary to the holy faith, so that they do forbid, that men should work on the Sabbath day. The which men, what other thing shall we call them, but the preachers of Antichrist, the which Antichrist shall make the Sabbath day, and the sunday be kept from all manner of work. &c. 207. col. 1
Augustine sayth, It is come vnto me, 1that certaine men, whiche bee of an euill spirite, haue sowen certaine euill thynges among you, and contrary to the holy fayth, so that they doe forbyd, that men shoulde worke on the Sabboth day. The whiche men, what other thyng shall we call them, but the preachers of Antichrist, the whiche Antichrist shall make the Sabboth day, and the sonday bee keept from all maner of worke. &c. 207. col. 1
The Jews were commanded to celebrate the holy sabbath, one day in the week, that they should be subject to no burden: because they being loosed from worldly business, I would they had so passed, that they might not carry with them no burden of grievous sins unto the everlasting sabbath of the world to come. Let the synagogue of yt Jews observe the day, Let the church observe it to immortality. In the law therefore was a portion, in the Gospel is the perfection. &c.
The Iewes were commaunded to celebrate the holy sabboth, one day in the weeke, that they should bee subiect to no burthen: because they being losed from worldly busines, I would they had so passed, that they might not cary with thē no burthen of greuous sinnes vnto the euerlasting sabboth of ye world to come. Let the synagoge of yt Iewes obserue the day, Let the church obserue it to immortalytie. In the lawe therefore was a portion, in the Gospell is the perfection. &c.
