A68831:4858
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.
Now is there utterly sin among you (saith Paul) because you go to 1law one with an other: why rather suffer you not wrong? why rather suffer ye not your selves to be robbed? Also 2our master saith, If any man will sue at the law, and take thy coat from thee, let him have thy cloak also. 208. col. 2
NOw is there vtterly sinne among you (sayth Paul) because you go to 1law one with an other: why rather suffer you not wrong? why rather suffer ye not your selues to bee robbed? Also 2our maister sayth, If any man will sue at the lawe, and take thy coate frō thee, let hym haue thy cloke also. 208. col. 2
Athanasius, on this text of Saint Paul saith: There is utterly sin among 1you, that is to say, It is to your condemnation, and to your ignominy that you do exercise judicials among ⟨p. 369⟩you. Wherefore do you not rather suffer wrong? &c. 209. col. 1
Athanasius, on this texte of Saint Paule sayth: There is vtterly sinne among 1you, that is to say, It is to your condemnation, and to your ignominie that you doe exercise iudicials among ⟨p. 369⟩you. Wherefore doe you not rather suffer wrong? &c. 209. col. 1
Also S. Hierome saith, It is •inne unto you that you do against the come 1maundement of Christ, that you have judgements among you, the which ought always to keep peace, yea, though it were with the loss of your temporal goods. Wherefore do you not rather suffer wrong? Where as ye ought by the commandment of the Gospel, and by the example of yt Lord patiently to suffer, there do you the contrary, not all only not suffer, but you do wrong unto them, that do no wrong &c. 209. col. 1
Also S. Hierome sayth, It is •inne vnto you that you doe agaynst the com 1maundement of Christ, that you haue iudgementes among you, the which ought alwayes to keepe peace, yea, though it were with the losse of your temporall goods. Wherefore doe you not rather suffer wrong? Where as yee ought by the commaundement of the Gospell, and by the example of yt Lorde patiently to suffer, there doe you the cō trary, not all onely not suffer, but you doe wrong vnto them, yt doe no wrong &c. 209. col. 1
Haymo saith: It is offence and sin in you, that you have Judicials. For 1accusation engendereth strife, strife engendereth discord, discord engendereth hatred. And least peradventure they would say, this is no sin, to require mine own: Therefore saith yt Apostle Truly it is sin unto you, for you do against the commandment of yt Lord the which saith: He that taketh away 2thy good, ask it not again. Wherefore do you not rather suffer loss? that ye might fulfil the commandment of the Lord. &c. 209. col. 1
Haymo sayth: It is offence and sinne in you, that you haue Iudicials. For 1accusation engendreth strife, strife engendreth discorde, discorde engendreth hatred. And least peraduenture they woulde say, this is no sinne, to require myne owne: Therefore sayth yt Apostle Truely it is sinne vnto you, for you do against the commaundement of yt Lord the which sayth: Hee that taketh away 2thy good, aske it not agayne. Wherefore doe you not rather suffer losse? that ye might fulfill the commaundement of the Lorde. &c. 209. col. 1
Turn unto me with all your hart and I will turn unto you. By turning is meant the turning upsidedown of the hart. For if our hart be turned thoroughly from evil unto God, it forthwith deserveth the fruit of conversion, that God being turned from wrath to mercy, may pardon our offences, which before he intended to revenge. Whereby it is given us to understand that without any confession of mouth we may be forgiven. By this means also these lepers whom the Lord willed to show them selves to the priests, were made whole and sound in the way before they came to the Priests. By which fact it is given us to understand, that before we show our faces to the Priest, that is before we confess our sins, we are cleansed from the leprosy of •inne. It followeth: by this also that the Lord would declare, that not by yt sentence of the Priest, but by the gift of divine grace, the sinner is made clean. He cleansed the leper by touching, & afterward according to the law commanded him to offer sacrifice. It followeth, but before he came to the Priest he is cleansed, whilst that by the contrition of his hart, before the confession of the mouth, remission of sin is granted. Therefore only contrition in the which is made a reviving, taketh away sin. He hath therefore his reviver present with him, and dwelling within him.
TVrne vnto me with all your hart and I will turne vnto you. By turnyng is ment the turnyng vpsidedowne of the hart. For if our hart bee turned thoroughly from euill vnto God, it forthwith deserueth the frute of conuersion, that God beyng turned from wrath to mercy, may pardō our offences, which beefore hee intended to reuēge. Wherby it is geuen vs to vnderstand that without any confession of mouth we may bee forgeuen. By this meanes also these leypers whom the Lord wylled to shew them selues to the priestes, were made whole and soūd in the way before they came to the Priestes. By which fact it is geuen vs to vnderstād, that before we shewe our faces to the Priest, that is before we confesse our sinnes, we are clensed from the lepry of •inne. It foloweth: by this also that the Lord would declare, that not by yt sentence of the Priest, but by the gift of diuine grace, the sinner is made cleane. He clēsed the lepour by touching, & afterward according to the law cōmaunded him to offer sacrifice. It foloweth, but before hee came to the Priest hee is clensed, whilest that by the contrition of his hart, before the confession of the mouth, remission of sinne is graunted. Therfore onely cōtrition in the which is made a reuiuing, taketh away sinne. Hee hath therfore his reuiuour present with him, and dwellyng within hym.
Rent your hearts and not your garment &c. Showing that in the contrition of the hart, which is understanded by the renting thereof, sins were forgiven, and not by confession of the mouth, which is a part of exterior satisfaction, which he calleth the renting of our garments, by a part understanding the whole.
REnt your hartes and not your garmēt &c. Shewyng that in the contritiō of the hart, which is vnderstanded by the rentyng therof, sinnes were forgeuen, and not by confessiō of the mouth, which is a part of exteriour satisfactiō, which hee calleth the rentyng of our garmentes, by a part vnderstandyng the whole.
IN what hour soever a sinner shall be converted. &c. For it is not said when soever he shall confess with his mouth, but only when he shall be turned & shall be sorry for his sins, he shall live and not dye.
IN what houre soeuer a sinner shalbe conuerted. &c. For it is not said whē soeuer hee shal cōfesse with his mouth, but onely when hee shall bee turned & shall bee sory for his sinnes, hee shall liue and not dye.
They do more easily purchase gods favour, which being not convicted by mans judgement, but of their own accord acknowledge their faults, which do either by their own confessions bewray the same, or else when other men know not what privy offenders they be do condemn them selves to voluntary excommunication, and separating them selves from the altar whereon they ministered, not by compulsion but willingly bewail their life as no life, being sure that they being reconciled by the fruits of effectual penitency they do not only recover things that were lost from God, but being also made Citizens of the everlasting habitation they may come to joy everlasting.
THey doe more easely purchase gods fauour, which beeing not conuicted by mans iudgement, but of their own accord acknowlege their faultes, which doe either by their owne confessions bewray the same, or els when other mē know not what priuye offenders they bee doe cōdemne them selues to voluntary excommunication, and seperating them selues from the aulter whereon they ministred, not by compultion but willingly bewayle their life as no life, beeyng sure that they beeyng recōciled by the fruites of effectual penitēcy they do not onely recouer things that were lost from God, but beeyng also made Citizens of the euerlastyng habitation they may come to ioy euerlastyng.
