A68831:4874
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.
Let us therefore persuade our selves that we have sinned, nor let the tongue only pronounce it, but the inward conscience also: Neither let us only say that we be sinners, but let us specially account every singular offence. I do not say that thou shouldest, bewray thy self publicly, neither that thou shouldst accuse thy self to others, but I would have thee obey the Prophet, saying: Reveal thy way unto the Lord.1
LEt vs therfore persuade our selues that we haue sinned, nor let the toung onely pronounce it, but the inward conscience also: Neither let vs onely say that wee bee sinners, but let vs specially accompt euery singulare offence. I doe not say yt thou shouldest, bewray thy selfe publikly, neither that thou shouldst accuse thy selfe to others, but I would haue thee obey the Prophet, saying: Reuele thy waye vnto the Lord.1
Peter burst forth into tears, asking nothing with his voice. I do find that he wept, but I find not what he said. Of his tears I read, but of his satisfaction I read nothing.
PEter brust forth into teares, askyng nothing with his voice. I doe finde that hee wept, but I finde not what he sayed. Of his teares I read, but of hys satisfaction I read nothyng.
Therefore to thee Lord am I manifestly known what soever I am, & what profiteth me then to confess my self unto thee. Neither do I it with words of the flesh or with voice, but with the words of my soul and with clamour of my thought which thy ear understandeth. For whereas I am evil, to confess my self unto thee, is nothing else but to mislike of my self. And when I am godly, to confess me unto thee, is nothing else, then not to attribute the same to my self. Because thou Lord doest bless the just, but first thou doest justify him being wicked. My confession therefore my God, in thy sight, is made unto thee both secretly and not secretly. For it is secret in speech, but crieth out in hart. Neither do I say any good thing unto men which thou hast not first heard of me, neither thou also shalt hear any such thing of me, which thou hast not first showed unto me. What therefore have I to do with men that they should hear my confession, as though they should heal all my sorrows & griefs, who commonly are wont to be curious to know an other mans life, and slow to amend their own. Why demand they of me to hear what I am, which will not hear of thee who they them selves are? And how know they that they hear of me to be true? Forasmuch as no man knoweth what is done in man, but the spirit of man that is in man.
THerfore to thee Lord am I manifestly knowen what soeuer I am, & what profiteth me then to confesse my selfe vnto thee. Neither doe I it with wordes of the flesh or with voyce, but with the wordes of my soule and with clamour of my thought which thy eare vnderstandeth. For whereas I am euill, to confesse my selfe vnto thee, is nothyng els but to mislike of my selfe. And when I am godly, to confesse me vnto thee, is nothyng els, then not to attribute the same to my selfe. Because thou Lord doest blesse the iust, but first thou doest iustifie hym beeyng wicked. My confession therfore my God, in thy sight, is made vnto thee both secretely and not secretly. For it is secret in speach, but crieth out in hart. Neither doe I say any good thyng vnto men which thou hast not first heard of me, neither thou also shalt heare any such thyng of me, which thou hast not first shewed vnto me. What therfore haue I to doe with men that they should heare my confession, as though they should heale all my sorowes & griefes, who commonly are wont to bee curious to know an other mans lyfe, and slow to amende their owne. Why demaūd they of me to heare what I am, which will not heare of thee who they them selues are? And how know they that they heare of me to bee true? Forasmuch as no man knoweth what is done in man, but the spirite of mā that is in man.
Forasmuch therefore (as it is proved) that before our confession we are quickened by grace and made the children of light, it manifestly appeareth that only by the contrition of the hart without confession of the mouth sin is remitted.
FOrasmuch therfore (as it is proued) that before our confession wee are quickened by grace and made the children of light, it manifestly appeareth that onely by the contrition of the hart without confession of the mouth sinne is remitted.
Therefore confession is made for the utterance, and not for obtaining of pardon. And even as Circumcision was given to Abraham as a sign of justice and not as the cause of justification: So the confession to the Priest is offered as a sign of pardon already had, and not as a cause of remission to be received.
THerfore confession is made for the vtteraunce, and not for obtaynyng of pardon. And euen as Circumcision was geuē to Abraham as a signe of iustice and not as the cause of iustificatiō: So the confession to the Priest is offered as a signe of pardon already had, and not as a cause of remission to bee receaued.
TO remit sins, and to give the holy ghost, is only in Gods power. If God therefore gave the effect of our salvation, man hath nothing in this behalf to glory of.
TO remit sinnes, and to geue the holy ghost, is onely in Gods power. If God therfore gaue the effect of our saluation, mā hath nothyng in this behalfe to glory of.
Go your ways and show your selves unto the Priest. And it came to pass that as they went they were made clean. It is not found that the Lord sent any of those, to whom he showed these corporal benefits, unto the Priests, but only lepers: soothly because the Priest hood of the Jews was a figure of the regal Priesthood to come, which is in the Church, by the which all pertaining to the body of Christ, the highest Priest and Prince of all others, are consecrated. And who soever from heretical 1malice, or gentilical superstition, or judaical, treachery, or else with brotherly discord, as from the spotted colour of leprosy, shall be cleansed by the grace of Christ, it is necessary for him to ⟨p. 371⟩come to the Church and there show the 2true colour of his faith which he hath received. But other vices, as it were diseases of the members of the soul, & the senses, the Lord by him self inwardly in the conscience and understanding doth heal and correct them.
GOe your wayes and shew your selues vnto the Priest. And it came to passe that as they wēt they were made cleane. It is not found that the Lord sent any of those, to whom hee shewed these corporall benefites, vnto the Priestes, but onely lepers: soothly because the Priest hode of the Iewes was a figure of the regall Priesthode to come, which is in the Church, by the which all pertainyng to the body of Christ, the hyghest Priest and Prince of all others, are cō secrated. And who soeuer from hereticall 1malice, or gentilical superstition, or iudaicall, trechery, or els with brotherly discord, as from the spotted coullour of leprosie, shal bee clensed by the grace of Christ, it is necessary for hym to ⟨p. 371⟩come to the Church and there shew the 2true coullor of his fayth which he hath receaued. But other vices, as it were diseases of the members of the soule, & the senses, ye Lord by him selfe inwardly in the conscience and vnderstanding doth heale and correct them.
