A68831:4896
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.
Because it is known to be a divine thing and above mans nature never to sin, God commanded remission to be given to sinners that do repent. But they which refuse to acknowledge their sins, they heap unto themselves 1a greater burden of sins. Wherefore it seemed good to the ancient Bishops, that as it were upon a stage under the testimony of the Ecclesiastical people their sins should be opened. And for this purpose they appointed a Priest of good conversation, a wise man, and a keeper of secretes, unto whom they coming that had offended confessed their own sins. But he according to every mans offence assigned a penalty. Which custom also hitherunto is observed in the Western Churches & especially at Rome, where there is also a certain place appointed for repentant sinners. For the offenders stand amongest the penitents and mourners. For when as the holy celebration is a doing, they not participating the communion, prostrate them selves upon the earth with morning and lamentation, unto whom the Bishop repairing, he also prostrateth him self with spiritual tears and groaning, and all the common multitude in the Church fall on weeping. After this, first ariseth the Bishop and taketh up those which lay on the ground. Then when he hath competently prayed for them which have repented, he demiseth them all. But they of there own accord afflicting them selves, either with fasting, or abstinence from washing, or forbearing of meats, or by other like things which they be commanded, do look for the general day which the Bishop assigneth. The time being appointed and they having as it were fulfilled certain duties and tendered the penalty for their sin, then are they admitted to communicate with the people. And this custom, the ancient bishops of Rome have observed even until our days. Moreover at Constantinople there was a minister appointed to attend upon the penitent until that time, that a certain noble woman, when she had confessed her sins, and the minister had commanded her that she should fast and pray unto God with good works, when she had this observed, she confessed that she had often times lain with the Deacon. When the people 2understood this they raged at the Priests as though they had been injurious to the Church.
BEcause it is knowen to bee a diuine thyng and aboue mās nature neuer to sinne, God commaunded remission to bee geuen to sinners that doe repēt. But they which refuse to acknowlege their sinnes, they heape vnto thēselues 1a greater burthen of sinnes. Wherfore it seemed good to the aūciēt Byshops, that as it were vpon a stage vnder the testimony of the Ecclesiasticall people their sinnes should be opened. And for this purpose they appoynted a Priest of good conuersation, a wise man, and a keeper of secretes, vnto whom they commyng that had offended confessed their owne sinnes. But hee accordyng to euery mās offence assigned a penaltie. Which custome also hitherunto is obserued in the Weasterne Churches & especially at Rome, where there is also a certaine place appointed for repentaunt sinners. For the offenders stand amongest the penitētes and morners. For when as the holy celebration is a doyng, they not participating the communion, prostrate them selues vppon the earth with mornyng and lamentation, vnto whō the Byshop repayring, hee also prostrateth him selfe with spirituall teares and gronyng, and all the common multitude in the Church fall on weeping. After this, first ariseth the Byshop and taketh vp those which lay on the ground. Thē when hee hath competently prayed for them whiche haue repented, hee demisseth them all. But they of there owne accorde afflictyng them selues, either with fastyng, or abstinence from washing, or forbearyng of meates, or by other like things which they bee commaūded, doe looke for the generall day which the Byshop assigneth. The tyme beyng appoynted and they hauyng as it were fulfilled certaine dutyes and tendred the penaltie for their sinne, then are they admitted to communicate with the people. And this custome, the aūcient byshops of Rome haue obserued euen vntil our dayes. Moreouer at Constantinople there was a minister appoynted to attend vpon the penitēt vntill that time, that a certaine noble woman, when she had confessed her sinnes, and the minister had cōmaūded her that she should fast and praye vnto God with good workes, when she had this obserued, she confessed that she had often tymes leyen with the Deacon. When the people 2vnderstoode this they raged at the Priestes as though they had beene iniurious to the Church.
Then Nectarius the Bishop removed the wicked Deacon, and certain persuading him, that he would leave free for every mans conscience to communicate when they thought good, appointed no more any Deacon to attend on the penitents. And from that time, that ancient custom was taken away. When as I think less offences were committed for the shame of confession and the subtle examination.
Then Nectarius the Bishop remoued the wicked Deacon, and certaine persuadyng him, that hee would leaue free for euery mans conscience to communicate when they thought good, appoynted no more any Deacon to attend on the penitēts. And from that tyme, that auncient custome was taken away. When as I thinke lesse offences were committed for the shame of confession and the subtill examination.
For often times we see certain, as it were stricken with remorse by the 1voice of the preacher, to have changed their habit, and not their mind: so that they would take unto them a religions garment, but they would not tread under foot their former vices, but were stirred outrageously with the pricks of anger, or waxing hot with grief of their neighbours, become proud with certain good gifts showed in the sight of men, gape after the gain of this present world and have only a confidence of holiness on their outward habit, which they have taken. For it is of no matter of any merit, to regard what is outwardly done in our body, but we must be very careful what is done in our mind.
FOr often times we see certaine, as it were stricken with remorse by the 1voyce of the preacher, to haue chaūged their habite, and not their mynde: so that they would take vnto them a religions garment, but they would not tread vnder foote their former vyces, but were styrred outragiously with the prickes of anger, or waxyng whote wt grief of theyr neighbours, become proud with certain good gifts shewed in the sight of mē, gape after the gayne of this present world and haue onely a cōfidence of holynes on their outward habit, which they haue taken. For it is of no matter of any merite, to regarde what is outwardly done in our body, but we must bee very carefull what is done in our mynde.
For often times we complain of our neighbours life, we endeavour to change our dwelling place, and to choose a secret place for a solitary life, not considering that if Gods spirit be wanting, the place helpeth not. Loth went out from the Sodomites holy, but in the mountain he sinned. But that the place doth not strengthen the mind, the first father of all mankind ⟨p. 373⟩doth witness who fell by transgression in Paradise. For if the place could have saved, Satan had not fallen from heaven.
FOr oftē tymes we complayne of our neighbours lyfe, wee endeuour to chaunge our dwellyng place, and to choose a secret place for a solitary lyfe, not consideryng that if Gods spirite bee wantyng, the place helpeth not. Loth wēt out from the Sodomites holy, but in the moūtaine hee sinned. But that the place doth not strengthen the mynde, the first father of all mankynd ⟨p. 373⟩doth witnesse who fell by transgression in Paradise. For if the place could haue saued, Sathā had not fallen frō heauē.
IF any man shall think it requisite according to his vow or purpose of continency to wear a coal, as thereby to attain righteousness, & doth reprehend or judge others, who with reverence do wear a lay mans weed, or other common garments used of the lay people, let him be accursed.
IF any man shall thinke it requisite accordyng to his vow or purpose of continēcy to weare a coule, as thereby to attaine righteousnes, & doth reprehend or iudge others, who with reuerence doe weare a lay mans weede, or other common garmentes vsed of the lay people, let him bee accursed.
IF any sons, shall forsake their fathers, especially being faithful Christians, upon the pretence of religion, thin king it lawful, & will not rather yield due reverence to their parents, that they may in them worship God, for that they be faithful, be they accursed.
IF any sonnes, shall forsake their fathers, especially being faithful Christians, vpō the pretence of religiō, thin kyng it lawfull, & will not rather yeld due reuerēce to their parētes, that they may in them worshyppe God, for that they be faythfull, be they accursed.
The kingdom of God is within you, that is, not outwardly in your apparel, or nourishments of the body, but in the virtue of the inward man. Whereof the Apostle saith, the kingdom of God is not meat and drink, but righteousness, peace, and joy in the holy Ghost.
THe kyngdome of God is within you, that is, not outwardly in your apparell, or nourishments of the body, but in the vertue of the inward man. Wherof ye Apostle sayth, the kyngdome of God is not meate and drinke, but righteousnes, peace, and ioy in the holy Ghost.
