A68831:4922
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.
Who soever doth use things present 1more straitly then the manners of them is with whom he liveth, is either untemperate or superstitious. And who soever useth them in such sort that it passeth yt bounds of good mens usage with whom he liveth, he either doth it to some special purpose, or else is he a wicked person. For in all such cases, not the use of things, but the carnal lust is in fault. What therefore is agreeable, to place, times, and persons, we must diligently mark: neither let us rashly reprehend offences. For it may come to pass, that a wise man may use a most precious and delicate meat, without any greedy lust or gluttony, & that an unwise person may have an unsatiable appetite to some gross food: and that some man after the manner of ⟨p. 374⟩Christ had liefer feed of fish, then fine broth, as did Esau Abraham's nephew, or on corn as cattle do. For we do not account the most part of brute beasts to be more continent than others, because they be nourished with vilder food. For in all such kind of things which we use, not so much by consideration of their nature, as of the cause of using them, or the manner of desiring them, we either allow or improve them.
WHo soeuer doth vse thinges present 1more straitly then the maners of them is with whom hee liueth, is either vntemperate or superstitious. And who soeuer vseth thē in such sorte that it passeth yt boundes of good mēs vsage with whom hee liueth, he either doth it to some speciall purpose, or els is hee a wicked person. For in all such cases, not the vse of thyngs, but the carnall lust is in fault. What therfore is agreable, to place, tymes, and persons, we must diligently marke: neither let vs rashly reprehend offences. For it may come to passe, that a wise mā may vse a most precious and delicate meate, without any greedy lust or glotony, & that an vnwise person may haue an vnsatiable appetite to some grosse foode: and that some man after the maner of ⟨p. 374⟩Christ had leyther feede of fishe, then fine brothe, as dyd Esau Abrahames nephew, or on coren as cattle doe. For wee doe not accompt the most part of brute beastes to bee more continent thē others, because they bee nourished wt vilder foode. For in all such kynde of thynges which we vse, not so much by consideration of their nature, as of the cause of vsyng thē, or the maner of desiryng them, wee either allow or improoue them.
Whereas the Friars be so precise from eating of flesh, that they think them unclean, which do cate, it is most manifestly against faith and sound doctrine. I am sure that in two precepts of God all things be contained, and that the end of the precept is love proceeding from a pure hart, a good conscience, and an unfeigned faith. What soever therefore is ordained over and besides custom, that it shall be observed as though it were a Sacrament, I can not allow it: albeit because I would not be an offence, to any holy or weak persons I dare not freely disallow many such things.
WHereas the Friers bee so precise from eatyng of fleshe, that they thinke them vncleane, which doe cate, it is most manifestly agaynst fayth and sound doctrine. I am sure that in two preceptes of God all thynges bee contained, and that the end of the precept is loue proceedyng from a pure hart, a good cōscience, and an vnfayned fayth. What soeuer therfore is ordeined ouer and besides custome, that it shall be obserued as though it were a Sacramēt, I can not allow it: albeit because I would not bee an offence, to any holy or weake persons I dare not freely disalow many such thynges.
It followeth: true Christian religion (which the mercy of God would have free, only with the celebration of a few and manifest Sacraments) they oppress with servile burdens: so that the state of the Jews is more tolerable, then ours, who although they knew not the time of liberty, were but subject unto th• been of the law, and not to mans presumptions.
It foloweth: true Christian religion (which the mercy of God would haue free, onely with the celebratiō of a few and manifest Sacramentes) they oppresse with seruile burdens: so that the state of the Iewes is more tollerable, then ours, who although they knew not the tyme of libertie, were but subiect vnto th• b•ens of the law, and not to mans presumptions.
All kind of delicate meats, if they be taken without any greedy desire be not hurtful: and vile meats greedily received do hinder the fruit of abstinence. For David poured out water that was evilly lusted, and Elijah did eat flesh.
ALl kind of delicate meates, if they bee taken without any greedy desire bee not hurtfull: and vilde meates greedely receaued doe hinder the fruite of abstinencye. For Dauid powred out water that was euilly lusted, and Helyas dyd eate flesh.
AS concerning that the Lord saith in the Evangelist, wisdom is justified of her children, he declareth, that the sons of wisdom, understand, that righteousness consisteth neither in abstaining, nor in eating, but in the patient suffering of scarcity, and in temperance, not to corrupt them selves by toe much abundance, and in convenient taking, or not taking of those things, whereof the greedy lust is reprehended, and not the simple use. For it forceth not at all what nourishments thou receivest, to the necessary sustenance of thy body, so that it be agreeable to those kind of nourishments, by the which thou mayst live.
AS concernyng that the Lord sayth in the Euangelist, wisedome is iustified of her children, he declareth, that the sonnes of wisedome, vnderstand, that righteousnes consisteth neither in abstainyng, nor in eatyng, but in the pacient sufferyng of scarcitie, and in temperaūce, not to corupt them selues by toe much aboundāce, and in conueniēt taking, or not taking of those thinges, whereof the gredy lust is reprehended, and not the simple vse. For it forceth not at all what nurrishments thou receaust, to the necessary sustinaunce of thy body, so that it be agreable to those kinde of nurrishmentes, by the which thou mayst liue.
IF any man do abstain from flesh 1not for abstinence, but for the abhorring of the meat, it is willed by yt council that he do first taste it, and then if he will let him abstain. But if he so despise it, so that he will not taste of the porridge wherein the flesh was sodden, this man, if he be not obedient, and remove not from him self the suspicion of heresy, let him be deposed from the order of the clergy.
IF any man doe abstaine from fleshe 1not for abstinaunce, but for the abhorring of the meate, it is willed by yt counsell that hee doe first taste it, and then if hee will let him abstaine. But if hee so despise it, so that he will not taste of the porrage wherein the flesh was sodden, this man, if he bee not obediēt, and remoue not from him selfe the suspition of heresye, let him bee deposed from the order of the clergie.
Thou therefore, if thou wilt fast, fast according to the precept of the gospel, and keep in thy fast, the laws of the gospel, in the which the Lord commandeth of fasting in this wise. When thou dost fast anoint thy head. &c. Wouldest thou that I should yet show thee what kind of fasting thou oughtest to fast. Fast from all sin, take no meat of malice, make no bankers of pleasure, wax not to hot with wine of sensuality: fast from evil arts, & practises, abstain from evil talk, stay thee from evil thoughts: Touch not the stolen bread of perverse doctrine, and thou shalt not lust after the deceivable food of philosophy, which may seduce thee from the trueth. Such fast doth please God. But to abstain from meats which God hath created to be received of the faithful with thanks giving (and this to do with them that crucified Christ) can not be acceptable to God. The Pharisees on a time were offended with our Lord, because his disciples did not fast: unto whom he answereth, that the children of the bridegroom can not fast, as long as the bridegroom is present with them. They therefore do fast, who have lost the bridegroom. We that have the bridegroom with us can not fast. Neither yet not withstanding do we say this, to let lose the bridle of christian abstinence. For we have the time of Lent consecrated to fasting, and we have the fourth, and the sixth ferry of the week, in the which we do solemnly fast. But Christians ⟨p. 375⟩have liberty to fast at any time, not by superstitious observances, but by the virtue of continency.
THou therfore, if thou wilt fast, fast according to the precept of the gospell, and keepe in thy fast, the lawes of the gospell, in the which the Lord commaundeth of fasting in this wise. When thou doost fast annoynte thy head. &c. Wouldest thou that I should yet shew thee what kind of fasting thou oughtest to fast. Fast from all sinne, take no meate of malice, make no bankeres of pleasure, waxe not to whot with wine of sensualytye: fast from euill artes, & practises, abstaine from euill talke, stay thee from euill thoughtes: Touch not the stolen breade of peruers doctrine, and thou shalt not lust after the deceauable foode of philosophy, which may seduce thee from the trueth. Such fast doth please God. But to abstaine from meates which God hath created to bee receaued of the faythfull with thankes geuing (and this to doe with them that crucified Christ) can not bee acceptable to God. The Phareseys on a tyme were offended with our Lord, because his disciples did not fast: vnto whom hee aunswereth, that the children of the bridegrome can not fast, as long as the bridegrome is presēt with them. They therefore doe fast, who haue lost ye bridegrome. We yt haue the bridegrome with vs can not fast. Neyther yet not withstanding doe we say this, to let lose the bridle of christian abstinencye. For we haue the time of Lent cōsecrated to fasting, and we haue the fourth, and the sixth ferye of the weeke, in the whiche we doe solemnlye fast. But Christians
