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.

Iohn Frithes iudgement vpon master William Tracyes Testament. 1531.

¶ Iohn Frith to the Chri∣stian Reader.

THere is nothyng in this world that is so firme, stable or god∣ly, but that it may be vndermined, and frowardlye wrested of mē, and specially if they be voyd of charitie. As it is euident by Wil∣liam Tracyes Testamēt and last will that he left, agaynst the which ma∣ny men, and that of long continu∣aunce haue blasphemously barked. Whether of a godly zeale, or of a dasing brayne, let other mē iudge. But this I dare boldly professe, that his godly sayinges are vngodly hād led, which thyng I can not so iustly ascribe vnto ignoraunce, as vnto rancour, vnto the furies I had al∣most sayd, for if they had conferred all things vnto the rule of charitie, which enuyeth not, whiche is not puffed vp, whiche is not styrred to vengeaunce, which thinketh none euill: but suffereth all things, bele∣ueth all thyngs, trusteth all things, and beareth all thyngs, they would not so heddely haue cōdēned those thynges, whiche might haue bene full deuoutly expounded, howbeit they haue not onely attēpted that thyng, but haue proceeded vnto such madnes, that they haue taken vppon them to stryue with dead folkes, for it is a most common iest in euery mās mouth that after the maker of this Testament was depar¦ted, and buryed, they tooke vp hys body and burnt it, which thing de∣clared their furye although he felt no fire, Therfore we hūbly require our most redoubted Prince, with∣all his nobles, & present assembly, that euen as all other thyngs do of right depende of their iudgement, that euen so they would by their di∣scret aduise, cure this disease, pon∣deryng all thynges with a more e∣quall ballaunce. So shall this enor∣mous facte be looked vppon with worthy correction, and the condi∣tion of the common wealth shalbe more quyet, marke you therefore what thynges they are, which they so cruelly condemne.

Master Tracie.

IN the name of God. Amen.

I William Tra∣cie of Todyngton in the Countie of Gloceter Es∣quier, make my Testamēt and last will, as hereafter folow∣eth. &c.

The rest of whiche Testament you shall fynde before in the woorkes of William Tyndall. fol. 429.

Iohn Frith.

IT is maruell but here be somwhat that they improue, for their mynde is so intoxicate that there is no∣thyng, but they will note it with a blacke coale, and yet all may be esta∣blished by the testimony of Scripture, for fayth is the sure persuasion of our mynde, of God and hys goodnesse to∣wardes vs. And wheras is a sure per¦suasion of the mynde, there can be no doubtyng or mistrust, for he that dou∣teth is like the floude of the sea which is tossed with wyndes & caried with violence, and let not that man thinke that he shal obtaine any thing of God Ia. i. And therfore, S. Austen sayth, if I doubt I shalbe no holy séede, fur∣thermore wheras he looketh through the grace and merites of Christ to ob∣taine remission of his sinnes, surely it is a faythful saying, and worthy to be cōmended, for it is euen the same that Peter professed Actes. xv. where hee sayth, vnto hym do all the Prophetes beare witnes, that through his name as many as beleue in hym shall re∣ceiue remissiō of their sinnes, moreo∣uer in that he trusteth through Christ

to haue resurrectiō of body and soule they haue no cause to blame hym, for thus doth Paule argue, if Christ be risen, then shall we also ryse and if Christ be not risen, then shall not we rise, but Christ is risen, for his soule was not lest in hell, therfore shall we also rise (whō Christ shall bryng with hym) and be immortall, both body & soule. 1. Cor. 15. And therfore he doth both righteously and godly deduce his resurrectiō by Christes, by whom the father hath geuē vs all thinges, or els we should not be, but there are some, that gather of his woordes, that hee should recount the soule to be mortall whiche thyng after my iudgement is more suttelly gathered then either truly or charitably, for seyng there was neuer Christen man that euer so thought (no not the very Paganes) what godly zeale, or brotherly loue was there whiche caused them so to surmise, for a good man would not once dreame such a thyng: but I pray you why should we not say that the soule doth verely rise which through Christ rising from the filth of sinne, doth enter with the body into a new conuersation of life, whiche they shall leade together without possibilitie of sinnyng, we say also of God (by a cer∣taine phrase of Scripture) that he a∣riseth, when he openeth vnto vs hys power, and presence: And why may we not say the same thing of the soule which in the meane season semeth to lye secret, & then shal expresse vnto vs (through Christ) her power and pre∣sence, in takyng agayne her naturall body, why should ye then condemne these thynges? There is no man that can receiue venome by those wordes, except hee haue such a spyderous na∣ture that he can turne an hony combe into perilous poyson. Therfore let vs looke on the residue.

Master Tracie.

And as touching the wealth of my soule. &c.

Frith.

Héere he onely cleaueth to God and hys mercye, being surely persua∣ded that according to the testimony of Peter, who so euer beléeueth in hym, thorowe hys name shall receyue re∣missyon of synnes. Act. 15. Paule also affirmeth, that who so euer trusteth in him shall not be cōfounded. Ro. 10. And who can denye but thys is moste true, when it is vnderstande of that fayth which is formed wyth hope and charitie, which y^t Apostle calleth faith, that worketh by charitie. Gal. 5. Now sith these things may be expounded so purely, forsoothe he vttereth his owne enuie, which woulde otherwise wrest the mynde of the maker of thys Te∣stament.

And as touchyng the addition of this particle w^tout any other mannes worke, or woorkes: it séemeth that he had respect vnto thys saying of Peter, whych declareth that there is none o∣ther name vnder heauen geuen vnto men, in whych we shoulde be saued. Act. 4. Besides that, S. Paule commit∣teth the power of sanctifying to Christ only. Heb. 2. where he sayth, bothe he that sanctifyeth (that is to say Christe) and they that are sanctified (that is to say the faithfull) are all of one (that is God) and surely if we labored to pre∣cel eche other in loue and charitie, we should not condempne this innocent, but we shoulde rather measure hys wordes by the rule of charitie, in so muche that if a thyng at the first sight did appeare wycked, yet shoulde we take it in the best sense, not iudging wickedly of oure brother, but refer∣ring that secreate iudgemente vnto Christe whych can not be disceyued, and thoughe they be disceiued by the pretence of charitie, yet therein they may reioyse, and therfore they would be lothe to condempne the innocent, but lette vs passe these things, and sée what foloweth.

Master Tracie.

My ground & my beleefe is, that there is but one God. &c.

Frith.

Why looke you so sowerly good brethren? why do you not rather giue hym great thankes? syth he hathe ope∣ned

vnto you suche a proper distincti∣on, by the whiche you may escape the scholasticall snares and mases, he on∣ly deserueth the name of a mid dea∣ler, which being God, became man to make men Gods. And who cā by right be called a mid dealer betwéene God and man, but he that is both God and man, therefore sithe we haue suche a mid dealer, which in all poyntes hath proued our infirmitie (sauing only in sinne) which is exalted aboue the hea∣uens, and sitteth on the right hande of God, and hath in all thyngs obtayned the nexte power vnto him, of whose Emperie all things depende, lette vs come wyth sure confidence vnto the throne of grace. Heb. 4. All other be calleth peticioners whyche receyue grace, but are not able to empresse & power therof into any other man, for that dothe only God distribute wyth hys finger (that is to say, the spirite of God) thorowe Christe, I maruell that you are angrye with him that hathe done you such a great pleasure, howe be it I doe ascribe this condemnation rather vnto the canonistes than vnto deuines. For the godly deuines wold neuer dote so farre, as to condemne so proper sayings, but peraduenture this myght moue theyr pacience, that he will distribute no portion of hys goodes, for that entent that anye man should say or doe for the weale of hys soule, are you so sore afraide of youre market? Be not afraid, ye haue salues inoughe to souple that sore, ye knowe that he is not bounde vnder payne of dampnation to distribute his goodes on that fashion, for then those holy fa∣thers were in shreud cause, which cō∣tinuing in long penurie, scant lefte at theyr departing, a halfe pennie. Thou wilt peraduenture say, that they shall suffer the gréenous paines of purga∣torie, be it so, yet may they be quēched both with lesse cost & labor, the popes pardon is ready at hand, where bothe the crime and the paine are remytted at once, and verily there is such plen∣tie of them in all places, that I canne scantly beléeue that there liueth anye man that is worth an halfe peny, but that he is sure of some pardones in store, And as for thys man he had in∣numerable. Notwithstanding this di∣stribution is not of necessitie (for vn∣to him that is dampned, it profiteth nothing, and he that is not dampned, is sure of saluation) why are ye so hot against thys man? are not hys goodes in his owne power? he shall giue a reckoning of them vnto God, and not vnto you, héere you maye sée of howe light iudgement you haue condemp∣ned these things, nowe let vs ponder the residue.

Master Tracie.

And as touching the bury∣ing of my body. &c.

Frith.

What hath he here offēded which rehearseth nothing but the woords of S. Austine. If you improue these thinges then reproue you S. Austine himselfe. Now if you can finde the meanes to allow S. Austen, and cha∣ritably to expound his woordes, why do you not admit the same fauour vn¦to your brother, especially séeing cha∣ritie requireth it? Besides that, no man can deny but that these thinges are true, although S. Austines aucto∣ritie were of no reputation with you, for if these thinges were of so great value before God, then Christ had e∣uill prouided for his martyres, whose bodies are commonly cast out to be consumed with fire and wild beastes: notwithstanding I would be afrayde to say that they were any thing the worse for the burning of theyr bodies or tearing of it in péeces. Be there∣fore charitable towards your brother and ponder his woordes (which are rather Saint Austines) somewhat more iustly.

M. Tracie.

As touching the distributi∣on of my temporall goods, my purpose is. &c.

Frith.

There is no man doubteth, but that fayth is the roote of the trée, and

the quickning power out of which all good fruites spring, therfore it is ne∣cessary that this fayth be present, or els we should looke for good workes in vayne: for without fayth it is im∣possible to please God. Heb. 11. In∣somuch that S. Austine called those woorkes that are done before fayth, swift running out of the way. More∣ouer that our merite cannot proper∣ly be ascribed vnto our workes doth the Euangelist teach vs saying, Whē ye haue done all things that are com∣maunded you, say, we are vnprofita∣ble seruaunts, we haue done but our duety. Luke 17. By the which saying he doth in a maner feare vs from put∣ting any confidence in our own wor∣kes: and so is our glorious pride and hygh minde excluded: then where is our merite? Harke what S. Austine sayth, The death of the Lorde is my merite: I am not without merite as long as that mercifull Lorde fayleth me not. &c. This death of the Lorde can not profite me except I receaue it through fayth: and therfore he reko∣neth right wel that the faith in Christ is all his merite, I meane the fayth which worketh through charitie, that is to say, fayth formed with hope and charitie, and not that dead historicall fayth which the deuils haue and trem¦ble. Iam. 2. Furthermore what S. Austine iudgeth of our merite he ex∣presseth in these woordes: marke the Psalme, how the proud head will not receiue the crowne when he sayth he that redéemed thy life from corrupti∣on: which crowneth thée (sayth the Psalme) Hereuppon woulde a man say, which crowneth thée, my merites graunt that, my vertue hath done it, I haue deserued it, it is not fréely ge∣uen, but geue care rather to the plea∣sure, for that is but thine owne say∣ing, and euery man is a lyer: but heare what God sayth, which crow∣neth thée in compassion and mercy, of mercy he crowneth thée, of compassi∣on he crowneth thée, for thou wast not worthye that he shoulde call thée, and whome he should iustifie when he called thée, and whome he shoulde glorifie, when he iustifieth thée: For the remnantes are saued by the electi∣on which is by grace & fauour. Rom. 11. Now if it be by grace thē is it not of woorkes, for then were grace no grace. Rom. 4. For vnto hym that worketh is the rewarde imputed not of grace but of duety. Rom. 4. the A∣postle sayth, not of grace but of duety, but he crowneth thée in compassion and mercy: and if thy merites haue procéeded, God sayth vnto thée, boult out thy good merites, and thou shalte finde that they are my giftes, this is the righteousnesse of God, not mea∣ning the righteousnesse whereby he himselfe is right wise, but the righte∣ousnes wherewith he iustifieth them whome he maketh rightwise, where before they were wicked. These are Austines wordes.

Finallye, let not that moue you where he addeth, that a good woorke maketh not a good man, but rather a good man maketh the woorke good, for there is no man but he is eyther good or euyll. If he be euill then can he not do good but euill: for according to Christes testimonye, A rotten trée beareth no good fruite. Math. 7. And agayne he sayeth, Howe can you say well séeing you your selues are euill. Math. 12. But if he be good, he shall also bring foorth good fruite at his sea∣son: howbeit that fruite maketh not the man good, for except the man be first good he can not bring foorth good fruite, but the trée is knowne by the fruite. And therfore fayth, as a quic∣kening roote must euer goe before, whyche of wicked maketh vs ryght∣wise and good, which thing our wor∣kes coulde neuer bring to passe. Out of thys fountayne spryng those good woorkes which iustifie vs before mē, that is to saye, declare vs to be verye rightwise, for before God we are ve∣rely iustified by that roote of fayth, for he searcheth the hart, and therefore this iust iudge doth inwardly iustifie or condemne, geuing sentence accor∣ding to fayth: but men must looke for the woorkes, for theyr sight cannot enter into the hart, and therfore they first geue iudgement of woorkes, and are many times deceaued vnder the

cloke of hypocrisie.

You may sée that here is nothyng, but that a good man may expounde it well albeit the children of this world (which with their wiles deceiue thē selues enteryng so presumptuously in to Gods iudgement) do séeke a doubt where none is, Go ye therfore and let charitie be your guide, for God is cha¦ritie, and though our Lawyers hart would breake, yet must you néedes iudge him a Christē man, which saith nothyng but that Scripture confir∣meth. And verely the iudgement of this cause came out of season and euē vngraciously vnto our Canonistes, for they are cleane ignoraūt of Scrip∣ture & therfore condemne all thinges that they read not in their law, wher∣fore we renounce their sentence and appeale vnto the deuines, which will soone knowe the voyce of theyr shep∣heard and gladly admitte those thynges which are allowed by the Scripture whereunto they are accustomed.

¶ FINIS.