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Iohn Frithes iudgement vponupon maſter William Tracyes Teſtament. 1531.
¶ Iohn Frith to the Christian Reader.
THere is nothyng in this world that is ſo firme, ſtable or godly, but that it may be vndermined, and frowardlye wreſted of mē, and ſpecially if they be voyd of charitie. As it is euident by William Tracyes Teſtamēt and laſt will that he left, agaynſt the which many men, and that of long continuaunce hauehave 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 vntounto ignoraunce, as vntounto rancour, vntounto the furies I had almoſt ſayd, for if they had conferred all things vntounto 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, beleueth all thyngs, truſteth all things, and beareth all thyngs, they would not ſo heddely hauehave cōdēned thoſe thynges, whiche might hauehave bene full deuoutly expounded, howbeit they hauehave not onelyonly attēpted that thyng, but hauehave proceeded vntounto ſuch madnes, that they hauehave taken vppon them to ſtryue with dead folkes, for it is a moſt common ieſt in eueryevery mās mouth that after the maker of this Teſtament was departed, and buryed, they tooke vp hys body and burnt it, which thing declared their furye although he felt no fire, Therfore we hūbly require our moſt redoubted Prince, withall his nobles, & preſent aſſembly, that euen as all other thyngs do of right depende of their iudgement, that euen ſo they would by their diſcret aduiſe, cure this diſeaſe, ponderyng all thynges with a more equall ballaunce. So ſhall this enormous facte be looked vppon with worthy correction, and the condition 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 Tracie of Todyngton in the Countie of Gloceter Eſquier, make my Teſtamēt and laſt will, as hereafter foloweth. &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 nothyng, but they will note it with a blacke coale, and yet all may be eſtabliſhed by the teſtimony of Scripture, for fayth is the ſure perſuaſion of our mynde, of God and hys goodneſſe towardes vsus. And wheras is a ſure perſuaſion of the mynde, there can be no doubtyng or miſtruſt, for he that douteth 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, furthermore wheras he looketh through the grace and merites of Chriſt to obtaine 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, vntounto hym do all the Prophetes beare witnes, that through his name as many as beleue in hym ſhall receiue remiſſiō of their ſinnes, moreouer in that he truſteth through Chriſt to hauehave reſurrectiō of body and ſoule they hauehave 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 vsus 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 louelove 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 certaine phraſe of Scripture) that he ariſeth, when he openeth vntounto vsus 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 vntounto vsus (through Chriſt) her power and preſence, 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 hauehave ſuch a ſpyderous nature that he can turne an hony combe into perilous poyſon. Therfore let vsus looke on the reſidue.
Maſter Tracie.
And as touching the wealth of my ſoule. &c.
Frith.
Héere he onelyonly cleaueth to God and hys mercye, being ſurely perſuaded that according to the teſtimony of Peter, who ſo euer beléeueth in hym, thorowe hys name ſhall receyue remiſſyon 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 yt 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 Teſtament.
And as touchyng the addition of this particle wtout any other mannes worke, or woorkes: it ſéemeth that he had reſpect vntounto thys ſaying of Peter, whych declareth that there is none other name vnderunder heauen geuen vntounto men, in whych we ſhoulde be ſaued. Act. 4. Beſides that, S. Paule committeth 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 precel eche other in louelove 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 referring that ſecreate iudgemente vntounto 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 vsus 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 giuegive hym great thankes? ſyth he hathe opened vntounto you ſuche a proper diſtinction, by the whiche you may eſcape the ſcholaſticall ſnares and maſes, he only deſerueth the name of a mid dealer, 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 hauehave ſuche a mid dealer, which in all poyntes hath proued our infirmitie (ſauing only in ſinne) which is exalted aboue the heauens, and ſitteth on the right hande of God, and hath in all thyngs obtayned the nexte power vntounto him, of whoſe Emperie all things depende, lette vsus come wyth ſure confidence vntounto 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 vntounto the canoniſtes than vntounto 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 hauehave ſalues inoughe to ſouple that ſore, ye knowe that he is not bounde vnderunder payne of dampnation to diſtribute his goodes on that faſhion, for then thoſe holy fathers 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 purgatorie, 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 plentie 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 innumerable. Notwithſtanding this diſtribution is not of neceſſitie (for vntounto 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 giuegive a reckoning of them vntounto God, and not vntounto you, héere you maye ſée of howe light iudgement you hauehave condempned theſe things, nowe let vsus ponder the reſidue.
Maſter Tracie.
And as touching the burying 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 charitably to expound his woordes, why do you not admit the ſame fauour vntounto your brother, eſpecially ſéeing charitie requireth it? Beſides that, no man can deny but that theſe thinges are true, although S. Auſtines auctoritie were of no reputation with you, for if theſe thinges were of ſo great value before God, then Chriſt had euill 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 therefore charitable towards your brother and ponder his woordes (which are rather Saint Auſtines) ſomewhat more iuſtly.
M. Tracie.
As touching the diſtribution 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 neceſſary that this fayth be preſent, or els we ſhould looke for good workes in vayne: for without fayth it is impoſſible to pleaſe God. Heb. 11. Inſomuch that S. Auſtine called thoſe woorkes that are done before fayth, ſwift running out of the way. Moreouer that our merite cannot properly be aſcribed vntounto our workes doth the Euangeliſt teach vsus ſaying, Whē ye hauehave done all things that are commaunded you, ſay, we are vnprofitable ſeruaunts, we hauehave done but our duety. Luke 17. By the which ſaying he doth in a maner feare vsus from putting any confidence in our own workes: 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 rekoneth 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 hauehave and tremble. Iam. 2. Furthermore what S. Auſtine iudgeth of our merite he expreſſeth in theſe woordes: marke the Pſalme, how the proud head will not receiue the crowne when he ſayth he that redéemed thy life from corruption: which crowneth thée (ſayth the Pſalme) Hereuppon woulde a man ſay, which crowneth thée, my merites graunt that, my vertue hath done it, I hauehave deſerued it, it is not fréely geuen, but geue care rather to the pleaſure, for that is but thine owne ſaying, and eueryevery man is a lyer: but heare what God ſayth, which crowneth thée in compaſſion and mercy, of mercy he crowneth thée, of compaſſion 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 election 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 vntounto hym that worketh is the rewarde imputed not of grace but of duety. Rom. 4. the Apoſtle ſayth, not of grace but of duety, but he crowneth thée in compaſſion and mercy: and if thy merites hauehave procéeded, God ſayth vntounto thée, boult out thy good merites, and thou ſhalte finde that they are my giftes, this is the righteouſneſſe of God, not meaning the righteouſneſſe whereby he himſelfe is right wiſe, but the righteouſnes 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 ſeaſon: 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 quickening roote muſt euer goe before, whyche of wicked maketh vsus ryghtwiſe and good, which thing our workes coulde neuer bring to paſſe. Out of thys fountayne ſpryng thoſe good woorkes which iuſtifie vsus before mē, that is to ſaye, declare vsus to be verye rightwiſe, for before God we are verely iuſtified by that roote of fayth, for he ſearcheth the hart, and therefore this iuſt iudge doth inwardly iuſtifie or condemne, geuing ſentence according 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 vnderunder 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 charitie, and though our Lawyers hart would breake, yet muſt you néedes iudge him a Chriſtē man, which ſaith nothyng but that Scripture confirmeth. And verely the iudgement of this cauſe came out of ſeaſon and euē vngraciouſly vntounto our Canoniſtes, for they are cleane ignoraūt of Scripture & therfore condemne all thinges that they read not in their law, wherfore we renounce their ſentence and appeale vntounto the deuines, which will ſoone knowe the voyce of theyr ſhepheard and gladly admitte thoſe thynges which are allowed by the Scripture whereunto they are accuſtomed.
¶ FINIS.