✚ The Testament of master William Tracie esquire/ expounded both by William tindal and John Frith. Wherein thou shalt perceive with what charity the chancellor of worcetter Burned when he took up the deed carcase and made ashes of it after it was buried. M.D.xxxv. ✚ To the reader. THou shalt understand most dear Reader that after William Tyndall was so● judaslie betrayed by an English man/ a scole● of Louvain/ whose name is Philippes/ there were certain things of his doing found: which he had extended to have put forth to the furtherance of god's word amongst which was this Testament of master Tracie expounded by him sealffe/ where unto was annexed/ the exposition of the same of Iho● Frithes doing and own hand writing/ which I have caused to be put in Print/ to the intent that all the world should see how ernis●lye the Cannonistes and spiritual lawyers (which be the chief ruler's under bishops in every diocese in so much that in every chatedrall church the dean chancellor and archdeken are commonly doctoures or bachelors of law) do endeavour themselves justly to judge and spiritually to give sentence according to charity ●pon all the acts and deeds done of their diocessanes/ after the ensample of the chancellor of worcetter/ which after master Tracie was buried (of pure zeal and love hardly) took up the deed carcase and burned it/ wherefore he did it/ it shall evidently apere to the reader in this little treatise/ read it therefore/ I beseech the and judge the spirits of our spirituality/ and pray that the spirit of him that reased up christ/ may ones inhabit them/ & mollify their hearts/ and so illumine them/ that they may both see and show true light/ and no longer to resist God ner his truth/ Amen. The Testament it self. In the name of God. Amen. I William Tracie of Todyngton in the cowntie of gloceter esquire/ make my Testament and last will/ as here after followeth. ¶ First/ and before all other thing I commit me unto God/ and to his mercy/ trusting with out any doubt or mistrust/ that by his grace and the merits of jesus Christ/ and by the virtue of his passion/ and of his resurrection/ I have and shall have remission of my sins/ and resurrection of body and soul/ according as it is written job. nineteen. I believe that my redeemer liveth/ and that in the last day I shall rise out of the earth/ and in my flesh shall see my saviour/ this my hope is laid up in my bosom. And as touching the wealth of my soul/ the faith that I have taken and rehearsed/ is sufficient (as I suppose) with out any other man's work/ or works/ My ground & my belief is/ that their is but one god & one mediator between god & man/ which is jesus christ 〈◊〉 that I do except none in heaven nor in earth to be my media●oure between me and god/ but only jesus Christ/ all other be but petitioners in receiving of grace/ but none able to give influence of grace. And therefore will I bestow no part of my goods for that intent that any man should say/ or do/ to help my soul for therein I trust only to the promise of god/ he that believeth and is baptized shallbe saved/ and he that believeth not shallbe damned/ mark the last chapter And touching the burying of my body/ it availeth me not what be done thereto/ where in saint Austin de cura agenda pro mortuis saith/ that they are rather the solace of them that live than/ wealth or cowmforth of them that are departed/ and therefore I remit it only to the discretion of mine execu●ours. And touching the distribution of my temporal goods/ my purpose is by the grace of god/ to bestow them to be accepted as fruits of faith/ So that I do not suppose that my merit be/ by good bestowi●e of them/ but my merit is the faith of jesus Christ only/ by which faith such works are good according to the words of out lord Math. xxv. I was hungry/ and thou gavest me to eat/ and it followeth/ that ye have done to the least of my brethren ye have done to me etc. and ever we should consider the true sentence/ that a good work maketh not a good man/ but a good man maketh a good work/ for faith maketh the man booth good and rightwise/ for a rightwise man liveth by faith. Rom. i▪ and what so ever springeth not out of faith/ is sin. Rom. xiv And all my temporal goods that I have not given / or delivered/ or not given by writing of mine own hand bearing the date of this present writing I do leave and give To Margarete my wife/ and to Richard my son which I make mine executors/ witness this mine own hand/ the x. day of October/ in the xxij year of the reign of king Henry the viii. Tyndall. Now let us examen the parts of this Testament sentence by sentence. First to commit ourselves to God above all/ is the first of all preceptis/ and the first stone in the foundation of our faith/ that is/ that we believe and put hour trust in one god/ one all true/ one almighty/ all good/ and all merciful/ cleaving fast to his truth/ might/ mercy/ and goodness/ surely certified and full persuaded/ that he is our God/ ye ours/ and to us all true/ without all falsehood and guile and cannot fail in his promises/ And to us almighty/ that his will cannot be lea● to fulfil all the truth that he hath promised us/ And to us all good/ and all merciful/ what so ever we have done/ and how so ever grievously we have trespassed/ so that we come to him the way that he hath appointed/ which way is jesus Christ only/ as we shall see folowingly this first clause than/ is the first commawndement/ or at at the least/ the first sentence in the first commawndement/ and the first article of our creed. And that this trust and confidence in the mercy of God is thorough jesus Christ/ is the second article of our creed confirmed and testified thorough out all scripture/ That Christ bringeth us in to this grace/ Paul proveth. Rom. v. saying. justified by faith we are ●t peace with God/ thorough jesus Christ our Lord/ By whom we have an entering in unto this grace in which we stand/ and Ephe. iij. By whom saith Paul we have a boold entering in/ thorough the faith that is in him▪ and in the second of the said Epistle/ By him we have an entering in unto the father/ and a little before in the same chapter/ he is our peace. And John in the first chapter. Behold the Lamb of God which taketh away the sin of the world/ which sin was the bush that stopped the entering in/ and kept us out/ and the sword wherewith was kept the entering unto the tree of ly●● from Adam and all his offspring. And in the second of the first of Peter/ which bore our sins in his Body/ and by whose stripes we are made hole. By whom we have redemption thorough his blood even the forgiveness of our sins Colloss. i. and Ephes. i. And Rom. iiij. He was delivered for our sins and rose again for our justifying. And concerning the resurrection/ it is an article of our faith/ and proved there sufficiently/ and that it shallbe by the power of Christ/ is also the open scripture. Ihon. vi. This is the will of my father which sent me/ that I lose nothing of all that he hath given me/ but that I raise it up again in the last day/ and again I am the resurrection Ihon. xi. That this live faith is sufficient to justification with out adding to of any more help/ is this wise proved the promiser is God of whom Paul faith. Roma. viii. If God be on our side what matter maketh it who be against us/ he is thereto all good/ all merciful/ all true/ and all mighty/ wherefore sufficient to be believed by his oath/ more over Christ in whom the promise is made hath received all power in heaven and in earth. Mat. the last. He hath also a perpetual priesthood/ and therefore able perpetually to save. Heb. seven And that there is but one mediator Christ is Paul i. ad Timoth. ij. And by that word understand an attonemaker/ a peace maker and bringer in to grace and favour/ having full power so to do. And that Christ is so/ is proved at the full. Hit is written John iij. The Father loveth the son/ and hath given all in to his hand. And he that believeth the son hath everlasting life and he that believeth not the son shall not see life/ but the wrath of God bideth upon him. All things are given me of my father. Luke. x. And all who so ever call on the name of the Lord shallbe saved. Acts. ij. Of his fullness have we all received Ihon. j There is no nother man given to man in which we must be saved. Acts. iiij. And again/ unto his name bear all the prophets record/ that by his name shall all that believe in him receive remission. Acts. x. In him dwelleth all the fullness of god bodily. Colloss. ij. All what soever my father hath are mine. Ihon. xuj. Whatsoever ye axe in my name that will I do for you Ihon. xiv. One Lord/ one faith/ one baptism/ one God and father of all/ which is above all/ thorough all and in you all Ephes. iiij. There is but one whose servant I am/ to do his will. But one that shall pay me my wages/ there is but one to whom I am bound/ ergo but one that hath power over me to damn or save me/ I will add to this Paul's Argument Galat. iij. God swore unto Abraham. cccc. year before the law was given/ that we should be saved by Christ. Ergo the law given. cccc. years after can not disanul that covenant/ So dispute I Christ when he had soffered his passion/ and was risen again and entered in to his glory/ w●s sufficient for his apostles/ without any other mean or help/ ergo the holiness of no saint sense hath dimynisshed ought of that his power But that he is as full sufficient now/ for the promise is as deeply made to us as them/ Moreover the treasure of his mercy was laid up in Christ for all that should believe/ yet the world was made/ ergo nothing that hath happened sense hath chawnged the purpose of the in unvariable god. Moreover to exclude the blind imagination falsely called faith/ of them that give themselves to vice with out resistance/ affirming/ that they have no power to do otherwise/ but that God hath so made them/ and therefore must save them/ they not entending or purposing to mend their living/ but sinning with hole consent and full lust/ he declareth what faith he meaneth two manner of way/ First by that he saith/ who so ever believeth and is baptised/ shallbe saved / By which words he declareth evidently/ that he meaneth that faith/ that is in the promise made upon the appointment between god and us/ that we should keep his law to the uttermost of our power/ that is he that believeth in Christ for the remission of sin/ and is baptised to do the will of Christ/ and to keep his law/ of love/ and to mortify the flesh/ that man shallbe saved/ and so is the imagination of these swine that wylnot leave wallowing themselves in every mire and podell/ clean excluded/ for God never made promise but upon an appointment or covenant under which who so ever will not come can be no partaker of the promise/ True faith in Christ/ giveth power to love the law of god: for it is written John the first/ he gave them power to be the sons of god in that they believe in his name/ Now to be the son of God/ is to love rightwiseness/ and hate unrightwisnes and so to be like thy father. Hast thou than no power to love the law so hast thou no faith in Christis blood. And Rom. iij. we set up or maintain the law thorough faith/ why so▪ for the preaching of faith ministereth the spirit. Galat. iij. & two Corinth. iij. and the spirit loweseth the bands of Satan/ and giveth power to love the law/ and also to do hit. For saith Paul Rom. viii. if the spirit of him that reased up jesus dwell in you/ then will he that reased up jesus quicken your mortal bodies by the means of his spirit dwelling in you. A well wilt thou say: if I must profess the law and work/ ergo faith alone saveth me not. Be not deceived with sophistry: but withdraw thine ears from words and consider the thing in thine heart. Faith justifieth thee: that is bringeth remission of all sins/ and seattethe the in the state of grace before all works/ and getteth the power to work yet thou couldst work/ but if thou wilt not go back again/ but continue in grace/ and come to that salvation and glorious resurrection of Christ/ thou must work and join woorkis to thy faith in will/ and deed to/ if thou have time and leisure/ and as oft as thou fallest set the on thy faith again without he olpe of works. And all though when thou art reconciled and restored to grace works be required yet is not that reconsiling and grace the benefit of the works that follow: but clean contrary that forgiveness of thy sins and restoring to favour deserve the works that follow. Thowgh when the king (after that sentence of death is given upon a murtherar) hath pardoned him/ at the request of some of his friends/ works be required of him that he henceforth keep the kings laws/ if he will continue in his grace's favour/ in which he now standeth/ yet the benefit of his life proceedeth not of the deserving of the works that follow/ but of the kings goodness/ and favour of his friends/ ye and that benefit and gift of his life deserve the works that follow Thowghe the father chastise the child/ yet is the child no less bound to obey/ and to do the will of the father. If when the father pardoneth it/ the works that follow deserve that favour/ than must the works that followed the correction have deserved favour also. And than was the father unrightwise to chastise it. All whatsoever thou art able to do/ to please God with all/ is thy duty to do/ though thou hadst never sinned/ if it be thy duty how 〈◊〉 it than be the deserving of the mercy & grace that went before? Now that mercy/ was the benefit of god thy father thorough the deserving of the lord Christ/ which hath bought the with the price of his blood. And again when he saith that he purposeth to bestow his good/ to be accepted as fruits of faith/ it is evident that he meaneth that living faith which professeth the law of god/ & is the mother of all good woorkis/ ye ● nurse thereto. Another cavillation which they might make in the second part/ where he admitteth no nother mediator but Crist only/ nor will give of his goods/ to bind any man to any feigned observance for the help of his soul/ when he were hole in the kingdom of Christ clean delivered both body and soul from the dominion of Satan (as the scripture testifieth all that die in Christ to be) is this/ they will say/ that he held that none should pray for him save Christ/ and that we be not bound to pray one for another/ ner ought to desire the prayers of another man▪ that he excludeth/ in that he saith all other be but petitioners. By which words he plainly confesseth that other may & aught for to pray/ and that we may and ought to desire other to pray for us: but meaneth that we may not put our trust & confidence in their prayer/ as though y● gave of themselves that which they desire for us in their petitions/ & so give them the thanks/ and ascribe to their merits that which is given us in the name of our master Christ/ at the deservings of his blood Christ is my lord/ and hath deserved and also obt●yned power/ to give me all that can be desired for me. And all that other desire for me: that is desired in Christ's name and given at the merits of his blood. All the honour than/ trust/ confidence/ and thanckis/ pertain to him also. Some will haply say/ how should I desire another to pray for me/ & not trust to his prayer. Verily even as I desire my neghbur to help me at my need/ and yet trust not to him. Christ hath commanded us to love each other. Now when I go to desire help/ I put my trust in god/ and complain to god first/ and say/ Loo father/ I go to my brother/ to axe help in thy name/ prepare the heart of him against I come: that he may pity me and help me for thy sake etc. Now if my brother remember his duty & help me/ I received it of god/ and give god the thanks which moved the heart of my brother and gave my brother a courage to help me and wherewith to do it/ and so hath holp me by my brother. And I love my brother again and say: Loo father I went to my brother in thy name/ and he hath holp me for thy sake: wherefore O father be thou as merciful to him at his need/ as he hath been to me for thy sake/ at my need. Lo now as my brother did his duty when he holp me/ so do I my duty when I pray for him again: and as I might not have put my trust and confidence in my brother's help/ so may he not in my prayers. I am sure that god will help me by his promise/ but am not sure that my brother will help me/ though it be his duty/ so am I sure that god will hear me whatsoever I axe in Christ's name by his promise/ but am not sure that my brother will pray for me/ or that he hath a good heart to god No/ But the saints in heaven can not but pray & be herd/ no more can the saints in earth/ but pray and be heard neither. Moses/ Samuel/ David/ Noye/ Elias/ Elizeus/ Esaias/ Daniel/ and all the Prophets prayed and were heard: yet was none of those wicked that would not put their trust in God/ according to their doctrine and preaching partaker of their prayers in the end. And as damnable as it is for the poor to trust in the riches of the richest upon earth/ so damnable is it alto to leave the covenant made yn Christ'S blood/ and to trust in the saint of heaven. They that be in heaven know the elect that trust in chrystis blood and profess the law of god and for them only pray: & these wicked Idolaters which have no trust in the covenant of god/ ner serve god in the spirit ner in the gospel of Christ's blood/ but after their blind Imagination/ choosing them every man a sundry saint to be their mediator/ to trust to and to be saved by their merit's/ do the saints abhor and defy. And their prayers and offerings/ are to the saints as acceptable and pleasunt/ as was the prayer and the offering of Simon Magus to Peter. Act. viii. More over the saints in their most cumbrance are most comforted and most able to comfort other/ as Paul testifieth i corinth. i. In so much that Saint Steven and Saint james prayed for them that slew them/ Saint Martin preached and comforted his desperaet brethren even unto the last breath/ and likewise (as stories make mention) did innumerable more. Ye and I have known of simple unlearned persons and that of some that were great sinners which at the hour of death have fallen flat of the blood of Christ/ and given no room to other men's either prayers or preachings: but have as strongly trusted in in Christ's blood/ as ever did Peter or Paul/ and have thereto preached it to other/ and exhorted other so mightily that an angel of heaven could not mend them. Who then should resist God that he might not give the same grace to master Tracie/ which was a learned man/ and better seen in the works of Saint Austin. xx. year before he died/ than ever I knew doctor in England/ but that he must then faint and shryncke/ when most need is to be strong/ and fear the pope's purgatory and trust to the prayer of Pristes' dearly paid for▪ I dare say that he prayed for the priests when he died/ that god would convert a great many of them/ and if he had known of any good man among them that had needed/ he would have given/ and if he had known of any lack of Pristes/ he would have given to maintain more: But now sense there be more than I now/ and have more than every man a sufficient living/ how should he have given them but to hire their prayers of pure mistrust in Christ's blood? if robbing of widows houses under preten●e of long prayers be damnable. Matthe. twenty-three. Then is it damnable also for widows to suffer themselves to be rob by the long pattering of hypocrites/ thorough mistrust in Christ's blood: ye & is it not damnable to maintain such abomination? Now when this damnation is spread over all/ how can we give them that have enough already/ or how can ●●ey th●● 〈◊〉 ynowghe already to ●e mo●●e under 〈◊〉 name of praying/ and not harden the people more in this damnable damnation? And concerning the burienge of his body he allegeth saint Austen/ neither is there any man (think I) so mad to affirm that the outward pomp of the body should help the soul. More over what greater sign of infidelity is there/ then to care at the time of death/ with what pomp the carcase shallbe carried to the grave. He denieth not but that a Christian man should be honourably buried namely for the honour and hope of the resurrection/ and therefore committed that care to his dear executors his son ● his wife/ which he wist would in that part do sufficient/ and leave nothing of the use of the country ●ndone/ but the abuse And that bestowenge of a great part of his gods (while he yet lived upon the poor/ to be thankful for the mercy received/ without buying and selling with God/ that is/ without binding those p●●e unto any other appointed prayers than god hath bound us already/ one to pray for another/ one to help another/ as he hath helped us/ but patiently ●●bydinge for the blessings that God hath appointed unto all manner good works/ trusting faithfully to his promise/ thanking (as ye may see by his words) the blood of Christ for the reward promised to his woorkis and not the goodness of the woorkis as thowhh he had done mo●re than his duty/ or all that: And assigned by writing unto whom another part should be distributed/ and giving the rest to his executors/ that no strife should be/ which executors were by right the heirs of all that was left to them: These things I say are signs evident not only of a good Christian man/ but also of a perfect Christian man/ & of such a one as needed not to be aghast and desperaet for fear of the painful pains of purgatory/ which who so fearith as they feign it cannot but utterly abhor death: saying that Crist is there no longer thy Lord/ after he hath brought the thither/ but art excluded from his satisfaction/ and must satisfy for thyself alone/ and that with suffering pain only/ or else tarrying the satisfienge of them that shall never satisfy enough for them selves/ or gaping for the Pope's pardons/ which have so great doubts and dangers/ what in the mind ● intent of the granter/ and what in the purchesar/ yet they can be truly obtained with all due circumstances/ and much le● certitude that they have any authority at all. Paul thirsted to be dissolved and to ●e with Christ: Steven desired Christ to take his spirit/ the prophets also desired god to take their souls from them/ and all the saints went with a lusty courage to death/ neither fearing or teaching us to fear any such crudelity. Where hath the church then gotten authority to bind us from being so perfit/ from having any such faith in the goodness of God our Father/ and Lord Christ/ and to make such per●yt●es and faith of all heresies the greatest▪ Solomon saith in the xxx of his Prouer●es/ iij. 〈◊〉 insatiable and the fourth s●●th never/ It is enough. But there is a fift called d●●●e avarice/ with as greedy a 〈◊〉/ as melting a maw/ as wide a throat/ as gaping a mouth/ and with as ●●●ening teeth as the best/ which the more she eateth the hongryer she is. An unquiet evil never at rest/ a blind monster and a surmising be'st/ fearing at the fall of every leaf. Quid non mortalia p●ciora cogis/ auri sacra fames? What doth not that holy hunger compel them that love this world inordinately/ to commit? might that devils belie be once full/ truth should have audience/ and words he construed a right/ and taken in the same sense as they be meant. Thowgh hit seem not impossible haply that there might be a place/ where the souls might be kept for a space/ to be taught and instruct: yet that there should be such a jail as they jangle/ and soch fations as they feign/ is plain impossible and repugnant to the scripture: for when a man is translated utterly out of the kingdom of Satan/ and so confirmed in grace that he can not sin/ so burning in love that his lust cannot be plucked from gods will/ and being partaker with us of all the promises of God and under the commandments: what could be devyed him in that deep innocency of his most kind father/ that hath left no mercy unpromysed/ & a●inge it thereto in the name of his son jesus/ the child of his hearts lust/ which is our lord and hath left no mercy undeserved for us▪ namely when god hath sworn that he will put of rightwiseness/ and be to us a father/ and that of all mercy/ and hath slain this most dear son jesus/ to confirm 〈◊〉 oath. Finally saying that Christ's love taketh all to the best/ and nothing i● hear that may not be well understanded/ (the circumstances declaring in what sense all was meant) they ought to have interpreted her charitably/ if aught had been found doubtful or seeming to sound a miss. Moreover if any thing had been therein that could not have be taken well/ yet their party had been to have interpret i● as spoken of idleness of th● heed/ by the reason off sickness/ for as much as the man was virtuous wise/ and well learned/ and of good fame/ and report/ and found in the faith while he was a live. but if they say he was suspect when he was a live/ then is their doing so much the worse/ & to be thought that they feared his doctrine when he was a a live/ and mistrusted their own part/ their consciences testifyenge to them● that he held no nother doctrine then that was true/ saying they then neither spoke nerwrote against him/ ner brought him to any examinac●on. Beside that some merry fellows will think/ that they ought first to have sent to him to wit whether he would have revoked/ yet they had so dispytefully burnt the deed body/ that could not answer for it sealffe/ nor interpret ●his woordies/ how he meant them/ namely the man being of so worshipful and ancient a blood. But here will I make an end desiring the ●eader to look on this thing with indifferent eyys'/ and judge whether I have expounded the words of this Testament as they should seam to signify/ or not/ judge also whether the maker thereof seam not by his work both virtuous and godly▪ which if it so be/ think not that he was the worse because the deed body was burnt to ashes/ but rather learn to know the great desire that hypocryses have to find one craft or other to d●●e ● truth with/ and cause it to be counted for heresy of the simple and unlearned people which are so ignorant that they cannot spy their sotteltye/ it must needs be heresy that toucheth any thing their ra●●en bile they will have it so who so ever say nay only the eternal god must be prayed to night and day to amend them in whose power it only lieth. Who also grant them once earnestly to thirst his true doctrine contained in the sweet and pure fountains of his scriptures and in his paths to direct their wayies, Amen ¶ Here endeth the Exposition of William Tyndall. And followeth John Frithes. ✚ John Frith There is nothing in this world tha● is so firm/ stable or Godly/ but ●hat it may be undermynede/ and frowardly wrested of men/ & spe●yally if they be void of charity As it is evident by William Tracyes Testament and last will that he left/ against the which many men/ and that of long Contynewaunce have blasphemously barked. whetther of a godly zeal/ or of a dazing brain/ let other men judge. But this I dare boldly profess/ that his godly sayings are ungodly handled/ which thing I cannot so justly ascribe unto ignorance/ as unto rancour/ unto the furies I had amost● said/ for if they had conferred all things unto the ru●e of charity/ which envieth not/ which is not puffed up/ which is not stirred to vengeance/ which thinketh none evil: but sufferith all things/ believeth all things/ trustith all things/ and beareth all things/ they would not so hedelye have condemned those things/ which might have been full devoutly expounded/ how be it t●ey have not only atteptyd that thing/ but have proceeded unto such madness/ that they have taken upon the to strive with dead folks/ for it is a most comen jest in every man's mouth that after the maker of this Testament was departed/ and buried/ they took up his body & burned it which thing declared their fury although he felt no fire/ Therefore we humbly require ow●e most redowted prince/ with all his noble●/ and present assembly/ that even as all other things do of right depend of their judgement/ that even so they would by their discrete advise/ cure this disease/ p●deringe all things with a more equal balance/ So shall this enormous fact be looked upon with worthy correction/ and the condition of the comen wealth shallbe more ●●yet/ mark you therefore what things they are/ which they so cruelly condemn. ✚ Master Tracie. In the name of God. Amen. I William Tracie of Todyngton in the cowntie of gloceter esquire/ make my Testament and last will/ as here after followeth. ¶ First/ and before all other things I commit me unto God/ and to his mercy/ trusting with out any doubt or mistrust/ that by his grace and the merits of jesus Christ/ and by the virtue of his passion/ and of his resurrection/ I have and shall have remission of my sins/ and resurrection of body and soul/ according as it is written job. nineteen. I believe that my redeemer liveth/ and that ●n the last day I shall rise out of the earth/ and in my flesh shall see my saviour/ this my hope is laid up in my bosom. Frith IT is marvel but here be somewhat that they improve/ for their mind is so intoxicate that there is nothing but they will note it with a black coal/ & yet all may be established by the testimony of scripture/ for faith is the sure persuasion of our mind of god and his goodness towards us/ And where as is a sure persuasion of the mind/ there can be no doutinge or mistrust/ for he that doubteth is like the flood of the see which is tossed with winds & karried with violence/ and let not that man think that he shall obtain any thing of God ja. i. And therefore/ saint Austyne sayeth/ if I doubt I shallbe no holy seed/ furthermore where as he looketh thorough the grace and merits of Christ to obtain remission of his sins/ surely it is a faithful saying/ and worthy to be commended/ for it is even the same that Peter professed Act. xv. where he saith/ unto him do all the prophets bear witness/ that thorough his name as many as believe in him shall receive remission of their sins/ moreover in that he trustith thorough Christ to have resurrection of body and soul they have no cause to blame him/ for thus doth paul argue/ if christ be risen/ then shall we also rise and if Christ be not risen/ then shall not we rise/ but christ is risen/ for his soul was not left in hell/ therefore shall we also rise (whom Christ shall bring with him) and be immortalle/ both body and soul i. Cor. xv. And therefore he doth both rightwislye and godly deduce his resurrection by Christ's/ by whom the Father hath given us all things/ or else we should not be/ But there are some/ that gather of his words/ that he should recount the soul to be mortal which thing after my judgement is more suttellye gathered then either truly or charitably/ for saying there was never christian man that ever so thought (no not the very pagaynes/ what godly zeal/ or brotherly love was there which caused them so to surmise/ for a good man would not once dream such a thing: but I pray you why should we not say that the soul doth verily rise which thorough Christ rising from the filth of sin/ doth enter with the body into a new conversation of life/ which they shall lead together with out possibility of sinning/ we say also of god (by a certain phrase of scripture) that he ariseth/ when he openythe unto us his power/ and presence: And why may we not say the same thing of the soul which in the mean ceasone seemeth to lie secret/ and than shall express unto us (thorough Christ) her power and presence/ in taking again her natural body/ why should ye then condemn these things/ There is no man that can receive venom by those words/ except he have such a spiderowse nature that he can turn an honey comb into perilous poison. Therefore let us look on the residue. Master Tracie And as touching the wealth of my soul/ the faith that I have taken and rehearsed/ is sufficient (as I suppose) with out any other man's work/ or works/ Frith Hear he only cleaveth to god/ and his mercy/ being surely persuaded that according to the testimony of Peter/ who so ever believeth in him/ thorough his name shall receive remission of sins. Act. xv. Paul also affirmeth/ that who so ever trusteth in him shall not be confounded. Roma. x. And who can deny but this is most true/ when it is understand off that faith which is form with hope and charity/ with the Apostle calleth faith/ that worketh by charity. Galatas .v. Now sith these things may be expounded so puerlye/ forsooth he uttereth his own envy which would otherwise wrest the mind of the maker of this Testament And as touching the addition of this particle with out any other man's work/ or works: it seemeth that he had respect unto the saying of Peter/ which declareth that there is no nother name under heaven given unto men/ in which we should be saved. Act. iiij. Besides that S. Paul committeth the power of sanctifying to Christ only. Hebr. ij. where he saith/ both he that sanctifieth (that is to say Christ) & they that are sanctified (that is to say the faithful) are all of one (that is God) and surely if we laboured to precel each other in love and charity/ we should not condemn this Innocent/ But we should rather measure his words by the rule off charity/ in so much that if a thing at the first sight did appear wicked/ yet should we take it in the best sense/ not judging wickedly of our brother/ but referring that secret judgement unto Christ which cannot be deceived/ and though they be deceived by the pretence of charity/ yet therein they may rejoice/ and therefore they would be loath to condemn the innocent/ but let us pass these things/ and se what followeth. Master Tracie My ground & my belief is/ that there is but one god & one mediator between god & man/ which is jesus christ so that I accept none in heaven nor in earth to be mediator between god and me/ but only jesus christ/ all other to be petycioners in receiving grace but none able to give influence of grace/ and therefore I will bestow no part of my goods for that intent that any man should say or do to help my soul/ for therein I trust only to the promise of Christ/ he that believeth and is baptized shallbe saved/ and he that believeth not shallbe damned. Frith. Why look you so sowerlye good brotherne● why do you not rather give him great thanks? sith he hath opened unto you such a proper distinction by the which you may escape the scolasticalle shares and mazes/ he only deserveth the name of a middeler/ which being God became man to make men gods/ And who can by right be called a middeler between God and man but he that is both god & man/ therefore sith we have such a myddeler/ which in all points hath proved hour infirmity (saving only in sin) which is exalted above the heavens/ and sitteth on the right hand of God/ and hath in all things obtained the next pour unto him/ of whose impery all things depend/ let us come with sure confidence unto the throne of grace. Hebr. iiij. All other he calleth petitioners which receive grace/ but are not able to empress and power thereof into any other man/ for that doth only God distribute with his finger (that is to say/ the spirit of god) thorough christ/ I marvel that you are angry with him that hath done you such a great pleasure/ how be it I do Ascribe this condemnation rather unto the canonystes then unto divines/ For the godly divines would never dote so far as to condemn so proper sayings/ but peradventure this might move their patience/ that he will distribute no portion of his goods/ for that intent that any man should say or do for the weal of his soul/ are you so sore afraid of your market? Be not afraid/ ye have salves ynowghe to souple that sore/ ye know that he is not bound under pain of damnation to distribute his goodis on that fashion/ for them those holy fathers were in shrewd case which contynewinge in long penury/ scant left at their departing a half penny. Thou wilt peradventure say/ that they shall suffer the grievous pains off purgatory/ be it so/ yet may they be quenshid both with less cost and labour/ the pope's pardon is ready at hand/ where both the crime and the pain are remitted at once/ and verily there is such plenty of them in all places/ that I can scantly believe that there liveth any man that is worth an half penny but that he is sure of some pardons in store/ And as for this man he had innumerable. notwithstanding this distribution is not of necessity (for unto him that is dampened it profettyth nothing/ And he that is not dampened is sure of salvation) why are ye so hot against this man/ are not his goods in his own power/ he shall give a reckoning of them unto god/ and not unto you/ here you may see/ of how light judgement you have condemned these things/ now let us ponder the residwe. ✚ Master Tracie. And touching the burying off my body/ it availeth me not what be done thereto/ wherein. S. Austyne in the book de cura agenda pro mortuis/ informing us saith/ that they are rather the solace of them that live/ than wealth or coumforth of them that are departed and therefore I remit it only to the discretion of mine executors. Frith. What hath he here offended which rehearseth nothing but the words of S. Austyne/ if you improve these things than reprove you S. Austyne himself/ Now if you can find the means to allow. S. Austyne and cheritablye to expound his words/ why do you not admit the same fa●●ure unto your brother/ specially saying charity/ requerithe it: besides that/ no man can deny/ but that these things are true/ although S. Austynes authority were of no reputation with you/ for if these things were of so great value before God/ then Christ had evil provided for his martyrs whose bodies are commonly cast out to be consumed with fire/ and wild beasts/ notwithstanding I would be afraid to say that they were any thing the worse for the burning of their bodies or t●●●ynge of it in pieces/ Be therefore charitable towards your brother and ponder his words (which are rather saynt● Austynnes) some what more justly Master Tracie As touching the distribution of my temporal goods/ my purpose is by the grace of god to bestow them/ to be accepted as fruits of faith. So that I do not suppose that my merit shallbe by the good bestowing of them/ but my merit is the faith of jesus Christ only whereby such works be good. Matth. xxv. I was hungry and thou gavest me to eat/ and it followeth/ that ye have done to the least of my brethren ye have done to me &c. And ever we should consider the true sentence/ a good work maketh not a good man/ but a good man maketh a good work/ for faith maketh the man Both good & right wise/ for a rightwise man liveth by faith. Rom. i. And whatsoever springeth not out of faith is sin. Rom. xiv And all my temporal goods that I have not given and delivered/ or not given by writing of my own hand/ bearing the date of this present writing/ I do leave/ and give to Margarete my wife and to Richard my son/ which I make mine executors: witness this mine own hand/ the ten day of October/ in the xxij year of the reign of king Henry the eight Frith. THere is no man doubteth but that faith is the root of the tree/ and the quickening power out of which all good fruits spring therefore it is necessary that this faith be present or else we should look for good works in vain: for without faith it is impossible to please god. Heb. xj. in so much that S. Austyn called those works that are done before faith/ swiffte running out of the way. moreover that our merit cannot properly be asscrybed unto our works doth the evangelist teach us saying/ when ye have done all things that are commanded you/ say we are unprofitable seruauntis/ we have done but our duty. Luke xvij By the which saying he doth in a manner fear us from putting any confidence in our own works: And so is our glorious pride/ and high mind excluded. Then where is our merit shark what S. Austyne saith: The death of the Lord is my merit: I am not with out merit as long as that merciful Lord faylith me not &c. This death of the lord cannot profit me/ except I receive it thorough faith/ and therefore he reckenyth right well that the faith in Christ is all his merit/ I mean the faith which worketh thorough charity/ that is to say faith/ form with hope & charity/ & not that dead historical faith which the devils have and tremble. jaco. two. Furthermore what what S. Austyne judgeth of our merit he expressith in these words: mark the Psalm/ how the proud head will not receive the crown/ when he saith he that redeemed thy life from corruption: which crounythe thee (saith the Psalm) here upon would a man say/ which crowneth thee/ my merit's grant that/ my virtue hath done it/ I have deserved it/ ye is not freely given/ but give kare rather to the pleasure/ for that is but thine own saying/ and every man is a liar/ but hear what God saith/ which crowneth the in compassion and mercy/ of mercy he crowneth thee/ of compassion he crowneth thee/ for thou wast not worthy that he should call thee/ and whom he should justify when he called thee/ And whom he should glorify when he justifieth thee: For the remanauntes are saved by the election which is by grace ● favour. Rom. xi. Now if it be by grace then is it not of works/ for then grace were no grace. Rom. iiij. For unto him that worketh is the reward imputed not of grace but of duty. Rom. iiij. the Apostle saith/ not of grace but of duty/ but he crowneth the in compassion and mercy/ and if thy merits have proceeded/ god saith unto thee/ bolt out thy good merits and thou shalt find that they are my gifts/ this is the righteousness of God/ not meanyng● the righteousness whereby he himself is rightwise but the righteousness wherewith he justifieth them whom he makithe rightwise where before they w●re wicked/ these are Austynes words. finally let not that move you where he addeth/ that a good work maketh not a good man/ but rather a good man maketh the work good/ for there is no man but he is either good or evil/ If he be evil than can he not do good but evil/ for according to Christ's testimony/ a rootten tree bearithe no good fruit. Matth. seven. And again he saith/ how can you say well saying you yourselves are evil. Mat. xii. But if he be good/ he shall also bring forth good fruit at his ceasone/ how be it that fruit maketh not the man good/ for except the man be first good he can not bring forth good fruit/ but the tree is known by the fruit/ And therefore faith as a quickening root must ever go before/ which of wicked maketh us rightwise and good/ which thing our works could never bring to pass/ out of this fountain spring those good works which justify us before men/ that is to say/ declare us to be very rightwise/ for before God we are verily justified by that root of faith/ for he serchithe the heart & therefore this just judge doth inwardly justify or condemn/ giving sentence according to faith/ but men must look for the works/ for their sight can not enter into the heart/ and therefore they first give judgement of works/ and are many times deceived under the cloak of hypocrisy You may see that here is nothing/ but that a good man may expound it well all be it the children of this world (which with their wiles deceive themselves entering so presumptuously into Gods judgement) do seek a doubt where none is/ Go ye therefore and let charity be your guide/ for god is charity/ and although our lawyers heart would break/ yet must you needs judge him a christian man/ which saith nothing but that scripture confyrmythe/ And verily the judgement of this cause came out of ceasons and even ungracyouslye unto our canonists/ for they are clean ignorant off scripture and therefore condemn all things that they read not in their law/ wherefore we renounce their sentence and appeal unto the divines/ which will soon know the voice of their shepherd and gladly admit those things which are allowed by the scripture whereunto they are accustomed. Thus endeth the Testament of M. William Tracie expounded by I. frith.