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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	good_a	tree_n	9,027	5	9.0012	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13862	The testament of master Wylliam Tracie esquier, expounded both by Willism Tindall and Iho[n] Frith. Wherin thou shalt perceyue with what charitie y[e] chaunceler of Worcester burned whan he toke vp the deek carkas and made asshes of hit after hit was buried	Frith, John, 1503-1533.; Tyndale, William, d. 1536.	1535 (1535)	STC 24167; ESTC S114878	16,876	37

date of this present wrytynge I do leaue and gyue to Margarete my wyfe and to Richard my sonne which I make myne executours wytnes this myne awne hande the .x. daye of October in the .xxij. yere of the raygne of kynge Henry the .viij. Frith THere is no man doutyth but that fayth is the roote of the tree and the quyckenynge power owt of which all good frutes sprynge therfore it is necessarye that this faith be present or els we shulde loke for good woorkes in vayne for withoute faith it is impossible to please god Heb. xj in so moche that S. Austyn called those workes that are done before faith swiffte runnynge owt of the waye Morouer that owr merite cannot properlye be asscrybed vnto owr workes doth the Euangeliste teche vs saynge when ye haue done all thinges that ar commaunded yow saye we are vnprofitable seruauntis we haue done but owr deutye Luke .xvij. By the which sayynge he doth in a maner feare vs frome puttyng any confydence in our owne workes And so is owr glorious pryde and hye mynde excluded Then where is owr merite ●harke what S. Austyne sayth The death of the Lorde is my merite I am not with out merite as longe as that mercyfull Lorde faylith me not c̄ This deathe of the lorde cannot proffite me excepte I receyue it thorowe faith and therfore he reckenyth right well that the faith in Christe is all his meryt I meane the faith which worketh thorowe cherite that is to saye fayth formed with hope cherite not that dead historicall faith which the deuyls haue and tremble Iaco. ii Furthermore what what S. Austyne iudgeth of our merite he expressith in these wordes marke the Psalme how the prowde heade will not receyue the croune when he saith he that redemed thy lyffe frome corruption whiche crounythe the sayth the Psalme here vppon wolde a man saye which crouneth the my merites graunte that my vertue hath done it I haue deseruyd it ye is not frelye geuen but geue kare rather to the pleasure for that is but thyne owne sayinge and euery mĀ is a lyer but heare what God sayth which crounyth the in compassion and mercye of mercye he crounith the of compassion he crounyth the for thou wast not worthye that he shulde call the ād whom he shulde iustyfye when he called the And whom he shulde glorifye when he iustifieth the For the remanauntes are sauyd by the election which is by grace ● fauoure Rom. xi Now yf hit be by grace then is hit not of workes for then grace were no grace Rom. iiij For vnto hym that workethe is the rewarde imputed not of grace but of deutye Rom. iiij the Apostle sayth not of grace but of deutye but he crounyth the in compassion and mercye and yf thy merites haue proceded god sayth vnto the boulte out thy good merites and thou shalt fynde that they are my gyftes this is the rightuousnes of God not meanyng● the rightuousnes wherbye he hym selfe is rightwise but the rightuousnes wherwith he iustifyethe them whom he makithe rightwyse wher before they w●re wicked these are Austynes wordes Fynallye lett nott that moue yowe where he addyth that a good worke maketh not a good man but rather a good man makethe the worke good for ther is no man but he is eyther good or euyll If he be euyll then can he not do good but euyll for accordinge to Christes testimonye a rootten tree bearithe no good frute Matth. vij And agayne he saith how cā you saye well seynge you youre selues are euyll Mat. xij But yf he be good he shal also bringe forth good frute at his ceasone how be it that frute makethe not the man good for except the man be firste good he can not bringe forth good frute but the tree is knowen by the frute And therfore faith as a quyckenynge roote must euer go before which of wicked maketh vs rightwyse and good whiche thinge oure workes coulde neuer bringe to passe out of this foūtayne sprynge those good workes which iustifye vs before men that is to saye declare vs to be verye rightwyse for before God we are verely iustifyed by that roote of faith for he serchithe the harte therfore this iuste iudge doth inwardely iustyfye or condempne gyuinge sentence accordinge to faith but men must loke for the workes for their sighte cā not enter into the harte and therfore they first gyue iudgement of workes and are many tymes deceyued vnder the cloke of hipocrisie You maye se that here is nothing but that a good mā maye expoūde it well al be it y e childerne of this worlde w c w t their wiles deceyue thē selues enteringe so presumptuously into Godes iudgmēt do seke a doute where none is Go ye therfore and let charite be yower guyde for god is cherite and thowgh our laweyers harte wold breake yet must you nedes iudge hī a christē mā w c saith nothīg but that scripture confyrmythe And verely the iudgement of this cause came owte of ceasons and euen vngracyouslye vnto our Canonistes for they are clene ignoraunt off scripture and therfore condempne all thinges that they reade not in their lawe wherfore we renounce their sentence and appeale vnto the deuynes which wyll sone knowe the voyce of their sheepherde ād gladlye admitte those thinges which are allowed by the scripture wherunto they are accustomed Thus endethe the Testament of M. Vvilliā Tracie expounded by I. frith

bare oure synnes in his Bodye and by whose stripes we are made hole By whom we haue redempciō thorowe his bloude euen the forgeuenes of oure synnes Colloss i. and Ephes i. And Rom. iiij He was delyuered for oure synnes and rose agayne for oure iustifyenge And concerninge the resurrection it is an article of our faith and proued there sufficientlye and that hit shalbe by the power of Christ is also the open scripture Ihon. vi This is the wyll of my father wich sent me that I lose nothinge of all that he hath geuen me but that I rayse hit vp againe in the last daye and againe I am the resurrec●ion Ihon. xi That thys liue faith is sufficient to iustification with owte addynge to of any more helpe is this wyse proued the promyser is God of whome Paule faith Roma viij Yf God be on oure syde what matter maketh hit who be ageynst vs he is therto all good all mercyfull all true and all myghtye wherfore sufficient to be beleued by his othe more ouer Christ in whom the promes is made hath receaued all power in heuen and in erth Mat. the last He hath also a perpetuall presthode and therfore able perpetually to saue Heb. vij And that ther is but one mediator Christ is Paule i. ad Timoth. ij And by that woorde vnderstonde an attonemaker a peace maker and brynger in to grace and fauoure hauynge full power so to do And that Christ is so is proued at the full Hit is wryten Ihon iij. The Father loueth the sonne and hath geuen all in to his hande And he that beleueth the sonne hath euerlastinge lyfe and he that beleueth not the sonne shall not see lyfe but the wrath of God bydeth apon hym All thinges ar geuen me of my father Luke x. And all who so euer call on the name of the Lorde shalbe saued Actes ij Of his fulnes haue we all receaued Ihon. j. Ther is no nother man geuen to man in whiche we must be saued Actes iiij And againe vnto his name beare all the prophetes record that by his name shall all that beleue in him receaue remission Actes x. In him dwelleth all the fulnes of god bodely Colloss ij All what soeuer my father hath are myne Ihon. xvj Whatsoeuer ye axe in my name that wil I do for you Ihon. xiiij One Lorde one faith one baptyme one God and father of all which is aboue all thorow all and in yow all Ephes iiij Ther is but one whose seruant I am to do his wyll But one that shall paye me my wages ther is but one to whom I am bounde ergo but one that hath power ouer me to damne or saue me I will adde to this Paules Argument Galat. iij. God sware vnto Abraham cccc yere before the lawe was geuen that we shulde be saued by Christ Ergo the law geuen cccc yeres after can not dysanull that couenaunt So dispute I Christ whan he had soffered hys passion and was rysen againe and entred in to his glorye w●s sufficient for his apostles withoute any other meane or helpe ergo the holynes of no sainct sence hath dimynisshed owght of that his power But that he is as full sufficient now for the promes is as deaply made to vs as them Moreouer the treasure of his mercye was layde vp in Christ for all that shulde beleue yer the worlde was made ergo nothinge that hath happened sence hath chawnged the purpose of the in vnuariable god Moreouer to exclude the blynde imagination falslye called faith of them that geue them sealues to vice with owt resistence affirminge that they haue no power to do otherwyse but that God hath so made them and therfore must saue them they not entendinge or purposynge to mende their lyuynge but synnynge with hole consent and full lust he declareth what faith he meaneth .ij. maner of wayse First by that he saith who so euer beleueth and is baptized shalbe saued By which wordis he declareth euydently that he meanith that faith that is in the promes made apō the apoyntment betwene god and vs that we shulde keape his lawe to the vttermost of our power that is he that beleueth in Christ for the remission of synne and is baptized to do the wyll of Christ and to kepe his lawe of loue and to mortifie the fleshe that man shalbe saued and so is the imaginacion of thise swyne that wylnot leaue wallowynge thez sealues in euery myre and podell cleane excluded for God neuer made promes but apon an appoyntment or couenaūt vnder which who so euer wyll not come can be no partaker of the promes True faith in Christ geueth power to loue the lawe of god for it is written Ihō the first he gaue them power to be the sonnes of god in that thei beleue in his name Now to be y ● sonne of God is to loue rightwisnes and hate vnrightwisnes and so to be lyke thy father Hast thou than no power to loue the lawe so hast thou no faith in Christis bloude And Rom. iij. we set vp or maynteyne the lawe thorowe faith why so ▪ for the preachynge of faith ministreth the spirite Galat. iij. .ij. Corinth iij. and the spirite loweseth the bandes of Sathan and geuethe power to loue the lawe and also to do hit For saith Paule Rom. viij yf the spirite of hī that reased vp Iesus dwell in yow then will he that reased vp Iesus quycken your mortall bodies by the meanes of his spirite dwellinge in yow A well wilt thou saye yf I must professe the lawe and woorke ergo faith alone saueth me not Be not deceaued with sophistrie but withdrawe thyne eares from wordes and cōsyder the thinge in thyne hert Faith iustifieth the that is bryngeth remission of all synnes and seattethe the in the state of grace before all workes and getteth the power to worke yer thou coudest woorke but yf thow wilt not go backe agayne but continewe in grace and come to that saluacion and gloriouse resurrection of Christ thow muste woorke and ioyne woorkis to thy faith in wyll and dede to if thou haue tyme and leasure and as oft as thow fallest set the on thy faith agayne withowt he ●lpe of woorkes And all thowghe when thou art reconcyled and restored to grace woorkes be required yet is not that reconsilynge and grace the benefite of the workes that folow but cleane contrarye that forgeuenes of thy synnes and restoringe to fauour deserue the workes that folow Thowgh when the kyng after that sentence of deeth is geuen apon a murtherar hath pardoned hym at the request of some of his frendes woorkes be required of him that he henceforth kepe the kynges lawes yf he wyll continewe in his graces fauour in which he now standeth yet y ● benefyte of his lyfe procedeth not of the deseruinge of the woorkes that folowe but of the kynges goodnes and fauoure of his frendes ye and that benyfyte and gyft of his