The aunswer of Iohn Gough preacher, to Maister Fecknams obiections against his sermon, lately preached in the Tower of London. 15. Ianurie. 1570.

❧ The aunswer of Iohn Gough Preacher, to M. Fecknams Obiections.

I Haue M. Fecknam, red your ca∣uelyng Obiections, to certayne poyntes of religion, by me tou∣ched and taught, in my Sermon in the Tower of London, in your presence, with others. Wherin, as you haue corrupt∣ly wrested the Scriptures in your Asserti∣ons, to the maintenaunce of your heresies: So haue you also with like subteltie, wre∣sted my wordes, of purpose leauing out such my reasons or arguments, as vtterly made against you, and reciting them maymedly, you will séeme to triumphe, before you haue obtayned the victorie. And although the ar∣ticles (M Fecknam) which you haue taken vpon you to inuey against, and as it were piked out from the rest of my Sermon, be already so sufficiently and learnedly answe∣red by such, as I vnfainedly acknowledge, my selfe not worthy (in respect of vertue and learning) to carrye their bookes after them: Whereby you myghte bee well remoued from these your heresies, if you would rede them, and in reading geue place to the truth, which you onely ought to séeke,

and not your own estimation: Yet, least you should thinke I were not able to defend my doctrine, which you séeme so to impugne, with Doctor vpon Doctor, and with certain wrested scriptures, preposterously vnder∣standed: I shall God willing, with so few wordes as I may, and as my litle leysure from waightier studies shall permit and suf∣fer me, aunswer the same. Wishing that God in his mercies, will so open your vn∣derstanding, that with humblenes of hart you may simply séeke IESVS CHRIST and the profit of his Church. Amen.

¶M. Fecknams first Article. 1 That it is not impossible to keepe God hys com∣maundement.

Which I did affirme to be impossible. Your scriptures you alledge, are these that follow: whereof the first is Christ in Mat∣thew. 11. where he saith: Tollite iugum meū super vos. &c. Take vp my yoke vpō you. &c. Wherin you triumphe ouer my poore lump of leade at your pleasure. But if you weyed the text, with a litle more déeper considera∣tion,

you should sée, that you are fowly decei∣ued. For in that Christ calleth it Iugum me∣um, my yoke, he maketh a differēce betwene his doctrine and the law, and that in respect of the straightnes of the law, and of the easi∣nes of his doctrine, and of that he requireth of his Children and Scholers. But howe heauy a lumpe the law is, S. Peter describeth in the .15. of the Actes, thus: Nunc ergo quid tentatis Deum, vt imponatur iugum super ceruices discipulorum, {quod} ne{que} patres nostri, ne{que} nos portare potuimus. That is: Now therefore why tempt ye God, to put on the Disciples neckes the yoke, which neither our fathers nor we were able to beare. Pe∣ter telleth vs here that the law, which he here calleth Iugum, a yoke, is impossible to be borne, and teacheth vs where we shall séeke to be eased, in these wordes which im∣mediately follow: vz. Sed per gratiam do∣mini nostri Iesu Christi, credimus nos saluos futuros, quemadmodum & illi. i. But we beleue that through the grace of the Lord Iesus Christ, we shall be saued, as well as they. Therefore in Christ the law is ful∣filled, Ephes. 2. and we are at peace with God through Christ, Rom. 5. Christ his yoke is easie. For wherto tendeth els his words a little before, where he saith: Et ego refo∣cillabo

vos, and I will refresh you? Not that we should be idle, but seing our infirmities, we should acknowledge the same, and ac∣cording to Christes councell Luke. 7. say Ser∣ui inutiles sumus, we are vnprofitable Ser∣uauntes. And that thys yoke is eased in Christ, S. Paul teacheth vs, Roma. 8. say∣ing: Etenim quod lex prestare non pote∣rat, ea parte qua imbecillis erat per carnem, hoc Deus, proprio filio misso sub specie carnis, peccato obnixie praestitit. i. For what the law could not do by reason of the weakenes of the flesh, that God performed in sending his Sonne in the similitude of sinfull flesh. By which wordes you sée, the impossibilitie in vs, and the ease by Christ. For what néede the perfection of our works by him, if possibilitie remayned in vs? But S. Paul telleth vs an other tale, Galath. 3. Thus: Etenim si data fuisset lex, que possit viuificare, vere ex lege esset iustitia, sed con∣clusit scriptura omnia sub peccatum. &c. i. For if there had bene a law geuen, which could haue geuen life, then no doubt righte∣ousnes should haue come by the law: but the scripture concluded all vnder sinne. &c. Reade the place. Thus (M. Eecknam) you sée your wrested place righted, and my leady lumpe remaineth heauy still.

Wher you alledge S. Iohn. 1. Epist. 5. Quod mandata eius grauia non sunt, that his com∣maundements are not greuous: and ther∣vpon will infer, that if they be not Grauia, greuous, then they are farre from myne so heauy a lumpe. And here you are likewyse deceiued, in vnderstanding by Mandata, his commaundementes, the absolute accom∣plishment of the law, of our selues. For the law is here of S. Iohn sayd, not to be heauy, in this respect, that the cursse of the law is by Christ remoued, and our imperfection performed by him, as afore Rom. 8. and the spirit of God working in the hartes of hys Chyldren, a déepe consideration of Gods mercy in Christ towardes them, worketh in them also, an vnfained loue to God, and of loue desire (through his spirite) to please God: knowing assuredly, that though the perfection herein be not such as Gods iu∣stice doth require, yet God for Christes sake will accept the same as perfected, Ephes. 2. And in this respect they are by S. Iohn here, called Non grauia, not greuous: Not be∣cause we absolutely performe them: but be∣cause they are perfected in Christ per fidem, through fayth.

Now to your third alledged scripture out of the Rom 2. 2. thus: Non enim qui audiunt

legem, iusti sunt apud Deum, sed qui legem factis exprimunt, iusti habebuntur. 1. For in the sight of God they are not righteous which heare the law, but the doers of the law shall be iustified. Whereupon you ar∣gue thus: If they do the law, then it may be done, then it is possible. &c. So followeth your consequence, Ergo the law is not im∣possible to be kept. If you consider wel this text, with the circumstances, you shall wel perceiue, that S. Paul meaneth nothing les hereby, then that a man may absolutely ful∣fill the law, and thereby be iustified. For first the Apostle goeth about to refell the foo∣lishnes of the Iewes, which supposed that the hearing and vnderstanding of the law, was sufficient to the accomplishing of the same, although they in no part fulfilled it, which S. Paul here confuteth. As though he wold say vnto them: You brag that you are iu∣stified by the lawe, when in no part you do fulfill the law, but bragging of a litle su∣perficiall vnderstandyng of the law, per∣swade your selues strayght, that you do fulfill the law, as though the accomplish∣ing of the law, consisted in knowledge and vnderstanding, and not in fulfilling: But herein you are deceiued, for not the hearers, but the doers of the law are iustified. And

because none fully accomplisheth the law so absolutely as Gods iustice requireth, ther∣fore our iustification commeth not by the law (whereof the Iewes bragged) Rom. 10. And therefore in the same chapter the Apo∣postle concludeth thus: Nam perfectio legis Christus, ad iustificationem, omni credenti. i. For Christ is the fulfilling of the law, to iustifie all that beleue.

And lastly for your example alledged out of Luke. i. Erant ambo iusti coram Deo, in∣cedentes in omnibus mandatis & iustificati∣onibus Domini irreprehensibiles. i. They were both righteous before God, and wal∣ked in all the lawes and ordinaunces of the Lord without reproofe: These wordes (M. Fecknam) are not to be vnderstanded, as though Zacharie and Elizabeth, absolutely fulfilled the law, for then they had no néede of Christ, and Christ had not said truly then in the .17. of S. Luke. Dicite, serui inutiles su∣mus. &c. i. Say ye, we are vnprofitable ser∣uauntes. &c. But therefore they are sayd to be iust, because God in Christ imputed not vnto them, their sinne, for they were not without their faultes. And Dauid is true, who sayth: Psal. 14. Omnes declinauerunt, & simul inutiles facti sunt, non est qui faciat bonum, non est vs{que} ad vnum. i. They are

all gone out of the way, they are all toge∣ther become abhominable, there is none that doth good, no not one. And in thys number I am sure, are also comprehended both Zacharie and Elizabeth. And the same Prophet in the .142. Psalme hath thus: Non intres in iudicium cum seruo tuo Domine, quia non iustificabitur in conspectu tuo om∣nis viuens. i. Enter not into iudgement with thy seruaunt O Lord, for no man lyuing shall be iustified in thy sight. And it is to be supposed, that in these wordes, the Pro∣phet ment not onely such as lyued in hys time, but also in times, both past, then pre∣sent, and to come. But now let vs sée, what the Fathers say to this matter. And first S. Ambrose hath thus.

Ambros. ad Gal. 3. Et lex habuit iustitiam, sed ad presens, non quia iustificaret apud Deum. Remittere enim peccata non potu∣it, vt de peccatoribus faceret iustos, sed ad hoc data est, vt terrori esset, prouocās homi∣nes, ad bonam vitam, irreuerentes puniens. Ideo{que} nō est data lex, que possit viuificare, sed condemnare. The same in English.

And the law had righteousnes but for a tyme▪ Not because it could iustifie before the Lord: For it could not so forgeue sinnes, that of Sinners it could make them iust. But to this end it was ge∣uen, that it might be a terror, prouoking men vnto

good life, punishing the disobedient or vnreuerent persons. Therefore is not a law geuen which can geue lyfe, but condemne.

Also S. Augustine saith: Dominus iustam legem, iniustis hominibus dedit, ad demon∣stranda peccata eorum, non auferanda. Non enim aufert peccatum. nisi gratia fidei. &c. i.

The Lord hath geuen a iust law, to vniust men, to make manifest their sinnes, and not to take them away. For it taketh not away sinnes, but by grace of fayth. &c.

The said S. August. de spiritu & lit. ca. 19. saith: Lex ergo data est, vt gratia quereretur, gratia data est, vt lex impleretur. That is.

The law therefore was geuen, that grace might be sought. Grace was geuen, that the law might be fulfilled. And who is this Gratia, grace, M. Eecknam, but Christ?

Againe the said Augustine, writing vpon the .118. Psalme, saith: Noli ergo superbire, noli de tuo, que nulla est virtute presumere, & intelliges, quare sit a bono Deo, bona lex data, que tamen viuificare non possit. Ad hoc enim data est, vt te de magno paruulum faceret, vt te ad faciendam legem, vires de tuo non habere monstraret, ac sic inops in∣dignus, & egenus, ad gratiam confugeres & clamares: Miserere mei Domine, quoniam infirmus sum. That is.

Be not therefore proude, do not presume of thine own power, which in deede is none, and thou

shalt vnderstand wherefore a good lawe was ge∣uen by a good God, which neuerthelesse cannot geue life. For to this purpose was it geuen, that of great it might make thee little, that it myght shew vnto thee that thou haste no strength of thy selfe to do the law. And so being needy, vnworthy and poore, mightest flee vnto grace and cry: Haue mercy on me O God, for I am weake.

S. Bernard also in Epist. omniū sanct. ser. j. saith: Beati qui esuriūt, & sitiunt iustitiam, quoniam ipsi saturabuntur. Sed quid potest esse omnis iustitia nostra coram Deo? Nōne iuxta prophetam, velut pannus menstruate reputabitur, & si districte iudicetur, iniusta inuenietur, omnis iustitia nostra, & minus habens? Quid ergo de peccatis erit, quando ne ipsa quidem pro se poterit respondere iustitia? propterea obnixe, cum Propheta clamantes: Non intres in iudicium. &c. Tota humilitate, ad misericordiā recurramus, que sola potest saluare animas nostras. That is.

Blessed are they that hunger and thirst for righ∣teousnes, for they shall be satisfied. But what can all our righteousnes be before God? Shall it not, according to the saying of the Prophet, be counted as a most filthie and defiled cloth? And if all our righteousnes be straightly iudged, it shall be found vniust, and hauing lesse force. What ther∣fore shall become of our sinnes, where as not euen our righteousnes it selfe, shall be able to aunswer for it selfe? Therefore, with all our might, crying out with the Prophet as lowd as we can: Enter not into iudgement. &c. with all humblenes let vs

runne to the throne of mercy, whych onely is able to saue our soules.

I wyll therefore conclude with S. Augu∣stine thus: Quoniam ab ipso, & per ipsum, & in ipso, sunt omnia, Ergo non ei aliquid dedimus, & tenemus debitorem. Vnde de∣bitorem? Quia promissor est. Non dicimus Deo: Domine, redde {quod} accepisti, sed redde quod promisisti. That is.

Because from him, and by him, and in hym, are althinges: Therefore wee haue not geuen any thing vnto him, & hold him as a debtor. Whence is he our debtor? Euen because he hath promised. We say not vnto God: Lord, geue agayne that y^e hast receiued; but geue vnto vs y^t thou hast promised.

The law therefore can not absolutely of vs be obserued, because God doth not one∣ly require of vs an outward obseruing of the same, but also an inward. For not one∣ly he is giltie of whoredome that committeth the act, but he also that lusteth after an o∣ther mans wife. Math. 5. He is not onely a murtherer that killeth a man: but he also that hateth his brother in his hart. 1. Iohn. 3. But who can say he lusteth not. &c? Finde him, and I will graunt, the law is not im∣possible to be kept of vs.

¶M. Fecknams second article.

2 That the Angels & Sain¦tes of heauen may heare our prayers, and there∣fore to be praied vnto.

For the confirmation hereof you alledge these Scriptures. vz. Luke. 15. Ita dico vo∣bis, gaudium erit coram Angelis Dei super vno peccatore resipiscente. &c. i. I say vnto you, that likewyse there shall be ioye in the presence of the Angels of God ouer one syn∣ner that repenteth. For the Angels in hea∣uen doe know that synners repent here in earth, and therefore doe reioyce: For they reioyce not, but because they knowe, and therefore we ought to pray to them. But though Christ saith, that they know, that sin∣ners do repent, yet he sayth not: therefore let sinners pray to Angels. S. Iohn telleth vs an other lesson, Reuela. 22. when hee was about to woorship the Angell, the same An∣gell saith: Vide ne feceris, conseruus enim tuus sum. &c. i. Se thou doe it not, for I am thy fellowe seruaunt. &c. and so concludeth, Deum adora, worship God.

And your second scripture, which you al∣ledge

out of Toby. 12. where the Angel saith: Quando orabas cum lachrimis. &c. When thou didst pray with teares. &c. Ego obtuli o∣rationem tuam domino, I offered thy pray∣ers vnto the Lord: He saith not, when thou praiedst to me, I did this and that. Neither can you proue, that either Tobias, or any o∣ther before Christ, praied vnto any of the fa∣thers or Prophetes that died before them. But all their praiers were alwaies, and at all times directed onely vnto God. And as for the new Testament, ye are vtterly voyd either of scripture, or example. And therfore your place alledged, serueth to no purpose▪ to proue the inuocation of Saintes.

Your places also alledged out of the 2. Reg. 6. of Elias, and of Peter in the Actes. 5. they then liuing in this world, maketh no∣thing to the purpose, to proue that we should pray to them being dead. Truly I muche maruayle of thys your waywarde blynd∣nes herein.

And as concerning my interpretation of Esays wordes in his .63. Chap. I sée no more iust cause, why I should more beleue Ierom herein, then you: as though Ierome neuer erred. But if you looke vnto the circum∣stance of the text, it will tel you, that my in∣terpretation goeth more nere the mynde of

the Prophet, then Ieroms. As though the Prophet would say thus or the like: When I consider my vnworthynes, it driueth me into an abashment, so that I dare not ap∣proch to thy Maiestie, and yet on the other side, if I shoulde praye to anye other, I should praye in vayne, because they heare me not. For euen Abraham him selfe kno∣weth vs not, nor Israel is not acquaynted with vs: It is therefore thou O Lord that must onely heare and helpe vs, for thou art onely our father and redemer.

And trow you, that though Origen called vpon Iob, S. Ciprian vpon the Martyrs, S. Ierom vpon Paul. &c. (as you alledge) that we thinke it well done of them, and also of vs to be followed? Nay (M. Fecknam) we must follow them, as S. Paul willeth vs to follow him, when he sayd. 1. Cor. 11. Imitatores mei estote, sicut & ego Christi. Follow me, as I do Christ. And so farre as the Fathers, ey∣ther in doctrine, religion, or conuersation fo∣low Christ, that is to say, so long as their do∣inges and doctrine do agrée with the sacred scriptures, we will & do, both receiue them, beleue them, follow them, and thanke God for them. But if they stray from the sincere rules thereof, we will leaue them: vnlesse you can shewe vs a better warrant for the

same, then I sée come from you yet.

S. Paul sayth 1. Tim. 2, Vnus enim Deus, v∣nus etiam conciliator, Dei & hominum, ho∣mo Christus Iesus. i. There is one God, and one Mediatour betwene God and man, the man Iesus Christ. And 1. Iohn. 2. Filioli mei, haec scribo vobis, Me lyttle Children, these thynges I wryte vnto you. &c. Aduocatum habemus apud patrem, nempe Iesum Chri∣stum iustum. i. We haue an aduocate wyth the father, euen Iesus Christ the iust, Ioh. 14. Christ saith: Ego sum via, veritas, et vita, ne∣mo venit ad patrem, nisi per me. i. I am the way, the truth and the life, no man commeth to the father, but by me. And Iohn. 16. Que∣cun{que} petieritis patrem nomine meo, dabit vobis. Whatsoeuer ye shall aske the father in my name, he shall or wyl geue it you. And why we ought so to do, our Mayster Christ rendreth a reason before. Iohn. 14. Si quic∣quid petieritis nomine meo, hoc faciā, vt glo∣rificetur pater per filium. i. If ye shall aske a∣ny thing in my name, I wil do it, that the fa∣ther may be glorified by the sonne.

Here you see (M. Fecknam) that S. Paul and S. Iohn sayth, that Christ is onelye our Mediatour. And Christ him selfe telleth vs, that he onely is the waye to God, and that we haue no accesse to God, but onely hy him.

And also you sée, hee promiseth helpe, if our prayers be made to God the Father in hys name, and also that thereby God is glorified. And therefore of necessitie it must followe, that as God is glorified, when we praye to Christ, as to our Mediatour: so it must also of necessitie followe, that hee is dishonored, when wee of our owne heades appoynt to our selues of Creatures, sundry and seuerall Mediatours. And therefore we may not in any wyse impart his honor to any creature: for if we do, we shall heare God crye out a∣gaynst vs, by the Prophet Esay. 42. Ego do∣minus, hoc est nomen meum, & gloriā me∣am alteri non dabo. &c. i. I am the Lord, and that is my name, and I wil not geue my glo∣rie to an other. &c.

By these scriptures therefore I am mani∣festly taught, that onely Iesus Christ is our Mediatour, and therefore no creature ought to be inuocated, or prayed to. &c. Now let vs see what the Fathers say to this matter.

S. Augustine in his booke De spū & anima ca. 29. saith thus: Ibi siquidē sunt spiritus de functorū, vbi nō vident, ne{que} audiunt, que agū¦tur, aut eueniunt in ista vita hominibus. i.

In such a place doubtles, are the Spirites of those that are departed, where they see not, neyther do they heare, what thinges are done, and what do chaunce to men in this life.

Epiphanius in his booke Contra Heres. lib. 3. To. 2. Heres. 29. saith thus: Sed ne{que} Helias adoradus est, etiam si in viuis sit, ne{que} Iohan∣nes adorandus, quanquam {per} preces suas pro prias Dormicionem suam admirandam, ef∣fecerit, imo potius, ex Deo gratiam accepe∣rit. Sed ne{que} Thecla, ne{que} quisquam Sanctus adoratur. Non enim dominabitur nobis an∣tiquus error, vt relinquamus viuentem, & a∣doremus ea, quae ab ipso facta sunt. Colue∣runt enim & adorauerunt creaturam preter Creatorem, & stulti facti sunt, Si enim an∣gelos adorari non vult, quanto magis eam, que genita est ab Anna, que ex Ioachim do∣nata Annae que {per} preces, & omnem diligen∣tiam, secundum promissionem patri ac ma∣tri data est? nō tamen aliter genita est, preter hominum naturā, sed sicut omnes ex semi∣ne viri, & vtero mulieris. That is.

But neyther Helias is to be woorshipped, al∣though he bee yet aliue: Nor yet is Iohn to bee worshipped, although by his own praiers he made his slepe wonderful. Nay rather he receiued grace from God. But neither Thecla nor any Saint is worshipped. For that old errour shall not rule in vs, that we should forsake the liuing God, & wor∣ship those things that were made by him. For they haue honored and worshipped the creature besides the Creator, and they were made fooles. For if he wil not haue the Angels to be worshipped, how much more y^t which was borne of Anna, which by Ioachim being geuen to Anna, which by prayers

and all diligence was geuen according to promis, to the father and mother? Notwithstanding was not borne otherwise besides the nature of men, but like as al men, of the sede of the man, & the wombe of the woman.

S. August. again, in lib. de vera Relig. ca. 55 saith: Non sit nobis religio, humanorum o∣perum cultus, meliores sunt enim ipsi artifi∣ces, qui talia fabricātur, quos tamen colere nō debemus. Non sit nobis religio. Cultus besti∣arum, meliores sunt enim extremi homines quos tamen colere non debemus. Non sit no∣bis religio, cultus hominum mortuorū, quia si pie vixerint, non sic habentur, vt tales que rant honores, sed illum a nobis coli volunt, quo illuminante letantur. &c. That is.

Let vs not count it religion, to woorship the workes of mens handes. For the craftes masters themselues which make such thinges, are better, whom notwithstanding we ought not to worship. Let vs not make it religion to worship brute bea∣stes, for the basest sort of men that be, be better thē they, whō notwithstanding we ought not to wor∣ship. Let vs not make it religion to worship dead men: because if they haue liued godlyly, they ar not counted, that they seeke suche honours, but they would haue him to be worshipped of vs, who al∣lumining them, do reioyce. &c.

The same August. agayne in hys booke Contra Faust. lib. 20. ca. 21. saith thus: Ipsi e∣nim Sancti, vel homines aut angeli exhiberi sibi nolunt, {quod} vni Deo debori volunt. Ap∣paruit

hoc in Paulo & Barnaba, cum com∣moto miraculis, que per eos facta sunt, Li∣caonij tanquam dijs immolare voluerunt. Conscissis enim vestimentis suis, confitētes & persuadētes se deos non esse, ista sibi fieri vetuerunt. Apparuit & in Angelis sicut in Apocalipsi legimus, angelum se adorari {pro}∣hibentem, ac dicentem adoratori suo: Con∣seruus tuus sum, & fratrum tuorum. i.

For the very Saints them selues, whether they be dead men or Angels, will not haue honour ge∣uen vnto them, which they would haue onely due to God. This appeared in Paul and Barnabas, when the men of Licaonia, astonied at their mira∣cles, wold haue done sacrifice vnto thē, as if they had bene Gods. For they, renting their garmēts, confessing and perswading them, that they wer not Gods, forbad such thinges to be done vnto them. This appeared also in the Angels, as we reade in the Apocalips. The Angell forbidding him selfe to be worshipped, and saying to him that worship∣ped him: I am the fellow seruaunt of thee, and thy brethren.

Also Ciril in his. 6. booke Contra Iulia. saith thus: At sanctos Martyres, ne{que} deos esse di∣cimus, ne{que} adorare consueuimus. Laudamus autem eos, potius summis honoribus, {que} pro veritate strenue certarūt & fidei cinceritatē seruarunt, ita vt et suam animam contemp∣serint, et mortis terroribus valedicentes, pre ualuerunt in summis periculis, tante{quod} fue∣rint fortitudinis quasi statuas fibi, sue vite

excitaturi. &c. That is to say.

As for the holy Martyrs, wee neither say that they are Gods, neither haue bene accustomed to worship them. But we prayse them rather wyth great honour, because they haue valiantly striuen, for the truth, and haue mayntayned the sinceritye of faith, in so much as they haue despised their own life: and not regarding the terrors of death, haue preuailed in very great daungers, and were of so great strength, as though they would rayse vp y∣mages to them selues of their own lyfe. &c.

Agayne S. August. in his. 8. booke De Ciui∣tate Dei cap. 27. saith: Quis autem audiuit ali∣quando, fidelium stantem sacerdotem, ad al∣tare, etiam super sanctum corpus Martyris ad Dei honorem cultum{que} constructum, di∣cere in precibus: Offero tibi sacrificium Pe∣tre, aut Paule, vel Cipriane? &c. That is.

But which of the faithful hath heard the Priest at the aultar, yea vpon the holy body of the Mar∣tyr, made forth honor and worship of God, saye at any time in his prayers: I offer a sacrifice to thee O Peter, or Paule, or Cyprian: &c.

These also (M. Fecknam) approueth my assertion true, that the Saints are not to be prayed to, and likewyse vtterlye condemne your heresy, which maintaineth y^e cōtrary

¶ M. Fecknams third article. 3 That fayth onelye doth not iustifie.

And for this Article which you thus af∣firme, you expound the place alledged by me out of S. Paul Rom. 2. Arbitremur iustificari hominem sine operibus legis. We suppose a man to be iustified without the woorkes of the law, after this sort: You say that I in∣ferred hereupon, that workes do in no ma∣ner of wise iustifie vs, which is vtterly false. For my woordes were, that hereby S. Paul did teach vs, that wee were not iustified by workes: Your addition (in no maner of wise) I spake not. For I know M. Fecknam, that there is two maner of iustifications vnder∣stāded in the scriptures, the one before God, the other before men. Of iustification before God, it is truly said by S. Paul Rom. 4. Cre∣didit autem Abraham Deo, & imputatum est ei ad iustitiam. Abraham beleued God, & it was imputed vnto him vnto righteousnes And of sustification before mē, S. Iames spea∣keth in the. 2. Chap. of his Epistle thus: A∣braham pater noster, nōne ex factis iustifi∣catus est, cum obtulisset filium suum super-altare? &c. i. Was not our father Abraham iustified through workes, when he had offe∣red his sonne vpon the aulter? &c. And that he so ment, appeareth by his very woordes which follow within few lines after, thus: Credidit autem Abraham Deo, et imputatū

est illi ad iustitiā, & amicus Dei vocatus est. Abraham beleued God, and it was reputed vnto him for righteousnes, and he was cal∣led the friend of God.

Thus we sée S. Paul and S. Iames reconci∣led, and both teach iustification by faith, in the sight of God. For it is necessarye, that because faith is an inuisible thing, and cānot rightly be iudged of men, for that a mā may brag before men, and say, that he hath faith, when he is vtterly voide therof. And there∣fore of necessitie workes be required, to fol∣low the iustifieng faith, as the shadow the body, that the faith which is onely knowen vnto God, may by the godly conuersation of the iustified man appeare, and be made ma∣nifest to men also. And therfore S. Paul, af∣ter he hath proued our iustification by faith, without the workes of the law (from the .3. Chap. of the Epistle to the Rom. vnto the .8. of the same) then he there concludeth thus: Nulla igitur nunc condemnatio his, qui in∣siti sunt in Christo Iesu, qui non iuxta carnē versantur, sed iuxta spiritum. i. There is nowe therefore no condemnation to them which are graffed in Christ Iesu, which walke not after the flesh, but after the spirit. And when the same Apostle hath in most plaine wordes thus proued our iustification

by faith without workes. Ephes. 2. Gratia e∣nim seruati estis {per} fidem, id{que} non ex vobis, Dei donum est, nō ex operibus, ne quis glo∣rietur. i. For ye be saued through fayth, and that not of your selues, it is the gift of God, and not of workes, least any man should re∣ioyce: Hee immediatelye addeth thys. Nam ipsius sumus opus, cōditi in Christo Iesu ad opera bona, que preparauit deus, vt in eis am∣bularemus. i. For we are his workmanship, created in Christ Iesu, vnto good woorkes, which God hath prepared, that we shoulde walke in them.

And where as you (M. Fecknam) make great wonder at our subteltie, or rather sensible absurditie of thys our opinion, of iustifieng by fayth onely: you fall into these questions, whether we meane faith without penaunce (as you terme it) I suppose you meane repentance, or faith w^tout Baptisme, or faith without hope, or faith w^tout feare, or faith without charitie. As though, when we teach that we be iustified by faith onely, that we speake of an opinion of fayth onely, or of a dead or imagined fayth. No, no M. Feck∣nam, you wilfully wrest our meaning here∣in. And (to say the truth) I may much bet∣ter herein wōder at your peuish ouerthwart vnderstandyng of vs, then you maruell at

our subtile opinion, or sensible absurdity. For when we speake of iustification by faith one∣ly, we vnderstand not as you fondly imagine a dead or imagined faith, but such a fayth as can no more be w^tout repentance, hope, filial feare, charitie. &c. the the sunne can be w^tout his brightnes, or the fire without his heate.

Neither do we speake herein of works be∣fore faith, but euen of woorkes after fayth. For we know S. Paules Maxime Roma. 14. Quicquid non est ex fide, peccatū est, what soeuer is not of fayth, is sinne. And Hebr. 11. Atqui sine fide fieri non potest, vt quis illi placeat. 1. But without faith, it is impossible that any man can please him. Our vnder∣stāding is not so grosse, as to mean of works before faith, though you lust so to cauel here∣in with vs. For after a true faith is concey∣ued by the holy Ghost, in the hart of a good Christian, he worketh not of hope of merite, but of loue, not to be iustified thereby, but be∣cause he is so commaunded by his Sauiour. Iohn. 14. Si diligitis me, precepta mea seruate If ye loue me, kéepe my commaundements. For a true faith is not idle, but woorketh of loue. &c. Gala. 5. Nā in Christo Iesu, ne{que} cir∣cumcisno quicquam valet, ne{que} preputium, sed fides per dilectionem operans. i. For in Christ Iesu, neither circumcision any thing

auayleth, neither vncircumcision, but fayth that worketh through loue. Not that therby we séeke iustification, but therby our consci∣ences be ascertained of our assured faith and iustification by Christ.

And as for your fond exposition of y^e words of the Prophet Esay. 64. Et facti sumus, vt immundus omnes nos, & quasi pānus men∣struatae vniuerse iustitia nostra. &c. And we are all become vncleane, and all our righte∣ousnes as a cloth defiled with filthy blood. &c Where you say, that the Prophet ther spea∣keth of the works of the Gentils, and of the vnfaithfull onely, and not of the workes of the vnbeleuing man: truly I do much mar∣uell at your violēt wresting of the text, ra∣ther to your peculiar fence, then to the na∣tural minde of the Prophet. For I pray you, when he spake those wordes, was the Pro∣phet himself either an Heathen, or an vnbe∣leuing Iew? I am sure you will say he was neither of them, & yet he saith omnes nos, all we, & taketh him selfe in the number: & yet I am perswaded his faith was as perfect, & perfecter, then euer was the best of the Pa∣pists, take euen the holiest of them. I pray you therfore M. Fecknam, leaue your wilful wresting of the scriptures, to deceiue simple soules w^tal, & geue place to the truth in time.

That we be iustified by faith onely, is ma∣nifest by the scripture. Iohn. 17. Hec est autē vita aeterna, vt cognoscant te solum deum ve∣rum, & quem misisti Iesum Christum. And this is eternal life, that they may know thée the onely true God, and Iesus Christ whom thou hast sent. And agayne. Iohn. 5. Amen, amen dico vobis, qui sermonem meum au∣dit, et credit ei qui misit me, habet vitā aeter∣nam, et in condemnationem non veniet, sed transiuit a morte in vitam. i. Uerely, verely, I say vnto you, he that heareth my word, & beleueth in him that sent me, hath eternall life, and shall not come into condemnation, but is escaped from death vnto life. Againe, Rom. 3. Iustificantur autem gratis, per illius gratiam, per redemptionē, que est in Chri∣sto Iesu. i. And they ar iustified fréely by his grace, by the redemption which is in Christ Iesu. And S. Iohn. 1. Epist. 5. Et haec est victo¦ria que vicit mundū, fides nostra. i. And this is the victorie that ouercommeth the world, euen our faith. I pray you M. Fecknam, is not Gratis, fréely, as good as Sola fide by one∣ly faith? And that Sola fides onely faith doth iustifie, euen your own Fathers, of whō you brag so much, teach in most plaine wordes.

For to begyn with Origen first, in his .13. booke ad Ro. hath these woordes: Quis au∣tem

vel super iustitia sua gloriabitur, cū au∣diat Deum, {per} prophetam dicentē: Quia om∣nis iustitia vestra, sicut pānus mulieris mē∣struatae? Sola igitur iusta gloriatio est in fide crucis Christi, que excludit omnē illam glo∣riationem que descēdit ex operibus legis. i.

But who shall glory of his own ryghteousnes, when he heareth God by his prophet saying, that all your righteousnes is like a most filthye defiled cloth? The onely true glorieng therfore is in the faith of the cros of Christ, which excludeth al that glorieng, which discendeth of the works of y^e law.

Also S. Ierom in lib▪ 2. contra. Pelag. sayth: Existimamus fide iustificari hominem, sine operibus legis, siquidē vnus deus, qui iusti∣ficat circumcisionem ex lege, & preputium ex fide. Manifeste ostendit, non in hominis merito, sed in Dei gratia esse iustitiam, qui sine legis operibus, credentiū suscipit fidē. i.

We thinke that a man is iustified by faith with∣out the workes of the law. For because there is one God which iustifieth circumcision of the law, and vncircūcision of faith. It manifestly sheweth that righteousnes is not in the merite of man, but in the grace of God. Who without the workes of the law accepteth the faith of them that beleue.

The same Ierom againe in lib. 2. contra e∣undem saith thus: Tunc ergo iusti sumus, quando nos peccatores fatemur, & iustitia nostra, non ex proprio merito, sed ex Dei consistit misericordia. That is.

Therefore wee are then righteous, when wee confesse our selues sinners. And our righteousnes standeth not vpon our owne merite, but vpon the merite of God.

Ambrose De Iacobo Cap. 21. sayth thus: Non operibus iustificamur, sed fide. Quo∣niam carnalis infirmitas, operibus impedi∣mento est: sed fidei claritas, factorum obum∣brat errorē, que meretur veniam delictorū. i.

We be not iustified by workes, but by faith: For the weakenes of the flesh is a let vnto workes, but the brightnes of faith, shadoweth y^e error of dedes, which deserueth pardon of our sinnes.

Also Chrisostom de Fide & lege wryteth thus: Latro autem credidit duntaxat. &c.

For the Thefe beleued onely, and was iustified by the most merciful God. And here say not vnto me, that he lacked tyme to lyue vpryghtly and to do good workes. For I contende not about that, but thys onely I stedfastlye affyrme, that onely Fayth by it selfe hath saued hym.

S. Ierom agayne ad Roma. 4. sayth: Con∣uertētem impium, per solam fidem, iustificat Deus, non opera bona, que non habuit. i.

God iustifieth the sinner that repenteth by onely fayth, & not by hys good works which he had not.

The said Hierom in the same place sayth further: Vt omnes qui ex gentibus credunt, filij sunt Abrahe, dum et illis sola fides ad iu∣stitiam reputatur. That is.

As all they which among the Gentyles do be∣leue, are the sonnes of Abraham, whylest vnto them also, onely faith is reckened for righteousnes.

Ambrose vpon 1. Cor. 1. saith: Hoc consti∣tutum est a Deo, vt qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum. That is.

Thys is ordayned of God, that he which bele∣ueth in Christ, should be saued wythout workes, by onely faith, frely receiuing remission of sinnes.

Bernard in his .22. sermon vpon the Cantic. saith thus: Quamobrem quisquis, {pro}. &c.

Wherfore whosoeuer inwardly greued for hys syn, doth hunger and thirst for righteousnes, let him beleue in thee, which iustifiest the vngodlye, and being iustified by onelye fayth, hee shall haue peace with God.

I will therfore conclude with S. Paul and Barnard thus: Roma. 3. Nunc vere abs{que}. &c.

But now the righteousnes of God is made ma∣nifest wythout the law, whilest it is allowed by the wytnes of the law and the Prophetes.

Barnar. ser. 5. in vigil. Nat. a Dom. saith thus: Nam sibi quidem ipsi fidere, non fidei. &c.

For truly, for one to trust in him selfe, is not of faith, but of vnbeliefe. Neither is it confidence for a man to put his trust in his own selfe, but dif∣fidence and mistrust rather. But he is faithfull, which neither trusteth to him selfe, nor hopeth in him selfe, esteming him selfe as the vessel of perdi∣tion: but so loosing his owne selfe, that hee maye keepe it, vnto life euerlasting.

Thus I hope M. Fecknam, if you be not wilful, I haue sufficiētly proued by the scrip∣tures and Fathers, that we are iustified by faith onely, contrary to your assertion.

¶M. Fecknams .4. and last article. 4 That euery sinne is not mortall.

That euery sinne is mortall (M. Fecknā) in that it is sinne, is euident by the words of God himselfe (who can best iudge of thys matter) in the .18. of Ezechiel, saying thus: Anima, que peccauerit, ipsa morietur. The soule that sinneth, shal die. Here is no excep∣tion or difference made of sin, but any sin, in that it is sinne, is deadly. And S. Paul sayth, Rom. 6. For the rewarde of sinne is death. Here also you sée, that S. Paul maketh no dif∣ference of sinne, but that Mors, death, is the reward of sinne generally, w^tout exception. And S. Iohn saith Iohn. 3. Euery one that cō∣mitteth sinne, the same also committeth ini∣quitie, and sinne is iniquitie. Here also you sée, that S. Iohn saith (making no difference of sin) but that syn, in y^t it is syn, it is iniqui∣tie, without exception. But peraduenture, he was not so well learned as you M. Feck∣nam, he was not acquainted with your Po∣pish schoole Doctrine, for they be so déepe in their diuinitie, that they dare corred the holy Ghost, and say, that S. Paul, in defining of faith, in the .11, to the Hebrewes, hath not don

it Satis Magistraliter, not Doctorlike inough or not Clarkly. And so I thinke you wil not sticke to say, that S. Iohn here, speaking of sin generally, hath not done the same Satis Magistraliter. Well, we will hold our selues, M. Eecknam, contented with S. Iohns difini∣tion of syn, and thinke more of him, thē of the best Doctor y^t euer was in the Popes scoles.

And because you make it so light a matter and so small a syn of our thoughtes, as of lit∣tle prety synnes, and as it were not worthy the speaking of: yet our Maister Christ in the .15. of Mathew telleth vs otherwise, when he sayth: Nam ex corde exeunt cogitationes male, cedes, adulteria. &c. i. For out of the hart procede euil thoughtes, murthers, ad∣ulteries. &c. And then hee concludeth, Haec sunt que impurant hominem, These things defile a man. And you are not ignorant, that our Maister teacheth vs also, in the .5. of the same Euangelist, that whosoeuer beholdeth another mans wife, to lust after her, hath al∣ready committed adulterye with her in hys hart. And S. Iohn following his Master like a good scoller, teacheth no lesse, whē he sayth 1. Iohn. 3. thus: Omnis qui odit fratrem su∣um, homicida est, Whosoeuer hateth hys brother, is a murtherer. So is it euident by the sacred scriptures, that all sinnes, wyth∣out

exception, according to my doctrine, are mortall or deadly.

Now M. Fecknam, let vs a litle while sée, what the Fathers also say to this matter.

Ciprian Serm. De Ieium. saith thus: Fue∣runt et ante Christum, viri insignes &c.

There wer also before Christ worthy men, both Prophetes and Priestes, but yet conceiued and borne in syn. Neither wer they free from original nor from actuall syn. And there was found in thē all, either ignoraunce, or insufficiencie, in which they going astray haue sinned, and haue neded the mercy of God. By the which being taught and in structed, haue geuen thankes to God, and haue cō∣fessed them selues to haue lacked mutch of the full measure of righteousnes, & trusting in God, haue not presumed to ascribe vnto them selues any soli∣ditie or righteousnes of their own.

Lactantius also De vero cultu. lib. 6. Ca. 13. saith: Nemo esse sine delicto potest. &c.

No man can be without syn, so long as he is la∣den, with the garment of the flesh. The weakenes whereof is three maner of waies brought in thral∣dome and subiection of syn, to wyt: by deedes, by thoughtes, and by wordes.

Hierome likewise Episto. ad Algasiam saith thus: Affectus, et perturbationes. &c.

We may (so long as we dwell in the tabernacle, of this body, and are compassed about with frayle flesh) measurably rule our affections and passions but cut them of quite we cannot by any meanes.

Augustin De {per}fect. iust. lib. .saith: Que∣rendum est, si natura hominis bona est. et ••.

It is to bee demaunded if the nature of man be

good, which none dare be so bold to deny, but Ma∣uicheus and Marcion. How then is it good, if it be not possible for it to be without euill? For that all syn is euyll, who doubteth? We aunswer, both that the nature of man is good. &c. Sée the place.

I wyl therefore conclude with Barnard & Gregory thus, Bernard writing De donis spirit. sancti ca. 2. sayth: Vnde beatus Gre∣gorius ait, Qui virtutes, sine humilitate con∣gregat, est quasi, qui in ventū puluerem por∣tat. Sicut enim puluis venti validi flatu, dis∣pergitur: Sic omne bonū sine humilitate, in∣anis vento glorie rapitur. Multo etiā melius est peccatorem esse humilem, quam iustū ar∣rogantem: Quod a domino euidenter osten∣ditur, vt Publicanus & Phariseus in exemplū adducuntur. Sicut quidem sapiens ait: Me∣lior est in malis factis humilis confessio, quā in bonis factis superba gloriatio. That is.

Wherupon S. Gregory saith: He that gathe∣reth vertues together without humilitie, is as one that beareth dust into the wynde. For like as dust with a mighty blast of winde is scattered abroade: so euery good thing without humilitie is with the winde of vaine glory disperced a sunder. And also it is much better to be an humble sinner, then to be a righteous man and arrogant. Whych thyng is plainly set forth by the Lord, as the Publican and the Pharisey are brought in for example. As a cer¦tain wiseman saith: better is in wicked deedes an hūble confession, thē in good dedes a proud bosting

But M. Fecknam, I meane not yet to let

this matter so passe, but let vs return again: You say that there is veniall syn, and deadly syn. And we say that all syn, in that it is sin, it is deadly, and yet we say againe, that there is not any one syn, but that the same is both deadly and veniall. Deadlye, if the offender repent not: veniall, if the same be vnfained∣ly repented, and by mercy craued at y^e hands of God, in the blood of Christ. For the same God that said in Ezech. 18. Anima que pecca∣uerit, ipsa morietur, The soule that sinneth, shall dye, saith also in the same chap. And whē the wicked man turneth away from his wic¦kednes that he hath done, and doth the thing which is equall and ryght, he shall saue hys soule alyue. Here you sée M. Fecknam, lyke as all syn, in that it is syn is deadly: so again all syn, in that it is vnfaynedlye repented. &c. is also veniall. For although Christ sayth, Mark. 8. Whosoeuer therefore shalbe asha∣med of me & my wordes, in this adulterous and sinfull generation, of hym also shall the sonne of man be ashamed: Yet our Maister Christ forgaue Peter that fact afterward, be∣cause Exiuit et fleuit amare, he went out, and wept bitterly. Again on the other side, we ar not so blockish M. Fecknam, to teach y^t euery thought is syn, but euery euill thought that ryseth in the hart of man, and is not resisted,

but with delight followed, although it be not accomplished in act, the same is deadly, and damnable, if it be not repented, Math. 5. and 1. Iohn. 3. And hereto agréeeth also these fa∣thers, with others.

Hieron. ad Demetriadem de virginit. wri∣teth thus: Distinguendum est autem, inter istas cogitationes, quibus voluntas fauet, &

But there must a difference be put betwene these thoughtes, which our will fauoreth, and with loue embraceth: And those cogitacions, which after the maner of a dark shadow are wont to passe ouer the mynde, and but euen onely in passing ouer to shew them selues, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is of bare or naked forme or shadowyng of anye thing, or at the least betwene those which come in∣to the mynde with a certaine detestation, strongly striueth and resisteth. For the losse of the which, as it sorroweth, so it doth reioyce that they are dri∣uen out. In those truly which shewe them selues softly to the mynde, and do declare them as it were fleing away, there is neither syn at all, nor yet bat∣tell. But in these with the whych for a space the soule striueth, against the which our wyl resisteth, there is an equal fight. For either we consent, and are ouercome, or els we withstand, and doe ouer∣come, and in battell get the victory.

Augustine also, Contra Pelag. lib. 3. cap. 2. saith: Quidam ergo filij huius seculi sunt. &c

Some therefore are the children of this world, and yet are not the children of the deuil. For albe∣it the deuill is the author and chiefe worker of all syns, yet all syns do not make men the children of the deuill. For the children of God do syn also, for

if they say they haue no synne, they deceyue them selues, and there is no truth in them. But by that meanes they syn, by the which they are as yet the children of this world. But in that respect that they are the children of God, they synne not at all. For euery one that is borne of God, synneth not. But vnbeliefe maketh the child of the deuil, which syn is called their own. As though it were alone, if it be not expressed what maner of syn it is.

Thus you sée (M. Fecknam) our doctrine to agrée with the sacred scriptures, and Fa∣thers. Although it hath pleased you in thys your aunswer to lyken vs to certaine of the old hereticks, as to the Iouinians, Maniches, Valentinians, and to Vigilantius, and sutch other. But this is your common practise, to cry out Heretickes, heresies. &c. whilest in the meane season you your selues, being the very Heretickes, and mayntainers of here∣sies, may the better escape. Much lyke vnto a false and subtile théefe, who being pursued for his theft, and running away, himself cry∣eth: Stop théefe, that whilest the pursuers are looking for the théefe, (hymselfe being the very théefe) might thereby the rather escape awaye.

So haue I now (M. Fecknam) aunswered your Obiections, and dout not, but hereby to haue sufficiently satisfied those, whose de∣lyght is not in contention, and whose stryfe is rather for the truth, then for vayne glory.

But amongst other thinges in my Ser∣mon (M. Fecknam) hauing by meanes of Pe∣ters woordes, to do with the liuing God, I found your dead bready God in your Sacra∣ment of the Aultar: but thereof you speake neuer a worde, which maketh me to thinke that you lyke not your quarel therin, and so yelde to the truth, and therefore geue it ouer in the playne fielde, or by your taciturnitie, consent and yelde to the truth, according to the old prouerb: Qui tacet consentire vide∣tur, He séemeth to consent that which is obiected, if that he holde his peace.

And know ye also, that in that ye cannot away wyth the name of the lyuing God, but accompt those wordes to be the token of an heretick, whosoeuer accustomably pronoun∣ceth them, that hereby the plage which God threatned to the stifnecked and Idolatrous Iewes, is also come vpon you Papists, pro∣phecied by Ieremy. in the .44. cha. thus: Ecce ego iuraui in nomine meo magno ait domi∣nus. quia nequaquam vltra vocabitur nomen meum ex ore omnis viri Iudei, dicentis, viuit dominus deus. &c. i. Behold I haue sworne by my great name, sayth the Lord, that my name shall not bée rehearsed through anye mās mouth of Iuda, saying the Lord liueth.

And now least you shoulde thynke that I

were infected with the heresie of frée wyll with you, if I should hold my peace and kepe silence, and which to deny you call heresie, in the first article of your aunswers, in theese wordes: So taught long before hym (mea∣ning me) the Maniches, and the Valentini∣ans, denieng freewill, which is the original of that heresy. Thus you call wholesome and true doctrine heresie, & heresie true doctrine: And therefore iustly fallen into the cursse of God by the Prophet Esay. 5. Wo be to you, that call euil good, & good euil, light darknes & darknes light. I will therefore proue (by Gods helpe) this your doctrine of fréewil to be manifestly against both the word of God, and the doctrine of the catholicke Fathers.

First, Gene. 20. God said to Abimelech the king of Gerare, concerning Abrahams wife thus: At{que} ideo cohibui te, quo minus pecca∣res in me, nec {per}misi vt eam tangeres. 1. I kept thée also, that thou shouldest not syn agaynst me, and therefore suffred I thée not to touch her. And in the .50. chap. of the same booke Io¦seph hath these wordes to his brethren: Be not afraid, can we resist the wil of God? You deuised euil against me, but God turned it to good. And in Exodus. 4. God saith thus: E∣go indurabo cor illius, I wil harden his hart And in the .33. of the same booke he sayth: I

will shew mercy, and will haue compassion on whom it shall please me. Also Prouerb. 16 Hominis est animā preparare, & domini gu∣bernare linguam. A man maye prepare his soule, but it is God that gouerneth the tong Moreouer Esay. 63. saith: Wherefore haste thou led vs out of the way? Wherfore hast thou hardened our harts, that we should not feare thée? Ieremy in his .10. chap. also sayth thus: I know O Lord, that it is not in mās power to order his own waies, or to rule his own steps or goings. And Christ in Math. 16. to Peter saith thus: Caro et sanguis non re∣uelauit tibi, sed pater meus qui in coelis est. i. Flesh and blood hath not reuealed thys vnto thée, but my father which is in heauen. Also Iohn. 6. Nemo potest ad me venire, nisi pater qui misit me, traxerit eum. i. No man canne come vnto me, vnles my father which sent me, do draw him. And S. Paul. Ro. 7. Quod enim ago, non probo, non enim {quod} volo, hoc facio, sed quod odi, hoc ago. i. I alow not that which I do, for what I would, that do I not, but what I hate, that do I. And 2. Cor. 3. Nō quod idonei simus ex nobis ipsis, sed si ad a∣liquid idonei simus, id ex deo est. i. Not that we are sufficient as of our selues to thinke a∣ny thing, but our ablenes is of God. Againe he saith. Phil. 2. For it is God that woorketh

in you, both to wil and to do euen of good wil. The Scriptures (M. Fecknam) are full of these. But let vs sée what the Fathers saye hereto. And first Chrisostome.

Chrisost. ser. j. domi. aduent. Ante peccatū, liberū arbitriū habebamus bene operādi. &c.

Before sinne wee had free will to woorke well, but not after. For not by our owne power can we escape out of the handes of the Deuyl. But like as a shippe when the Sterne or Rother is broken, is brought euen whether soeuer the tempest dryueth her: So by the Deuill we are led, from one sinne to another. Neither all that whyle can we do any thing, but euen what the deuil will haue vs to do. And except that God with the mighty power of his mercy do delyuer vs, we shall remayne euen vnto death, in the chaynes of sinnes fast bound.

Hieron. Cont. Pelag. lib. j. Nō liberi arbi∣trij potestate, sed dei clementia cōseruamur

Not by the power of freewill but by the mercye of God are wee saued.

Ibidem. Frustra semper oramus, si in no∣stro arbitrio, est facere quod volumus. i.

We alwayes pray in vayne, if it be in our owne freewill to do what we will.

Idem super verbi Christi: Quos dedisti mihi. &c. Non dixit, dedi eis liberi arbitrij potestatē, vt ipsi se suo labore saluarent, sed ego custodiui eos, ego seruaui. &c. Iohn. 17.

He sayth not, I haue geuen them power of free∣wyll, that they by their owne laboure should saue them selues: But I haue kept them, I haue sa∣ued them. &c.

August. sem. de verb. Aposto. Verum est magnas arbitrij liberi vires, homo accepit. &c

Truth it is, man when he was created, recea∣ued great power of freewill: But by sinnyng hee hath lost it agayne. He is fallen into death, hee is made weak, he was left among theeues halfe dead.

Bernard. de Natu. et gratia. cap. 23. Vt in peccatum iret, sufficit ei liberum arbitriū. etc

That he fell into sinne, freewill is sufficient for hym, wherwith he hath defyled himselfe. But that he may returne vnto ryghteousnes, he hath neede of a Phisition, because hee is not sound. Hee hath neede of a reuyuer vnto lyfe, because he is dead.

I will ende with S. Augustine writing a∣gainst Pelagius lib. 3. who sayth: Per se ergo homo, lapsum facere potuit, quia voluit. Sed non sicut {per} se lapsus est, continuo lapsu {per} se, id est {per} propriam voluntatem consurgere va∣luit, nisi manu domini misericordissima quā do eius placuit pietati, fuisset erectus. i.

Man therfore of hymselfe, could make his fall, because he would. But yet as he fell of hymselfe, so was he not able straight wayes of himselfe, that is, by hys proper will to ryse from fallyng, except by the most mercifull hande of the Lorde, when it pleased his heauenly goodnes he had raysed vp.

Thus you sée your heresie of fréewill (M. Fecknam) most manifestlye ouerthrowne, and in déede you your selues found the very heretickes. And it is euident that this our doctrine is not reuiued from the old here∣sies of the Maniches, Eunomius, Vigilantius,

and Iouinian, but grounded vpon the sacred word of God, according to the saying of Paul Ephes. 2. Iam igitur non estis hospites. etc.

Now therefore your are not straungers and for∣ryners, but Citizens wyth the Sayntes, and of the housholde of God, & are buylt vpon the foun∣dation of the Apostels and Prophetes, Iesus Christ hymselfe beyng the head corner stone, in whom what soeuer buyldyng is coupled together, it groweth vnto an holy Temple in the Lord.

I haue also in this mine Apologie and an∣swer, confirmed my doctrine by the fathers, not that we build our faith on them, but so far credit them, as they shall agrée with the sacred scriptures. For experience teacheth vs, that in many pointes, & many times we shal find Hierom against Hierom, Ambrose against Ambrose, Augustine against Augu∣stine. &c. and therefore no farther to be follo∣wed, then they with Paul follow Christ.

Now M. Fecknam, let vs consider, who herein is to be beleued, you y^t sayth, the lawe is possible to be kept, or S. Peter that sayth, that neither the forefathers nor we, could e∣uer kepe it: You that say, that Saints are to be prayed to, or the Saintes or Angels that vtterly refuse the same: You that say, that faith doth not onely iustifie, or S. Paul y^t saith, that fayth without the woorkes of the law doth iustifie: You that say, that euery synne (which is equiuolent) is not mortall, or God

that saith, the soule that sinneth, shall die.

You are fowlye disceiued (M. Fecknam) if you think that euery word that cōmeth from you is an Oracle. Nay not so, S. Iohn wyl∣leth vs, to try the spirites, whether they be of God or no. We haue brought your doctrin to the toutch stone of Gods sacred word, and it is found copper, and not gold. And as it is commonly sayd, all is not gold that shineth: no more is all doctrine true that commeth from men, but that onely, which being tout∣ched, with the toutchstone of Gods woord, is sound and perfect. Cease therfore to bleare the eyes of the simple and vnlearned, wyth your gylted glistering copper, and geue place to the truth. Seeke rather Iesus Christ, and the profit of his church, then your owne esti∣mation. Prefer the kyngdome of heauen, before your vayne glorie and prayse of foolish men. Sell not your birthright for a messe of pottage.

God in his mercies geue you hūble harts, not disdayning to learne, and open your eyes to sée his truth, and to yeld to the same: That you may vnfaynedly séeke Iesus Christ, hys onely glory, and the profit of his Church.

AMEN.

Notes

• August. in prefat. E∣pisto. ad Galat.