THE Answer of john Gough Preacher, To Master fecknam's Objections, against his Sermon, lately preached in the Tower of London. 15. janurie. 1570. ¶ Imprinted at London by john Awdeley, dwelling in little Britain street without Aldersgate. 1570. ¶ TO THE RIGHT worshipful Master Pellam, the queens majesties lieutenant of her highness Ordinance of the Tower, john Gough Preacher of the word of God, sendeth greeting in our Lord God everlasting. Amen. BECAUSE (right worshipful) at your earnest request and godly desire, I preached the 15. of januarie last passed, a sermon in the Tower of London, in the presence of Doctor Watson, sometime bishop of Lyncolne, and Master Fecknam, sometime also Abbot of Westminster, with others: Sithence the which my Sermon, the said M. Fecknam hath seemed by writing, to condemn certain articles contained in my Doctrine at that present, and there by me taught. That is to say: where I affirmed, that it was impossible to keep the law of God, he hath taken upon him to affirm the contrary. uz. That it is possible, and that it lieth in man's power, to observe and keep them. Secondly, where I taught, that we be justified by faith only: he denieth the same, and therewith teacheth justification by works. Thirdly, where I denied the invocation of Saintes: he affirmeth the contrary. And fourthly and lastly, where as I affirmed, that all sins are deadly: he teacheth the contrary. Aduouching that there be some venial sins, & therefore concludeth that all are not deadly. All which his assertions, he seemeth very clarklye to ground and maintain by the authority of the word of God, and consent of the Fathers. Which thing he hath in such manner, and with such goodly glozing words blazed and set forth, that at the first show he seemeth utterly to beat me down to the ground, and maketh that my doctrine in the eyes of the simple, and of such whose consciences are not as yet settled in true religion, to appear false and unsound, and therefore of no credit, nor to be received. I therefore thought it my bound duty to stand in the defence of my doctrine, being sound and perfect, and according to the sacred and holy Scriptures. And bringing M. Fecknams objections to the bright shining Sun of God his most holy word, his gay cloaked colours might be detected and made apparent to the eyes of all men, and thereby the counterfeited mists of his Assertions driven away, the true and wholesome doctrine of mine might be made the more manifest. And therefore have taken upon me at this present to answer the same, wherein I have used this order. First, I have answered every article of the four, particularly, and restored the Scriptures to their right sense, which M. Fecknam (for the maintenance of his errors) hath very corruptly wrested. That done, I prove my doctrine true, both by the Scriptures and Fathers, so sufficiently, that I am persuaded that all colours of caviling is removed or taken away, to all such as seek the truth, and only seek the same, for the better settling of their consciences, rather than for vainglory or estimation of men. Having therefore now finished this my answer and defence of my doctrine aforesaid: thought it good to dedicated the same to your worship, that you with the rest of God's Children, may be the better settled and grounded in this most wholesome and sound doctrine of God his glorious Gospel. And the other, whose eyes are not yet opened, God may in his great mercies hereby remove the mists of the false and corrupt doctrine of the Papists, from the same. That they may yet now at length see how they have been seduced and deceived, and receive the truth now also offered them, to their everlasting comfort. Which obtained, I have my desire, and shall in that respect think my labours herein well bestowed, which I pray God for his son jesus Christ's sake may redound to his glory, and profit of his Church. Amen. Which thing, as I have well meant, so I hope your worship will take in good part. Whom I pray God so to behold with his most favourable countenance, that as he hath begun in you (and that in his free mercies) this his good work, and opened your heart to believe his truth, and your eyes to see the same, perfect it in you unto the end. That you may daily grow from grace to grace, from faith to faith, and from virtue to virtue, until you become a perfect man in jesus Christ, to his glory and honour, and to your everlasting comfort. AMEN. Yours to command in the Lord, john Gough Preacher. etc. ❧ The answer of john Gough Preacher, to M. fecknam's Objections. I Have M. Fecknam, read your caviling Objections, to certain points of religion, by me touched and taught, in my Sermon in the Tower of London, in your presence, with others. Wherein, as you have corruptly wrested the Scriptures in your Assertions, to the maintenance of your heresies: So have you also with like subtlety, wrested my words, of purpose leaving out such my reasons or arguments, as utterly made against you, and reciting them maymedly, you will seem to triumph, before you have obtained the victory. And although the articles (M Fecknam) which you have taken upon you to inveigh against, and as it were piked out from the rest of my Sermon, be already so sufficiently and learnedly answered by such, as I unfeignedly acknowledge, myself not worthy (in respect of virtue and learning) to carry their books after them: Whereby you might be well removed from these your heresies, if you would read them, and in reading give place to the truth, which you only aught to seek, and not your own estimation: Yet, lest you should think I were not able to defend my doctrine, which you seem so to impugn, with Doctor upon Doctor, and with certain wrested scriptures, preposterously understanded: I shall God willing, with so few words as I may, and as my little leisure from weightier studies shall permit and suffer me, answer the same. Wishing that God in his mercies, will so open your understanding, that with humbleness of heart you may simply seek JESUS CHRIST and the profit of his Church. Amen. ¶ M. Fecknam's first Article. 1 That it is not impossible to keep God his commandment. Which I did affirm to be impossible. Your scriptures you allege, are these that follow: whereof the first is Christ in Matthew. 11. where he saith: Tollite jugum meum super vos. etc. Take up my yoke upon you. etc. Wherein you triumph over my poor lump of lead at your pleasure. But if you weighed the text, with a little more deeper consideration, you should see, that you are foully deceived. For in that Christ calleth it jugum meum, my yoke, he maketh a difference between his doctrine and the law, and that in respect of the straightness of the law, and of the easiness of his doctrine, and of that he requireth of his Children and Scholars. But how heavy a lump the law is, S. Peter describeth in the .15. of the Acts, thus: Nunc ergo quid tentatis Deum, ut imponatur jugum super ceruices discipulorum, qd neque patres nostri, neque nos portare potuimus. That is: Now therefore why tempt ye God, to put on the Disciples necks the yoke, which neither our fathers nor we were able to bear. Peter telleth us here that the law, which he here calleth jugum, a yoke, is impossible to be borne, and teacheth us where we shall seek to be eased, in these words which immediately follow: uz. Sed per gratiam domini nostri jesu Christi, credimus nos saluos futuros, quemadmodum & illi. i But we believe that through the grace of the Lord jesus Christ, we shall be saved, as well as they. Therefore in Christ the law is fulfilled, Ephes. 2. and we are at peace with God through Christ, Rom. 5. Christ his yoke is easy. For whereto tendeth else his words a little before, where he saith: Et ego refocillabo vos, and I will refresh you? Not that we should be idle, but seeing our infirmities, we should acknowledge the same, and according to Christ's council Luke. 7. say servi inutiles sumus, we are unprofitable Servants. And that this yoke is eased in Christ, S. Paul teacheth us, Roma. 8. saying: Etenim quod lex prestare non poterat, ea part 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 weakness of the flesh, that God performed in sending his Son in the similitude of sinful flesh. By which words you see, the impossibility in us, and the ease by Christ. For what need the perfection of our works by him, if possibility remained in us? But S. Paul telleth us an other tale, Galath. 3. Thus: Etenim si data fuisset lex, que possit vivificare, vere ex lege esset justitia, sed conclusit scriptura omnia sub peccatum. etc. i For if there had been a law given, which could have given life, than no doubt righteousness should have come by the law: but the scripture concluded all under sin. etc. Read the place. Thus (M. Eecknam) you see your wrested place righted, and my leady lump remaineth heavy still. Where you allege S. john. 1. Epist. 5. Quod mandata eius gravia non sunt, that his commandments are not grievous: and thereupon will infer, that if they be not Gravia, grievous, than they are far from mine so heavy a lump. And here you are likewise deceived, in understanding by Mandata, his commandments, the absolute accomplishment of the law, of ourselves. For the law is here of S. john said, not to be heavy, in this respect, that the curse of the law is by Christ removed, and our imperfection performed by him, as afore Rom. 8. and the spirit of God working in the hearts of his Children, a deep consideration of God's mercy in Christ towards them, worketh in them also, an unfeigned love to God, and of love desire (through his spirit) to please God: knowing assuredly, that though the perfection herein be not such as God's justice doth require, yet God for Christ's sake will accept the same as perfected, Ephes. 2. And in this respect they are by S. john here, called Non gravia, not grievous: Not because we absolutely perform them: but because they are perfected in Christ per fidem, through faith. Now to your third alleged scripture out of the Rome 2. 2. thus: Non enim qui audiunt legem, justi sunt apud Deum, sed qui legem factis exprimunt, justi habebuntur. 1. For in the sight of God they are not righteous which hear the law, but the doers of the law shall be justified. Whereupon you argue thus: If they do the law, than it may be done, than it is possible. etc. So followeth your consequence, Ergo the law is not impossible to be kept. If you consider well this text, with the circumstances, you shall well perceive, that S. Paul meaneth nothing less hereby, then that a man may absolutely fulfil the law, and thereby be justified. For first the Apostle goeth about to refel the foolishness of the jews, which supposed that the hearing and understanding 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 would say unto them: You brag that you are justified by the law, when in no part you do fulfil the law, but bragging of a little superficial understanding of the law, persuade yourselves straight, that you do fulfil the law, as though the accomplishing of the law, consisted in knowledge and understanding, and not in fulfilling: But herein you are deceived, for not the hearers, but the doers of the law are justified. And because none fully accomplisheth the law so absolutely as God's justice requireth, therefore our justification cometh not by the law (whereof the jews bragged) Rom. 10. And therefore in the same chapter the Apopostle concludeth thus: Nam perfectio legis Christus, ad justificationem, omni credenti. i. For Christ is the fulfilling of the law, to justify all that believe. And lastly for your example alleged out of Luke. i. Erant ambo justi coram Deo, incedentes in omnibus mandatis & iustificationibus Domini irreprehensibiles. i. They were both righteous before God, and walked in all the laws and ordinances of the Lord without reproof: These words (M. Fecknam) are not to be understanded, as though Zacharie and Elizabeth, absolutely fulfilled the law, for than they had no need of Christ, and Christ had not said truly then in the .17. of S. Luke. Dicite, servi inutiles sumus. etc. i. Say ye, we are unprofitable servants. etc. But therefore they are said to be just, because God in Christ imputed not unto them, their sin, for they were not without their faults. And David is true, who saith: Psal. 14. Omnes declinaverunt, & simul inutiles facti sunt, non est qui faciat bonum, non est usque ad unum. i. They are all gone out of the way, they are all together become abominable, there is none that doth good, not not one. And in this number I am sure, are also comprehended both Zacharie and Elizabeth. And the same Prophet in the .142. Psalm hath thus: Non intres in judicium cum servo tuo Domine, quia non iustificabitur in conspectu tuo omnis vivens. i. Enter not into judgement with thy servant O Lord, for no man living shall be justified in thy sight. And it is to be supposed, that in these words, the Prophet meant not only such as lived in his time, but also in times, both past, then present, and to come. But now let us see, what the Fathers say to this matter. And first S. Ambrose hath thus. Ambros. ad Gal. 3. Et lex habuit justitiam, sed ad presence, non quia iustificaret apud Deum. Remittere enim peccata non potuit, ut de peccatoribus faceret justos, sed ad hoc data est, ut terrori esset, provocans homines, ad bonam vitam, irreverentes puniens. Ideoque non est data lex, que possit vivificare, sed condemnare. The same in English. And the law had righteousness but for a time▪ Not because it could justify before the Lord: For it could not so forgive sins, that of Sinners it could make them just. But to this end it was given, that it might be a terror, provoking men unto good life, punishing the disobedient or unreverent persons. Therefore is not a law given which can give life, but condemn. Also S. Augustine saith: Dominus iustam legem, August. in prefat. Episto. ad Galat. iniustis hominibus dedit, ad demonstranda peccata eorum, non auferanda. Non enim aufert peccatum. nisi gratia fidei. etc. i The Lord hath given a just law, to unjust men, to make manifest their sins, and not to take them away. For it taketh not away sins, but by grace of faith. etc. The said S. August. de spiritu & lit. ca 19 saith: Lex ergo data est, ut gratia quereretur, gratia data est, ut lex impleretur. That is. The law therefore was given, that grace might be sought. Grace was given, that the law might be fulfilled. And who is this Gratia, grace, M. Eecknam, but Christ? Again the said Augustine, writing upon the .118. Psalm, saith: Noli ergo superbire, noli de tuo, que nulla est virtute presumere, & intelliges, quare sit a bono Deo, bona lex data, que tamen vivificare non possit. Ad hoc enim data est, ut te de magno paruulum faceret, ut te ad faciendam legem, vires de tuo non habere monstraret, ac sic inops indignus, & egenus, ad gratiam confugeres & clamares: Miserere mei Domine, quoniam infirmus sum. That is. Be not therefore proud, do not presume of thine own power, which in deed is none, and thou shalt understand wherefore a good law was given by a good God, which nevertheless cannot give life. For to this purpose was it given, that of great it might make thee little, that it might show unto thee that thou haste no strength of thyself to do the law. And so being needy, unworthy and poor, mightest flee unto grace and cry: Have mercy on me O God, for I am weak. S. Bernard also in Epist. omnium sanct. ser. j saith: Beati qui esuriunt, & sitiunt justitiam, quoniam ipsi saturabuntur. Sed quid potest esse omnis justitia nostra coram Deo? Nun juxta prophetam, velut pannus menstruate reputabitur, & si districte iudicetur, iniusta invenietur, omnis justitia nostra, & minus habens? Quid ergo de peccatis erit, quando ne ipsa quidem pro se poterit respondere justitia? propterea obnixe, cum Propheta clamantes: Non intres in judicium. etc. Tota humilitate, ad misericordiam recurramus, que sola potest saluare animas nostras. That is. Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. But what can all our righteousness be before God? Shall it not, according to the saying of the Prophet, be counted as a most filthy and defiled cloth? And if all our righteousness be straightly judged, it shall be found unjust, and having less force. What therefore shall become of our sins, where as not even our righteousness itself, shall be able to answer for itself? Therefore, with all our might, crying out with the Prophet as loud as we can: Enter not into judgement. etc. with all humbleness let us run to the throne of mercy, which only is able to save our souls. I will therefore conclude with S. Augustine thus: Quoniam ab ipso, & per ipsum, & in ipso, sunt omnia, Ergo non ei aliquid dedimus, & tenemus debitorem. unde debitorem? Quia promissor est. Non dicimus Deo: Domine, red qd accepisti, sed red quod promisisti. That is. Because from him, and by him, and in him, are allthings: Therefore we have not given any thing unto him, & hold him as a debtor. Whence is he our debtor? Even because he hath promised. We say not unto God: Lord, give again that the hast received; but give unto us that thou hast promised. The law therefore can not absolutely of us be observed, because God doth not only require of us an outward observing of the same, but also an inward. For not only he is guilty of whoredom that committeth the act, but he also that lusteth after an other man's wife. Math. 5. He is not only a murderer that killeth a man: but he also that hateth his brother in his heart. 1. john. 3. But who can say he lusteth not. & c? Find him, and I will grant, the law is not impossible to be kept of us. ¶ M. Fecknam's second article. 2 That the Angels & Saints of heaven may hear our prayers, and therefore to be prayed unto. For the confirmation hereof you allege these Scriptures. uz. Luke. 15. Ita dico vobis, gaudium erit coram Angelis Dei super uno peccatore resipiscente. etc. i I say unto you, that likewise there shall be joy in the presence of the Angels of God over one sinner that repenteth. For the Angels in heaven do know that sinners repent here in earth, and therefore do rejoice: For they rejoice not, but because they know, and therefore we aught to pray to them. But though Christ saith, that they know, that sinners do repent, yet he saith not: therefore let sinners pray to Angels. S. john telleth us an other lesson, Revela. 22. when he was about to worship the Angel, the same Angel saith: Vide ne feceris, conseruus enim tuus sum. etc. i. See thou do it not, for I am thy fellow servant. etc. and so concludeth, Deum adora, worship God. And your second scripture, which you allege out of Toby. 12. where the Angel saith: Quando orabas cum lachrimis. etc. When thou didst pray with tears. etc. Ego obtuli orationem tuam domino, I offered thy prayers unto the Lord: He saith not, when thou praiedst to me, I did this and that. Neither can you prove, that either Tobias, or any other before Christ, prayed unto any of the fathers or Prophets that died before them. But all their prayers were always, and at all times directed only unto God. And as for the new Testament, ye are utterly void either of scripture, or example. And therefore your place alleged, serveth to no purpose▪ to prove the invocation of Saintes. Your places also alleged out of the 2. Reg. 6. of Elias, and of Peter in the Acts. 5. they then living in this world, maketh nothing to the purpose, to prove that we should pray to them being dead. Truly I much marvel of this your wayward blindness herein. And as concerning my interpretation of Esays' words in his .63. Chap. I see no more just cause, why I should more believe jerom herein, than you: as though Jerome never erred. But if you look unto the circumstance of the text, it will tell you, that my interpretation goeth more near the mind of the Prophet, than jeroms. As though the Prophet would say thus or the like: When I consider my unworthiness, it driveth me into an abashment, so that I dare not approach to thy Majesty, and yet on the other side, if I should pray to any other, I should pray in vain, because they hear me not. For even Abraham himself knoweth us not, nor Israel is not acquainted with us: It is therefore thou O Lord that must only hear and help us, for thou art only our father and redeemer. And trow you, that though Origen called upon job, S. Cyprian upon the Martyrs, S. jerom upon Paul etc. (as you allege) that we think it well done of them, and also of us to be followed? Nay (M. Fecknam) we must follow them, as S. Paul willeth us to follow him, when he said. 1. Cor. 11. Imitatores mei estote, sicut & ego Christi. Fellow me, as I do Christ. And so far as the Fathers, either in doctrine, religion, or conversation follow Christ, that is to say, so long as their doings and doctrine do agree with the sacred scriptures, we will & do, both receive them, believe them, follow them, and thank God for them. But if they stray from the sincere rules thereof, we will leave them: unless you can show us a better warrant for the same, than I see come from you yet. S. Paul saith 1. Tim. 2, unus enim Deus, unus etiam conciliator, Dei & hominum, homo Christus jesus. i. There is one God, and one Mediator between God and man, the man jesus Christ. And 1. john. 2. Filioli mei, haec scribo vobis, Me little Children, these things I write unto you. etc. Aduocatum habemus apud patrem, nempe jesum Christum justum. i. We have an advocate with the father, even jesus Christ the just, joh. 14. Christ saith: Ego sum via, veritas, et vita, nemo venit ad patrem, nisi per me. i. I am the way, the truth and the life, no man cometh to the father, but by me. And john. 16. Quecunque petieritis patrem nomine meo, dabit vobis. Whatsoever ye shall ask the father in my name, he shall or will give it you. And why we aught so to do, our Master Christ rendereth a reason before. john. 14. Si quicquid petieritis nomine meo, hoc faciam, ut glorificetur pater per filium. i. If ye shall ask any thing in my name, I will do it, that the father may be glorified by the son. Here you see (M. Fecknam) that S. Paul and S. john saith, that Christ is only our Mediator. And Christ himself telleth us, that he only is the way to God, and that we have no access to God, but only by him. And also you see, he promiseth help, if our prayers be made to God the Father in his name, and also that thereby God is glorified. And therefore of necessity it must follow, that as God is glorified, when we pray to Christ, as to our Mediator: so it must also of necessity follow, that he is dishonoured, when we of our own heads appoint to ourselves of Creatures, sundry and several Mediators. And therefore we may not in any wise impart his honour to any creature: for if we do, we shall hear God cry out against us, by the Prophet Esay. 42. Ego dominus, hoc est nomen meum, & gloriam meam alteri non dabo. etc. i I am the Lord, and that is my name, and I will not give my glory to an other. etc. By these scriptures therefore I am manifestly taught, that only jesus Christ is our Mediator, and therefore no creature aught to be invocated, or prayed to. etc. Now let us see what the Fathers say to this matter. S. Augustine in his book De spum & anima ca 29. saith thus: Ibi siquidem sunt spiritus de functorum, ubi non vident, neque audiunt, que aguntur, aut eveniunt in ista vita hominibus. i. In such a place doubtless, are the Spirits of those that are departed, where they see not, neither do they hear, what things are done, and what do chance to men in this life. Epiphanius in his book Contra Heres. lib. 3. To. 2. Heres. 29. saith thus: Sed neque Helias adoradus est, etiam si in vivis sit, neque johannes adorandus, quanquam ꝑ preces suas pro prias Dormicionem suam admirandam, effecerit, imo potius, ex Deo gratiam acceperit. Sed neque Thecla, neque quisquam Sanctus adoratur. Non enim dominabitur nobis antiquus error, ut relinquamus viventem, & adoremus ea, quae ab ipso facta sunt. Coluerunt enim & adoraverunt creaturam preter Creatorem, & stulti facti sunt, Si enim angelos adorari non vult, quanto magis eam, que genita est ab Anna, que ex joachim donata Annae que ꝑ preces, & omnem diligentiam, secundum promissionem patri ac matri data est? non tamen aliter genita est, preter hominum naturam, sed sicut omnes ex semine viri, & utero mulieris. That is. But neither Helias is to be worshipped, although he be yet alive: Nor yet is john to be worshipped, although by his own prayers he made his sleep wondered. Nay rather he received grace from God. But neither Thecla nor any Saint is worshipped. For that old error shall not rule in us, that we should forsake the living God, & worship those things that were made by him. For they have honoured and worshipped the creature besides the Creator, and they were made fools. For if he will not have the Angels to be worshipped, how much more that which was borne of Anna, which by joachim being given to Anna, which by prayers and all diligence was given according to promise, to the father and mother? Notwithstanding was not borne otherwise besides the nature of men, but like as all men, of the seed of the man, & the womb of the woman. S. August. again, in lib. de vera Relig. ca 55 saith: Non sit nobis religio, humanorum operum cultus, meliores sunt enim ipsi artifices, qui talia fabricantur, quos tamen colere non debemus. Non sit nobis religio. Cultus bestiarum, meliores sunt enim extremi homines quos tamen colere non debemus. Non sit nobis religio, cultus hominum mortuorum, quia si pie vixerint, non sic habentur, ut tales que rant honores, sed illum a nobis coli volunt, quo illuminante letantur. etc. That is. Let us not count it religion, to worship the works of men's hands. For the crafts masters themselves which make such things, are better, whom notwithstanding we aught not to worship. Let us not make it religion to worship brute beasts, for the basest sort of men that be, be better than they, whom notwithstanding we aught not to worship. Let us not make it religion to worship dead men: because if they have lived godlily, they are not counted, that they seek such honours, but they would have him to be worshipped of us, who allumining them, do rejoice. etc. The same August. again in his book Contra Faust. lib. 20. ca 21. saith thus: Ipsi enim Sancti, vel homines aut angeli exhiberi sibi nolunt, qd uni Deo debori volunt. Apparuit hoc in Paulo & Barnaba, cum commoto miraculis, que per eos facta sunt, Licaonij tanquam dijs immolare volverunt. Conscissis enim vestimentis suis, confitentes & persuadentes se deos non esse, ista sibi fieri vetuerunt. Apparuit & in Angelis sicut in Apocalipsi legimus, angelum se adorari ꝓhibentem, ac dicentem adoratori suo: Conseruus tuus sum, & fratrum tuorum. i. For the very Saints themselves, whether they be dead men or Angels, will not have honour given unto them, which they would have only due to God. This appeared in Paul and Barnabas, when the men of Licaonia, astonished at their miracles, would have done sacrifice unto them, as if they had been Gods. For they, renting their garments, confessing and persuading them, that they were not Gods, forbade such things to be done unto them. This appeared also in the Angels, as we read in the apocalypse. The Angel forbidding himself to be worshipped, and saying to him that worshipped him: I am the fellow servant of thee, and thy brethren. Also Ciril in his. 6. book Contra julia. saith thus: At sanctos Martyrs, neque deos esse dicimus, neque adorare consuevimus. Laudamus autem eos, potius summis honoribus, que pro veritate strenue certarunt & fidei cinceritatem seruarunt, ita ut et suam animam contempserint, et mortis terroribus valedicentes, pre valuerunt in summis periculis, tanteꝙ fuerint fortitudinis quasi statuas sibi, sue vite excitaturi. etc. That is to say. As for the holy Martyrs, we neither say that they are Gods, neither have been accustomed to worship them. But we praise them rather with great honour, because they have valiantly striven, for the truth, and have maintained the sincerity of faith, in so much as they have despised their own life: and not regarding the terrors of death, have prevailed in very great dangers, and were of so great strength, as though they would raise up images to themselves of their own life. etc. Again S. August. in his. 8. book De Civitate Dei cap. 27. saith: Quis autem audivit aliquando, fidelium stantem sacerdotem, ad altar, etiam super sanctum corpus Martyris ad Dei honorem cultumque constructum, dicere in precibus: Offero tibi sacrificium Petre, aut Paul, vel transverse? etc. That is. But which of the faithful hath heard the Priest at the altar, yea upon the holy body of the Martyr, made forth honour and worship of God, say at any time in his prayers: I offer a sacrifice to thee O Peter, or Paul, or Cyprian: etc. These also (M. Fecknam) approveth my assertion true, that the Saints are not to be prayed to, and likewise utterly condemn your heresy, which maintaineth the contrary ¶ M. Fecknam's third article. 3 That faith only doth not justify. And for this Article which you thus affirm, you expound the place alleged by me out of S. Paul Rom. 2. Arbitremur justificari hominem sine operibus legis. We suppose a man to be justified without the works of the law, after this sort: You say that I inferred hereupon, that works do in no manner of wise justify us, which is utterly false. For my words were, that hereby S. Paul did teach us, that we were not justified by works: Your addition (in no manner of wise) I spoke not. For I know M. Fecknam, that there is two manner of justifications understanded in the scriptures, the one before God, the other before men. Of justification before God, it is truly said by S. Paul Rom. 4. Credidit autem Abraham Deo, & imputatum est ei ad justitiam. Abraham believed God, & it was imputed unto him unto righteousness And of sustification before men, S. james speaketh in the. 2. Chap. of his Epistle thus: Abraham pater noster, nun ex factis justificatus est, cum obtulisset filium suum super-altare? etc. i. Was not our father Abraham justified through works, when he had offered his son upon the altar? etc. And that he so meant, appeareth by his very words which follow within few lines after, thus: Credidit autem Abraham Deo, et imputatum est illi ad justitiam, & amicus Dei vocatus est. Abraham believed God, and it was reputed unto him for righteousness, and he was called the friend of God. Thus we see S. Paul and S. james reconciled, and both teach justification by faith, in the sight of God. For it is necessary, that because faith is an invisible thing, and cannot rightly be judged of men, for that a man may brag before men, and say, that he hath faith, when he is utterly void thereof. And therefore of necessity works be required, to follow the justifying faith, as the shadow the body, that the faith which is only known unto God, may by the godly conversation of the justified man appear, and be made manifest to men also. And therefore S. Paul, after he hath proved our justification by faith, without the works of the law (from the .3. Chap. of the Epistle to the Rom. unto the .8. of the same) than he there concludeth thus: Nulla igitur nunc condemnatio his, qui insiti sunt in Christo jesu, qui non juxta carnem versantur, sed juxta spiritum. i. There is now therefore no condemnation to them which are graffed in Christ jesus, which walk not after the flesh, but after the spirit. And when the same Apostle hath in most plain words thus proved our justification by faith without works. Ephes. 2. Gratia enim seruati estis ꝑ fidem, idque non ex vobis, Dei donum est, non ex operibus, ne quis glorietur. i. For ye be saved through faith, and that not of yourselves, it is the gift of God, and not of works, lest any man should rejoice: He immediately addeth this. Nam ipsius sumus opus, conditi in Christo jesu ad opera bona, que preparavit deus, ut in eyes ambularemus. i. For we are his workmanship, created in Christ jesus, unto good works, which God hath prepared, that we should walk in them. And where as you (M. Fecknam) make great wonder at our subtlety, or rather sensible absurdity of this our opinion, of justifying by faith only: you fall into these questions, whether we mean faith without penance (as you term it) I suppose you mean repentance, or faith without Baptism, or faith without hope, or faith without fear, or faith without charity. As though, when we teach that we be justified by faith only, that we speak of an opinion of faith only, or of a dead or imagined faith. Not, no M. Fecknam, you wilfully wrist our meaning herein. And (to say the truth) I may much better herein wonder at your peevish overthwart understanding of us, than you marvel at our subtle opinion, or sensible absurdity. For when we speak of justification by faith only, we understand not as you fond imagine a dead or imagined faith, but such a faith as can no more be without repentance, hope, filial fear, charity. etc. the the sun can be without his brightness, or the fire without his heat. Neither do we speak herein of works before faith, but even of works after faith. For we know S. Paul's Maxim Roma. 14. Quicquid non est ex fide, peccatum est, what soever is not of faith, is sin. And Hebr. 11. Atqui sine fide fieri non potest, ut quis illi placeat. 1. But without faith, it is impossible that any man can please him. Our understanding is not so gross, as to mean of works before faith, though you lust so to cavil herein with us. For after a true faith is conceived by the holy Ghost, in the heart of a good Christian, he worketh not of hope of merit, but of love, not to be justified thereby, but because he is so commanded by his Saviour. john. 14. Si diligitis me, precepta mea seruate If ye love me, keep my commandments. For a true faith is not idle, but worketh of love. etc. Gala. 5. Name in Christo jesu, neque circumcisno quicquam valet, neque preputium, sed fides per dilectionem operans. i. For in Christ jesus, neither circumcision any thing availeth, neither uncircumcision, but faith that worketh through love. Not that thereby we seek justification, but thereby our consciences be ascertained of our assured faith and justification by Christ. And as for your fond exposition of the words of the Prophet Esay. 64. Et facti sumus, ut immundus omnes nos, & quasi pannus menstruatae universe justitia nostra. etc. And we are all become unclean, and all our righteousness as a cloth defiled with filthy blood. etc. Where you say, that the Prophet there speaketh of the works of the Gentiles, and of the unfaithful only, and not of the works of the unbelieving man: truly I do much marvel at your violent wresting of the text, rather to your peculiar fence, then to the natural mind of the Prophet. For I pray you, when he spoke those words, was the Prophet himself either an Heathen, or an unbelieving jew? I am sure you will say he was neither of them, & yet he saith omnes nos, all we, & taketh himself in the number: & yet I am persuaded his faith was as perfect, & perfecter, than ever was the best of the Papists, take even the holiest of them. I pray you therefore M. Fecknam, leave your wilful wresting of the scriptures, to deceive simple souls withal, & give place to the truth in time. That we be justified by faith only, is manifest by the scripture. john. 17. Hec est autem vita aeterna, ut cognoscant te solum deum verum, & quem misisti jesum Christum. And this is eternal life, that they may know thee the only true God, and jesus Christ whom thou hast sent. And again. john. 5. Amen, amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitam aeternam, et in condemnationem non veniet, sed transivit a morte in vitam. i verily, verily, I say unto you, he that heareth my word, & believeth in him that sent me, hath eternal life, and shall not come into condemnation, but is escaped from death unto life. Again, Rom. 3. justificantur autem gratis, per illius gratiam, per redemptionem, que est in Christo Jesu. i And they are justified freely by his grace, by the redemption which is in Christ Jesu. And S. john. 1. Epist. 5. Et haec est victoria que vicit mundum, fides nostra. i And this is the victory that overcometh the world, even our faith. I pray you M. Fecknam, is not Gratis, freely, as good as Sola fide by only faith? And that Sola fides only faith doth justify, even your own Fathers, of whom you brag so much, teach in most plain words. For to begin with Origen first, in his .13. book ad Ro. hath these words: Quis autem vel super justitia sua gloriabitur, cum audiat Deum, ꝑ prophetam dicentem: Quia omnis justitia vestra, sicut pannus mulieris menstruatae? Sola igitur justa gloriatio est in fide crucis Christi, que excludit omnem illam gloriationem que descendit ex operibus legis. i. But who shall glory of his own righteousness, when he heareth God by his prophet saying, that all your righteousness is like a most filthy defiled cloth? The only true glorying therefore is in the faith of the cross of Christ, which excludeth all that glorying, which descendeth of the works of the law. Also S. jerom in lib▪ 2. contra. Pelag. saith: Existimamus fide justificari hominem, sine operibus legis, siquidem unus deus, qui justificat circumcisionem ex lege, & preputium ex fide. Manifest ostendit, non in hominis merito, sed in Dei gratia esse justitiam, qui sine legis operibus, credentium suscipit fidem. i. We think that a man is justified by faith without the works of the law. For because there is one God which justifieth circumcision of the law, and uncircumcision of faith. It manifestly showeth that righteousness is not in the merit of man, but in the grace of God. Who without the works of the law accepteth the faith of them that believe. The same jerom again in lib. 2. contra eundem saith thus: Tunc ergo justi sumus, quando nos peccatores fatemur, & justitia nostra, non ex proprio merito, sed ex Dei consistit misericordia. That is. Therefore we are then righteous, when we confess ourselves sinners. And our righteousness standeth not upon our own merit, but upon the merit of God. Ambrose De jacobo Cap. 21. saith thus: Non operibus iustificamur, sed fide. Quoniam carnalis infirmitas, operibus impedimento est: sed fidei claritas, factorum obumbrat errorem, que meretur veniam delictorum. i. We be not justified by works, but by faith: For the weakness of the flesh is a let unto works, but the brightness of faith, shadoweth the error of deeds, which deserveth pardon of our sins. Also Chrisostom de Fide & lege writeth thus: Latro autem credidit duntaxat. etc. For the Thief believed only, and was justified by the most merciful God. And here say not unto me, that he lacked time to live uprightly and to do good works. For I contend not about that, but this only I steadfastly affirm, that only Faith by itself hath saved him. S. jerom again ad Roma. 4. saith: Conuertentem impium, per solam fidem, justificat Deus, non opera bona, que non habuit. i. God justifieth the sinner that repenteth by only faith, & not by his good works which he had not. The said Hierom in the same place saith further: ut omnes qui ex gentibus credunt, filij sunt Abrahe, dum et illis sola fides ad justitiam reputatur. That is. As all they which among the gentiles do believe, are the sons of Abraham, whilst unto them also, only faith is reckoned for righteousness. Ambrose upon 1. Cor. 1. saith: Hoc constitutum est a Deo, ut qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum. That is. This is ordained of God, that he which believeth in Christ, should be saved without works, by only faith, freely receiving remission of sins. Bernard in his .22. sermon upon the Cantic. saith thus: Quamobrem quisquis, ꝓ. etc. Wherefore whosoever inwardly grieved for his sin, doth hunger and thirst for righteousness, let him believe in thee, which justifiest the ungodly, and being justified by only faith, he shall have peace with God. I will therefore conclude with S. Paul and Barnard thus: Roma. 3. Nunc vere absque. etc. But now the righteousness of God is made manifest without the law, whilst it is allowed by the witness of the law and the Prophets. Barnar. ser. 5. in vigil. Nat. a Dom. saith thus: Nam sibi quidem ipsi fidere, non fidei. etc. For truly, for one to trust in himself, is not of faith, but of unbelief. Neither is it confidence for a man to put his trust in his own self, but diffidence and mistrust rather. But he is faithful, which neither trusteth to himself, nor hopeth in himself, esteeming himself as the vessel of perdition: but so losing his own self, that he may keep it, unto life everlasting. Thus I hope M. Fecknam, if you be not wilful, I have sufficiently proved by the scriptures and Fathers, that we are justified by faith only, contrary to your assertion. ¶ M. Fecknam's .4. and last article. 4 That every sin is not mortal. That every sin is mortal (M. Fecknam) in that it is sin, is evident by the words of God himself (who can best judge of this matter) in the .18. of Ezechiel, saying thus: Anima, que peccaverit, ipsa morietur. The soul that sinneth, shall die. Here is no exception or difference made of sin, but any sin, in that it is sin, is deadly. And S. Paul saith, Rom. 6. For the reward of sin is death. Here also you see, that S. Paul maketh no difference of sin, but that Mors, death, is the reward of sin generally, without exception. And S. john saith john. 3. Every one that committeth sin, the same also committeth iniquity, and sin is iniquity. Here also you see, that S. john saith (making no difference of sin) but that sin, in that it is sin, it is iniquity, without exception. But peradventure, he was not so well learned as you M. Fecknam, he was not acquainted with your Popish school Doctrine, for they be so deep in their divinity, that they dare corred the holy Ghost, and say, that S. Paul, in defining of faith, in the .11, to the Hebrews, hath not done it Satis Magistraliter, not Doctorlike enough or not Clerkly. And so I think you will not stick to say, that S. john here, speaking of sin generally, hath not done the same Satis Magistraliter. Well, we will hold ourselves, M. Eecknam, contented with S. john's definition of sin, and think more of him, than of the best Doctor that ever was in the Pope's schools. And because you make it so light a matter and so small a sin of our thoughts, as of little pretty sins, and as it were not worthy the speaking of: yet our Master Christ in the .15. of Matthew telleth us otherwise, when he saith: Nam ex cord exeunt cogitationes male, cedes, adulteria. etc. i For out of the heart proceed evil thoughts, murders, adulteries. etc. And then he concludeth, Haec sunt que impurant hominem, These things defile a man. And you are not ignorant, that our Master teacheth us also, in the .5. of the same Evangelist, that whosoever beholdeth another man's wife, to lust after her, hath already committed adultery with her in his heart. And S. john following his Master like a good scholar, teacheth no less, when he saith 1. john. 3. thus: Omnis qui odit fratrem suum, homicida est, Whosoever hateth his brother, is a murderer. So is it evident by the sacred scriptures, that all sins, without exception, according to my doctrine, are mortal or deadly. Now M. Fecknam, let us a little while see, what the Fathers also say to this matter. Cyprian Serm. De jeium. saith thus: Fuerunt et ante Christum, viri insignes etc. There were also before Christ worthy men, both Prophets and Priests, but yet conceived and borne in sin. Neither were they free from original nor from actual sin. And there was found in them all, either ignorance, or insufficiency, in which they going astray have sinned, and have needed the mercy of God. By the which being taught and in struct, have given thanks to God, and have confessed themselves to have lacked much of the full measure of righteousness, & trusting in God, have not presumed to ascribe unto themselves any solidity or righteousness of their own. Lactantius also De vero cultu. lib. 6. Ca 13. saith: Nemo esse sine delicto potest. etc. No man can be without sin, so long as he is laden, with the garment of the flesh. The weakness whereof is three manner of ways brought in thraldom and subjection of sin, to wit: by deeds, by thoughts, and by words. Hierome likewise Episto. ad Algasiam saith thus: Affectus, et perturbationes. etc. We may (so long as we devil in the tabernacle, of this body, and are compassed about with frail flesh) measurably rule our affections and passions but cut them of quite we cannot by any means. Augustin De perfect. just. lib.. saith: Querendum est, si natura hominis bona est. et ●. It is to be demanded if the nature of man be good, which none dare be so bold to deny, but Mavicheus and Martion. How then is it good, if it be not possible for it to be without evil? For that all sin is evil, who doubteth? We answer, both that the nature of man is good. etc. See the place. I will therefore conclude with Barnard & Gregory thus, Bernard writing De donis spirit. sancti ca 2. saith: unde beatus Gregorius ait, Qui virtutes, sine humilitate congregat, est quasi, qui in ventum pulverem portat. Sicut enim pulvis venti validi flatu, dispergitur: Sic omne bonum sine humilitate, inanis vento glory rapitur. Multo etiam melius est peccatorem esse humilem, quam justum arrogantem: Quod a domino evidenter ostenditur, ut Publicanus & Phariseus in exemplum adducuntur. Sicut quidem sapiens ait: Melior est in malis factis humilis confessio, quam in bonis factis superba gloriatio. That is. Whereupon S. Gregory saith: He that gathereth virtues together without humility, is as one that beareth dust into the wind. For like as dust with a mighty blast of wind is scattered abroad: so every good thing without humility is with the wind of vain glory disperse a sunder. And also it is much better to be an humble sinner, then to be a righteous man and arrogant. Which thing is plainly set forth by the Lord, as the Publican and the Pharisey are brought in for example. As a certain wiseman saith: better is in wicked deeds an humble confession, them in good deeds a proud boasting But M. Fecknam, I mean not yet to let this matter so pass, but let us return again: You say that there is venial sin, and deadly sin. And we say that all sin, in that it is sin, it is deadly, and yet we say again, that there is not any one sin, but that the same is both deadly and venial. Deadly, if the offender repent not: venial, if the same be unfeignedly repented, and by mercy craved at the hands of God, in the blood of Christ. For the same God that said in Ezech. 18. Anima que peccaverit, ipsa morietur, The soul that sinneth, shall die, saith also in the same chap. And when the wicked man turneth away from his wickedness that he hath done, and doth the thing which is equal and right, he shall save his soul alive. Here you see M. Fecknam, like as all sin, in that it is sin is deadly: so again all sin, in that it is unfeignedly repented. etc. is also venial. For although Christ saith, Mark. 8. Whosoever therefore shallbe ashamed of me & my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed: Yet our Master Christ forgave Peter that fact afterward, because Exivit et flevit amare, he went out, and wept bitterly. Again on the other side, we are not so blockish M. Fecknam, to teach that every thought is sin, but every evil thought that riseth in the heart 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. john. 3. And hereto agreeth also these fathers, with others. Hieron. ad Demetriadem de virginit. writeth thus: Distinguendum est autem, inter istas cogitationes, quibus voluntas favet, & But there must a difference be put between these thoughts, which our will favoureth, and with love embraceth: And those cogitations, which after the manner of a dark shadow are wont to pass over the mind, and but even only in passing over to show themselves, which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of bore or naked form or shadowing of any thing, or at the lest between those which come into the mind with a certain detestation, strongly striveth and resisteth. For the loss of the which, as it sorroweth, so it doth rejoice that they are driven out. In those truly which show themselves softly to the mind, and do declare them as it were fleeing away, there is neither sin at all, nor yet battle. But in these with the which for a space the soul striveth, against the which our will resisteth, there is an equal fight. For either we consent, and are overcome, or else we withstand, and do overcome, and in battle get the victory. Augustine also, Contra Pelag. lib. 3. cap. 2. saith: Quidam ergo filij huius seculi sunt. etc. Some therefore are the children of this world, and yet are not the children of the devil. For albeit the devil is the author and chief worker of all sins, yet all sins do not make men the children of the devil. For the children of God do sin also, for if they say they have no sin, they deceive themselves, and there is no truth in them. But by that means they sin, by the which they are as yet the children of this world. But in that respect that they are the children of God, they sin not at all. For every one that is borne of God, sinneth not. But unbelief maketh the child of the devil, which sin is called their own. As though it were alone, if it be not expressed what manner of sin it is. Thus you see (M. Fecknam) our doctrine to agree with the sacred scriptures, and Fathers. Although it hath pleased you in this your answer to liken us to certain of the old heretics, as to the Iouinians, Manichees, Valentinians, and to Vigilantius, and such other. But this is your common practice, to cry out Heretics, heresies. etc. whilst in the mean season you yourselves, being the very Heretics, and maintainers of heresies, may the better escape. Much like unto a false and subtle thief, who being pursued for his theft, and running away, himself crieth: Stop thief, that whilst the pursuers are looking for the thief, (himself being the very thief) might thereby the rather escape away. So have I now (M. Fecknam) answered your Objections, and doubt not, but hereby to have sufficiently satisfied those, whose delight is not in contention, and whose strife is rather for the truth, then for vain glory. But amongst other things in my Sermon (M. Fecknam) having by means of Peter's words, to do with the living God, I found your dead bready God in your Sacrament of the Altar: but thereof you speak never a word, which maketh me to think that you like not your quarrel therein, and so yield to the truth, and therefore give it over in the plain field, or by your taciturnity, consent and yield to the truth, according to the old proverb: Qui tacet consentire videtur, He seemeth to consent that which is objected, if that he hold his peace. And know ye also, that in that ye cannot away with the name of the living God, but account those words to be the token of an heretic, whosoever accustomably pronounceth them, that hereby the plague which God threatened to the stiff-necked and Idolatrous jews, is also come upon you Papists, prophesied by jeremy. in the .44. cha. thus: Ecce ego iuravi in nomine meo magno ait dominus. quia nequaquam ultra vocabitur nomen meum ex ore omnis viri judei, dicentis, vivit dominus deus. etc. i. Behold I have sworn by my great name, saith the Lord, that my name shall not be rehearsed through any man's mouth of juda, saying the Lord liveth. And now lest you should think that I were infected with the heresy of free will with you, if I should hold my peace and keep silence, and which to deny you call heresy, in the first article of your answers, in these words: So taught long before him (meaning me) the Manichees, and the Valentinians, denying free-will, which is the original of that heresy. Thus you call wholesome and true doctrine heresy, & heresy true doctrine: And therefore justly fallen into the curse of God by the Prophet Esay. 5. Woe be to you, that call evil good, & good evil, light darkness & darkness light. I will therefore prove (by God's help) this your doctrine of free will to be manifestly against both the word of God, and the doctrine of the catholic Fathers. First, Gene. 20. God said to Abimelech the king of Gerare, concerning Abraham's wife thus: Atque ideo cohibui te, quo minus peccares in me, nec ꝑmisi ut eam tangeres. 1. I kept thee also, that thou shouldest not sin against me, and therefore suffered I thee not to touch her. And in the .50. chap. of the same book joseph hath these words to his brethren: Be not afraid, can we resist the will of God? You devised evil against me, but God turned it to good. And in Exodus. 4. God saith thus: Ego indurabo cor illius, I will harden his heart And in the .33. of the same book he saith: I will show mercy, and will have compassion on whom it shall please me. Also Proverb. 16 Hominis est animam preparare, & domini gubernare linguam. A man may prepare his soul, but it is God that governeth the tongue Moreover Esay. 63. saith: Wherefore hast thou led us out of the way? Wherefore hast thou hardened our hearts, that we should not fear thee? jeremy in his .10. chap. also saith thus: I know O Lord, that it is not in man's power to order his own ways, or to rule his own steps or goings. And Christ in Math. 16. to Peter saith thus: Caro et sanguis non revelavit tibi, sed pater meus qui in coelis est. i. Flesh and blood hath not revealed this unto thee, but my father which is in heaven. Also john. 6. Nemo potest ad me venire, nisi pater qui misit me, traxerit eum. i No man can come unto me, unless my father which sent me, do draw him. And S. Paul Ro. 7. Quod enim ago, non probo, non enim qd volo, hoc facio, sed quod odi, hoc ago. i. I allow not that which I do, for what I would, that do I not, but what I hate, that do I And 2. Cor. 3. Non quod idonei simus ex nobis ipsis, sed si ad aliquid idonei simus, id ex deo est. i Not that we are sufficient as of ourselves to think any thing, but our ableness is of God. Again he saith. Phil. 2. For it is God that worketh in you, both to will and to do even of good wil The Scriptures (M. Fecknam) are full of these. But let us see what the Fathers say hereto. And first Chrisostome. Chrisost. ser. j domi. aduent. Ante peccatum, liberum arbitrium habebamus bene operandi. etc. Before sin we had free will to work well, but not after. For not by our own power can we escape out of the hands of the devil. But like as a ship when the Stern or Rother is broken, is brought even whether soever the tempest driveth her: So by the Devil we are led, from one sin to another. Neither all that while can we do any thing, but even what the devil will have us to do. And except that God with the mighty power of his mercy do deliver us, we shall remain even unto death, in the chains of sins fast bound. Hieron. Cont. Pelag. lib. j Non liberi arbitrij potestate, sed dei clementia conseruamur Not by the power of free-will but by the mercy of God are we saved. Ibidem. Frustra semper oramus, si in nostro arbitrio, est facere quod volumus. i. We always pray in vain, if it be in our own free-will to do what we william. Idem super verbi Christi: Quos dedisti mihi. etc. Non dixit, dedi eyes liberi arbitrij potestatem, ut ipsi se suo labore saluarent, sed ego custodivi eos, ego seruavi. etc. john. 17. He saith not, I have given them power of free-will, that they by their own labour should save themselves: But I have kept them, I have saved them. etc. August. sem. de verb. Aposto. Verum est magnas arbitrij liberi vires, homo accepit. etc. Truth it is, man when he was created, received great power of free-will: But by sinning he hath lost it again. He is fallen into death, he is made weak, he was left among thieves half dead. Bernard. de Natu. et gratia. cap. 23. ut in peccatum iret, sufficit ei liberum arbitrium. etc That he fell into sin, free-will is sufficient for him, wherewith he hath defiled himself. But that he may return unto righteousness, he hath need of a Physician, because he is not sound. He hath need of a reviver unto life, because he is dead. I will end with S. Augustine writing against Pelagius lib. 3. who saith: Per se ergo homo, lapsum facere potuit, quia voluit. Sed non sicut ꝑ se lapsus est, continuo lapsu ꝑ se, id est ꝑ propriam voluntatem consurgere valuit, nisi manu domini misericordissima quam do eius placuit pietati, fuisset erectus. i. Man therefore of himself, could make his fall, because he would. But yet as he fell of himself, so was he not able strait ways of himself, that is, by his proper will to rise from falling, except by the most merciful hand of the Lord, when it pleased his heavenly goodness he had raised up. Thus you see your heresy of free-will (M. Fecknam) most manifestly overthrown, and in deed you yourselves found the very heretics. And it is evident that this our doctrine is not revived from the old heresies of the Manichees, Eunomius, Vigilantius, and jovinian, but grounded upon the sacred word of God, according to the saying of Paul Ephes. 2. jam igitur non estis hospites. etc. Now therefore your are not strangers and foreigners, but Citizens with the Saints, and of the household of God, & are built upon the foundation of the apostles and Prophets, jesus Christ himself being the head corner stone, in whom what soever building is coupled together, it groweth unto an holy Temple in the Lord I have also in this mine Apology and answer, confirmed my doctrine by the fathers, not that we build our faith on them, but so far credit them, as they shall agree with the sacred scriptures. For experience teacheth us, that in many points, & many times we shall found Hierom against Hierom, Ambrose against Ambrose, Augustine against Augustine. etc. and therefore no farther to be followed, than they with Paul follow Christ. Now M. Fecknam, let us consider, who herein is to be believed, you that saith, the law is possible to be kept, or S. Peter that saith, that neither the forefathers nor we, could ever keep it: You that say, that Saints are to be prayed to, or the Saints or Angels that utterly refuse the same: You that say, that faith doth not only justify, or S. Paul that saith, that faith without the works of the law doth justify: You that say, that every sin (which is equivolent) is not mortal, or God that saith, the soul that sinneth, shall die. You are foully deceived (M. Fecknam) if you think that every word that cometh from you is an Oracle. Nay not so, S. john willeth us, to try the spirits, whether they be of God or no. We have brought your doctrine to the touchstone of God's sacred word, and it is found copper, and not gold. And as it is commonly said, all is not gold that shineth: no more is all doctrine true that cometh from men, but that only, which being touched, with the toutchstone of God's word, is sound and perfect. Cease therefore to blear the eyes of the simple and unlearned, with your gylted glistering copper, and give place to the truth. Seek rather jesus Christ, and the profit of his church, than your own estimation. Prefer the kingdom of heaven, before your vain glory and praise of foolish men. Cell not your birthright for a mess of pottage. God in his mercies give you humble hearts, not disdaining to learn, and open your eyes to see his truth, and to yield to the same: That you may unfeignedly seek jesus Christ, his only glory, and the profit of his Church. AMEN.