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❧ The aunswer of Iohn Gough Preacher, to M. Fecknams Obiections.
❧ The answer of John Gough Preacher, to M. Feckenham's Objections.
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I Haue M. Fecknam, red your cauelyng Obiections, to certayne poyntes of religion, by me touched and taught, in my Sermon in the Tower of London, in your presence, with others.
I Have M. Feckenham, 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.
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Wherin, as you haue corruptly wrested the Scriptures in your Assertions, to the maintenaunce of your heresies:
Wherein, as you have corruptly wrested the Scriptures in your Assertions, to the maintenance of your heresies:
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So haue you also with like subteltie, wrested my wordes, of purpose leauing out such my reasons or arguments,
So have you also with like subtlety, wrested my words, of purpose leaving out such my Reasons or Arguments,
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as vtterly made against you, and reciting them maymedly, you will séeme to triumphe, before you haue obtayned the victorie.
as utterly made against you, and reciting them maimedly, you will seem to triumph, before you have obtained the victory.
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And although the articles (M Fecknam ) which you haue taken vpon you to inuey against,
And although the Articles (M Feckenham) which you have taken upon you to inveigh against,
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and as it were piked out from the rest of my Sermon, be already so sufficiently and learnedly answered by such,
and as it were piked out from the rest of my Sermon, be already so sufficiently and learnedly answered by such,
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as I vnfainedly acknowledge, my selfe not worthy (in respect of vertue and learning) to carrye their bookes after them:
as I unfeignedly acknowledge, my self not worthy (in respect of virtue and learning) to carry their books After them:
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Whereby you myghte bee well remoued from these your heresies, if you would rede them,
Whereby you might be well removed from these your heresies, if you would rede them,
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and in reading geue place to the truth, which you onely ought to séeke, and not your own estimation:
and in reading give place to the truth, which you only ought to seek, and not your own estimation:
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Yet, least you should thinke I were not able to defend my doctrine, which you séeme so to impugne, with Doctor vpon Doctor,
Yet, lest you should think I were not able to defend my Doctrine, which you seem so to impugn, with Doctor upon Doctor,
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and with certain wrested scriptures, preposterously vnderstanded:
and with certain wrested Scriptures, preposterously understanded:
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I shall God willing, with so few wordes as I may, and as my litle leysure from waightier studies shall permit and suffer me, aunswer the same.
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.
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Wishing that God in his mercies, will so open your vnderstanding, that with humblenes of hart you may simply séeke IESVS CHRIST and the profit of his Church. Amen.
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.
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¶ M. Fecknams first Article. 1 That it is not impossible to keepe God hys commaundement.
¶ M. Feckenham's First Article. 1 That it is not impossible to keep God his Commandment.
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Which I did affirme to be impossible. Your scriptures you alledge, are these that follow: whereof the first is Christ in Matthew. 11. where he saith:
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 Says:
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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.Take away Yoke meū super vos. etc. Take up my yoke upon you. etc. Wherein you triumph over my poor lump of lead At your pleasure.
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But if you weyed the text, with a litle more déeper consideration, you should sée, that you are fowly deceiued.
But if you weighed the text, with a little more Deeper consideration, you should see, that you Are foully deceived.
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For in that Christ calleth it Iugum meum, my yoke, he maketh a differēce betwene his doctrine and the law,
For in that christ calls it Yoke meum, my yoke, he makes a difference between his Doctrine and the law,
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and that in respect of the straightnes of the law, and of the easines of his doctrine,
and that in respect of the straightness of the law, and of the easiness of his Doctrine,
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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:
and of that he requires of his Children and Scholars. But how heavy a lump the law is, S. Peter Describeth in the.15. of the Acts, thus:
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Nunc ergo quid tentatis Deum, vt imponatur iugum super ceruices discipulorum, { quod } ne { que } patres nostri, Nunc ergo quid tentatis God, vt imponatur Yoke super cervices Discipulorum, { quod } ne { que } patres Our,
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ne { que } nos portare potuimus. That is:ne { que } nos portare potuimus. That is:
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Now therefore why tempt ye God, to put on the Disciples neckes the yoke, which neither our fathers nor we were able to beare.
Now Therefore why tempt you God, to put on the Disciples necks the yoke, which neither our Father's nor we were able to bear.
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Peter telleth vs here that the law, which he here calleth Iugum, a yoke, is impossible to be borne,Peter Telleth us Here that the law, which he Here calls Yoke, a yoke, is impossible to be born,
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and teacheth vs where we shall séeke to be eased, in these wordes which immediately follow:
and Teaches us where we shall seek to be eased, in these words which immediately follow:
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vz. Sed per gratiam domini nostri Iesu Christi, credimus nos saluos futuros, quemadmodum & illi. i. Vz. Said per gratiam domini Our Iesu Christ, Credimus nos saluos futuros, quemadmodum & illi. i.
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But we beleue that through the grace of the Lord Iesus Christ, we shall be saued, as well as they.
But we believe that through the grace of the Lord Iesus christ, we shall be saved, as well as they.
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Therefore in Christ the law is fulfilled, Ephes. 2. and we are at peace with God through Christ, Rom. 5. Christ his yoke is easie.
Therefore in christ the law is fulfilled, Ephesians 2. and we Are At peace with God through christ, Rom. 5. christ his yoke is easy.
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For wherto tendeth els his words a little before, where he saith:
For whereto tendeth Else his words a little before, where he Says:
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Et ego refocillabo vos, and I will refresh you? Not that we should be idle,Et ego refocillabo vos, and I will refresh you? Not that we should be idle,
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but seing our infirmities, we should acknowledge the same, and according to Christes councell Luke. 7. say Serui inutiles sumus, we are vnprofitable Seruauntes.
but sing our infirmities, we should acknowledge the same, and according to Christ's council Lycia. 7. say Servant inutiles sumus, we Are unprofitable Servants.
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And that thys yoke is eased in Christ, S. Paul teacheth vs, Roma. 8. saying:
And that this yoke is eased in christ, S. Paul Teaches us, Roma. 8. saying:
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Etenim quod lex prestare non poterat, ea parte qua imbecillis erat per carnem, hoc Deus, proprio filio misso sub specie carnis, peccato obnixie praestitit. i. Etenim quod lex prestare non poterat, ea parte qua imbecillis erat per Carnem, hoc Deus, Properly filio Misso sub specie carnis, Peccato obnixie praestitit. i.
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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.
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.
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By which wordes you sée, the impossibilitie in vs, and the ease by Christ.
By which words you see, the impossibility in us, and the ease by christ.
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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:
For what need the perfection of our works by him, if possibility remained in us? But S. Paul Telleth us an other tale, Galatians. 3. Thus:
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Etenim si data fuisset lex, que possit viuificare, vere ex lege esset iustitia, sed conclusit scriptura omnia sub peccatum. &c. i. Etenim si data fuisset lex, que possit viuificare, vere ex lege esset iustitia, sed conclusit Scripture omnia sub peccatum. etc. i.
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For if there had bene a law geuen, which could haue geuen life, then no doubt righteousnes should haue come by the law:
For if there had be a law given, which could have given life, then no doubt righteousness should have come by the law:
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but the scripture concluded all vnder sinne. &c. Reade the place.
but the scripture concluded all under sin. etc. Read the place.
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Thus (M. Eecknam ) you sée your wrested place righted, and my leady lumpe remaineth heauy still.
Thus (M. Eecknam) you see your wrested place righted, and my leady lump remains heavy still.
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Wher you alledge S. Iohn. 1. Epist. 5. Quod mandata eius grauia non sunt, that his commaundements are not greuous:
Where you allege S. John. 1. Epistle 5. Quod Commandments eius Grauia non sunt, that his Commandments Are not grievous:
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and thervpon will infer, that if they be not Grauia, greuous, then they are farre from myne so heauy a lumpe.
and thereupon will infer, that if they be not Grauia, grievous, then they Are Far from mine so heavy a lump.
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And here you are likewyse deceiued, in vnderstanding by Mandata, his commaundementes, the absolute accomplishment of the law, of our selues.
And Here you Are likewise deceived, in understanding by Commandments, his Commandments, the absolute accomplishment of the law, of our selves.
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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,
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,
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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,
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, works in them also,
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an vnfained loue to God, and of loue desire (through his spirite) to please God:
an unfeigned love to God, and of love desire (through his Spirit) to please God:
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knowing assuredly, that though the perfection herein be not such as Gods iustice doth require,
knowing assuredly, that though the perfection herein be not such as God's Justice does require,
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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:
yet God for Christ's sake will accept the same as perfected, Ephesians 2. And in this respect they Are by S. John Here, called Non Grauia, not grievous:
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Not because we absolutely performe them: but because they are perfected in Christ per fidem, through fayth.
Not Because we absolutely perform them: but Because they Are perfected in christ per fidem, through faith.
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Now to your third alledged scripture out of the Rom 2. 2. thus:
Now to your third alleged scripture out of the Rom 2. 2. thus:
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Non enim qui audiunt legem, iusti sunt apud Deum, sed qui legem factis exprimunt, iusti habebuntur. Non enim qui Audiunt legem, Justi sunt apud God, sed qui legem factis exprimunt, Justi habebuntur.
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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 argue thus:
1. For in the sighed of God they Are not righteous which hear the law, but the doers of the law shall be justified. Whereupon you argue thus:
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If they do the law, then it may be done, then it is possible. &c. So followeth your consequence, Ergo the law is not impossible to be kept.
If they do the law, then it may be done, then it is possible. etc. So follows your consequence, Ergo the law is not impossible to be kept.
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If you consider wel this text, with the circumstances, you shall wel perceiue, that S. Paul meaneth nothing les hereby,
If you Consider well this text, with the Circumstances, you shall well perceive, that S. Paul means nothing less hereby,
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then that a man may absolutely fulfill the law, and thereby be iustified.
then that a man may absolutely fulfil the law, and thereby be justified.
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For first the Apostle goeth about to refell the foolishnes of the Iewes, which supposed that the hearing and vnderstanding of the law, was sufficient to the accomplishing of the same,
For First the Apostle Goes about to refel the foolishness of the Iewes, which supposed that the hearing and understanding of the law, was sufficient to the accomplishing of the same,
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although they in no part fulfilled it, which S. Paul here confuteth. As though he wold say vnto them:
although they in no part fulfilled it, which S. Paul Here confuteth. As though he would say unto them:
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You brag that you are iustified by the lawe, when in no part you do fulfill the law,
You brag that you Are justified by the law, when in no part you do fulfil the law,
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but bragging of a litle superficiall vnderstandyng of the law, perswade your selues strayght, that you do fulfill the law,
but bragging of a little superficial understanding of the law, persuade your selves straight, that you do fulfil the law,
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as though the accomplishing of the law, consisted in knowledge and vnderstanding, and not in fulfilling:
as though the accomplishing of the law, consisted in knowledge and understanding, and not in fulfilling:
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But herein you are deceiued, for not the hearers, but the doers of the law are iustified.
But herein you Are deceived, for not the hearers, but the doers of the law Are justified.
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And because none fully accomplisheth the law so absolutely as Gods iustice requireth, therfore our iustification commeth not by the law (whereof the Iewes bragged) Rom. 10. And therefore in the same chapter the Apopostle concludeth thus:
And Because none Fully accomplisheth the law so absolutely as God's Justice requires, Therefore our justification comes not by the law (whereof the Iewes bragged) Rom. 10. And Therefore in the same chapter the Apostle Concludeth thus:
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Nam perfectio legis Christus, ad iustificationem, omni credenti. i. For Christ is the fulfilling of the law, to iustifie all that beleue.Nam Perfection Legis Christus, ad iustificationem, omni Credenti. i. For christ is the fulfilling of the law, to justify all that believe.
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And lastly for your example alledged out of Luke. i. Erant ambo iusti coram Deo, incedentes in omnibus mandatis & iustificationibus Domini irreprehensibiles. i. They were both righteous before God, and walked in all the lawes and ordinaunces of the Lord without reproofe:
And lastly for your Exampl alleged out of Lycia. i. Erant ambo Justi coram God, 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:
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These wordes (M. Fecknam ) are not to be vnderstanded, as though Zacharie and Elizabeth, absolutely fulfilled the law,
These words (M. Feckenham) Are not to be understanded, as though Zacharias and Elizabeth, absolutely fulfilled the law,
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for then they had no néede of Christ, and Christ had not said truly then in the.17.
for then they had no need of christ, and christ had not said truly then in the.17.
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of S. Luke. Dicite, serui inutiles sumus. &c. i. Say ye, we are vnprofitable seruauntes. &c. But therefore they are sayd to be iust,
of S. Lycia. Dicite, Servant inutiles sumus. etc. i. Say you, we Are unprofitable Servants. etc. But Therefore they Are said to be just,
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because God in Christ imputed not vnto them, their sinne, for they were not without their faultes.
Because God in christ imputed not unto them, their sin, for they were not without their Faults.
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And Dauid is true, who sayth:
And David is true, who say:
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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 together become abhominable, there is none that doth good, no not one.Psalm 14. Omnes declinauerunt, & simul inutiles facti sunt, non est qui Faciat bonum, non est us { que } ad One. i. They Are all gone out of the Way, they Are all together become abominable, there is none that does good, no not one.
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And in thys number I am sure, are also comprehended both Zacharie and Elizabeth. And the same Prophet in the.142. Psalme hath thus:
And in this number I am sure, Are also comprehended both Zacharias and Elizabeth. And the same Prophet in the.142. Psalm hath thus:
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Non intres in iudicium cum seruo tuo Domine, quia non iustificabitur in conspectu tuo omnis viuens. i. Enter not into iudgement with thy seruaunt O Lord, for no man lyuing shall be iustified in thy sight.Non intres in iudicium cum seruo tuo Domine, quia non iustificabitur in conspectu tuo omnis viuens. i. Enter not into judgement with thy servant Oh Lord, for no man living shall be justified in thy sighed.
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And it is to be supposed, that in these wordes, the Prophet ment not onely such as lyued in hys time,
And it is to be supposed, that in these words, the Prophet meant not only such as lived in his time,
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but also in times, both past, then present, and to come. But now let vs sée, what the Fathers say to this matter.
but also in times, both past, then present, and to come. But now let us see, what the Father's say to this matter.
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And first S. Ambrose hath thus.
And First S. Ambrose hath thus.
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Ambros. ad Gal. 3. Et lex habuit iustitiam, sed ad presens, non quia iustificaret apud Deum. Ambos and Gal. 3. Et lex Habuit iustitiam, sed ad Presents, non quia iustificaret apud God.
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Remittere enim peccata non potuit, vt de peccatoribus faceret iustos, sed ad hoc data est, vt terrori esset, prouocās homines, ad bonam vitam, irreuerentes puniens.
Remittere enim Peccata non Potuit, vt de peccatoribus faceret iustos, sed ad hoc data est, vt terrori esset, provocans homines, ad Good vitam, irreuerentes puniens.
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Ideo { que } nō est data lex, que possit viuificare, sed condemnare. The same in English.Ideo { que } nō est data lex, que possit viuificare, sed condemnare. The same in English.
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And the law had righteousnes but for a tyme ▪ Not because it could iustifie before the Lord:
And the law had righteousness but for a time ▪ Not Because it could justify before the Lord:
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For it could not so forgeue sinnes, that of Sinners it could make them iust.
For it could not so forgive Sins, that of Sinners it could make them just.
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But to this end it was geuen, that it might be a terror, prouoking men vnto good life, punishing the disobedient or vnreuerent persons.
But to this end it was given, that it might be a terror, provoking men unto good life, punishing the disobedient or unreverent Persons.
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Therefore is not a law geuen which can geue lyfe, but condemne. Also S. Augustine saith:
Therefore is not a law given which can give life, but condemn. Also S. Augustine Says:
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Dominus iustam legem, iniustis hominibus dedit, ad demonstranda peccata eorum, non auferanda. Non enim aufert peccatum. nisi gratia fidei. &c. i. Dominus iustam legem, iniustis hominibus dedit, ad demonstranda Peccata Their, non auferanda. Non enim Aufert peccatum. nisi Gratia fidei. etc. i.
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The Lord hath geuen a iust law, to vniust men, to make manifest their sinnes, and not to take them away.
The Lord hath given a just law, to unjust men, to make manifest their Sins, and not to take them away.
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For it taketh not away sinnes, but by grace of fayth. &c. The said S. August. de spiritu & lit. ca. 19. saith:
For it Takes not away Sins, but by grace of faith. etc. The said S. August. de spiritu & lit. circa 19. Says:
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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.Lex ergo data est, vt Gratia quereretur, Gratia data est, vt lex impleretur. That is. The law Therefore was given, that grace might be sought.
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Grace was geuen, that the law might be fulfilled. And who is this Gratia, grace, M. Eecknam, but Christ?
Grace was given, that the law might be fulfilled. And who is this Gratia, grace, M. Eecknam, but christ?
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Againe the said Augustine, writing vpon the.118. Psalme, saith:
Again the said Augustine, writing upon the.118. Psalm, Says:
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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. Noli ergo Superbire, noli de tuo, que nulla est virtute presumere, & intelliges, quare sit a Bono God, Bona lex data, que tamen viuificare non possit.
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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 indignus,
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 Indignus,
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& egenus, ad gratiam confugeres & clamares: Miserere mei Domine, quoniam infirmus sum. That is.& Egenus, ad gratiam confugeres & clamares: miserere mei Domine, quoniam infirmus sum. That is.
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Be not therefore proude, do not presume of thine own power, which in deede is none,
Be not Therefore proud, do not presume of thine own power, which in deed is none,
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and thou shalt vnderstand wherefore a good lawe was geuen by a good God, which neuerthelesse cannot geue life.
and thou shalt understand Wherefore a good law was given by a good God, which nevertheless cannot give life.
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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.
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 thy self to do the law.
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And so being needy, vnworthy and poore, mightest flee vnto grace and cry: Haue mercy on me O God, for I am weake.
And so being needy, unworthy and poor, Mightest flee unto grace and cry: Have mercy on me Oh God, for I am weak.
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S. Bernard also in Epist. omniū sanct. ser. j. saith: Beati qui esuriūt, & sitiunt iustitiam, quoniam ipsi saturabuntur. S. Bernard also in Epistle omniū sanct. ser. j. Says: Beati qui esuriunt, & sitiunt iustitiam, quoniam ipsi saturabuntur.
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Sed quid potest esse omnis iustitia nostra coram Deo? Nōne iuxta prophetam, velut pannus menstruate reputabitur,
Said quid potest esse omnis iustitia nostra coram God? Nonne Next Prophetam, velut pannus menstruate reputabitur,
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& 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:
& si district iudicetur, Injusta 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:
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Non intres in iudicium. &c. Tota humilitate, ad misericordiā recurramus, que sola potest saluare animas nostras. That is.Non intres in iudicium. etc. Tota humilitate, ad misericordiā recurramus, que sola potest saluare animas nostras. That is.
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Blessed are they that hunger and thirst for righteousnes, for they shall be satisfied.
Blessed Are they that hunger and thirst for righteousness, for they shall be satisfied.
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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.
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.
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What therfore 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:
What Therefore shall become of our Sins, where as not even our righteousness it self, shall be able to answer for it self? Therefore, with all our might, crying out with the Prophet as loud as we can:
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Enter not into iudgement. &c. with all humblenes let vs runne to the throne of mercy, whych onely is able to saue our soules.
Enter not into judgement. etc. with all humbleness let us run to the throne of mercy, which only is able to save our Souls.
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I wyll therefore conclude with S. Augustine thus:
I will Therefore conclude with S. Augustine thus:
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Quoniam ab ipso, & per ipsum, & in ipso, sunt omnia, Ergo non ei aliquid dedimus, & tenemus debitorem. Quoniam ab ipso, & per ipsum, & in ipso, sunt omnia, Ergo non ei Aliquid dedimus, & tenemus debitorem.
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Vnde debitorem? Quia promissor est. Non dicimus Deo: Domine, redde { quod } accepisti, sed redde quod promisisti. That is.Vnde debitorem? Quia promissor est. Non dicimus God: Domine, red { quod } accepisti, sed red quod promisisti. That is.
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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.
Because from him, and by him, and in him, Are All things: Therefore we have not given any thing unto him, & hold him as a debtor.
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Whence is he our debtor? Euen because he hath promised. We say not vnto God:
Whence is he our debtor? Eve Because he hath promised. We say not unto God:
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Lord, geue agayne that ye hast receiued; but geue vnto vs yt thou hast promised.
Lord, give again that you hast received; but give unto us that thou hast promised.
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The law therefore can not absolutely of vs be obserued, because God doth not onely require of vs an outward obseruing of the same, but also an inward.
The law Therefore can not absolutely of us be observed, Because God does not only require of us an outward observing of the same, but also an inward.
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For not onely he is giltie of whoredome that committeth the act, but he also that lusteth after an other mans wife.
For not only he is guilty of whoredom that Committeth the act, but he also that Lusteth After an other men wife.
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Math. 5. He is not onely a murtherer that killeth a man:Math. 5. He is not only a murderer that kills a man:
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but he also that hateth his brother in his hart. 1. Iohn. 3. But who can say he lusteth not.
but he also that hates his brother in his heart. 1. John. 3. But who can say he Lusteth not.
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& c? Finde him, and I will graunt, the law is not impossible to be kept of vs.
& c? Find him, and I will grant, the law is not impossible to be kept of us
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¶ M. Fecknams second article.
¶ M. Feckenham's second article.
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2 That the Angels & Saintes of heauen may heare our prayers, and therefore to be praied vnto.
2 That the Angels & Saints of heaven may hear our Prayers, and Therefore to be prayed unto.
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For the confirmation hereof you alledge these Scriptures.
For the confirmation hereof you allege these Scriptures.
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vz. Luke. 15. Ita dico vobis, 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 synner that repenteth.Vz. Luke. 15. Ita dico vobis, gaudium erit coram Angels Dei super vno 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.
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For the Angels in heauen doe know that synners repent here in earth, and therefore doe reioyce:
For the Angels in heaven do know that Sinners Repent Here in earth, and Therefore do rejoice:
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For they reioyce not, but because they knowe, and therefore we ought to pray to them.
For they rejoice not, but Because they know, and Therefore we ought to pray to them.
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But though Christ saith, that they know, that sinners do repent, yet he sayth not: therefore let sinners pray to Angels.
But though christ Says, that they know, that Sinners do Repent, yet he say not: Therefore let Sinners pray to Angels.
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S. Iohn telleth vs an other lesson, Reuela. 22. when hee was about to woorship the Angell, the same Angell saith:S. John Telleth us an other Lesson, Reuel. 22. when he was about to worship the Angel, the same Angel Says:
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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.Vide ne feceris, conseruus enim Thy sum. etc. i. Se thou do it not, for I am thy fellow servant. etc. and so Concludeth, God Adora, worship God.
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And your second scripture, which you alledge out of Toby. 12. where the Angel saith:
And your second scripture, which you allege out of Toby. 12. where the Angel Says:
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Quando orabas cum lachrimis. &c. When thou didst pray with teares. &c. Ego obtuli orationem tuam domino, I offered thy prayers vnto the Lord:Quando orabas cum lachrimis. etc. When thou didst pray with tears. etc. Ego obtuli orationem tuam domino, I offered thy Prayers unto the Lord:
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He saith not, when thou praiedst to me, I did this and that.
He Says not, when thou prayedst to me, I did this and that.
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Neither can you proue, that either Tobias, or any other before Christ, praied vnto any of the fathers or Prophetes that died before them.
Neither can you prove, that either Tobias, or any other before christ, prayed unto any of the Father's or prophets that died before them.
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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.
But all their Prayers were always, and At all times directed only unto God. And as for the new Testament, you Are utterly void either of scripture, or Exampl.
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And therfore your place alledged, serueth to no purpose ▪ to proue the inuocation of Saintes.
And Therefore your place alleged, serveth to no purpose ▪ to prove the invocation of Saints.
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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 nothing to the purpose, to proue that we should pray to them being dead.
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, makes nothing to the purpose, to prove that we should pray to them being dead.
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Truly I muche maruayle of thys your waywarde blyndnes herein. And as concerning my interpretation of Esays wordes in his.63.
Truly I much marvel of this your waywarde blindness herein. And as Concerning my Interpretation of Isaiah words in his.63.
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Chap. I sée no more iust cause, why I should more beleue Ierom herein, then you: as though Ierome neuer erred.Chap. I see no more just cause, why I should more believe Jerom herein, then you: as though Jerome never erred.
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But if you looke vnto the circumstance of the text, it will tel you, that my interpretation goeth more nere the mynde of the Prophet,
But if you look unto the circumstance of the text, it will tell you, that my Interpretation Goes more never the mind of the Prophet,
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then Ieroms. As though the Prophet would say thus or the like:
then Jeromes. As though the Prophet would say thus or the like:
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When I consider my vnworthynes, it driueth me into an abashment, so that I dare not approch to thy Maiestie,
When I Consider my unworthiness, it Driveth me into an abashment, so that I Dare not approach to thy Majesty,
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and yet on the other side, if I shoulde praye to anye other, I should praye in vayne, because they heare me not.
and yet on the other side, if I should pray to any other, I should pray in vain, Because they hear me not.
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For euen Abraham him selfe knoweth vs not, nor Israel is not acquaynted with vs:
For even Abraham him self Knoweth us not, nor Israel is not acquainted with us:
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It is therefore thou O Lord that must onely heare and helpe vs, for thou art onely our father and redemer.
It is Therefore thou Oh Lord that must only hear and help us, for thou art only our father and redeemer.
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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 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,
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and also of vs to be followed? Nay (M. Fecknam ) we must follow them,
and also of us to be followed? Nay (M. Feckenham) we must follow them,
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as S. Paul willeth vs to follow him, when he sayd. 1. Cor. 11. Imitatores mei estote, sicut & ego Christi.
as S. Paul wills us to follow him, when he said. 1. Cor. 11. Imitators mei estote, sicut & ego Christ.
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Follow me, as I do Christ.
Follow me, as I do christ.
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And so farre as the Fathers, eyther in doctrine, religion, or conuersation folow Christ, that is to say,
And so Far as the Father's, either in Doctrine, Religion, or Conversation follow christ, that is to say,
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so long as their doinges and doctrine do agrée with the sacred scriptures, we will & do, both receiue them, beleue them, follow them, and thanke God for them.
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.
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But if they stray from the sincere rules thereof, we will leaue them:
But if they stray from the sincere rules thereof, we will leave them:
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vnlesse you can shewe vs a better warrant for the same, then I sée come from you yet.
unless you can show us a better warrant for the same, then I see come from you yet.
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S. Paul sayth 1. Tim. 2, Vnus enim Deus, vnus etiam conciliator, Dei & hominum, homo Christus Iesus. i. There is one God, and one Mediatour betwene God and man, the man Iesus Christ.S. Paul say 1. Tim. 2, Vnus enim Deus, vnus etiam conciliator, Dei & hominum, homo Christus Iesus. i. There is one God, and one Mediator between God and man, the man Iesus christ.
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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 Christum iustum. i. We haue an aduocate wyth the father, euen Iesus Christ the iust, Ioh. 14. Christ saith:
And 1. John. 2. Flioli mei, haec scribo vobis, Me little Children, these things I write unto you. etc. Aduocatum habemus apud patrem, nempe Jesus Christ iustum. i. We have an advocate with the father, even Iesus christ the just, John 14. christ Says:
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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 commeth to the father, but by me.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 comes to the father, but by me.
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And Iohn. 16. Quecun { que } petieritis patrem nomine meo, dabit vobis.
And John. 16. Quecun { que } petieritis patrem nomine meo, Dabit vobis.
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Whatsoeuer ye shall aske the father in my name, he shall or wyl geue it you.
Whatsoever you shall ask the father in my name, he shall or will give it you.
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And why we ought so to do, our Mayster Christ rendreth a reason before. Iohn. 14. Si quicquid petieritis nomine meo, hoc faciā, vt glorificetur pater per filium. i.
And why we ought so to do, our Master christ rendereth a reason before. John. 14. Si quicquid petieritis nomine meo, hoc faciā, vt glorificetur pater per Son. i.
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If ye shall aske any thing in my name, I wil do it, that the father may be glorified by the sonne.
If you shall ask any thing in my name, I will do it, that the father may be glorified by the son.
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Here you see (M. Fecknam ) that S. Paul and S. Iohn sayth, that Christ is onelye our Mediatour.
Here you see (M. Feckenham) that S. Paul and S. John say, that christ is only our Mediator.
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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 christ him self Telleth us, that he only is the Way to God, and that we have no access to God, but only high him.
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And also you sée, hee promiseth helpe, if our prayers be made to God the Father in hys name,
And also you see, he promises help, if our Prayers be made to God the Father in his name,
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and also that thereby God is glorified.
and also that thereby God is glorified.
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And therefore of necessitie it must followe, that as God is glorified, when we praye to Christ, as to our Mediatour:
And Therefore of necessity it must follow, that as God is glorified, when we pray to christ, as to our Mediator:
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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.
so it must also of necessity follow, that he is dishonoured, when we of our own Heads appoint to our selves of Creatures, sundry and several Mediators.
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And therefore we may not in any wyse impart his honor to any creature:
And Therefore we may not in any wise impart his honour to any creature:
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for if we do, we shall heare God crye out agaynst vs, by the Prophet Esay. 42. Ego dominus, hoc est nomen meum,
for if we do, we shall hear God cry out against us, by the Prophet Isaiah. 42. Ego dominus, hoc est Nome meum,
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& gloriā meam alteri non dabo. &c. i.& gloriā meam Alteri non Dabo. etc. i.
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I am the Lord, and that is my name, and I wil not geue my glorie to an other. &c.
I am the Lord, and that is my name, and I will not give my glory to an other. etc.
pns11 vbm dt n1, cc d vbz po11 n1, cc pns11 vmb xx vvi po11 n1 p-acp dt n-jn. av
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By these scriptures therefore I am manifestly taught, that onely Iesus Christ is our Mediatour,
By these Scriptures Therefore I am manifestly taught, that only Iesus christ is our Mediator,
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and therefore no creature ought to be inuocated, or prayed to. &c. Now let vs see what the Fathers say to this matter.
and Therefore no creature ought to be invocated, or prayed to. etc. Now let us see what the Father's say to this matter.
cc av dx n1 vmd pc-acp vbi vvn, cc vvd p-acp. av av vvb pno12 vvi r-crq dt n2 vvb p-acp d n1.
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S. Augustine in his booke De spū & anima ca. 29. saith thus:S. Augustine in his book De spun & anima circa 29. Says thus:
np1 np1 p-acp po31 n1 fw-fr vvn cc fw-la n1 crd vvz av:
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Ibi siquidē sunt spiritus de functorū, vbi nō vident, ne { que } audiunt, que agūtur, aut eueniunt in ista vita hominibus. i. There siquidem sunt spiritus de functorū, vbi nō vident, ne { que } Audiunt, que agūtur, Or eueniunt in ista vita hominibus. i.
fw-la n1 fw-la fw-la fw-la fw-la, fw-la fw-fr j, ccx { fw-fr } fw-la, fw-fr fw-la, fw-la fw-la p-acp fw-la fw-la fw-la. sy.
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In such a place doubtles, are the Spirites of those that are departed, where they see not,
In such a place doubtless, Are the Spirits of those that Are departed, where they see not,
p-acp d dt n1 av-j, vbr dt n2 pp-f d cst vbr vvn, c-crq pns32 vvb xx,
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neyther do they heare, what thinges are done, and what do chaunce to men in this life.
neither do they hear, what things Are done, and what do chance to men in this life.
av-dx vdb pns32 vvi, r-crq n2 vbr vdn, cc q-crq vdb vvi p-acp n2 p-acp d n1.
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Epiphanius in his booke Contra Heres. lib. 3. To. 2. Heres. 29. saith thus:Epiphanius in his book Contra Heres. lib. 3. To. 2. Heres. 29. Says thus:
np1 p-acp po31 n1 fw-la fw-la. n1. crd p-acp. crd fw-la. crd vvz av:
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Sed ne { que } Helias adoradus est, etiam si in viuis sit, ne { que } Iohannes adorandus, quanquam { per } preces suas pro prias Dormicionem suam admirandam, effecerit, imo potius, ex Deo gratiam acceperit. said ne { que } Elias adoradus est, etiam si in viuis sit, ne { que } Iohannes adorandus, quanquam { per } preces suas Pro Prias Dormicionem suam admirandam, effecerit, imo potius, ex God gratiam acceperit.
vvd ccx { fw-fr } np1 fw-la fw-la, fw-la fw-mi p-acp fw-la fw-la, ccx { fw-fr } np1 fw-la, fw-la { fw-la } fw-la fw-la fw-la fw-la fw-la fw-la n1, n1, fw-la fw-la, fw-la fw-la fw-la n1.
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Sed ne { que } Thecla, ne { que } quisquam Sanctus adoratur.
Said ne { que } Thecla, ne { que } quisquam Sanctus adoratur.
j-vvn fw-mi { fw-fr } np1, ccx { fw-fr } fw-la fw-la fw-la.
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Non enim dominabitur nobis antiquus error, vt relinquamus viuentem, & adoremus ea, quae ab ipso facta sunt.
Non enim dominabitur nobis Antiquus error, vt relinquamus viuentem, & Adoremus ea, Quae ab ipso facta sunt.
np1 fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
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Coluerunt enim & adorauerunt creaturam preter Creatorem, & stulti facti sunt, Si enim angelos adorari non vult, quanto magis eam, que genita est ab Anna, que ex Ioachim donata Annae que { per } preces,
Coluerunt enim & adorauerunt creaturam preter Creator, & stulti facti sunt, Si enim Angels adorari non vult, quanto magis eam, que genita est ab Anna, que ex Ioachim donata Annae que { per } preces,
fw-la fw-la cc fw-la fw-la n1 fw-la, cc fw-la fw-la fw-la, fw-mi fw-la fw-la fw-la fw-la fw-la, fw-es fw-la fw-la, fw-fr fw-la fw-la fw-la np1, fw-fr fw-la np1 fw-la fw-la fw-fr { fw-la } fw-la,
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& omnem diligentiam, secundum promissionem patri ac matri data est? nō tamen aliter genita est, preter hominum naturā,
& omnem diligentiam, secundum promissionem patri ac matri data est? nō tamen aliter genita est, preter hominum naturā,
cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la? fw-fr fw-la fw-la fw-la fw-la, n1 fw-la fw-la,
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sed sicut omnes ex semine viri, & vtero mulieris. That is. But neyther Helias is to be woorshipped, although he bee yet aliue:sed sicut omnes ex Seed viri, & vtero Mulieris. That is. But neither Elias is to be worshipped, although he be yet alive:
fw-la fw-la fw-la fw-la j fw-la, cc fw-la fw-la. cst vbz. p-acp dx np1 vbz pc-acp vbi vvn, cs pns31 vbb av j:
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Nor yet is Iohn to bee worshipped, although by his own praiers he made his slepe wonderful.
Nor yet is John to be worshipped, although by his own Prayers he made his sleep wondered.
ccx av vbz np1 pc-acp vbi vvn, cs p-acp po31 d n2 pns31 vvd po31 vvi j.
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Nay rather he receiued grace from God. But neither Thecla nor any Saint is worshipped.
Nay rather he received grace from God. But neither Thecla nor any Saint is worshipped.
uh-x av-c pns31 vvd n1 p-acp np1. p-acp dx np1 ccx d n1 vbz vvn.
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For that old errour shall not rule in vs, that we should forsake the liuing God,
For that old error shall not Rule in us, that we should forsake the living God,
p-acp cst j n1 vmb xx vvi p-acp pno12, cst pns12 vmd vvi dt j-vvg np1,
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& worship those things that were made by him.
& worship those things that were made by him.
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For they haue honored and worshipped the creature besides the Creator, and they were made fooles.
For they have honoured and worshipped the creature beside the Creator, and they were made Fools.
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For if he wil not haue the Angels to be worshipped, how much more yt 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,
For if he will not have the Angels to be worshipped, how much more that which was born of Anna, which by Ioachim being given to Anna, which by Prayers and all diligence was given according to promise, to the father and mother? Notwithstanding was not born otherwise beside the nature of men,
p-acp cs pns31 vmb xx vhi dt n2 pc-acp vbi vvn, c-crq av-d av-dc pn31 r-crq vbds vvn pp-f np1, r-crq p-acp np1 vbg vvn p-acp np1, r-crq p-acp n2 cc d n1 vbds vvn vvg p-acp n1, p-acp dt n1 cc n1? a-acp vbds xx vvn av p-acp dt n1 pp-f n2,
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but like as al men, of the sede of the man, & the wombe of the woman.
but like as all men, of the seed of the man, & the womb of the woman.
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S. August. again, in lib. de vera Relig. ca. 55 saith:S. August. again, in lib. de vera Relig circa 55 Says:
np1 np1. av, p-acp n1. fw-fr fw-la np1 n1 crd vvz:
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Non sit nobis religio, humanorum operum cultus, meliores sunt enim ipsi artifices, qui talia fabricātur, quos tamen colere nō debemus. Non sit nobis religio. Non sit nobis Religio, humanorum Operum cultus, meliores sunt enim ipsi artifices, qui Talia fabricātur, quos tamen colere nō debemus. Non fit nobis Religio.
fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la. np1 vvb fw-la fw-la.
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Cultus bestiarum, meliores sunt enim extremi homines quos tamen colere non debemus.
Cultus bestiarum, meliores sunt enim extremi homines quos tamen colere non debemus.
fw-la fw-la, fw-la fw-la fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la.
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Non sit nobis religio, cultus hominum mortuorū, quia si pie vixerint, non sic habentur, vt tales que rant honores,
Non fit nobis Religio, cultus hominum mortuorū, quia si pie vixerint, non sic habentur, vt tales que rant honores,
np1 vvb fw-la fw-la, fw-la fw-la fw-la, fw-la fw-mi n1 fw-la, fw-la fw-la fw-la, fw-la n2 fw-fr vvi fw-la,
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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.sed Ilum a nobis coli volunt, quo illuminante letantur. etc. That is. Let us not count it Religion, to worship the works of men's hands.
fw-la fw-la dt fw-la fw-la fw-la, fw-la n1 fw-la. av cst vbz. vvb pno12 xx vvi pn31 n1, p-acp n1 dt n2 pp-f ng2 n2.
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For the craftes masters themselues which make such thinges, are better, whom notwithstanding we ought not to worship.
For the crafts Masters themselves which make such things, Are better, whom notwithstanding we ought not to worship.
p-acp dt ng1 vvz px32 r-crq vvb d n2, vbr jc, ro-crq a-acp pns12 vmd xx p-acp n1.
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Let vs not make it religion to worship brute beastes, for the basest sort of men that be, be better thē they, whō notwithstanding we ought not to worship.
Let us not make it Religion to worship brutus beasts, for the Basest sort of men that be, be better them they, whom notwithstanding we ought not to worship.
vvb pno12 xx vvi pn31 n1 pc-acp vvi n1 n2, p-acp dt js n1 pp-f n2 cst vbb, vbb j pno32 pns32, ro-crq a-acp pns12 vmd xx p-acp n1.
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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,
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,
vvb pno12 xx vvi pn31 n1 pc-acp vvi j n2: c-acp cs pns32 vhb vvn av-j, pns32 vbr xx vvn, cst pns32 vvb d n2,
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but they would haue him to be worshipped of vs, who allumining them, do reioyce. &c. The same August. agayne in hys booke Contra Faust. lib. 20. ca. 21. saith thus:
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. circa 21. Says thus:
cc-acp pns32 vmd vhi pno31 pc-acp vbi vvn pp-f pno12, r-crq vvg pno32, vdb vvi. av dt d np1. av p-acp po31 n1 fw-la zz. n1. crd n1 crd vvz av:
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Ipsi enim Sancti, vel homines aut angeli exhiberi sibi nolunt, { quod } vni Deo debori volunt. Ipsi enim Sancti, vel homines Or angeli exhiberi sibi Nolunt, { quod } vni God debori volunt.
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, { fw-la } fw-la fw-la fw-la fw-la.
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Apparuit hoc in Paulo & Barnaba, cum commoto miraculis, que per eos facta sunt, Licaonij tanquam dijs immolare voluerunt.
He appeared hoc in Paul & Barnabas, cum commoto miraculis, que per eos facta sunt, Licaonij tanquam Dis immolare voluerunt.
n1 fw-la p-acp np1 cc np1, fw-la fw-la fw-la, fw-fr fw-la fw-la fw-la fw-la, np2 fw-la fw-la fw-la fw-la.
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Conscissis enim vestimentis suis, confitētes & persuadētes se deos non esse, ista sibi fieri vetuerunt.
Conscissis enim vestimentis suis, confitentes & persuadentes see Gods non esse, ista sibi fieri vetuerunt.
np1 fw-la fw-la fw-la, n2 cc n2 vvb fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
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Apparuit & in Angelis sicut in Apocalipsi legimus, angelum se adorari { pro } hibentem, ac dicentem adoratori suo:
He appeared & in Angels sicut in Apocalipsi Legimus, angelum se adorari { Pro } hibentem, ac dicentem adoratori Sue:
n1 cc p-acp np1 fw-la p-acp fw-la fw-la, fw-la fw-la fw-la { fw-la } fw-la, fw-la fw-la fw-mi fw-la:
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Conseruus tuus sum, & fratrum tuorum. i. Conseruus Thy sum, & fratrum tuorum. i.
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For the very Saints them selues, whether they be dead men or Angels, will not haue honour geuen vnto them, which they would haue onely due to God.
For the very Saints them selves, whither they be dead men or Angels, will not have honour given unto them, which they would have only due to God.
p-acp dt j n2 pno32 n2, cs pns32 vbb j n2 cc n2, vmb xx vhi n1 vvn p-acp pno32, r-crq pns32 vmd vhi j j-jn p-acp np1.
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This appeared in Paul and Barnabas, when the men of Licaonia, astonied at their miracles, wold haue done sacrifice vnto thē,
This appeared in Paul and Barnabas, when the men of Lycaonia, astonished At their Miracles, would have done sacrifice unto them,
np1 vvd p-acp np1 cc np1, c-crq dt n2 pp-f np1, vvn p-acp po32 n2, vmd vhi vdn n1 p-acp pno32,
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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.
as if they had be God's For they, renting their garments, confessing and persuading them, that they were not God's, forbade such things to be done unto them.
c-acp cs pns32 vhd vbn n2 p-acp pns32, vvg po32 n2, vvg cc vvg pno32, cst pns32 vbdr xx n2, vvd d n2 pc-acp vbi vdn p-acp pno32.
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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 worshipped him:
This appeared also in the Angels, as we read in the Apocalypse. The Angel forbidding him self to be worshipped, and saying to him that worshipped him:
np1 vvd av p-acp dt n2, c-acp pns12 vvb p-acp dt n2. dt n1 vvg pno31 n1 pc-acp vbi vvn, cc vvg p-acp pno31 cst vvd pno31:
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I am the fellow seruaunt of thee, and thy brethren. Also Ciril in his. 6. booke Contra Iulia. saith thus:
I am the fellow servant of thee, and thy brothers. Also Cyril in his. 6. book Contra Iulia. Says thus:
pns11 vbm dt n1 n1 pp-f pno21, cc po21 n2. av np1 p-acp po31. crd n1 fw-la np1. vvz av:
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At sanctos Martyres, ne { que } deos esse dicimus, ne { que } adorare consueuimus. At sanctos Martyrs, ne { que } Gods esse dicimus, ne { que } adorare consueuimus.
p-acp fw-la n2, ccx { fw-fr } fw-la fw-la fw-la, fw-fr { fw-fr } fw-la fw-la.
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Laudamus autem eos, potius summis honoribus, { que } pro veritate strenue certarūt & fidei cinceritatē seruarunt, ita vt et suam animam contempserint, et mortis terroribus valedicentes, pre ualuerunt in summis periculis, tante { quod } fuerint fortitudinis quasi statuas fibi, sue vite excitaturi. &c. That is to say.Laudamus autem eos, potius Summis honoribus, { que } Pro veritate Strength certarunt & fidei cinceritatē seruarunt, ita vt et suam animam contempserint, et mortis terroribus valedicentes, pre ualuerunt in Summis Periculis, tante { quod } fuerint fortitudinis quasi statuas fibi, sue vite excitaturi. etc. That is to say.
np1 fw-la fw-la, fw-la fw-la fw-la, { fw-fr } fw-la fw-la fw-fr j cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la, n1 { fw-la } fw-la fw-la fw-la fw-la fw-la, vvi fw-fr fw-la. av cst vbz pc-acp vvi.
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As for the holy Martyrs, wee neither say that they are Gods, neither haue bene accustomed to worship them.
As for the holy Martyrs, we neither say that they Are God's, neither have be accustomed to worship them.
c-acp p-acp dt j n2, pns12 d vvb cst pns32 vbr n2, dx vhb vbn vvn pc-acp vvi pno32.
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But we prayse them rather wyth great honour, because they haue valiantly striuen, for the truth,
But we praise them rather with great honour, Because they have valiantly striven, for the truth,
cc-acp pns12 vvb pno32 av-c p-acp j n1, c-acp pns32 vhb av-j vvn, p-acp dt n1,
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and haue mayntayned the sinceritye of faith, in so much as they haue despised their own life:
and have maintained the sincerity of faith, in so much as they have despised their own life:
cc vhb vvn dt n1 pp-f n1, p-acp av av-d c-acp pns32 vhb vvn po32 d n1:
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and not regarding the terrors of death, haue preuailed in very great daungers, and were of so great strength,
and not regarding the terrors of death, have prevailed in very great dangers, and were of so great strength,
cc xx vvg dt n2 pp-f n1, vhb vvn p-acp av j n2, cc vbdr pp-f av j n1,
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as though they would rayse vp ymages to them selues of their own lyfe. &c. Agayne S. August. in his. 8. booke De Ciuitate Dei cap. 27. saith:
as though they would raise up Images to them selves of their own life. etc. Again S. August. in his. 8. book De Ciuitate Dei cap. 27. Says:
c-acp cs pns32 vmd vvi a-acp n2 p-acp pno32 n2 pp-f po32 d n1. av av np1 np1. p-acp po31. crd n1 fw-fr fw-la fw-la n1. crd vvz:
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Quis autem audiuit aliquando, fidelium stantem sacerdotem, ad altare, etiam super sanctum corpus Martyris ad Dei honorem cultum { que } constructum, dicere in precibus: Quis autem audiuit aliquando, Fidelium stantem Sacerdotem, ad altar, etiam super sanctum corpus Martyrs ad Dei Honor cultum { que } constructum, dicere in precibus:
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la n1, fw-la fw-la fw-la fw-la np1 fw-la fw-la fw-la fw-la { fw-fr } fw-la, fw-la p-acp fw-la:
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Offero tibi sacrificium Petre, aut Paule, vel Cipriane? &c. That is.Offer tibi Sacrificium Petre, Or Paul, vel Cyprian? etc. That is.
fw-la fw-la fw-la np1, fw-la np1, av jp? av cst vbz.
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But which of the faithful hath heard the Priest at the aultar, yea vpon the holy body of the Martyr, made forth honor and worship of God, saye at any time in his prayers:
But which of the faithful hath herd 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:
cc-acp r-crq pp-f dt j vhz vvn dt n1 p-acp dt n1, uh p-acp dt j n1 pp-f dt n1, vvd av n1 cc n1 pp-f np1, vvb p-acp d n1 p-acp po31 n2:
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I offer a sacrifice to thee O Peter, or Paule, or Cyprian: &c.
I offer a sacrifice to thee Oh Peter, or Paul, or Cyprian: etc.
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These also (M. Fecknam ) approueth my assertion true, that the Saints are not to be prayed to,
These also (M. Feckenham) approveth my assertion true, that the Saints Are not to be prayed to,
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and likewyse vtterlye condemne your heresy, which maintaineth ye cōtrary
and likewise utterly condemn your heresy, which maintaineth you contrary
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¶ M. Fecknams third article. 3 That fayth onelye doth not iustifie.
¶ M. Feckenham's third article. 3 That faith only does not justify.
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And for this Article which you thus affirme, you expound the place alledged by me out of S. Paul Rom. 2. Arbitremur iustificari hominem sine operibus legis.
And for this Article which you thus affirm, you expound the place alleged by me out of S. Paul Rom. 2. Arbitremur iustificari hominem sine operibus Legis.
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We suppose a man to be iustified without the woorkes of the law, after this sort:
We suppose a man to be justified without the works of the law, After this sort:
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You say that I inferred hereupon, that workes do in no maner of wise iustifie vs, which is vtterly false.
You say that I inferred hereupon, that works do in no manner of wise justify us, which is utterly false.
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For my woordes were, that hereby S. Paul did teach vs, that wee were not iustified by workes:
For my words were, that hereby S. Paul did teach us, that we were not justified by works:
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Your addition (in no maner of wise) I spake not.
Your addition (in no manner of wise) I spoke not.
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For I know M. Fecknam, that there is two maner of iustifications vnderstāded in the scriptures, the one before God, the other before men.
For I know M. Feckenham, that there is two manner of justifications understanded in the Scriptures, the one before God, the other before men.
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Of iustification before God, it is truly said by S. Paul Rom. 4. Credidit autem Abraham Deo, & imputatum est ei ad iustitiam.
Of justification before God, it is truly said by S. Paul Rom. 4. Credidit autem Abraham God, & imputatum est ei ad iustitiam.
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Abraham beleued God, & it was imputed vnto him vnto righteousnes And of sustification before mē, S. Iames speaketh in the. 2. Chap. of his Epistle thus:
Abraham believed God, & it was imputed unto him unto righteousness And of sustification before men, S. James speaks in thee. 2. Chap. of his Epistle thus:
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Abraham pater noster, nōne ex factis iustificatus est, cum obtulisset filium suum super-altare? &c. i. Abraham pater Noster, nonne ex factis Justified est, cum obtulisset Son suum superaltar? etc. i.
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Was not our father Abraham iustified through workes, when he had offered his sonne vpon the aulter? &c. And that he so ment, appeareth by his very woordes which follow within few lines after, thus:
Was not our father Abraham justified through works, when he had offered his son upon the alter? etc. And that he so meant, appears by his very words which follow within few lines After, thus:
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Credidit autem Abraham Deo, et imputatū est illi ad iustitiā, & amicus Dei vocatus est. Credidit autem Abraham God, et imputatū est illi ad iustitiam, & Amicus Dei Vocatus est.
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Abraham beleued God, and it was reputed vnto him for righteousnes, and he was called the friend of God.
Abraham believed God, and it was reputed unto him for righteousness, and he was called the friend of God.
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Thus we sée S. Paul and S. Iames reconciled, and both teach iustification by faith, in the sight of God.
Thus we see S. Paul and S. James reconciled, and both teach justification by faith, in the sighed of God.
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For it is necessarye, that because faith is an inuisible thing, and cānot rightly be iudged of men,
For it is necessary, that Because faith is an invisible thing, and cannot rightly be judged of men,
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for that a mā may brag before men, and say, that he hath faith, when he is vtterly voide therof.
for that a man may brag before men, and say, that he hath faith, when he is utterly void thereof.
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And therefore of necessitie workes be required, to follow 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 Therefore of necessity works be required, to follow the justicing 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,
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and be made manifest to men also.
and be made manifest to men also.
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And therfore S. Paul, after he hath proued our iustification by faith, without the workes of the law (from the.3.
And Therefore S. Paul, After he hath proved our justification by faith, without the works of the law (from the.3.
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Chap. of the Epistle to the Rom. vnto the.8. of the same) then he there concludeth thus:Chap. of the Epistle to the Rom. unto the.8. of the same) then he there Concludeth thus:
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Nulla igitur nunc condemnatio his, qui insiti sunt in Christo Iesu, qui non iuxta carnē versantur, sed iuxta spiritum. i. Nulla igitur nunc condemnation his, qui insiti sunt in Christ Iesu, qui non Next carnē versantur, sed Next spiritum. i.
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There is nowe therefore no condemnation to them which are graffed in Christ Iesu, which walke not after the flesh, but after the spirit.
There is now Therefore no condemnation to them which Are graffed in christ Iesu, which walk not After the Flesh, but After the Spirit.
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And when the same Apostle hath in most plaine wordes thus proued our iustification by faith without workes.
And when the same Apostle hath in most plain words thus proved our justification by faith without works.
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Ephes. 2. Gratia enim seruati estis { per } fidem, id { que } non ex vobis, Dei donum est, nō ex operibus, ne quis glorietur. i. Ephesians 2. Gratia enim seruati Ye are { per } fidem, id { que } non ex vobis, Dei Donum est, nō ex operibus, ne quis glorietur. i.
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For ye be saued through fayth, and that not of your selues, it is the gift of God,
For you be saved through faith, and that not of your selves, it is the gift of God,
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and not of workes, least any man should reioyce: Hee immediatelye addeth thys.
and not of works, lest any man should rejoice: He immediately adds this.
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Nam ipsius sumus opus, cōditi in Christo Iesu ad opera bona, que preparauit deus, vt in eis ambularemus. i. Nam Himself sumus opus, cōditi in Christ Iesu ad opera Bona, que preparauit deus, vt in eis ambularemus. i.
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For we are his workmanship, created in Christ Iesu, vnto good woorkes, which God hath prepared, that we shoulde walke in them.
For we Are his workmanship, created in christ Iesu, unto good works, which God hath prepared, that we should walk in them.
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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:
And where as you (M. Feckenham) make great wonder At our subtlety, or rather sensible absurdity of this our opinion, of justicing by faith only:
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you fall into these questions, whether we meane faith without penaunce (as you terme it) I suppose you meane repentance,
you fallen into these questions, whither we mean faith without penance (as you term it) I suppose you mean Repentance,
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or faith wtout Baptisme, or faith without hope, or faith wtout feare, or faith without charitie.
or faith without Baptism, or faith without hope, or faith without Fear, or faith without charity.
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As though, when we teach that we be iustified by faith onely, that we speake of an opinion of fayth onely,
As though, when we teach that we be justified by faith only, that we speak of an opinion of faith only,
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or of a dead or imagined fayth. No, no M. Fecknam, you wilfully wrest our meaning herein.
or of a dead or imagined faith. No, no M. Feckenham, you wilfully wrest our meaning herein.
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And (to say the truth) I may much better herein wōder at your peuish ouerthwart vnderstandyng of vs,
And (to say the truth) I may much better herein wonder At your peevish overthwart understanding of us,
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then you maruell at our subtile opinion, or sensible absurdity.
then you marvel At our subtle opinion, or sensible absurdity.
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For when we speake of iustification by faith onely, we vnderstand not as you fondly imagine a dead or imagined faith,
For when we speak of justification by faith only, we understand not as you fondly imagine a dead or imagined faith,
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but such a fayth as can no more be wtout repentance, hope, filial feare, charitie. &c. the the sunne can be wtout his brightnes,
but such a faith as can no more be without Repentance, hope, filial Fear, charity. etc. the the sun can be without his brightness,
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or the fire without his heate. Neither do we speake herein of works before faith, but euen of woorkes after fayth.
or the fire without his heat. Neither do we speak herein of works before faith, but even of works After faith.
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For we know S. Paules Maxime Roma. 14. Quicquid non est ex fide, peccatū est, what soeuer is not of fayth, is sinne.
For we know S. Paul's Maxim Roma. 14. Quicquid non est ex fide, peccatū est, what soever is not of faith, is sin.
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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.
And Hebrew 11. Atqui sine fide fieri non potest, vt quis illi placeat. 1. But without faith, it is impossible that any man can please him.
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Our vnderstāding is not so grosse, as to mean of works before faith, though you lust so to cauel herein with vs. For after a true faith is conceyued by the holy Ghost, in the hart of a good Christian, he worketh not of hope of merite,
Our understanding is not so gross, as to mean of works before faith, though you lust so to cauel herein with us For After a true faith is conceived by the holy Ghost, in the heart of a good Christian, he works not of hope of merit,
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but of loue, not to be iustified thereby, but because he is so commaunded by his Sauiour.
but of love, not to be justified thereby, but Because he is so commanded by his Saviour.
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Iohn. 14. Si diligitis me, precepta mea seruate If ye loue me, kéepe my commaundements.John. 14. Si diligitis me, precepta mea Save If you love me, keep my Commandments.
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For a true faith is not idle, but woorketh of loue. &c. Gala. 5. Nā in Christo Iesu, ne { que } circumcisno quicquam valet,
For a true faith is not idle, but worketh of love. etc. Gala. 5. Nā in Christ Iesu, ne { que } circumcisno quicquam valet,
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ne { que } preputium, sed fides per dilectionem operans. i. ne { que } preputium, sed fides per dilectionem operans. i.
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For in Christ Iesu, neither circumcision any thing auayleth, neither vncircumcision, but fayth that worketh through loue.
For in christ Iesu, neither circumcision any thing availeth, neither uncircumcision, but faith that works through love.
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Not that therby we séeke iustification, but therby our consciences be ascertained of our assured faith and iustification by Christ.
Not that thereby we seek justification, but thereby our Consciences be ascertained of our assured faith and justification by christ.
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And as for your fond exposition of ye words of the Prophet Esay. 64. Et facti sumus, vt immundus omnes nos,
And as for your found exposition of the words of the Prophet Isaiah. 64. Et facti sumus, vt Impure omnes nos,
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& quasi pānus menstruatae vniuerse iustitia nostra. &c. And we are all become vncleane, and all our righteousnes as a cloth defiled with filthy blood.& quasi pānus menstruatae universe iustitia nostra. etc. And we Are all become unclean, and all our righteousness as a cloth defiled with filthy blood.
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&c Where you say, that the Prophet ther speaketh of the works of the Gentils, and of the vnfaithfull onely, and not of the workes of the vnbeleuing man:
etc. Where you say, that the Prophet there speaks of the works of the Gentiles, and of the unfaithful only, and not of the works of the unbelieving man:
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truly I do much maruell at your violēt wresting of the text, rather to your peculiar fence,
truly I do much marvel At your violent wresting of the text, rather to your peculiar fence,
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then to the natural minde of the Prophet.
then to the natural mind of the Prophet.
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For I pray you, when he spake those wordes, was the Prophet himself either an Heathen,
For I pray you, when he spoke those words, was the Prophet himself either an Heathen,
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or an vnbeleuing Iew ? I am sure you will say he was neither of them,
or an unbelieving Iew? I am sure you will say he was neither of them,
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& yet he saith omnes nos, all we, & taketh him selfe in the number:
& yet he Says omnes nos, all we, & Takes him self in the number:
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& yet I am perswaded his faith was as perfect, & perfecter, then euer was the best of the Papists, take euen the holiest of them.
& yet I am persuaded his faith was as perfect, & perfecter, then ever was the best of the Papists, take even the Holiest of them.
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I pray you therfore M. Fecknam, leaue your wilful wresting of the scriptures, to deceiue simple soules wtal,
I pray you Therefore M. Feckenham, leave your wilful wresting of the Scriptures, to deceive simple Souls wtal,
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& geue place to the truth in time. That we be iustified by faith onely, is manifest by the scripture.
& give place to the truth in time. That we be justified by faith only, is manifest by the scripture.
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Iohn. 17. Hec est autē vita aeterna, vt cognoscant te solum deum verum, & quem misisti Iesum Christum. John. 17. Hec est autē vita aeterna, vt cognoscant te solum God verum, & Whom misisti Jesus Christ.
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And this is eternal life, that they may know thée the onely true God, and Iesus Christ whom thou hast sent. And agayne.
And this is Eternal life, that they may know thee the only true God, and Iesus christ whom thou hast sent. And again.
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Iohn. 5. Amen, amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitā aeternam, et in condemnationem non veniet, sed transiuit a morte in vitam. i. John. 5. Amen, Amen dico vobis, qui sermonem meum audit, et credit ei qui misit me, habet vitā aeternam, et in condemnationem non Come, said transiuit a morte in vitam. i.
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Uerely, verely, I say vnto you, he that heareth my word, & beleueth in him that sent me, hath eternall life,
Verily, verily, I say unto you, he that hears my word, & Believeth in him that sent me, hath Eternal life,
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and shall not come into condemnation, but is escaped from death vnto life.
and shall not come into condemnation, but is escaped from death unto life.
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Againe, Rom. 3. Iustificantur autem gratis, per illius gratiam, per redemptionē, que est in Christo Iesu. i.
Again, Rom. 3. Iustificantur autem gratis, per Illius gratiam, per redemptionē, que est in Christ Iesu. i.
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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 victoria que vicit mundū, fides nostra. i.
And they Are justified freely by his grace, by the redemption which is in christ Iesu. And S. John. 1. Epistle 5. Et haec est victoria que Vicit Mundum, fides nostra. i.
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And this is the victorie that ouercommeth the world, euen our faith.
And this is the victory that Overcometh the world, even our faith.
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I pray you M. Fecknam, is not Gratis, fréely, as good as Sola fide by onely faith? And that Sola fides onely faith doth iustifie,
I pray you M. Feckenham, is not Gratis, freely, as good as Sola fide by only faith? And that Sola fides only faith does justify,
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euen your own Fathers, of whō you brag so much, teach in most plaine wordes. For to begyn with Origen first, in his.13.
even your own Father's, of whom you brag so much, teach in most plain words. For to begin with Origen First, in his.13.
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booke ad Ro. hath these woordes: Quis autem vel super iustitia sua gloriabitur, cū audiat Deum, { per } prophetam dicentē:
book and Ro. hath these words: Quis autem vel super iustitia sua gloriabitur, cū audiat God, { per } Prophetam dicentē:
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Quia omnis iustitia vestra, sicut pānus mulieris mēstruatae? Sola igitur iusta gloriatio est in fide crucis Christi, que excludit omnē illam gloriationem que descēdit ex operibus legis. i. Quia omnis iustitia Vestra, sicut pānus Mulieris mēstruatae? Sola igitur Justa gloriatio est in fide crucis Christ, que excludit omnē Illam gloriationem que descēdit ex operibus Legis. i.
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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 ye law.
But who shall glory of his own righteousness, when he hears 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 cros of christ, which excludeth all that glorying, which Descendeth of the works of you law.
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Also S. Ierom in lib ▪ 2. contra. Pelag. sayth: Existimamus fide iustificari hominem, sine operibus legis, siquidē vnus deus, qui iustificat circumcisionem ex lege, & preputium ex fide.
Also S. Jerom in lib ▪ 2. contra. Pelagius say: Existimamus fide iustificari hominem, sine operibus Legis, siquidem vnus deus, qui iustificat circumcisionem ex lege, & preputium ex fide.
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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 without the workes of the law.Manifest ostendit, non in hominis merito, sed in Dei Gratia esse iustitiam, qui sine Legis operibus, credentiū suscipit fidē. i. We think that a man is justified by faith without the works of the law.
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For because there is one God which iustifieth circumcision of the law, and vncircūcision of faith.
For Because there is one God which Justifieth circumcision of the law, and uncircumcision of faith.
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It manifestly sheweth that righteousnes is not in the merite of man, but in the grace of God.
It manifestly shows that righteousness is not in the merit of man, but in the grace of God.
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Who without the workes of the law accepteth the faith of them that beleue. The same Ierom againe in lib. 2. contra eundem saith thus:
Who without the works of the law Accepteth the faith of them that believe. The same Jerom again in lib. 2. contra eundem Says thus:
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Tunc ergo iusti sumus, quando nos peccatores fatemur, & iustitia nostra, non ex proprio merito, sed ex Dei consistit misericordia. That is.Tunc ergo Justi sumus, quando nos Peccatores fatemur, & iustitia nostra, non ex Properly merito, sed ex Dei consistit misericordia. That is.
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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.
Therefore we Are then righteous, when we confess our selves Sinners. And our righteousness Stands not upon our own merit, but upon the merit of God.
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Ambrose De Iacobo Cap. 21. sayth thus: Non operibus iustificamur, sed fide. Quoniam carnalis infirmitas, operibus impedimento est: Ambrose De Jacob Cap. 21. say thus: Non operibus Justificamur, sed fide. Quoniam Carnalis Infirmitas, operibus impedimento est:
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sed fidei claritas, factorum obumbrat errorē, que meretur veniam delictorū. i. We be not iustified by workes, but by faith:sed fidei claritas, factorum obumbrat errorē, que meretur veniam delictorū. i. We be not justified by works, but by faith:
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For the weakenes of the flesh is a let vnto workes, but the brightnes of faith, shadoweth ye error of dedes, which deserueth pardon of our sinnes.
For the weakness of the Flesh is a let unto works, but the brightness of faith, shadoweth you error of Deeds, which deserves pardon of our Sins.
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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.
Also Chrysostom de Fide & lege writes thus: Latro autem credidit duntaxat. etc. For the Thief believed only, and was justified by the most merciful God.
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And here say not vnto me, that he lacked tyme to lyue vpryghtly and to do good workes.
And Here say not unto me, that he lacked time to live vpryghtly and to do good works.
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For I contende not about that, but thys onely I stedfastlye affyrme, that onely Fayth by it selfe hath saued hym.
For I contend not about that, but this only I steadfastly affirm, that only Faith by it self hath saved him.
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S. Ierom agayne ad Roma. 4. sayth: Conuertētem 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.S. Jerom again and Roma. 4. say: Conuertētem Impious, per Solam fidem, iustificat 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.
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The said Hierom in the same place sayth further:
The said Hieronymus in the same place say further:
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Vt omnes qui ex gentibus credunt, filij sunt Abrahe, dum et illis sola fides ad iustitiam reputatur. That is.Vt omnes qui ex gentibus credunt, filij sunt Abrahe, dum et illis sola fides ad iustitiam reputatur. That is.
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As all they which among the Gentyles do beleue, are the sonnes of Abraham, whylest vnto them also, onely faith is reckened for righteousnes.
As all they which among the Gentiles do believe, Are the Sons of Abraham, whilst unto them also, only faith is reckoned for righteousness.
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Ambrose vpon 1. Cor. 1. saith:Ambrose upon 1. Cor. 1. Says:
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Hoc constitutum est a Deo, vt qui credit in Christum, saluus sit sine opere, sola fide gratis accipiens remissionem peccatorum. That is.Hoc constitutum est a God, vt qui credit in Christ, saluus sit sine Opere, sola fide gratis accipiens remissionem peccatorum. That is.
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Thys is ordayned of God, that he which beleueth in Christ, should be saued wythout workes, by onely faith, frely receiuing remission of sinnes. Bernard in his.22.
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.
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sermon vpon the Cantic. saith thus: Quamobrem quisquis, { pro }. &c.
sermon upon the Cantic. Says thus: Therefore quisquis, { Pro }. etc.
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Wherfore whosoeuer inwardly greued for hys syn, doth hunger and thirst for righteousnes, let him beleue in thee, which iustifiest the vngodlye,
Wherefore whosoever inwardly grieved for his sin, does hunger and thirst for righteousness, let him believe in thee, which iustifiest the ungodly,
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and being iustified by onelye fayth, hee shall haue peace with God. I will therfore conclude with S. Paul and Barnard thus:
and being justified by only faith, he shall have peace with God. I will Therefore conclude with S. Paul and Barnard thus:
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Roma. 3. Nunc vere abs { que }. &c. Roma. 3. Nunc vere abs { que }. etc.
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But now the righteousnes of God is made manifest wythout the law, whilest it is allowed by the wytnes of the law and the Prophetes.
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.
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Barnar. ser. 5. in vigil. Nat. a Dom. saith thus: Nam sibi quidem ipsi fidere, non fidei. &c. Barnar. ser. 5. in vigil. Nat. a Dom. Says thus: Nam sibi quidem ipsi fidere, non fidei. etc.
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For truly, for one to trust in him selfe, is not of faith, but of vnbeliefe.
For truly, for one to trust in him self, is not of faith, but of unbelief.
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Neither is it confidence for a man to put his trust in his own selfe, but diffidence and mistrust rather.
Neither is it confidence for a man to put his trust in his own self, but diffidence and mistrust rather.
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But he is faithfull, which neither trusteth to him selfe, nor hopeth in him selfe, esteming him selfe as the vessel of perdition:
But he is faithful, which neither Trusteth to him self, nor Hopes in him self, esteeming him self as the vessel of perdition:
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but so loosing his owne selfe, that hee maye keepe it, vnto life euerlasting.
but so losing his own self, that he may keep it, unto life everlasting.
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Thus I hope M. Fecknam, if you be not wilful, I haue sufficiētly proued by the scriptures and Fathers, that we are iustified by faith onely, contrary to your assertion.
Thus I hope M. Feckenham, if you be not wilful, I have sufficiently proved by the Scriptures and Father's, that we Are justified by faith only, contrary to your assertion.
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¶ M. Fecknams.4. and last article. 4 That euery sinne is not mortall.
¶ M. Feckenham's.4. and last article. 4 That every sin is not Mortal.
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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.
That every sin is Mortal (M. Fecknā) 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.
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The soule that sinneth, shal die.
The soul that Sinneth, shall die.
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Here is no exception or difference made of sin, but any sin, in that it is sinne, is deadly.
Here is no exception or difference made of since, but any since, in that it is sin, is deadly.
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And S. Paul sayth, Rom. 6. For the rewarde of sinne is death.
And S. Paul say, Rom. 6. For the reward of sin is death.
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Here also you sée, that S. Paul maketh no difference of sinne, but that Mors, death, is the reward of sinne generally, wtout exception.
Here also you see, that S. Paul makes no difference of sin, but that Mors, death, is the reward of sin generally, without exception.
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And S. Iohn saith Iohn. 3. Euery one that cōmitteth sinne, the same also committeth iniquitie, and sinne is iniquitie.
And S. John Says John. 3. Every one that Committeth sin, the same also Committeth iniquity, and sin is iniquity.
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Here also you sée, that S. Iohn saith (making no difference of sin) but that syn, in yt it is syn, it is iniquitie, without exception.
Here also you see, that S. John Says (making no difference of since) but that sin, in that it is sin, it is iniquity, without exception.
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But peraduenture, he was not so well learned as you M. Fecknam, he was not acquainted with your Popish schoole Doctrine,
But Peradventure, he was not so well learned as you M. Feckenham, he was not acquainted with your Popish school Doctrine,
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for they be so déepe in their diuinitie, that they dare corred the holy Ghost,
for they be so deep in their divinity, that they Dare corred the holy Ghost,
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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 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.
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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 difinition of syn,
And so I think you will not stick to say, that S. John Here, speaking of since generally, hath not done the same Satis Magistraliter. Well, we will hold our selves, M. Eecknam, contented with S. Iohns definition of sin,
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and thinke more of him, thē of the best Doctor yt euer was in the Popes scoles.
and think more of him, them of the best Doctor that ever was in the Popes scoles.
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And because you make it so light a matter and so small a syn of our thoughtes,
And Because you make it so Light a matter and so small a sin of our thoughts,
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as of little prety synnes, and as it were not worthy the speaking of: yet our Maister Christ in the.15.
as of little pretty Sins, and as it were not worthy the speaking of: yet our Master christ in the.15.
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of Mathew telleth vs otherwise, when he sayth: Nam ex corde exeunt cogitationes male, cedes, adulteria. &c. i.
of Matthew Telleth us otherwise, when he say: Nam ex cord exeunt Cogitations male, cedes, Adulteria. etc. i.
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For out of the hart procede euil thoughtes, murthers, adulteries. &c. And then hee concludeth, Haec sunt que impurant hominem, These things defile a man.
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.
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And you are not ignorant, that our Maister teacheth vs also, in the.5.
And you Are not ignorant, that our Master Teaches us also, in the.5.
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of the same Euangelist, that whosoeuer beholdeth another mans wife, to lust after her, hath already committed adulterye with her in hys hart.
of the same Evangelist, that whosoever beholdeth Another men wife, to lust After her, hath already committed adultery with her in his heart.
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And S. Iohn following his Master like a good scoller, teacheth no lesse, whē he sayth 1. Iohn. 3. thus:
And S. John following his Master like a good scoller, Teaches no less, when he say 1. John. 3. thus:
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Omnis qui odit fratrem suum, homicida est, Whosoeuer hateth hys brother, is a murtherer.Omnis qui odit fratrem suum, Homicide est, Whosoever hates his brother, is a murderer.
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So is it euident by the sacred scriptures, that all sinnes, wythout exception, according to my doctrine, are mortall or deadly.
So is it evident by the sacred Scriptures, that all Sins, without exception, according to my Doctrine, Are Mortal or deadly.
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Now M. Fecknam, let vs a litle while sée, what the Fathers also say to this matter.
Now M. Feckenham, let us a little while see, what the Father's also say to this matter.
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Ciprian Serm. De Ieium. saith thus: Fuerunt et ante Christum, viri insignes &c. There wer also before Christ worthy men, both Prophetes and Priestes, but yet conceiued and borne in syn.Cyprian Sermon De Ieium. Says thus: Fuerunt et ante Christ, viri insignes etc. There were also before christ worthy men, both prophets and Priests, but yet conceived and born in sin.
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Neither wer they free from original nor from actuall syn.
Neither were they free from original nor from actual sin.
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And there was found in thē all, either ignoraunce, or insufficiencie, in which they going astray haue sinned,
And there was found in them all, either ignorance, or insufficiency, in which they going astray have sinned,
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and haue neded the mercy of God.
and have needed the mercy of God.
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By the which being taught and in structed, haue geuen thankes to God, and haue cōfessed them selues to haue lacked mutch of the full measure of righteousnes,
By the which being taught and in structed, have given thanks to God, and have confessed them selves to have lacked much of the full measure of righteousness,
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& trusting in God, haue not presumed to ascribe vnto them selues any soliditie or righteousnes of their own.
& trusting in God, have not presumed to ascribe unto them selves any solidity or righteousness of their own.
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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 laden, with the garment of the flesh.Lactantius also De vero cultu. lib. 6. Circa 13. Says: Nemo esse sine delicto potest. etc. No man can be without sin, so long as he is laden, with the garment of the Flesh.
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The weakenes whereof is three maner of waies brought in thraldome and subiection of syn, to wyt:
The weakness whereof is three manner of ways brought in thraldom and subjection of sin, to wit:
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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.
by Deeds, by thoughts, and by words. Jerome likewise Epistle. ad Algasiam Says thus: Affectus, et Disturbances. etc. We may (so long as we dwell in the tabernacle, of this body, and Are compassed about with frail Flesh) measurably Rule our affections and passion but Cut them of quite we cannot by any means.
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Augustin De { per } fect. iust. lib. . saith: Querendum est, si natura hominis bona est. et •.Augustin De { per } fect. just. lib.. Says: Querendum est, si Nature hominis Bona est. et •.
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It is to bee demaunded if the nature of man be good, which none dare be so bold to deny, but Mauicheus and Marcion.
It is to be demanded if the nature of man be good, which none Dare be so bold to deny, but Mauicheus and Marcion.
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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.
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.
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I wyl therefore conclude with Barnard & Gregory thus, Bernard writing De donis spirit. sancti ca. 2. sayth:
I will Therefore conclude with Barnard & Gregory thus, Bernard writing De donis Spirit. sancti circa 2. say:
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Vnde beatus Gregorius ait, Qui virtutes, sine humilitate congregat, est quasi, qui in ventū puluerem portat. Vnde beatus Gregorius ait, Qui Virtues, sine humilitate congregate, est quasi, qui in ventū puluerem Portat.
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Sicut enim puluis venti validi flatu, dispergitur: Sic omne bonū sine humilitate, inanis vento glorie rapitur.
Sicut enim Pollution venti validi flatu, dispergitur: Sic omne bonū sine humilitate, inanis Vento glory rapitur.
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Multo etiā melius est peccatorem esse humilem, quam iustū arrogantem: Quod a domino euidenter ostenditur, vt Publicanus & Phariseus in exemplū adducuntur. Sicut quidem sapiens ait:
Much etiā Better est peccatorem esse humilem, quam iustū arrogantem: Quod a domino Evidently Ostenditur, vt Publican & Pharisees in exemplū adducuntur. Sicut quidem sapiens ait:
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Melior est in malis factis humilis confessio, quā in bonis factis superba gloriatio. That is. Wherupon S. Gregory saith:Melior est in malis factis Humilis confessio, quā in bonis factis superba gloriatio. That is. Whereupon S. Gregory Says:
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He that gathereth vertues together without humilitie, is as one that beareth dust into the wynde.
He that gathereth Virtues together without humility, is as one that bears dust into the wind.
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For like as dust with a mighty blast of winde is scattered abroade:
For like as dust with a mighty blast of wind is scattered abroad:
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so euery good thing without humilitie is with the winde of vaine glory disperced a sunder.
so every good thing without humility is with the wind of vain glory dispersed a sunder.
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And also it is much better to be an humble sinner, then to be a righteous man and arrogant.
And also it is much better to be an humble sinner, then to be a righteous man and arrogant.
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Whych thyng is plainly set forth by the Lord, as the Publican and the Pharisey are brought in for example. As a certain wiseman saith:
Which thing is plainly Set forth by the Lord, as the Publican and the Pharisee Are brought in for Exampl. As a certain Wiseman Says:
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better is in wicked deedes an hūble confession, thē in good dedes a proud bosting
better is in wicked Deeds an humble Confessi, them in good Deeds a proud boasting
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But M. Fecknam, I meane not yet to let this matter so passe, but let vs return again:
But M. Feckenham, I mean not yet to let this matter so pass, but let us return again:
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You say that there is veniall syn, and deadly syn.
You say that there is venial sin, and deadly sin.
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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,
And we say that all sin, in that it is since, it is deadly, and yet we say again, that there is not any one sin,
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but that the same is both deadly and veniall. Deadlye, if the offender repent not:
but that the same is both deadly and venial. Deadly, if the offender Repent not:
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veniall, if the same be vnfainedly repented, and by mercy craued at ye hands of God, in the blood of Christ.
venial, if the same be unfeignedly repented, and by mercy craved At you hands of God, in the blood of christ.
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For the same God that said in Ezech. 18. Anima que peccauerit, ipsa morietur, The soule that sinneth, shall dye, saith also in the same chap. And whē the wicked man turneth away from his wickednes that he hath done,
For the same God that said in Ezekiel 18. Anima que peccaverit, ipsa morietur, The soul that Sinneth, shall die, Says also in the same chap. And when the wicked man turns away from his wickedness that he hath done,
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and doth the thing which is equall and ryght, he shall saue hys soule alyue.
and does the thing which is equal and right, he shall save his soul alive.
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Here you sée M. Fecknam, lyke as all syn, in that it is syn is deadly:
Here you see M. Feckenham, like as all sin, in that it is sin is deadly:
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so again all syn, in that it is vnfaynedlye repented. &c. is also veniall.
so again all sin, in that it is unfeignedly repented. etc. is also venial.
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For although Christ sayth, Mark. 8. Whosoeuer therefore shalbe ashamed of me & my wordes, in this adulterous and sinfull generation, of hym also shall the sonne of man be ashamed:
For although christ say, Mark. 8. Whosoever Therefore shall ashamed of me & my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed:
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Yet our Maister Christ forgaue Peter that fact afterward, because Exiuit et fleuit amare, he went out, and wept bitterly.
Yet our Master christ forgave Peter that fact afterwards, Because Exiuit et fleuit amare, he went out, and wept bitterly.
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Again on the other side, we ar not so blockish M. Fecknam, to teach yt euery thought is syn,
Again on the other side, we Are not so blockish M. Feckenham, to teach that every Thought is sin,
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but euery euill thought that ryseth in the hart of man, and is not resisted, but with delight followed,
but every evil Thought that Riseth in the heart of man, and is not resisted, but with delight followed,
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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 fathers, with others. Hieron. ad Demetriadem de virginit. writeth thus:
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 Father's, with Others. Hieron. ad Demetriadem de virginity. Writeth thus:
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Distinguendum est autem, inter istas cogitationes, quibus voluntas fauet, & Distinguendum est autem, inter istas Cogitations, quibus Voluntas fauet, &
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But there must a difference be put betwene these thoughtes, which our will fauoreth, and with loue embraceth:
But there must a difference be put between these thoughts, which our will favoureth, and with love Embraceth:
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And those cogitacions, which after the maner of a dark shadow are wont to passe ouer the mynde,
And those cogitations, which After the manner of a dark shadow Are wont to pass over the mind,
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and but euen onely in passing ouer to shew them selues, which the Greekes call NONLATINALPHABET that is of bare or naked forme or shadowyng of anye thing,
and but even only in passing over to show them selves, which the Greeks call that is of bore or naked Form or shadowing of any thing,
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or at the least betwene those which come into the mynde with a certaine detestation, strongly striueth and resisteth.
or At the least between those which come into the mind with a certain detestation, strongly strives and Resisteth.
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For the losse of the which, as it sorroweth, so it doth reioyce that they are driuen out.
For the loss of the which, as it sorroweth, so it does rejoice that they Are driven out.
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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 battell.
In those truly which show them selves softly to the mind, and do declare them as it were fleeing away, there is neither sin At all, nor yet battle.
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But in these with the whych for a space the soule striueth, against the which our wyl resisteth, there is an equal fight.
But in these with the which for a Molle the soul strives, against the which our will Resisteth, there is an equal fight.
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For either we consent, and are ouercome, or els we withstand, and doe ouercome, and in battell get the victory.
For either we consent, and Are overcome, or Else we withstand, and do overcome, and in battle get the victory.
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Augustine also, Contra Pelag. lib. 3. cap. 2. saith: Quidam ergo filij huius seculi sunt. &c Augustine also, Contra Pelagius lib. 3. cap. 2. Says: Quidam ergo filij Huius Seculi sunt. etc.
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Some therefore are the children of this world, and yet are not the children of the deuil.
some Therefore Are the children of this world, and yet Are not the children of the Devil.
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For albeit the deuill is the author and chiefe worker of all syns, yet all syns do not make men the children of the deuill.
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.
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For the children of God do syn also, for if they say they haue no synne, they deceyue them selues,
For the children of God do sin also, for if they say they have no sin, they deceive them selves,
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and there is no truth in them.
and there is no truth in them.
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But by that meanes they syn, by the which they are as yet the children of this world.
But by that means they sin, by the which they Are as yet the children of this world.
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But in that respect that they are the children of God, they synne not at all.
But in that respect that they Are the children of God, they sin not At all.
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For euery one that is borne of God, synneth not. But vnbeliefe maketh the child of the deuil, which syn is called their own.
For every one that is born of God, Sinneth not. But unbelief makes the child of the Devil, which sin is called their own.
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As though it were alone, if it be not expressed what maner of syn it is.
As though it were alone, if it be not expressed what manner of sin it is.
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Thus you sée (M. Fecknam ) our doctrine to agrée with the sacred scriptures, and Fathers.
Thus you see (M. Feckenham) our Doctrine to agree with the sacred Scriptures, and Father's.
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Although it hath pleased you in thys your aunswer to lyken vs to certaine of the old hereticks,
Although it hath pleased you in this your answer to liken us to certain of the old Heretics,
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as to the Iouinians, Maniches, Valentinians, and to Vigilantius, and sutch other.
as to the Jovinians, Maniches, Valentinians, and to Vigilantius, and such other.
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But this is your common practise, to cry out Heretickes, heresies. &c. whilest in the meane season you your selues, being the very Heretickes,
But this is your Common practice, to cry out Heretics, heresies. etc. whilst in the mean season you your selves, being the very Heretics,
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and mayntainers of heresies, may the better escape.
and maintainers of heresies, may the better escape.
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Much lyke vnto a false and subtile théefe, who being pursued for his theft, and running away, himself cryeth:
Much like unto a false and subtle thief, who being pursued for his theft, and running away, himself Cries:
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Stop théefe, that whilest the pursuers are looking for the théefe, (hymselfe being the very théefe) might thereby the rather escape awaye.
Stop thief, that whilst the pursuers Are looking for the thief, (himself being the very thief) might thereby the rather escape away.
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So haue I now (M. Fecknam ) aunswered your Obiections, and dout not, but hereby to haue sufficiently satisfied those, whose delyght is not in contention,
So have I now (M. Feckenham) answered your Objections, and doubt not, but hereby to have sufficiently satisfied those, whose delight is not in contention,
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and whose stryfe is rather for the truth, then for vayne glory.
and whose strife is rather for the truth, then for vain glory.
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But amongst other thinges in my Sermon (M. Fecknam ) hauing by meanes of Peters woordes, to do with the liuing God, I found your dead bready God in your Sacrament of the Aultar:
But among other things in my Sermon (M. Feckenham) 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:
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but thereof you speake neuer a worde, which maketh me to thinke that you lyke not your quarel therin,
but thereof you speak never a word, which makes me to think that you like not your quarrel therein,
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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:
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:
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Qui tacet consentire videtur, He séemeth to consent that which is obiected, if that he holde his peace.Qui tacet consentire videtur, He Seemeth to consent that which is objected, if that he hold his peace.
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And know ye also, that in that ye cannot away wyth the name of the lyuing God,
And know you also, that in that you cannot away with the name of the living God,
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but accompt those wordes to be the token of an heretick, whosoeuer accustomably pronounceth them, that hereby the plage which God threatned to the stifnecked and Idolatrous Iewes, is also come vpon you Papists, prophecied by Ieremy. in the.44. cha. thus:
but account those words to be the token of an heretic, whosoever accustomably pronounceth them, that hereby the plague which God threatened to the Stiffnecked and Idolatrous Iewes, is also come upon you Papists, prophesied by Ieremy. in the.44. cham. thus:
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Ecce ego iuraui in nomine meo magno ait dominus. Ecce ego iuraui in nomine meo magno ait dominus.
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quia nequaquam vltra vocabitur nomen meum ex ore omnis viri Iudei, dicentis, viuit dominus deus. &c. i. quia Nequaquam vltra vocabitur Nome meum ex over omnis viri Iudei, dicentis, viuit dominus deus. etc. i.
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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.
Behold I have sworn by my great name, say the Lord, that my name shall not been rehearsed through any men Mouth of Iuda, saying the Lord lives.
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And now least you shoulde thynke that I were infected with the heresie of frée wyll with you,
And now lest you should think that I were infected with the heresy of free will with you,
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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:
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:
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So taught long before hym (meaning me) the Maniches, and the Valentinians, denieng freewill, which is the original of that heresy. So taught long before him (meaning me) the Maniches, and the Valentinians, denying freewill, which is the original of that heresy.
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Thus you call wholesome and true doctrine heresie, & heresie true doctrine:
Thus you call wholesome and true Doctrine heresy, & heresy true Doctrine:
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And therefore iustly fallen into the cursse of God by the Prophet Esay. 5. Wo be to you, that call euil good,
And Therefore justly fallen into the curse of God by the Prophet Isaiah. 5. Woe be to you, that call evil good,
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& good euil, light darknes & darknes light.
& good evil, Light darkness & darkness Light.
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I will therefore proue (by Gods helpe) this your doctrine of fréewil to be manifestly against both the word of God,
I will Therefore prove (by God's help) this your Doctrine of freewill to be manifestly against both the word of God,
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and the doctrine of the catholicke Fathers. First, Gene. 20. God said to Abimelech the king of Gerare, concerning Abrahams wife thus:
and the Doctrine of the catholic Father's. First, Gene. 20. God said to Abimelech the King of Gerare, Concerning Abrahams wife thus:
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At { que } ideo cohibui te, quo minus peccares in me, nec { per } misi vt eam tangeres. At { que } ideo Cohibui te, quo minus peccares in me, nec { per } misi vt eam tangeres.
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1. I kept thée also, that thou shouldest not syn agaynst me, and therefore suffred I thée not to touch her.
1. I kept thee also, that thou Shouldst not sin against me, and Therefore suffered I thee not to touch her.
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And in the.50. chap. of the same booke Ioseph hath these wordes to his brethren:
And in the.50. chap. of the same book Ioseph hath these words to his brothers:
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Be not afraid, can we resist the wil of God? You deuised euil against me,
Be not afraid, can we resist the will of God? You devised evil against me,
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but God turned it to good. And in Exodus. 4. God saith thus: Ego indurabo cor illius, I wil harden his hart And in the.33.
but God turned it to good. And in Exodus. 4. God Says thus: Ego indurabo cor Illius, I will harden his heart And in the.33.
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of the same booke he sayth: I will shew mercy, and will haue compassion on whom it shall please me.
of the same book he say: I will show mercy, and will have compassion on whom it shall please me.
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Also Prouerb. 16 Hominis est animā preparare, & domini gubernare linguam.
Also Proverb. 16 Hominis est animā preparare, & domini gubernare Linguam.
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A man maye prepare his soule, but it is God that gouerneth the tong Moreouer Esay. 63. saith:
A man may prepare his soul, but it is God that Governs the tonge Moreover Isaiah. 63. Says:
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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:
Wherefore haste thou led us out of the Way? Wherefore hast thou hardened our hearts, that we should not Fear thee? Ieremy in his.10. chap. also say thus:
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I know O Lord, that it is not in mās power to order his own waies,
I know Oh Lord, that it is not in men power to order his own ways,
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or to rule his own steps or goings. And Christ in Math. 16. to Peter saith thus:
or to Rule his own steps or goings. And christ in Math. 16. to Peter Says thus:
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Caro et sanguis non reuelauit 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.Caro et sanguis non reuelauit 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.
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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.
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.
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And S. Paul. Ro. 7. Quod enim ago, non probo, non enim { quod } volo, hoc facio,
And S. Paul. Ro. 7. Quod enim ago, non probo, non enim { quod } volo, hoc facio,
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sed quod odi, hoc ago. i. I alow not that which I do, for what I would, that do I not,sed quod Odin, hoc ago. i. I allow not that which I do, for what I would, that do I not,
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but what I hate, that do I.
but what I hate, that do I.
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And 2. Cor. 3. Nō quod idonei simus ex nobis ipsis, sed si ad aliquid idonei simus, id ex deo est. i. Not that we are sufficient as of our selues to thinke any thing, but our ablenes is of God. Againe he saith.
And 2. Cor. 3. Nō quod idonei Simus ex nobis Ipse, sed si ad Aliquid idonei Simus, id ex God est. i. Not that we Are sufficient as of our selves to think any thing, but our ableness is of God. Again he Says.
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Phil. 2. For it is God that woorketh in you, both to wil and to do euen of good wil.Philip 2. For it is God that worketh in you, both to will and to do even of good will.
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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.
The Scriptures (M. Feckenham) Are full of these. But let us see what the Father's say hereto. And First Chrysostom. Chrysostom ser. j. At Home. advent.
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Ante peccatū, liberū arbitriū habebamus bene operādi. &c. Before sinne wee had free will to woorke well, but not after.Ante peccatū, liberū arbitriū habebamus bene operādi. etc. Before sin we had free will to work well, but not After.
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For not by our owne power can we escape out of the handes of the Deuyl.
For not by our own power can we escape out of the hands of the devil.
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But like as a shippe when the Sterne or Rother is broken, is brought euen whether soeuer the tempest dryueth her:
But like as a ship when the Stern or Rother is broken, is brought even whither soever the tempest Driveth her:
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So by the Deuill we are led, from one sinne to another.
So by the devil we Are led, from one sin to Another.
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Neither all that whyle can we do any thing, but euen what the deuil will haue vs to do.
Neither all that while can we do any thing, but even what the Devil will have us to do.
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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.
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. Pelagius lib. j.
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Nō liberi arbitrij potestate, sed dei clementia cōseruamur Not by the power of freewill but by the mercye of God are wee saued.Nō Liberi arbitrij potestate, sed dei Clementia cōseruamur Not by the power of freewill but by the mercy of God Are we saved.
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Ibidem. Frustra semper oramus, si in nostro arbitrio, est facere quod volumus. i. We alwayes pray in vayne, if it be in our owne freewill to do what we will.Ibidem. Frustra semper oramus, si in nostro arbitrio, est facere quod volumus. i. We always pray in vain, if it be in our own freewill to do what we will.
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Idem super verbi Christi: Quos dedisti mihi. &c. Non dixit, dedi eis liberi arbitrij potestatē, vt ipsi se suo labore saluarent, Idem super verbi Christ: Quos dedisti mihi. etc. Non dixit, dedi eis Liberi arbitrij potestatē, vt ipsi se Sue labour saluarent,
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sed ego custodiui eos, ego seruaui. &c. Iohn. 17. He sayth not, I haue geuen them power of freewyll, that they by their owne laboure should saue them selues:sed ego custodiui eos, ego seruaui. etc. John. 17. He say not, I have given them power of freewyll, that they by their own labour should save them selves:
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But I haue kept them, I haue saued them. &c. August. sem. de verb. Aposto. Verum est magnas arbitrij liberi vires, homo accepit. &c
But I have kept them, I have saved them. etc. August. sem. de verb. Apostle. Verum est Magnas arbitrij Liberi vires, homo accepit. etc.
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Truth it is, man when he was created, receaued great power of freewill: But by sinnyng hee hath lost it agayne.
Truth it is, man when he was created, received great power of freewill: But by sinning he hath lost it again.
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He is fallen into death, hee is made weak, he was left among theeues halfe dead. Bernard. de Natu. et gratia. cap.
He is fallen into death, he is made weak, he was left among thieves half dead. Bernard. de Natu. et Gratia. cap.
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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.
23. Vt in peccatum iret, sufficit ei liberum arbitriū. etc That he fell into sin, freewill is sufficient for him, wherewith he hath defiled himself.
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But that he may returne vnto ryghteousnes, he hath neede of a Phisition, because hee is not sound.
But that he may return unto righteousness, he hath need of a physician, Because he is not found.
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Hee hath neede of a reuyuer vnto lyfe, because he is dead. I will ende with S. Augustine writing against Pelagius lib. 3. who sayth:
He hath need of a reuyuer unto life, Because he is dead. I will end with S. Augustine writing against Pelagius lib. 3. who say:
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Per se ergo homo, lapsum facere potuit, quia voluit. Per se ergo homo, lapsum facere Potuit, quia voluit.
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Sed non sicut { per } se lapsus est, continuo lapsu { per } se, id est { per } propriam voluntatem consurgere valuit, nisi manu domini misericordissima quā do eius placuit pietati, fuisset erectus. i. Man therfore of hymselfe, could make his fall, because he would.Said non sicut { per } se lapsus est, continuo lapsu { per } se, id est { per } propriam voluntatem consurgere valuit, nisi manu domini misericordissima quā doe eius Placuit pietati, fuisset erectus. i. Man Therefore of himself, could make his fallen, Because he would.
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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,
But yet as he fell of himself, so was he not able straight ways of himself, that is, by his proper will to rise from falling,
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except by the most mercifull hande of the Lorde, when it pleased his heauenly goodnes he had raysed vp.
except by the most merciful hand of the Lord, when it pleased his heavenly Goodness he had raised up.
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Thus you sée your heresie of fréewill (M. Fecknam ) most manifestlye ouerthrowne, and in déede you your selues found the very heretickes.
Thus you see your heresy of freewill (M. Feckenham) most manifestly overthrown, and in deed you your selves found the very Heretics.
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And it is euident that this our doctrine is not reuiued from the old heresies 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.
And it is evident that this our Doctrine is not revived from the old heresies of the Maniches, Eunomius, Vigilantius, and Jovinian, but grounded upon the sacred word of God, according to the saying of Paul Ephesians 2. Iam igitur non Ye are Hospites. etc
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Now therefore your are not straungers and forryners, but Citizens wyth the Sayntes, and of the housholde of God,
Now Therefore your Are not Strangers and forryners, but Citizens with the Saints, and of the household of God,
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& are buylt vpon the foundation 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.
& Are built upon the Foundation of the Apostles and prophets, Iesus christ himself being the head corner stone, in whom what soever building is coupled together, it grows unto an holy Temple in the Lord.
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I haue also in this mine Apologie and answer, confirmed my doctrine by the fathers, not that we build our faith on them,
I have also in this mine Apology and answer, confirmed my Doctrine by the Father's, not that we built our faith on them,
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but so far credit them, as they shall agrée with the sacred scriptures.
but so Far credit them, as they shall agree with the sacred Scriptures.
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For experience teacheth vs, that in many pointes, & many times we shal find Hierom against Hierom, Ambrose against Ambrose, Augustine against Augustine. &c. and therefore no farther to be followed,
For experience Teaches us, that in many points, & many times we shall find Hieronymus against Hieronymus, Ambrose against Ambrose, Augustine against Augustine. etc. and Therefore no farther to be followed,
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then they with Paul follow Christ.
then they with Paul follow christ.
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Now M. Fecknam, let vs consider, who herein is to be beleued, you yt sayth, the lawe is possible to be kept,
Now M. Feckenham, let us Consider, who herein is to be believed, you that say, the law is possible to be kept,
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or S. Peter that sayth, that neither the forefathers nor we, could euer kepe it:
or S. Peter that say, that neither the Forefathers nor we, could ever keep it:
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You that say, that Saints are to be prayed to, or the Saintes or Angels that vtterly refuse the same:
You that say, that Saints Are to be prayed to, or the Saints or Angels that utterly refuse the same:
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You that say, that faith doth not onely iustifie, or S. Paul yt saith, that fayth without the woorkes of the law doth iustifie:
You that say, that faith does not only justify, or S. Paul that Says, that faith without the works of the law does justify:
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You that say, that euery synne (which is equiuolent) is not mortall, or God that saith, the soule that sinneth, shall die.
You that say, that every sin (which is equiuolent) is not Mortal, or God that Says, the soul that Sinneth, shall die.
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You are fowlye disceiued (M. Fecknam ) if you think that euery word that cōmeth from you is an Oracle.
You Are foully disceiued (M. Feckenham) if you think that every word that comes from you is an Oracle.
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Nay not so, S. Iohn wylleth vs, to try the spirites, whether they be of God or no.
Nay not so, S. John willeth us, to try the spirits, whither they be of God or no.
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We haue brought your doctrin to the toutch stone of Gods sacred word, and it is found copper, and not gold.
We have brought your Doctrine to the toutch stone of God's sacred word, and it is found copper, and not gold.
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And as it is commonly sayd, all is not gold that shineth:
And as it is commonly said, all is not gold that shines:
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no more is all doctrine true that commeth from men, but that onely, which being toutched, with the toutchstone of Gods woord, is sound and perfect.
no more is all Doctrine true that comes from men, but that only, which being touched, with the toutchstone of God's word, is found and perfect.
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Cease therfore to bleare the eyes of the simple and vnlearned, wyth your gylted glistering copper,
Cease Therefore to blear the eyes of the simple and unlearned, with your guilted glistering copper,
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and geue place to the truth. Seeke rather Iesus Christ, and the profit of his church, then your owne estimation.
and give place to the truth. Seek rather Iesus christ, and the profit of his Church, then your own estimation.
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Prefer the kyngdome of heauen, before your vayne glorie and prayse of foolish men. Sell not your birthright for a messe of pottage.
Prefer the Kingdom of heaven, before your vain glory and praise of foolish men. Fell not your birthright for a mess of pottage.
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God in his mercies geue you hūble harts, not disdayning to learne, and open your eyes to sée his truth,
God in his Mercies give you humble hearts, not disdaining to Learn, and open your eyes to see his truth,
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and to yeld to the same:
and to yield to the same:
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That you may vnfaynedly séeke Iesus Christ, hys onely glory, and the profit of his Church. AMEN.
That you may unfeignedly seek Iesus christ, his only glory, and the profit of his Church. AMEN.
cst pn22 vmb av-j vvi np1 np1, po31 j n1, cc dt n1 pp-f po31 n1. uh-n.
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