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

Now to your third alledged scripture out of the Rom 2. 2. thus : Non enim qui audiunt legem , iusti sunt apud Deum , sed qui legem factis exprimunt , iusti habebuntur . 1. For in the sight of God they are not righteous which heare the law , but the doers of the law shall be iustified . Whereupon you argue thus : If they do the law , then it may be done , then it is possible . &c. So followeth your consequence , Ergo the law is not impossible to be kept . If you consider wel this text , with the circumstances , you shall wel perceiue , that S. Paul meaneth nothing les hereby , then that a man may absolutely fulfill the law , and thereby be iustified . 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 , although they in no part fulfilled it , which S. Paul here confuteth . As though he wold say vnto them : You brag that you are iustified by the lawe , when in no part you do fulfill the law , but bragging of a litle superficiall vnderstandyng of the law , perswade your selues strayght , that you do fulfill the law , as though the accomplishing of the law , consisted in knowledge and vnderstanding , and not in fulfilling : But herein you are deceiued , for not the hearers , but the doers of the law are iustified . And because none fully accomplisheth the law so absolutely as Gods iustice requireth , therfore our iustification commeth not by the law ( whereof the Iewes bragged ) Rom. 10. And therefore in the same chapter the Apopostle concludeth thus : Nam perfectio legis Christus , ad iustificationem , omni credenti . i. For Christ is the fulfilling of the law , to iustifie all that beleue .

And lastly for your example alledged out of Luke . i. Erant ambo iusti coram Deo , 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 : These wordes ( M. Fecknam ) are not to be vnderstanded , as though Zacharie and Elizabeth , absolutely fulfilled the law , for then they had no néede of Christ , and Christ had not said truly then in the .17 . of S. Luke . Dicite , serui inutiles sumus . &c. i. Say ye , we are vnprofitable seruauntes . &c. But therefore they are sayd to be iust , because God in Christ imputed not vnto them , their sinne , for they were not without their faultes . And Dauid is true , who sayth : Psal. 14. Omnes declinauerunt , & simul inutiles facti sunt , non est qui faciat bonum , non est vsque 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 . And in thys number I am sure , are also comprehended both Zacharie and Elizabeth . And the same Prophet in the .142 . Psalme hath thus : Non intres in iudicium cum seruo tuo Domine , quia non iustificabitur in conspectu tuo omnis viuens . i. Enter not into iudgement with thy seruaunt O Lord , for no man lyuing shall be iustified in thy sight . And it is to be supposed , that in these wordes , the Prophet ment not onely such as lyued in hys time , but also in times , both past , then present , and to come . But now let vs sée , what the Fathers say to this matter . And first S. Ambrose hath thus .

Ambros. ad Gal. 3. Et lex habuit iustitiam , sed ad presens , non quia iustificaret apud Deum . Remittere enim peccata non potuit , vt de peccatoribus faceret iustos , sed ad hoc data est , vt terrori esset , prouocans homines , ad bonam vitam , irreuerentes puniens . Ideoque non est data lex , que possit viuificare , sed condemnare . The same in English.

And the law had righteousnes but for a tyme ▪ Not because it could iustifie before the Lord : For it could not so forgeue sinnes , that of Sinners it could make them iust . But to this end it was geuen , that it might be a terror , prouoking men vnto good life , punishing the disobedient or vnreuerent persons . Therefore is not a law geuen which can geue lyfe , but condemne .

Also S. Augustine saith : Dominus iustam legem , August . in prefat. Episto . ad Galat. iniustis hominibus dedit , ad demonstranda peccata eorum , non auferanda . Non enim aufert peccatum . nisi gratia fidei . &c. i.

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

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

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

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

Be not therefore proude , do not presume of thine own power , which in deede is none , and thou shalt vnderstand wherefore a good lawe was geuen by a good God , which neuerthelesse cannot geue life . For to this purpose was it geuen , that of great it might make thee little , that it myght shew vnto thee that thou haste no strength of thy selfe to do the law . And so being needy , vnworthy and poore , mightest flee vnto grace and cry : Haue mercy on me O God , for I am weake .

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

Blessed are they that hunger and thirst for righteousnes , for they shall be satisfied . But what can all our righteousnes be before God ? Shall it not , according to the saying of the Prophet , be counted as a most filthie and defiled cloth ? And if all our righteousnes be straightly iudged , it shall be found vniust , and hauing lesse force . What 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 : Enter not into iudgement . &c. with all humblenes let vs runne to the throne of mercy , whych onely is able to saue our soules .

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

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

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 . For not onely he is giltie of whoredome that committeth the act , but he also that lusteth after an other mans wife . Math. 5. He is not onely a murtherer that killeth a man : but he also that hateth his brother in his hart . 1. Iohn . 3. But who can say he lusteth not . & c ? Finde him , and I will graunt , the law is not impossible to be kept of vs .

For the confirmation hereof you alledge these Scriptures . 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 . For the Angels in heauen doe know that synners repent here in earth , and therefore doe reioyce : For they reioyce not , but because they knowe , and therefore we ought to pray to them . But though Christ saith , that they know , that sinners do repent , yet he sayth not : therefore let sinners pray to Angels . S. Iohn telleth vs an other lesson , Reuela . 22. when hee was about to woorship the Angell , the same Angell saith : Vide ne feceris , conseruus enim tuus sum . &c. i. Se thou doe it not , for I am thy fellowe seruaunt . &c. and so concludeth , Deum adora , worship God .

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

Your places also alledged out of the 2. Reg. 6. of Elias , and of Peter in the Actes . 5. they then liuing in this world , maketh nothing to the purpose , to proue that we should pray to them being dead . Truly I muche maruayle of thys your waywarde blyndnes herein .

And as concerning my interpretation of Esays wordes in his .63 . Chap. I sée no more iust cause , why I should more beleue Ierom herein , then you : as though Ierome neuer erred . But if you looke vnto the circumstance of the text , it will tel you , that my interpretation goeth more nere the mynde of the Prophet , then Ieroms . As though the Prophet would say thus or the like : When I consider my vnworthynes , it driueth me into an abashment , so that I dare not approch to thy Maiestie , and yet on the other side , if I shoulde praye to anye other , I should praye in vayne , because they heare me not . For euen Abraham him selfe knoweth vs not , nor Israel is not acquaynted with vs : It is therefore thou O Lord that must onely heare and helpe vs , for thou art onely our father and redemer .

And trow you , that though Origen called vpon Iob , S. Ciprian vpon the Martyrs , S. Ierom vpon Paul. &c. ( as you alledge ) that we thinke it well done of them , and also of vs to be followed ? Nay ( M. Fecknam ) we must follow them , as S. Paul willeth vs to follow him , when he sayd . 1. Cor. 11. Imitatores mei estote , sicut & ego Christi . Follow me , as I do Christ . And so farre as the Fathers , eyther in doctrine , religion , or conuersation folow Christ , that is to say , 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 . But if they stray from the sincere rules thereof , we will leaue them : vnlesse you can shewe vs a better warrant for the same , then I sée come from you yet .

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

Here you see ( M. Fecknam ) that S. Paul and S. Iohn sayth , that Christ is onelye our Mediatour . And Christ him selfe telleth vs , that he onely is the waye to God , and that we haue no accesse to God , but onely by him . And also you sée , hee promiseth helpe , if our prayers be made to God the Father in hys name , and also that thereby God is glorified . And therefore of necessitie it must followe , that as God is glorified , when we praye to Christ , as to our Mediatour : so it must also of necessitie followe , that hee is dishonored , when wee of our owne heades appoynt to our selues of Creatures , sundry and seuerall Mediatours . And therefore we may not in any wyse impart his honor to any creature : for if we do , we shall heare God crye out agaynst vs , by the Prophet Esay . 42. Ego dominus , hoc est nomen meum , & gloriam meam alteri non dabo . &c. i. I am the Lord , and that is my name , and I wil not geue my glorie to an other . &c.

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

S. Augustine in his booke De spum & anima ca. 29. saith thus : Ibi siquidem sunt spiritus de functorum , vbi non vident , neque audiunt , que aguntur , aut eueniunt in ista vita hominibus . i.

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

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 . We suppose a man to be iustified without the woorkes of the law , after this sort : You say that I inferred hereupon , that workes do in no maner of wise iustifie vs , which is vtterly false . For my woordes were , that hereby S. Paul did teach vs , that wee were not iustified by workes : Your addition ( in no maner of wise ) I spake not . For I know M. Fecknam , that there is two maner of iustifications vnderstanded in the scriptures , the one before God , the other before men . Of iustification before God , it is truly said by S. Paul Rom. 4. Credidit autem Abraham Deo , & imputatum est ei ad iustitiam . Abraham beleued God , & it was imputed vnto him vnto righteousnes And of sustification before men , S. Iames speaketh in the. 2. Chap. of his Epistle thus : Abraham pater noster , nonne ex factis iustificatus est , cum obtulisset filium suum super-altare ? &c. i. 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 : Credidit autem Abraham Deo , et imputatum est illi ad iustitiam , & amicus Dei vocatus est . Abraham beleued God , and it was reputed vnto him for righteousnes , and he was called the friend of God .

Thus we sée S. Paul and S. Iames reconciled , and both teach iustification by faith , in the sight of God . For it is necessarye , that because faith is an inuisible thing , and cannot rightly be iudged of men , for that a man may brag before men , and say , that he hath faith , when he is vtterly voide therof . 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 be made manifest to men also . And therfore S. Paul , after he hath proued our iustification by faith , without the workes of the law ( from the .3 . Chap. of the Epistle to the Rom. vnto the .8 . of the same ) then he there concludeth thus : Nulla igitur nunc condemnatio his , qui insiti sunt in Christo Iesu , qui non iuxta carnem versantur , sed iuxta spiritum . i. There is nowe therefore no condemnation to them which are graffed in Christ Iesu , which walke not after the flesh , but after the spirit . And when the same Apostle hath in most plaine wordes thus proued our iustification by faith without workes . Ephes. 2. Gratia enim seruati estis ꝑ fidem , idque non ex vobis , Dei donum est , non ex operibus , ne quis glorietur . i. For ye be saued through fayth , and that not of your selues , it is the gift of God , and not of workes , least any man should reioyce : Hee immediatelye addeth thys . Nam ipsius sumus opus , conditi in Christo Iesu ad opera bona , que preparauit deus , vt in eis ambularemus . i. For we are his workmanship , created in Christ Iesu , vnto good woorkes , which God hath prepared , that we shoulde walke in them .

And where as you ( M. Fecknam ) make great wonder at our subteltie , or rather sensible absurditie of thys our opinion , of iustifieng by fayth onely : you fall into these questions , whether we meane faith without penaunce ( as you terme it ) I suppose you meane repentance , or faith without Baptisme , or faith without hope , or faith without feare , or faith without charitie . As though , when we teach that we be iustified by faith onely , that we speake of an opinion of fayth onely , or of a dead or imagined fayth . No , no M. Fecknam , you wilfully wrest our meaning herein . And ( to say the truth ) I may much better herein wonder at your peuish ouerthwart vnderstandyng of vs , then you maruell at our subtile opinion , or sensible absurdity . For when we speake of iustification by faith onely , we vnderstand not as you fondly imagine a dead or imagined faith , but such a fayth as can no more be without repentance , hope , filial feare , charitie . &c. the the sunne can be without his brightnes , or the fire without his heate .

Neither do we speake herein of works before faith , but euen of woorkes after fayth . For we know S. Paules Maxime Roma . 14. Quicquid non est ex fide , peccatum est , what soeuer is not of fayth , is sinne . And Hebr. 11. Atqui sine fide fieri non potest , vt quis illi placeat . 1. But without faith , it is impossible that any man can please him . Our understanding 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 , but of loue , not to be iustified thereby , but because he is so commaunded by his Sauiour . Iohn . 14. Si diligitis me , precepta mea seruate If ye loue me , kéepe my commaundements . For a true faith is not idle , but woorketh of loue . &c. Gala. 5. Nam in Christo Iesu , neque circumcisno quicquam valet , neque preputium , sed fides per dilectionem operans . i. For in Christ Iesu , neither circumcision any thing auayleth , neither vncircumcision , but fayth that worketh through loue . Not that therby we séeke iustification , but therby our consciences be ascertained of our assured faith and iustification by Christ .

And as for your fond exposition of the words of the Prophet Esay . 64. Et facti sumus , vt immundus omnes nos , & quasi pannus menstruatae vniuerse iustitia nostra . &c. And we are all become vncleane , and all our righteousnes as a cloth defiled with filthy blood . &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 : truly I do much maruell at your violent wresting of the text , rather to your peculiar fence , then to the natural minde of the Prophet . For I pray you , when he spake those wordes , was the Prophet himself either an Heathen , or an vnbeleuing Iew ? I am sure you will say he was neither of them , & yet he saith omnes nos , all we , & taketh him selfe in the number : & yet I am perswaded his faith was as perfect , & perfecter , then euer was the best of the Papists , take euen the holiest of them . I pray you therfore M. Fecknam , leaue your wilful wresting of the scriptures , to deceiue simple soules withal , & geue place to the truth in time .