that bryngeth forth grapes he is a thistle that bryngeth forth figges and when the Lord commeth he shall cut downe this trée and cast it into the fire that shall neuer be put out But hée that hath a true fayth hath a these frutes they follow him as his handmaydes he serueth himselfe of them and serueth his léege Lorde with them he is baptized he is penitent he staÌ„deth in awe he hopeth he loueth and all for the glorie of his Maister and yet not without his owne profit He deserueth nothing yet shall he haue great reward he meriteth not a myte yet shall he haue thousandes So standeth fayth amongest her damsels and yet she is singular She walketh with great companie and yet is she alone And this to your third question 4 That euerie sinne is not mortall MAister Goughe towardes the ende of his sermoÌ„ did verie coÌ„stantly affirme that euery sinne committed by a Christian man is deadly and mortall sinne and that no sinne is veniall no not an idle thought as light as men made of it Much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne lykewise a deadly sinne Whome S. Augustine condemned more than a thousande yeares agoe as appeareth in his 6. Tom. de Haeres Haer. 82. How S. Augustine coÌ„demned Iouinian and wherefore it is manifest there in the place you recite and in his Epistles for making all sinnes equall in déed But not for saying that all sinnes deserue death and therefore are mortall That you can not finde in S. Augustine or any other There is great difference betwixte these twoo propositions Omnia peccata sunt aequalia and Omnia peccata sunt mortalia Al sinnes are equall and all sinnes are mortall For you can not conclude They are all mortall therefore they are all equall Although contrarie after a certayne manner it may be sayde they are all equall therefore they be mortall We saye that who soeuer is angrie with his brother without a cause shall be culpable of iudgement We saye to whoso sayeth foole to his brother shal be punished with hell fire We saye the lyke of murder we say the like of the sinne of Sodome and yet say we not that these offeÌ„ces be a like that it is all one to saye foole to thy brother and all one to be a Sodomite a man-slayer an adulterer Although that the maiestie of God be offended in them all yet in some of them thou sinnest ageinst nature thou sinnest ageinst heauen and earth the sonne it selfe is ashamed to behold thy villanie and thou ashamed to shewe thy selfe in light in some thy sin is so horrible that if man do winke yet the earth will cry out for vengeaÌ„ce For some Cities towns fieldes euen paradises for some the whole world hath bin destroyed as you reade with other god hath more mercifully dealt And shall we say that bicause the long patience and mercie of God doth giue vs time to repentance therfore these sinnes that wée coÌ„mit deserue not punishment That bycause he soone pardoneth them to his therfore their reward is not death For so you and yours say veniale peccatum de sui natura est venia dignum veniall sinne of his nature is worthy pardon A sinne it is an erring wandring froÌ„ the will of God a deturning from his ways for so doth this worde Chot signifie and yet forsoothe he 〈◊〉 stand in his owne iustice with God and say vnto him I am worthy to be pardoned A wound which néedeth not to bée wrapped a sore ful of corruption that nedeth no emplaster a swelling that nedeth not to be mollified with oyle a sick maÌ„ which néedeth no PhisitioÌ„ wel we shal haue further occasioÌ„ to speak of these more at large hereafter We wil now come to your reasons you bring to confirme your doctrine Let vs conferre herewithall two sayings of the Scripture the one of S. Iohn which sayeth as well of himselfe and of euery iust man as of the sinner Si dixerimus c. If we say that we haue no sin we deceyue our selues and the truthe is not in vs meaning that the iustest man a lyue is not without sinne Nowe if this sinne be as M. Goughe teacheth deadly mortal and damnable sin whiche separateth the soule of man from God and condemneth it to hell fire let vs see how a maÌ„ may be called iust which dayly committeth such damnable sinne This place maketh more ageinst you than with you you wil not say I thinke that S. Iohn was one of the most grieuous sinners that he was an adulterer a dronkerd c. And yet was he a sinner as the iustest maÌ„ is yet sinned he .vij. tymes and lacked the glorie of god And of the same sinnes he spake in that sentence of the same spake he in the sentence before saying And the bloud of Christ his sonne clenseth vs from all our sinnes And in the sentence after If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse He coÌ„prehendeth him selfe in the number and sayeth clense vs from all forgiue vs all our sinnes Then belike the sinnes of S. Iohn had néede of it If they had néede why was it Was it not bicause that stipendium peccati mors est the wages of sinne is death But peradueÌ„ture he did not acknowledge these for any sinnes Then by your conclusion he had no sinne Take héede of that if you say so he wil answer you straight you are a lier But you can not sée how a man may be called iust which daily coÌ„mitteth such deadly sinne You caÌ„ not sée how Dauid sayth Beati quoruÌ„ remissae sunt iniquitates quorum â—ecta sunt peccata blessed are they whose iniquities are forgiuen and whose sinnes are couered And yet ne intres â—n iudicium cum seruo tuo Domine quia non iustificabitur in conspectu tuo omnis viuens enter not into iudgemeÌ„t with thy seruant O Lord for in thy sight shall none lyuing be iustified Dauid telleth you in an other place the iust man falleth but he riseth vp again He repenteth him self and flyeth to the mercy of God and he doth forgiue him After this you come againe to the place of Luke coÌ„cerning Zacharie and Elizabeth touching which place bicause I haue answered it before I wil say nothing but besides I there alleaged both out of Glossa ordinaria Theophilact and Iustinê° Martyr I will now also refer you to Ierom aduersus Pelag. ad Chte where you shal sée whether any such thing be to be concluded or no take héede you be not a Pelagian in that poinct As for the contradiction you there speake of which foloweth of these two places conferred togither if M. Goughs exposition do stand there is none more thaÌ„ foloweth of your words For as you say here after peraduenture against your will bicause Augustin enforseth you thither you
filthie in the sight of God as M. Gough dooth filthily terme theÌ„ Christ would neuer haue made for them such a glorious promis nor prouided for them such a crowne of glorie nor reserued for them his finall iudgement in the which iudgemeÌ„t not the fayth but the works of men shal be examined But M. Goughe doth coÌ„temptuously abuse the gifts of god the works that himself hath wrought in his chosen elect doth miserably coÌ„found the good works of idolaters with the good works of theÌ„ that be his faithful and elect people which works he so much estéemeth being done in faith for his sake as not to suffer a cup of cold water to go vnrewarded I muse therefore at the sutteltie of this opinioÌ„ or rather at the sensible absurditie of it faith only or sole faith to iustifie For if he meane by faith onely faith without penance faith without baptisme then his doctrine is ageinst the couÌ„sell of Peter who answered the Iewes asking of the Apostles what they shold do to be saued saying PoenitentiaÌ„ agite et baptizetur vnusquisque vestruÌ„ in nomine Iesu Christi in remissioneÌ„ peccatorum vestroruÌ„ Do ye penance and let euery one of you be baptized in the name of Iesu Christ that your sins may be remitted If he mean by faith only faith without hope then he is ageinst the Apostle saying Spe enim salui facti sumus For by hope we are saued If he mean by faith only faith without feare then is he ageinst the saying of Iesus the sonne of Sirach Timor Domini expellit peccatuÌ„ naÌ„ qui sine timore est non poterit iustificari The feare of God expelleth sinnes for he that is without feare can not be iustified if he meane by faith onely faith withoute charitie he is then contrarie to the minde of S. Paule him selfe which sheweth what kynd of fayth doth iustifie fides quae per dilectionem operatur that faythe whiche worketh by charitie that is not sole nor onely faythe Wherfore yf Master Goughe will buyld vppon this terme sole or onely and yet neuerthelesse meane by his sole and only fayth fayth with penance faith with Baptisme fayth with feare fayth with hope fayth with loue and charitie then I say that the same fayth can no more be sayd to be onely or alone than a King or Prince beyng in the middest of his Nobilitie may bee sayd to be there onely or alone 4 That euery sinne is not mortall MAster Gough towards the end of his sermon did very constantly affirme that euery sinne committed by a Christian man is a deadly and a mortall sin and that no sinne is veniall no not an ydle thought as light as men made of it much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne likewise a deadly sinne whome S. Austen condemned more than a thousand yeare ago as appeareth in his .6 Tome de haeres Haeres 82. M. Fecknam Let vs confer herewithall two sayings of the scripture the one of S. Iohn which sayth as well of himselfe and of euery iust man as of a sinner Si dixerimus quoniam peccatum noÌ„ habemus ipsos nos seducimus veritas in nobis non est If we say that we haue no sinne we deceiue our selues and the truthe is not in vs Meaning that the iustest man a liue is not withoute sinne Now if this sinne be as M. Goughe teacheth deadly mortal and damnable sinne which separateth the soule of man from God and condemneth it to hell fire let vs sée how a man may be called iust which daily committeth such damnable sinne Nay let vs repeat againe that commeÌ„dation of iustice which S. Luke giueth to Zacharie and Elizabeth saying Erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine quaerâ—la That is they were both iust before God walking in all the commaundements and iustifications of our Lorde without blame He giueth thrée speciall notes of their true and perfecte rightuousnesse the one that they were iust not in the sight of men but before God him selfe the second that they kept all the commandements which M. Gough saith is impossible to kéep the third that they were with out blame and therfore without mortal damnable sinne If M. Goughe neuerthelesse wil say that S. Iohn speaking of him selfe and of iust men ment by sinne a damnable sinne he must then of very force make betwéene him S. Luke the Euangelist a manifest contradiction for no maÌ„ that sinneth damnably is without blame kéepeth the commaundements and is iust in the sight of God. To this may be added the saying of S. Iames where he describeth concupiscence to make a sinne in vs besides mortall sin saying CoÌ„cupiscentia cuÌ„ conceperit parit peccatum peccatuÌ„ verò cùm consummatuÌ„ fuerit generat morteÌ„ that is CoÌ„cupiscence when it hath conceiued bringeth forth sinne but sinne when it is finished begetteth death signifying hereby that sinne is then mortall and deadly when a man committeth it with full consent other circumstances For if a light passion or carnall thought stealeth vpon a man by soden delectation without consent the same is not a sinne which engendereth death but a venial sin To this place alludeth S. Austen where he speaketh of concupiscence that remayneth in those which be regenerate saying Ab illo rebellante si non letaliter sed venialiter tamen vincimur That is Of that sinne concupiscence rebelling agaynst vs we bée ouercommed although not deadly yet for al the venially It foloweth Et in his contrahimus vnde quotidie dicamus dimitte nobis debita nostra And in these veniall sins we gather by means wherof we may say daily forgiue vs Lord our trespasses Again in his boke de spirit lit he writeth thus of venial sinnes Sicut non impediunt à vita aeterna iustum quaedam peccata venialia sine quibus haec vita non ducitur sic ad saluteÌ„ eternam nihil prosunt impio aliqua bona opera sine quibê° difficillimè vita cuiusque pessimi hominis inuenitur that is Like as some veniall sins do not let a iust man froÌ„ life euerlasting without the which this life is not lead so some good workes do nothing profit a wicked man vnto life euerlasting without the which the life of euery naughtie man is hardly found I might bring here for venial sinne one of Martine Luthers Assertions whom I am sure M. Goughe will rather worship than deny for the pure loues sake which he beareth to his religion but I will not presse him so far only this I wil say that Luther did hold there was a sinne which was not a mortall and damnable sinne For he maketh euery good worke of a Christen man to be a sinne Marie sayeth he a sinne that is veniall His article was Quod omne opus
bonum sit peccatuÌ„ veniale that euery good worke is a veniall sinne The seueritie therefore of M. Goughes doctâ—in is in this point very auster rather Stoicall than christian like much preiudiciall to the libertie of the Gospel which otherwise he professeth magnifieth with great solemnitie For now he maketh euery light fact euery idle woord euery vaine thought a heinous capital crime a mortall and damnable sinne a trespasse deseruing euerlasting pain perpetual tormeÌ„t He maketh euery maÌ„ at least .vij. times euery day to offend God damnably For Salomon writeth of the iust man septies in die cadit iustus the iust man doth fal .vij times a day to deskant no further of the numbre That is by M. Goughes iudgement a iust man euery day .vij. times doth sinne mortally damnably he is .vij. times a day the soÌ„ne of perdition vij times a day the bondslaue of Sathan notwithstanding he is iust righteous which is an absurde contradiction a Doctrine fondly grounded vppon mere possibilities If this be the state of iust men and righteous men mercifull God helpe vs that be suche pore and miserable sinners Uppon this opinion must nedes folow that wicked Caine and iust Abel the elect Isaac and the reprobate Ismael the welbeloued Iacob the hated Esau Iohn the rebuker of sinne and the viperous generation of the Pharisâ—es Simon Peter the true coÌ„fessor of Christ and Simon Magus the malitious denyer Iohn the blissed Euangelist and Iudas the curssed traytor were for the tyme of this present life being all here vppon earth sinners and therfore by M. Goughes position all daily in mortal and damnable sinne al in like miserable case all in like state of perdition hauing their soules by mortal sinne euery day .vij. times at the lest in most wretched wise deuided from God seperated from him the only life therof As if they had bin al very infidels no more appertaining to the sinceritie of faith and the frutes thereof than the Paynimes the Heathen people Of whome we can say no more than that euery sinne they do is a mortall and a damnable sinne But this is the new found way of persuasion to exhort a sinner to repentance to preache that he can not chuse but euery day sin damnably to exhort a man to good works to preach that they be all filthy abhominable in the sight of god to exhort a man to charitie to preach the only faith or sole faith doth iustifie to exhort one maÌ„ to pray for an other here in earth to forbid the one man shall desire an other to pray for him in heauen to exhort euery maÌ„ to kéep Gods commandements to say that it is impossible for any man to kéep them Would God M. Gough I wish it with my whole hart had both the grace to preache the gift to vnderstaÌ„d more souÌ„der doctrine more to the glory of god more to the edefying of meÌ„ and then more not to my liking only but other mennes too in the mean time I can not only nothing like it but also must find fault with it in so much as your worships do require and demaund my lyking I coÌ„clude therfore hauing not in ample wise but coÌ„pendiously touching these .iiij. points of controuerâ—ie truely and sincerely declared vnto your worships y iust causes which I haue to mislike with M. Goughes sermon which I could not do at the same time when you first demauÌ„ded of me neither now wold take vpon me but if ye had assured me of frée leaâ—e of licence I refer the rest of my minde in confuting the rest of his Sermon to the discrete wisdome of your worships al charitably to be coÌ„sidered Desiring this and requesting that before the contradiction absurditie of these propositions may better agrée together M. Gough to say that the coÌ„mandements of God be ouer heauy and impossible to be obserued S. Iohn to say that they be not heauie And Chryste to say that they be swéete and light And S. Luke to say that Zacharie and Elizabeth kept all the commaundementes Maister Goughe to say the fayth alone or onely fayth doth iustifie S. Paul to say that faith woorking by charitie doth iustifie and S. Iames to say that workes also do iustifie and not faith only â–ª M. Gough to say that no sainct nor Angell in heauen can heare our prayers the Angel Raphaell to say that he offered vp the prayers of Tobie and our sauior Chryst to say that the Angels do reioyce vpon euery sinners repentance which can not reioyce vnles they know wherfore Master Gough to say that euery sinne is mortall and that we be euery day deadly sinners in the sight of God. S. Iames to say that there is a sinne before it be mortall and damnable sinne And S. Luke to say that Zacharie Elizabeth were iust euen in the sight of God Beside the testimonies of auncient fathers which do constantly and vniformly stand on my side He hauing for his opinions the reliques of old condemned and now reuiued heresies of the Maniches Eunomius Vgilantius Iouinian ageinst whom the said Fathers did many hundred yeares a goe wryte as their Monuments can amplie testifie I desire I say to make my humble sute vnto your worshippes for my selfe and my prison followes both that hereafter we may not be haled by the armes to the church in such violent manner ageinst our willes ageinst al former example ageinst the doctrine of your own syde Luther Bucer Bullinger Zwinglius Oecolampadius Melancthon and the reste euery one writing and earnestly persuading that al violence be taken away in matters of religion there to heare such Preachers as care not what they say so they somewhat say ageynst the professed fayth of Chrystes catholike Church there to heare a sermon not of persuading vs but of rayling vppon vs This if your worshippes will encline vnto for charitie sake wée shall haue too render you most humble thankes and whatsoeuer els wée may doo in this our heauie tyme of imprisonment Here ensueth the answere to these Assertions and Obiections of M. Fecknam Made by L.T. ¶ An Answer to certeine Assertions and Obiections of M. Fecknam sometime Abbot of Westminster which he made of late against a godly Sermon of M. Iohn Goughs preched in the Toure the .xv. of Ianuarie 1570. Fecknam 1 That it is not impossible to kepe Gods commandements S. Peter Act. xv vers x. and .xj. Now therefore why tempt ye God to lay a yoke on the disciples neckes which neither our fathers nor we were able to beare But we beleue through thâ—â—â—ace of the Lord Iesus Chryst to be saued â—â—en as they do S. Paule Rom. viij vers iij. For that that was impossible to the law in as much as it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the
must say for the least sin you can deuise forgiue vs our trespasses if you did trespasse him you were not without blame So you make a contradiction against your self for that you say a iust maÌ„ is without blame yet he must say forgiue me The truthe is as I said M. Fecknam there is no contradiction to say a maÌ„ sinneth damnably and therfore in consideration of his own doing worthy to be condemned yet being pardoned by the frée mercy of Christ he is without blame As the Apostle sayeth who can lay any thing to our charge not respecting that that we are but that that we receiue And so I trust I haue sufficieÌ„tly answeared you for that place To this may bee added the place of S. Iames where he describeth concupisceÌ„ce to make a sin in vs beside mortall sin saying Concupiscentia cùm conceperit c coÌ„cupisceÌ„ce when it hath conceiued bringeth forth sinne but sinne wheÌ„ it is finished begetteth death Signifying hereby that sinne is then mortall deadly when a man coÌ„mitteth it with a ful consent other circuÌ„staÌ„ces For if a light passion or a carnall thought stealeth vpon a man by sodein delectation without consent the same is not a sinne which engendereth death but a veniall sinne S. Iames his purpose is not as you say to shew how coÌ„cupiscence maketh a sinne besides mortal sinne neither caÌ„ you proue by this place that which you graunt that concupiscence is a sin although it be true S. Iames goeth not about here to shewe when sinne beginneth to be a sinne to be taken and estemed so before God But to shew when it commeth forth and whence it proceadeth that he might against the false surmises of others shewe that their sinne and tempting procedeth not from god His order is this The consummation of sinne procureth Death euerlasting sinne procedeth from vnordinate desires vnordinate desires from concupiscence Therefore in that that men are condemned for their sinnes they receiue but the frute which they brought forth theÌ„ selues and therefore can they not cast any fault on god Can you now theÌ„ proue by this place that either concupiscence is a sinne which I deny not eyther that it is not a mortall sinne Out of thys place I gather that my condemnation is of my self I canne not gather that Concupiscence is a Sinne but onely by a consequent because it bringeth forth sinne For such as the fruyte is suche is the tree and so may I conclude agayne The fruyte is damnable therefore the trée But here I do gather it NoÌ„ coÌ„cupisces Thou shalt not couet and so bicause it is a sinne I conclude it is mortall Anima quae peccauerit ipsa morietur The soule that shall offend or erre the same shall dye For the word the Prophet there vseth hachoteth signifieth but a missing and an erring from that he is directed vnto whiche is Thou shalt loue the Lorde thy GOD with all thy harte with all thy Soule c. so read wée in the scriptures all these could fling stones at an haires breadth ve lo iachati and not fayle And Paule also speaking of him selfe and not sinning any other mortall sinne sayth Quis me liberabit de corpore mortis huius who shall deliuer me from the body of this death Whether you make your veniall sinne a fayling or no I referre it to your conscience Some of you wryters say thus Peccatum veniale est quod cum voluntatis deliberatione inordinata homo committit veniall sinne is that which a man commitâ—eth by an vnordinate deliberation of his will what they are he rekeneth vp there as when a man eateth and drinketh more than he néedeth yf it bée by chaunce when he speaketh more than he ought or holdeth his peace more than is conuenient when he vexeth the poore desiring almes out of time The vse of a mans owne wife otherwise than the institution of God is drunkennesse yf it bée not to often For of nature it is no deadly sinne such like And as you put in a lighte passion or a carnall thought stealing vppon a man by sodayne delectation These and suche others are your veniall sinnes such sins as are worthy pardon of their owne nature Is drunkennesse but once done worthy of pardon by nature Is making whoredome of mariage a sinne worthy pardon euen of nature Is vexing the afflicted a sinne to bée pardoned euen of nature is the enimitie of God a sinne worthie pardon euen of nature Paule sayth that a drunkerd an adulterer shall not inherite the kingdome of Heauen What Christe aunswereth them that are suche too the poore Ite maledicti in ignem aeternum goe ye cursed into euerlasting fyre will tell you That that is of the flesh displeaseth God the scripture telleth you also what the displeasure of God is the whole scriptures teach you Do not you fayle thinke you in these and suche like from the will of your heauenly father S. Augustine sayth that these things pertayne ad corruptionem Templi Dei to the corruption of the temple of God not onely the more greeuous sinnes but the least Si qua vobis immoderatio de vsu isto concessarum rerum vitae humanae infirmitate irrepserit yf any immoderatenes by the vse of thinges permitted vnto you do créepe into you by the frayltie of mans lyfe Quoniam pertinet ad corruptionem Templi Dei Because it pertayneth to the corruption of the Temple of God tenete hold you c. And make you a small thing of the marring of the temple of God Qui templum Dei corrumperit corrumpet illum Deus c. sayth he He that marreth the temple of God God will marre him What meaneth that corrumpet illum Deus God will marre him I thinke it bée not very farre from death Well let vs sée what you bring out of Augustine To this place alludeth S. Augustine where he speaketh of concupiscence that remayneth in those whiche bee regenerate saying Ab illo rebellante si non laetaliter sed venialiter tamen vincimur That is of that sinne concupiscence rebelling against vs we be ouercomed although not deadly yet venially It followeth in his contrahimus vnde quotidie dicamus dimittae nobis debita nostra And in these veniall sinnes we gather by meanes whereof we may say daily Forgeue vs Lord our trespasses S. Augustine in déede speaketh of such remnaunts of originall sinne as remayne in the elect after they bée regenerate whereof S. Paule spake Caro concupiscit aduersus spiritum The flesh coueteth agaynst the spirite and sayth that wée are ouercome of this remnaunt not deadly but venially The reason is in S. Paule Because there is no condemnation to them whiche are in Christ Iesus and that that relique is not able to bringe foorth any suche Sinne in the electe whereby he may bée condemned yet notwithstanding least we shuld think ourselues not to be
indetted or endaungered by this meanes vnto God thus much we get sayth he that we must néedes say euery day forgiue vs our trespasses And he sheweth not in this place what it is in it selfe but what it is in the electe S. Augustine in an other place calleth these leuia peccata light sinnes not simplie but comparatè by comparison Of the sinnes of this lyfe sayth he Quaedam grauia mortifera sunt quae nisi per vehementissimam molestiam humiliationis cordis contritionis spiritus tribulationis poenitentiae non relaxantur Haec dimittuntur per claues Ecclesiae Some are greiuous and deadly which are not released but by most vehement sorowe of humilitie of the harte and contrition of the spirit and tribulation of repentaÌ„ce These are remitted by the keyes of the Church Sunt autem leuia peccata minuta quae deuitari omnino non possunt quae quidem videÌ„tur minora sed multitudine praemunt There are light sinnes and small whiche can be eschewed by no meanes whiche trulie séeme to be lesse but they ouercharge by reason of the multitude And marke this by the way a most playne contradiction to your first question Quae deuitaâ—i non possunt which caÌ„ not be eschewed and sine quibuâ— non potest ista vita duci without the whiche this lyfe can not be lead and yet you say the coÌ„maundements may be fulfilled Posse implere Legem to be able to fulfill the Lawe is Posse non concupiscere to be able not to couet or lust NoÌ„ potes non â—oncupiscere thou art not able not to couet or lust Ergo non poâ—es Legim implere therefore thou arte not able to fulfill the Lawe And so might you haue had regard to Christes wordes â—uae apud homines impossibilia sunt apud Deum possibiliâ— sunt those things whiche are impossible with men with GOD be possible And a little after Sic ergo quà muis minuia sunt ist a peccata tamen quia multa sunt vt congregata aceruum faciant quo te prâ—mant bonus est Deus qui etiam ipsa dimittat sine quibus non potest ista vita duci So then although these be little sinnes yet bycause they be many that thei being gathered togither make a heape to ouerpresse thée God is good who forgiueth theÌ„ also without which this lyfe can not be passed You sée by this place that remission is giueÌ„ to them both and debtes they are both But bicause he is more readie to forgiue the one than the other he calleth them in this place grauia leuia grieuous or weightie and lighte in other places venalia laetalia venial and deadly I wis you know that these wordes be of comparison and not de simplici existentia as the Philosophers call them that is to declare what those smaler faults be of their own simple existence or proper nature I can not tell how little you make of remissioÌ„ of sinnes But by his similitude he bringeth they would kill you if remission came not the sooner And in the ende as I alleaged before of his sermon he concludeth that bycause they destroy the temple of God they should take héed and be readie to cry and call Forgiue vs our trespasses Ageyne in his Booke de Spiritu litera he writeth thus of veniall sinnes Sicut non impediunt à vita aeterna iustum c. Lyke as some veniall sinnes doe not let a iust man from lyfe euerlasting withoute the which this life is not led So some good workes do nothing profite a wicked man vnto life euerlasting without the which the lyfe of euery naughtie maÌ„ is hardly found You may sée by this place and by the coÌ„parison he maketh that bothe this place the other you alleaged before are so to bée expounded and taken as I haue sayde For surely no sinne is able to cast the childe of God whom he hath elected chosen out of the fauour of God out of the kingdome of heauen which is his inheritance gotten giuen him by Christe For the counsels of God are without repentance So likewise it shall auayle the wicked nothing at all that he hath some good workes For he is the child of wrath the sonne of perdition As for the faulte of youre reasoning I let it passe you may thinke with your self how well you deale making such Arguments these sins are not deadly to the elect iust Therfore they are not deadly à secuÌ„do adâ—aceÌ„te ad primuÌ„ negatiuè Socrates noÌ„ est Phâ—losop academicê° ergo noÌ„ est Philosophus Socrates is no Academical Philosopher therfore he is no philosopher or M. FeknaÌ„ was not Abboâ— of Osne therfore he was no Abbot for you haue brought neuer a place directly prouing what they are in theÌ„selues What you could bring oute of Luther I know not when I see it I will answer it if I caÌ„ Non iurauâ— in verba Lutheri I haue not sworne to credit euery woord that Luther writeth And sure it is some thinges he writte extaÌ„t in print before he was well persuaded in many points of souÌ„d doctrine Now touching the austeritie of M. Gough GOD make vs all ageinst vice austere and not to flatter our selues in our concupiscences we can not hate sinne to much nor coÌ„demne sinne to grieuously I would I might I by the worde of God persuade my selfe that sin were no sinne meÌ„ might liue more at libertie But yet I think my selfe blissed that he hath called me to the libertie of his Gospell which is frée remission of my sinnes sinful lyfe in the bloud of Christ Iesus and a calling to walke after the spirite and not after the fleshe It is time and highe time for vs M. Fecknam to beate downe sin and not to séeke meanes howe we may cloke sinne Let it appeare in his owne nature that we may be ashamed of him put not a Lyons skin vppon an Asse Call white white and blacke blacke good good and bad bad So shall we take héede that we fall not to often and if it can not otherwise be but we must fall seuen times yet that we may learne to feare thereby and not to make a fleabyting of it If we do so we shall bée more like to Abell than Cayne to Isaac than Ismaell to Iacob than Esau to Iohn than to the Pharisies to Simon Peter than to Simon Magus to Iohn than Iudas in no miserable state in no euill condition in state of saluation not perdition Christ of his mercie releasing our infirmities If the iuste man did fall only if there were no more but so that he sinned sinned deadly then were he no iust man thou were he in as euill case as Paynimes and heathen people But in that he falleth and ryseth vp ageyne as Dauid teacheth vs he is better than Paynymes better than the Heathen as good as Habel as Isaac as Iacob as Iohn as Simon Peter