Reply Against Gilbert Brown, Section 11 – Section 12
Maiſter Gilbert Browne.
2 Our doctrine is, that ane man by the grace of God may keep the commands of God, and obey him, whilk is contrarie to their confeſsion of faith Our doctrine in this is the doctrine of Chriſt and his Apoſtles. Chriſt ſaies, Matth. 19.17If you will enter into lyfe, keepe the commands. And againe, If ye louelove me keepe my commands: Ioh, 14 15, 24 Mat. 21, 29, 30And in another place, He that loues mee not, keepes not my wordes, &c. Alſo, Take vp my yoake vponupon you, &c. For my yoake is ſweet, and my burthen …ight. Now I beleeue that no man can deny, but this yoake and burthen of Chriſt is his commands and Lawes. This ſame doctrine the Apoſtles teached. Saint Paule ſayes, I can doe all things in him that comfortes mee: Phil, 4, 13, & 2, 13 1, Ioh, 5, 3and before, For it is God that works in you both to will and to accompliſh according to his good will: and Saint Iohn ſayes, This is the charitie of God that we keep his commandes, and his commands are not heauie Now farther nor theſe, we read that a)Gen, 6 9Noe, b)Ge. 26.5Abraham, c)Iob. 1, 22Iob, were iuſt men, and obeyed God: and Saint Luke ſayes, that Zacharias and Elizabeth his wife, were both iuſt before God, d)Luc, 1, 6 3. Kings 14 8, 4, Reg, 8, 3, 4. Reg, 20, 3, 4, Reg, 23, 25, 2, Par. 15, 15,and walked in all the commands, and iuſtification of our Lord without blame. I here are many other places in the olde Teſtament of the ſame matter, of the whilks I hauehave noted ſom on the margent. Now holde away from theſe places the Miniſters commentaries, and I beleeue that all men wil confes, that our doctrine in this, and the doctrine of Chriſt and his Apoſtles is all one.
Maiſter Iohn Welſche his Reply.
It appeareth that Maiſter Gilbert is loath that the ſecrete of the doctrine of his Kirk ſhould be knowne to the people, becauſe he knowes in his heart they would abhor the ſame: their owne harts and conſciences witneſsing to the contrarie. Therefore he hes hid vp the poiſon of it, and couered it as ſecretlie as he could. But that wherein you are darke, the reſt of your Romane cleargie are plaine. For firſt, whereas ye ſay, that a man by the grace of God, may keepe the commands, Lib. 4. de Iuſtifie, ca. 10. Gratia Dei adiunanteBellarmine expones more clearlie & ſayes, By the helpe of the grace of God. And the Monkes in that forme of abiuration ſet out anno 1585. ſayes, that man by the new ſtrength of grace infuſed in goodwill, may keepe the command. So that wheras your words would ſeeme to import that the grace of God is the onlie cauſe of this obedience to Gods commandements in the faithfull, and ſo I thinke euerie one almoſt who is not acquainted with the doctrine of your Romane Kirk wil take it, and ſo it may be ye teach them. The reſt of your brethren are more plaine, in halfing it betwixt Free-will, and the grace of God helping Free-will, as though the ſtrenth of nature were the more principal cauſe, & the grace of God but a helper to it. And ſecondlie, whereas ye ſay, that a man by the grace of God may keep the commandements of God, & obey them, Bellarm. cap. 19 pag. 364 Ex integro boro. & lib. 2. de Iuſtif cap. 3Bellarmine ſayes more plainlie that the Law of God is abſolutelie poſsible vntounto them, and they may abſolutely fulfill the Lawe, and keepe the whole Lawe, and that the works of the righteous are abſolutelie and ſimpliciter righteous, and proceeding of a perfite holineſſe, without all blemiſh of ſinne, and that they pleaſe God, not for the imputation of Chriſts righteouſneſſe, couering their imperfections, and forgiuing them, but for the excellencie of the worke it ſelfe. So this is their doctrine (Chriſtian reader.) Nowe, as hee hid his owne, ſo hes he hid ours alſo. For our confeſsion of Faith ſaies, that our ſanctification and obedience to Gods Law is imperfect, whilk worde he omitted: as though it had beene our doctrine that the children of God in no meaſure nor degree keeps the commandements of God. Our doctrine therfore is this: That of our owne nature we are a)Eph. 2.1dead in ſinne, & of our ſelues we are neither able to b)1. Cor. ….14vnderſtand, nor c)2. Cor. 3 5thinke, nor d)philip. 2, 1 3will, nor doe thoſe things that are pleaſant to God, and therfore we muſt be e)Ioh. 3 5.borne anewe againe, or we can doe any f)Ioh. 15.5thing that is acceptable in Gods ſight: and this g)Rom. 7.14.15ſanctification of ours is not perfite, while we are in this life, but imperfect, euer ſome darkeneſſe, ſome rebellion, ſome dregs of the olde man yet remaining in vsus, ſo that we h)1. Cor. 13.12knowe but in a parte, and our will is but renewed in part, and our heart ſanctified in parte, from the whilk it cōmeth, that firſt we do not all the good that we are bound to doe, and would do, as the i)Rom. 7.15, 16, 17.18.19.20, 21 22.23.24Apoſtle ſayes: next that all our righteouſneſſe, as the k)Eſai. 64, 6Prophet ſayes, is but as a menſtrous cloute, euer ſmelling ſomewhat of the corruption of the olde man within vsus: and ſo, that they hauehave need to be couered with the righteouſnes of Ieſus Chriſt, and their imperfection to be pardoned. By the only ſtrength therefore of Gods Spirit who workes both to will, and to doe in vsus, we begin heir obedience to the whole Law of God, but yet are not able perfitelie ſo to keep it, as our works may byde to be tried before the Lord in the ballance of his Lawe: and therefore we place the whole hope of our ſaluation in the onelie merciemercy of God through Ieſus Chriſt, who is made to vsus of God, righteouſneſſe, ſanctification, and redemption: by whoſe mercy we obtaine the perfite remiſsion of our ſins: and ſo we conclude with Dauid, Pſal. 32. Bleſſed is hee whoſe ſinnes are forgiuen him, and whoſe iniquities are couered. This now is the verie ſimple trueth both of our doctrine and theirs in this head.
Now to anſwere you. Whereas ye ſay, that a man by grace may keep the commandements of God: if you meane that the onlie cauſe of the obedience of the children of God to his Law, is the renewing grace of God, and that this obedience is ſincere and heartie, not to one, but to al the commandements: not onelie outward, but inward: ſuppoſe not in that high meaſure of perfection that the Lawe of God requyres: then, I ſay, you contradict the doctrine of your Romane Kirk, and forſakes their error of Free-will concurring with grace, and of the perfection of man his obedience here to the Lawe, and ſo ſhakes hands with the trueth of God whilk we profeſſe in this point. And ſo becomes a bad defender of their Catholicke faith, as ye ſtile your ſelf. And would to God your eyes were opened ſo to ſee and beleeue, ſuppoſe ye loſt that ſtile for euer. But if ye make Free-will the principall cauſe of this obedience (as Bellarmine cals it:) and if ye vnderſtand a perfite obedience (as your Kirk teaches) then firſt tell mee why did ye not ſpeake as plainlie as you thought? Were you afraied that the hearts of men ſhoulde hauehave skunnered with this your doctrine, if yee had beene as plaine in your write, as ye are in your own iudgement? Next I ſay, you hauehave the Lorde in his written word as contrary to this your doctrine, as light is to darkneſſe. For, as to the firſt the Scripture teſtifies plainlie that we are a)Ioh 5.25. Col. 2 13. Epheſ. 2.1dead in ſinne, & that the b)Rom. 8.17wiſdome of the fleſhe is enimity againſt God: and therfore we hauehave neede to be c)Ioh. 3.5borne againe: that is, to receaue a new life or euer we can be able to enter into the kingdome of God: and that it is God that d)Philip. 2.13worketh in vsus both to will and to do, and that of e)2. Corinth, 3 5.our ſelues we are not ſufficient to thinke any thing as of our ſelues, & that f)Gen. 6 5all the imaginations of mans heart is onlie euill continuallie: Where then is there ony place left to Free-will? And as to the ſecond, the Scripture ſayes, g)Eccleſ 7.10.There is not a righteous man in the earth, who dooth good and ſinneth not, therefore no perfite keeping of the Law. And who h)Pro, 20.…may ſay, my heart is cleane, and I am pure from ſinne: if no man may ſay ſo, then no man can keep perfitelie the whole Law. And i)Rom, 3, 20, 2…by the workes of the Law no fleſh is iuſtified in his ſight, therfore no fleſhe is able perfitelie to keepe the Lawe, for if he could keepe the Lawe, hee would be iuſtified by the Lawe. But the Apoſtle ſayes, that no fleſhe can be iuſtified by the Lawe: Therefore none can keepe the Lawe. And therefore the Scripture ſayes, Rom, 8 3 foreign Act. 15, 10that the Law is impoſsible becauſe of the waikneſſe of the fleſhe. For the whilk cauſe the ſonne of God tooke on him our nature to fulfill this impoſsibilitie of the Lawe. And Iames calles the Lawe a yoake whilk (ſaies he) neither we nor our Fathers were able to beare. If they ſaid that they coulde not beare it, that is, perfitelie obey it, who obtained a higher meaſure of grace, nor euer any ſince did, what ſhall we then ſay of all other men after them? and what arrogancie and preſumption is this in theſe of the Romane Kirk, to ſay, and to beare others in hand, that they are able to beare that yoake whilk the Apoſtles was not able to beare? And Ieſus Chriſt hes taught vsus to pray daylie, Forgiue vsus our ſinnes, Matth. 6whilk needed not, if we were able to keepe the whole Lawe. And beſide the plaine teſtimonies of the Scripture, eueryevery mans owne dolefull experience telles them of their manifold and continuall ſinning. What a damnable doctrine is this then, whilk blindes their eies ſo far, that neither they ſee nor feele the inward corruptions of their owne heart within them, rebelling againſt the Lawe of God, nor yet the perfection whilk the Lawe of God requyres.
Now to the teſtimonies of Scripture whilk ye quote: and firſt, that in the 19. of Matthew, If you would enter into life, keepe the commandements: I anſwere: the ſame is to be ſaide to you, vvho ſeekes for life and righteouſneſſe by the vvorks of the Lawe, Keepe the Commands. But that are ye vnable to doe, or any man elſe, except the man the Lord Ieſus, (as hes beene proued:) and as vn-able as this young man was, to vvhome it vvas ſaide at the laſt, It is as impoſsible to him to go into heauen as to a Camell or Cable rope to goe through the eie of a needle. But ye vvill ſay, Wherefore then vvould our Sauiour Chriſt hauehave commanded him to keep the commandements, if he would hauehave life? I anſvvere: not becauſe he vvas able to doe it, but to bring him to a conſcience of the breach of it, for by the Lawe as the Apoſtle ſayes, Rom. 7.7comes the knowledge of ſinne. And to caſt dovvne that preſumption that he had of himſelf, that he had obſerued and keeped the Lawe, that in conſcience of ſinne, he might be brought to ſeeke for life eternal in Chriſt Ieſus onlie.
And leaſt Maiſter Gilbert, ye ſay that this is my expoſition: therfore heare what the Apoſt. ſaies. As many as are of the works of the law are vnderunder the curſe: Galat 3.10.14for it is written, Curſed is euerie man that continueth not in all thinges whilk are written in the booke of the law to doe them: and that no man is iuſtified by the law in the ſight of God it is euidēt. Now this is ſpoken not only of the Iewes but of the Gentiles that beleeued in Chriſt Ieſus, and were vnderunder grace: vponupon the whilk I reaſon thus. If as many as are of the workes of the law are vnderunder the curſe, and no man is iuſtified by the law in the ſight of God, then no man is able to get life eternall by keeping of the law, and ſo this young man to whome Chriſt gaue his anſwer, neither had kept nor could keepe the lawe: but the firſt is ſaide by the Apoſtle, therfore the ſecond is true. Next, the law requires a perfect obedience with all the hart, with all the vnderſtanding, & thought, and ſtrength vntounto all the commandements, Mat. 22.37. Luc 10.17. Mar, 12.31 Deut. 27.16 Iac. 2.10and that continually: ſo that Iames ſaies, he that breakes one is guiltie of all: and the law doth pronounce them accurſed that continues not in the doing of all thinges &c. in this perfection. Now who is he that is come out of the loynes of Adam (except only the Lorde Ieſus) who hes continued in the perfect obedience of all thinges without the breach of any in thought, word, or deede? Are you able (M. Gilbert) or hes euerie one of your Romane Kirks performed, or is able to performe this obedience that the law requires? Seing therfore yt none is able, & this young man neither had performed, nor yet was able to performe this perfect obedience to the lawe: therefore of neceſſitie it muſt follow that our Sauiour gaue him this command Keepe the commandements, &c. not becauſe he was not able to keepe them, but to bring him by the lawe to a conſcience of the brek of them. As for the reſt of the Scriptures whilk ye bring in, they are eaſilie anſwered, Iohn. 14.15, 24. 1. Iohn. 5.3. If yee louelove mee keepe my commandements &c. and he that loues me not keeps not my word &c. I grant the Lord hes commanded obedience to his commandements. And I graunt they that loues him keepes them, and all the children of God loues him, and beginnes alſo obedience to al his commandements. But yet as their louelove is not in that perfection whilk the lawe requires, with all their hart, with all their vnderſtanding, and with all their ſtrength: ſo their obedience is not in that perfection. And neuer-theles the perfection of their obedience is forgiuen, being couered with the perfect obediēce of Ieſus Chriſt, and through him is acceptable in his preſence, and of him alſo ſhall be crowned with a crowne of glorie, ſuppoſe freelie. And to proue this: if anie had obeyed the commandements perfectly, thē ſurely the Apoſtles Paule, Iames, Iohn, Peter, ſhuld hauehave done it: for they loued him in as great and greater meaſure of louelove, nor euer anie ſince did. And our Sauiour teſtifies of them to his father that they had kept his worde. Ioh. 17.6. Rom. 7 1. Ioh. 1.8.9But the Apoſtle Paule teſtifies of himſelfe that he did not the thinge he would, but the thing that he hated that he did, and to will was preſent with him, but to performe he found it not, and he ſaw a law in his members rebelling againſt the law of his minde, and leading him captiue vntounto ſinne. And Iohn ſaies of him ſelf & of all men, if we ſaye we hauehave not ſin we make him a lier & the trueth is not in vsus. And him ſelfe twiſe would hauehave worſhiped an Angell contrarie to the law. And Iames ſayes that in many things we offend all. Reuel. 29.10. & 22.8 9. Deut. 6 13. Iames 3.2 Gal, 2.11.12And Peter to whome our Sauiour ſaid thriſe: if thou louelove me, keepe my lawes: went not with a right foote to the trueth of the Goſpell. Therefore none is able perfectly to keepe them.
We ſe then there is a keeping of the commandements, & a keeping of them in perfection. The firſt common to all the faithfull, ſuppoſe not in an equall meaſure. The ſecond onelyonly poſſible to Adam or he fell, and to the Saintes in that kingdome.
As for the 11. of Matthew, Take vp my yoke &c. for my yoke is ſweete and my burthen light. And the 1. Iohn 5.3. his commandements are not heauy. I anſwere. Our Sauiour and his Apoſtles calles his commandements light, ſweete and not heauie, not becauſe the perfection of the law is poſſible to anie to performe in this life, but firſt becauſe the Lorde Ieſus hes taken away the curſe of it, and alſo requires not of vsus that perfection whilk the law requires vnderunder the paine of the ours of the law if it be not ſatiſfied. And laſt of al becauſe he by his ſpirit renewes the harts of his owne, and makes them able with ioy to begin that obedience: ſo that what they doe they doe it not vponupon conſtraint, as being vnderunder the law: but willingly for the louelove of Chriſt, Roman. 7and they delight in the ſame according to the law of their minde, as the Apoſtle ſpeakes of him ſelf. But yet with in they finde a law in their members rebelling againſt the law of their minde, leading them captiue vntounto ſinne. So in theſe reſpects are his commādements called light and ſwete. But in the 15. of the Acts, the Apoſtles calls it a vnſupportable yoke, whilk neither they nor their fathers were able to beare. foreign Rom, 3 20 & 7.14 &c. Gal. 3.10And in the 8. to the Romans it is called impoſſible. As for the 4. of the Philippians 13. where the Apoſtle ſayes. Hee is able to doe all things by him that comforts him. The Apoſtle ſpeakes not here of his abilitie to performe the law in that perfection whilk the law requires: for he hes teſtified the contrarie both of him ſelfe and of all others, as hes bene ſaide. But onlie this, that through him hee is able to ſuſtaine all ſorts of condition, both to abound and to be in ſcarcitie, to be full and to be hungrie. This is not my expoſition, but the Apoſtle ſo expounds him ſelfe in the former verſe: ſo that I wonder vponupon what ſhew ye could quote this teſtimony.
As for the 2. of the Philippians, it is true the Lord worketh in his owne both to will and to accompliſh: but yet it followes not that they are able perfitly to obey the lawe. For, if that meaſure of grace had bene wrought in anie, it had bene wrought in the Apoſtles, but not in them as hes bene ſhewn, & that by their own teſtimonie: therfore in none els.
Next what can be more cleare for the ouerthrowe of your Free-will, nor is this place of Scripture. If the Lord workes in vsus both to will and to performe, then wee are not able to will of our ſelues that whilk is acceptable to God. As for the examples whilk ye cite of Noah, Abraham, Iob, Zacharias, and Elizabeth, Dauid, Ezechia, Ioſia, Iuda, and Aſa, and theſe whome the Lord reſerued to himſelf pure from the Idolatry of your Antichriſtiā kingdome forſpoken ther. They walked indeed in integritie and ſinceritie in the commandements and wayes of the Lord, and therefore hes receiued a good teſtimony and reporte of Gods ſpirite in the Scripture, all whilk we grant vntounto you. But that they anſwered the lawe in that perfection, that it requires; the Scripture whilk hes regiſtred their walkings, and their owne teſtimonies will gaineſay it. Roman. 4Noah fell in drunkenneſſe, Abraham was not iuſtifyed by the works of the law, but by faith, whilk is a moſt ſure argument that he fulfilled not the lawe. Iob ſayes, Iob. 9.2.3.20 Luc. 1.20if I would affirme my ſelfe to be righteous, my owne mouth woulde condemne me. Zacharias beleeued not the worde of the Lorde ſpoken to him by the Angell, therefore was ſtriken dumbe. Dauid fell in adulterie, 2. Samu. 12, & 24murther, and prouoked the Lords anger by numbering the people and he ſayes of himſelfe, Pſal. 40, 13. Pſal 130, 3. Pſal. 143.2.my iniquities are more in number then the haires of my head. And in another place If thou mark iniquitie, O Lord who can ſtand? And enter not in iudgment with thy ſeruant, for no man liuing ſhould be righteous before thee. 2. Chron. 32, 25 2. Chron. 17.7 Ioh. 21.22.Ezechias heart was lifted vp. Ioſias harkned not vntounto the words of Necho according to the word of the Lord. Aſa put his truſt not in the Lord his God, but in the King of Syria. The like is to be ſayde of theſe whome the Lorde did reſerue to himſelfe in the middeſt of the kingdome of darkneſſe, that they did keepe the commandements of God, but not in that perfection whilk the law required. For they were not more righteous then the Prophet Eſay & the Apoſtles were. But the Prophet ſayes, Eſai 64. Iames 3that we are all vncleane, & all our righteouſnes is as a menſtruous clout. And the Apoſtle ſayes, in many thinges we ſinne all. And Auguſtine ſayes, Ad Bonif, lib. 3 cap. 7all the commandements of God are accompted to be done when that whilk is not done is forgiuen. And in another place: Epiſt. 6…for the want of louelove it is that there is not a righteous man in the earth, that doth good & ſinneth not. And (a)In Galath. 3Ambroſe ſayes, the commandements of God are ſo great that they are impoſſible to bee kept. And (b)In Galath. 3Ierome ſayes, becauſe no man can fulfill the law, and doe all things that is commanded. And (c)Cantic. ſerm. 5.Bernard ſayes, the commandements of God cannot nor could not be fulfilled of any man. And (d)In Galat. 2Chryſoſtome ſayes, No man hes fulfilled the Lawe. And (e)In Gal. 3, lect. 4Thomas, one of the chiefe pillers of your own Kirk writes, That it is impoſsible to fulfill the whole Lawe: and (f)Lib. 11. in con…l. cap. 20,Vega a Papiſt ſayes, That venial ſinnes are properlie againſt the Lawe. VponUpon the whilk I reaſon, he that daylie tranſgreſſes the lawe, fulfilles not, nor is not able to fulfill the lawe, (for to fulfil the lawe and traſngreſſe the lawe are contrarie:) but your owne doctrine is, that no man can keepe himſelfe at leaſt from veniall ſinnes, and Vega (as hes beene ſaide) ſayes that veniall ſinnes are againſt the lawe: Therefore if your ſelues ſpeake true, no man is able to fulfill the law. I conclude therefore that this doctrine of yours is contrarie to the doctrine of Ieſus Chriſt and his Apoſtles, ſet downe in the Scripture, and alſo contrarie to the doctrine of the fathers, and contrarie to the doctrine of the moſte learned, and chief doctours of your Romaine Kirk. And this for the ſecond pointe of your doctrine.
Maiſter Gilbert Browne.
This is the third time that you hauehave belied and ſpoken falſlie of our writings and doctrine Matth 23 37 Act 7.51 2 Pet. 39. 1. Tim. 2.43 Our doctrine is, that man of his Free-will may reſiſt the will of God, whilk is contrarie to their doctrine, ratified by act of Parliament in the yeare 1560. And alſo againſt their Pſalme booke of Geneua. Yet our doctrine is the doctrine of Chriſt. For Chriſt ſaid to them of Ieruſalem, How oft would I hauehave gathered together thy children, but you would not? and Saint Steuen Ye ſtiffe-necked and of vncircumciſed hearts and eares, ye alwayes reſiſt the holy Ghoſt, as your fathers, your ſelues alſo. The ſame was the faith & beleef of the Apoſt S. Peter ſayes, Our Lord is not willing that any periſh, but that al return to pennance and S. Paule hes, Our Sauiour God willes all men to be ſaued, and to come to the knowledge of the trueth. This was the doctrine of the (a)Pſal. 5.5. Ezec. 18.23 Ezech. 33.…,Prophets before. Nowe then if God willes that all men ſhoulde returne, & yet all men does not the ſame, whereof proceedes it but of their Free will, whilk wil not work with the will of God. Therefore our Sauiour ſayes in ſundrie places, If thou wilt enter into lyfe keepe my commands: If thou will be perfite goe and ſell all that thou hes: Matth. 19.17 Luc. 9.23He that will followe mee, let him deny himſelf.
Maiſter Iohn Welſche his Reply.
As for this third point of doctrine, I cannot wonder enough what ye meane by it. For hauehave you ſold your ſelfe ſo far to vn-trueth and lying, that for to bring the trueth of God whilk we profeſſe, in hatred: you will father on vsus that doctrine whilk neuer ſo meikle as once entered into our thoughts, let be to teach it or write it. Did you think when ye write this, that the truth of it would neuer come to light? or thought you that ye regarded not to be controlled of lying at the laſt, ſo being that for a ſeaſon ye might make our Religion to be more abhorred through your calumnie? But froſt and falſet (as they ſay) will neuer hauehave a faire hinderend. If you meane then by reſiſting the will of God, a voluntary diſobedience and repyning againſt the Spirite of God, and his reuealed will in his worde, as the teſtimonies whilk ye quote heere, imports: Then, I ſay, there was neuer man of our religion that profeſſed, taught, or write the contrary: & ye will not finde a ſillable neither in the confeſſion of our faith confirmed by the act of Parliament, neither in our Pſalme booke to the contrary. For our doctrine is flat contrarie to this: to wit, that man of his free-wil reſiſts that that is good, and chooſes the contrarie. So ye fight heir with your owne ſhadow. And if ye meane any other thing, ſet it down in plaine tearmes, and I hope, by his grace, it ſhalbe anſwered. So I cannot wonder enough what ye meant to write, and ſubſcriue ſo manifeſt an vn-truth. Now ſurelie, (Maiſter Gilbert) I thinke it had bene greater wiſdome to you to hauehave ſaued your owne credite, and not for a little hatred to our religion, to hauehave blotted your ſelf with lying and vn-trueth for euer. I would pray thee, Chriſtian reader, if thou wilt not credite me, reade our confeſsion thy ſelfe: and, I hope, thou ſhalt wonder with me what the man meant in ſubſcriuing ſo manifeſt a calumnie. This for the 3. point.