Popery Anatomized, Section 7 – Section 8
SECTION VII. Whither a man by the help of the grace of GOD, may perfectly keep the Commandments?
Maſter Gilbert Brown.
SEcondly, our doctrine is, that a man by the grace of God, may keep the Commands of God, and obey him, which is contrary to their Confeſſion of Faith. Our doctrine in this, is the doctrine of Chriſt and his Apoſtles. Chriſt ſaith, If you will enter into life, keep the commands, Matth. 19.17 And again, If ye love me, keep my commands, John 14.25 24. Matth. 11.29 30. And in another place, He that loves me not, keeps not my words, &c. Alſo, Take up my yoke upon you, &c. For my yoke is ſweet, and my burden light. Now I believe that no man can deny, but this yoke and burden of Chriſt, is his Commands and Laws. This ſame doctrine the Apoſtles teached. S. Paul ſaith, Phil. 4.13. and 2.13. I can do all things in him that comforts me. And before, For it is God that works in you both to will, and to accompliſh according to his good will. And S. John 1.5.3. ſaith, This is the charity of God, that we keep his Commands, and his Commands are not heavy. Now further then theſe we read that Noe, Gen. 6.9. Abraham, Gen. 26.5. Job 1.22. were juſt men, and obeyed God. And S. Luke 1.6. ſaith, that Zacharias and Elizabeth his wife, were both juſt before God, and walked in all the commands and juſtification of our Lord without blame. There are many other places in the Old Teſtament of the ſame matter, of the which I have noted ſome, as 3. Kings 14.8.4. and 18.3.4. and 20.3.4. and 23.25. 2. Chron. 15.15. Now hold away from theſe places the Miniſters Commentaries, and I believe that all men will confeſs, that our doctrine in this, and the doctrine of Chriſt and his Apoſtles is all one.
M. John Welſch his Reply.
It appeareth that M. Gilbert is loath that the ſecrets of the doctrine of his Church ſhould be known to the people, becauſe he knows in his heart they would abhor the ſame, their own hearts and conſciences witneſſing to the contrary. Therefore he hath hid up the poyſon of it, and covered it as ſecretly as he could But that wherein you are dark, the reſt of your Roman Clergy are plain.
For firſt, where as ye ſay, that a man by the grace of God, may keep the Commands, Bellarmin expones more clearly and ſayes, By the help of the grace of God, Lib. de juſtific. cap. 10. And the Monks in that form of abjuration ſet out anno 1585 ſaith, That man by the new ſtrength of grace infuſed in good will, may keep the commands. So that whereas your words would ſeem to import that the grace of God is the only cauſe of this obedience to Gods Commandments in the faithful, and ſo I think every one almoſt who is not acquainted with the doctrine of your Roman Church will take it, and ſo it may be ye teach them. The reſt of your brethren are more plain, in halfing it betwixt free-will, and the grace of God helping free-will, as though the ſtrength of nature were the more principal cauſe, and the grace of God but a helper to it.
And ſecondly, whereas ye ſay, that a man by the grace of God may keep the, Commandments of God, and obey them, Bellarmin ſaith more plainly, cap. 19 pag. 364 & lib. 2 de juſtifi. cap. 3. That the Law of God is abſolutely poſſible unto them, and they may abſolutly fulfil the Law, and keep the whole Law; and that the works of the righteous are abſolutly and ſimpliciter righteous, and proceeding of a perfect holineſs, without all blemiſh of ſin, and that they pleaſe God, not for the imputation of Chriſts righteouſneſs, covering their imperfections, and forgiving them, but for the excellencie of the work it ſelf. So this is their doctrine, Chriſtian Reader. Now, as he hid his own, ſo hath he hid ours alſo. For our Confeſſion of Faith ſaith, That our ſanctification and obedience to Gods Law is imperfect, which word he omitted: as though it had been our doctrine that the children of God in no meaſure, nor degree keep the Commandments of God. Our doctrine therefore is this: That of our own nature we are dead in ſin, Eph. 2.1. and of our ſelves we are neither able to understand, 1. Cor. 2.14. nor think, 2. Cor. 3.7. nor will, nor do thoſe things that are pleaſant to God, Philip. 2.13. and therefore we muſt be born anew again, John 3 5. ere we can do any thing that is acceptable in Gods ſight, John 15.5. and this ſanctification of ours is not perfect while we are in this life, Rom. 7.14 15. but imperfect, ever ſome darkneſs, ſome rebellion, ſome dregs of the old man yet remaining in us, ſo that we know but in a part, 1 Cor. 13.12 and our will is but renewed in part, and our heart ſanctified in part, from the which it cometh, that firſt we do not all the good that we are bound to do, and would do, as the Apoſtle ſaith, Rom 7 15.16.17.18.19. 20.21.22.23 24. Next, that all our righteouſneſs, as the Prophet ſaith, is but as a menſtruous cloth, Eſai. 64.6. ever ſmelling ſomewhat of the corruption of the old man within us: and ſo, that they have need to be covered with the righteouſneſs of Jeſus Chriſt, and their imperfection to be pardoned. By the only ſtrength therefore of Gods Spirit who works both to will, and to do in us, we begin here obedience to the whole Law of God, but yet are not able perfectly ſo to keep it, as our works may abide to be tryed before the Lord in the ballance of his Law: and therefore we place the whole hope of our ſalvation in the only mercy of God through Jeſus Chriſt, who is made to us of God, righteouſneſs, ſanctification, and redemption: by whoſe mercy we obtain the perfect remiſſion or our ſins: and ſo we conclud with David, Pſal. 32. Bleſſed is he whoſe ſins are forgiven him, and whoſe iniquities are covered. This now is the verie ſimple truth both of our doctrine and theirs in this head.
Now to anſwer you. Whereas ye ſay, That a man by grace may keep the Commandments of God: if you mean that the only 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 hearty, not to one, but to all the Commandments: not only outward, but inward: ſuppoſe not in that high meaſure of perfection that the Law of God requires: then, I ſay, you contradict the doctrine of your Roman Church, and forſakes their error of free-will concurring with grace, and of the perfection of man his obedience here to the Law, and ſo ſhakes hands with the truth of God which we profeſs in this point. And ſo becoms a bad defēder of their Catholick faith, as ye ſtile yourſelf. And would to God your eyes were opened ſo to ſee and believe, ſuppoſe ye loſt that ſtile for ever. But if ye make free-will the principal cauſe of this obedience (as Bellarmin calls it:) and if ye underſtand a perfect obedience (as your Church teaches) then firſt, tell me why did ye not ſpeak as plainly as you thought? Were you afraid that the hearts of men ſhould have skunnered with this your doctrine, if ye had been as plain in your writ, as ye are in your own judgement? Next, I ſay, you have the Lord in his written Word, as contrary to this your doctrine, as light is to darkneſs. For as to the firſt, the Scripture teſtifies plainly that we are dead in ſin, John 5.25. Col. 2 13. Eph 2.1. And that the wiſdom of the fleſh, is enmity against God, Rom. 8.17. and therefore we have need to be born again, John 3.5. that is, to receive a new life ere ever we can be able to enter into the Kingdom of God: and that it is God that worketh in us both to will and to do, Philip. 2.13. and that of our ſelves we are not ſufficient to think any thing as of our ſelves, 2. Cor. 3 5. and that all the imaginations of mans heart, is only evil continually, Gen. 6 5. Where then is there any place left to free-will?
And as to the ſecond, the Scripture ſaith, Eccleſ. 7.20. There is not a righteous man in the earth, who doth good and ſinneth not: therefore no perfect keeping of the Law. And who may ſay, my heart is clean, and I am pure from ſin, Prov. 20.9. If no man may ſay ſo, then no man can keep perfectly the whole Law. And by the works of the Law, no fleſh is justified in his ſight, Rom. 3.20.28. therefore no fleſh is able perfectly to keep the Law; for if he could keep the Law, he would be juſtified by the Law. But the Apoſtle ſaith, that no fleſh can be juſtified by the Law: therefore none can keep the Law. And therefore the Scripture ſaith, Rom. 8.3. foreign, That the Law is impoſſible, becauſe of the weakneſs of the fleſh. For the which cauſe the Son of God took on him our nature to fulfill this impoſſibility of the Law. And James calls the Law a yoke, which (ſaith he) neither we nor our fathers were able to bear, Acts 15.10 If they ſaid, that they could not bear it, that is, perfectly obey it, who obtained a higher meaſure of grace then ever any ſince did, what ſhal we then ſay of all other men after them? And what arrogancy and preſumption is this in theſe of the Roman Church, to ſay and to bear others in hand, that they are able to bear that yoke which the Apoſtles was not able to bear? And JESUS CHRIST hath taught us to pray dayly, Forgive us our ſins, Matthew 6. which needed not, if we were able to keep the whole Law. And beſide the plain teſtimony of the Scripture, every mans own doleful experience tells them of their manifold and continual ſinning. What a damnable doctrine is this then which blinds their eyes ſo far, that neither they ſee nor feel the inward corruptions of their own heart within them, rebelling againſt the Law of God, nor yet the perfection which the Law of God requires?
Now to the teſtimonies of Scripture which ye quote: And firſt, that in the 19. of Matthew, If you would enter into life, keep the Commandments. I anſwer: The ſame is to be ſaid to you who ſeek for life & righteouſneſs by the works of the Law, Keep the Commands. But that are ye unable to do, or any man elſe, except the man the Lord Jeſus, as hath been proved: and as unable as this young man was, to whom it was ſaid at the laſt, It is as impoſſible to him to go into heaven as to a camel or cable rope to go through the eye of a needle. But ye will ſay, Wherefore then would our Savior Chriſt have commanded him to keep the Commandments, if he would have life? I anſwer: Not becauſe he was able to do it, but to bring him to a conſcience of the breach of it: For by the Law, as the Apoſtle ſaith, cometh the knowledge of ſin, Rom. 7.7. And to caſt down that preſumption that he had of himſelf, that he had obſerved and kept the Law, that in conſcience of ſin, he might be brought to ſeek for life eternal in Chriſt Jeſus only.
And leſt ye ſay that this is my expoſition, therefore hear what the Apoſtle ſaith, Gal. 3.10.14. As many as are of the works of the Law, are under the curſe: for it is written, Curſed is every man that continueth not in all things which are written in the book of the Law to do them: and that no man is justified by the Law in the ſight of God, it is evident. Now this is ſpoken not only of the Jews, but of the Gentils that believed in Chriſt Jeſus, and were under grace. Upon the which I reaſon thus: If as many as are of the works of the Law, are under the curſe, and no man is juſtified by the Law in the ſight of God, then no man is able to get life eternal by keeping of the Law: and ſo this young man to whom Chriſt gave his anſwer, neither had kept, nor could keep the Law: but the firſt is ſaid by the Apoſtle, therefore the ſecond is true. Next, the Law requires a perfect obedience with all the heart, with all the underſtanding, and thought, and ſtrength unto all the commandments, and that continually, Matth. 22.37. Luke 10 17. Mark 12.31. So that James ſaith, He that breaks one, is guilty of all, James 2.10. And the Law doth pronounce them accurſed, That continues not in the doing of all things, &c. Deut. 27.16. in this perfection. Now who is he that is come out of the loins of Adam (except only the Lord Jeſus) who hath continued in the perfect obedience of all things, without the breach of any, in thought, word, or deed? Are you able, or hath every one of your Roman Churches performed, or is able to perform this obedience that the Law requires? Seeing therefore that none is able, and this young man neither had performed, not yet was able to perform this perfect obedience to the Law: therefore of neceſſity it muſt follow, that our Savior gave him this command, Keep the Commandments, &c. not becauſe he was not able to keep them, but to bring him by the Law to a conſcience of the breach of them.
As for the reſt of the Scriptures which ye bring in, they are eaſily anſwered, John 14.15 24. If ye love me, keep my Commandments, &c. And he that loves me not, keeps not my word, &c. I grant, the Lord hath commanded obedience to his Commandments. And I grant, they that loves him, keeps them; and all the children of God loves him, and begins alſo obedience to all his Commandments. But yet as their love is not in that perfection which the Law requires, with all their heart, with all their underſtanding, and with all their ſtrength; ſo their obedience is not in that perfection. And nevertheleſs the perfection of their obedience is forgiven, being covered with the perfect obedience of Jeſus Chriſt, and through him is acceptable in his preſence, and of him alſo ſhal be crowned with a crown of glory, ſuppoſe freely. And to prove this: If any had obeyed the Commandments perfectly, then ſurely the Apoſtles Paul, James, John, Peter, ſhould have done it: For they loved him in as great and greater meaſure of love, then ever any ſince did. And our Savior teſtifies of them to his Father, That they have kept his word, John 17.6. But the Apoſtle Paul teſtifies of himſelf, Rom. 7 That he did not the things he would, but the thing that he hated, that he did, and to will was preſent with him, but to perform he found it not: and he ſaw a law in his members rebelling againſt the law of his mind, and leading him captive unto ſin. And John ſaith of himſelf, and of all men, 1. John 1.8.9 If we ſay we have not ſin, we make him a lier, and the truth is not in us. And himſelf twiſe would have worſhipped an Angel. Rev. 29.10 and 22.8.9. contrary to the Law, Deut. 6 1. And James ſaith, That in many things we offend all, James 3 2. And Peter to whom our Savior ſaid thriſe, If thou love me, keep my laws, went not with a right foot to the truth of the Goſpel, Gal. 2.11 12. Therefore none is able perfectly to keep them.
We ſee then there is a keeping of the Commandments, and a keeping of them in perfection The firſt common to all the faithful, ſuppoſe not in an equal meaſure. The ſecond only poſſible to Adam ere he fell, and to the Saints in that Kingdom
As for the 11 of Matthew, Take up my yoke &c for my yoke is ſweet, and my burden light. And the 1 John 5.3. his commandments are not grievous. I anſwer: Our Savior and his Apoſtles calls his commandments light, ſweet, and not heavy; not becauſe the perfection of the Law is poſſible to any to perform in this life, but firſt, becauſe the Lord Jeſus hath taken away the curſe of it, and alſo requires not of us that perfection which the Law requires under the pain of the curſe of the Law, if it be not ſatisfied. And becauſe he by his Spirit renews the hearts of his own, and makes them able with joy to begin that obedience; ſo that what they do, they do it not upon conſtraint, as being under the Law; but willingly for the love of Chriſt, and they delight in the ſame, according to the law of their mind, as the Apoſtle ſpeaks of himſelf, Rom. 7. But yet within they find a law in their members rebelling againſt the law of their mind, leading them captive unto ſin. So in theſe reſpects, are his commandments called light and ſweet. But Acts 15 the Apoſtles calls it, an unſupportable yoke, which neither they nor their fathers were able to bear. And Romans 8 it is called impoſſible, foreign, Rom. 3 20. and 7.14. &c. Gal 3.10. As for Philippians 4.13 where the Apoſtle ſaith, He is able to do all things by him that ſtrengthens him. The Apoſtle ſpeaks not here of his ability to perform the Law in that perfection which the Law requires: For he hath teſtified the contrary, both of himſelf, and of all others, as hath been ſaid. But only this, that through him he is able to ſuſtain all ſorts of condition, both to abound and to be in ſcarcity, to be full and to be hungry. This is not my expoſition, but the Apoſtle ſo expounds himſelf in the former verſe: ſo that I wonder upon what ſhow ye could quote this teſtimony.
As for Philip. 2. it is true the Lord worketh in his own both to will and to do; but yet it follows not that they are able perfectly to obey the Law. For if that meaſure of grace had been wrought in any, it had been wrought in the Apoſtles, but not in them, as hath been ſhown, and that by their own teſtimony: therefore in none elſe.
Next, what can be more clear for the overthrow of your Free-will, then is this place of Scripture? If the Lord work in us both to will and to perform, then we are not able to will of our ſelves that which is acceptable to God. As for the examples which ye cite of Noah, Abraham, Job, Zacharias, and Elizabeth, David, Ezechia, Joſia, Juda and Aſa, and theſe whom the Lord reſerved to himſelf pure from the Idolatry of your Antichriſtian kingdom fore-ſpoken there. They walked indeed in integrity and ſincerity in the commandments and ways of the Lord, and therefore have received a good teſtimony and report of Gods Spirit in the Scripture; all which we grant unto you. But that they anſwered the law in that perfection that it requires; the Scripture which hath regiſtred their walkings, and their own teſtimonies, will gain-ſay it. Noah fell in drunkenneſs, Abraham was not juſtified by the works of the law, but by faith, Rom. 4. which is a moſt ſure argument that he fulfilled not the law. Job ſaith, If I would affirm my ſelf to be righteous, my own mouth would condemn me. Job 9 2, 3.20. Zacharias believed not the word of the Lord ſpoken to him by the Angel, therefore was ſtriken dumb. Luke 1.20 David fell in adulterie, murther, and provoked the Lords anger by numbering the people, 2. Sam. 12 and 24. and he ſaith of himſelf, My iniquities are more in number then the hairs of my head, Pſal. 40.13 And in another place, If thou mark iniquity, O Lord, who can ſtand, Pſal. 130.2. And enter not in judgement with thy ſervant, for no man living ſhal be righteous before thee, Pſal. 143.2. Ezechias heart was lifted up, 2. Chron. 32.25 Joſias harkened not unto 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 2 Chron 16.7 The like is to be ſaid of theſe whom the Lord did reſerve to himſelf in the midſt of the kingdom of darkneſs, that they did keep the commandments of God but not in that perfection which the law required. For they were not more righteous then the Prophet Eſay, and the Apoſtles were. But the Prophet ſaith, That we are all unclean, and all our righteouſneſs is as a menſtruous cloth, Eſai. 64. And the Apoſtle ſaith. In many things we ſin all, James 3. And Auguſtin ſaith All the commandments of God are accounted to be done, when that which is not done is forgiven, ad Bonif lib. 1. cap. 7. And in another place. Epiſt. 60. For the want of love it is that there is not a righteous man in the earth that doth good, and ſinneth not. And Ambroſe ſaith, in Gal. 3. The commandments of God are ſo great, that they are impoſſible to be kept. And Jerome ſaith, in Gal. 3 Becauſe no man can fulfil the law, and do all things that is commanded. And Bernard ſaith, Cant. ſerm 5. The commandments of God cannot nor could not be fulfilled of any man. And Chryſoſtom ſaith, in Gal. 2. No man hath fulfilled the Law. And Thomas, one of the chief pillars of your own Church, writes, in Gal 3. lect. 4. That it is impoſſible to fulfil the whole Law: and Vega a Papiſt, ſaith, lib 11. in conſil. cap 20 That venial ſins are properly againſt the Law. Upon the which I reaſon, He that daylie tranſgreſſes the law, fulfills not, nor is not able to fulfil the law (for to fulfill the law and tranſgreſs the law, are contrarie) but your own doctrine is, that no man can keep himſelf at leaſt from venial ſins; and Vega (as hath been ſaid) ſaith, that venial ſins are againſt the law: Therefore if your ſelves ſpeak true, no man is able to fulfil the law. I conclud therefore, that this doctrine of yours is contrarie to the doctrine of Jeſus Chriſt and his Apoſtles, ſet down in the Scripture, and alſo contrarie to the doctrine of the Fathers, and contrarie to the doctrine of the moſt learned, and chief Doctors of your Roman Church. And this for the ſecond point of your doctrine.
SECTION VIII. Whither a man by his Free-will may reſist the will of GOD.
Maſter Gilbert Brown.
THirdly, Our doctrine is, that man of his Free-will may reſiſt the will of God, which is contrary to their doctrine, ratified by Act of Parliament in the year 1560. And alſo againſt their Pſalm book of Geneva. Yet our doctrine is the doctrine of Chriſt. For Chriſt ſaid to them of Jeruſalem, How oft would I have gathered together thy children, but you would not? Matth. 23.37. And S. Steven. Ye ſtiff-necked and of uncircumciſed hearts and ears, ye alwayes reſiſt the holy Ghoſt, as your fathers, your ſelves alſo, Acts 7 51. The ſame was the faith and belief of the Apoſtle. S. Peter ſaith, Our Lord is not willing that any periſh, but that all return to pennance, 2. Pet. 3.9. And S. Paul hath, Our Savior God wills all men to be ſaved, and to come to the knowledge of the truth, 1. Tim. 2.4. This was the doctrine of the Prophets before, Pſal 5.5 Ezec. 18.23. and 33.11. Now then if God wills that all men ſhould return, and yet all men doth not the ſame, whereof proceeds it but of their Free-will which will not work with the will of God? Therefore our Savior ſaith in ſundrie places, If thou wilt enter into life, keep my commands: If thou wilt be perfect, go and ſell all that thou haſt, Matth. 19.17. He that will follow me, let him deny himſelf, Luke 9.23.
Maſter John Welſch his Reply.
As for this third point of doctrine, I cannot wonder enough what ye mean by it. For have you ſold your ſelf ſo far to untruth and lying, that for to bring the truth of God which we profeſs, in hatred, you will father on us that doctrine which never ſo much as once entred into our thoughts, let be to teach it or write it Did you think when you writ this, that the truth of it would never 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 falſhood (as they ſay) will never have a fair hinder end. If you mean then by reſiſting the will of God, a voluntary diſobedience and repining againſt the Spirit of God, and his revealed will in his Word, as the teſtimonies which ye quote here, imports: Then I ſay, there was never man of our Religion that profeſſed, taught, or writ the contrary: and ye will not find a ſyllable neither in the Confeſſion of our Faith confirmed by the Act of Parliament, neither in our Pſalm book to the contrary. For our doctrine is flat contrary to this: to wit, that man of his Free-will reſiſts that that is good, and chooſes the contrary. So ye fight here with your own ſhadow. And if ye mean any other thing, ſet it down in plain termes; and I hope by his grace, it ſhal be anſwered So I cannot wonder enough what ye mean to write and ſubſcribe ſo manifeſt an untruth. Now ſurelie, M. Gilbert, I think it had been greater wiſdom to you to have ſaved your own credit, and not for a little hatred to our Religion, to have blotted your ſelf with lying and untruth for ever. I would pray thee, Chriſtian Reader, if thou wilt not credit me, read our Confeſſion thy ſelf: and, I hope, thou ſhalt wonder with me what the man meant in ſubſcribing ſo manifeſt a calumnie. This for the third point.