Presbyteries triall, or, The occasion and motives of conversion to the Catholique faith of a person of quality in Scotland ; to which is svbioyned, A little tovch-stone of the Presbyterian covenant

CHAP. XIII. Of the possibility, to keepe the Divine Com∣mandements, with the assistance of Gods grace; denyed by the Presbyterians and their first Reformers,

I had for some space, a preiudicate opinion, in this matter, against the Catholique doc∣trin, which affirmed, as the Ministers taught, that it was possible for any man to keep all the divine Commandements; yea and to do more then God had commanded. I conceived that to be false. For, since no man, to my knowlege, or their owne confession, had kep't them all, or doth keep them; I thought it not possible they could keep them. For it would seeme, if a thing were possible, some one, among so many thou∣sands, would put it in act. Vpon the other part, I was not well satisfyed with our owne doc∣trine, which teacheth, that it is altogether im∣possible to keep the Commandements of God:

by reason of a dangerous consequence, which a Catholique made me see to follow thervpon, to witt: That so many thousands should be damned for not doing that, which was vtter∣ly impossible for them to do. I wondered how that could stand with the goodnesse & iustice of God. For greater Tyranny & iniustice can∣not be imagined, then to punish one with eter∣nal misery and grievous paines, for not doing that, which was altogether impossible for him to do. The light of Nature would not permit me, to impute such cruelty to God, whose good∣nesse & mercy I knew to be vnspeakable.

Hauing therefore seriously implored the Divine assistance, that I might come to the knowledge of the truth, I received the first sparke of light, in this matter, by knowing the true state of the question. For I found that the Romā Catholiques did not teach, that men were able of themselves, that is by their owne strenth, or by any natural power, to keep the Divine Commandements; but only they teach, that men are able to keep them, by the assistance of Gods grace Now that particle of divine grace, was ordinarly suppres't by the Ministers, in this question. And, when I knew this to be the true meaning and expresse doctrin of the Ca∣tholiques, as may be seen, in the Councel of Trent, session 6. Canon 18. I imagined there was no real Controversy, till I found, in the new Presbyterian Catechisme, a particular ex∣ception made against Gods grace. For, hauing there made this question: Is any man able per∣fectly

to keep the Commandements of God? They answer: No man is able, either of himself, or by any Grace received in this life, perfectly to keep the Commandements of God: but doth dayly break them, in thought, word & deed. And, in the answer to the third question thereafter, They say, that every sin, even the least, deserveth Gods wrath and curse, both in this life, and that, which is to come. This booke is very obscure, in most points; but here it speaks somewhat clearly: although a∣gaine, by foysting in the word, perfectly, it seemes to cast a mist over our ey's, that the Au∣thours of it, may lurke in their obscurities, as we shall see hereafter. I found the Catholique doctrin to be contrary, set down in these termes, by the Councel of Trent: If any man say, that the Commandements of God are impossible to be kep't, by a man even iustifyed, and constituted vn∣der grace, let him be accursed.

Being therefore desirous, to know the truth, I began first to consider the testimonies of Scripture, for the strenth of Gods grace, to enable men to keep his Commandements; which testimonies I found to be very strong and expresse. 1. I saw that God promisheth cle∣arly, in the Scriptures, to enable men to keep his Commandements, yea and to make them actually keep them. God saith in Ezechiel: I will put my Spirit within you, and cause yow to walk in my statutes, and you shall keep my Iudg∣ment, and do them. And againe he saith: They shall be my people, and I will be their God, and David my servant shall be King over them &c.

they shall also walk in my iudgments, keep my Commandements and do them. Where nothing is more clear, then that God hath promised, to enable men to keep his Commandements. But Gods promises are true, for he is faitfull, (as Abraham the Father of the faithfull did professe & believe) and whatsoever he hath promised he is able and willing to perform. Therefore his promises, which are ever true, haue been truly & faithfull fulfilled: And so consequently some, by the help of Gods grace, haue actually kept his Commendements. Therefore they are not impossible, but possible to be kept by the grace, which God giveth in this life.

Secondly, I found, in the Scriptures, a real performance of this promise; for some are re∣corded there by name, to haue actually kept the Commandements of God. S. Luke giveth this excellent testimony of Zachary & Elyza∣beth, the parents of S. Iohn Baptist: They were both iust before God, walking in all the Comman∣dements & ordinances or, (as it is in the Catho∣lique translation) the iustifications of our Lord, blamelesse. So that they were not only iust be∣fore men, but also before God, and they did not only walk in one, but in all the Comman∣dements of God, without blame. The Scrip∣ture also calls Noe, a iust and a perfect man. Enoch & Elias were so iust & holy, that they are said, in the Scripture, to haue walked be∣fore God, and were translated. Iob is also cal∣led, in the Scriptures, a perfect & vpright man, one that feared God, & eschewed evil.

But most clearly is the iustice of Abraham exal∣ted, by the mouth of God himself, who said to his Son Isaac: I will perform the oath, which I sware vnto Abraham thy father &c. In thy seed, shall all the Nations of the earth be blessed. Because that Abraham obeyed my voice, & kept my pre∣cepts, my Commandements, my Ceremonies, & my lawes. What can be more clear, to prove the possibility of keeping Gods Commandements, with the help of his grace: and to disprove the impossibility of observing them. For what is impossible to be done by men, even with the assistance of Gods grace, no man hath done, or will do. But God himself and the Scriptures shew, that divers haue kept Gods Commande∣ments. Therefore with the help of his grace, they are possible & not impossible to be kept. Yea, it appeared most consonant vnto all rea∣son & piety, that, if the Commandements were possible, and were actually kept, by Gods grace, in the law of Nature, & under the law of Moyses, they should be more possible, and more easy to be kept, vnder the law of Grace: when, by the fulnesse of Christs Redemption, Grace is more plentifully powred forth, and in which time, the Prophet Esay foretells that the light of the Moon, should be as the light of the Sun, & the light of the Sun should be sevenfold, & as the light of seven dayes.

Thirdly, I found the Scripture to be so far from affirming the Commandements of God to be impossible; that they avow the clear contra∣ry, yea, and more then the contrary. For a

thing to be impossible, is much more, then to be hard or difficult. What is impossible to men, cannot be done by any man: what is hard & not impossible, may be done, although with difficulty. Now the Scriptures affirmes, that the Commandements of God are easy, which is not so much as difficult, and therefore much lesse are they impossible. Christ saith: Take my yoke vpon you &c. For my yoke is easy & my bur∣den is light. And S. Iohn, a most faithfull inter∣preter of our Saviours words, affirmes, that Gods Commandements are not heavy. This is the love of God, saith he, that we keep his Com∣mandements: and his Commandements are not heavy. And againe, He that saith, he knoweth God & keepeth not his Commandements, is a liar, & truth is not in him. What is easy, light & not heavy, is neither hard, heavy nor impossible. But the Commandements of God are an easy yoke, a light burden, & they are not heavy, as our Saviour & his beloved Disciple do affirme. The∣refore, they are not hard, nor heavy, and much lesse are they impossible. Yea, I found it was the love of God, that made the Commandements, which seeme so hard and difficult to others, to be easy vnto the Saints. David saith, that the Commandements of God were more sweete, then the honey or the honey comb: and againe, I did run in the way of thy Commandements, when thou didst enlarge my hart. Moreover all the children of God, love Christ, and they who love him, as himself testifyeth, keep his words; and S. Iohn saith: This is the of love God that we keep his

Commandements. Therefore, hauing diligently considered these testimonies of the Scripture, I found, that the Scripture was clearly for the possibility of keeping Gods Commandements, with the assistance of his grace, as the Catho∣liques teach; and against the impossibility of observing them, as the Prerbyterians & almost all Protestants hold. Wherevpon, I tooke oc∣casion to admire at two things. First: how it was possible, that all the points of our religion are expressly in Scripture; and that the contrary points, maintain'd by the Papists, are not in Scripture; but condemned by it: since, vpon serious triall, I found the Scripture to be, in this matter, so clearly against vs. 2. I did no lesse ad∣mire, that I, reading frequently the Scriptures before this search, did not, till now, observe our doctrin to be contrary vnto it. But a Catholique to whom I imparted my thoughts, some space thereafter, did quickly free me of these admira∣tions, by shewing me the reasons of both. The first, said he, is not to be much admired. For if the first Reformers had not pretended, that all their new doctrines were expressly in the Scriptures, they had got no followers: and, if the Ministers, did not continue to make the same pretence, there would be few or none, so foolish, as to abide with them. This same pre∣tence of Scripture all Heretiques have ever made, although their errours were clearly a∣gainst Scripture: And this pretence they must all make, if they intend to find any Credit. The reason also of the second, said he, is no lesse

evident: For it's no wonder that, till of late, yow did not find your doctrin to be contrary vnto the Scriptures: because you did reade them before, very superficially, without solid reflexion & attention, as the most part of Prote∣stants do, and many also reade them with pre∣iudicate opinions, framing their faith vnto the Scripture, but wresting the Scripture vnto their errours. That is not to search the Scrip∣tures, to which our Saviour did exhort the Ie∣wes, who contented themselves with the like superficiall reading of them; and therefore could find nothing of Christ in them. But he shew, if they would search; that is, reade di∣ligently & consideratly, they would find, that the Scriptures bare testimony of him. The like may be said truly of the Catholique Church & Religion: that, if the Protestants would search the Scriptures, they would find therein suffi∣cient and clear testimonies of them. Thus spake the Catholique.

But although the above cited testimonies of the Scripture, appeared sufficiently clear vnto me; yet, least relying vpon my own iudgment, I might be deceived: I had my next recours, af∣ter the Scriptures, to the exposition of the holy Fathers, & to the beliefe of the holy Primitive Church. From which, the old Episcopal Mini∣sters did affirm, that the Papists were altogether degenerated, and we were made by them to believe, that as our doctrin was conform to the Scriptures, so it was also conforme to the holy Fathers, who were all said to be of our

religion, true Protestants. But to speak mildly whithout any exaggeration, I found that to be a grosse vntruth, and that the Puritans, who either not claime the holy Fathers, or yeeld them vnto the Papists, are much more inge∣nuous in this matter, then the old Protestants, as shall be seen God willing, in the progresse of this Triall.

Concerning the possibility of keeping the divine Commandements, I found three things to be clearly contayned in the holy Fathers. 1. They affirm that the Catholique doctrin is ex∣pressed in the Scriptures, which they did so vn∣derstand and expound. 2. They prove it by the light of reason, drawen from the nature, iustice, & goodness•• of God. They not only condemn the contrary, that is Presbyterian doctrin as an heresy, but they accurse it, as a blasphemy a∣gainst God.

In proose of the first, S. Crysostom brings these words of our Saviour, above cited; My yoke is easy and my burden is light, and saith. Christ h••m self hath truely affirmed of his Cōmandements, that there is nothing laborious, nothing troublesome in them, saying: my yoke is easy, & my burden is light; And we, on the contrary, make them heavy, which he hath made light, and what he hath made sweete, we make bitter, by sinning. If there were any thing laborious in the Commandements, deservedly and decently labour should accompany vertue; for re∣wards are propounded after labours. &c. And el∣swhere he explaines the same words daintily thus. Hearing my precepts to be a yoke, be not af∣fray'd:

for it is replenished with rare delight. Neither feare ye that I name it a burden, for it is light. How then said he before, the gate to be nar∣row, and the way to be straight through tribulation? O that is, when thou art drowsie, or a dastard; but when with courage thou doest that work, then the burden shall be light &c. S. Augustin proves by these words of S. Iohn: And his Commande∣ments are not heavy, that the Commandements are not only possible, but also easy, and he she∣wes, that it is the Love of God, which makes them light, & the want of that love that makes them seem heavy. The precepts of God, saith he, are good, if we vse them lawfully. For in so much, as it is believ'd most firmely, that God, who is iust & good, cannot command impossible things▪ there∣vpon we are admonished, what we are to do in easy matters; and in difficult, what to request & pray for: For all are made easy to charity, to which alone the burden of Christ is light, or it is the bur∣den it self which is light, according to that which is said. And his Commendements are not heavy. And let him, to whom the•• be heavy, consider, that it could not haue been said in holy Scripture, they are not heavy, vnlesse there could be such a dispo∣sition of heart, to which they are not heavy, and let him pray for that, which is commanded And a little after: How can that be heavy which is the Com∣mandement of charity. For either a man doth not love and then the command is heavy; or else he doth love, and then it cannot be heavy. In which words, divers notable things are contayn'd. I took notice principally of these. 1. That he saith,

the possibility of keeping the Commandements is most firmely believed. 2. he doth not only prove it by Scriptures, but also by the nature of God; that he, who is iust & good, could not command things impossible. 3. That the Com∣mandements of God are heavy to those, who want the love of God; but they are light to those who haue it. Yea, the same holy Doctour shewes, by the testimony of S. Paul, that Christ came into the world, and lay'd down his life, for this end; that he might obtaine grace vnto vs, whereby we might be enabled to keep the Commandements of God, which were be∣fore so hard & difficult. Thus speaks S. Paul. For that, which was impossible, to the law in that it was weakened by the flesh: God sending his Son in the similitude of the flesh of sin, & for sin cōdemned sin in the flesh: That the iustice of the law might be fulfilled in vs, who walk not after the flesh, but after the Spirit. Vpon which words S. Augustin saith: The law was given, that grace might be sought after: and grace was given, that the law; might be fulfilled: for not by any fault of the law the law was not fulfilled; but by the wisdom of the flesh, which fault was to be shewed by the law, but to be cured by grace. For that which was impos∣sible for the law &c. S. Hierom brings the same place of ••. Paul, against the Pelagians, to prove that man is not able by his own strenth or free will, but only by the grace of Christ, to keep the law of God. Behold there the Catholique doc∣trin, affirmed by the holy Fathers, not of their own heads, but proved by the Scriptures. And

that this was the general beliefe of the holy Fa∣thers, & of the ancient Church, it was made appeare vnto me, by the second Arausican Councel, celebrated about S. Augustins time, which makes this profession: We believe, accor∣ding to the Catholique faith, that by grace received in baptisme, all such as are baptized, Christ helping & cooperating, may and ought to fulfill, if they will labour faithfully, these things that belong to Sal∣vation. So it is evident, that the holy Fathers & ancient Church, believed this doctrin to be con∣tain'd in the Scriptures: which is sufficient for my purpose.

This same truth is confirmed by S. Augustin, not only by the Scriptures, but also by reason. Some one may say, saith he; I can by no means love my enemies. To which he answer's thus. God saith to thee in all the Scriptures, that thou canst. Consider now whether thou or God ought to be believed: and therefore, since truth cannot lie, let humane weaknesse forbeare it's vaine excuses. For he, who is iust, could not command any thing that's impossible: and he, who is good, will never condemne man for that, which he could not avoid. So that, according to S. Augustin, the Presbyte∣rians beliefe is not only against all the Scrip∣tures, although they pretend to believe nothing beside Scriptures: but also against sound rea∣son: that is, against both the iustice & good∣nesse of God. S. Hierome also affirmeth that these, who say, that God hath commanded any thing impossible, pronounce God to be vniust.

Moreover, the same two most renowned &

holy Fathers do not only teach the Catholique doctrin; but also they censure the contrary, that is the Presbyterians opinion, as blasphemy, in the Heretiques of their time. We accurse, saith S. Augustin, their blasphemy, that affirm God com∣manded any thing impossible to man; and that Gods Commandements cannot be kept of any man in particular, but of all men taken together. The same is repeated by S. Hierome. So that these holy Fathers do iudge this errour not only to be an heresy, but also a blasphemy. And yet these new Reformers (which is a thing most admirable & deplorable) make such blasphe∣mies, the principall articles of their faith: and they haue also most tyrannically enforced others, vnder pretext of giving them only pure Scrip∣ture, to swear & believe such horrible errours and blasphemies, for divine truths. But I found that some more prudent and conscientious Pro∣testants, haue abandoned this wicked Calvini∣sticall opinion, yea and condemned it, as the holy Fathers had done, for blasphemy. Mr Shelford a Minister in England, hath written a Treatise expresly on this matter, to prove the possibility of the law, with the assistance of Gods grace: where he censures the contrary opinion by the Scriptures & Fathers, & by the autho∣rity of King Iames. For this he speaks. King Iames, vpon the Lords prayer, affirmeth it to be blasphemy to say, that any of Christs precepts are impossible because this is to give him the lie, who, out of his own mouth told vs, that his yoke is easy, & his burden light. And his inward disciple S.

••n saith, his Commandements are not grievous. ••rom whence S. Basil the great averreth. Im∣pious it is to say the precepts of Gods Spirit are im∣possible. Thus he. Behold, what the Presbyte∣rians do esteeme a principal article of their faith, how a learned Protestant, (whose booke came forth in the yeare 1635. with great applause in Cambridge) and King Iames (who was head of the Church of England) do condemne as blasphemy & impiety, & a giving the lie to God. I heare also, that some of the new Independent Congregations in England, do no lesse sharply condemn the same Presbyterian opinion.

But, besides all these pressing authorities, I found also some convincing reasons against the Presby∣terians; which I will briefly collect. 1. It cannot stand with the goodnesse and justice of a lawgi∣ver, such as God is, to impose vpon people lawes, which are impossible to be kept, & then to pu∣nish them with losse of goods and life, for not observing these impossible lawes. The greatest Tyrant on earth did never arrive to that hight of impiety & cruelty. Therefore it is impossible, that God, who is good & iust, should com∣mit such cruelty & iniustice. To this accor∣deth S. Augustin, in his words above cited when he saith. God could not command any thing impossible, because he is iust, neither will he dam∣ne a man for that, which he could not avoid, because he is mercyfull. Yea these absurdities of iniustice and cruelty would follow, against the goodnesse of God, in a high degree; in how much the punishment he inflicts is greater▪

then can be inflicted by man, although th•• greatest Tyrant on earth. For what is the lo•••• of temporall goods and life, in comparison of the losse of heaven, and of the death both of Soule & body, in the eternal paines of Hell? Therefore it's no wonder, that the holy Fa∣thers, & some Protestants do detest the Pres∣byterian doctrin, as extream blasphemy. 2. It doth not only incroach vpon the goodnesse & iustice of God; but also vpon his wisdome. For as it's certaine, that God made these lawes; so it's no lesse evident in the Scriptures, that God vseth admonitions & exhortations, propounds rewards and threatens punishements, to induce men to observe his lawes. Now what Magis∣trate would be esteemed to be in his right wits, who would not only make lawes impossible to be kept, but also spend time in making exhorta∣tions, & propounding rewards, to perswade men, to do impossibilities? But the Presbyte∣rian doctrine makes God, who is not only wise, but wisdome it self, subiect to both these follies, which are most grosse absurdities. And there∣fore, since his lawes, admonitions, & exhor∣tations cannot be but prudent & reasonable: they do ever suppose the possibility of that, which they enioyne, and wherevnto they ex∣horte. 3. The Presbyterian doctrine is not only iniurious to God, but also it is very preiudiciall to man: for it would rob him of the most excel∣cellent of all vertues, to witt, the love of God. For none can love another, vnlesse he be good & iust, or at least appeare to be so. But how

can God appeare to be so, who is described by the Presbyterians, as if he were the most cruel Tyrant in the world, to command impossibili∣ties, & then to punish man eternally for not doing them? Therefore, if the Prerbyterian doctrine were true, no man could love God, as good & gratious: but rather would hate him, as vniust & Tyrannous. 4. The Presbyterian opi∣nion is a great enemy to piety, & vertue. For, if the Commandements be impossible, none will strive to keep them: and, by this meanes, a wide gate is opened to all impiety. This is ac∣knowledged, by the forementioned Minister M. Shelford, who saith: Were the law impossible to be kept, then all the exhortations, & threat∣nings in Gods word should be idle: then all mens labours would wax lazie, & then, good life, which is after the rule, would be exiled: for that no man will strive against the stream. Wherefore, great ene∣mies are they to Christian growth, & reward in the way of Godlinesse, who are against this doctrine, to witt, of the possibility to keep the Comman∣dements. Lastly, if the law were impossible, then all men would be freed from subiection & obedience to it: for who can be reasonably tyed to things meerly impossible? And this was the vse, that Islebius, one of Luthers Schollers, made of his doctrine; wherevpon he began the sect of the Anti-nomians: as Sleidan doth testi∣fy in the 12. book of his history.

Having therefore found such clear testimo∣nies of Scriptures & Fathers, & such weight of right reason, for the ancient Catholique do∣ctrine;

I could not, either in reason, or cons∣cience, reiect all these, and follow the Pres∣byterians groundlesse fancies, which are against the very ground of faith, to witt, the holy Scriptures. For the Presbyterians do teach, that the commandements are impossible, even with Gods grace; And the Scripture saith they are easy, light & not heavy, which is more then if it had affirmed, that they were meerly possi∣ble. Againe, the Presbyterians, by affirming the commandements are impossible, do averre that never any did keep them, doth, or shall keep them. The Scripture shewes, in expresse termes, that Abraham, Zachary & Elizabeth, and others did keep them, and that God hath promised many should keep them. S. Iohn af∣firmeth: that he who saith, he knoweth God & keepeth not his commandements, is a liar, & the truth is not in him. The Presbyterians do professe, that they know God, and that they neither do, nor can keep his commandments; and yet they will not be esteemed liars, but ra∣ther true Professours. For my part, I am not able to reconcile such manifest contradictions, as are in this matter, betwixt the Scriptures & the Presbyterians. And therefore, seing I can∣not adhere to both, I choosed rather to aban∣don the Presbyterians, in thi•• matter, then to forsake the Scriptures. I was much confir∣med in this resolution, when I saw the Ca∣tholique doctrine and sense of the Scriptures, to be so clearly in the holy Fathers, that, by no shifts, their testimonies can be shunned. But I will add to these testimonies already brought,

one or two more; which seem'd to me very clear & efficacious How, I pray you, saith Sainct Au∣gustin, is it impossible vnto man, to love; to lo∣ve, I say, a bountifull Creator, & a most loving father, and then also to love his own flesh in his brethren? but he, who loves, has fulfilled the law, as the Apostle teacheth. Wherefore, the same holy Father admiring the great goodnesse & bounty of God, who requires nothing of vs, but to love him; who is so good in him∣self, and so gracious to vs; he speaks thus vn∣to him. What is man, that thou wilt haue thy self to be beloved by him? and if he do not love thee, thou threatens him with great punis∣ments? But is not this punishment great enough, if I do not love thee? S. Chrysostome to the like purpose, saith: God commanded nothing im∣possible, in so much, that many go beyond the very commandments. And then he sheweth, who these were, to witt S. Paul, S. Peter, even all the quire of Saints. Lastly, the holy Fa∣thers do not only prove the Catholique do∣ctrine, by the Scriptures, and most solid rea∣son founded vpon the goodnesse & iustice of God; but they condemne also the contrary opi∣nion, as a flat blasphemy against God. Which censure is approved likewise by some Prote∣stants. Truly, I cannot resist these reasons & authorities, and follow the Presbyterians, to make a doctrine, which is against the Scrip∣tures, and is condemned, as blasphemy by the holy Fathers, & by some Protestants, a princi∣pal article of my faith.

Notes

• Large Catech. Vvest. after the C m∣mande∣ments.
• Consil. Trid. sess. 6. can. 18.
• Ezech. 36.27.
• Ezech. 37. v. 23.24.
• Rom. 4.21.
• Luke 1.••.
• Gen. 6.9. Gen. 5.22.24.4. Reg. 2.11. Iob. ch. 1. v. 1.
• Genes. 26.3.4.5.
• Esay 30.26.
• Math. 11.29.30.
• Iohn. 1. ep. ch. 5. v 3.
• Chap. 2. v. 4.
• Psal. 119.
• Iohn. 14.23.
• Chrys. lib. de com∣punct. cordis.
• Idem h••mil. 6.
• in Math
• Aug. lib. de nat. & gra. c. 69.
• Rom 8.3.4.
• Aug. lib. de Spi. & lit. cap. 19.
• Hieren. ad Cte∣siphont.
• Araus. Concil. 2. c. 25.
• Aug. serm. 61. de temp.
• Hieron. epist. ad Celant.
• Aug. serm. 191. de temp. execra∣mur eo∣rum blasphe∣miam &c. Hier. in Symbol. ep. 17.
• Shelford p. 147.
• Bas. hom. 3.
• Aug. ser. 61. de temp.
• Aug. ser. 47. de Sanc▪
• Rom. 3.
• Aug. lib. 1. Con∣fes. c. 5.
• Chry. hom. 19. in Heb. & hom. 18. de Poenit.