Galatians 3:10

In these wordes, Paul sets downe a second reason, whereby he prooues that not onely the Iewes, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawne from the contraries, thus. They that are of workes, that is, that looke to be iustified by workes, are vnder the curse. Therefore, they that are of faith, are blessed, or iustified, with Abraham. Moreouer, Paul addes the proofe of this second reason, in the next words, and it is framed thus: They which fulfill not the law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul saith, that they are vnder the curse, that will be of workes, we see the whole world almost, walkes in the way of perdition: it is a conclusion of nature, that we must be saued, and iustified, by our works. The young Prince in the Gospel, said, Good master, what must I doe, to be saued? The Iewes would not be subiect to the iustice of God, but they established their owne righteousnes of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they looke to be saued by faith: but indeede, they turne their faith, to workes. For what is their faith? surely nothing els (as they say) but their good meaning, or their good dealing, or their good seruing of God.

Hence againe it followes, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, iustification, by workes. On the contrarie, our religion is the safest, and surest from daunger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce iustification by their workes. Steuen Gardiner a bloodie persecutor, beeing on his death bed told, of free iustification by the blood of Christ, said; You may tell this to me, but doe not open this gappe to the people. One of late in a publike execution of iustice, said, he would die a Catholike, and withall he added, that he looked to be saued onely by the passion of Christ.

In the proofe of the reason, three things are to be considered: What the curse is? who are cursed? and when?

The curse is eternall woe and miserie: and it is either in this life, in the end of this life, or in the life to come.

The curse in this life, is either within man, or without him. The curse within man, is manifold. In the minde there is ignorance of God, of our selues, of true happines, and of the means to attaine to it. Againe, there is a great difficultie with much paine to learne, and retaine things, to be learned, and retained. And this is a curse of God vpon our minds. In the conscience, there are manifold accusations; terrours, and feares, arising vpon euery occasion, and they are flashings (as it were) of the fire of hell, vnlesse they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sinnes, without exception. Againe, there is hardnes of heart, whereby the will of man is vnpliable to that which is good, vnlesse it be renewed. In the bodie there are more diseases, then the Physitians bookes can expresse: and as many diseases as there be in vs, so many fruits of sinne there are. Ioh. 5. 14.

The curse without vs, is threefold. The first is, a spirituall bondage vnder the power of the deuil: who by reason of sinne, works in the hearts of vnbeleeuers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.

The second, is an Enmitie of all the creatures with man, since the fall. And this appeares, because when God receiues vs to be his people, he makes a couenant with all creatures, in our behalfe. Hos. 2. 18.

The third containes, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.

The curse in the end of this life, is death, which is the separation of bodie and soule, Rom. 5. 13. and death in his owne nature, is a fearefull curse, and the very downefall to the pitte of hell.

The curse after this life, is the second death: which is separation of bodie and soule from God, with a full apprehension of the wrath of God. And if the paine of one tooth, or finger, be oftentimes so great, that men rather desire to die; then liue? how great then shall the paine be, when all the parts of bodie and soule shall be tormented? And the eternitie of this death increaseth mans miserie. If a man might suffer so many yeares, as there are drops in the sea, and then haue an end, it were some comfort: but when that time is expired, man is as farre from the end of his woe, as euer he was.

This in summe and substance is the curse here mentioned: and it were to be wished, that men would more thinke & speak of it, then they doe: then would there be more conscience of sinne.

The next point is, who are cursed. Ans. They which doe not all things written in the law. Here, is an Item for them, that will keepe some commandements, but not all. Herod would doe some things, at the motion of Iohn Baptist, but he would not leaue his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leaue their swearing, some their lying, some their vncleannes, some their vsurie. But God will not part stakes with man: he will haue all, or none. He that breakes one commandement, is guiltie of all. Iam. 2. And there is good reason, that he which obaies, should obey in all. For where God renewes, he sanctifies throughout, and fills them with the seede of all grace, that they may performe obedience, according to all the commandements of the law.

Againe, he is cursed, that doth not all things which the law prescribeth; or if he doe them, yet doth not continue in all. So then he is cursed, that breakes the law but once, and that onely in one thought: for such an one doth not continue in all things. Now then O sinnefull man, what wilt thou doe, to auoid the curse? for thou hast in thought, word, and deede, broken the law. Doest thou thinke to appease the wrath of God with gold and siluer? the whole world and all things therein are the Lords. And thou maist not thinke to hide or withdraw thy selfe from the presence of God: for all must come and appeare before his tribunall seat, in their owne persons. Neither may we thinke to escape, because God is mercifull: for he is as iust, as mercifull. What wilt thou then doe to escape this horrible curse? when thou hast done all thou canst doe, thou canst no way helpe or releeue thy selfe.

The onely way of helpe is this. Thou must flie from this sentence of the law, to the throne of grace for mercie; instantly asking, seeking, knocking at the gate of mercie, for pardon of thy sinnes. And that thou maist be incouraged to this dutie. consider with me, that at thy first Purpose to amend, and to turne vnto God, thy sinnes are pardoned in heauen. Dauid saith, Psal. 32. 5. I thought I will confesse my sinnes against my selfe, and thou forgauest me. Marke the speech, I thought. The prodigall child, Luk. 15. vpon his purpose to returne to his father, (before he had indeed humbled himselfe in word) was receiued to mercie. When Dauid said, I haue sinned, Nathan in the name of God said, Thy sinne is forgiuen thee. It may be, thou wilt say, the curse is absolute. Ans. The threatnings of the law must be vnderstood with an exception, which the Gospel makes, on this manner: The Law saith, cursed is the transgressour: and the Gospel saith, Except he repent. Ionas preached, yet fourtie daies, and Niniuie shall be destroied: yet withall he addes an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Againe, thou wilt say, my sinnes are very grieuous therefore I feare I shall not escape the curse. Ans. Forgiuenes is promised without any limitation, to any number or kinds of sinne: (onely the sinne against the H. Ghost excepted.) Therefore appeale with boldnes in thy heart to the throne of grace, intreat for forgiuenes as for life and death, and thou shalt escape the curse.

The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among vs whome no sermons or exhortations will amend: and such persons thinke themselues without the reach of any danger. For they thinke the time is very long to the last iudgement. But they are deceiued touching themselues. For God with his owne mouth hath giuen the sentence, that they are accursed; there remaines nothing but the exequution. The halter is alreadie about their neckes: and there remaines nothing but the turning of the ladder. Nay the exequution is alreadie, in blindnes of minde, and hardnes of heart. He that beleeues not, is alreadie condemned. Ioh. 3.

Lastly, a memorable conclusion of Paul is here to be obserued. That it is impossible for any man, within himselfe, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of workes, fulfills not the law: therefore he is accursed. I further prooue it thus. If we could fulfill the law, we might be iustified by the law: but no man can be iustified by the law, or by workes: therefore, no man can fulfill the law. Againe, Paul saith, Rom. 7. 14. that the law was spirituall, requiring inward and spirituall obedience, and that he was carnall, and therefore not conformable to the law: that he was sold vnder sinne: that when he would doe good, euil was present: that he carried about him the bodie of death. And all this he saith of himselfe, about twentie yeares after his owne conuersion. Such as our knowledge is, such is our loue, to God and man. Now we know God onely in part: therefore we loue in part; and consequently we doe not fulfill the law. Againe, the Scripture puts all men, euen the regenerate, vnder the name of sinners to the very death: Isa. 64. 4. All our righteousnes is as a defiled cloth. Prou. 20. 9. Who can say, my heart is cleane? Iob cannot answer God for one of a thousand, Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard, Psal. 32. 6. If we say we haue no sinne, we deceiue our selues. 1. Ioh. 1. 9. The Papists say, that all these places are meant of veniall sinnes. Ans. There are no veniall sinnes, which in their owne nature, are not against the law of God, but only beside it. The stipend of euery sinne is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Sauiour, but an Instrument of God, to make vs our owne Sauiours. And to say this, is blasphemie. Lastly, that which man could doe by creation, so much the law requires at our hand: but man by creation could loue God with all the powers of his soule, and with all the strength of all the powers: which now (since the fall,) no man can doe. It remaines then for an infallible conclusion, that it is impossible for any man in the time of this life, to fulfill the law.

The vse. This point serues notably to condemne the follie of the world. The Israelites say at Mount Sinai, that they will doe all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandements from his youth. Mark. 10. 20. Our common people say, that they can loue God with all their hearts, and their neighbours as thēselues.

Secondly, this doctrine serues to confute sundrie Errours of the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sinne: that works of the regenerate are perfect, and may be opposed to the iudgement of God: that men may supererrogate, and doe more then the law requires. The groūd of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to loue God truly, aboue all creatures, and to loue our neighbour as our selues, in truth. The second is, to loue God with all the powers of the soule, and with all the strength, of all the powers: and this measure of fulfilling the law, is reserued to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.

Obiect. I. God promiseth the Israelites, that he will circumcise their hearts, that they may loue him with all their hearts, with all their soules, and with all their strength. Deut. 30. 6. And thus Iosua turned to God with all his heart, with all his soule, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it signifies, a true and vpright heart, without guile or dissimulation. Thus they of Zebulon are saide, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, marke the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be vnderstood. Neuerthelesse, the whole heart, soule, and strength, in the summe of the morall law, signifies all powers of the soule, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spirituall; and by the prohibition of lust, giues the meaning of the whole law. For concupiscence, or lust, comprehends the first thoughts, or motions.

Obiect. II. Noah is saide to be iust and perfect, Gen. 6. and God commands Abraham to walke before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seedes of all graces: by which he endeauours, to obey God in all his lawes and commandements. Perfection of degrees, is, when the law is fulfilled both in matter, and manner, according to the rigour of the law. Now the former places speake onely of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and generall indeauour to obey God. Isa. 38. 1.

Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, saue in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabeth walked in all the commandements of God, and that without reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of fulfilling the law, is to beleeue in Christ, who fulfilled the law for vs: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeauour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabeth, and others, are said to fulfill the law.

Obiect. IIII. We pray that we may fulfill the law, when we say, Let thy will be done in earth, as it is in heauen. Ans. We pray not that we may fulfill the law in this, but that we may striue as much as may be, to attaine to the fulfilling of the law. That is the scope of the petition. We desire not to be equall to the Angels, and Saints; but onely to imitate them more and more, and to be like to them.

Obiect. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signifie that he could perfectly will that which is good. For his will beeing partly renewed, and partly vnrenewed, the good which he willed, he partly nilled; and the euill which he nilled, he partly willed.

Obiect. UI. Christ tooke out flesh, that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes of the law is fulfilled in vs, not because we doe all things required in the law, but because we haue faith in vs, and by that faith we apprehend the obedience of Christ in fulfilling of the law.

Obiect. VII. Rom. 13. 8. Loue is the fulfilling of the law: and the regenerate loue their neighbours. Ans. If we could loue our neighbour as our selues, perfectly, we should then fulfill the whole law. But our loue is imperfect.

Obiect. UIII. He that is borne of God sinnes not: 1. Ioh. 3. he that sinnes not, fulfills the law. Ans. He that is borne of God sinnes not, that is, he doth not commit sinne, or make a practise of sinne. He may fall of frailtie, yet then he recouers himselfe, and doth not keepe a course in sinning. This is the meaning of S. Iohn.

Obiect. IX. The commandements of God are not grieuous. 1. Ioh. 5. Ans. They are not grieuous three waies; first, in respect of remission: because they that beleeue in Christ, haue the transgression of the law pardoned. Secondly, in respect of imputation: because Christs obedience in fulfilling the law, is imputed to euery beleeuer. Thirdly, in respect of inchoation. For they that beleeue receiue the spirit of God, wherby they are inabled to indeauour themselues to obey God in all his commandements. Otherwise in respect of our owne personall obedience, they are a yoke that no man can beare.

Obiect. X. The workes of God are perfect, Deut. 32. 4. Good workes, are workes of God: therefore they are perfect. Ans. Workes, that are meerely workes of God, which he worketh by himselfe, and not by man, they are all perfect: and thus must the text in Moses be vnderstood. Now good works, are works of God in vs: and withall they are our workes, hauing their beginning in the minde, and will of man: and hence they are defiled. For when the first and second cause concurre in a worke, the said worke takes vnto it the condition of the second cause. Water pure in the fountaine, is defiled, when it passes by the filthie channell.

Obiect. XI. If God haue giuen vs an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his owne fault hath lost this power of keeping the law.

The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is onely one generall, and vnchangeable sentence of the law, Cursed is euery one that continues not in all things written in the law to doe them.

I now come to other vses of the former conclusion. If the law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that beleeue. Hence it followes necessarily, that our iustification must be by the imputation, or application of Christs iustice vnto vs.

Because we cannot fulfill the law, we must make it a glasse to see our impotencie, and what we cannot doe: and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God. Thus come we to be doers of the law, and no otherwise.

Againe, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In euery good worke, there is something that is Gods, and something that is ours alone. The defect of the worke is ours alone, and that is pardoned to the beleeuer. That which is good in the worke, is from God, and that he approoueth as beeing his owne. And thus euery good worke, is said to please God.

Lastly, after that we haue begunne to please God in obedience to his lawes, considering we fulfill them not, all boasting of our goodnes must be laid aside, and we must humble our selues vnder the hand of God euen to the death. Read the practise of Dauid, Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1.