Galatians 6:2

In this verse, the Apostle propounds another rule, touching brotherly loue, and it dependeth vpon the former, as an answer to a secret obiection, which might be made vpon the former doctrine, in the 1. verse, in this manner: Thou enioynest vs we should restore our brother, if he fall by occasion into any sinne, in the spirit of meekenesse: but there are some infirmities in our brethren which cannot be amended nor redressed by brotherly correction: what is to be done in such a case? The Apostle answereth, such infirmities must be borne and tollerated, in these words, Beare ye one anothers burdens: And this rule is enforced by an argument taken frō the excellencie therof, in that the practising of it, is the keeping and fulfilling of the whole law, in these words, And so fulfill the lawe of Christ.

First, for the rule: The Apostle calleth slippes, infirmities, & sinnes, by the name of burdens, taking his metaphor from trauellers, who vse to ease one another, by carrying one anothers burdē, either wholly, or in part: that so they may more cheerefully, and speedily goe on in their iourney. Mens burdens are of two sorts: either such as euery man is to beare by himselfe alone, without shifting them off his own shoulder, and laying them vpon other men (of which we are to intreat, when we come to the fift verse.) Or such as may be borne of others, as well as of our selues: of these the Apostle speaketh in this place, when he saith, Beare ye one anothers burdens: and there are foure sorts of them: First, those whereof our brethren may either be wholly disburdened, or in part eased, such is the heauie burden of pouertie, sickenesse, nakednesse, hunger, thirst, banishment, imprisonment, &c. Secondly, the outward and bodily wants, that are in sundrie persons, as blindnesse, deafenesse, maimednesse, lamenesse, &c. Thirdly, personall or actuall sins of men, as anger, hatred, iealousie, enuie, &c. Lastly, outward frailties, in the actions of mens liues, (which are not felt oftentimes of those that are subiect vnto them, but are heauie burdens to others with whome they conuerse) as curiousnesse, nicenesse, flownesse, selfe-conceitednes, frowardnes, hastines, and such like: The two first sorts, are to be borne three waies. First, by hauing a holy sympathie, and fellow-feeling of them, in weeping with those that weepe: and in remembring those that are in bonds, as though we were bound with them, those that are in affliction, as if we were also afflicted in the bodie, Ebr. 13. v. 3. This was Pauls practise, 2. Cor. 11. 29. Who is weake, and I am not weake? who is offended and I burne not? Secondly, by bearing with them in their wants and infirmities, according to that of the Apostle, Beare with the weake, 1. Thes. 5. 14. Thirdly, by putting vnder our shoulders, and bearing part of the burden with them; in helping and easing of them in their necessities. Rom. 12. v. 13. Distributing vnto the necessities of the Saints. The two latter sorts, (beeing principally meant in this place) are not to be borne by dissembling of them, or yeelding to them. much lesse by bolstering men vp in them, or by partaking with thē; For albeit the adulterer and vncleane person would gladly make Christ a baud, the theife would make him his receiuer: and many there are who would be content to shift off their sinnes, in whole, or in part, and lay them vpon the shoulders of others: yet in Gods cause and quarrell, in matters of faith, we are not to yeeld a haire breadth; Moses told Pharao, that he would not leaue so much as a hoofe behind him, Exod. 10. 26. And Paul would not giue place to Peter and them that were with him, no not for a moment, that the truth of the Gospel might continue with them, Gal. 2. 5. They must therefore be borne by disburdening thē of thē, by gentle & mild admonitiō, or if they cannot be redressed, by bearing & tollerating of them, in passing by them, Rom 14. 1. and 15. 1. as though we did not perceiue them, for as Salomon saith, It is the glorie of a man to passe by infirmitie: or lastly, by praying for them For if we shall breake the bond of brotherly loue, and Prou. 19. 11. Christian societie, by reason of these or such like infirmities, which we see to be in our brethren: we walke not in loue, in that we beare not their burdens, as the Apostle commandeth in this place, and Eph. 4. 2. Support one another, through loue. And surely, this is a most necessarie precept, of great vse and consequence, in the life of man: for except we beare and tolerate the frailties of men, in passing by them in such sort, as I haue said, it is impossible we should lead a quiet, or comfortable life in any societie. We must seeke for a new world, or leauing the fellowship of men, betake our selues to some solitarie desert, as sundrie Eremites, and Anchorites haue done, because they could not (by reason of their froward and wayward natures) digest the manifold inconueniences which they saw to be amongst men in publike societies. This dutie therefore of bearing one anothers burdens, albeit it be difficult, yet it must be practised, specially of those that are strong men in Christ: for as in architecture, all stones are not fit to be laid in euery place of the building, but some below, as the fundamentall and chiefe corner stones, to beare vp the waight and burden of the building; others aboue in the wall, that so the whole building may be firme and compact in it selfe: So in the Church, which is the house of God, (where all beleeuers are liuely stones, built vpon Christ Iesus the chiefe corner stone, bearing vp the whole burden, euen all the infirmities of the Church:) those that are strōg 〈◊〉. Po• ▪ •5. must support the infirmities of the weake, that so the whole building beeing compact and knit together, may growe vp to a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolued, and come to ruine. It is a common prouerbe among the Italians, that Hard with heard, neuer makes a good wall. By which is signified, that as stones Duro con duro non fa bon muro. cobbled vp one vpon another, without morter to combine them, make but a tottering wall, that may easily be shaken; but if there be morter betwixt them, yeelding to the hardnes of the stones, it makes the whole like a solide continued bodie, strong and stable; able to endure the shocke of the ramme, or the shot of the cannon: So that societie, where all are as stiffe as stones, which will not yeeld a haire, one vnto another, one beeing as fast, as froward, as hastie, as another; cannot be firme and durable. But where men are of a soft, a yeelding, and relenting nature, giuing place to the stiffenes of others, and yeelding to thetempest for a time, that societie is compact in it selfe, and so cannot but continue, because one doth beare the infirmities of another. Dost thou therefore see thy brother to be ouertaken with some sinne, or to be ouer curious, very froward, too self-conceited, abounding in his owne sense, exceeding hastie, &c. beare this his infirmitie now; and so he (perhaps) may beare with thee in the like case, another time: or beare thou with his curiousnes, he will beare with thy dulnes: beare with his ficklenes, he will beare with thy frowardnes: beare with his hastines, he will beare with thy selfe-conceitdenes. For it is to be obserued, that the Apostle saith not, that those onely which are strong, should beare the frailties of the weake, but that both strong and weake should beare one anothers burdens, it beeing a mutuall and reciprocall dutie imposed vpon all, because there is none so strong, but one time or other he may slippe, and fall, and so may stand in neede to be supported euen of the weake: the palsie man beeing sicke, had his burden (to wit, his bed) borne, but beeing restored, could helpe to beare another mans burden: so if thou beare another mans burden, that is weake, when he is strong, he will be readie to beare thine, if neede require. God commands, that if we find our neighbours beast lying vnder his burden, we must lift him vp: how much more ought we to helpe our brethren lying vnder the burden of sinne? Therefore the strong, are to support the weake, and the weake must (vpon occasion) support the strong: as in the arch of a building, one stone doth beare mutually, though not equally, the burden of the rest: or as harts swimming ouer a great water, doe ease one another, in laying their heads one August. ser• 21. de verbi Apost. 〈◊〉 hun• locu• •x August. vpon the backe of another: the foremost that hath none to support him, changing his place, and resting his head vp on the hindermost. Thus in a familie, the husband must beare with the nicenes, and frowardnes of his wife: the wife with the fastnes, or hastines of her husband. Those Magistrates, and Ministers, which are too cold and backward in good things, must beare with the ouer great heat, and forwardnes, of their fellowmagistrates, or fellow-ministers: and those must beare with them againe, seeing both aime at the same ende, the edification of the Church, and the good of the Commonwealth. Thus in Gods prouidence Luther and Melancthon were happily ioyned together, and did beare with one another, Luther with his softnes, Melancthon with his hastines; he with his boldnes, he with his timorousnes: Melancthon did well temper the heat and zeale of Luther with his mildnes, beeing as oyle to his vineger; and Luther on the other side, did warme his coldnes, beeing as a fire to his frosennes. Thus the Apostle commandeth, that we should beare with the infirmities of those that are weake, and not sufficiently catechized in the doctrine of our spirituall libertie purchased vnto vs by Christ, and not to please our selues too much, but rather to please our neighbour in that which is good to edification. Rom. 15. v. 1, 2. For amongst other properties of loue reckned vp by S. Paul, 1. Cor. 13. this is not the least, that it suffereth all things, v. 7. that is, all such things as may be borne and suffered with good conscience, for the good of our brother. For looke as a louer, doth suffer all things in regard of his loue, in three respects. First, in vndergoing any labour that may be for her good, as Hercules did for the loue of Omphale. Secondly, in bearing patiently all hard measure that is offered him for her sake, as Iacob did for the loue of Rachel. Thirdly, in induring any thing that is imposed vpon him, and putting vp what wrong soeuer is done vnto him by her, as Sampson did for the loue of Dalilah. So Christian charitie causeth vs to suffer all things. First, pro fratribus, to indure any labour, cost, or trauell, for their good. Secondly, propter fratres, to beare all afflictions for their sakes, as Paul saith he did for the Church. 2. Tim. 2. 10. Thirdly, à fratribus, to beare wrongs, and put vp iniuries at their hands, as he did, beeing shamefully entreated, at Philippi, stoned, scourged, &c. This must be considered of vs all, but specially of such as wil giue a man as good as he bringeth, who are but a word, and a blow: a lie, and a stab: a word, & a writ: such as cannot beare coales, (as they say) nor brook any little wrōg, nor endure any small frailtie in their brethren. These men must remēber, that in bearing coales, that is, in suffering, and forbearing, they heape vp coales of fire vpon their heads, (as Paul speaketh, Rom. 12. 20.) as also that God doth beare with them in greater matters, euen when they wound him with their oathes, Leuit. 24. 11. and giue him the lie thorough vnbeleefe. 1. Ioh. 5. 10. as he bare the manners of the Israelites in the wildernes. That Christ whose example we are 〈Greek〉. Act. 13. 18. to follow hath borne our infirmities, Esa. 53. and doth ease them that trauell, and are heauie laden. Matth. 11. 28. and therefore we treading in his steppes, must forbeare one another, and forgiue one another, if any man haue a quarrell against another, euen as Christ forgaue vs. Coloss. 3. 13. Thus, if when we see any sinne in our brother, we reclaime him from it, by reproofes, exhortations, admonitions, we are Gods instruments, to saue a soule from death, and so doe couer a multitude of sinnes, euen before God. Iam. 5. 20. And if, when we perceiue common frailties in our brethren, we shal not stand too much vpō our right, but shall yeeld vnto them in bearing, forbearing, and forgiuing, we shall couer a multitude of sinnes before men. 1. Pet. 4. 8.

Thus much touching the rule. Now I proceede to the reason, whereby the Apostle vrgeth the practise of this precept, in these words, And so fulfill the law of Christ. The reason standeth thus: That which is the fulfilling of the law of Christ, must be practised of vs: but the bearing of one anothers burdens, is the fulfilling of the law of Christ: therefore we ought to beare one anothers burdens. For the clearing of this text, sundrie things are to be considered.

I. It may be demanded, what the Apostle vnderstandeth by the law of Christ? Ans. Nothing els but the doctrine, precept, or commaedement of Christ, enioyning the loue of our brethren. Ioh. 13. 34, 35. A new commandement giue I vnto you, that ye loue one another, as I haue loued you, &c. And it is all one, as if he had saide, Beare ye one anothers burdens, and so fulfill the commandement of Christ, who hath after a speciall manner commanded the loue of your brethren. Now the Apostle rather vseth the word Law, then Commandement, because he would make a clearer antithesis betwixt the law of Christ, and the law of Moses, so vehemently vrged by the false Apostles: as if he should haue said, You Galatians are taught to obserue the Law of Moses, circumcision, daies, and times, moneths, and yeares, and so ye doe indeede. Well, if ye will needes be obseruing of Lawes, here is a law for you to obserue, beare with the frailties one of another, and so you shal fulfill the most excellent law that euer was, the law of Christ, which is necessarie to be kept, whereas the keeping of the Ceremoniall law is but in vaine.

II. Quest. Why doth Paul call the loue of our brethren, the law of Christ, rather then the law of nature, or the law of God, or the law of Moses? seeing it was written in the minde of man in the creation, was giuen by God himselfe in Mount Sinai, was written by Moses, the reliques whereof are yet remaining in the minde of man? Ans. It is so called, because it is a new commandement giuen by Christ himselfe, after a speciall manner. But it is hereupon further demanded, why this commandement of louing our brethren, should be called a new commandement? To which some make answer, that it is so called, onely because it shewes a new manner of louing our brethren, after the example of Christ; as he hath loued vs. Now this manner of louing our brethren (as Chrysostome expounds it) is this; that as Christ loued vs freely, not mooued by any amiable thing in vs, nor for any profit that should redound vnto himselfe thereby: so we should freely loue one another, not for any benefit receiued, or expected. But as Cyril of Alexand. vpon Iohn, expounds it, it stands in this, that as Christ loued vs more then himselfe, so we should loue our brethren more then our selues. But this cannot be the meaning. For S. Iohn in his 1. Epist. 2. and Epist. 2. repeating this new commandement, saith onely, this is a new commandement, that ye loue one another, and neuer addes, as Christ loued vs: the which he should haue done, if these wordes [as I haue loued you] be an essentiall part of the new commandement, which he enioyneth vs to obserue.

Besides, our Sauiour himselfe saith, a little after, By this shall all men knowe, that ye are my Disciples, if ye loue one another, not adding, as I haue loued you: therefore, the new commandement is laid downe in these words, Loue one another, not respecting those that follow, as a modification or limitation, as I haue loued you. Besides, this exposition takes it for granted, that the morall lawe, Loue thy neighbour as thy selfe, is a certaine rule, by which we are to square our loue, vz. that we must begin at our selues, & look how much we loue our selues, so much we ought to loue our neighbor, & no more, & that therfore Christ shold giue a newe commandement of greater perfection, then that in the lawe, to wit, that we loue one another as he loued vs, that is, more then our selues. But this is a flat mistaking of the scripture: for the commandement, Loue thy neighbour as thy selfe, is no exact rule whereby we are to trie and examine our loue, (as the Popish doctors, and some others teach). For then Paul and diuers of the Saints of God, should haue done workes of supererogation, more then the lawe requires, in louing their neighbours more then themselues, Rom. 9. 1. And if it were a rule, it were but a leaden and false rule: for we are in some cases bound to loue our neighbour, more then our selues, especially if he be a greater instrument of Gods glorie, in procuring the good of the Church or common wealth, as to loue our godly king more then our selues, and preferre his safetie and life before our own, as the Israelites did Dauids: Thou art worth ten thousand of vs, 2. Sam. 18. 3. for ὡς, is a note of similitude, and 〈Greek〉. Theophylactus. Sic Hugo de S. Victor. lio. quast. in Epist. ad Rom q. 308. not of equalitie, signifying, that as we loue our selues heartily, and earnestly, and inwardly, wishing all good to our selues: with the like sinceretie of affection we should loue our brethren. So that Christ hath added nothing to the lawe, in commanding to loue one another, as he loued vs. Others say, it is called a newe-commandement, because it ought to be kept with as great a care, and diligence, as though it were newe, and had beene now first giuen: for newe lawes (we know) are commonly precisely kept at the first, but after a while, they begin to be neglected: and men doe (as it were) antiquate them, accounting them as though they were not.

Others, by a new commandement, vnderstand another diuers or different commandement; for Christ in the beginning of the Chapter, had giuen them a commandement to flie pride, to be humble, to liue at peace, and concord one with anther: and then he saith, But I giue you a newe commandement, i. a cōmandement differing frō the former, that ye loue one another.

The word Newe is often taken in scripture in this sense, as Exo. 1. 8. There arose vp a new king which knew not Ioseph: that is, (as the 70 interpreters, and S. Luke, Act. 7. 18. translate it) another king. Mar. 16. 17. they shall speake with new tongues, that is, other, diuers, or different languages, from their vsuall tongue: for 〈Greek〉. the meaning is not, that they inuented a new language, which was neuer spoken before, but that they spake in a language diuers from that which they vsed before: for so it is said, Act. 2. 4. They beganne to speake with other tongues: Thus our Sauiour 〈Greek〉. Christ telleth his Apostles, that he will not drinke any more of the fruite of the vine, till he drinke it newe with them in the kingdome of God, Matth. 26. 29. Where by newe wine, he meaneth not the liquour or iuyce of the grape, to preserue animall life: but another different drinke, wherewith he would entertaine all that were inuited, and came vnto his table. But these expositions are not so fitte.

I take it therefore to be called a newe commaundement, either in respect of Christ, or of vs: in respect of Christ two waies: 1. Because he renued it, not onely by freeing it from the false glosses and interpretations of the Scribes and Pharises, the Iewish Rabbins: but also in fulfilling it most perfectly, whereas it was obliterated, and almost antiquated, by the great corruption of man: for none did euer so perfectly obserue and keepe the lawe, as he did. Therefore in regard of the newe manner of fulfilling it, it is called a newe commaundement. 2. Because he abrogating the ceremoniall lawe, and many iudicials, onely renued this precept of the morall lawe, in commanding it as his lawe to the Church. Ioh. 15. This is my commandement, that ye loue one another, as if he should say. Though I haue abrogated the ceremoniall lawe, and antiquated the iudiciall, yet this commandement shal neuer be abrogated: and this I commend vnto you againe and againe, as my commmandement, which aboue all others, I would haue you carefully to obserue, as that whereby ye shall be knowne to be my Disciples. In regard of vs it is called a newe commaundement, and that in two respects: 1. Because it beeing defaced, and almost cleane blotted out of the minde of man by originall sinne, is renued againe in the hearts of beleeuers, by the powerfull operation of the spirit of God, both in their minds, and affections: In their mindes, because they are daiely inlightened with the true knowledge thereof, in beeing taught whome they ought to loue: viz. not only their friends, but euen their enemies: with what kind of loue, to wit with a feruent loue, not in word, or tongue onely, but in deed, and trueth: and that with free, sincere, and constant loue in their wills, and affections: in that they are perswaded by the inward working of the spirit, to loue: and are inclined thereto, being renued by grace. 2. Because it doth after a peculiar manner belong vnto vs, who are vnder the New Testament, in the kingdome of grace, seeing that this commandement onely is renued by Christ, as his owne proper commandement, many others being abrogated: as also because it is daily written by the spirit of Christ, after a newe manner, in the hearts of newe conuerts: so that they haue not onely a newe, that is, a true knowledge thereof; but also a newe, that is, a true sense and feeling of the power of it, in their hearts: in that they are become newe creatures in Christ Iesus. For in him all olde things passe away, & all things become new, 2. Cor. 4 For to them, the lawe is no killing letter, written in tables of stone; but a quickening spirit, as beeing written in the fleshly tables of their hearts. This seemeth to be the true, full, and proper meaning of these places, for thus S. Iohn, 1. Epist. 2. 8. doeth expound it, when he saith, that it is true in him and in you, in the sense before specified: both in regard of Christ, and the beleeuers in Christ.

III. Quest. Seeing the commaundement of louing our brethren, is called the law of Christ, and a new commandement, is not the Gospel a new Law? Ans. In no wise: for albeit the Law and the Gospel agree in sundrie things, as first in the Author, God beeing the author of them both; of the Gospel. Rom. 1. 1. of the Law. Rom. 7. 22. Secondly, in that both of them were preached, knowne, and vnderstood in both Testaments: the lawe beeing written in the heart of man in the creation: the Gospel preached to our first parents in Paradise, immediately after the fall, and repeated againe and againe to the Patriarkes and prophets, from time to time. Thirdly, in the gerall matter, and end of them both, in that both the law and the gospel, require righteousnesse in him that would come to life eternall. Fourthly, in this, that they confirme, and establish one another, in that the lawe commanding iustice, and iustifying none, shewes that a man is iustified by the free gift and grace of God, and that Christ is the end of the law to euery one that beleeueth. In that the Gospel iustifieth not by workes, but by faith, and yet so as that we doe not by our faith abrogate the lawe, or make it of none effect, but rather establish it; and that in two respects. 1. Because by faith we apprehend the righteousnesse of Christ, and so in him (who hath fulfilled the lawe for vs) we fulfill it, and so establish it. 2. because hauing our hearts purified by faith, we liue no more according to the flesh, but according to the spirit, and so by inchoate obedience we fulfill the law.

Lastly, in the end, in that both the lawe and the gospel tend directly to the manifestation of the glorie of God.

Yet they differ in 5. things. First, in the manner of reuealing: the lawe before the fall was perfectly known by nature, and since the fall in part, Rom. 2. 15. The Gospel is not known by nature, neither was it euer written in mans heart, before, or after the fall, as Paul saith, 1. Cor. 2. 9. Those things which the eie hath not seene, nor the eare heard, nor the heart of man conceiued, are they which God hath prepared for them that loue him: therefore the Gospel is called a mysterie, Rom. 16. v. 25, 26. First, because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God, Eph. 3. 5. & 9. Secondly, because there is required a special reuelation, & worke of gods spirit, before a man can yeeld assent vnto it. Therefore Paul saith, We haue not receiued the spirit of the world, but the spirit of God, that we might know the things that are giuen to vs of God, 1. Cor. 2. 12. Secondly, in the subiect or doctrine it selfe, and that in two respects. First, the Law preacheth nothing but absolute iustice, to the transgressours thereof: the Gospel sheweth how iustice is qualified with mercie: from all things from which ye could not be absolued by the Law of Moses, by him euery one that beleeueth is iustified, Act. 13. 39. Secondly, the Law teacheth what manner of men we ought to be, and what we ought to doe, that we may come to eternall life, but shewes not howe we may becom such indeed: the Gospel teacheth, that by faith in Christ, we may be such as the Law requires. God hath made him to be sinne for vs, who knewe no sinne, that we might be made the righteousnes of God in him, 2. Cor. 5. 21.

Thirdly, in the obiect, The law is giuen to the vniust & lawles, vngodly, & prophane, 1. Tim. 1. 9, 10. that it may shew them their sinnes, and the punishment thereby deserued, and so may accuse and condemne them: the Gospel is to be published and dispensed onely to the penitent, which are contrite and broken in heart, & mourne for their sinnes. Math. 11. Esay, 57. Luk. 4.

IIII. The law promiseth eternall life vpon condition of works: Doe this, and liue: If thou wilt enter into life, keepe the commandements. The Gospel promiseth eternall life freely without any condition of works. Rom. 4. 5. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted to him for righteousnes. Rom. 3. 21, 22. The righteousnes of God is made manifest without the law, by the faith of Iesus Christ, vnto all, and vpon all that beleeue.

V. In the effects. The Law is no instrumentall cause, of faith, repentance, or any sauing grace: it is the minister of death. 2. Cor. 3. 7. causing wrath. Rom. 3. 15. But the Gospel causeth life: it is the grace of God which bringeth saluation. Tit. 2. 11. for this cause Paul calleth the Law, a dead, or killing letter: the Gospel, a quickning spirit. 2. Cor. 3.

Fourthly, it may be demāded, whether any mā be able to fulfil the Law, considering that Paul biddeth vs beare one anothers burdens, and so fulfill the Law of Christ? Ans. No meere man can perfectly fulfill the Law in this life. This conclusion S. Paul prooueth in sundrie of his Epistles, specially by these arguments.

First, by the great and generall deprauation of nature, which remaineth in part euen in the regenerate, stayning their best actions, and making them like a menstruous cloath: confessing withall, that his best workes are not answerable to the law, by reason of the remainders of originall corruption. Rom. 7. Now perfect fulfilling of the law, cannot stand with corruption of nature, and transgression in life. For a corrupt fountaine, cannot send forth sweete waters: neither can a corrupt tree, beare good fruit. Saint Iames saith, He that offendeth in one, is guiltie of all: and the Scripture pronounceth him accursed, that abideth not in all things written in the booke of the law to doe them. Popish Doctours answer, first, that originall corruption (which they call the fewell of sinne) and the first motions to euill, preuenting •omes 〈◊〉 all consent of will, are indeede in the regenerate; but they are no sinnes properly. But it is false which they teach. For euery transgression of the law, is a sinne, as S. Iohn defines it. 1. Ioh. 3. 4. but these are transgressions of the tenth commandement: for it either forbiddeth these first motions, whether they be primò primae, or secundò primae, (as Schoolemen speake) or it forbid doth nothing but the motiōs, which are with cōsent of wil, which were forbidden in the former commandements, and so in effect there are but nine commandements, the tenth forbidding no speciall sinne.

Againe, Paul teacheth, that these motions preuenting all consent of will, are formally opposed to the Law, I see another law in my members rebelling against the law of my minde. Secondly, Rom. 7. 23. they answer, that Paul, Rom. 7. speakes not of himselfe, but in the person of the vnregenerate, according to the opinion of S. Augustine. Ans. Augustine indeede was once of that iudgement, but he after retracted that opinion, (as it is manifest out of his booke of Retractations, and the 6. booke, against Iulian the Pelagian,) and that for these reasons. First, because Paul saith, To will is present with me: and I doe not the good I would: and J delight in the law of God concerning the inward man: all which are proper to the regenerate, and cannot be affirmed of the wicked. Secondly, because he makes mention of the inward man, which is all one with the new man, or the new creature: which agreeth onely to the regenerate. Thirdly, because he saith, he is ledde captiue to sinne, v. 23. whereas the wicked are not drawne to sinne by force, against their wills, but runne riot of their owne accord into all wickednes, as the horse rusheth into the battell. Ierem. 8. 6. Lastly, in that he cries out in a sense and sorrow for his sinnes, O wretched man that I am, who shall deliuer me from the bodie of this death? v. 24. which can not be the voice of the vnregenerate, for they feele not the burden of their sinne, nor desire to be eased of it, but take delight and pleasure in it. His second reason is this: such as our knowledge is, such is our loue of God and man: but our knowledge is onely in part: therefore our loue is but in part: and so consequently our obedience is but in part, & therfore there is no perfect fulfilling of the law. The aduocates of the Romish Church answer, that our knowledge, loue, and obedience, are perfect for the condition and estate of this life, as we are viatores, which is sufficient: though they be not perfect for the condition of the life to come, when we shall be comprehensores, which is not required at our hands in this life: for they make a double perfect fulfilling of the law: one, for the tearme of this life, which is to loue God aboue all things, and our neighbour as our selues. The other after this life, and that is to loue God with all the soule, with all the powers and faculties of the soule, and with all the strength and vigor of all these powers.

And this distinction they make to be the ground of their opinion, touching the fulfilling of the law, and iustification by workes, &c. But it is a sandie foundation, and therefore that which is built vpon it, cannot stand. For besides that it is a fond and friuolous distinction forged by the Schoolemen, without warrant of Scripture, or consent of Antiquitie; it is manifestly false. For there is one onely rule of righteousnes, and not two: one onely generall sentence of the Lawe, more vnchangeable then the lawes of the Medes & Persians, euen as vnchangeable as God himselfe; which is, that, He which continueth not in all things written in the Law to doe them, is accursed. So that he which loueth not God with all his soule, minde, and might, with all his valdè suo, that is, with all the faculties of his soule, and all the powers of all these faculties, and that in this life, is accursed. And it is absurd which they teach, that a man is not bound for the tearme of this life, thus to loue God, but onely in the life to come. For looke what man could doe by creation, in the state of innocencie; the same and so much the Law requires at his hands in the state of Apostasie. But Adam by creation could loue God with all his soule, with all the faculties of his soule, and all the powers of all these faculties: therefore the same perfect, absolute, and entire obedience is now required at his hands. For the sentence of the law, Cursed is he that continueth not in all things, &c. is not onely giuen to men glorified, but to those that are in the state of grace. And S. Paul doth so apply this sentence to men euen in this life, that he pronounceth all that are of the workes of the law, to be vnder the curse. Againe, if this were so, the Iewes had no cause to feare the seueritie and strictnes of the law, as they did: when they said, If we heare the voice of the Lord any more, we shall die: considering Exod. 20 Deut. •8. they were able to keepe and fulfill it, according to this Popish opinion. Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the Deut 13 law: but would rather haue comforted them in that their so great feare and astonishment, by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life.

Besides, the patheticall exclamation of Paul, O miserable man that I am, &c. Rom. 7. 24. and that saying of Peter, in calling the Law a yoke, which neither we nor our fathers were able to beare, Act. 15. should be childish, and ridiculous, if that which is impossible in the law (as Paul speakes) did not appertaine vnto Rom. 8. 3. vs.

The third argument. If a man could fulfill the Law, he should not stand in neede of a Mediatour. For if righteousnes be by the Law, Christ died in vaine. Gal. 2. 21. It is answered, that Christ died in vaine, if men by the strength of nature could fulfill the Law: but the fulfilling of the Law is by grace, and so his death is not in vaine: for by vertue of the obedience of Christ, we are enabled to fulfill the Law. But this were to make Christ no Sauiour, but onely an instrument, whereby we fulfill the Law, and are our owne Sauiours; whereas the Scripture saith, that he is made vnto vs righteousnes. 1. Corinth. 1. 30. not that we are made righteousnesse by him. That we are made the righteousnesse of God in him. 2. Corinth. 5. 21. not by him, as an instrument. That we are complete in him. Coloss. 2. 10. and not complete of our selues, by him.

Lastly, the Scripture shutteth vp all men vnder sinne, euen the most sanctified. Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand. Iob 9. 3. and Dauid saith, If thou, Lord, shalt marke what is done amisse, who can abide it? Psal. 130. 3. and Paul saith of himselfe, that he found no meanes to performe that which is good. Rom. 7. 18. He saith further, that it is impossible to be kept, by reason of originall corruption. Rom. 8. 3. It is answered, that all these places and examples must be vnderstood of veniall sinnes, which make men sinners indeede, yet are not against, but beside the law; and therefore though a man commit them, yet he may fulfill the law for all that. Ans. the cōmon receiued opinion in Schooles, that some sinnes are mortall, others veniall of their owne nature, is a witlesse distinction. For if all sinnes deserue death, as Paul teacheth, Rom. 6. 23. either veniall sinnes are no sinnes, or they must needes deserue death. Moses saith, that he that abideth not in all things written in this Law, is accursed. Deuter. 27. 26. where the wordes, this Law, may not be restrained onely to the Catalogue of great and hainous sinnes, which are there reckened vp, but extended to all sinnes, as Paul applies it, Gal. 3. 10. pronouncing him accursed, that continueth not in all things written in the lawe, not this law. So that euery sinne, euen the least sinne in thought, makes a man subiect to the curse, and so in rigour of diuine iustice deserues eternall death. And it is but a poore shift, to say that some sinnes are against the Lawe, as all mortall sinnes, and others besides the Lawe, as veniall. For the doing of that which God forbiddeth, is a sinne not beside, but against the Lawe. But idle words, iesting, and gibing, &c. (which the Popish Doctours account veniall sinnes,) are expressely forbidden in the word; Matth. 12. 36. Of euery idle word that men shall speake, they shall giue account at the day of iudgement. And Paul forbiddeth all foolish talking, and iesting, as things vncomely, Eph. 5. 4. Therefore they are not beside, but flatte against the lawe. Secondly, they answer, that these places and the like are to be vnderstood of seuerall workes and actions of the Saints, whereof some were good, as Dauids sparing of Saul, &c. some euill, as his adulterie, murther, and numbering of the people: and not of the same particular workes. Answ. It is false. For Paul speaking of the same indiuiduall worke, saith, that it is partly good, and partly euill, I finde when I would doe good, that euill is present with me, Rom 7. 21. In my minde I serue the lawe of God, in my bodie the lawe of sinne, v. 25. And the Prophet saith, that all our righteousnesse is as a menstruous cloath, Isay 64. 4. Therefore euery good worke is stained with sinne.

Thus much shall suffice to shewe that it is impossible for any man in the time of this life to fulfill the lawe: The reasons alleadged to the contrary, are sufficiently answered before, Pag. 188. &c. To which place I referre the reader.

It may further be said, if we cannot perfectly fulfill the law, why doth Paul command vs to beare one anothers burdens, and so to fulfill the law of Christ?

Answ. The lawe is said to be fulfilled three waies. First, by personall obedience, and thus Christ onely fulfilled it. Secondly, by imputed obedience, thus the regenerate fulfill it in Christ, he beeing their righteousnes. 1. Cor. 1. 30. and they complete in him, Coloss. 2. 10. Thirdly, by inchoate obedience, thus Zacharie & Elizabeth are said to haue walked in all the commandements of the Lord, without reproofe. Luk. 1. 6. And thus all the faithfull fulfill the lawe, in labouring to obey God in all his commandements; according to the measure of grace receiued: and thus we are said to fulfill the lawe in this place, God accepting the will for the deed. We are further to consider, that fulfilling of the lawe is sometime opposed to the transgression of the law, as Iam. 2. 10. in which sense, no man euer did, or can fulfill it, except Christ, God and man, who for this cause is said to be the end of the lawe for righteousnesse, to euery one that beleeueth, Rom. 10. 4. Sometime it is opposed to hypocrisie, and dissimulation, as 1. Ioh. 2. 4, 5. and thus all the Saints fulfill it, in that they indeauour to mortifie their corruptions, and in all things to approoue their hearts, and liues to God, in keeping faith & a good conscience. In which sense, Paul here biddeth vs to fulfill the lawe of Christ, in performing duties of loue, and bearing one anothers burdens. It will be said, if the lawe can no otherwise be fulfilled, then by inchoate obedience, to what ende serueth it? Answ. It hath a threefold vse euen since the fall. First, it serues to restraine the outward man, by keeping men in order, through feare of punishment, of which vse Paul speeketh, when he saith, that the lawe is not giuen to a righteous man, but to the lawlesse and disobedient, &c. 1. Tim. 1. 9. Secondly, to arrouse the drousie conscience: and this it doeth many waies. 1. By reuealing sinne, for by the lawe commeth the knowledge of sinne, Rom. 3. 20. 2. By reuealing the wrath and anger of God for sinne, for the lawe causeth wrath, Rom. 4. 15. 3. By conuicting the conscience of sinne. When the commandement came, sinne reuiued, Rom. 7. 9. 4. By arraigning and condemning vs for sin, for the lawe is the minister of death, 2. Cor. 3. 7. and so putting vs out of all heart in our selues, it causeth vs to flie to the throne of grace, and so is our schoolemaster to bring vs to Christ. Gal. 3. 24. Thirdly, it serues as a rule of good life: Dauid saith, that the word of God (specially the law) is a lanterne to his feete, and a light to his paths, Psal. 119. 105. So that though a regenerate man be not vnder the lawe, in regard of iustification, or accusation, or coaction, or condemnation: yet he is vnder it, in regard of direction, and instruction, for it shewes what is good, what is euill, what we ought to doe, & what to leaue vndone. Lastly, whereas Paul saith, Beare ye one anothers burdens, and so fulfill the lawe of Christ: the word S O hath great Emphasis, for it implies the manner how the Galatians, and all men are to fulfill the lawe, not by obseruing circumcision, daies, or times, moneths, or yeares, as the false Apostles taught: but by bearing, forbearing, and tollerating the infirmities of their brethren. It may not vnfitly be applyed to the religious orders of Franciscans, Dominicans, Carthusians, &c. Let them not thinke that they keepe the lawe, by abstaining from flesh, by whipping themselues, by single life, counterfeit fasts, voluntary pouertie, regular obedience, &c. But let them comfort the afflicted, releiue the distressed, beare with the weake, support one another in loue, and S O they shall fulfill the law of Christ.