William Perkins on Galatians 5:1-5

CHAP. V.

1 Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage.

THese words, are repetition of the principall Conclusion of the whole Epistle. Which was on this manner: I Paul am called to teach, and my doctrine is true: therefore ye did euill to depart from it, and your dutie was to haue stood vnto it.

Further, they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter, thus: Ye are children of the freewoman: and therefore ye are free: and therefore ye should hold fast your libertie.

In the words, two maine points of doctrine are propounded. The first is, that by nature we are all intangled with the yoke of bondage. For the better conceiuing of this, I will handle three points, the nature of this bondage, the signe of it, and the vse.

Touching the nature of it. Our spirituall bondage stands in three things. The first, is bondage vnder sinne, which Paul teacheth when he saith, I am carnall sold vnder sinne. Rom. 7. 14. Here remember, that by sinne, is meant Originall sinne, which hath two parts: Guiltines in the first offence of Adam, which is imputed to all mankind; and the disposition of all the powers of the soule to all manner of euill whatsoeuer. And this rebellious disposition is like a leprosie infecting the whole man: and it raignes like a tyrant ouer the soule of man, by tempting, intising, and drawing him from one actuall sinne to another, so as he can doe nothing but sinne. Iam. 1. 14.

The second thing, is obligation or subiection to all punis[illegible: 2 letters] ment both temporall and eternall. And it hath three parts. The first is, Bondage vnder Satan, who keepes vnrepentant sinners in his snare according to his owne will, 2. Tim. 2. 26. he rules in their hearts like a God, 2. Cor. 4. 4. and hath power to blinde them, and to harden their hearts, till he haue brought them to eternall death. Heb. 2. 14. The second is, bondage vnder an euill conscience, which sits in the hearts of offendours as an accuser and a terrible iudge, and lies like a wild beast at a mans dore, readie euer and anon to plucke out his throat. Gen. 4. 7. The third is, bondage vnder the wrath of God, and the feare of eternall death. Heb. 2. 15.

The third part of this bondage, is the obligation to the ceremoniall law. It pertaines not to all mankind, but onely concernes the Iewes, to whome it was a yoke of bondage. Act. 15.

The signe of this bondage, whereby it may be discerned, is to keepe a course or practise in sinning. Ioh. 8. 34. He that commits sinne, is a seruant of sinne: or againe, a life led according to the custome and fashion of this world in the lust of the flesh, or the lust of the eye, (which is couetousnes,) or in the pride of life. Eph. 2. 2. 1. Ioh. 2. 16.

The vse. We must learne to see, feele, acknowledge, and bewaile this bondage in our selues. Deliuerance belongs onely to such captiues, as know themselues to be captiues, Luk. 4. 18. and labour vnder this bondage, Matth. 11. 28. Thus did Paul when he saith, I am sold vnder sinne: and, O miserable man, who shall deliuer me from this bodie of death. To feele this bondage, is a steppe out of it: and not to feele it, is to be plunged into it.

Secondly, we must pray earnestly for deliuerance. The dumme creatures sigh and trauell till they be deliuered from their bondage: much more then must we doe it. Rom. 8. 22.

Thirdly, we must learne to detest whatsoeuer is of our selues: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God laies on vs, though it be lingring sicknes, pouertie, imprisonment, banishment. For God might worthely lay on vs all shame and confusion: because we are by nature slaues of sinne and Satan.

The second maine doctrine is, that by grace there is a libertie pertaining to the people of God. Here I consider foure things: 1. what this libertie is. 2. the author of it. 3. the persons to whome it belongs. 4. our dutie touching this libertie.

For the first: Christian libertie is called, the Good, or commoditie of Christians. Rom. 14. 16.

It is a spirituall Right or condition, lost by Adam, and restored by Christ. I say spirituall, because it pertaines to the conscience. The vse indeede of our libertie is in outward things, as meate, drinke, apparell, &c. but the libertie it selfe is in the conscience. And thus it differs from ciuill libertie, which stands in the moouing of the bodie, in the choise of bodily actions, and in the free vse of our goods.

Christian libertie hath two parts, a Deliuerance from miserie, and Freedome in good things.

Deliuerance hath foure parts. The first, is a Deliuerance from the curse of the law for the breach thereof. Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe: because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13.

The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life, according to the tenour thereof, Doe this, and liue. And this deliuerance is procured, because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ.

From these two deliuerances ariseth the Pacification of the conscience, partly for our Iustification, and partly for our conuersation.

Touching iustification: A sinner in his humiliation and conuersion hath by this doctrine a Libertie without respect to his owne workes, or to his owne fulfilling of the law, to rest on the meere mercie of God for the forgiuenes of his sinnes, and the saluation of his soule, and to appeale from the throne of diuine iustice, to the throne of grace, and to oppose the merit of Christ against the wrath and iudgement of God. And this hath bin alwaies the helpe of the godly in their distresse. Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican, and the Prodigall sonne, who condemne themselues, and make their appeale to the court of mercie and grace.

Here some man may say, how shall I know that I am freed from the rigour of the law, and from the curse thereof? Ans. Thou must first set thy selfe at the barre of Gods iudgement: and there must thou arraigne, accuse, and condemne thy selfe: this done, thou must vse thy libertie, and make thine appeale to Gods mercie and grace for pardon, by asking, seeking, knocking: and thus at length shalt thou be resolued touching thy deliuerance.

Moreouer, touching conuersation, our consciences are setled thus: In that we are freed from the Rigour of the law, God in mercie accepts the will and indeauour to beleeue, repent, and obay, for faith, repentance, and obedience. He spares them that feare him, as a father spares his child when he indeauours to doe that which he can. Mal. 3. 17. The law requires perfect obedience at our hands: yet God of his mercie lookes more at the will to obay, then the perfection of obedience. This must be a stay to our mindes, when we see more corruption, then grace in our selues, and our obedience tainted with many spots of disobedience.

The third Deliuerance, is from the obseruation of the Ceremoniall law of Moses. Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions, as Paul saith, If yee be dead with Christ from the Elements of the world, why are ye burdened with traditions? Col. 2. 20.

The fourth Deliuerance, is from vnder the tyrannie and dominion of sinne. Rom. 6. 14. Let not sinne haue dominion ouer you. For ye are not vnder the law, but vnder grace. In the first tonuersion of a sinner, Originall sinne receiues his deadly wound, and the dominion thereof is diminished according to the measure of grace receiued.

The second part of Christian libertie, is a Freedome in good things: and it is fourefold. The first, is a freedome in the voluntarie seruice of God. Luk. 1. 74. We are deliuered from our enemies, that we may serue God in righteousnes and holines before him all the daies of our liues without feare. Paul saith, that the law is not giuen to the righteous man, 1. Tim. 1. 9. because he is a law to himselfe, and freely does good duties, as if there were no law to bind him. The cause of this freedome, is the Gift and donation of the free spirit of God. Therefore Dauid praies, Stablish me with thy free spirit. Psal. 5. 1. And Paul saith, Where the spirit is, there is libertie. 2. Cor. 3. 17. And, The spirit of life which is in Christ (is a Law to vs, and) frees vs from the power of sinne, and death. Rom. 8. 2.

It may be obiected, that this freedome in the voluntarie seruice of God, is bondage. For Christ saith, Matth. 11. 29. Take my yoke vpon you. And we are as straightly bound to the obedience of the law of God, as Adam was by creation, nay more straightly, by reason of our redemption by Christ. Ans. The more we are bound to obedience, the freer we are: because the seruice of God is not bondage, but perfect libertie.

The second freedome, is in the free vse of all the creatures of God. Tit. 1. 15. To the pure, all things are pure. Rom. 14. 14. And the reason is, because the dominion ouer the creatures; lost by Adam, is restored by Christ. 1. Cor. 3. 22. And hence it is, that Paul calls the forbidding of marriage, and of meates, with obligation of conscience, a doctrine of deuills. 1. Tim. 4. 1.

The third freedome, is a Libertie to come vnto God the father in the name of Christ, and in praier to be heard. Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition, our sinnes are a wall of partition betweene vs and God, and cause vs to flie from the presence of God: and though we crie vnto God, and fill heauen and earth with our cries, so long as we are in our sinnes, we are not heard of him.

The fourth freedome, is a Libertie to enter into heauen in the day of our death: Christ by his blood hauing made a way. Heb. 10. 19.

Thus we see what Christian libertie is. The vse followes. The Anabaptists gather hence, that among Christians there must be Magistrates, they must haue power to make lawes beside the lawes of God: but this power they haue not, because Christians haue a free vse of all the creatures of God by Christian libertie. Ans. We must distinguish betweene the libertie it selfe, and the vse of it. And the Magistrates authoritie deales not with the libertie which is in the conscience, but with the vse of it: and he doth neither diminish nor abolish the vse of any of the creatures, but restraines the abuse, and moderates the ouer common vse for the common good. Thus Magistracie and Christian libertie may stand together: and the rather, because libertie is in conscience, and the Magistrates authoritie pertaines to the bodie.

Here is further, comfort for all the godly: for euen by Christian libertie, their consciences are exempted from the power of all creatures, men, and Angels. 1. Cor. 7. 23. Ye are bought with a prise, be not seruants of men, that is, let not your hearts and consciences stand in subiection to the will of any man. Here then falls to the ground the Opinion of the Papists, namely, that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God. This doctrine is not of God, because it is against Christian libertie.

Obiect. I. Rom. 13. 5. Be subiect to the higher powers for conscience. Ans. Conscience here is not in respect of the lawes of the Magistrate, but in respect of the law of God, that binds vs in conscience to obay the law of the Magistrate.

Obiect. II. Heb. 13. 17. Obay them that haue the ouersight of you, and be subiect. Ans. We must be subiect to them: because as Ministers of God, they deliuer the word of God in the name of God vnto vs, and that word binds conscience. Againe, the lawes which they make touching order and comelines in the seruice of God, are to be obaied for the auoiding of scandall and contempt.

Obiect. III. A thing indifferent vpon the commandement of the Magistrate, becomes necessarie. Ans. It is true. But it must be obserued, that necessitie is twofold, Externall, internall. And the law of the Magistrate makes a thing indifferent to be necessarie onely in respect of externall necessitie, for the auoiding of the contempt of authoritie, and for the auoiding of scandall. Otherwise the thing in it selfe is not necessarie, but remaines still indifferent, and may be vsed or not vsed, if contempt and scandall be auoided. The Apostles made a law that the Gentiles should abstaine from strangled and blood, and things offered to Idols, Act. 15. 28. yet Paul saith afterward to the Corinthians, All things are lawfull, 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate, and make no question for conscience sake, v. 25. because their intent was not, that the law should simply binde, but onely in the case of offence: and therefore where there was no offence to be seared, they leaue all men to their libertie.

Againe, here is an other comfort to all that beleeue in Christ, that nothing can hurt them, and that no euill can befall them, Psal. 91. v. 10. nay all things shall in the ende turne to their good, though in reason and sense, they seeme hurtfull. To beleeue this one thing, is a ground of all true comfort.

The consideration of this benefit of Christian libertie, teacheth three duties. The first is, from our hearts, to imbrace, loue, and maintaine Christian religion: because it is the meanes of this libertie. The second is, carefully to search the scriptures: for they are as it were the Charter in which our liberties are contained. Thirdly, our Christian libertie puts vs in minde to become vnfained seruants of God in the duties of faith, repentance, newe obedience. Rom. 6. 22. For this seruice is our libertie.

The second point is, touching the Author of this libertie, in these words, wherewith Christ hath made vs free. Christ then is the worker of this libertie. Ioh. 8. 36. he dissolues the works of the deuill. 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold. Matth. 12. 29.

He procures this libertie by two meanes, by his merit, and by the efficacie of his spirit. The merit of his death, procures deliuerance from death, and it purchaseth a right to life euerlasting. The efficacie of his spirit assures vs of our adoption, and withall abates by little and little the strength and power of sinne. The vse. Hence we learne the greatnes and grieuousnes of our spirituall bondage, because there was none that could deliuer vs from it, but Christ by his death and passion. Hence therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues.

Secondly, the prise that was paid for the procurement of our libertie, namely, the pretious blood of the immaculate lambe of God, shewes that the libertie it selfe is a thing most pretious and excellent, and so to be esteemed.

Thirdly, for this libertie we are to giue all praise and thanks to God. This did Paul at the remembrance of it. Rom. 7. 25. 1. Cor. 15. 57. And not to be thankfull is an height of wickednesse.

The third point is, concerning the persons to whome this libertie belongs; and they are noted in these wordes, Stand ye fast; he hath made vs free. Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs. Ioh. 1. 12. 1. Tim. 4. 3. And true beleeuers are thus to be discerned. They vse the ordinatiemeanes of grace and saluation, the word, & sacraments: in the vse of the meanes, they exercise themselues in the spirituall exercises of inuocation and repentance: and in these exercises they bewaile their vnbeleefe, and striue by all meanes to beleeue in Christ. As for them that conceiue a perswasion of Gods mercie without the meanes of saluation, and without the exercises of inuocation and repentance, they are not true beleeuers but hypocrites.

When Paul saith, Christ hath made vs free, that is, me Paul, and you the Galatians, he teacheth that euery beleeuer must by his faith applie vnto himselfe the benefit of Christian libertie. But to doe this well, is a matter of great difficultie. The Papists in their writings report our doctrine to be this: that a man must conceiue a perswasion that he is in the fauour of God the adopted child of God: and that vpon this perswasion he hath the pardon of his sinnes, and the benefit of Christian libertie. But they abuse vs in this as in many other things. For we teach, that the Application of Christ and his benefits, is to be made by certaine degrees. The first is, to vse the meanes of saluation, the word, praier, sacraments: the second is, to consider and to grow to some feeling of our spirituall bondage: the third is, to will and desire to beleeue in Christ, and to testifie this desire by asking, seeking, knocking: the fourth is, a certen perswasion, or a certentie conceiued in minde of the mercie of God by meanes of the former desire according to the promise of God, Aske, and it shall be giuen vnto you. The fifth is, an experience of the goodnes of God after long vse of the meanes of saluation, and then vpon this experience followes the full perswasion of mercie and forgiuenes.

The fourth point, concernes the office of beleeuers, and that is, to stand fast in their Christian libertie, and in the doctrine of the Gospel, which reueales this libertie. And by this, we in England are admonished to stand fast to the religion which is now by law established amōg vs, & not to returne vnder the yoke of Popish bondage. For the Popish religion is flat against Christian libertie, two waies. For our libertie which we haue in Christ, frees vs from the law three waies, in respect of condemnation, in respect of compulsion to obedience, and in respect of iustification, (as Paul shewes at large in this Epistle:) and yet the Popish doctrine is, that we are to be iustified by the workes of the law. Againe, Christian libertie frees our consciences from the Traditions of men, Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of men: nay, it is nothing els but an heape of traditions.

Here two things are to be considered, the manner of standing, and the time. The manner, is signified in the very words. For to stand fast, is to hold and maintaine our libertie with courage and constancie, whatsoeuer comes of it, as the soldier keepes his standing, though it cost him his life. We are readie to defend the libertie of our countrie euen with the hazard of our liues: much more then are we to defend Christian libertie with the losse of all that we inioy: sinne must be resisted euen vnto blood. Hebr. 12. 4. If men be fearefull, they must pray to God for the spirit of boldnes and courage: and if God vouchsafe not this gift when opportunitie is offered, they may withdraw themselues, and by flying preserue their libertie.

The time of standing, is the euill day, that is, the day of triall. Eph. 6. 13. And then to stand fast, is a matter of great difficultie. And for this cause we are before hand to prepare our selues by obseruing these rules following. First, we must labour that religion be not onely in mind, and memorie, but also be rooted in the affection of our hearts, so as we loue it, reioyce in it, and esteeme it aboue all things. Secondly, we must not onely be hearers of the word of God, but also doers of it in the exercises of faith, repentance, new obedience. Thirdly, we must ioyne with our religion, the soundnes of good conscience: for if conscience faile, we cannot be sound in our religion. Lastly, we must pray to God with all manner of praier and supplication for all things needefull. Eph. 6. 18.

2 Behold, I Paul say vnto you, that if ye be circumcised, Christ shal profit you nothing.

These words, are a reason of the former conclusion, thus. If ye be circumcised, and goe backe from your Christian profession, Christ shall profit you nothing: therefore stand fast.

In the words, I consider a sentence, and the proofe of it. The sentence, If ye be circumcised, &c. the proofe, J Paul say vnto you For the better vnderstanding of the sentence, Circumcision must here be considered according to the circumstance of time, three waies. Before Christ it was a sacrament, and a seale of the righteousnesse of faith, Rom. 4. 11. after the death of Christ, till the destruction of the temple, it was a dead ceremonie, yet sometime vsed as a thing indifferent. After the destruction of the Temple, when the Church of the new Testament was planted among the Gentiles, it was a deadly ceremonie, and ceased to be indifferent: and in this last respect Paul saith, If ye be circumcised, &c. Againe, circumcision must be considered according to the opinion which the false Apostles had of it: now they put their confidence in it, and made it a meritorious cause of their saluation, and ioyned it with Christ. The words therefore carrie this sense: If ye will be circumcised with this opinion, that circumcision shall be vnto you a meritorious cause of your saluation, Christ shall profit you nothing. The vse. Hence it followes, that the doctrine of iustification by works, is an errour ouerturning the foundation of religion, which whosoeuer obstinately maintaineth, cannot be saued. It will be said, this is true of ceremoniall works, but not of morall works. Ans. Yea euen of morall. For that which Paul saith here of circumcision, he speakes generally of the whole law, vers. 4. Ye are abolished from Christ whosoeuer are iustified by the law. And circumcision must be considered as an obligation to the obedience of the whole law. Againe, it may be said, this is true of the works of nature, but not of works of grace. Ans. Yea euen of workes of grace: for the Galatians were regenerate, and therfore looked not to be iustified, & saued, by the workes of nature, but by workes of grace.

Secondly, hence we gather, that to adde any thing to the passion, as a meritorious cause of our iustification, and saluation, is to make Christ vnprofitable. For he must be a perfect Sauiour, or no Sauiour: he admits neither partner, nor deputie in the worke of our redemption. And the grace of God admits no mixture or composition with any thing that is of vs. Grace is no grace, vnlesse it be freely giuen euery way. Therefore the Popish religiō is a damnable religion: because with the merit & satisfactiō of Christ, it ioyns humane merits & satisfactions, in the case of our iustification. It may be alleadged, that the Popish religion maintaines all the articles concerning Christ, as we doe. Ans. It doth so in word: but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions, which make voide the death of Christ. Againe, Papists alleadge that it is the glorie of Christ, that he merits for vs, and withall makes vs to merit for our selues; as it is the glorie of an Emperour to make other kings vnder him. Ans. It is not the glorie of the Emperour to make kings as partners with him, in his kingdome. And workes set vp as meritorious causes of saluation, dishonour Christ, for they make him vnprofitable, as Paul here teacheth.

Popish religion therefore is in no wise, in any place to be tollerated, where it may be abolished: but it is to be wished that it were banished forth of towne and countrey: and students are to be warned with great circumspection to read Popish writers. For no good can be looked for of that religion that makes Christ vnprofitable.

Lastly, we are here taught to content our selues with Christ alone, and with his works, merits, and satisfactions. For in him we are complete. Col. 2. 10.

The confirmation of the sentence followeth, I Paul say it: therfore it is so. This kind of reasoning may not seeme strange: for the Apostles in writing and preaching, had the diuine and infallible assistance of the spirit, so as they could not erre. This must be held as a Principle in religion: and beeing denied, there is no certentie of the Bible.

3 For I testifie againe to euery man that is circumcised, that he is bound to keepe the whole law. 4 Ye are abolished from Christ, whosoeuer are iustified by the law, ye are fallen from grace.

The meaning. Paul saith, I testifie againe: because he hath spoken thus much in effect before. Gal. 3. 10.

That is circumcised] who is of opinion of the false Apostles that will be circumcised, and looke for iustification thereby.

Bound to the whole law] that is, to the whole ceremoniall law, to the iudiciall law, and to the whole morall law. And further, bound in respect of iustification, and life, to doe all things in the law. For he that will be iustified by one act of the law, is bound to performe the rest for his iustification.

Abolished from Christ] that is, Christ is become an idle and emptie Christ vnto you.

Whosoeuer are iustified by the law] that is, are of opinion that they are to be iustified by the workes of the law. For indeede a sinner cannot be iustified by the law, but onely in his owne false opinion.

Grace] that is, the loue, and fauour of God.

The resolution. The third verse is a confirmation of the reason in the second verse, and it may be framed thus: He which is bound to keepe the whole law, hath no part in Christ: he which is circumcised, is bound to keepe the whole law: therefore he which is circumcised, hath no part in Christ. The 4. verse is a repetition of the second verse, with a declaration therof: for he shewes what he meanes by circumcision, namely, iustification by circumcision, and consequently by the whole law. And therefore when he had said, If ye be circumcised, he changeth his speach, saying, Whosoeuer is iustified by the law. Againe, least men might thinke it a small matter to be abolished from Christ, he shewes that it is indeede to fall from grace.

The vse. These verses are as it were a thunderbolt against all Poperie. And first of all, I vrge the argument of Paul against the Popish Church, and against the Popish religion: If ye be iustified by the law, ye are abolished from Christ, and fallen from Christ. Answer is made, that the words are to be vnderstood of such workes of the law, as are from nature, and goe before faith: and not of such workes as are from grace, and follow faith: for such workes (they say) are from Christ, and stand with him. I answer, the words of Paul are to be vnderstood of all workes of the law, whether they be from nature, or from grace. For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians: therefore they were and had bin long regenerate persons: now men regenerate looke not to be iustified by works of nature, but by good workes, which are workes of grace. And Paul saith, Eph. 2. 10. We are not saued by workes which God hath ordained, that we should walke in: and these are the best workes that are or can be. Againe, Tit. 3. 5. Of his mercie he saued vs, and not of workes of righteousnes.

By this text we further see, that we and the Papists differ not about circumstances, vnlesse Grace and Christ be circumstances. Againe, we see that the Church of Rome is indeede no Church: because by maintaining iustification by works, it is abolished from Christ, and fallen from grace.

Againe, I vrge Pauls argument against them, on this manner. He which is debter to the whole law, hath no part in Christ: he which is iustified by workes, is debter to the whole law: therefore he which is iustified by workes hath no part in Christ Let them answer, if they can.

I turne the same argument another way, thus: He which is iustified by workes, is bound to keepe the whole law: but no man can keepe the whole law: therefore no man can be iustified by workes.

They answer to the minor, by making a double fulfilling of the law, one for this life, the other for the life to come; and both in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to loue God aboue all creatues in truth: and that he which doth thus much, fulfills the law, and is no offender. Hereupon they inferre, that works may be answerable to the law, and be opposed to the iudgement of God. And for this doctrine, they alleadge S. Augustine. I answer againe, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he vrgeth it as a great inconuenience, that any man should be bound to keepe the whole law. And before he hath said, He which is of the workes of the law, is cursed: Gal. 3. 10. which could not be, if there were a fulfilling of the law for the time of this life. As for Augustine, it is true he makes two fulfillings of the law, and one of them for the time of this life: but this he saith is imperfect: and this imperfection he makes to be a sinne, whereas the Papists of our time teach, that men may fulfill the law for the time of this life without sinne.

Where Paul saith, If ye be circumcised: marke how the false Apostles abuse circumcision. It is by diuine institution a seale of the righteousnes of faith, and they make it a meritorious cause of saluation. It is indeede rather Gods worke, then our worke: and they make it their owne worke, and that meritorious before God. Like doe the Papists at this day. Baptisme is a signe and seale of Gods mercie, by diuine institution: and they turne it into a physicall cause which containes and conferres grace. In like sort they turne the workes of the spirit, almes, praier, fasting, contrition; yea their owne traditions, confession, satisfaction, and such like, into meritorious causes of iustification, and life. And this is the fashion of deceiuers, to retaine the names of holy things, but not to retaine the right vse of them.

As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament: so is baptisme in the new, an obligation or bond, whereby we haue bound our selues to liue according to all the lawes of God. Matth. 28. 19, 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies: for few there be that thinke vpon, and performe this obligation.

We are further to obserue the condition of the law. It is wholly copulatiue. All the parts of it are linked one to another. He that is bound to one commandement, is bound to all: he that keepes one indeede, keepes all: he that breakes one, in respect of the disposition of his heart, is a breaker of all, Iam. 2. 10. he that makes no conscience to keepe some one commandement, if occasion be offered, will breake any. Hence it followes, that true regeneration is that which is a reformation and change according to the whole law of God, and containes in it the seedes of all good duties. Christ saith, He that is washed is all cleane. Ioh. 13. 10. Iosias turned to God according to the whole law. Zacharie and Elizabeth walke in all the commandements of God without reproofe. Luk. 1. Dauid saith, He shall not be confounded, when he hath respect to all the commandements of God. Psal. 119. 6. On the contrarie, he which hath many excellent things in him, if he liue in the manifest breach of some one commandement, is sound in none, nay indeede he is guiltie of all. Herod did many good things: and yet all was nothing: because he liued in incest. Mark. 6. 20. The deuill is able to bring a man to perdition as well by one sinne, as by many.

Whereas Paul saith, If ye be iustified by the law, ye are abolished from Christ: First I gather, that the Law and the Gospel are not one in substance of doctrine, as the Papists teach: for they say the Gospel is nothing but the law made more perfect, and plaine: which if it were true, a man might be iustified both by Christ and the law, which Paul saith cannot be. Secondly, I gather hence, that it is a meere deuice of mans wit, to say that Christ by his death and passion merited, that we should merit by our owne workes our iustification and saluation. For if this were true, that the merit of our workes, were the fruit of Christs passion, Paul would not haue said that iustification by the law, should abolish Christ vnto vs. For the cause and the effect, both stand together: whereas Christs merit, and the merit of our works, agree euen as fire and water. And no maruell. For the reason why Christ meriteth, is the Personall vnion of the Godhead with the manhood: which vnion, because it is not to be found in any meere man, neither is there any true and proper merit to be found.

Whereas Paul saith, Ye are fallen from grace, some gather, that the children of God may fall quite from the fauour of God. Ans. Men are said to be vnder grace, two waies. First, in the iudgement of infallibilitie: and thus onely the Elect are vnder the grace of God. Secondly, in the iudgement of Christian charitie: and thus all that professe Christ, (though indeede hypocrites,) are vnder the grace of God. And in this sense Paul saith, that the whole Church of Galatia is vnder the grace of God. And they are said to fall from grace, not because all were indeede vnder the fauour of God, and at length cast out of it: but because God makes it manifest to men that they were neuer in the fauour of God. Thus Christs enemies are said [illegible: 1 letter]o be blotted out of the booke of lif[illegible: 1 letter], Psal. 69. 28. when God makes it manifest that their names were neuer written there. Secondly, I answer, that Paul speakes this not absolutely, but vpon condition, If ye will be iustified by the law. And therefore v. 10. he saith, that he is perswaded better things of them.

Lastly, here we see it is false that euery man shall be saued by his religion: for he that is abolished from Christ, is quite out of the [illegible: 1 letter]auour of God. And therefore no religion, but that which is truly Christian, saueth.

5 For we in the spirit by faith waite for the hope of righteousnes. 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing, but faith which worketh by loue.

The meaning. We] I Paul, the rest of the Apostles, and all other Christian churches. In spirit] that is, in the powers of the soule sanctified and renewed. In this sense Paul saith that the true circumcision is that which is in the heart, in spirit, Rom. 2. 29. and Christ saith, that true worship of God is in spirit, Ioh. 4. 24. And that spirit is here taken in this sense, it is manifest: because it is opposed to circumcision which is in the flesh.

By faith we wait] Faith apprehends the promise, and thereby brings forth hope: and faith by meanes of hope makes them that beleeue to waite. Hope of righteousnes] that is, saluation or life eternall, which is the fruit of righteousnes, Tit. 2. 13. or againe, righteousnes hoped for▪ Righteousnes indeede is imputed to them that beleeue, and that in this life, yet the fruition and the full reuelation thereof is reserued to the life to come, when Christ our righteousnes shall appeare, and when the effect of righteousnes, namely sanctification, shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2.

The sense then is this. All the Apostles and Christian churches with one consent in spirit by meanes of their faith, waite for the full reuelation of their imputed righteousnes, and for euerlasting life: whereas the false Apostles place their righteousnes in circumcision of the flesh, and looke to haue the fruition of it in this life.