Galatians 5:3–4

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 to be blotted out of the booke of life, 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 fauour of God. And therefore no religion, but that which is truly Christian, saueth.