Chapter 4

1 And I say that the heir, as long as he is a child, differs nothing from a servant, though he be Lord of all. 2 But is under tutors and governors till the time appointed of the father. 3 Even so we, when we were children, were in bondage under the rudiments of the world. 4 But when the fullness of time was come, God sent forth his son made of a woman, and made under the law, 5 That he might redeem them that were under the law, that we might receive the adoption of sons. 6 And because you are sons, God has sent forth the spirit of his son into your hearts, which cries, Abba, father. 7 Therefore you are no more a servant, but a son: and if you be a son, you are also an heir of God through Christ.

These words depend on the former chapter, as an answer to an objection, which may be framed on this manner. Paul you say that the Jews before Christ, were under the law as under a schoolmaster (chapter 3, verse 24), and that we are free from the same schoolmaster (verse 25), being children of God, and heirs by Christ (verse 29), but we for our parts think ourselves servants under the law, as well as the ancient Jews, and that they are as well children of God, as we. To this objection, Paul makes answer in these 7 verses, as the very first words import; And I say: that is, whatever you suppose, I say thus. And then he propounds the reason of his answer, which may be framed thus. If the time of our bondage be ended, and the full time of our liberty come, then are we sons and not servants: but the time of our bondage is ended, and the full time of our liberty is come: therefore we are not servants but sons.

The major is omitted, because it is manifest. The minor is in the six first verses: the conclusion is expressed in the 7th verse.

Again, the minor, [the time of our bondage is ended, and the time of our liberty is come] is first of all declared by a similitude, and then confirmed. The similitude is borrowed from the civil law; and it may be framed thus. Heirs in their minority, live in subjection to tutors and governors: but when they are of riper years at the appointment of their parents, they are at their own liberty. Even so, the people of God before Christ were in their infancy, under the law as under a tutor: but when the fullness of time was come, which God had appointed, they entered into the fruition of their liberty. The first part of the similitude is expressed in the 2 first verses, and the second in the 3rd and 4th.

Again, the minor is confirmed by two reasons. The first is this: Your liberty is procured by Christ: therefore the time of your liberty is come. This reason is in the 4th and 5th verses. The second reason is taken from the sign, You have received the spirit of adoption: therefore the time of your liberty is come (verse 6). Of these points in order.

First, where he signifies, that the father has authority to dispose of his child. This is the law of nature, and the law of nations. Paul says (Colossians 3:20), that children must obey their parents in all things. When the devil had obtained liberty to afflict Job in all things that belonged to him, save his person; he destroyed his children (Job 1:12, 18). And this shows, that the children in respect of their bodies, are the goods of their parents. In this respect, the Jews were permitted to sell their children (Exodus 21:7). And so sacred a thing was the authority of the parent, that he which rebelliously despised the same, was put to death (Deuteronomy 21:21).

This authority shows itself, specially in two things: in the marriage, and in the calling of the child. In the marriage of the child, the parent is the principal agent, and the disposer thereof (Deuteronomy 7:3; Exodus 34:16; 1 Corinthians 7:38). Where observe, that the commandment touching the marriage of the child, is given not to the child, but to the parent: and the parent has authority by the said commandment to give and bestow his child, and to take wives to his sons. Thus Abraham took a wife for Isaac, and Isaac suffered himself to be disposed at the appointment of his father. For a more full declaration of this authority, I propound these three questions.

The first is, whether the father may command his child to marry? Answer. Presuppose two things; one, that the commandment is without compulsion; the second, that the father knows what is for the good of the child: then I answer, that he may command his child to marry, and to marry a person thus or thus qualified. Thus Isaac commanded Jacob to marry in the house of Laban (Genesis 28:1-2), and Jacob obeyed. Now whether a father may command his child to marry this or that person, I doubt, and therefore suspend.

The second question is, whether parents may make void the contract secretly made by their children, without or against their consent? Answer. The scripture gives them authority either to ratify such contracts, or to make them void. In Numbers 30:6, the father may make void the vow of the child pertaining to God's worship: much more a matrimonial promise. If a young man defile a maid, and this be found, in equity he is to be compelled to marry her (Deuteronomy 22:28), yet by God's law this may not be, except the father consent (Exodus 22:17).

The third question is, whether a marriage made without and against the consent of parents, be a marriage or no? Answer. It may be called a political, or civil marriage, because it is ratified in the courts of men, according to human laws: and by this means the issue is freed from bastardy. Nevertheless it is not a divine or spiritual conjunction, or marriage (as it ought to be) because it is flat against the commandment of God.

Touching the callings of children, they are to be ordered and appointed at the discretion of parents. For if the parent may order the vow and the marriage of the child, then much more the calling.

Here take notice of the impiety of the Roman religion. There are three special estates whereby man lives in society with man: the Church, the Commonwealth, the family. In the Church, that religion sets up another head, beside Christ: in the Commonwealth, it sets up an authority that serves to curb, and restrain the supremacy of princes in causes ecclesiastical. In the family, it puts down the authority of the father: for it ratifies clandestine contracts, and it gives liberty to children past twelve or fourteen years of age, to enter into any order of religion against the consent of their parents.

Againe, parents must be put in minde to know their authoritie, to maintaine it, and to use it aright, for the good of their children, specially for their salvation. And children must be warned in all things honest and lawfull, to yeeld subiection to their parents: and in this subiection shall they find the blessing of God.

Againe, here is set downe the office of parents, and that is, to prouide meete ouerseers and Tutors for their children after their departure. When Christ upon the crosse had the pangs of death upon him, he commends his mother to the tuition of John. Ioh. 19. 26. When widdowes and Orphanes are wronged, God himself takes upon him the office of a Tutor in their behalfe. Exod 22:22. And this shewes that it is a necessary dutie to be thought upon.

Thirdly, here the dutie of children is set downe, and that is, that they must be subiect to their Tutors and gouernours, as to their own fathers and mothers. Ruth loued Naomi, and claue to her as to her own mother. Ruth 1:16. Christ was subiect to Ioseph who was but a reputed father. Luk. 2. last. The sonnes of the Prophets obay their masters as their own fathers, 2. king. 2. 12. and so doe the seruants to their master. 2. king. 5. 13.

Nowe I come to the second part of the similitude, v. 3. Euen so we] that is, the Iewes, and all the people of God in the olde testament. Were children] were as children in respect of the Christian Church, in the new Testament.

Were in bondage] The Iewes are said to be in bondage in respect of vs: because they were subiect to more lawes then we are, and they wanted the fruition of the liberty which we inioy. They had the right of sonnes, but they inioyed not their right as we doe: and this is their bondage. For otherwise libertie in conscience frō hell, death, & sin, they had euen as we now have.

Rudiments of the world] that is, the lawe or Ministerie of Moses, and it is so called, in respect of a more full and plentifull doctrine, in the ministerie of the newe Testament. And it is called the Rudiments of the world, because Iewrie was as it were, a little schoole set vp in a corner of the world, the lawe of Moses was as it were, an a, b, c, or Primar, in which Christ was reuealed to the world, in darke and obscure manner, specially to the Iewes.

The use. Here we see, that the people of the old Testament, were for right, heires as well as we, and therefore they had right to all the blessings of God. The difference betweene vs and them, is onely in the manner which God used in dispensing the foresaid blessings to vs.

Againe, the fathers of the olde Testament before Christ, were but as children in respect of vs now. Thus much says Paul in expresse words. And they were so, two waies. First, in respect of the Mosaicall regiment: because they were kept in subiection to more lawes then we. Secondly, they were so in respect of reuelation: because God has reuealed more to vs, then to them. Read Luk 10:24. It may be said, we now are (the best of vs,) but children to Abraham and the Prophets, whether we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare bodie with bodie, and compare the Christian church, with the Church of the Iewes before Christ: then we exceede them and they are but children to vs. This must teach vs all, to be carefull to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to liue in ignorance (as the most doe) is the shame of vs all. For in respect of the time, we should all be teachers, Heb 5:12. and yet God knows, the most are very babes. For aske a man how he lookes to be saved, he will answer, by seruing God, and by dealing truely. Now his seruing of God, is his saying of his prayers: and his prayers are the belief, and the ten Commandements. This is a poore seruing of God, fitter for babes, then for men of yeares. It is further to be obserued, that Paul says, the fathers of the old Testament, were in bondage under the lawe, after the manner of seruants, specially by reason of rites & ceremonies. And hence it followes, that the obseruation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertaines to the Church, for the time of her infancie or minority. Let this be remembred against the Romish religion: for it is like to that of the Iewes, in the olde Testament; standing for the greatest part, in bodily rites, in differences of meates, and drinkes, in differences of times, places, garments; in exercises, and afflictions of the bodie, in locall succession, in the collation of grace by the worke done, and such like. This is manifest to them which know[•] the masse, which indeede is nothing but a masse of ceremonies. Therefore the Romane religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the newe Testament, that is come forth of her minoritie. Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humilitie. Col 2:23. And the true worshippers of God in the new Testament, worship him in spirit and trus, Ioh. 4. v. 24

The fulnesse of time, or the full time, is that time in which the captiuitie of the Church ends, and her libertie begins. This time was ended 4000. yeares from the creation: and it is called a full time, because it was designed and appointed, by the will & prouidence of the heauenly father. For he is Lord of time, and all seasons are in his hand: and his will or prouidence makes times fit or vnfit. Marke then, that is the onely full and fit time for the inioying of any blessing of God, which he by his prouidence appoints. This must teach vs, when by prayer we aske any good thing at Gods hand, not to prescribe any time to God, but to leaue it to his prouidence. Againe, if you liue in any miserie, waite on the Lord, and be content. For that is the fit & best time of your deliuerāce, which God has appointed. Lastly, you must be admonished to pray to god for grace and mercie, and to turne to him this daie before to morrowe. For this is the time which God has appointed for these duties: this is the day of grace, and therefore the onely fit time. Heb 3:7. Psal 32:6.

Thus much of the similitude: nowe I come to the first reason, whereby Paul confirmes his maine argument. Christ has purchased and procured your libertie: therefore the time therof is come and past. For the better clearing of this reason, Paul sets downe the waie and order which was used in procuring this libertie. And it containes fiue degrees. The first is, the sending of the sonne, the second, his incarnation, the third his subiection to the law; the fourth, our redemption from the laws, the fift, the fruition of our adoption, v. 4. 5.

The first, the sending of the sonne is in these words, In the fulnesse of time, God sent forth his sonne. That we may attaine to the sense of this great Mysterie, sixe questions are to be propounded.

The first is, what is meant by God? Answ. The father, the first person. Eph 1:3. Blessed he God the Father of our Lord Jesus Christ, 2. Cor 1:3. and Ioh. 20. 17. And he is called God, not because he partakes more of the godhead then the sonne, or the h. Ghost: but because he is the first in order, of the three divine persons: and he is the beginning of the sonne, and the H. ghost; and has no beginning of his own person: because he does not receive the godhead by communication from any other. In this respect he is called God more commonly then the sonne, or the holy Ghost.

The second question is, How the father sends the sonne? Answ. By his counsell and eternall decree, whereby the sonne was designed to the office of a Mediatour, and consequently to become man. Act 2:23. And thus is he said to be sealed of thefather, Ioh. 6. 27. and to be sanctified, and sent into the world, Ioh. 10. 36. And therefore this sending implies no alteration or change of place.

The third question is, whether the sonne was sent with his own consent or no? Ans. indeed, the decree of the father is the decree of the sonne, and the holy Ghost: because as they are all one in nature, so are they all one in will. All the persons then have a stroke in this sending, yet for orders false, the father is said to send, because he is first.

The fourth question is, how the father can send the sonne, considering they are both one? Ans. In the doctrine touching the Trinitie, Nature, and person must be distinguished. N[•]ture, is a substance common to many, as the Godhead. A person is that which subsists of it selfe, and has a proper manner of subsisting, as the father begetting, the sonne begotten, the H. Ghost proceeding. Now the father and the sonne are one indeed for nature, or godhead, but they are not one for person. in fact thus they are really distinct. The father is not the sonne, nor the sonne the father. And thus does the father send the son.

The fift question is, why the sonne is so called? Ans. Because he was begotten of the father, by a perfect and eternall generation, not to be vttered of man, or conceiued. And we must be warned, not to conceiue it in any carnall or humane manner. For an earthly father is in time before his sonne, and the sonne after: but God the father and the sonne are coeternall, and not one before or after the other for time. An earthly father is forth of the sonne, and the sonne forth of the father: but God the father is in the sonne, and the sonne in the father. An earthly child is from his father by propagation, but the sonne is from the heauenly father not by propagation, but by communication of substance. Lastly the heauenly father begettes the sonne by communication of his whole substance, and so does no earthly father.

The last question is, whether the Sonne be God? For it is here said, God sent his Sonne. Ans. He is God. For he that is sent forth from God, was before he was sent forth. And the sonne is said to be sent forth; because he was with God the father before all worlds, Ioh. 1. 1. and because he came from the bosome of his father, v. 18.

Obiect. I. The sonne is sent of the father: and he that is sent is inferiour to the father: and he that is inferiour to God, is not God. Ans. Two equalls by common consent may send each other: and therefore sending alwaies implies not inequalitie. Againe inferioritie is of two sorts, inferioritie of nature, and inferioritie of condition. The first does not befall Christ: because for nature he is one and the same with the father. The second agrees to him, because of his own voluntarie accord, he abased himselfe, and tooke upon him the shape of a man, Phil 2:5.

Obiect. II. God has his beginning of none: the sonne has his beginning of the father: therefore he is not God. Ans. The sonne in respect of his person is of the father: but in respect of his godhead, he is of none. The sonne of God considered as he is a sonne, is of the father, God of very God. But considered as he is God, he is God of himselfe, because the godhead of the sonne is not begotten, more then the Godhead of the father.

Obiect. III. The sonne was made Lord in time, Act 2:36. therefore no God. Ans. Christ as he is the sonne of God, was not made Lord in time, but is by nature an eternall Lord, as the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is received into the vnitie of the second person, and exalted to the right hand of God in heauen. In respect of his Godhead, the maiestie and Lordship whereof, he declared and made manifest in the flesh after his resurrection. Thus was he made Lord by declaring himselfe to be so indeede. Rom 1:4. 1. Tim 3:16.

Thus we see how God sent forth his sonne: the use follows. This act of God in sending, declares his infinite loue: for this sending was for their sakes that were the enemies of God. And it further signifies to vs the most free loue of God. For nothing in vs mooued him to send, but his own goodnes. This loue of God must mooue vs to loue God againe, and to be thankfull.

The son of God takes not to himself the office of a Mediator, but he is called and sent forth of the father: whereby two things are signified; one, that the office of a Mediator was appointed of the father: the other, that the Son was designed to this office in the eternal counsel of the blessed Trinity. And so, that we may please God in our callings and places, we must have a double assurance in our consciences: one, that the offices and callings which we perform, are good, and pleasing to God: the second, that we are designed and called of God to the said offices and callings. By this must we stay our minds in all our miseries.

The son is sent forth, that is, he comes from his father, lays aside his majesty, and takes on him the condition of a servant. The same mind must be in us to humble and abase ourselves before God, to think better of others than of ourselves, to be content with our condition, to be well pleased when we are despised and contemned, because we are worthy of it. This is to conform ourselves to Christ.

That the son of God himself must be sent forth from the bosom of his father, this shows the greatness of our sin and misery, which was the occasion of this sending. And this must teach us with bitterness to hate and detest our sins, which fetched the son of God from heaven, and to humble ourselves with David even to the depths, and from there to pray to God for his mercy (Psalm 130:1).

The second point, namely, the incarnation of the Son, is expressed in these words, Made of a woman: that is, made man, or made flesh of a woman. The Word was made flesh (John 1:14). Here three questions are to be handled. The first is, why the Son was made flesh? Answer. There be two special causes hereof. First, the order of divine justice requires that God's wrath should be appeased, and a satisfaction made, in the same nature in which his majesty was offended. Now the offense was in man's nature: and therefore in it must satisfaction to God be performed. Secondly, the Mediator between God and man must be both for nature and condition in the mean between God and man, that is, both God and man: and thus the son of God is a perfect Mediator.

The second question is, how far forth the son of God, was made flesh? I answer three things. The first, that he took to him the whole and perfect nature of man in respect of essence, namely, the entire substance of a reasonable soul, and human body. Here remember, that quantity, that is, length, breadth, and thickness, is not an accident which may pass and repass, but it is of the substance of every body, and therefore of the body of Christ. And for this cause it is impossible that the body of Christ in his quantity, being four or five feet in length, should be included in the compass of a piece of bread that is but two or three inches in quantity. The second is, that the son of God took to him the properties of man's nature, the powers of life, sense, motion, the faculty of reason, will, and affection. The third is, that he took to him the infirmities, and miseries of man's nature. Here two caveats must be remembered. The first, that he took to him only such infirmities as are mere infirmities, and no sins. For example, upon the words of Christ, Let this cup pass (Matthew 26), some say, that there was oblivion in Christ: but this may not be said. For oblivion is a sin, namely, a forgetting of that which a man ought to remember: and there may be in Christ or other men, a suspending of the memory, by some external and violent cause, without oblivion. The second caveat is, that the son of God took to him the infirmities which pertain to the nature of man, and not such as pertain to the persons of men, as dropsies, gouts, consumptions, and such like. For he took not the person of any man, but the nature of all men, with all the appurtenances thereof, except sin.

The third question is, How was he made flesh? Answer. The flesh or manhood of Christ, was first framed, then sanctified, and then united to the Godhead of the Son. And thus was he made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personal union are all together for time: and I distinguish them in this sort, only for doctrine's sake.

In the framing of the manhood, I consider the matter, and the manner. The matter was the substance of the Virgin, signified in these words, Made of a woman. By this Christ is distinguished from all men in the world: from Adam, because he was neither of man nor woman, but of [reconstructed: red] clay. From Eve, because she was made of man, and not of woman. From all that come of Adam and Eve, for they are both of man and woman; whereas Christ is of woman, and not of man. Again, Paul adds these words, [made of a woman] to note the accomplishment of the promise, the seed of the woman shall bruise the serpent's head (Genesis 3:15).

The manner of framing is expressed, when Paul says, made, not begotten of a woman. The manhood then of Christ, was framed without natural generation, by an extraordinary work of the Holy Ghost. Here a doubt is answered. Some man may say, if he were made of a woman, he comes of Adam, and consequently he is a sinner. Answer. The order set down by God with Adam in the creation is, that whatever he loses, all his posterity shall lose that comes of him by generation. Upon this order, all that are begotten of Adam, with the nature of man, receive the sin and corruption of nature. And so should Christ have done, if he had descended of Adam by generation. But considering his flesh was made of the substance of a woman, and not begotten of any man: therefore he takes the nature of man, and not the corruption of nature.

The sanctifying of the manhood of Christ, is a worke of divine power, whereby at the time of the framing thereof, it was filled with the gifts of the holy Ghost above measure, that he mightin both natures be a perfect Sauiour. Here obserue, that Christ by the actions of his life, did not merit for himselfe glorie, and eternall happines: because he was most worthie of all glorie and honor at the very first moment of his conception. Againe, obserue that Christ in his manhood increased in grace, as in age, and stature. Luk. 2. And this increase was without all imperfection: for in his infancie, Christ received a full measure of grace fit for that age: when he was twelue yeares old, he received a further measure, fit for that age: and so when he was thirtie yeares old. And thus increase of grace, and the perfection thereof, stand both together. And this increase is not onely in respect of experience, and the manifestation of Grace before God and men, but also in respect of the habit or gift: though the Schooles for 400. yeares have taught the contrarie euer since the daies of Lumbard.

The third thing is, the Vniting of flesh to the Godhead of the Sonne: and that is done, when the sonne of God makes the flesh, or nature of man, a part of himselfe, and communicates to it his own subsistance. The like example to this is not to be found againe in the world: yet have we some resemblance of this mysterie in the plant called Misselto, which has no roote of his own, but growes in a tree of an other kinde, and from there receives his sappe. And so the manhood of the sonne has no personalitie or personall subsistance, but is received into the Vnitie of the second person, and is sustained of it. It must here be obserued, that there is a difference betweene the manhood of Christ, and all other men. Peter is a person subsisting of himselfe, and so is Paul, and euery particular man: but so is not the manhood of Christ: and therefore it is to be tearmed a nature, and not a person. And it is no disgrace, but an exaltation to the nature of man, that is subsists by the vncreated subsistance of the second person.

It may be obiected, that all believers are ioyned to the sonne of God, as well as the flesh of Christ: I answer, they are so, but in an other kind, and in a lower degree, by communication of grace, and not by communication of personall subsistance.

Thus we see how the sonne was made flesh: the use follows. Hence we learne to use all meanes, that we may become newe creatures, and be borne of God. God becomes man, that we men might be partakers of the divine nature. Christ is made bone of our bone, and flesh of our flesh, by his incarnation, that we might be made bone of his bone, and flesh of his flesh by regeneration. The sonne of God was made the sonne of man, that we which are the sonnes of men might be made the sonnes of God.

To be made flesh, is the abasement of the sonne: in this abasement he goes on, till he become euen as a worme of the earth, Psal 22:7. so must we abase our selues, till we be anihillated and brought to nothing: then shall we be like to Christ, and filled with the good things of God.

Our sinnes are a wall of partition betweene God and vs: so as we are farre from God, and God from vs, Isa, 59. 2. and this partition is of our own making: and by this means we have no accesse to God of our selues, though we pray to him, and fill heauen and earth with our crie. Now the sonne of God made man, is Immanuel, that is, God with vs, Isai, 7. 14. and his incarnation is a meanes whereby we have accesse to god, and he is nere to vs when we pray to him in trus, 2. Chron. 15. 2. This must teach vs to drawe nere to God in the hearing and obeying of his word, in prayer, and in the use of the holy Sacraments. If this be not done, great is our wickednesse, and great shall be the punishment, Iob. 21. 14. Psal 73:27.

The incarnation of Christ, is the foundation of all our comfort, and all good things which we inioy. By it God comforts, Adam, The seed of the woman shall brnise the serpents head. Jacob is comforted by the vision of a ladder, reaching from heauen to earth: and this ladder is the sonne of God made man, Ioh. 1. 51. Iob comforts himselfe in this, that his Redeemer of his own flesh (as the word signifis) lius, Iob. 19. 25. In the old testament, they which sought to God, came to the Arke or Propitiatorie, and there were they heard, and received the blessings of God. Now Christ, God and man, is in stead of the Arke, Rom 3:25. and therefore we must come to him, if we would receive any good thing of God. The godhead is the fountaine of all good things, and the flesh or manhood is a pipe or conduit to conuaie the same to vs. If we would then receive true comfort, we must hunger and thirst in our hearts after Christ, and by our faith eate his flesh and drinke his blood, Ioh. 6. 54. 56.

The third point or degree, is the subiection of the sonne of God to the lawe expressed in these words, made under the lawe.

Here two questions are to be answered. The first is, who is made subiect to the law? I answer, the sonne of God. And this may not seeme strange, that he which is Lord of the law, should be subiect to the law: for he must be considered, as he is our pledge and suretie, Heb 7:22. and as one that standes in our place, roome, and stead; and before God represents the person of all the elect: and in this respect is he subiect to the lawe, not by nature, but by voluntarie abasement and condition of will.

The second question is, how the sonne of God was subiect to the lawe? Answ. By a twofold obedience: namely, by the obedience of his passion, and by his obedience in fulfilling the lawe. The obedience of his passion stands before God as a satisfaction for the breach of the law. In it consider two things, the foundation of the passion, and the passion it selfe. The foūdation is, that the sonne of God was made sinne for vs, 2. Cor 5:21 that is, all the sinnes of all the Elect were imputed to him, and he in our roome and place was recounted a sinner. The passion it selfe, is the curse of the law, laid on the sonne of God, namely, the first death, and the paines of the second death, which is in effect and substance, the paines of hell, as I have shewed in the 3. chap. v. 13. of this Epistle.

By the second Obedience in fulfilling the lawe, the sonne of God performed for vs, all things contained therein, that we might have right to life euerlasting, and that according to the tenour of the law, Leuit. 18. 5. Doe all these things and liue. Of this obedience 2. questions are demanded. The first is, whether it be necessarie for the justification of a sinner? Answ. It is: The summe of the lawe is, Loue God with all your heart, and your neighbour as your selfe: Now euery iot and title of the lawe must necessarily be fulfilled, Math. 5. 18. Much more then the summe and substance of the lawe. And it cannot be fulfilled by vs, being sinners: therefore there must needs be a translation of the lawe from our persons, to the person of the Mediatour, who is to accomplish euery iot of the law for vs. Againe, He that does notall things contained in the law, is cursed. Gal 3:13. He therefore that would eschewe the curse of the law, and come to life euerlasting, must by himselfe accomplish all things contained in the law: and if this cannot be done, the law and all the contents thereof, must needs be accomplished in the person of the Mediatour: otherwise the curse cannot be auoided. Lastly, we owe to God a double debt or tribute. The first is, homage or subiection to be performed with all the powers of the soule, & with all the strength of all the powers, and that from the first conception. The second is, a satisfactiō by death for the breach of the law. And the lawe is the bond that binds vs to the paiment of this double debt. And till the justice of God in the law be answered to the full, this bond cannot be cancelled. Therefore the sonne of God the Mediatour, must not onely die for vs, but also performe homage for vs to God, according to the tenour of the law. Therefore he says, that he must performe allrighteousnesse, Math. 3. 15. And Paul, that Christ is the end of the law for righteousnesse, Rom 10:4.

It is alleadged, that Christ as man fulfilled the lawe for himselfe: and therefore not for vs. Ans. The flesh or manhood of Christ considered by it selfe apart from the godhead of the sonne, is a creature that owes homage to God. Yet if it be considered as it is received into the vnitie of the second person, and is become a part thereof, it is exempted from the common condition of all other men, and is not bound to performe subiection, as all men are. For if the sonne of man be Lord of the Sabboth, then also is he Lord of the whole law. And Paul here says, that the sonne of God, is not borne but made under the lawe.

Againe, it is alleadged, that the blood of Christ taks away all sinne, 1. Ioh. 1. 7. and when all sinne is taken away, the law is fulfilled, and the person justified. Ans. When S. John says, the blood of Christ purgs vs from all sin, he excludes the blood of beasts, and all meritorious means of salvation in man, out of Christ, & he excludes not the obedience which the Mediatour yeelded to the father in all his sufferings. Againe, it is not true that a sinner is justified, when all sinne is abolished, unlessse justice be added. For justification is an alteration of a sinner from one cōtrarie to another, from euill to good, from life to death: and therefore sinne must depart, and justice come in the roome thereof. That a darke house may be inlightned, darkenes must first be abolished, and light must come in the stead thereof. And that a man may be justified, sinne must be couered, and righteousnesse imputed.

The second question is, how the sonne of God performed this obedience? Ans. He was obedient to his father to the death, and that according to all the duties of loue in the first table: & for the second table, he loued his enemie as himselfe, because he gaue his life for man. Marke then, he did all things contained in the lawe, and more too, in respect of the duties of the second Table. For the lawe binds vs to loue our neighbours as our selues, and not more then our selues. This obedience therefore is truely to be tearmed a worke of supererogation: and there is none in the world beside.

The use. That the sonne of God was conformable to the law, it argues the goodnesse, perfection, and excellencie thereof. Here againe marke the difference, between the man Christ, and all other men. He was not borne subiect to the lawe, but made subiect: not subiect by nature, but by will and by voluntarie abasement. All other men are subiect not by will, but by nature: not made, but borne subiect. Therefore Paul says, the Gentiles doe by nature the things of the lawe. The remainders of the law since the fall are naturall in all men: therfore the whole lawe was naturall before the fall. Man was at the first created in righteousnes and holinesse, Eph 4:24. and therefore in a perfect subiection and conformitie to the lawe. It is a naturall propertie of a reasonable creature, to doe homage to the creator. It is an error then in the papist to teach, that the Image of God in our first parents was supernaturall.

The fourth point or degree is, the Redemption of man frō under the law in these words [that he might redeeme them which were under the law.] Here fiue things are to be considered. The first is, what is meant by being under the law? Ans. The lawe must be cōsidered two waies: first, as the Rule of life. Thus angels are under the lawe, and Adam before his fall, and the saints nowe in heauen. And none yeeld more subiection to the lawe then they: and this subiection is their libertie. Againe, the lawe must be considered as a grieuous yoke which none can beare. It is a yoke three waies: first, because it did bind the Church of the olde testament to the obseruation of many and that very costly ceremonies, for the maintenance of the altar at Hierusalem was a matter of great charges. Secondly, it is a yoke because it binds euery offendour to euerlasting death, Gen 2:17. Gal, 3. 13. Thirdly, it is a yoke as it increass sinne, and as it is the strength of it, 1. Cor 15:56. Rom 5:20. and 7, 8. And it increass sinne, not as a cause, but as an occasion. For the wicked nature of man is, the more to doe a thing, the more he is forbidden. The Israelites are bidden to goe on to Canaan, then they like Egypt well. They are forbidden to goe to Canaan, and cōmanded to stay in the wildernesse, but then they will needs go to Canaan. Circumcision commanded, was lothed of all nations: when it was abolished, then men of sundrie nations imbraced it as needefull to salvation. To be under the law then, is to be in subiection to it, as it is a burden and yoke in the three former respects, specially to be subiect to the curse of the law.

The second point is, who are under the law? Ans. The Iewes before the comming of Christ were under the law in respect of Ceremonies: and all men naturally are under the law in respect of the malediction and curse therof, all being borne children of wrath. Eph 2:3. Here comes a lamentable matter to be considered. Very few in respect, know themselues to be in bondage to the curse of the law. For they thinke it an easie matter to obserue the law: and it is used for a forme of prayer whereby men use to blesse themselues morning and euening. Learne therefore this one lesson, that you are by nature in your selfe under the curse of the law, and for your offences by it bound ouer to euerlasting death. If you should est be proclaimed an Outlaw, or a writ of rebellion should be serued on you, it would make you at your wits ende. Now behold, the law proclaimes you a traytour and rebell against God, through heauen and earth. The law shuts heauen against you: it sets hell and death wide open for you, and it armes all the creatures of God against you. Therefore it stands you in hand to looke about you, and to flie from the sentence of the lawe, to the throne of grace for mercie and forgiuenes. It has bin the fashion of all holy men to acquaint themselues with this one lesson, that they were by nature under the law, specially then when they were to humble themselues in the presence of God. Daniel in his prayer, ascribes shame and confusion to himselfe, Dan. 9. according to the voice and crie of the law: and the prodigall sonne confesss that he had sinned against his father, and against heauen, and that he was unworthy to be accounted a child of God; according to the law judging and condemning himselfe.

The third point is, what is the price wherby men are bought or redeemed from under the law? Ans. The obedience of the Sonne, whereby he stood in subiection to the law for vs: as Paul signifies in the words immediatly going before. It may be said, how can the obedience of one man be a price of redemption for an other? I answer, we must consider Christ not as a meere man, but as God-man, and by this meanes his Obedience is of infinit merit, and efficacie. Againe, we must consider him not as a priuate, but as a publike person, representing all the Elect in his obedience to his father. And by this meanes his Obedience ferues for all that believe in him. Againe, it may be alledged, that the law says, You shalt loue, you shalt not lust, &c. And, the soule that sinnes, that soule shall die. Ezech. 18. 20. And, a man shall not redeeme the life of his brother. Psal 49:7. Ans. The law requires that euery man performe obedience and make satisfaction in his own person, and the law knows no other obedience. But this must be considered, that the law is but one part of the reuealed will of God: and that the Gospel is an other distinct part, reuealing more then the law euer knew. And the Gospel teaches a Translation of the law in respect of obedience, from our persons to the person of the Mediatour, and thereby it addes an Exception to the law.

The fourth point is, who are partakers of this Redemption? Ans. They which see, and feele, and bewaile their condition that they are under the law, and flie from the sentence thereof to the throne of grace for mercie. Christ came to save sinners, Matth. 9. that is, such as are conuicted by the law, and know themselues to be sinners. He offers ease to them that trauell and are heauie laden, Matth. 11. 28. He preaches deliverance to captiues, Luk 4:18. Here we are to bewaile the miserie of our people, that know not themselues to be under the law: in fact they loue and delight to be under it. For they alleadge for themselues, that they say their prayers duly and truly, that they meane well to God-ward, and deale truly with men: and therfore they thinke God will have mercy on them, and have them excused for all their offences.

The last point is, what benefits arise of this deliverance from under the law? Ans. They which turne to God, and believe in Christ, reape foure benefits hereby. The first is, that no sinne shall have dominion ouer them, Rom 6:14. Here marke by the way, that they which are in Christ, cannot wholly fall from grace. For they which wholly fall away, are under the dominion of sinne.

The second is, that God will accept the indeauour to obay, for obedience, because they are freed from the rigour of the law. Read Malac. 3. 17.

The third is, that they have libertie to liue and serue God without feare of damnation, or any other euill. Luk 1:74.

The last is, that afflictions cease to be curses, and are turned to blessings: and for this cause they are delaied and qualified for the good of them which are afflicted. Psal 89:32. J will correct them that offend with a rodde, but I will not take my mercie from them. Prou. 3. 11. Grieue not for the correction of the Lord:for he lous, whome he corrects. Ierem. 10. 24. Correct vs in judgment: and powre forth your wrath upon the nations, that have not knowne you. This must teach men that professe, or teach Christ, not to be discouraged when they are abused, railed on, slaundered, or cursed. For if they be from under the law, and so from under the sting of a guiltie conscience; nothing shall hurt them. They must be content for a while to suffer the snatches, and bitings of the deuill: for in the ende his head shall be bruised in peeces.

To ende this point, it may be said, if we that believe be not under the law, then we may liue and die as we list. Ans. We are free from the law, as a yoke, but not free from it, as it is the rule of obedience, and good life. And because we are freed from the bondage of the law, therefore we must be a law to our selues: we must be voluntaries, Psal 110:4. without constraint, freely yeelding subiection to the will of God, and not for feare of hell, and the last judgment.

The third and last degree, is the Fruition of adoption, in these words [that we might receive the adoption of sonnes.] Here two questions are to be considered. The first is, How the Church of the new Testament is saide to receive the adoption which was before received in the old Testament? Ans. In scripture a thing is often said to be done, when it is done more fully, and plentifully. Christ tells Nathanael that he shall see heauen open, Ioh. 1. 51. that is, more plainly opened. For it was not shut in the old Testament. And, the holy Ghost was not yet, Ioh. 7. 39. that is, in the full measure. And, the way into the Holiest, was not open while the Tabernacle was standing, Hebr. 9. 8. that is, plainly made manifest. And in this place, believers of the new Testament receive the Adoption: because they receive it in a more full and plentifull manner, in that the spirit of children is powred forth upon them in larger measure, whether we regard Illumination, or the gifts of regeneration. This must teach vs that liue in these latter daies, to put on the condition of sonnes and daughters of God, in reuerence, obedience, and thankefulnes. Butalas, among the multitude, it is farre otherwise. For the most liue euen as Atheists in ignorance, according to the lusts of their own hearts. The faith and repentance, which they professe, is but Ceremoniall faith, and Repentance.

The second question is, from where springs our adoption? The answer is plaine in the words: from the obedience of the sonne, whereby he stood in subiection to the law. Here the question of all questions is answered, namely, what is that thing by which, and for which, a sinner is justified before God, and saved? Ans. The Obedience of the sonne of God made man, and made under the law for vs. For this is it that frees vs from under the law, and gives vs the Adoption of sonnes. And this alone is it, whereby we stand before the Tribunall seat of God, which also we are to oppose to the judgment of God, to hell, death, and condemnation.

Therefore our common people erre, that looke to be saved by their good deedes, that is, by their good meaning, and dealing. They thus tread the blood of Christ under their own feete, and become Iesuses or Sauiours to themselues.

Secondly they erre, that teach justification by the essentiall justice of the Godhead of the sonne: for that it is incommunicable: and they which are justified by it, are also deified.

Thirdly, the Papist errs, which teaches justification partly by remission of sinnes, and partly by that which we call inward sanctification: which is imperfect and mixed in this life with our corruption, and therefore vnfit to absolue and acquit vs before God.

It may be said, what must we doe that we may be justified and saved by this Obedience of the Mediatour? Answ. In the old Testament, when a man had sinned, he brought a sheepe or an oxe to the doore of the Tabernacle, and when the Priest cut the throat of it, the partie laid his hand upon the head of it. Exod 29:10. And hereby he signified, that the beast had done no hurt, and that he as a guiltie malefactour had deserued death. Now all this was done in figure. And it teaches vs, that we miserable sinners must come to God; that we must bring our sacrifice with vs, namely, the lambe of God, which is the sonne of God, made man, & made under the law: that we must present this lambe, and the oblation thereof to the father for vs, laying our hands on the head of it: that is, confessing ourguiltinesse, and that we have iustly deserued death and perdition from the presence of God. In the last place, we must intreat the Lord to accept the blood of the lamb for vs, and the whole obedience of the Mediatour. Thus shall we be justified and saved. You wilt say, I will therefore doe this, when I am dying. I say againe, let it be your daily exercise to the very death. You wast seauen yeares in learning of your trade; thinke not therfore in an houre or two, to worke your reconciliation with God. If you are many yeares in learning such things as are done by the strength of nature, thinke not to attaine to things above nature, when, and howe you wilt. It is a rule received of all men, that they must blesse themselues: now the right way to blesse your selfe, is to plead-guiltie before God, and to intreat him to accept the obedience of the Mediatour for you.

Uers. 6.

Sonnes] that is, such as inioy the libertie of sonnes. Sent forth] a speach borrowed from Embassadours, which are sent forth with instructiōs, what they shal say or do: & it signifies, that the spirit reueales nothing but that which is the will of the father & sonne, Ioh. 16. 14. Crying] making vs to crie, Rom 8:26. For if the words be taken properly, the spirit must pray to it selfe. Abba] the next word is the exposition, Father.

The sense. The father has sent forth the spirit of his sonne to you; this spirit sent forth, dwels in your hearts: dwelling in your hearts, it makes you pray to God as to a father[•] and all this it does, because you are indeed sonnes of God.

The scope. The question is, whether believers of the new Testament be servants to the law, or children? Paul answers, no: and he gives two reasons. The first, was in the former verses: the second in this. And it is drawn from the sign, thus. You have received the spirit crying, Abba, Father: therefore you are sons indeed.

In the words, I consider five things: the person sent forth, the spirit of the Son: the person sending, God: the manner of sending: the place, where the spirit is sent, your hearts: the office of the spirit, Crying, Abba.

Of the first: the spirit of the Son it is, who is sent forth. He is so called: first, because he proceeds by communication of substance, or Godhead, not only from the Father, but also from the Son. Secondly, because in his manhood he is anointed and filled with the Holy Ghost, above measure. Thirdly, because by his death, he has merited the giving and sending of the Holy Ghost to us.

Moreover, the spirit of the Son is here described. First, he is a person subsisting of himself, in that he is said to be sent forth. Secondly, he is a divine person and no creature, because he dwells in the hearts of all believers. Thirdly, he proceeds from the Father and the Son: from the Father, because he is sent of him; from the Son, because he is the spirit of the Son.

The use. By this we learn, that the intercession of Christ, is of force with God. For he prayed for the sending of the spirit, and it is accomplished. Read (John 14:16).

And it is a superfluous doctrine, to teach the real presence of the flesh of Christ in the Sacrament. For Christ is departed from us in respect of his manhood: because the spirit is sent (John 16:7).

Thirdly, that which the spirit inwardly teaches, is the same with that which the Son has revealed by the ministry of the Prophets, and Apostles; because the spirit is the spirit of the Son. Read (John 16:14). Doctrines then concerning salvation, that are beside, or contrary to the Scriptures (as a great part of the Romish religion is) are not revealed by the spirit of God, but are the fictions of the devil.

The person sending is God, that is, the Father, in these words, God sent forth the spirit of his Son. Where mark the distinction of the persons in Trinity. There is the Father, the Son, and the spirit of the Son. And here remember, that this action of sending forth, argues not superiority in the person sending, nor inferiority in the person sent: (for equals may send each other by common consent;) but it argues order, and a distinction of persons in respect of their beginning. For the Father is of none, the Son is of the Father, and the Holy Ghost is of both: and hence it is that he is sent of both.

The manner of this sending forth, was on this sort. We may not imagine that in this sending, there was any change of place, for the Holy Ghost is everywhere. But he is said to be sent forth, when he manifests his presence by his divine operation, or by special and supernatural gifts in the hearts of believers, as by the gift of illumination, faith, regeneration, life, sense and motion are the gifts of the spirit, and so are civil virtues: but the sending of the spirit is only in respect of such gifts as are bestowed in the Church, in the receiving of which, the spirit is acknowledged.

The place, or mansion of the spirit is the heart, that is, the mind, will, and affection. The heart is the very sink of sin; yet that does the spirit choose for his abode. Hence we learn.

1. That the beginning of our new birth is in the heart, when a new light is put into the mind, a new and heavenly disposition into the will, and affection.

2. The most principal part of our change or renovation, is in the heart, where the spirit abides. The end of all teaching is love out of a pure heart, good conscience, and faith unfeigned (1 Timothy 1:5).

3. The beginning and principal part of God's worship is in the heart. He that serves God in the righteousness of his heart, in peace, and joy in the Holy Ghost, is accepted (Romans 14:17).

4. In our hearts no wicked or carnal thought, will, desire, or lust must reign, but only God's word and spirit. For your heart is the house where the spirit dwells, and he must be Lord of his own house.

5. Above all things keep watch and ward about your heart: and fill it with all good thoughts and desires, that it may be a fit place of entertainment for the spirit, who is (as it were) an Ambassador sent from the great God to you.

The last thing is, the office of the spirit, which is to make believers cry Abba. Here I consider 4 things: 1. The means whereby this cry is caused. 2. The nature of it. 3. To whom it is directed. 4. The manner of direction.

For the first, in the effecting or causing of this cry, there are 4 works of the spirit. The first is conviction, when a man in his judgment and conscience is convicted, that the Scriptures of the Prophets and Apostles, are indeed the word of God. To this purpose there are many arguments which now I omit. This conviction is a common work of the spirit, yet necessary, because much atheism lies lurking in our hearts, which makes us call into question every part of the word of God.

The second work is subjection, whereby a man convicted that the Scripture, and every part of it, is the word of God, subjects himself in his heart to the commandment of God, which bids him turn to God and believe in Christ. And this second, is a work of the spirit of grace proper to the elect.

The third is, the certificate or testimony of the spirit, which is a divine manner of reasoning framed in the minds of them that believe and repent, on this manner: He that believes and repents is God's child. Thus says the Gospel: But I believe in Christ and repent: at the least I subject my will to the commandment which bids me repent and believe: I detest my unbelief, and all my sins: and desire the Lord to increase my faith. Therefore I am the child of God.

This is the practical syllogism of the Holy Ghost. It is the testimony of the spirit, that we are the sons of God: it is the earnest of the spirit, and the seal whereby we are sealed to the day of our redemption: and it contains the certainty of special faith.

The fourth thing that followes upon this Testimonie, is Peace of conscience, Ioy, and affiance in God. And from this affiance comes the crying here mentioned, whereby euery true beleeuer with open throat (as it were) cries to god the father. This doctrine is of great worth, it is the hinge upon which the gate of heauen turnes: and therefore to be remembred.

The use. By this we see a manifest errour in the Popish religion, which teaches that we can have no other certenty of our salvation in this life, but that which is probable or coniecturall, that is, a certentie ioyned with feare, suspicion, and some doubting. Certentie in respect of God, that promiss: feare & doubting, in respect of our own indisposition. But this doctrine is false. For they which are Gods children, receive the spirit crying Abba: and this crying argues affiance or confidence in God. By faith we have confidence in God, and entrance with boldnesse, Eph 3:11. and boldnesse is opposite to feare, and excludes doubting in respect of our selues.

Againe, by this doctrine we see it is ordinarie, and possible, for all that believe and repent, to be certainly assured that they are the children of God. For if they have the spirit of God crying in them (as all Gods childrē have) they cannot but perceiue this crie, and withall they have the testimonie of the spirit in them, which is the ground of this crie. Rom 8:16. And seeing this is so, we must be admonished to use all meanes that we may be assured that we are the children of God. 2. Pet. 1. give all diligence to make your Election sure. Paul bids rich men lay vp a good foundation against the time to come. 1. Tim 6:18. And this foundation must be laide not in heauen, but in the conscience. God of his mercie has made a couenant or bargaine with vs that believe and repent: in this bargaine he has promised to vs pardon of our sinnes, and life euerlasting: let vs then neuer be at rest till we have received earnest from the hand of God, and have his promise sealed to vs by the spirit in our hearts. You will say, what shall I doe to be assured that I am Gods child? Ans. You must examine your selfe of two things. The first is, whether you are conuicted in your judgment that the Scripture is indeede the word of God: if you are not yet conuicted, then inquire and use meanes that you maist indeed be conuicted: otherwise all is in vaine. Secondly, inquire whether you dost indeed and in good earnest, submit and subiect your will to the cōmandement of God, which bids you believe in Christ, and turne to God. For if you canst say, that you dost will to believe, and will to repent, if you shew this will indeede in the use of good meanes, if you condemne and detest your vnbeleefe, and all other your sinnes, you have received the earnest of the spirit, and you are indeede the child of God. And this assurance shall be to you of great use. For it will make you reioyce in afflictions: and it will worke patience, experience, hope. Rom 5:5. It will make you despise this world, it will take away the feare of death, and kindle in your heart a desire to be with Christ.

Touching the nature of this crie, it stands in the desires and groanes of the heart, directed to God. And these desires may be distinguished from all carnall desires, by three properties. First of all, they are in the hearts of them that are turned to God, or at the least beginne to turne to him. For God hears no sinners. Secondly, they are conceiued in the minde according to the reuealed will of God. Rom 8:27. 1. Ioh. 5. 14. Thirdly, they are divine and spirituall, touching things which concerne the kingdome of God. Rom 8:5.

Desires thus qualified, have the force of a loud crie in the eares of God. Psal 10:17. God hears the desire of the poore. Psal 38:9. All my desires are before you. Psal 145:19. He fulfills the desire of them that feare of him. Isa 64:24. Before they crie I will answer: that is, so soone as a desire of my helpe is conceiued, and before it be vttered, I will answer.

That the desires of our hearts are cries, it is by meanes of the intercession of Christ. This Intercession is not a vocall, but a vertuall prayer, in that the Sonne of God presents his manhood and his merits before the father in heauen, willing as God, and desiring as man, that the father should accept the said merits for vs. Now this will and desire of the Sonne, is of great force with the father. It is a Crie in which the father is well pleased: and by it the desires of our hearts are Cries in the eares of God.

Of these desires there be two speciall examples in the scriptures. The first is, when we are touched in our hearts for our sinnes, to flie to the throne of grace, and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes, and therefore purposed in his heart to humble himselfe, he received pardon. Psal 32:5. I said I will confesse my wickednes against my selfe to the Lord, and you forgauestthe punishment of my sinne. When the prodigall sonne conceiued a desire to be reconciled to his father, with a purpose to confesse his offence, before he had vttered his desire, he is received to mercie. Luk 15:21.

The second example is a desire of Gods presence and protection in common iudgements. When Moses stoode at the redde sea, in great danger, hauing the sea before him, and Pharaohs charriots behind him, no doubt he lifted vp his heart to God, but we read not of any thing that he said, and yet the Lord says, Why criest you to me? Exod 14:15. When Iehosaphat was in great distresse, by reason of the armie of the Ammonites confounded in himselfe, he says, O Lord, we know not what to doe, but our eyes are towards you. 2. Chron. 20. 12. and hereupon he obtained deliverance.

The use. By this we learne to lay aside formall praying and lippe labor, and to learne to lift vp our hearts to God in heauenly sighs and desires: for that is indeede to pray. It is the very first thing, that the child of God does, inwardly to sigh and desire reconciliation with God in Christ: and he which cannot doe this, is not as yet borne of God.

Again, many are cast down in themselves, because they see their minds full of ignorance, their wills full of rebellion, and subject to many temptations; and they find little goodness in themselves, but they must be comforted by this: if they can but groan and sigh to God in their hearts for mercy and forgiveness, they have the spirit of God crying in them Abba; and they have received the first fruits of the spirit. The desires and cries of our hearts are fruits of the intercession, or cry of the Son of God in heaven for us.

Others are grieved, because they have prayed long, and they find not the fruit of their prayers: but if they can pray, sighing and groaning in their hearts for grace and mercy, let them be content: for it is the spirit of grace and prayer, that makes them sigh and groan. And every sigh of a contrite heart, has a loud cry in the ears of God.

It falls out often, that men in extremity of danger confounded in themselves, know not what in the world to say, or do. Hezekiah in his sickness could not say anything, but chatter in his throat, and mourn like a dove (Isaiah 38:14). Some lie under the sword of the enemy, others in a tempest are cast over shipboard into the sea. Now this must be their comfort, if they can lift up their hearts to God, if they can but sigh and groan for his presence and assistance, the Lord will hear the petitions of their hearts: for the inward sobs, groans, and sighs of repentant sinners, are loud and strong cries in the ears of God the Father.

The third point is, that the cry of the spirit is directed to God; because it makes us cry, Abba, Father. Here first observe that prayer to saints and angels, is carnal prayer. For the prayer which is caused by the spirit, is directed to the Father. And good reason: for it is the property of God to hear the cry of the heart (Romans 8:27). Some say, that the saints in heaven are with God, and that in him they see the desires of our hearts: but it is false which they say. For the Scripture says, that God alone searches the heart (1 Kings 8:39). None knows what is in man but God, and the spirit of man (1 Corinthians 2:11). Though Abraham had the sight of God, yet it is said, You are our Father, and Abraham knows us not (Isaiah 64:16). And for this cause, invocation of saints, whether it be called Latria, or Dulia, is flat idolatry.

Again, prayer is to be made to God as he has revealed himself in the word; that is, to God, who is the Father of Christ, and in him our Father, who also sends his spirit into our hearts, crying Abba. It is a heathenish practice (which is also the practice of many among us) to pray to an absolute God, that is, to God out of the Father, Son, and Holy Spirit.

Thirdly, here we see that true and spiritual invocation of God, is a mark of the Church of God: because it is a fruit of the spirit of God in them that are the children of God. And by this the people of God are noted (Acts 9:14; 1 Corinthians 1:2), and on the contrary, it is the mark of an atheist not to pray (Psalm 14:4).

The last point is, the manner of directing our cries to God. First of all, they are to be directed to him with reverence, as being present with us: for to cry Abba, is not to speak words into the air, but to direct our hearts to one that is present with us in all dutiful and childlike manner. Thus did David (Psalm 119:58) and Paul (Ephesians 3:14). Secondly, our cries are to be directed to God with subjection to his will. Read the example of Christ (Mark 14:36) and of David (2 Samuel 15:26). This condemns the practice of many men. Balaam desired to die the death of the righteous, but without subjection to God: for he would not live the life of the righteous. And many among us have often good motions and desires in their minds, but there is no soundness in them: because they are not joined with a change and conversion of heart and life. Thirdly, our desires are to be directed to God with importunity and urgency. For the spirit makes us cry Abba, Father: that is, My father, and your father. God requires this importunity of us (Luke 18:1). It is practiced by David (Psalm 69:4), by the woman of Canaan (Matthew 15). We must do as Jacob did, wrestle with God, and give him no rest till he fulfills the desires of our hearts, and gives us the blessing. And our constant desires and groans to heaven for mercy, shall never be in vain. For if we ask anything according to his will, he hears us indeed (1 John 5:14).

Verse 7.

These words, are the conclusion of the former doctrine of Paul. The time of our liberty is come, in that your liberty is procured and purchased by Christ, and you have received the spirit of sons crying Abba: therefore you are not servants to the law, but sons of God. And from this conclusion Paul derives a second, which is the sum and substance of the whole disputation, from the beginning of the third chapter, to this place; namely, that they which are sons, are also heirs, not by the law, and the works thereof, but by Christ.

This verse is a repetition of verses 26 and 29 of the third chapter: therefore I will not stand any longer in the handling of it.

One thing is to be observed, namely the change of the number. Paul said before, you are sons: here he says, you are a son. And this he does to teach us, that they which turn to God and believe in Christ, must be assured that they are the sons and heirs of God. Paul has set down immediately before, the infallible sign, whereby a man may know himself to be the child of God: therefore in the next words he says; therefore you are the son of God. Saint John says, these things we write to you that believe, that you may know that you have life everlasting (1 John 5:13). Thus must every believer apply the Gospel, and the benefits thereof to himself.

The meditation of this point serves greatly to sweeten all crosses to us: for if we know that we be God's children, that is comfort enough; and we may then assure ourselves, that in every cross, God comes to us as a father. Again, this meditation works a contentment in every loss. For if you be the child of God, you can have no great loss. For all things are yours, you Christ's, and Christ God's (1 Corinthians 3:22). Lastly, this meditation must stir up in us, a care to lead a heavenly and spiritual life (1 John 3:3), that we may be like our eldest brother Christ Jesus.

Verse 8. But even then when you knew not God, you did service to them, which by nature are not Gods. Verse 9. But now seeing you know God, or rather are known of God, how turn you again to impotent and beggarly rudiments, to which as from the beginning, you will be in bondage again. Verse 10. You observe days and months, and times, and years. Verse 11. I am in fear of you, lest I have bestowed labor on you in vain.

Here Paul returns again to the principal conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: you have done evil to revolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul proved in the first, second, and third chapters. Therefore you have done evil to revolt from my doctrine. This conclusion he propounded before, and here again he repeats it: and withal amplifies it two ways. First by setting down the particular matter of the revolt and Apostasy of the Galatians, verse 9, 10. You return to impotent rudiments: you observe days and times. Secondly, he sets down the greatness of their revolt: first, by comparison thus: Once you served false gods: but there is some excuse of that offense: because you did not know God: but that you have returned to the rudiments of the world, there is no excuse of it: for you then knew God, or rather were known of God. Again, he sets forth the greatness of their revolt, by the effect, verse 11. It makes me fear lest I have lost my labor among you.

Here Paul sets down a threefold estate of the Galatians: their estate in Gentilism before their conversion, their estate in their conversion, and their estate in the Apostasy.

Their estate in Gentilism stands in two things: ignorance of God — then you knew not God — idolatry or superstition, you served them which are not Gods by nature.

Touching their ignorance of God, it may be demanded, how they can be said not to know God, whereas Paul says, that which may be known of God, is made manifest to the Gentiles (Romans 1:20), and that God did not leave himself without witness (Acts 14:17)? Answer. Knowledge of God is twofold, natural, or revealed knowledge. Natural is, that which all men have in their minds by the light of nature, which also they may gather by the view and observation of the creatures. This knowledge has two properties. The first, it is imperfect: because by it we know some few and general things of God: as namely, that there is a God, and that he is to be worshipped, etc. In this respect, this knowledge is like the ruins of a princely palace. Again it is weak: because it serves only to cut off excuse, and it is not sufficient to direct us in the worship of God. Nay, when by it we begin to set down the worship of God, we then run headlong into superstition, and vanity. Revealed knowledge is, that which is set down in the written word, whereby we may know what God is in himself, and what he is to us: namely, a father in Christ, giving pardon of sin, and life everlasting. This knowledge the Gentiles altogether want: nay by reason of the blindness and impotence of their minds, they judge it foolishness. Thus then in effect, though the Gentiles by nature know some things of God, yet do they not know God, as he will be known of us.

Again, it may be demanded, whether this ignorance be a sin in the Galatians? Answer. Indeed. For all men are bound to know God by the first commandment. And this ignorance is a want of the image of God in the mind (Colossians 3:10). And every defect of the image of God, is a branch of original sin. And vengeance is the punishment of this sin (2 Thessalonians 1:8).

It may be objected, that Paul here excuses the Galatians by their ignorance. Answer. It excuses à tanto, non à toto, that is, the degree and measure of the sin, and not the sin itself (Luke 12:48).

Again, it may be said, that this their ignorance is invincible, because as the Gentiles do not know God, so they cannot know him. Answer. That they cannot know him, it is not God's fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads itself over all mankind, as a punishment of the first offense.

The third point is, that this ignorance is a great and grievous sin: for here Paul makes it the mother of superstition and idolatry. This must teach us all to detest this ignorance of God, and his will, and to seek by all means to know God. God has a controversy with men, because they know him not (Hosea 4:1, 6).

Again, this serves to warn all ministers of the word, to be careful to root out ignorance out of the minds of the people, and to plant the knowledge of God. And by this we see, it is false which the Papist teaches, that ignorance is the mother of devotion.

The second sin of the Galatians is, that they served them, which are not gods by nature, that is, false gods, not gods indeed, but gods in opinion.

It may be objected, that the wisest of the Gentiles worshipped the true God, creator of heaven and earth. False gods are set up two ways. The first is, when that which is not God is placed and worshipped in the room of the true God; as when the sun, moon, and stars are worshipped, etc., and this is the grossest kind of idolatry. The second is, when men acknowledge the true God, but do not conceive him as he will be conceived, and as he has revealed himself in the word. In this respect, the Ephesians are said to be without God (Ephesians 3:12), and the Samaritans to worship they knew not what (John 4:22). For they conceived the true God in a false manner, because they conceived him outside of the Father, Son, and Holy Ghost: and therefore they set up a false god to themselves. False worship given to God presupposes a false opinion of God: and a false opinion of God sets up an idol, or false god, in the room of the true God. For it is not sufficient to conceive some true things of God, but we must precisely conceive him as he has revealed himself, without addition or detraction. And thus did the wisest of the Galatians worship false gods.

This idolatry is a common sin, and bred (as it were) in the bone. The Turks at this day worship a false and feigned God. For they conceive and worship a God creator of heaven and earth, that is neither Father, Son, nor Holy Ghost: and the Jews worship God outside of Christ: and so a feigned god. For he which has not the Son, has not the Father (1 John 2). Likewise the religion of the Papist teaches and maintains the worship of false gods. For it gives to Angels and Saints a faculty or power to know the desires of our hearts, to hear and help us in all places, at all times: and hereupon prayer is made to them: but all this is indeed the prerogative and privilege of the true God: and inasmuch as it is given to Angels and Saints departed, they are set up in the room of the true God.

Again, that religion teaches men to worship God, in, at, and before images. And this worship presupposes an opinion or imagination that there is a God that will be present to hear and help us, in, at, and before images: now this God is a God devised by the brain of man. Papists allege that their intention is to worship the true God, the Father, Son, and Holy Ghost. And I say again, that the true God has revealed his will that he detests this manner of worship: and therefore the worship is directed either to the images themselves, or to the God devised in the brain.

Thirdly, they of the Popish religion worship a feigned Christ of their own devising: namely, a Christ that sits at the right hand of the father in heaven, and is also in the hands of every priest, after the words of consecration. And they worship a God set up by themselves, namely, a God that will be appeased by human satisfactions, and at whose hands a sinful man may merit everlasting life, that is to say, a God all of mercy, and little or no justice.

Though our religion teaches no idolatry, yet certain it is, that many among us practice a spiritual idolatry in their hearts. For look what a man loves most, and cares most for, and delights most in, that is his God; some therefore have their riches for their God, some their pleasures, some their beastly lusts. For where the heart is, there is your God. Again, the ignorant multitude worship a God of their own coining, which is a God made all of mercy, and no justice. For they persuade themselves that there is mercy with God, though they repent not, but go on in their sins: whereas the true God is infinite, not only in mercy, but also in justice (Exodus 34).

That this sin of idolatry may be rooted out of the minds of men, there must be first an illumination of the mind, with the knowledge of the true God and his will: and there must also be a renovation of the heart and affections, that they set not up something else in the room of God.

The estate of the Galatians after their conversion is in these words, You know God, or rather are known of God.

The knowledge whereby men know God, is either literal knowledge, or spiritual knowledge: Literal is when the doctrine of God, and his will is known, without reformation of life. Spiritual knowledge is when the mind is enlightened by the Spirit of God, with the knowledge of God, by the word, and according to the word; so as thereupon men are transformed into the image of God (2 Corinthians 3:18). And this kind of knowledge is here meant when Paul says, You know God.

The foundation of this knowledge is, that God is to be known in Christ, for in him God has manifested his infinite wisdom, justice, mercy. Therefore is he called the [reconstructed: engraven] image of the person of the Father (Hebrews 1:2), and Paul says that we have the knowledge of the glory of God, in the face of Jesus Christ (2 Corinthians 3:6).

The properties of this knowledge are three. The first is, that it must be a special knowledge, whereby we must acknowledge God to be our God in Christ. The first commandment of the law requires, that we take the true God for our God. The commandment of Christ is, Believe the Gospel. Now the stipulation of the covenant of grace (which also is the substance of the gospel) is this, I am your God (Jeremiah 31:33), this therefore must we believe. And to this knowledge, is the promise of life everlasting annexed (John 17:3; Isaiah 53:11).

The second propertie is, that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of his presence with vs in all places. Thus Moses is saide to know the inuisible, Hebr. 11. 27. Secondly, we must know and acknowledge God in respect of his particular prouidence ouer vs. Thus Dauid knew God, when he saide that he numbred his flittings, and put his teares into his bottle. Psal 56:8. Thirdly, we must know God in respect of his will, in all things to be done, and to be suffered: and this is the right knowledge of God, to have regard to his will. Rom 12:2. Eph 5:17. Dauid says, All your lawes are before me. 2. Sam 22:23. And when Shemei reuiled, he spoke thus, He rails because God biddes him raile. 2. Sam 6:10. Lastly, we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph 1:17. where Paul placs the knowledge of God in two things, in the knowledge of the riches of eternall life, and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues.

The third propertie is, that this knowledge must be an effectuall and liuely knowledge, working in vs new affections and inclinations. He that says he knowes God, and keepes not his commandements, makes him a liar. 1. Ioh. 2. 4. and 3. 6. Tit. 2. last.

The use. Seeing the conuersion of a sinner stands in this spirituall knowledge of God, we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God: and we cannot serue him, unlessse we know him: in fact, so long as we know him not, we doe nothing but serue the false gods of our own hearts. Againe, we desire life eternall: and this is life, in right manner to acknowledge God. Ioh. 17. 3. And the whol matter of our boasting, must be the knowledge of God. Ierem. 9. 24. God himselfe ministrs to me a further Argument to mooue you to this desire: namely, by the moouing of the earth yesterday. For though Philosophers ascribe all to nature, yet the truth is, that the trembling and shogging of the earth, is a signe of the great, and extraordinarie anger of God. The cause of this anger is, that we know not God, neither doe we for the most part care to know him. We have had the Gospel long, but we bring forth but small fruits. For this cause the earth in his trembling does as it were groane to be disburdened of so rebellious a nation; and it does aster a sort craue leaue of God, that it may deuoure a sinnefull people, as it once deuoured Dathā and the companie of Abiram. Now our dutie is, in this judgment of God to acknowledge his maiestie his anger, and his justice; and with feare and trembling to humble our selues for our sinnes past, thereby to preuent his anger to come. The earth a bruite and dumme creature in his kinde, is become a preacher to vs: and his trembling must teach vs to tremble in our hearts, and to sinne no more.

Againe, if we must know God, we must remember God and Christ: and as we must know God, so must we remember him. Now we must not knowe Christ according to the flesh, 2. Cor 5:17. and therefore we may not remember Christ according to the flesh, that is, in any worldly and carnall manner. This therefore is not to keepe a Memorie of Christ, to spend twelue daies in reuell and riot, in masking and mumming, in carding and dicing (as many doe:) this is rather to burie the memorie of Christ, and to doe homage to the god of pleasure. Of them that saide, Let vs eate, drinke, and sleepe, Paul faith thus: Awake and doe righteously: for some of you doe not know God. 1. Cor 15:34.

Paul says further, But rather you are knowne of God. The knowledge whereby God knowes men, stands in two things; his Election of them to his speciall loue, 2. Tim 1:19. and the Execution of Election, whereby he makes men his peculiar people, by calling, justifying, and sanctifying of them. Tit. 2. v. 14.

Hence obserue: first, that Gods Election is the roote of all the gifts of God in vs. We know God, because he first knows vs. Paul says, that we were elected that we might be holy. Eph 1:4. Therefore we are not elected (as some teach) either for our faith, or according to our faith, but to our faith, that is, Elected that we might believe.

Secondly, hence we learne, that we can neither thinke, will or doe that which is good, unlessse God preuent vs with his grace. God must first vouchsafe to acknowledge vs, before we can acknowledge him. Ioh. 10. 14. Preuenting grace, is twofold. The first, and the second. The first, when God in our first conuersion takes away the stonie heart, and puts a fleshie heart in the roome. The second is, after we are regenerate: for then God still preuents vs with good motions and desires. Of both, read Ezech. 36. 26. Some teach, that if we doe that which we can, God will give vs his grace: but this is false: for then we should preuent God.

Thirdly, by this we see, that the workes of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking. There is a knowledge in God whereby he knowes who are his: and this knowledge brings forth an other knowledge in vs, whereby we know God for our God. There is an Election in God which workes in the Elect an other Election, whereby they choose God for their God. The loue, whereby God loues vs, workes in vs an other loue whereby we loue God. 1. Ioh. 4. 19. Christ first apprehends vs: and this apprehension of his, workes in vs the apprehension of faith, wherby we lay hold upon him. Phil 3:12. When Christ makes intercession for vs in heauen, there is another intercession wrought in our hearts by the spirit, whereby we crie Abbafather, Rom 8:26. The death of Christ has a vertue in it, to worke in vs the death of sinne. Thus does the spirit of God seale vs to the day of our redemption. By this may we know that we belong to God, if we finde any impression of the grace of God in vs. The sunne by his light shines upon vs, and by the same light we view and behold the sunne.

Lastly, here is the foundation of true comfort. Our faith does not save vs, because it is a perfect vertue: but because it apprehends a perfect obiect; namely, the perfect obedience of Christ. So then, if our faith erre not in his obiect, but be rightly fixed on the true causes of our salvation, though it be but a weake faith, and doe no more but cause vs to will, desire, and indeauour to apprehend Christ, it is true faith, and justifies: the weakenesse of it shall not hinder our salvation, which stāds not in this, that we knowe God, but in this, that God knowes vs, whose knowledge is perfect and cannot faile. Againe, our salvation stands not in our apprehension of Christ, but in Christs apprehending of vs. Phil 3:12.

This knowledge of God whereby he knowes vs, has two properties. First; it is speciall, whereby he knowes all the elect euen by name. Exod 33:17. Againe, it is a perpetuall and vnchangeable knowledge. For whome God once knowes, he neuer forgets, Isai, 49. 15.

The third estate of the Galatians is their estate in their reuolt or Apostasie, in these words, How turne you again to impotent and beggarly rudiments, whereunto as from the beginning you will be in bondage againe? or thus, to which you will doe seruice againe asfrom the beginning?

The words carrie this sense: How turne you againe? that is, it is an intollerable offence in you, hauing knowne God, to returne againe to the rudiments of the law. By rudiments we are to vnderstand Circumcision, the Iewish sacrifices, and all the ceremonies of the law of Moses And it may not seeme strange, that they are called impotent and beggarly rudiments. For they must be considered three waies, with Christ, without Christ, and against Christ. With Christ, when they are considered as types and figures of Christ to come, and as signes of grace by divine institution for the time of the old Testament. Without Christ, when they are used onely for custome, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of salvation, and the justification of a sinner is placed in them, either in whole or in part: as though Christ alone were not sufficient. In this respect Paul calls them impotent and beggarly rudiments.

And Paul hauing said, that the Galatians returned againe to the rudiments of the lawe, in the next words he shewes howe they doe it: namely, by seruing them againe. They serued or yeilded seruice to them three waies: In opinion, because they judged them to be necessarie parts of Gods worshippe, and means of their salvation. In Conscience: because they subiected their consciences to them. In affection, because they placed part of their affiance in them for their justification and salvation.

It may be demanded, howe the Galatians can be said to returne againe to the rudiments of the law, & serue them againe, that were neuer used to them before? Answ. In the speach of Paul there is that which is called Catachresis, that is, a kind of speaking somewhat improper in respect of finenesse and Elegancie. The like we have, Ruth 1:22. when Ruth is said to returne to Iuda with Naomi; & yet shee was neuer there before. Neuerthelesse, the speach in sense is most significant and proper. For Paul (no doubt) signifies hereby, that when the Galatians subiected themselues to the rudiments of the law, and placed their salvation in part euen in them, they did in effect and in trus as much as returne againe to their old superstitions, & serue againe their false gods.

Here then we have a description of the Apostasie of the Galatians. It is a voluntarie sinne (for Paul says, you will serue) after the knowledge of the truth, in which they returne againe to the rudiments of the law, by yeelding subiection, and seruice to them: which act of theirs is indeede as much as if they had serued againe their false gods. Here some may say, if this be so, then they sinned against the holy Ghost. Ans. The sinne against the holy Ghost, is indeede a voluntarie sinne: but that is by reason of the obstinacie and malice of the will: and this offence in the Galatians was voluntate onely by infirmitie. Againe, the sinne against the holy Ghost is an universall Apostasie, in respect of all the Articles of religion: for that sinne makes men crucifie Christ crucified, Heb 6:5. and to tread under foote the sonne of God: the Apostasie of the Galatians was particular onely in the article of justification.

The use. In that the Ceremonies of the law set vp against Christ, in the cause of our justification and salvation, are called impotent and beggarly rudiments, Paul teaches a waightie conclusion: That Christ stands alone in the worke of redemption, without collegue or partner, without deputie, or substitute, whether we respect the whole worke of redemption, or the least part of it. Againe, that all the workes of mediation stand alone by themselues, and admit nothing to be added and adioyned to them, There is no other name whereby we can be saved beside the name of Christ. Act 4:12. Christ saues them perfectly that come to him, Heb 7:25. In him we are complete, Col 2:10. He alone treads the winepresse of Gods wrath, and none with him, Isai, 63. 3. If Christ be a Sauiour, he must be a perfect Sauiour, considering he is God and man: and being a perfect Sauiour in himselfe, he needs no partner, and because he is euery where [〈◊〉] all times, therefore he needs no deputie in his stead. Again, euery worke of redemption is acted by whole Christ, according to both his natures: and as there are in him two natures, so are there two operations of the said natures: and as both natures concurre to make one person, so the operatiōs of both natures concurre to make the compound worke of a mediatour, which is an admirable worke, not meerely humane, but theandricke, that is, humane-divine. For this cause no action pertaining to redemptiō, can be performed by a mere creature, whether man or angel.

Obiection. I. Ioh. 20. 23. The Apostles have the power to remit and retaine sinnes: therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon, is proper to the mediatour. The Apostles and other Ministers remit by preaching and by declaring remision. The ministers of the word doe not procure our reconciliation with God as Christ does, but they exhort men to be reconciled to God. 2. Cor 5:20.

Obiect. II. 1. Pet 3:18. Baptisme saus: therefore not Christ alone. Ans. Baptisme saus by signifying and by sealing to vs the grace and mercie of God: and the effecting of our salvation, is in the same place ascribed to Christ and his resurrection.

The conclusion then of Paul is to be remēbred: for it serues as in engyne to ouerturne the maine grounds of poperie. The primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ: for he takes upon him to make lawes that properly and truely binde conscience, euen as the lawes of God. Againe, he takes to him a proper and iudiciall power, to remit or retaine the sinnes of men. Nowe these actions indeed, are the proper actions of God & Christ, no meere creature is capable of them. In this respect the primacie of the Pope is an impotent and beggarly inuention. Again, the Romish relligion beside the al sufficient oblation of Christ upon the crosse, lets vp the sacrifice of the masse for the sinnes of the quicke and the dead: besides the Intercession of Christ, it sets vp the Intercession of Saints and Angels: beside the perfect satisfaction of Christ, it sets vp humane satisfactions: beside the infinite merit of Christ, it maintaines and magnifies the merit of humane workes. But all these are but impotent and beggarly deuises of men. For Christ in his Sacrifice, Satisfaction, intercession, merit, admits no corriuall or associate. All actions of his are perfect in their kind, and neede no supplie.

This againe must teach vs, to content our selues with Christ alone, and not to set vp any thing with him, or against him. This is the safest and the surest course. A certen Papist writs to this effect, that we Protestants in our justification, cleaue only to the bodie of the tree, and that the Papists cleaue both to the bodie and the branches. And I say againe, it is the safest with both the hands to cleaue to the bodie of the tree: and he that with one hand laies hold upon the bodie of the tree, and with the other staies himselfe upon the branches, [•]in great danger of falling.

The second conclusion of Paul is, that to set vp any thing out of Christ, as a meritorious cause of salvation, and to place our justification in it, either in whole or in part, is indeede the seruice of Idols. And the reason is plaine. For this is to set vp something in the place and roome of Christ: and men put a confidence in that which they make a cause of their own salvation.

The doctrine then of justification by works, is a doctrine that maintaines idolatrie: for if they justifie, we may put our trust in them: and if we put our confidence in them, we make idols of them. That works may merit at Gods hand, they must not onely be sanctified, but also deified.

The distinction used of the Papists, of Latria, and Dulia, that is of worship, and seruice, falls to the ground. They say they give worship to God, and seruice to Angels and Saints. It is a toie. For here Paul condemnes the very seruice to heathen gods: and the seruice of the rudiments of the law, is the Apostasie of the Galatians. And to give seruice, or worshippe to any thing, are all one.

The third conclusion of Paul is, that they which have given their names to God, and Christ, must not returne to any thing, that they have forsaken, or ought to forsake. He that puts his hand to the plough, must not looke backe: he that goes to the land of Canaan, must not looke backe to Egypt. We in England have bin long delivered from the superstition of Poperie, and we must not so much as dreame of any returne. It is a common fault among vs, that in outward profession we cleaue to Christ, & yet in affection and practise we cleaue to the world, and walke after the lusts of our own hearts. This is in shew to goe forward, but in deede to turne backe againe. But our dutie is, in thought, conscience, will, affection, word, and deede, to go on forward, and no way to goe backe.

Vers. 10.

In the former verse, Paul sets downe the Apostasie of the Galatians in generall tearmes, saying, How turne you againe to the Elements of the world? In the 10. verse, he shewes, what these Elements be, You obserued daies, and moneths, and times, and yeares. By daies, are meant Iewish Sabbaths: by moneths, the feasts obserued euery mons in the day of the new moone. By times, some vnderstand the feast of the Passeouer, the feast of Pentecost, and the feast of Tabernacies. But the word ([〈 in non-Latin alphabet 〉]) signifies, seasons, or fit times for the doing of this or that busines. So is it translated, Act 1:7. It is not for you to know the times and seasons. It was the manner of the Gentiles to make difference of times in respect of good or bad successe, and that according to the signes of heauen. And it is very likely, that the Galatians obserued daies not onely in the Iewish, but also in the heathenish manner. By yeares, are meant euery seuenth yeare, and the Iubelie yeares, which the Galatians obserued after the fashion of the Iewes.

Againe, there is a fourefold kind of obseruation of daies; one naturall, the other ciuill, the third Ecclesiasticall, the fourth superstitious. Naturall is, when daies are obserued according to the course of the sunne & moone, Gen 1:14. thus day follows night, and night followes day, and euery yeare has foure seasons, spring, sommer, autumne, winter. And the obseruation of these times, is according to the law of nature. Ciuill obseruation is, when set times are obserued for husbandrie, in planting, setting, reaping, sowing: for houshold affaires, and for the affaires of the commonwealth, in keeping of faires, and markets, &c. And thus to obserue daies, is not vnlawfull. Ecclesiasticall obseruation of times is, when set daies are obserued for orders sake, that men may come together to worship God: these daies, are either daies of thanksgiuing, or daies of humiliation. Of daies of thanksgiuing, take the example of the Iewes, Hest. 9. 26. who obserued yearely the feast of Purim, for a memorie of their deliverance. In like manner they appointed and obserued the feast of Dedication: and it seemes that Christ was present at Jerusalem, as an obseruer of this feast. Ioh. 10. 22. And thus for orders sake, to obserue certaine daies of solemnitie, is not forbidden. Superstitious obseruation of daies, is twofold, Iewish, or heathenish. Iewish, when set daies are obserued with an opinion, that we are bound in conscience to obserue them, and when the worship of God is placed in the obseruing of this or that time. Heathenish, when daies are obserued in respect of good or bad successe. Now then, to come to the point, the intent of Paul is onely to condemne the Iewish manner of obseruing of daies, in these words, You obserue daies, moneths, yeares: and the heathenish manner, in these words, you obserue seasons.

Against this interpretation, the place of Paul may be objected (Romans 14:6), He that observes the day, observes it to the Lord. Answer. Indeed Paul in these words excuses the Romans that observed days, and says, that their intention was to observe them to the honor of God: and this he says, because as yet they were not fully instructed touching Christian liberty: but with that, let it be remembered, that in mild sort he notes this to be a fault in them, when he says, that they were weak in faith. Now the case was otherwise with the Galatians: because they observed days after they had been informed touching their liberty in Christ: and with that they placed their salvation, in part, in the observation of days: and thus they mixed the Gospel with the law. And therefore they were justly to be blamed.

Again, it may be objected, that now in the time of the new testament, we in religious manner observe the Lord's day. Answer. Some men both godly and learned are of opinion, that the Lord's day was appointed by the Apostles for order's sake: and that it is in the liberty of the Church to appoint the Sabbath upon any other day in the week, because they say, all days without exception are equal: and they add further, that when the public worship of God is ended, men may then return to their labors, or give themselves to recreation, on the Lord's day. But this doctrine seems not to stand with the fourth commandment.

It seems to be a truth more probable, that every seventh day in the week, must be set apart in holy rest to God: for this is the substance of the fourth commandment. And it is also very probable, that the Sabbath of the new testament is limited and determined by our Savior Christ to the Lord's day. For Paul and the rest of the Apostles observed the first day of the week for a Sabbath day (Acts 20:7), and he says, Whatever you have heard, and what you have seen in me, that do (Philippians 4:9). Again it was the decree or constitution of Paul, that the collection for the poor should be the first day of the week at Corinth: now this collection in the Primitive Church, followed preaching, prayer, sacraments, and it was the conclusion of all other exercises in the assembly (1 Corinthians 16:2). And this first day of the week is called the Lord's day (Revelation 1:11), and it is so called, because it was dedicated and consecrated to the honor of Christ our Lord. And who is the author of this dedication but Christ himself the Lord of the Sabbath? It is alleged, that the Sabbath, and the commandment touching the Sabbath, is ceremonial: and upon this ground, they take liberty, and keep no Sabbath at all. But the truth is, that the commandment touching the Sabbath is not wholly ceremonial. It may be, the first words, Remember the Sabbath day to sanctify it, and the words, In it you shall do no manner of work, etc., are spoken of the Jews' Sabbath: but the words, Six days shall you labor, and the seventh day is the Sabbath of the Lord your God, are moral, and contain a perpetual truth. Therefore the words of Paul must be conceived with an exception of the Sabbath day, which is the seventh day in every week; which day Christ has limited by his Apostles, to the Lord's day.

The use. This text of Paul discovers to us a great part of the superstition of the Popish Church, in the observation of holy days. First, beside the Lord's day, they appoint many other sabbaths: whereas it is the privilege of God to appoint an ordinary day of rest, and to sanctify it to his own honor. Secondly, they bind men's consciences to the observation of their holy days, which Paul here forbids (and Colossians 2:16). Thirdly, they place the worship of God in the observation of their holy days: but God is worshipped in vain by men's precepts (Matthew 15). Fourthly, they place a great holiness in their festival days, more than in other days. Fifthly, they dedicate many of their holy days to the honor of saints and angels: whereas the dedication of ordinary and set days, is a part of divine or religious worship. Lastly, their holy days for number are more than the festival days of the Jews: and thus they bring people into their old bondage, indeed to a greater bondage than ever the Jews endured, in respect of days and times. It may be said, that the Church of the Protestants observes holy days. Answer. Some churches do not: because the Church in the Apostles' days, had no holy day, beside the Lord's day: and the 4th commandment enjoins the labor of six days. Indeed the churches of England observe holy days, but the Popish superstition is cut off. For we are not bound in conscience to the observation of these days: neither do we place holiness or the worship of God in them: but we keep them only for order's sake, that men may come to the Church to hear God's word. And though we retain the names of saints' days, yet we give no worship to saints, but to God alone. And such days as contained nothing in them but superstition, as the conception and assumption of the virgin Mary, we have cut off. Thus does the Church with us observe holy days, and no otherwise. Indeed the ignorant multitude among us fail greatly in the observing of days. For they greatly solemnize the time of the birth of Christ, and then they keep few or no markets: but the Lord's day is not accordingly respected: and men will not be dissuaded from following fairs on that day.

Again, to observe days of good and bad success, according to the constellations of the heavens, is a heathen fashion to be avoided. For it is here condemned in the Galatians. Here therefore, we must be put in mind, not to observe the planetary hours: for men suppose that the hours of the day are ruled by the planets, and hereupon, that some hours are good, and lucky (as they say) and some unlucky: that men are taken with planets, and born under unlucky planets. But these are heathen conceits. Neither must we respect our horoscope or the time of our birth, and the constellation of the heavens then, as though we could hereby know, what should befall us to the end of our days. And we must not put difference of days, as though some were lucky to us, and some unlucky, according to the course of the stars. The like I say of the Critical days, that is, the 7th and the 14th day after that a man begins to be sick. For they are grounded upon the aspects of the moon, which are not to be regarded. And the Climacterical years are not to be observed as dangerous and dismal. The observation of the signs, is of the same nature. For the 12 signs are nothing else, but 12 parts of the first moveable, which is but a supposed heaven. Therefore there is no danger in the thing, but in our conceit. We are to fear God, and not to fear the stars: neither are we to make differences of days in respect of them, as though the affairs we take in hand, should prosper the better or the worse, in respect of their different operation. God's commandment is, Fear not the signs of heaven (Jeremiah 10:2). And good reason. For no man can by learning know the operation of the stars: because their lights and operations are all mixed together in all places upon earth: and therefore no observation can be made of this or that star, more than of this or that herb, when all herbs are mixed and compounded together. Again, the operation of the stars is by their light, and light has no operation but in heat or cold, moisture or dryness. In this respect, (though we may well observe the full and the change of the moon) it is foolishness to ascribe the regiment of our affairs to the stars, they being matters contingent, which depend on the will and pleasure of man. Lastly, it is a great oversight to hold sundry of the stars to be malignant and unfortunate, in respect of us: whereas they are the creatures of God, and their light serves for the good of man. In a word, we are not to make difference of days, neither in respect of holiness, nor in respect of good or bad success.

Verse 11. I am afraid, etc.

In these words, the Apostle sets forth the greatness of the Apostasy of the Galatians, by the effect thereof, which was to cause him to fear, lest he had bestowed labor in vain among them.

First the occasion of the words must be considered, and that is expressed in the former words. You observe days and months. And hereupon he says, I am in fear of you. And thus Paul teaches, that works set up as causes of salvation with Christ, make void the ministry and grace of God. It may be said, this is meant of ceremonial works, and so it is true. I answer, it is indeed spoken of ceremonial works, but it must be enlarged to all works without exception. For Paul says, chapter 5, verse 3. If you be circumcised, you are bound to fulfill the whole law. Hence then it follows, that the doctrine of justification by works, is an error in the foundation, and being distinctly, and obstinately maintained, there is no hope of salvation.

Again, here we see the fidelity of the Apostle Paul, and it stands in two things: the first is, his painful and wearisome labor, to gain the Galatians to God. The second is, his care that the foresaid labor be not in vain. And in this example of his, we learn three things. The first, that they which are, or desire to be dispensers of the word, must do it not for the belly, or for lucre's sake, or for the praise of men, but simply for this end, that they may gain souls to God. The scribe that would have followed Christ for gain, was repelled with this answer, that Christ had not so much as a place where to lay his head (Matthew 8:20), and to preach for by-respects, is to make a merchandise of the word of God (2 Corinthians 2:17). The second is, that ministers after the example of Paul, must be laborers indeed (1 Corinthians 3:9), and workmen (2 Timothy 2:15). And they must show themselves to be so, by their care and industry in winning souls to God. And it is not sufficient now and then to make a discourse upon a text. Thirdly, ministers of the word must be watchmen (Ezekiel 3:14), and (Hebrews 13:17): their office is not only to gain and call men to God, but also to preserve and keep them in Christ, which are already called.

Thirdly, here we see the condition of the Church of Galatia, and of all other visible churches upon earth, that they are subject to Apostasy. It may be said, how can this be, considering true believers cannot fall away? Answer. In the visible church on earth, there are four kinds of believers. The first are they, which hear the word without zeal, and they are like the stony ground. The second are they, which hear, know, and approve the word. The third are they, which hear, know, and approve the word, and have a taste of the power thereof, and accordingly yield some outward obedience. The fourth are they, which hear, know, approve, and keep the word, in that they believe it, and are turned into the obedience of it. The three first may fall quite away, the fourth cannot. And by this means it comes to pass, that visible churches upon earth may fall away: because of them that profess the faith, three to one may utterly fall away.

The use. This must teach us that are members of the visible church, to fear and to suspect ourselves: and not to content ourselves, because we have some good things in us: but we must labor to be sealed up to the day of our redemption, and to lay up a good foundation against the time to come (1 Timothy 6:18). By seeking to have in us such good things, as are proper to the elect, as unfeigned faith in Christ, and conversion to God from all our sins.

It may be demanded, how Paul's labor should be in vain? Answer: It was in vain in respect of his own desire and affection to save all the Galatians; secondly, it was in vain in respect of the whole body of that Church, whereof many were hypocrites. It was not in vain in respect of the elect, nor in respect of the counsel of God (Isaiah 55:11).

Again, it may be demanded, what must be done when the labors of our callings are in vain? Answer: We must follow the calling and commandment of God, whether we have good success or no, and whatever come of it. Paul fears that his labor is in vain, and yet he still labors. When Peter had labored all night and caught nothing, he says, at the commandment of Christ, In your word will I cast out my net (Luke 5). And thus to do, whatever follows, is true wisdom, and the fear of God. For it must suffice us, that the work we take in hand is pleasing to God. And though it be in vain in respect of men, it is not so before God (Isaiah 49:4 and 2 Corinthians 2:18). This must every man remember in his place and calling, for the establishing of his mind against all events.

Verse 12. Be you as I, for I am even as you: I beseech you brethren: you have not hurt me at all.

The words in this verse, to the 16th verse, are an answer to an objection. The objection is this: we see now by these sharp reproofs, that Paul has changed his mind toward us, and that he has turned his love into hatred. The answer is, be as I, I am as you: the speech is very effectual and significant, and it is like the common proverb, Amicus, alter ego, alter idem, that is, a man's friend is all one with himself. The sense of the words is, Be as I, look that your minds be not estranged from me, but regard me even as your own selves: for I Paul am the same that ever I was, I respect and regard you even as my own self. And lest the Galatians should say, see you not how Paul commands imperiously, be you as I? Therefore he adds, I beseech you brethren, I command you not. In the next words he adds a reason of his answer, thus: Hatred presupposes a hurt or wrong to be done; you have done me no hurt or wrong; therefore you may not think that I hate you.

When Paul says, be as I: I am as you: we learn, that there must be a special and mutual love between the teachers and the people. Paul says, that he did enlarge his heart for the Corinthians, and he requires the like of them (2 Corinthians 6:11, 13). Teachers must show their love, by tendering the salvation of the people by all means, even as their own souls. Paul could have found in his heart to have been accursed for his countrymen the Jews (Romans 9). He desired that he might be offered up as a drink offering upon the sacrifice of the faith of the Philippians (Philippians 2:18). When the Israelites had sinned, Moses stands in the breach, as it were in the face of the cannon, between the wrath of God and them, by his prayer to stay the judgment of God (Psalm 106:23). Again, the people must show their love to their teachers; first, by praying for them, as for themselves (Romans 15:30); secondly, by holding in singular esteem the work of the Ministry (1 Thessalonians 5:13), and that is, by wholesome doctrine to repair the image of God, and to erect the kingdom of God in the hearts of men. When this thing is loved and desired, then are ministers loved. This mutual love is of great use, it encourages people to obey, and the preachers of the word to labor in teaching.

When Paul says, I beseech you brethren, he shows what moderation is to be used in all reproofs. He tells the Galatians his mind plainly to the full: and withal he endeavors to show his own love to them, and to keep theirs.

It may be asked, how Paul can say, You have done me no hurt at all. For when a believer in Corinth committed incest, Paul took it for a wrong to himself (2 Corinthians 2:10). And no doubt, to call the doctrine of the Apostle into question, was a great wrong to him? I answer, the wrong was no wrong in his estimation and affection, who was content to put up, and to forgive the wrong. Here we see the meekness of Paul, in that he quietly bears the crosses and wrongs laid upon him. The like was in Moses, who 40 years together endured the bad manners of the Israelites (Acts 13:18); but the perfect example of this virtue is in Christ, who saved those that crucified him. We likewise are to exercise ourselves in this virtue. And that we may indeed so do, we must first of all have a sense of our spiritual poverty, and a faith in the mercy, presence, and protection of God.

Again, mark the mind of the Apostle, that he may win souls to God; he is content to suffer any wrong. The priests and Jesuits among us in England, are content to venture life and limb that they may win proselytes to the Church of Rome: much more then must the true ministers of the Gospel be content with any condition, so they may gain men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

13 And you know how through the infirmity of the flesh, I preached the Gospel to you at the first: 14 And the trial of me which was in my flesh you despised not, neither abhorred: but received me as an angel of God, indeed as Christ Jesus. 15 What then was your felicity? For I bear you record, that if it had been possible, you would have plucked out your eyes to have given them to me. 16 Am I therefore become your enemy, because I tell you the truth?

The answer to the Objection in the former verse was this: Be as I — I am as you. And the reason was this: hatred presupposes an offense; you have done me no offense or hurt; therefore you may not think that I hate you. The minor is in verse 12, the conclusion in verse 16.

Againe, the minor [you have done me no hurt] is confirmed in the 13, 14, 15. verses. The summe of the Argument is this: Though my outward condition was subiect to contempt; yet did the Galatians shew loue and reuerence to me: therefore you did me no hurt. Againe, Paul sets forth both the parts of his argument. And first of all he describes his own condition, by three things: that he preached in weaknesse of the flesh: that he preached the first: that he preached hauing the triall of himselfe in his own flesh. Secondly, the loue and reuerence of the Galatians is set out by three signes, or effects: they despised him not; they received him as an Angel, or as Christ himselfe: they would have plucked out their eyes to have done him good.

The first thing in Pauls condition is, that he published the Gospel in the infirmitie of his flesh, that is, in a meane and base estate, without the shew of humane wisdome, and authority, and subiect to many miseries. In this sense Paul opposs infirmitie to the excellencie of humane wisdome, 1. Cor 2:1. 3. and under it he comprehends all the calamities and troubles that befell him. 2. Cor 12:10.

This was the condition of the rest of the Apostles. For they were but fishers, and preached the word in their fisherlike simplicitie. in fact, this was the condition of Christ himselfe. For he hid the maiestie of his godhead under the vaile of his flesh: and his outward man was subiect to reproch, and contempt. Isa 53:3. And this is the Order of God. The word must be dispensed in the infirmitie of mans flesh for sundrie causes. First, that we might not exalt our teachers above their condition, who are no more but instruments of grace. When the men of Derbe and Listra would have offered sacrifice to Paul, and Barnabas, Paul forbids them, saying, that they were men subiect to the same passions with themselues, Act 14:15. The second cause, that we might ascribe the whole worke of our conuersion not to men, but to God alone. 2. Cor 4:7. The third is, that God might by this meanes confound the wisdom of the world, and cause men that would be wise, to become fooles, that they might be wise. 1. Cor 3:18. The last is, that we might be assured, that the doctrine of the Apostles is of God: because it preuailes in the world without the strength and pollicie of man.

And as the word is preached in weaknes, so it is believed of men; and the grace of God is conferred to vs, and continued in vs, in the weaknes of the flesh. Gods loue is shedde abroad in the hearts of men: but when? euen then, when we are in the midst of manifold afflictions. Rom 5:2. 5. Paul beares about him the mortification of our Lord Jesus, not for his damnation, but that the life of God might be manifest in his mortall flesh. 2. Cor 4:10. And he says plainly, that the grace of God is made perfect through weaknesse. 2. Cor 12:9. By this we are taught a high point in religion, and that is, not onely to be content with the miseries and troubles of this life, but to reioyce therein: because when we are weakest, we are strongest: and when we thinke our selues forsaken of God in the time of distresse, we are not forsaken indeede, but have his speciall favor and protection. 2. Cor 12:10. Let this be thought upon: for the works of God in the cause of mans salvation, are in, and by their contraries. This is the manner of Gods dealing.

The second thing is, that Paul preached the Gospel to the Galatians at the first, as it were breaking the ise, where none had preached before. In this he claimes his priuiledge, that he was to be esteemed as a master-builder, that laid the foundation of the Church of Galatia: and withall he gives a close item to the false Apostles, who did not plant Churches, but onely corrupt them after they were planted. Againe, Paul here notes the condition of Gods Church, or kingdome: in which first comes the husbandman and sowes good seede, and then after comes the deuill with his tares, Matth. 13. 24. and all this is euident in the Church of Galatia, first planted by Paul, and then seduced by false teachers.

The third thing is, that Paul preached bearing about him the triall of God. This triall is a worke of God whereby he discouers to vs, and to the world, either the grace or the corruption of our hearts. Thus God tried Abraham, Hebr. 11. 17. the Israelites, Deut 6:1. and Ezechias, 2. Chron. 32. 31. and Paulin this place.

The use. We must not thinke it strange, when we are afflicted any way. in fact, we must looke for trialls, and be content when they come. 1. Pet 4:12. Iam. 1. 2. We are either gold in deede, or gold in shew; if in deede, we must be cast into the furnace, that we may be purged: if we be gold in appearance, we must againe into the furnace, that we may be knowne what we are. The best vine in the vinyard must be lopped and cut with the pruning knife, that it may beare the more fruit. Ioh. 15.

Againe, we must take heede least there be any hidden corruptions raigning in our hearts: and we must labor to be indeede that which we appeare to be. For we must be tried by God: and then that which now lies hidde, shall be discouered to our shame.

Lastly, we must looke to it, that there be soundnes of grace in vs, that we may be able to beare the trialls of God, and shew forth some measure of faith, potience, obedience.

The first signe of Reuerence in the Galatians is, that they didnot despise Paul in his base condition. This is a matter of commendation in them, and it is to be followed of vs. And he is a blessed man that is not offended at Christ, Math. 11. 6.

The second sign of reverence is, that they received Paul as an angel of God, or as Christ Jesus. Here first we must distinguish between Paul's person, and his doctrine or ministry. And he is said to be received as an angel, or as Christ: because his doctrine was received even as if an angel, or Christ had delivered it. Secondly, we must put a difference between an Apostle, and all ordinary pastors and teachers. And to be received as an angel, or as Christ, properly and simply concerns Paul, and the rest of the Apostles. For to them it was said, it is not you that speak, but the spirit of the father in you (Matthew 10:20). Again, he that hears you hears me, he that despises you despises me (Luke 10:16). The Apostles were called of God immediately, taught and inspired immediately, and immediately governed by the spirit, both in preaching and writing, so as they could not err in the things which they delivered to the Church: and therefore they were to be heard even as Christ himself.

As for other ordinary teachers, they are in part and in the second place to be heard as angels, and as Christ so far forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the covenant (Matthew 2:7). And ambassadors in the stead of Christ (2 Corinthians 5:21).

Here Paul notably expresses the authority and honor of an Apostle, which is to be heard even as Christ himself: because in preaching he is the mouth, and in writing the hand of God. This authority is to be maintained: and the consideration of it is of great use. The Papists say, we know the scripture to be the word of God, by the testimony of the Church: but indeed the principal means whereby we are assured touching the truth of Scripture, is, that the books of scripture were penned by men, whose writings, and sayings, we are to receive, even as from Christ himself, because they had either prophetical or apostolical authority, and were immediately taught and inspired in writing: and all this may be discerned, by the matter, [reconstructed: form], and circumstances of the foresaid books.

Secondly, they are to be blamed that call the Pope the spouse of the Church, and Christ by anointing (as Bernard did) for thus is he more than an Apostle.

Thirdly, here we see the goodness of God, that does not speak to us in his majesty, but appoints men in his stead, who are his ambassadors to beseech us to be reconciled to him.

Fourthly, there must be fidelity in teachers, because they stand in teaching, in the stead of Christ: and therefore must only deliver that which they know to be the will of Christ.

Fifthly, they must have a special care of holiness of life, because they speak in the name and room of God. Read Leviticus 10:2.

Sixthly, the people are to hear their teachers with all reverence, even as if they would hear the very angels of God, or Christ himself.

Seventhly, the comfort of the ministry is as sure and certain, as if an angel came down from heaven, or Christ himself to comfort us: so be it we do indeed truly turn to God and repent.

Verse 15.

What was your felicity?] that is, you esteemed it to be your felicity, that you received me and my doctrine. You would have plucked out your eyes and have given them to me] a proverbial speech, signifying the special love of the Galatians to Paul, so as nothing which they had could be too dear for him. If it had been possible] this he says, because no man can pluck out his eye to do another man good: or thus, no man can possibly give his eye and the sight thereof to another.

In these words Paul sets down the third sign of the love and reverence which the Galatians showed to him: and that is, that they thought themselves happy by reason of Paul's ministry, and would have parted with their own eyes for his good.

Hence we learn, that there is a felicity after the time of this life, and that is, to receive and embrace the doctrine of the Gospel. So says Christ elsewhere (Luke 8:21 and 11:18; Matthew 7:26). True happiness stands in our reconciliation with God in Christ. And this reconciliation is offered and given us on God's part by his word and promise, and it is received of us, when we turn to God; and by faith rest on the said promise. To be in God's kingdom is happiness: and this is the kingdom of God, when we resign ourselves in subjection to his will and word. The preaching of the word is the key of this kingdom (Matthew 16:19), and when it is received into our hearts by faith, heaven is set open to us even in this life (John 1:51).

The philosophers therefore have erred, that place our happiness in honors, riches, pleasures, or in civil virtue.

Secondly, our common people are deceived, who think because they deal truly, and justly before men, that they are in as good a case, as they that hear all the sermons in the world: as though true happiness stood in civil conversation.

Thirdly, this doctrine serves to beat down a point of natural atheism in the heart of man, which makes many think it a vain thing to serve God, and to hear his word (Job 21:15; Malachi 3:14). David was troubled with this corruption (Psalm 73:15). Many of them which profess the name of Christ, will not be brought to keep the Sabbath day: and in their dealings they use fraud, and lying as other men do: and all is because they think they cannot live by their religion.

Fourthly, the only way to establish a kingdom or commonwealth, is to plant the Gospel there: for this makes a happy people: and this is the main cause of our happiness and success in this church and land. And the obedience of the Gospel is it that makes every man in his trade, office, and calling whatever it be, to prosper. Read Psalm 1:3.

5. On the contrary, they are wretched and miserable that live without the Gospel (Proverbs 29:18; 2 Corinthians 4:3; 2 Timothy 3:7).

6. To receive the doctrine of the Apostles, is an unfailing mark of the Church of God. For this is it that makes a people blessed and happy.

7. We may not despise the preaching of the word (1 Thessalonians 5:20). If we do, we despise our own happiness. If it be said, preachers sometimes are deceived. Answer. Mark the addition of Paul, Prove all things, hold that which is good (2 Thessalonians 5).

Touching the special love of the Galatians to Paul, First it may be demanded, what was the cause of it? Answer: The very Ministry of the Apostle, whose office it was to make Disciples (Matthew 28:19), and so to plant the Church of the new Testament. And for this cause, he had a privilege to preach the truth, so as he could not err in things which he delivered to the church. 2. He preached with authority, as having power to correct rebellious offenders (2 Corinthians 10:6) and (1 Corinthians 4). 3. He preached with unspeakable diligence. Read (Acts 20:31). 4. He had a prerogative, (as the rest of the Apostles had) after he had made disciples by imposition of hands to give to them the extraordinary gifts of the Holy Ghost (Acts 8:17). And these are the means whereby this special love was procured.

Secondly, it may be demanded, whether the Galatians did not more than keep the law, when they would have plucked out their own eyes, and have given them to Paul? For thus they love him more than their own selves. Answer: The commandment [You shall love your neighbor as yourself] does not prescribe that we must in the first place love ourselves, and then in the second love our neighbor: but it sets down the right manner of loving our neighbor, and that is, to love him, as heartily, and unfeignedly, as our own selves.

The measure of love is expressed when Christ says we must love one another, as Christ loved us (John 13:34).

There is a certain case in which we must consider our neighbor not only as a neighbor, but also as a special instrument of God: and thus are we in some respects to love, and to prefer him before ourselves. Thus a subject is more to love the life of his prince than his own life. Thus Paul was content to be accursed for the Israelites (Romans 9:1). And the Galatians would have given their eyes to Paul, that was so worthy an instrument of the grace of God.

In their example we are taught to be willing to forsake the dearest things in the world for the Gospel of Christ, even our eyes, hands, feet, indeed and our life.

Verse 16.

Because I tell you the truth.] We must after Paul's example speak the truth to all men (Ephesians 4:25). Am I therefore your enemy?] the conclusion of the Apostle's argument. Here we see a corruption of nature, which makes us that we cannot abide to hear the truth in things that are against us. We hate them that speak the truth: self-love makes us conceive the best things of ourselves. Here then learn:

1. To search your heart and life, that you may know the very worst by yourself: if you will not know it now, you will know it to your shame in the day of judgment.

2. Be vile and base in your own opinion (Job 34, last).

17. They are jealous over you wrongly: indeed they would exclude you, that you should altogether love them. 18. But it is good to love earnestly always in a good cause; and not only when I am present with you.

The word zeal has many significations; here it is fittingly translated jealousy. You are jealous] hereby much is signified; that there is a spiritual marriage between Christ and his Church: that the Church is the Bride, Christ the bridegroom, or husband, the Gospel an instrument drawn touching the marriage: the sacraments as seals, the graces of the spirit as love-tokens, the Ministers of Christ, as friends of the bridegroom, and suitors for him. In this respect they put on the affection of Christ, and are zealous for him. This jealousy is twofold, pretended jealousy, and true jealousy. Pretended jealousy is, when men falsely pretend the love of the Church for Christ's sake. Thus Paul says, They are jealous, that is, they pretend a love to you for Christ's sake, but indeed they do it wrongly. And the reason follows, They would exclude you, namely, from loving of me. Others read the words thus; they would exclude [in non-Latin alphabet], us: the difference in the Original is only in one letter: and the sense is the same, that the false Apostles would exclude Paul from the love of the Galatians, that they only might be honored and loved.

It is good] These words may be understood either of the Galatians, or of Paul. I rather choose to apply them to Paul, that for jealousy he may make an opposition between himself, and the false teachers. The sense is this: that jealousy is a good thing, if it be in a good cause, that is, if it be indeed for Christ's sake, and be always the same. And Paul adds further, that this kind of jealousy is in himself: because he is jealous over the Galatians not only when he is present with them, but also when he is absent: and this he further confirms in the two next verses.

The scope. In these words, Paul meets with a conceit of the Galatians: for they might perhaps say, that their new Teachers loved them exceedingly, and were zealous for their salvation. Paul therefore answers by a comparison, thus: they are jealous over you, but it is wrongly: no, jealousy for you is good. The first part of the comparison is in verse 17, the second in verse 18.

The use. When Paul says, that the false Apostles were ielous ouer the Galatians amisse, he sets out the fashion of men in the world, which is to doe things which are good in their kind, but to doe them for wrong ends. It is an excellent office to preach the word, but some doe it of enuie and contention, Phil 1:15. others make marchandise of the word. It is an excellent thing to imbrace the Gospel: and yet many men doe it amisse, for feare, or for honor, or for profit, or for other sinister respect, and not for the Gospels sake. This temporall life is an excellent thing, yet few there are that know the ende of this life. For men commonly spend not their time to seeke the kingdome of heauen, and to serue God in seruing of men, but with all their might, they aime at honours, profits, pleasures: and thus they liue amisse not for the honor of God, but for themselues. This must teach vs not onely to doe good, but to doe it well, and to propound good ends to our selues: and to seeke to be vpright in the statutes of God. Psal 119:80. To this ende, three things must be done. First, we must set before vs the will and commandement of God, and this must mooue vs to doe the good we doe. Secondly, the outward action must be conformable to the inward motions of the inward man: and they must both goe together. Thirdly, we must directly intend to obay God in the things we doe, and to approoue our hearts and doings to him.

In that the false Apostles are saide to be ielous, or zealous, we see how nature can counterfeit [〈◊〉] grace of God: and that which the child of God does by [〈◊〉] that the naturall man can doe by nature. Thus Pharao fa[〈…〉] repentance, Exod 9:27. and Ahab, that sold himselfe to worke wickednes, 1. king. 21. 27. and Iudas in the midst of his despaire is said to repent. Matt 27:1. Daily experience shewes the like in such persons, who in their extremitie, with teares use to bewaile their liues past, and with many vowes, and protestations, promise amendment: and yet afterward when they are on foote againe, they returne to their old bias. In a word, there is nothing that the godly man does by the spirit of God spiritually, but an hypocrite may doe the like carnally. Nature can play the part of the ape in imitating good things. Therefore it stands vs in hand to praie, and examine our hearts, least we be deceiued in our selues. For there may lie a depth of deceit and falshood lurking in the heart. And that we be not deceiued, two things must be obserued. One is, that we must cherish in our hearts an universall hatred of all and euery sinne; first in our selues, and then in others. The second is, that we must be changed and renewed in our minds, consciences, and affections.

Thirdly, here we see the propertie of enuie, and Ambition, in these false teachers. Paul must be excluded from the loue of the Galatians, that they alone may be loued. Thus Iosua would have excluded Eldad and Medad from prophesying, and he would have Moses to be the onely prophet: but Moses says, I would to God all the people could prophecie. Num 11:29. Iohns disciples would have excluded Christ baptising: but John says, He must increase, and I must decrease. Ioh. 3. 30. The disciples of Christ would have excluded one that cast out deuills in the name of Christ, but did not follow him, and Christ forbad them. Luk 9:49.

Lastly, we here see the propertie of deceiuers is to make a division betweene the Pastors and the people.

Beside the former pretended ielousie, there is a good ielousie, which the Apostle takes to himselfe, and els where he calls it the ielousie of God. 2. Cor 11:2.

This ielousie presupposs the office of the Apostles, and all Ministers, which stands in three things. The first, is, to become suters to the Church, or to the soules of men, in the name of Christ, and to make the offer or motion in his name, of a spirituall marriage: and this is done in the ministerie and dispensation of the Gospel. The second is, to make the Contract betweene mens soules and Christ. Now to the making of a contract, the consent of both the parties (at the least) is required: Christ gives his consent in the word, Ose 2. 20. and we give our consent to him and choose him for our head, when we turne to God, and believe in Christ. And the ministerie of the word serues to signifie the will of Christ to vs, and to stirre vp our hearts to an holy consent. The third is, after the contract, to preserue them in true faith, and good life, that they may be fit to be presented to Christ in the day of judgment, and so be married to him eternally: for then, and not before, is the marriage of the lambe. These duties are all noted by Paul, when he says, that he prepared the Corinthians that he might present them as a pure virgin to Christ. 2. Cor 11:2. And because this charge and office is laid upon the Apostles and Ministers: therefore they are said to be ielous.

This Ielousie stands in three things. The first is, to loue the Church, indeede and truth, for Christs sake. The second is, to feare least by reason of weaknes, and by meanes of the temptations of the deuill, the Church and they that believe, should fall away from Christ. The third is, after the fall of the church, to be angrie with holy anger and indignation, for Christs sake. Thus Moses was ielous, when the Israelites worshipped the golden calfe: and Elias with like zealessue the priests of Baal. Thus is Paul said to be ielous in this place, and Act. 14.

If the Apostle be thus ielous, how much more then is Christ himselfe ielous, who has espoused himselfe to his Church? This plainly shewes, that he cannot brooke either Partner, or deputie. And therefore his sacrifice on the crosse must stand without the sacrifice of the masse, his intercession without the intercession of Saints, his merits without the merit of workes, his satisfaction without any satisfaction of ours. He will have the heart alone, and all the heart, or nothing: and he will not give any part of his honor to any other.

This jealousy in the Ministers must teach all faithful servants of God, that they keep themselves as pure virgins for Christ, and set their hearts on nothing in the world, but on him. Therefore they must hunger after Christ: they must account all things dung for him: they must have their conduct in heaven with him: and love his coming to them by death (Psalm 45:10). Contrariwise they that set their hearts on any other thing beside him, are said to go a whoring from him, and therefore they are accursed (Psalm 73:27). Thus many Protestants do in their practice, whatever they profess. Thus does the Church of Rome both in word and deed. For beside Christ she has many other lovers: and she goes a whoring after them when she worships Angels and Saints, the images of God, and Christ, with religious worship.

Again, by this we are put in mind to yield a universal subjection to Christ: for this is the duty of the espoused wife to her husband.

Lastly, that good things may be well done, good ends must be proposed: and we must be constant in the good which we do. And thus Paul says, it is a good thing to be jealous.

19. My little children of whom I travail in birth again, till Christ be formed in you. 20. I would I were now with you, that I might change my voice: for I am in fear of you.

Paul has said before, that his jealousy over the Galatians was good: because it was in a good cause, and it was constant, not only in his presence, but even in his absence: and this he declares here by two signs: his love now in his absence, in verse 19, and his desire in the second verse.

The word, [in non-Latin alphabet], translated, I travail in birth, signifies not only the travail of the woman at the birth of the child, but also the painful bearing thereof, before the birth. And the words have this sense, O you Galatians, once heretofore I bore and brought you forth, when I first preached Christ to you: and because now you are revolted from my doctrine, I am constrained once again to bear you, and to travail with you in my Ministry, till by the operation of the Holy Ghost, the right knowledge, and the true image of Christ defaced by the false Apostles, be once again reformed and restored.

In these words (my little children) Paul takes to him the condition of a mother, and he signifies his most tender and motherly affection to the Galatians. It is the fashion of mothers, when their children prosper and do well, to rejoice, when they are sick, or die, to mourn exceedingly, and to be moved with pity and compassion. The Galatians deserved no love at Paul's hand: for their Apostasy was very foul: yet because there were some good things remaining in them, and there was hope of recovery, he enlarges his bowels towards them, and shows his love with compassion. If this be the case with Paul, then great is the love and compassion of God to his children. If the child be sick, and froward, the mother does not cast it forth of the doors, but she tends it, and carefully looks to it: much more then will the Lord have pity and compassion. Here then a great comfort is to be remembered: if we be of the number of them that believe in Christ, having vice, and having a care to please God, our weaknesses and falls of weakness, do not abolish the mercy of God, but are occasions to illustrate the same. The weakness of the child stirs up compassion in the mother: and David says, as a father has compassion on his children, so has the Lord compassion on them that fear him: and mark the reason: for he knows our frame, and that we are but dust (Psalm 103:14).

When Paul says, I travail, he signifies the measure of his Ministerial pains, that they were as the travail of a woman with child: and this he shows plainly in the particulars (2 Corinthians 11:23). Elias, that was sent in his time to restore religion, was at length so wearied in this business, that he desired the Lord to take him out of the world (1 Kings 19:4). The pains of the prophet Isaiah, made him cry, My leanness, my leanness; and Jeremiah cries, my belly my belly: signifying that his griefs and his pains in the Ministry, were as the pain of the Colic. By this we see, that they have much to answer for before God, that are in this calling, and yet take little or no pains therein. And that they which take the most pains, come far short of their duty.

Again, when he says, I travail, he signifies the dignity of the ministry, that it is an instrument appointed of God for the work of regeneration: for Paul compares himself to a woman in travail, and the work of his ministry, to the travail itself, whereby children are born to God. This serves very well to stop their mouths, that condemn the vocal and external ministry.

When he says, I travail again, he teaches, that if men fall after their first initial repentance, there is still a possibility of mercy, and place for a second repentance. We must forgive till seventy-seven times (Matthew 18:22). Much more will God do it. The parable of the prodigal son shows, that they which fall from God after their calling and first conversion, may again by new repentance be recovered.

An objection: Paul's second travail presupposes a second regeneration in the Galatians: and if they are born again the second time, then in their Apostasy they fell wholly from God. Answer: When Paul says, I travail again, he does not presuppose any second spiritual generation: for the child of God is but once begotten to the Lord, and Paul here calls the Galatians little children, because even in the time of their fall, the seed of God still remained in their hearts. And because the image of Christ was again to be reformed and restored in the Galatians, in this respect he says, I travail again of you.

The end of Paul's ministry is expressed in the words, till Christ be formed in you: that is, till (as it were) the likeness or image of Christ be stamped and imprinted in your hearts. This image has two parts. The first is, a right knowledge of Christ in respect of his natures and offices, as they are set forth in the word. This knowledge was defaced in the Galatians, when they joined works with Christ: for then they made him to be an imperfect Savior. The second part of this image, is a conformity with Christ (Romans 8:29). It is twofold, conformity in quality, and conformity in practice.

Conformity in quality is again twofold. The first is a conformity to the death of Christ, when the virtue thereof works in us a death of sin, and when we suffer as Christ suffered, in silence, contentment, obedience, subjecting ourselves to the will of God. The second is, a conformity to the resurrection or life of Christ, and that is, when we live not only a natural, but also a spiritual life, which is, to submit ourselves to be ruled by the word and spirit of Christ.

Conformity in practice is, when we carry ourselves as Prophets in the confession of the name of Christ, in teaching, exhorting, and admonishing one another: as Priests to offer our bodies and souls in sacrifice to God: as spiritual kings, bearing sway over the lusts and corruptions of our own hearts. And thus is Christ to be framed in the hearts of men.

The use. Here we see, the end of all preaching, is to make sinful men to become new creatures, like to Christ: this is the drift of the ministry: and the doctrine that tends to this purpose, is sound and wholesome.

Again, here we see, that in the new Testament, there is but one rule and order for all men, and that is the rule of Christ, Take up your cross and follow me: and for this cause the Ministry serves to frame Christ in the hearts of all believers. Therefore the several rules and orders of Monks and Friars in the Church of Rome, are mere superstitions.

Furthermore, Paul here makes two degrees of God's children; one is, when they are begotten of God, and Christ is formed in them. The second is, when they are begotten of God, yet so, as they are as yet unformed. Such were the Apostles when they confessed Christ to be the son of the living God (Matthew 16), for then they knew not the article of Christ's death, resurrection, ascension, at that time, nor the manner of his kingdom. Of this sort was Rahab, when she received the spies (Hebrews 11), for then she was not informed in the religion of the Jews, but only acknowledged the God of Israel to be the true God, and had a resolution to join herself to the people of God. Of this sort were the Corinthians at the first. For they were carnal more than spiritual, even babes in Christ (1 Corinthians 3:3). This must teach us, where we see any good thing in men, to cherish it. For though as yet they be not Christians formed, yet they may be Christians in forming.

When Paul says, until Christ be formed, he shows that the conversion of a sinner is not wrought in one moment, but by little and little, in process of time. In the generation of infants, first the brain, heart, and liver are framed: then the bones, veins, arteries, nerves, membranes: and after this, flesh is added. And the infant first begins to live the life of a plant, by growing and nourishing: then it lives the life of a beast, by sense and motion: and thirdly, the life of a man, by the use of reason. Even so God outwardly prevents us with his word, and inwardly he puts into us knowledge of his will, with the beginnings or seeds of faith and repentance, as it were a brain and a heart: from these beginnings of faith and repentance, arise heavenly desires: from these desires follows asking, seeking, knocking: and thus the beginnings of faith are increased, and men go on from grace to grace, till they be tall men in Christ. And for this cause, we must with constancy use the good means, in hearing, reading, praying.

Lastly, we are all here put in mind to study, and to use all good means, that we may be like to Christ, specially in the disposition of the inward man. There is a spiritual madness in the minds of many men: they think of nothing but of the fashion of their apparel, and of the trimming of their bodies: but let us think how to imprint the gracious image of Christ in our hearts: thus shall we be lovely, and have favor in the eyes of God.

Thus much of Paul's love: now follows his desire in the 20th verse. In which I consider three things: the desire itself, I would I were with you now: the end of his desire, that I might change my voice: the occasion thereof, for I am in doubt of you.

When Paul says, I would I were with you now, he shows, that the presence of Pastors with their people, is a thing most necessary. And there are two reasons thereof. One is, to prevent spiritual dangers, which are manifold and continual, in that the devil seeks continually whom he may devour: and we fight against principalities and powers in heavenly things. In this respect Pastors are called watchmen, and overseers. Secondly, the presence of Pastors with their people, serves to redress things amiss, and to recover them that be in Apostasy: as Paul says in this place. Therefore it were to be wished that this mind of Paul were in all Pastors, that with one consent they might say to their people, I would I were with you [illegible].

In the words, [that I might change my voice] Paul continues the allusion (which he made in the former verse) to a woman with child: and hereby he signifies two things. The first is, that he will leave further disputing with the Galatians, and fall to lamenting and crying, as mothers do in the time of their travail, by reason of their pain. This is to change the voice. It was the manner of Paul to abase himself, and to mourn for the sins of others (2 Corinthians 12:24), and he reproves the Corinthians that they were puffed up, and did not mourn for the incestuous person. Like was the practice of David (Psalm 119:136), of Lot (2 Peter 2:7), of Jeremiah (Lamentations 2:11), of the friends of Job (Job 2, last verse), of the godly in the days of Ezekiel (Ezekiel 9:4), of Christ in respect of Jerusalem (Luke 19:41). And it has been always the practice of holy men, when there was no other help, with tears to commend the case to God.

If sorrow for other men's offenses makes Paul change his voice, much more are men to do it for their own. Peter, in his repentance left his presumptuous speaking, and fell to bitter and secret tears: and so did the woman that stood at the feet of Christ weeping, and washed his feet with her tears (Luke 7:38). The like ought we to do for our offenses and sins. The earthquake this winter past, must stir us up to this duty. For it is a matter full of terror (1 Samuel 14:15), and the sickness which has taken hold of thousands as a gentle warning must be respected. And it must be considered, that the changes of the great world bring with them like changes in the little world, that is, in the bodies of men.

Again, to change the voice, is to confer with the Galatians, and upon conference to temper his voice to their manners and condition, as nurses stammer and lisp with children. For some are with pity to be recovered: and some with terror (Jude 22-23). Hence I gather,

That the conference of pastors and people, is a thing very necessary. Paul here ascribes more to it than to his Epistle. It is the life of preaching. For by it the teachers know better what to teach, and the people better to conceive things that are taught. Here then we see a common fault. Men are content to hear, but they will not confer with their teachers: and in the time of sickness, the first person that is conferred with, is the physician: and the minister is last sent for: whereas on the contrary, the cure of the soul is the cure of the body (Job 33:23, 25).

Again, here is set down the way to attain all good learning: and that is, that learners be present with their teachers: and the teachers again temper their voices to the capacity of the learners. Thus Samuel was with Eli at the door of the Tabernacle: thus Christ was in the Temple among the doctors hearing them and asking them questions (Luke 2:44).

Thirdly, Paul here sets down the way to make a pacification for religion in these last days: and the way is, that the pastors of the Church be assembled together by the authority of princes: and being assembled, they temper their voices one to another according to the written word. Thus may they that lie now under the Apostasy of Antichrist, be recovered (Acts 15:6). And the promise of God is, that when two or three come together in his name, he will be with them (Matthew 18).

Lastly, the ministers (as here we see) are to temper their gifts and speech to the condition of their hearers. The Corinthians were babes in Christ, and Paul feeds them with milk (1 Corinthians 3:3). To the Jew he became a Jew, to the Gentile a Gentile, that he might win some (1 Corinthians 9:18). For this cause it were to be wished, that catechizing were more used than it is of our ministers. For our people are for the most part rude and uncatechized: and therefore they profit little or nothing by sermons. A sermon to such persons is like a great loaf set before a child. And it is no disgrace for learned ministers, in plain and familiar manner to catechize: for this is to lay the foundation, without which all labor in building is in vain. Again, our ignorant people should be content even in their old age to learn the catechism: for by reason of their ignorance, they lie as a prey to the atheist and papist: and in much hearing, they learn little; because they know not the grounds of doctrine that are usually in all sermons. And it is a fault in many that they love to hear sermons, which are beyond their reach, in which they stand and wonder at the preacher: and plain preaching is little respected of such.

The occasion of Paul's desire is in these words, I doubt of you, or thus, I am in perplexity for you: and this Paul speaks as a mother in some dangerous extremity, in the time of her travail; as Rachel was in the birth of Benjamin (Genesis 35). And the words carry this sense, I am troubled for your recovery; and I fear it will never be.

Here we learn, how dangerous a thing it is to fall from grace, though it be but in part. For a man cannot recover himself when he will. We do not the good we can, unless God makes us do it (Ezekiel 36:27) (Song of Solomon 1:4) (Jeremiah 31:29). Therefore it is an error to think that we may repent and turn to God when we will, as many suppose. And this must be a warning to us to preserve the good things that God has put into us, and not to quench the spirit.

And though Paul doubts of the recovery of the Galatians, yet he spares not to send his Epistle to them, and to use means. And thus in desperate cases, we must use the best means and leave the success to God. Thus the Israelites when there was no other help, went into the sea, as into their deathbed, or grave, by faith staying themselves on the promise of God (Hebrews 11:29) (2 Chronicles 20:12).

That which Paul here says, may be said of many among us in whom Christ is not yet framed, whether we respect knowledge, or good life: for they give just occasion of doubting whether they will ever turn to God or no.

21 Tell me you that will be under the law, do you not hear the law? 22 For it is written, that Abraham had two sons, one by a servant, and another by a free-woman. 23 But he which was of the servant, was born after the flesh: and he which was of the free-woman, by promise.

From the 8th verse of this chapter to the 20th verse, Paul has handled the conclusion of the principal argument of this Epistle touching the Apostasy of the Galatians: and here he returns again to his former doctrine touching the justification of a sinner by faith, without the works of the law: and he confirms it by another argument, the sum and substance whereof is this: Your liberty from the law, [reconstructed: was] prefigured in the family of Abraham: therefore you are not bondmen to the law, but freemen.

The argument is at large propounded, and it has four parts: a preface in the 21st verse: a history of Abraham and his family, verse 22, 23; the application of the history from the 24th verse to the 30th; the conclusion, verse 31.

And first of the Preface. Law] the word (law) in the first place, is taken properly for the moral and ceremonial law of Moses: and in the second place, for the books of Moses, and namely, for the book of Genesis. And in this sense the word is taken, when Christ is said to expound the law and the Prophets (Luke 24). And sometimes it signifies all the books of the old testament (John 15:15).

Under the law] to be under the law, is to hold ourselves bound to the fulfilling of the law: and to look for life eternal thereby.

Do you not hear the law?] that is, you read and hear indeed, but you understand not the scope and drift of that which you read.

In this preface, first Paul meets with the pride of man's nature, whereby the Galatians went about to establish their own righteousness by the law, when he says, you that will be under the law, etc. With this pride were the Jews tainted (Romans 10:3), and the young prince that came to Christ and said, Good master what must I do to be saved? And the Papists of our time, who will not be subject to the justice of God, but set up their own justice in the keeping of the law. The like do the ignorant people among us, who hold that they are able to fulfill the law, and that they are to be saved thereby. And when they say, they look to be saved by their faith, they understand thereby their fidelity, that is, their good dealing.

Again, Paul here notes the servile disposition of men that loves rather to be in bondage under the law, than to be in perfect liberty under the grace of God. This we see in daily experience. All profess Christ among us: yet is it even a death to the most, to forsake the bondage of the flesh. Christ we profess, yet so as we take liberty to live after the lusts of our own hearts.

When Paul says, do you not hear the law? he notes the cause of our spiritual pride, and of the servile disposition before named, namely, ignorance in mistaking and misconceiving the true scope of the law: for the Galatians did not consider that Christ was the scope of the law, but they supposed that the very observation of the law even since the fall of man, did give life and justify. This ignorance was to the Jews as a veil before their eyes in the reading of the law (2 Corinthians 3:14). And this ignorance has blinded the Papist at this day: for he supposes that the Gospel is nothing else but the law of Moses: and that Christ indeed is but an instrument to make us keepers of the law, and consequently saviors of ourselves.

In the history of Abraham I consider three things, the fact of Abraham in taking two wives: the event upon this fact, he had two sons by them: the condition of these sons.

Touching the fact of Abraham, it may be demanded, what is to be judged thereof? The ground to the answer shall be this: that marriage is the indivisible conjunction of one man and one woman only. This Christ of purpose teaches (Matthew 16), where he says that God created them at the first man and woman, and not women, verse 4; that a man must forsake father and mother and cleave to his wife, not to his wives, verse 5; that they two shall be one flesh, verse 6. And in all this Christ makes no new law, but only revives the first institution of marriage made in Paradise. And Moses having set down this divine institution, adds withal that Lamech was the first that broke it, by taking many wives.

Now then, the answer to the question is twofold. Some say, that Abraham and the rest of the Patriarchs had a dispensation from God to marry many wives, and therefore that it was no sin in them. Of this mind are sundry learned men, both Protestants and Papists. But the answer is only conjectural, and has no evidence in scripture.

The second answer is, that God did not approve the polygamy of the fathers, or commend it, but did only tolerate it, as a lesser evil, for the preventing of a greater. This toleration appears, in that God commanded that the king must not multiply his wives (Deuteronomy 17:17), and that the child of the hated wife, (though she be the second wife,) if it be firstborn, shall be the heir (Deuteronomy 21:15). The occasions of this toleration were two. One was, a desire in the Patriarchs to multiply their posterity, that if it were possible, the Messiah might descend of their line. The second was, the common custom of men in the east countries, who made no matter of it, to marry many wives: and common custom bred a common error, and a common error, bred common ignorance, whereby that which was indeed a sin, was esteemed no sin.

It may be objected, if the having of many wives were an offense, that Abraham and the rest of the holy Patriarchs lived and died in a sin without repentance: because we find nothing in scripture teaching their repentance for their sin. Answer. Known sins require particular repentance: but if sins be unknown, or unconsidered, by reason that men are carried away with the sway of the times (as the Patriarchs were) a general repentance suffices (Psalm 19:12).

Again, it may be alleged, that Abraham took Hagar by the consent of Sarah. Answer. That suffices not to make a full excuse for Abraham. For if marriage were a mere civil contract, as it is made by the consent of men and women, so it might be dissolved by like consent: but it is more than a civil contract: because in the making of it, beside the consent of the parties, the authority of God is interposed: and therefore Sarah's consent (in giving Hagar to Abraham) is nothing, without the allowance of God: and we may not think that God will allow of that which is directly against his own ordinance.

Thirdly, it may be alleged, that if the having of many wives be a fault, then Abraham and the rest were adulterers. Answer. Not so, the polygamy of the fathers is to be placed in the middle, between adultery, and holy wedlock. They took not wives of a lewd mind, for the satisfying of their lust, but of a conscience not rightly informed in this point.

The event upon the fact of Abraham was, that his two wives, bore him two sons. He had indeed more sons by Ketura (Genesis 25:2), but these two, Ishmael and Isaac are only here mentioned: because by the special appointment of God, they were ordained as types of true believers, and hypocrites. Read (Romans 9:7-8).

The condition of the children is set forth, by a double difference. The first is, that one was born of a bond woman, and therefore a bondman, the other of a free woman, and therefore a free man, and the heir. Here it may be demanded, how the same person can be both a wife and a bond woman? Answer: Among the heathen (as also among the Jews) there were two sorts of wives. Of the first kind were they, that were joint governors of the family with the husband, and they were called mistresses of the house. Of the second sort were they, that served only for propagation, and were in all other respects as servants or strangers. Of the first kind, was Sarah, and of the second, Hagar and Ketura.

The second difference of the children was this. One, that is, Ishmael was born after the flesh, that is, by the strength of nature, and according to the fleshly counsel of Sarah, who did substitute Hagar into her own room. The other, namely Isaac, was born by the promise, that is, according to the order of nature, yet not by the strength of nature, but by the virtue of the promise of God.

In the birth of Ishmael Sarah's desire was good, that the promise of God might be accomplished: but the means was carnal, the substitution of her handmaid. This is the condition of the godly: they intend and desire the best things, but they fail in the manner of doing. The spirit stirs up good motions, and the flesh corrupts them. Paul says, that to will was present with him, but he could not do that which was good as he ought. This must cause us always to humble ourselves for our best works.

Again, we are here taught not to make haste to accomplish our desires, but when God promises any thing, to wait his leisure, and in the mean season to live in subjection. Sarah with all her haste could not prevent God's providence. She has her desire in the birth of Ishmael, but yet he is born according to the flesh, in bondage, and he is not the promised seed.

In the birth of Isaac we see the virtue of the promise of God, when it is mixed with our faith: for then it makes things possible, that are otherwise impossible (Matthew 17:20). If then we desire any good things at the hands of God, our duty is in silence and patience to rest on the promises of God, and then our desire shall indeed be accomplished.

24. By the which things another thing is meant. For these mothers are the two Testaments, the one which is Hagar) of mount Sinai, which begets to bondage. 25. For Hagar, or Sinai, is a mountain in Arabia, and it answers to Jerusalem which now is) and she is in bondage with her children.

The application of the former here begins: and the sense of the words is. Another thing meant] the words are thus. These things are spoken by allegory: that is, one thing is said, and another thing is meant. Two mothers] Hagar and Sarah. Are two] they represent or signify the two Testaments. Est is put for significat. Of the two Testaments I will speak afterward.

The one] the one Testament, which is the covenant of works [which is Hagar] which Testament is figured by Hagar [is of mount Sinai] came from mount Sinai, where the law was delivered to the Israelites. And begets to bondage] that is, it makes all them bondmen that look to be justified and saved by the works of the law.

For Hagar or Sinai] here the translators are deceived, supposing that mount Sinai had two names, Hagar and Sinai: but this opinion of theirs has no ground, and the words are thus to be read, Hagar is Sinai. Here Hagar signifies not so much the person of Abraham's handmaid, as that which is said in the former history of Hagar. For the words are, [in non-Latin alphabet]. And Sinai must be considered as a place, where it pleased God to publish the law. And the words thus considered, have this sense, Hagar is Sinai, that is, Hagar figures Sinai, two ways. First, in condition: for as Hagar was a bondwoman, so Sinai in respect of the law, was a place of bondage: and in this respect also it is called Sinai of Arabia, which was a desert out of the land of Canaan. Secondly, in effect: for as Hagar bore Ishmael a bondman to Abraham; so Sinai or the law, makes bondmen. And it answers] Sinai answers to Jerusalem, that is, as Hagar figures Sinai; so Hagar figures Jerusalem: and by this means, Sinai and Jerusalem are alike, and stand both in one order. Now Hagar figures Jerusalem two ways, in condition, and effect. In condition: for as Hagar was a bondwoman, so Jerusalem, or the nation of the Jews refusing Christ, and looking to be saved by the law, are in spiritual bondage. In effect: for as Hagar brings forth Ishmael a bondman; so Jerusalem by teaching the law, makes bondmen. Therefore Paul says in the last place, of Jerusalem, and she is in bondage with her children.

The use. These things are said by allegory] Here the Papists make a double sense of scripture, one literal, the other spiritual. Literal is twofold. Proper, when the words are taken in their proper signification. Figurative, when the Holy Ghost signifies his meaning in borrowed terms.

Spiritual senses they make three. One allegorical, when things in the old testament are applied to signify things in the new testament. The second, is Tropological; when scripture signifies something touching manners. The third, is Anagogical, when things are in scripture applied to signify the estate of everlasting life. Thus Jerusalem properly is a city: by allegory, the Church of the new Testament: in a tropological sense, a state well ordered: in an anagogical sense, the estate of eternal life. These senses they use to apply to most places of the Scripture, specially to the history. But I say to the contrary, that there is but one full and entire sense of every place of scripture, and that is also the literal sense, sometimes expressed in proper, and sometimes in borrowed or figurative speeches. To make many senses of scripture, is to overturn all sense, and to make nothing certain. As for the three spiritual senses (so called) they are not senses, but applications or uses of scripture. It may be said, that the history of Abraham's family here proposed, has beside its proper and literal sense, a spiritual or mystical sense. I answer, they are not two senses, but two parts of one full and entire sense. For not only the bare history, but also that which is thereby signified, is the full sense of the Holy Ghost.

Again, here we see the scripture is not only penned in proper terms, but also in sundry divine figures and allegories. The song of Solomon is an allegory borrowed from the fellowship of man and wife, to signify the communion between Christ and his Church: and so is Psalm 45. The book of Daniel, and the Revelation, is an allegorical history. The Parables of the old and new Testaments, are figures or allegories. When David says (Psalm 45:4), Ride on upon the word of truth, meekness, and justice, he describes a Prince's chariot by allegory. The Guide is the word, the horses that draw it, are three, Truth, meekness, justice. And thus the throne of God is described by like allegory (Psalm 89:14), the foundation of the throne, are righteousness, and equity: the main bearers to go before the throne, are mercy and truth.

It may be demanded, when does the scripture speak properly, and when by figure? Answer: If the proper signification of the words be against common reason, or against the analogy of faith, or against good manners, they are not then to be taken properly, but by figure. The words of Christ (John 15:1), I am the true vine, and my father is a husbandman. If they be taken properly, they are absurd in common reason: therefore the words are figurative, and the sense is this: I am as the true vine, and my father as a husbandman. The words of Christ, Take, eat, this is my body (1 Corinthians 11:24), taken properly, are against the articles of faith, He ascended into heaven, and sits at the right hand of God. And they are against the sixth commandment, You shall not kill. And therefore they must be expounded by figure, thus, This bread is a sign of my body. The like is to be said of other places: they must be taken properly, if it be possible: if not, by figure.

Here then they are to be blamed, that make the use of Rhetoric in the Bible, to be a mere foppery. For to this purpose there is a book in English heretofore published. As also they of the family of love are justly to be condemned, who in another extremity, turn all the Bible to an allegory, indeed even that which is said of Adam, and of Christ.

They are two Testaments] they are, that is, they signify: and so Hagar is Sinai a mountain in Arabia, that is, signifies Sinai. Thus the Rock in the wilderness is Christ (1 Corinthians 10:4), that is, figures Christ. Like to this is the Sacramental phrase, This is my body, that is to say, this bread signifies my body. Great is the madness of men that hence gather Transubstantiation, or the real conversion of bread into the body of Christ. They might as well gather hence the conversion of Hagar into mount Sinai.

The two Testaments are the Covenant of works, and the Covenant of grace, one promising life eternal to him that does all things contained in the law: the other to him that turns and believes in Christ. And it must be observed, that Paul says, they are two, that is, two in substance, or kind. And they are two, in sundry ways. The law, or covenant of works, propounds the bare justice of God, without mercy: the covenant of grace, or the Gospel, reveals both the justice and mercy of God, or the justice of God giving place to his mercy. Secondly, the law requires of us inward and perfect righteousness, both for nature, and action: the Gospel propounds to us an imputed justice resident in the person of the Mediator. Thirdly, the law promises life upon condition of works: the Gospel promises remission of sins and life everlasting upon condition that we rest ourselves on Christ by faith. Fourthly, the law was written in tables of stone, the Gospel in the fleshy tables of our heart (Jeremiah 31:33; 2 Corinthians 3:3). Fifthly, the law was in nature by creation: the Gospel is above nature, and was revealed after the fall. Sixthly, the law has Moses for the mediator (Deuteronomy 5:27), but Christ is the mediator of the new testament (Hebrews 8:6). Lastly, the law was dedicated by the blood of beasts (Exodus 24:5), and the new Testament, by the blood of Christ (Hebrews 9:12).

Here then falls to the ground a main pillar in Popish religion, which is, that the law of Moses, and the Gospel, are all one law for substance: and that the difference lies in this, that the law of Moses is dark and imperfect, and the Gospel or the law of Christ more perfect: because he has (as they say) added Counsels to precepts. Again, the law (they say) without the spirit, is the law properly, and with the spirit, it is the Gospel. But all this is false which they teach. For the two Testaments the law and the Gospel, are two in nature, substance, or kind: and the difference lies not in the presence or absence of the spirit.

And whereas the Papists make two justifications, the first merely by grace, the second by works: besides the two Testaments, they must establish a third Testament compounded of both, and it must be partly legal, and partly Evangelical; otherwise the twofold justification cannot stand. For the law propounds only one way of justification, and the Gospel a second. The doctrine therefore that propounds both, is compounded of both.

God did not approve the polygamy of Abraham, yet does he use it to signify the greatest mystery of our religion. Here we see a great point of the divine providence of God, who orders and uses well the things which he does not approve. This is the foundation of our patience, and a means of true comfort. Joseph thus comforts himself and his brothers, that God ordered and disposed their bad enterprise, to his and their good (Genesis 45:6-7).

Here again Paul sets down two properties of the Testament of works, or of the law. The first is, that it came from mount Sinai. And here lies the difference between the law and the Gospel: the law is from Sinai, the gospel from Zion or Jerusalem. For there it was first to be preached, and from there conveyed to all nations (Micah 4:1; Ezekiel 47:1).

The second propertie of the law is, that it gendrs to bondage: because it maks them bond men, that looke to be saved and justified thereby. And this it does, by reuealing sinne and the punishment thereof, which is euerlasting death; and by conuincing all men of their sinnes, and of their deserued condemnation. In this respect, it is called the ministerie of death, 2. Cor 3:6. and Paul says, that after he knew his sins by the lawe, he died, and the lawe was the meanes of death to him, Rom 7:10. Here is another difference between the law and the Gospel. The lawe genders to bondage: the Gospell genders to life. For it is an instrument of the spirit for the beginning and confirming of our regeneration and salvation: and so is not the law, which is no cause, but only an occasion of the grace of God in vs.

Where as Jerusalem that now is, is said to be in bondage, as Sina and Hagar. It is to be obserued, that there is no Church in the world, nor people, which is not subiect to Apostasie. For God had made great and large promises to Jerusalem, Psal. 122. and 132. and yet for all this, Jerusalem by refusing Christ, and by establishing the justice of the lawe, is comne into bondage, and depriues herselfe of the inheritance of eternall life. Therefore it is a falshood which the Papists teach, that the infallible assistance of the spirit is tyed to the Chaire, and Consistorie of the Pope, so as he, and consequently the Church of Rome, cannot erre. Here againe, we see what may be the future condition of England. For it may be said of it hereafter, England that now is, is not that which it has bin, namely, a maintainer of the Gospell of Christ. Therefore we must not be high minded but feare, and now take heed of the first beginning of apostasie. The holy Ghost, Heb 3:12, 13. set down the degrees thereof, and they are fiue in number. The first is, the deceit of sinne: the second is, the hardening of the heart after men are deceiued by sinne: the third is, an euill heart, which growes upon hardnesse of heart: the fourth is, vnbeleefe, whereby the word of God is called in question, and the trus thereof: and after vnbeleefe followes a departure from God and Christ. That this may not be, we must carefully avoid all the deceits of sinne, as namely, couetousnes, ambition, lust, &c.

Againe, as Agar figures the lawe, so does Ismael all iusticiaries, that looke to be saved by the law. Here then we see the condition of the world, the greatest part whereof are Ismalites. For the Turke and the Iewe, looke at this day to be faued by their workes. The Papist ascribes his conuersion not wholly to grace, but partely to grace, and partly to nature, or the strength of mans will helped by grace. And thus are they borne after the flesh as Ismael was. And our common people, though in shew they professe reformed religion, yet indeed a great part of them are Ismaelites. For they looke to be saved by their good seruing of God, and by their good deeds: and they little thinke on Christ and his merits. And thus they depriue themselues of all title to eternall life. Therefore it stands them in hand to condemne nature and the strength thereof, and to renounce their own workes, and to rest onely on the promise of mercie for eternall salvation: thus shall they be the children of the promise and heires of God.

Lastly, in that Jerusalem is in bondage like Agar or mount Sina, we see how vaine are the pilgrimages to the holy land, & how needlesse were the warres made for the recouery thereof.

26. But Jerusalem which is above is free: which is the mother of vs all.

Here Paul shewes what is figured by Sara, namely, the new Jerusalem, which is the Catholike Church, Heb 12:22, 23. Reuel. 21. 2. And it is here so tearmed, because Jerusalem was a type thereof in sixe respects. First, God chose Jerusalem above all other places to dwell in, Psal 132:13. And the Catholike Church is the companie of predestinate, chosen to be a particular people to God. Secondly, Jerusalem is a citie compact in it selfe, by reason of the bond of loue and order among the citizens, Psal 122:3. In like sort, the members of the Catholike Church are linked togither by the bond of one spirit. Thirdly, in Jerusalem was the sanctuarie, a place of Gods presence, and of his worship, where also the promise of the seed of the woman was preserued till the comming of the Messias: and now the Catholike Church is in the roome of the sanctuarie: in it must we seeke the presence of God and the word of life: therefore it is called the pillar and ground of truth, 1. Tim 3:15. Fourthly, in Jerusalem was the throne of Dauid, Psal 122:5. and in the Catholike Church is the throne or scepter of Christ, figured by the kingdome of Dauid, Reu. 3. 7. Fiftly, the commendation of a cittie (as Jerusalem) is the subiection & obedience of the citizens: now in the Catholike Church all believers are citizens, Eph 2:19. and they yeild voluntarie obedience and subiection to Christ their king, Psal 110:2. Isai, 2. 5. Lastly, as in Jerusalem the names of the citizens were inrolled in a register: so the names of all the members of the Catholike Church, are inrolled in the booke of life, Reu. 20. 15. Hebr. 12. 23.

Againe the Catholike Church dwelling here belowe, is said to be above in heauen for two causes. First, in respect of her beginning, which is from the Election and grace of God, and from Christ the Mediatour, of whose flesh and bone we are that believe, Eph 5:30. The justice whereby we are justified is in Christ: our holinesse and life, flowes from the holinesse and life of Christ, as from a roote. Secondly, the Church is said to be above, because it dwels by faith in heauen with Christ: for the propertie of faith is to make vs present after a sort, when we are absent, Heb 11:2.

The use. This being so, we are admonished to live in this world as Pilgrims and strangers (1 Peter 2:11), and therefore we must not set our love upon any earthly thing, but our minds must be upon the country to which we are traveling. And whatever is a hindrance to us in our journey, we must cast it from us, that we may go lightly: and if we have any wrongs done us either in goods or good name, we must the rather be content: because we are out of our country in a strange place: and hereupon we must take occasion to make haste to our journey's end, that is, to our own city, and last abode. Thus did the Patriarchs (Hebrews 11:13, 15).

Secondly, we must carry ourselves as Burgesses of heaven (Philippians 3:20). And this we shall do by minding, seeking, affecting of heavenly things, by speaking the language of Canaan, which is, to invoke and praise the name of God. Lastly, by leading a spiritual life, that may befit the citizens of heaven. Many fail in this point, when they come to the Lord's table, they profess themselves to be citizens of the city of God, but in their common dealings in the world, they play the stark rebels against God, and his word, and live according to the lusts of their blind and unrepentant hearts.

Thirdly, when Paul says, that Jerusalem which is above is free, etc., he shows that the Catholic Church is one in number, and no more (Song of Solomon 6:8). My dove is above, and the only daughter of her mother. One sheepfold (John 10:16). There be many members, but one body (1 Corinthians 12:12).

Fourthly, hence we gather, that the Catholic Church is invisible. For the company of them that dwell in heaven by their faith, cannot be discerned by the eye. John saw the heavenly Jerusalem descending from heaven, yet not with the bodily eye, but in spirit (Revelation 21:10). The things which make the Catholic Church to be the Church, namely, election, calling, justification, glorification, are invisible. The papist therefore errs, when he teaches, that the Catholic Church is a visible company under one Pastor, namely the Pope. And the places which they bring to prove the visibility of the universal Church, concern either particular churches, or the churches which were in the days of the Apostles, or again, they speak of the inward glory, and beauty of the Church.

Free] that is, redeemed from the bondage of death and sin: and so from the curse of the law. Of this freedom I will speak more afterward.

The mother of us all] she is called a mother, because the word of God is committed to the keeping of the Church, which word is seed (1 Peter 1:23), and milk (1 Corinthians 3:2), and strong meat (Hebrews 5:14). And the church as a mother, which by the ministry of the said word, brings forth children to God, and after they are born and brought forth, she feeds them with milk out of her own breasts, which are the Scriptures of the old and new Testament.

Here a great question is to be proposed, namely, where we shall find this our Mother? For it is the duty of all children to have recourse to their mother, and to live under her wing. The advocates of the Popish Church, Priests and Jesuits, say, we must be reconciled to the Church and See of Rome, if we would be of the Catholic church. To this purpose they use many motives, I will here propound seven of them: because heretofore they have been scattered abroad among us.

The first motive. The Church of Rome has means of sure and certain interpretation, tradition, councils, fathers: we have nothing but the private interpretation of Luther, Melanchthon, Calvin, etc. Answer: Scripture is both the gloss and the text; And the principal means of the interpretation of scripture, is scripture itself. And it is a means, when places of scripture are expounded by the Analogy of faith, by the words, scope, and circumstances of the place. And the interpretation which is suitable to all these, is sure, certain, and public: for it is the interpretation of God. Contrariwise, the interpretation, which is not agreeable to these, though it be from Church, Fathers, and Councils, is uncertain, and it is private interpretation. Now this kind of interpretation we allow: and therefore it is false, that we have only private interpretations: and that all the interpretations of the Church of Rome are public. Secondly, I answer, that we are able to justify our interpretations of Scripture for the main points of religion, by the consent of Fathers, and Councils, as well as they of the church of Rome.

The second motive. We have no divine and infallible authority to rest on in matter of religion: but they of the church of Rome have. Answer: In the Canonical scriptures of the Prophets and Apostles, there is divine and infallible authority: for they are now in the new Testament, in stead of the lively voice of God. And this authority we in our Church acknowledge. Secondly, I answer, that the church has no divine and infallible authority distinct from the authority of scriptures (as the Papists teach) but only a Ministry, which is to speak in the name of God, according to the written word.

The third motive. We have no limitations of opinion, and affection, but they of the church of Rome have. I answer first: we suffer ourselves to be limited for opinion, by the Analogy of faith, and by the written word, and so does not the Papist, which adds tradition to the scripture. And for affection we suffer ourselves to be limited by the doctrine of repentance, and new obedience. Secondly, I answer, that the church of Rome uses false means of limitation. For it teaches, that for opinion, we must captivate our senses to the determination of the church, by believing as the church believes, though it be not known, what the church believes. And it limits affection, by auricular confession, and by canonical satisfactions, mere inventions of men.

The fourth motive. The Roman religion draws the multitude. Answer: It draws them indeed, because it is a natural religion: but it does not turn them from darkness to light, from death to life. Secondly, I answer, that Antichrist in his coming shall draw the multitude (2 Thessalonians 2:9).

The fifth motive. There were never but two alterations of religion. One, in the days of Elijah; the other, in the days of John the Baptist. Answer: I will show a third. Paul says, that before the end, there shall be a departure (2 Thessalonians 2), and this departure is general in all nations (Revelation 13:16), and after a thousand years there shall be the first resurrection (Revelation 20:5), and this resurrection is the reviving and the restoring of the Gospel, after long ignorance and superstition.

The sixt motiue. The church of Rome has a judge to ende controuersies: we have none. Ans. Christ is our judge: and the scripture is the voice of this judge, determining all things pertaining to salvation, fully, and plainly, to the contentation of any conscience.

The seauenth motiue. The Romane religion is sutable to ancient Tradition. Ans. It is contrarie. For it abolishs the second commandement touching Images, and the tenth, touching lust. And it ouerturns sundrie Articles of faith. For it abolishs one of the natures of Christ by the reall presence, and his three offices, by ioyning partners, and associates with him.

To these seauen, I adde three other. The eight motiue then is this. Our Ministers (they say) tooke to themselues new callings: and consequently that we are but schismatikes. Ans. The offices of the first restorers of the Gospel were ordinarie: and their vocation to the said offices was ordinary: for they were all either Priests, or Schoole doctors. It may be saide, that they departed from their callings. I answer, they departed onely from the common abuse of their callings, which they restored to their right use.

The ninth motiue. The church of Rome has true baptisme, and therefore it is a true church. Ans. Baptisme in the Papacie, pertaines not to it, but to another hidden church in the middest of the Papacie: as the light in the lanthorne, pertaines not to it, but to the passenger. Secondly, though the church of Rome hold the outward baptisme, yet does it ouerturne the inward, which stands in the justification of a sinner by imputation of the obedience of Christ. Thirdly, baptisme seuered from the preaching of the Gospel, is no marke of a church. Circumcision was used in Samaria, and yet they were no people of God. Hos 1:9.

The tenth motiue. The church of Rome has antiquitie and succession from the Apostles. Ans. They are no markes of the church, unlessse they be ioyned with propheticall and Apostolicall doctrine. The kingdome of darknes, has also antiquitie, succession, universalitie, and vnitie.

Now then we are to hold the church of Rome as a stepmother, in fact as a professed harlot: shee is no mother of ours. For the Lord says, Come out of her my people, Reuel. 18. Let vs therefore come to the true answer.

The catholike Church, our Mother, is to be sought for, and to be found in the true visible churches, the certen markes whereof are three. The preaching of the word of God, out of the writings of the Prophets and Apostles, with obedience. Ioh. 10. 28. Eph 2:20. True inuocation of God the father, in the onely name of Christ by the assistance of the spirit. Act 9:14. 1. Cor 1:2. the right use of the sacraments, baptisme, and the Lords supper. Math 28. 18. And by these shall we finde the true Church of God in England, Ireland, Scotland, Germanie, France, &c.

Againe, in that the Church is called our Mother, the Papist gathers that her commandements must be obaied, Prov 1:8. and therefore in their Catechismes, beside the commandements of God, they propound the commandements of the Church. But I answer, that the precepts of the father and the mother must be one: and then the mother must be obaied.

The Church is called the mother of vs all, that is, of all true believers. Hence it follows, that wicked men are not members of the catholike Church (as Popish doctors erroniously teach) for then the church shall be a mother not onely to the children of God, but also to the children of the deuill.

Lastly, in that the church is our Mother, we are taught that we must despise our first birth, and seeke to be borne againe to God, and sucke the brest of our mother, feeding on the milke of the word. Psal 45:11. 1. Pet 2:2. Thus to be borne a member of the new Jerusalem, is a great priuiledge. Psal 87:5. Reuel. 3. 12.

27 For it is written, Reioyce you barren that bearest no childrē, breake forth and crie you that trauelest not: for the desolate has many more children, then shee which has an husband.

These words are the testimonie of the Prophet Isa, c. 54. 1. and they are brought to prove that which Paul said in the former verse, that the Catholike Church is the Mother of vs all, that is, not onely of the Iewes, but also of all believing Gentiles.

In the words, I consider the preface to the Testimonie, and the testimonie it selfe. The preface, It is written: where two points are to be considered. The first is, who says, Jt is written? Ans. The Apostle Paul, whose authoritie was divine, and infallible, because he was led into all truth by the spirit of God, so as he could not erre in deliuering doctrine to the church. And yet for all this he followes the rule of the written word. And his manner was so to doe. Act 26:22. This shewes the shamelesse impudencie of the church of Rome, which takes to it selfe an absolute power of judgment in all matters, without, and beside the scripture, indeed a power to judge of the scripture it selfe and of the sense thereof, without the helpe of scripture, upon a supposed infallible assistance of the spirit.

The second point is, In what question says Paul, It is written?Ans. In a controuersie betweene him and the false Apostles, touching the justification of a sinner. This shewes that the scripture it selfe is the meanes to determine and decide controuersies. There was for this purpose in the old Testament, the liuely voice of God vttered in the Oracle at the Mercie seat: but in the new Testament there is no such voice of God, but the written word is in stead thereof, to the ende of the world. And therefore Paul says, It is written.

In the testimonie, I consider three things, the condition of two Churches, the change of the condition, the ioy that is upon the change.

The condition of the Church of the new Testament, in these words, Barren that bearest no children: you that trauelest not: the desolate.

Barren] The Christian Church is so called, because by the vertue and strength of nature, it beares no children to God, no more then Sara did to Abraham, Ioh. 1. 13. 1. Cor 3:7. Secondly, it is so called in respect of the beginning thereof, when the Iewish church was yet standing, till the spirit of God was powred forth upon all flesh, after the ascension of Christ: and before this, the number of them which were conuerted to God, was very small: and therefore Christ himselfe complained that he spent his strength in vaine, Isai, 49. 1. Thirdly, it is so called in respect of the latter times of the church, in which Christ shall scarce finde faith upon the earth, Luk 18:8. Further that the church is barren, it is declared by the signe, because she neither brings forth child, nor beares.

Desolate] that is, without husband in appearance, by reason of the cross and affliction, and without children: because at the first the Christian church was constrained to hide herself in the wilderness (Revelation 12:14). It may be demanded how the Catholic church should be desolate? Answer: The estate of the church is twofold: inward, or outward. The inward estate stands in the true knowledge of God in Christ, in comfort touching remission of sins, and life everlasting, in the hearing of our prayers, in protection and deliverance from all spiritual enemies, in the gifts of the spirit, faith, hope, love, etc. In respect of this estate, the church is all glorious within, and never desolate (Psalm 45:13). The outward estate of the Catholic church, stands in visible assemblies, in the public Ministry of the word, and sacraments, in a government according to the word of God. In respect of this second estate, the Church may be in desolation. This was the condition of the Church in paradise upon the fall of our first parents, of the Israelites at Mount Horeb, when they worshipped the golden calf, and in the days of Elijah (Romans 11:3), and afterward (2 Chronicles 15:3). When Christ suffered the shepherd was smitten, and the sheep were scattered. After Christ's ascension all the earth worshipped the beast (Revelation 13:12).

Hence it follows, that the Catholic church is not a visible estate or company of men under one visible head: because in respect of her outward estate she may be for a time in desolation. And as this is the estate of the church, so is it also of the members thereof. They shall be hated of all men (Luke 21:17). Men shall think they do God good service, when they kill them (John 16:2). And Christ himself was a man without form, or beauty (Isaiah 53:2).

Having a husband] in these words the condition of the Jewish church is set forth, that she is married or espoused to God, who is her husband (Ezekiel 16:8-9; Hosea 2:19). The like may be said of any other church, and namely of the church of England. The use.

This must teach us, to dedicate our bodies and souls to God and Christ, and to give the main affections of our hearts to him, as our love, and our joy, etc.

Secondly, we must adorn and trim ourselves with grace, that we may please our husband (Psalm 45:12).

Thirdly, we must be the glory of Christ, as the wife is to her husband (1 Corinthians 11:7), and that is by subjecting ourselves to Christ, and his laws.

Again, if we betroth ourselves to Christ indeed, we may assure ourselves that Christ is our Christ, and that he has given himself to us: and consequently, that he will sanctify us (Ezekiel 16:9), protect us as a husband does his wife (Genesis 20:16), and endow us with all things needful for this life, and the life to come (Ezekiel 16:10-11).

The second point is the change of the church of the new Testament, because she shall cease to be barren, and bring forth many children. This is the promise of God: and hereupon Paul concludes, that the church is a mother of all believers, both Jews and Gentiles. Observe, that the promise of God is of infinite virtue in his time and place. In the beginning God said, let there be this or that, and it was so. Of like virtue is God's promise, if we can wait his leisure. God promised that after 430 years, the Israelites should be delivered out of Egypt, presently when the time was expired, nothing could hinder the promise. Read (Exodus 12:41). Therefore our duty is, to rest on God's promises in all times, both in life and death.

The third point is the joy upon the change. Rejoice. Here are two things to be considered. The first, who must rejoice? Answer: The church. God's kingdom is the place of joy (Romans 14:17). Rejoicing belongs to the people of God (Psalm 68:3; Psalm 106:5). The music of the Temple was typical, and figured the joy of the Catholic Church, where is the assurance of remission of sins, and life eternal.

The second point is, in what must the church rejoice? Answer: In the redemption of Christ and the fruit thereof, the conversion of sinners to God. For the prophet had shown at large the passion and sufferings of Christ (Isaiah 53), and hereupon he says, Rejoice you barren. The Israelites were commanded to feast and to be merry before the Lord (Leviticus 23:40; 1 Chronicles 29:32), that is, before the Lord's Ark, which was the pledge of his presence. Now this Ark was a figure of Christ: and the mirth before the Ark, signified, that the foundation of all our joy, lies in our reconciliation with God in Christ. The angels in heaven greatly rejoice at the conversion of a sinner: and at the return of the prodigal son, the fat calf is killed.

The use. It is false that religion breeds Melancholy, and cuts off all mirth. It does not abolish mirth, but rectify it: in fact it brings men to true and perfect joy.

Our first and principal joy must be, that we are in God's favor, reconciled to God by Christ (Luke 10:20). In David, the head of his joy, was the good estate of the church (Psalm 137:6). And all other lesser joys must flow from this, and be suitable to it.

Break forth] this signifies, that the church upon earth is (as it were) pent in, with present grief. Our joy in this life is mixed with sorrow. The paschal lamb was eaten with sour herbs, to signify, that we feel no sweetness in the blood of Christ, till we feel the smart of our sins. We here must rejoice in trembling (Psalm 2:11). Joy is sown for them that are upright in heart (Psalm 97:12).

Cry] in our earthly joys, we must be moderate and sparing: we must not eat too much honey lest we surfeit. Yet in spiritual joys the measure is to rejoice without measure, if we be ravished with joy in Christ, that we cry again, it is the best of all.

28. Therefore brethren, we are after the manner of Isaac, children of the promise.

Here Paul shows, that as Sarah figured the Catholic church: so Isaac was a figure of all true believers the children of God.

Therefore] or thus, And we brethren.

We] not only the Jews, but also believing Gentiles.

Promise] the promise made to Abraham, I will be your God, and the God of your seed: or the promise made to the church, that being barren she shall bear many children.

Children of promise] believers are so called: not because they believe the promise (though that be a truth) but because they are made children of God, by the virtue of God's promise. For thus was Isaac the child of promise, in that he was born to Abraham, not by the strength of nature, but by God's promise. And Paul opposes the children of the promise to the children of the flesh, which were born by natural strength (Romans 9:8).

Hence it follows, that the mere grace of God, is the cause of our election and adoption, and not any thing in us. For the promise of God makes us God's children: and the promise is of the mere grace of God: and therefore we are God's children by the mere grace of God. For the cause of the cause, is the cause of the thing caused. Therefore Paul says, that the Ephesians were predestinated to adoption (Ephesians 1:5). And he says, the 7000, that never bowed knee to Baal, were reserved by the election of grace (Romans 11:5). And it is a false position, to teach, that election and adoption, are according to God's foreknowledge of our faith and obedience. For thus shall we elect ourselves, and be children not of God's promise, but of our own free will and faith. Moreover God foresees our future faith and obedience, because he first decreed to give the grace of faith to us: because the foreknowledge of things which are to come to pass, depends upon a precedent will in God.

Mark further, the children of God are called the children of the promise, and this promise is absolute and effectual. Here a question may be resolved: and that is, whether the child of God in his conversion has a liberty and power to resist the inward calling of God? Answer: No. The absolute will of God cannot be resisted: now the promise whereby men are made the children of God, is the absolute will of God. Again, with this promise is joined the infinite power of God, which without all resistance brings that to pass which God has promised. For he makes men to do that which he commands (Ezekiel 36:26), he gives the will and the deed (Philippians 2:13), so as men effectually called, cannot but come (John 6:45).

It may be said, that this is to abolish all freedom of will. Answer: It suffices to the liberty of the will, that it be free from compulsion: for constraint takes away the liberty of the will, and not necessity. Secondly, the determination of man's will by the will of God, is the liberty of the will, and not the bondage thereof: for this is perfect liberty, when man's will is conformable to the will of God.

29. But as he which was born according to the flesh, persecuted him that was born after the spirit, so is it now.

These words, are an answer to an Objection, on this manner. We are hated of the Jews: and therefore we are not the children of promise. The answer is twofold. One in this verse, thus, No marvel: this is the old fashion: it was thus in Abraham's family. For Ishmael (born after the flesh) persecuted Isaac (born after the spirit:) and so it is at this day.

Observe, that there is a perpetual enmity and opposition, between true believers and hypocrites. God put enmity between the seed of the serpent, and the seed of the woman (Genesis 3:15). The world hates them that are chosen out of the world (John 15:19). Carnal men cannot abide that their opinions and doings, should be judged, and condemned of others (John 3:20). And hence comes the opposition that is between believers, and hypocrites, who cannot abide such as are not like themselves.

This hatred and opposition, shows itself in persecution: of which, three things are to be considered.

The first is, who persecutes? Answer: Carnal Ishmaelites, such as are of the same religion and family with Isaac. Thus the Jews persecuted their own Prophets, and the Thessalonians were persecuted of their own people (1 Thessalonians 2:14). Thus Priests and Jesuits, that have been heretofore born, baptized, and brought up among us, are the causes of many seditions, conspiracies, and seek the subversion of Church, and land.

The second is, who are persecuted? Answer: Spiritual men, the children of the promise. They suffer wrong, but they do none. In the mount of the Lord there is no hurt done (Isaiah 11:9), they turn their spears and swords, into mattocks and scythes (Isaiah 2:4). And they which do no wrong, but are content to suffer wrong (and that for a good cause,) are in this respect blessed (Matthew 5:10).

The third point, is touching the kind of persecution: and that was scorning or mocking (Genesis 21:9). It may be demanded, how mocking can be persecution? Answer: Mocking and derision, which rises of the hatred and contempt of our brother, is a degree of murder. He which says Raca to his brother, is guilty of a Council (Matthew 5:22). Here Raca, signifies all signs and gestures that express contempt, as snuffing, scoffing, jeering, sneering, etc. Cain is rebuked of God, even for the casting down of his countenance (Genesis 4:6).

Again, the mocking wherewith Ishmael mocked Isaac, proceeded from a contempt and hatred of the grace of God in Isaac: which Paul notes when he says, that he was persecuted which was born after the spirit. This hatred of God's grace in men, is the beginning of all persecution, and the deriding of the grace of God, is as much as the spoiling of our goods, and the seeking of our lives. Thus Cain hated his brother, by reason of the grace of God: because his deeds were good (1 John 3:12). A great part of the sufferings of Christ, stood in this, that he was mocked for his confidence in God (Psalm 22:8; Matthew 27:43). The children of Bethel mock Elisha: first, for his person, calling him bald pate: secondly, for the favor of God showed upon Elijah his master, in saying, Ascend, bald pate: that is, ascend not to Bethel, but ascend to heaven as Elijah did. And this profane scorning he cursed in the name of God (2 Kings 2:23). The like scorning is used among us at this day. For the practice of that religion which stands by the law of God, and the good laws of this land, is nicknamed with terms of preciseness, and purity. A thing much to be lamented: for this betrays that there is a great want of the grace of God among us. Therefore take heed of it.

30. But what says the Scripture: put out the bond-woman, and her son: for the son of the bondwoman shall not be heir with the son of the free woman.

The second answer to the former objection, is in these words, that they which hate the children of promise, shall at length be cast out of the house of God.

Objection 1. These words, "cast out the bondwoman," are the words of Sara to Abraham: therefore they are not the words of scripture. Answer. The words were uttered by Sara, but they were afterward approved by God (Genesis 21:12), and thus they are the voice of scripture.

Objection 2. Sara is commended for her subjection to Abraham (1 Peter 3:6), yet here she speaks imperiously, "Cast out the bondwoman." Answer. She speaks this not as a private woman, but as the voice and mouth of God, and that (no doubt) by instinct from God. And therefore the words she utters are to be esteemed as the commandment of God. This her case is extraordinary, and not to be followed.

The use. 1. All carnal hypocrites, mockers of the grace of God, shall be cast forth of God's family, though for a time they bear a sway therein. This is the sentence of God. Let us therefore repent of our mocking, and hereafter become lovers of the grace of God, as Christ was (Mark 10:21).

2. Consolation: the persecution of the people of God shall not be perpetual. For the persecuting bondwoman, and her son, must be cast out. The rod of the wicked shall not rest upon the lot of the righteous (Psalm 125:3). This is our comfort.

3. All justiciary people, and persons that look to be saved and justified before God by the law, and the works of the law, either in whole, or in part, are cast out of the church of God, and have no part in the kingdom of heaven. The casting out of Hagar and Ishmael is a figure of the rejection of all such. Behold here the voice of God casting down from heaven the greatest part of the earth, the Turk, the Jew, the obstinate Papist, with the stepmother, the Roman church.

31 Then brethren, we are not children of the servant, but of the freewoman.

The conclusion of the whole argument follows directly from verse 27. If we be children of the promise, then are we children of the freewoman and not of the bondwoman, and consequently we are justified and saved without the works of the law, by the mere grace of God causing us by faith to rest on the promise of God, whose substance and foundation is Christ.