Galatians 4 commentary

The apostle deals plainly with those who urged the law of Moses together with the gospel of Christ, and endeavoured to bring believers under its bondage. They could not fully understand the meaning of the law as given by Moses. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of Christians under the gospel dispensation. From these verses see the wonders of Divine love and mercy; particularly of God the Father, in sending his Son into the world to redeem and save us; of the Son of God, in submitting so low, and suffering so much for us; and of the Holy Spirit, in condescending to dwell in the hearts of believers, for such gracious purposes. Also, the advantages Christians enjoy under the gospel. Although by nature children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he will have all his children resemble him. Among men the eldest son is heir; but all God's children shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy Spirit witness with our spirits that we are children and heirs of God.

The happy change whereby the Galatians were turned from idols to the living God, and through Christ had received the adoption of sons, was the effect of his free and rich grace; they were laid under the greater obligation to keep to the liberty wherewith he had made them free. All our knowledge of God begins on his part; we know him because we are known of him. Though our religion forbids idolatry, yet many practise spiritual idolatry in their hearts. For what a man loves most, and cares most for, that is his god: some have their riches for their god, some their pleasures, and some their lusts. And many ignorantly worship a god of their own making; a god made all of mercy and no justice. For they persuade themselves that there is mercy for them with God, though they repent not, but go on in their sins. It is possible for those who have made great professions of religion, to be afterwards drawn aside from purity and simplicity. And the more mercy God has shown, in bringing any to know the gospel, and the liberties and privileges of it, the greater their sin and folly in suffering themselves to be deprived of them. Hence all who are members of the outward church should learn to fear and to suspect themselves. We must not be content because we have some good things in ourselves. Paul fears lest his labour is in vain, yet he still labours; and thus to do, whatever follows, is true wisdom and the fear of God. This every man must remember in his place and calling.

The apostle desires that they would be of one mind with him respecting the law of Moses, as well as united with him in love. In reproving others, we should take care to convince them that our reproofs are from sincere regard to the honour of God and religion and their welfare. The apostle reminds the Galatians of the difficulty under which he laboured when he first came among them. But he notices, that he was a welcome messenger to them. Yet how very uncertain are the favour and respect of men! Let us labour to be accepted of God. You once thought yourselves happy in receiving the gospel; have you now reason to think otherwise? Christians must not forbear speaking the truth, for fear of offending others. The false teachers who drew the Galatians from the truth of the gospel were designing men. They pretended affection, but they were not sincere and upright. An excellent rule is given. It is good to be zealous always in a good thing; not for a time only, or now and then, but always. Happy would it be for the church of Christ, if this zeal was better maintained.

The Galatians were ready to account the apostle their enemy, but he assures them he was their friend; he had the feelings of a parent toward them. He was in doubt as to their state, and was anxious to know the result of their present delusions. Nothing is so sure a proof that a sinner has passed into a state of justification, as Christ being formed in him by the renewal of the Holy Spirit; but this cannot be hoped for, while men depend on the law for acceptance with God.

The difference between believers who rested in Christ only, and those who trusted in the law, is explained by the histories of Isaac and Ishmael. These things are an allegory, wherein, beside the literal and historical sense of the words, the Spirit of God points out something further. Hagar and Sarah were apt emblems of the two different dispensations of the covenant. The heavenly Jerusalem, the true church from above, represented by Sarah, is in a state of freedom, and is the mother of all believers, who are born of the Holy Spirit. They were by regeneration and true faith, made a part of the true seed of Abraham, according to the promise made to him.

The history thus explained is applied. So then, brethren, we are not children of the bond-woman, but of the free. If the privileges of all believers were so great, according to the new covenant, how absurd for the Gentile converts to be under that law, which could not deliver the unbelieving Jews from bondage or condemnation! We should not have found out this allegory in the history of Sarah and Hagar, if it had not been shown to us, yet we cannot doubt it was intended by the Holy Spirit. It is an explanation of the subject, not an argument in proof of it. The two covenants of works and grace, and legal and evangelical professors, are shadowed forth. Works and fruits brought forth in a man's own strength, are legal. But if arising from faith in Christ, they are evangelical. The first covenant spirit is of bondage unto sin and death. The second covenant spirit is of liberty and freedom; not liberty to sin, but in and unto duty. The first is a spirit of persecution; the second is a spirit of love. Let those professors look to it, who have a violent, harsh, imposing spirit, towards the people of God. Yet as Abraham turned aside to Hagar, so it is possible a believer may turn aside in some things to the covenant of works, when through unbelief and neglect of the promise he acts according to the law, in his own strength; or in a way of violence, not of love, towards the brethren. Yet it is not his way, not his spirit to do so; hence he is never at rest, till he returns to his dependence on Christ again. Let us rest our souls on the Scriptures, and by a gospel hope and cheerful obedience, show that our conversation and treasure are indeed in heaven.

1. Now I say. Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concluding section, (ἐπεξεργασία,) in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation which a person under age bears to his tutor. The young man, though he is free, though he is lord of all his father’s family, still resembles a slave; for he is under the government of tutors. “Επίτροπος signifies both a child’s guardian to take care of his person and estate, and his instructor and tutor, ἐπίτροπος καὶ τοῦ παιδὸς καὶ τῶν χρημάτων, ‘the guardian both of the child and of his property.’ (AElian, v. H. 1. 3. c. 26.) Here it properly signifies the latter, his preceptor or tutor. The next word, οἰκόνομος, which we render governor, here denotes his guardian, who is to take care of his person and estate; and to each of these the heirs to large inheritances are generally subject, even as servants are subject to their proper masters.” — Chandler. But the period of guardianship lasts only “until the time appointed by the father” after which he enjoys his freedom. In this respect the fathers under the Old Testament, being the sons of God, were free; but they were not in possession of freedom, while the law held the place of their tutor, and kept them under its yoke. That slavery of the law lasted as long as it pleased God, who put an end to it at the coming of Christ. Lawyers enumerate various methods by which the tutelage or guardianship is brought to a close; but of all these methods, the only one adapted to this comparison is that which Paul has selected, “the appointment of the father.”

Let us now examine the separate clauses. Some apply the comparison in a different manner to the case of any man whatever, whereas Paul is speaking of two nations. What they say, I acknowledge, is true; but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law; but, from the time that they have known Christ, they no longer require this kind of tutelage. Granting all this, I deny that Paul here treats of individuals, or draws a distinction between the time of unbelief and the calling by faith. The matters in dispute were these. Since the church of God is one, how comes it that our condition is different from that of the Israelites? Since we are free by faith, how comes it that they, who had faith in common with us, were not partakers with us of the same freedom? Since we are all equally the children of God, how comes it that we at this day are exempt from a yoke which they were forced to bear? On these points the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery. Let this point be first of all settled, that Paul here compares the Israelitish church, which existed under the Old Testament, with the Christian church, that thus we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction.

First, we learn from it that our hope at the present day, and that of the fathers under the Old Testament, have been directed to the same inheritance; for they were partakers of the same adoption. According to the dreams of some fanatics, and of Servetus among others, the fathers were divinely elected for the sole purpose of prefiguring to us a people of God. Paul, on the other hand, contends that they were elected in order to be together with us the children of God, and particularly attests that to them, not less than to us, belonged the spiritual blessing promised to Abraham.

Secondly, we learn that, notwithstanding their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers, from being free in spirit. They bore the yoke of the law upon their shoulders, but with a free spirit they worshipped God. More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Hence we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, placed reliance on the one Mediator, called on God as their Father, and were led by the same Spirit. All this leads to the conclusion, that the difference between us and the ancient fathers lies in accidents, not in substance. In all the leading characters of the Testament or Covenant we agree: the ceremonies and form of government, in which we differ, are mere additions. Besides, that period was the infancy of the church; but now that Christ is come, the church has arrived at the estate of manhood.

The meaning of Paul’s words is clear, but has he not some appearance of contradicting himself? In the Epistle to the Ephesians he exhorts us to make daily progress

“till we come to a perfect man, to the measure of the stature of the fullness of Christ.” (Ephesians 4:13.)

In the first Epistle to the Corinthians he says, (1 Corinthians 3:2,)

“I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able;”

and shortly after this he compares the Galatians to children. (Galatians 4:19) In those passages, I reply, the apostle speaks of particular men, and of their faith as individuals; but here he speaks generally of two bodies without regard to persons. This reply will assist us in resolving a much greater difficulty. When we look at the matchless faith of Abraham, and the vast intelligence of the holy prophets, with what effrontery shall we dare to talk of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians would have been found equal to any of those men?

But here, as I have already said, the apostle describes not particular persons, but the universal condition of both nations. Some men were endowed with extraordinary gifts; but they were few, and the whole body did not share with them. Besides, though they had been numerous, we must inquire not what they inwardly were, but what was that kind or government under which God had placed them; and that was manifestly a school, παιδαγωγία, a system of instruction for children. And what are we now? God has broken those chains, governs his church in a more indulgent manner, and lays not upon us such severe restraint. At the same time, we may remark in passing, that whatever amount of knowledge they might attain partook of the nature of the period; for a dark cloud continually rested on the revelation which they enjoyed. And hence that saying of our Savior,

“Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” (Luke 10: 23, 24.)

We now understand in what respect we are preferred to those who were greatly our superiors; for the statements are not applied to persons, but relate entirely to the economy of the Divine administration.

This passage will prove a most powerful battery for destroying the pageantry of ceremonies, which constitutes the entire splendor of the Papal system. For what else is it that dazzles the eyes of simple people, so as to lead them to regard the dominion of the Pope, if not with admiration, at least with some degree of reverence, but the magnificent army of ceremonies, rites, gesticulations, and equipage of every description, contrived for the express purpose of amazing the ignorant? From this passage it appears that they are false disguises, by which the true beauty of the church is impaired. I do not now speak of greater and more frightful corruptions, such as, that they hold them out for divine worship, imagine them to possess the power of meriting salvation, and enforce with more rigid severity the observation of those trifles than the whole law of God. I only advert to the specious pretext under which our modern contrivers apologize for such a multitude of abominations. What though they object that the ignorance of the multitude prevails to a greater extent than it formerly did among the Israelites, and that many assistances are therefore required? They will never be able in this way to prove that the people must be placed under the discipline or a school similar to what existed among the people of Israel; for I shall always meet them with the declaration, that the appointment of God is totally different.

If they plead expediency, I ask, are they better judges of what is expedient than God himself? Let us entertain the firm conviction that the highest advantage, as well as the highest propriety, will be found in whatever God has determined. In aiding the ignorant, we must employ not those methods which the fancy of men may have been pleased to contrive, but those which had been fixed by God themself, who unquestionably has left out nothing that was fitted to assist their weakness. Let this shield suffice for repelling any objections: “God has judged otherwise, and his purpose supplies to us the place of all arguments; unless it be supposed that men are capable of devising better aids than those which God had provided, and which he afterwards threw aside as useless.” Let it be carefully observed, Paul does not merely say that the yoke which had been laid upon the Jews is removed from us, but expressly lays down a distinction in the government which God has commanded to be observed. I acknowledge that we are now at liberty as to all outward matters, but only on the condition that the church shall not be burdened with a multitude of ceremonies, nor Christianity confounded with Judaism. The reason of this we shall afterwards consider in the proper place.

3. Under the elements of the world. Elements may either mean, literally, outward and bodily things, or, metaphorically, rudiments. I prefer the latter interpretation. But why does he say that those things which had a spiritual signification were of the world? We did not, he says, enjoy the truth in a simple form, but involved in earthly figures; and consequently, what was outward must have been “of the world,” though there was concealed under it a heavenly mystery.

4. When the fullness of the time was come. He proceeds with the comparison which he had adduced, and applies to his purpose the expression which has already occurred, “the time appointed by the Father,” — but still shewing that the time which had been ordained by the providence of God was proper and seasonable. That season is the most fit, and that mode of acting is the most proper, which the providence of God directs. At what time it was expedient that the Son of God should be revealed to the world, it belonged to God alone to judge and determine. This consideration ought to restrain all curiosity. Let no man presume to be dissatisfied with the secret purpose of God, and raise a dispute why Christ did not appear sooner. If the reader desires more full information on this subject, he may consult what I have written on the conclusion of the Epistle to the Romans.

God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. Some copies read natum instead of filium; but the latter reading is more generally followed, and, in my opinion, is preferable. But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. In any other sense, it would have been trifling, and foreign to the subject. The word woman is here put generally for the female sex.

Subjected under the law. The literal rendering is, Made under the law; but in my version I have preferred another word, which expresses more plainly the fact that he was placed in subjection to the law. Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other. So Christ chose to become liable to keep the law, that exemption from it might be obtained for us; otherwise it would have been to no purpose that he should come under the yoke of the law, for it certainly was not on his own account that he did so.

To redeem them that were under the law “So far was he from subjecting to the yoke of the law those to whom the law had not been given, that he came in order to emancipate even the Jews themselves.” — Wetstein. We must here observe, the exemption from the law which Christ has procured for us does not imply that we no longer owe any obedience to the doctrine of the law, and may do whatever we please; for the law is the everlasting rule of a good and holy life. But Paul speaks of the law with all its appendages. From subjection to that law we are redeemed, because it is no longer what it once was. “The vail being rent,” (Matthew 27:51,) freedom is openly proclaimed, and this is what he immediately adds.

5. That we might receive the adoption. The fathers, under the Old Testament, were certain of their adoption, but did not so fully as yet enjoy their privilege. Adoption, like the phrase, “the redemption of our body,” (Romans 8:23,) is here put for actual possession. As, at the last day, we receive the fruit of our redemption, so now we receive the fruit of adoption, of which the holy fathers did not partake before the coming of Christ; and therefore those who now burden the church with an excess of ceremonies, defraud her of the just right of adoption.

Galatians 4:6-11

6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

6. Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem, Abba, Pater.

7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

7. Itaque non amplius es servus, sed filius; si antem filius, etiam haeres Dei per Christum.

8. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

8. At tunc quum nondum cognoveratis Deum, serviebatis eis qui natura non sunt dii.

9. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

9. Nunc autem postquam cognovistis Deum, vel potius cogniti fuistis a Deo; quomode convertimini rursus ad infirma et egena elementa, quibus rursus Deuteronomy integro servire vultis?

10. Ye observe days, and months, and times, and years.

10. Dies observatis, et menses, et tempera, et annos.

11. I am afraid of you, lest I have bestowed upon you labour in vain.

11. Timeo Deuteronomy vobis, ne forte in vobis frustra laboraverim.

6. And because ye are sons. The adoption which he had mentioned, is proved to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit; but the effect is the sign of the cause. In venturing, he says, to call God your Father, you have the advice and direction of the Spirit of Christ; therefore it is certain that you are the sons of God. This agrees with what is elsewhere taught by him, that the Spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with a father’s love.

“Who hath also sealed us, and given the earnest of the Spirit in our hearts.” (2 Corinthians 1:22.)

“Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit.” (2 Corinthians 5:5.)

But it will be objected, do not wicked men, too, carry their rashness so far as to proclaim that God is their Father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul’s language does not relate to idle boasting, or to the proud opinion of himself which any man may entertain, but to the testimony of a pious conscience which accompanies the new birth. This argument can have no weight but in the case of believers, for ungodly men have no experience of this certainty; as our Lord himself declares.

“The Spirit of truth,” says he, “whom the world cannot receive, because it seeth him not, neither knoweth him.” (John 14:17.)

This is implied in Paul’s words, God hath sent forth the Spirit of his Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by his Spirit. The Spirit of his Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God, because we have received the same Spirit as his only Son.

Let it be observed, that Paul ascribes this universally to all Christians; for where this pledge of the Divine love towards us is wanting, there is assuredly no faith. Hence it is evident what sort of Christianity belongs to Popery, since any man who says, that he has the Spirit of God, is charged by them with impious presumption. Neither the Spirit of God, nor certainty, belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbelief, reigns. I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is the more necessary to fix in our minds this doctrine of Paul, that no man is a Christian who has not learned, by the teaching of the Holy Spirit, to call God his Father.

Crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. “Crying,” on the other hand, expresses firmness and unwavering confidence.

“For we have not received again the spirit of bondage to fear, but of freedom to full confidence.” (Romans 8:15.)

Abba, Father. The meaning of these words, I have no doubt, is, that calling upon God is common to all languages. It is a fact which bears directly on the present subject, that the name Father is given to God both by the Hebrews and by the Greeks; as had been predicted by Isaiah,

“Every tongue shall make confession to my name.” (Isaiah 45:23.)

The whole of this subject is handled by the apostle at greater length in his Epistle to the Romans. I judge it unnecessary to repeat here observations which I have already made in the exposition of that Epistle, and which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, but by the grace of faith.

7. Wherefore thou art no more a servant. In the Christian Church slavery no longer exists, but the condition of the children is free. In what respect the fathers under the law were slaves, we have already inquired; for their freedom was not yet revealed, but was hidden under the coverings and yoke of the law. Our attention is again directed to the distinction between the Old and New Testaments. The ancients were also sons of God, and heirs through Christ, but we hold the same character in a different manner; for we have Christ present with us, and in that manner enjoy his blessings.

8. But when ye as yet knew not God. This is not intended as an additional argument; and indeed he had already proved his point so fully, that no doubt remained, and the rebuke which was now to be administered could not be evaded. His object is to make their fall appear more criminal, by comparing it with past events. It is not wonderful, he says, that formerly ye did service to them which by nature are no gods; for, wherever ignorance of God exists, there must be dreadful blindness. You were then wandering in darkness, but how disgraceful is it that in the midst of light you should fall into such gross errors! The main inference is, that the Galatians were less excusable for corrupting the gospel than they had formerly been for idolatry. But here it ought to be observed, that, till we have been enlightened in the true knowledge of one God, we always serve idols, whatever pretext we may throw over the false religion. The lawful worship of God, therefore, must be preceded by just views of his character. By nature, that is, in reality, they are no gods. Every object of worship which men contrive is a creature of their own imagination. In the opinion of men idols may be gods, but in reality they are nothing.

9. But now, Μᾶλλον δὲ “The Greek writers make use of these two particles for the purpose of correcting what they have already said, and, as if it had not been enough, of adding something more. Thus, Romans 8:34, and in Polybius. Χρήσιμον εἴη μᾶλλον δ ᾿ αηναγκαῖον. “It would be useful, it would even be necessary.” Καὶ γὰρ ἄτοπον μᾶλλον δ ᾿ ὡς εἰπεῖν ἀδύνατον, αδυνατον. “It would be absurd; it would even be impossible.” — Raphelius. after that ye have known God. No language can express the base ingratitude of departing from God, when he has once been known. What is it but to forsake, of our own accord, the light, the life, the fountain of all benefits, — “to forsake,” as Jeremiah complains,

“the fountain of living waters, and hew out cisterns, broken cisterns, that can hold no water!” (Jeremiah 2:13.)

Still farther to heighten the blame, he corrects his language, and says, or rather have been, known by God; for the greater the grace of God is towards us, our guilt in despising it must be the heavier. Paul reminds the Galatians whence they had derived the knowledge of God. He affirms that they did not obtain it by their own exertions, by the acuteness or industry of their own minds, but because, when they were at the farthest possible remove from thinking of him, God visited them in his mercy. What is said of the Galatians may be extended to all; for in all are fulfilled the words of Isaiah,

“I am sought by them that asked not for me: I am found by them that sought me not.” (Isaiah 65:1.)

The origin of our calling is the free election of God, which predestinates us to life before we are born. On this depends our calling, our faith, our whole salvation.

How turn ye again? They could not turn again to ceremonies which they had never practiced. The expression is figurative, and merely denotes, that to fall again into wicked superstition, as if they had never received the truth of God, was the height of folly. When he calls the ceremonies beggarly elements, he views them as out of Christ, and, what is more, as opposed to Christ. To the fathers they were not only profitable exercises and aids to piety, but efficacious means of grace. But then their whole value lay in Christ, and in the appointment of God. The false apostles, on the other hand, neglecting the promises, endeavored to oppose the ceremonies to Christ, as if Christ alone were not sufficient. That they should be regarded by Paul as worthless trifles, cannot excite surprise; but of this I have already spoken. The word bondage conveys a reproof for submitting to be slaves. “Par ce mot de Servir, il reprend la necessity, a laquelle ils s’astraignoyent d’observer les ceremonies.” “By the word ‘bondage,’ he reproves them for the necessity to which they had reduced themselves to observe ceremonies.”

10. Ye observe days. He adduces as an instance one description of “elements,” the observance of days. No condemnation is here given to the observance of dates in the arrangements of civil society. The order of nature out of which this arises, is fixed and constant. How are months and years computed, but by the revolution of the sun and moon? What distinguishes summer from winter, or spring from harvest, but the appointment of God, — an appointment which was promised to continue to the end of the world? (Genesis 8:22.) The civil observation of days contributes not only to agriculture and to matters of politics, and ordinary life, but is even extended to the government of the church. Of what nature, then, was the observation which Paul reproves? It was that which would bind the conscience, by religious considerations, as if it were necessary to the worship of God, and which, as he expresses it in the Epistle to the Romans, would make a distinction between one day and another. (Romans 14:5.)

When certain days are represented as holy in themselves, when one day is distinguished from another on religious grounds, when holy days are reckoned a part of divine worship, then days are improperly observed. The Jewish Sabbath, new moons, and other festivals, were earnestly pressed by the false apostles, because they had been appointed by the law. When we, in the present age, intake a distinction of days, we do not represent them as necessary, and thus lay a snare for the conscience; we do not reckon one day to be more holy than another; we do not make days to be the same thing with religion and the worship of God; but merely attend to the preservation of order and harmony. The observance of days among us is a free service, and void of all superstition.

11. Lest I have bestowed upon you labor in vain. The expression is harsh, and must have filled the Galatians with alarm; for what hope was left to them, if Paul’s labor had been in vain? Some have expressed astonishment that Paul should be so powerfully affected by the observance of days, as almost to designate it a subversion of the whole gospel. But if we carefully weigh the whole, we shall see that there was just reason; and that the false apostles not only attempted to lay the yoke of Jewish bondage on the neck of the church, but filled their minds with wicked superstitions. To bring back Christianity to Judaism, was in itself no light evil; but far more serious mischief was done, when, in opposition to the grace of Christ, they set up holidays as meritorious performances, and pretended that this mode of worship would propitiate the divine favor. When such doctrines were received, the worship of God was corrupted, the grace of Christ made void, and the freedom of conscience oppressed.

Do we wonder that Paul should be afraid that he had labored in vain, that the gospel would henceforth be of no service? And since that very description of impiety is now supported by Popery, what sort of Christ or what sort of gospel does it retain? So far as respects the binding of consciences, they enforce the observance of days with not less severity than was done by Moses. They consider holidays, not less than the false apostles did, to be a part of the worship of God, and even connect with them the diabolical notion of merit. The Papists must therefore be held equally censurable with the false apostles; and with this addition in aggravation, that, while the former proposed to keep those days which had been appointed by the law of God, the latter enjoin days, rashly stamped with their own seal, to be observed as most holy.

Galatians 4:12-20

12. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

12. Estote ut ego; quia ego quoque sum ut vos. Fratres, rogo vos; nihil mihi fecistis injuriae.

13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

13. Novistis antem, quod per infirmitatem carnis evangelizaverim vobis prius;

14. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

14. Et experimenturn mei, quod fuit in carne mea, non contempsistis, neque respuistis; sed tanquam angelum Dei suscepistis me, tanquam Christum Iesum.

15. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

15. Ubi igitur beatitude vestra? testimonium enim reddo vobis, quod, si possibile fuisset, etiam oculos vestros effossos dedissetis mihi.

16. Am I therefore become your enemy, because I tell you the truth?

16. Ergdne vera loquendo inimicus sum vobis factus?

17. They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

17. AEmulantur vos, non bene; imo excludere vos volunt, ut ipsos aemulemini.

18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

18. Bonum autem est aemulari in bono semper, et non tanturn quum praesens sum apud vos.

19. My little children, of whom I travail in birth again until Christ be formed in you,

19. Filioli mei, quos iterum parturio, donec formetur in vobis Christus.

20. I desire to be present with you now, and to change my voice; for I stand in doubt of you.

20. Vellem autem nunc coram esse vobiscum, et routare vocem meam; quia anxius sum in vobis.

12. Be as I am. Having till now spoken roughly, he begins to adopt a milder strain. The former harshness had been more than justified by the heinousness of the offense; but as he wished to do good, he resolves to adopt a style of conciliation. It is the part of a wise pastor to consider, not what those who have wandered may justly deserve, but what may be the likeliest method of bringing them back to the right path. He must “be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.” (2 Timothy 4:2.) Following the method which he had recommended to Timothy, he leaves off chiding, and begins to use entreaties. I beseech you, he says, and calls them brethren, to assure them that no bitterness had mingled with his reproofs.

The words, be as I am, refer to the affection of the mind. As he endeavors to accommodate himself to them, so he wishes that they would do the like by him in return. For I am as ye are. “As I have no other object in view than to promote your benefit, so it is proper that you should be prevailed on to adopt moderate views, and to lend a willing, obedient ear to my instructions.” And here again pastors are reminded of their duty to come down, as far as they can, to the people, and to study the various dispositions of those with whom they have to deal, if they wish to obtain compliance with their message. The proverb still holds: “to be loved, you must be lovely.”

Ye have not injured me at all. This is intended to remove the suspicion which might have rendered his former reproofs more disagreeable. If we think that a person is speaking under a sense of injury, or revenging a private quarrel, we turn away our minds from him entirely, and are sure to torture whatever he says into an unfavourable interpretation. Paul therefore meets the rising prejudice by saying, “So far as respects myself, I have no cause to complain of you. It is not on my own account, nor from any hostility to you, that I feel warmly; and therefore, if I use strong language, it must arise from some other cause than hatred or anger.”

13. Ye know that, through infirmity of the flesh. He recalls to their recollection the friendly and respectful manner in which they had received him, and he does so for two reasons. First, to let them know that he loved them, and thus to gain a ready ear to all that he says; and secondly, to encourage them, that, as they had begun well, they would go on in the same course. This mention of past occurrences, then, while it is an expression of his kind regards, is intended likewise as an exhortation to act in the same manner as they had done at an earlier period.

By infirmity of the flesh he means here, as in other places, what had a tendency to make him appear mean and despised. Flesh denotes his outward appearance, which the word infirmity describes to have been contemptible. Such was Paul when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception. The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration, but the power of the Holy Spirit alone? Under what pretext, then, will they now begin to despise that power? Next, they are charged with inconsistency, since no subsequent occurrence in the life of Paul could entitle them to esteem him less than before. But this he leaves to be considered by the Galatians, contenting himself with indirectly suggesting it as a subject of consideration.

14. My temptation. That is, “Though ye perceived me to be, in a worldly point of view, a contemptible person, yet ye did not reject me.” He calls it a temptation or trial, because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men, who are ashamed of anything about them that may lower them in public estimation. It frequently happens that unworthy persons receive applause, before their true character has been discovered, and shortly afterwards are dismissed with shame and disgrace. But widely different was the case of Paul, who had used no disguise to impose on the Galatians, but had frankly told them what he was.

As an angel of God. In this light every true minister of Christ ought to be regarded. As God employs the services of angels for communicating to us his favors, so godly teachers are divinely raised up to administer to us the most excellent of all blessings, the doctrine of eternal salvation. Not without good reason are they, by whose hands God dispenses to us such a treasure, compared to angels: for they too are the messengers of God, by whose mouth God speaks to us. And this argument is used by Malachi.

“The priest’s lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of hosts.” (Malachi 2:7.)

But the apostle rises still higher, and adds, even as Christ Jesus; for the Lord himself commands that his ministers shall be viewed in the same light as himself.

“He that heareth you heareth me, and he that despiseth you despiseth me.” (Luke 10:16.)

Nor is this wonderful; for it is in his name that they discharge their embassy, and thus they hold the rank of him in whose room they act. Such is the highly commendatory language which reveals to us at once the majesty of the gospel, and the honorable character of its ministry. If it be the command of Christ that his ministers shall be thus honored, it is certain that contempt of them proceeds from the instigation of the devil; and indeed they never can be despised so long as the word of God is esteemed. In vain do the Papists attempt to hold out this pretext for their own arrogant pretensions. As they are plainly the enemies of Christ, how absurd is it that they should assume the garb, and take to themselves the character, of Christ’s servants! If they wish to obtain the honors of angels, let them perform the duty of angels: if they wish that we should listen to them as to Christ, let them convey to us faithfully his pure word.

15. Where is there your blessedness? Paul had made them happy, and he intimates that the pious affection with which they formerly regarded him was an expression of their happiness. But now, by allowing themselves to be deprived of the services of him to whom they ought to have attributed whatever knowledge they possessed of Christ, they gave evidence that they were unhappy. This hint was intended to produce keen reflection. “What? Shall all this be lost? Will you forfeit all the advantage of having once heard Christ speaking by my lips? Shall the foundation in the faith which you received from me be to no purpose? Shall your falling away now destroy the glory of your obedience in the presence of God?” In short, by despising the pure doctrine which they had embraced, they throw away, of their own accord, the blessedness which they had obtained, and draw down upon themselves the destruction in which their unhappy career must terminate.

For I bear you record. It is not enough that pastors be respected, if they are not also loved; for both are necessary to make the doctrine they preach be fully relished; and both, the apostle declares, had existed among the Galatians. He had already spoken of their respect for him, and he now speaks of their love. To be willing to pluck out their own eyes, if it had been necessary, was an evidence of very extraordinary love, stronger than the willingness to part with life.

16. Am I therefore become your enemy? He now returns to speak about himself. It was entirely their own fault, he says, that they had changed their minds. Though it is a common remark, that truth begets hatred, yet, except through the malice and wickedness of those who cannot endure to hear it, truth is never hateful. While he vindicates himself from any blame in the unhappy difference between them, he indirectly censures their ingratitude. Yet still his advice is friendly, not to reject, on rash or light grounds, the apostleship of one whom they had formerly considered to be worthy of their warmest love. What can be more unbecoming than that the hatred of truth should change enemies into friends? His aim then is, not so much to upbraid, as to move them to repentance.

17. They are jealous of you. He comes at length to the false apostles, and does more by silence to make them odious, than if he had given their names; for we usually abstain from naming those whose very names produce in us dislike and aversion. He mentions the immoderate ambition of those men, and warns the Galatians not to be led astray by their appearance of zeal. The comparison is borrowed from honorable love, as contrasted with those professions of regard which arise from unhallowed desires. Jealousy, on the part of the false apostles, ought not to impose upon them; for it proceeded not from right zeal, but from an improper desire of obtaining reputation, — a desire most unlike that holy jealousy of which Paul speaks to the Corinthians.

“For I am jealous over you with godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” (2 Corinthians 11:2, 3.)

To expose still more fully their base arts, he corrects his language. Yea, they would exclude you ́̓Εστι γὰρ καὶ ζὢλος ἀγαθὸς ὅταν τις οὕτω ζηλοῖ ὥστε μιμήσασθαι τὴν ἀρετήν· ἔστι καὶ ζὢλος προνηρὸς ὤστε ἐκβάλλειν τὢς ἀρετὢς τὸν κατορθοῦντα· ὅ δὴ καὶ αὐτοὶ νῦν ἐπιχειροῦσι, τὢς μὲν τελείας γνώσεως ἐκβάλλειν θέλοντες, εἰς δὲ τὴν ἠκρωτηριασμένην ὑμᾶς δὲ τοὺς νῦν ὑψηλοτέρους αὐτῶν ὄντας, ἐν τάξει καταστήσωσι μαθητῶν· τοῦτο γὰρ ἐδήλωσεν εἰτὼν ἵνα αὐτοὺς ζηλοῦτε

“There is a good zeal, when one emulates in such a manner as to imitate virtue; and there is a bad zeal, which ‘drives away’ from virtue one who is acting right. And this is what they are now attempting to do, when they wish to ‘drive away’ from perfect knowledge, and to lead them to that which is mutilated and spurious, for no other reason than that they may occupy the ranks of teachers, and that you, who are higher than themselves, may be placed by them in the rank of scholars; for this is what he meant by saying, ‘that ye may emulate them.’” — Chrysostom. They not only endeavor to gain your affections, but, as they cannot obtain possession of you by any other means, they endeavor to kindle strife between us. When you have been thrown as it were destitute, they expect that you will yield yourselves up to them; for they perceive that, so long as there shall be maintained between us a religious harmony, they can have no influence. This stratagem is frequently resorted to by all the ministers of Satan. By producing in the people a dislike of their pastor, they hope afterwards to draw them to themselves; and, having disposed of the rival, to obtain quiet possession. A careful and judicious examination of their conduct will discover that in this way they always begin.

18. But it is good to be the object of jealousy. It is hard to say whether this refers to himself or to the Galatians. Good ministers are exhorted to cherish holy jealousy in watching over the churches,

“that they may present them as a chaste virgin to Christ.” (2 Corinthians 11:2.)

If it refers to Paul, the meaning will be: “I confess that I also am jealous of you, but with a totally different design: and I do so as much when I am absent as when I am present, because I do not seek my own advantage.” But I am rather inclined to view it as referring to the Galatians, though in this case it will admit of more than one interpretation. It may mean: “They indeed attempt to withdraw your affections from me, that, when you are thrown destitute, you may go over to them; but do you, who loved me while I was present, continue to cherish the same regard for me when I am absent.” But a more correct explanation is suggested by the opposite senses which the word ζηλοῦσθαι bears. As, in the former verse, he had used the word jealous in a bad sense, denoting an improper way of accomplishing an object, so here he uses it in a good sense, denoting a zealous imitation of the good qualities of another. By condemning improper jealousy, he now exhorts the Galatians to engage in a different sort of competition, and that, too, while he was absent.

19. My little children. The word children is still softer and more affectionate than brethren; and the diminutive, little children, is an expression, not of contempt, but of endearment, though, at the same time, it suggests the tender years of those who ought now to have arrived at full age. (Hebrews 5:12.) The style is abrupt, which is usually the case with highly pathetic passages. Strong feeling, from the difficulty of finding adequate expression, breaks off our words when half uttered, while the powerful emotion chokes the utterance.

Of whom I travail in birth again. This phrase is added, to convey still more fully his vehement affection, which endured, on their account, the throes and pangs of a mother. It denotes likewise his anxiety; for

“a woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.” (John 16:21.)

The Galatians had already been conceived and brought forth; but, after their revolt, they must now be begotten a second time.

Until Christ be formed in you. By these words he soothes their anger; for he does not set aside the former birth, but says that they must be again nourished in the womb, as if they had not yet been fully formed. That Christ should be formed in us is the same thing with our being formed in Christ; for we are born so as to become new creatures in him; and he, on the other hand, is born in us, so that we live his life. Since the true image of Christ, through the superstitions introduced by the false apostles, had been defaced, Paul labors to restore that image in all its perfection and brightness. This is done by the ministers of the gospel, when they give

“milk to babes, and strong meat to them that are of full age,” (Hebrews 5:13, 14,)

and, in short, ought to be their employment during the whole course of their preaching. But Paul here compares himself to a woman in labor, because the Galatians were not yet completely born.

This is a remarkable passage for illustrating the efficacy of the Christian ministry. True, we are “born of God,” (1 John 3:9;) but, because he employs a minister and preaching as his instruments for that purpose, he is pleased to ascribe to them that work which Himself performs, through the power of his Spirit, in co-operation with the labors of man. Let us always attend to this distinction, that, when a minister is contrasted with God, he is nothing, and can do nothing, and is utterly useless; but, because the Holy Spirit works efficaciously by means of him, he comes to be regarded and praised as an agent. Still, it is not what he can do in himself, or apart from God, but what God does by him, that is there described. If ministers wish to do anything, let them labor to form Christ, not to form themselves, in their hearers. The writer is now so oppressed with grief, that he almost faints from exhaustion without completing his sentence.

20. I would wish to be present with you now. This is a most serious expostulation, the complaint of a father so perplexed by the misconduct of his sons, that he looks around him for advice, and knows not to what hand to turn. ἀποροῦμαι ἐν ὑμῖν. “By these words the apostle undoubtedly expresses more than that he was ‘in doubt about’ the Galatians, and was at a loss what he should say about them; for in the preceding verse he had given utterance to the vehement emotion of his mind. With very nearly the same kind of emphasis does this word occur in the Septuagint, at Genesis 32:7, where it is said, ‘And Jacob was greatly afraid, and was in deep anxiety.’ The concluding words are translated καὶ ἠπορεῖτο ” — Keuchenius. He wishes to have an opportunity of personally addressing them, because we thus obtain a better idea of what is adapted to present circumstances; because, according as the hearer is affected, according as he is submissive or obstinate, we are enabled to regulate our discourse. But something more than this was meant by the desire to change the voice “To speak sometimes gently, and sometimes harshly, as the case might demand.” — Luther. Φωνή signifies not only a voice, but the thing that is spoken, (AElian, V. H., p. 347,) whether it be by word of mouth, or by letter. And therefore, when the apostle says that he ‘desired to change his voice,’ he means, that he should be glad to be present and converse with them personally, instead of writing to them at a distance; because then he could be more fully informed of their true state, and better able to know how to order his discourse to them.” — Chandler. He was prepared most cheerfully to assume a variety of forms, and even, if the case required it, to frame a new language. This is a course which pastors ought most carefully to follow. They must not be entirely guided by their own inclinations, or by the bent of their own genius, but must accommodate themselves, as far as the case will allow, to the capacity of the people, — with this reservation, however, that they are to proceed no farther than conscience shall dictate, “Seulement qu’ils regardent de ne faire chose contre l’honneur de Dieu et leur conscience.” “Only let them beware of doing anything against the honour of God and their own conscience.” and that no departure from integrity shall be made, in order to gain the favor of the people.

Galatians 4:21-26

21. Tell me, ye that desire to be under the law, do ye not hear the law?

21. Dicite mihi, qui sub Lege vultis esse, Legem non auditis?

22. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

22. Scriptum est enim, quod Abraham duos filios habuit; unum ex ancilla, alterum ex libera.

23. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

23. Sed qui erat ex ancilla, secundum carnem erat genitus: qui vero ex libera, per promissionem.

24. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

24. Quae allegorica sunt; nam duae sunt pactiones, una quidem a monte Sina, quae in servitutem generat; ea est Agar.

25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

25. Nam Agar, Sina mons est in Arabia; ex adverso autem respondet ei quae nunc est Ierusalem; servit enim cum liberis suis.

26. But Jerusalem which is above is free, which is the mother of us all.

26. Quae autem sursum est Ierusalem, libera est, quae mater est nostra omnium.

21. Tell me. Having given exhortations adapted to touch the feelings, he follows up his former doctrine by an illustration of great beauty. Viewed simply as an argument, it would not be very powerful; but, as a confirmation added to a most satisfactory chain of reasoning, it is not unworthy of attention.

To be under the law, signifies here, to come under the yoke of the law, on the condition that God will act toward you according to the covenant of the law, and that you, in return, bind yourself to keep the law. In any other sense than this, all believers are under the law; but the apostle treats, as we have already said, of the law with its appendages.

22. For it is written. No man who has a choice given him will be so mad as to despise freedom, and prefer slavery. But here the apostle teaches us, that they who are under the law are slaves. Unhappy men! who willingly choose this condition, when God desires to make them free. He gives a representation of this in the two sons of Abraham, one of whom, the son of a slave, held by his mother’s condition; “La servile condition de sa mere.” “His mother’s condition as a slave.” while the other, the son of a free woman, obtained the inheritance. He afterwards applies the whole history to his purpose, and illustrates it in an elegant manner.

In the first place, as the other party armed themselves with the authority of the law, the apostle quotes the law on the other side. The law was the name usually given to the Five Books of Moses. Again, as the history which he quotes appeared to have no bearing on the question, he gives to it an allegorical interpretation. But as the apostle declares that these things are allegorized, (ἀλληγορούμενα,) Origen, and many others along with him, have seized the occasion of torturing Scripture, in every possible manner, away from the true sense. They concluded that the literal sense is too mean and poor, and that, under the outer bark of the letter, there lurk deeper mysteries, which cannot be extracted but by beating out allegories. And this they had no difficulty in accomplishing; for speculations which appear to be ingenious have always been preferred, and always will be preferred, by the world to solid doctrine.

With such approbation the licentious system gradually attained such a height, that he who handled Scripture for his own amusement not only was suffered to pass unpunished, but even obtained the highest applause. For many centuries no man was considered to be ingenious, who had not the skill and daring necessary for changing into a variety of curious shapes the sacred word of God. This was undoubtedly a contrivance of Satan to undermine the authority of Scripture, and to take away from the reading of it the true advantage. God visited this profanation by a just judgment, when he suffered the pure meaning of the Scripture to be buried under false interpretations.

Scripture, they say, is fertile, and thus produces a variety of meanings. “Et pour ceste cause elle engendre plusieurs sens et de diverses sortes.” “And therefore it produces many meanings, and of various kinds.” I acknowledge that Scripture is a most rich and inexhaustible fountain of all wisdom; but I deny that its fertility consists in the various meanings which any man, at his pleasure, may assign. Let us know, then, that the true meaning of Scripture is the natural and obvious meaning; and let us embrace and abide by it resolutely. Let us not only neglect as doubtful, but boldly set aside as deadly corruptions, those pretended expositions, which lead us away from the natural meaning.

But what reply shall we make to Paul’s assertion, that these things are allegorical? Paul certainly does not mean that Moses wrote the history for the purpose of being turned into an allegory, but points out in what way the history may be made to answer the present subject. This is done by observing a figurative representation of the Church there delineated. And a mystical interpretation of this sort (ἀναγωγή) was not inconsistent with the true and literal meaning, when a comparison was drawn between the Church and the family of Abraham. As the house of Abraham was then a true Church, so it is beyond all doubt that the principal and most memorable events which happened in it are so many types to us. As in circumcision, in sacrifices, in the whole Levitical priesthood, there was an allegory, as there is an allegory at the present day in our sacraments, — so was there likewise in the house of Abraham; but this does not involve a departure from the literal meaning. In a word, Paul adduces the history, as containing a figurative representation of the two covenants in the two wives of Abraham, and of the two nations in his two sons. And Chrysostom, indeed, acknowledges that the word allegory points out the present application to be (κατάχρησις) “A cataehresis borrows the name of one thing to express another; which thing, though it has a name of its own, yet, under a borrowed name, surprises us with novelty, or infuses into our discourses a bold and daring energy. The Sacred Scriptures will furnish us with many instances of this trope. Leviticus 26:30, — ‘And I will cast your carcases upon the carcases of your idols;’ that is, upon the ruins of your idols, which shall be as much destroyed as the body is when it is slain, and become a dead carcase. So Deuteronomy 32:14; Psalm 80:5; Hosea 14:2. But the boldest catachresis, perhaps, in all the Holy Scriptures, is in 1 Corinthians 1:25., Because the foolishness of God,’ says the apostle, ‘is wiser than men, and the weakness of God is stronger than men;’ that is, what men are apt to account foolishness in God surpasses their wisdom, and what they may be ready to misconstrue as weakness in God, excels all their power. Gibbons’s Rhetoric. different from the natural meaning; which is perfectly true.

23. But he who was of the bond woman. Both were sons of Abraham according to the flesh; but in Isaac there was this peculiarity, that he had the promise of grace. In Ishmael there was nothing besides nature; in Isaac there was the election of God, signified in part by the manner of his birth, which was not in the ordinary course, but miraculous. Yet there is an indirect reference to the calling of the Gentiles, and the rejection of the Jews: for the latter boast of their ancestry, while the former, without any human interference, are become the spiritual offspring of Abraham.

24. These are the two covenants. I have thought it better to adopt this translation, in order not to lose sight of the beauty of the comparison; for Paul compares the two διαθὢκαι, to two mothers, and to employ testamentum, (a testament,) which is a neuter noun, for denoting a mother, would be harsh. The word pactio (a covenant) appears to be, on that account, more appropriate; and indeed the desire of obtaining perspicuity, as well as elegance, has led me to make this choice. To a Latin scholar the author’s meaning is obvious enough. But it may be proper to apprize the English reader, that pactio (a covenant) is a feminine noun, and, on that account, is pronounced to be more natural and graceful, in a metaphorical description of a mother, than testamentum, (a testament,) which, being a neuter noun, sounds harshly in this connection. In that point of view, the preference is little else than a matter of taste; but, on far higher grounds, “covenant” is a more faithful translation than “testament;” and a careful investigation of the meaning of διαθήκη would contribute greatly to elucidate many passages of Scripture. — Ed.

The comparison is now formally introduced. As in the house of Abraham there were two mothers, so are there also in the Church of God. Doctrine is the mother of whom we are born, and is twofold, Legal and Evangelical. The legal mother, whom Hagar resembles, gendereth to bondage. Sarah again, represents the second, which gendereth to freedom; though Paul begins higher, and makes our first mother Sinai, and our second, Jerusalem. The two covenants, then, are the mothers, of whom children unlike one another are born; for the legal covenant makes slaves, and the evangelical covenant makes freemen.

But all this may, at first sight, appear absurd; for there are none of God’s children who are not born to freedom, and therefore the comparison does not apply. I answer, what Paul says is true in two respects; for the law formerly brought forth its disciples, (among whom were included the holy prophets, and other believers,) to slavery, though not to permanent slavery, but because God placed them for a time under the law as “a schoolmaster.” “C’est a dire, les conduisoit comme petits enfans.” “That is, treated them like little children.” (Galatians 3:25.) Under the vail of ceremonies, and of the whole economy by which they were governed, their freedom was concealed: to the outward eye nothing but slavery appeared. “Ye have not,” says Paul to the Romans, “received the spirit of bondage again to fear.” (Romans 8:15.) Those holy fathers, though inwardly they were free in the sight of God, yet in outward appearance differed nothing from slaves, and thus resembled their mother’s condition. But the doctrine of the gospel bestows upon its children perfect freedom as soon as they are born, and brings them up in a liberal manner.

Paul does not, I acknowledge, speak of that kind of children, as the context will show. By the children of Sinai, it will afterwards be explained, are meant hypocrites, who are at length expelled from the Church of God, and deprived of the inheritance. What, then, is the gendering to bondage, which forms the subject of the present dispute? It denotes those who make a wicked abuse of the law, by finding in it nothing but what tends to slavery. Not so the pious fathers, who lived under the Old Testament; for their slavish birth by the law did not hinder them from having Jerusalem for their mother in spirit. But those who adhere to the bare law, and do not acknowledge it to be “a schoolmaster to bring them to Christ,” (Galatians 3:24,) but rather make it a hinderance to prevent their coming to him, are the Ishmaelites born to slavery.

It will again be objected, why does the apostle say that such persons are born of God’s covenant, and are considered to belong to the Church? I answer, strictly speaking, they are not God’s children, but are degenerate and spurious, and are disclaimed by God, whom they falsely call their Father. They receive this name in the Church, not because they are members of it in reality, but because for a time they presume to occupy that place, and impose on men by the disguise which they wear. The apostle here views the Church, as it appears in this world: but on this subject we shall afterwards speak.

25. For Agar is mount Sinai “Car Agar est la montagne de Sina en Arabie, et est correspondante a Ierusalem; ou, Sina est une montagne en Arabie, correspondante a Ierusalem.” “For Agar is Mount Sinai in Arabia, and corresponds to Jerusalem; or, Sinai is a mountain in Arabia, which corresponds to Jerusalem.” I shall not waste time in refuting the expositions of other writers; for Jerome’s conjecture, that Mount Sinai had two names, is trifling; and the disquisitions of Chrysostom about the agreement of the names are equally unworthy of notice. Sinai is called Hagar, “Several critics have thought it so extraordinary, that they have attempted to alter it from mere conjecture, as may be seen in Bowyer’s ‘Critical Conjectures.’ But no man, who knew that the Arabic word ‘Hagar’ meant a rock, could think of making an alteration in this passage; for it is obvious that τὸ ̀̔Αγαρ, in the neuter gender, cannot signify the woman Hagar; and Paul has not been guilty of a grammatical error, since the passage must be translated, ‘The word Hagar denotes Mount Sinai in Arabia.’“ — Michaelis.

“That this was an appellation of Sinai among the people of the surrounding country, we have the testimony of Chrysostom and the ancient commentators, which is also confirmed by the accounts of modern travellers. And it might well have it, since הגר (hagar) in Arabia signifies a rock, or rocky mountain; and as Sinai is remarkably such, it might be κατ ᾿ ἐξοχὴν, called τὸ ̀̔Αγαρ.” — Bloomfield. because it is a type or figure, as the Passover was Christ. The situation of the mountain is mentioned by way of contempt. It lies in Arabia, beyond the limits of the holy land, by which the eternal inheritance was prefigured. The wonder is, that in so familiar a matter they erred so egregiously.

And answers, on the other hand. The Vulgate translates it, is joined (conjunctus est) to Jerusalem; and Erasmus makes it, borders on (confinis) Jerusalem; but I have adopted the phrase, on the other hand, (ex adverso,) in order to avoid obscurity. For the apostle certainly does not refer to nearness, or relative position, but to resemblance, as respects the present comparison. The word, σύστοιχα, which is translated corresponding to, denotes those things which are so arranged as to have a mutual relation to each other, and a similar word, συατοιχία, when applied to trees and other objects, conveys the idea of their following in regular order. Mount Sinai is said (συστοιχεῖν) to correspond to that which is now Jerusalem, in the same sense as Aristotle says that Rhetoric is (ἀντίστροφος) the counterpart to Logic, by a metaphor borrowed from lyric compositions, which were usually arranged in two parts, so adapted as to be sung in harmony. In short, the word, συστοιχεῖ, corresponds, means nothing more than that it belongs to the same class.

But why does Paul compare the present Jerusalem with Mount Sinai? Though I was once of a different opinion, yet I agree with Chrysostom and Ambrose, who explain it as referring to the earthly Jerusalem, and who interpret the words, which now is, τὣ νῦν ̔ιερουσαλὴμ, as marking the slavish doctrine and worship into which it had degenerated. It ought to have been a lively image of the new Jerusalem, and a representation of its character. But such as it now is, it is rather related to Mount Sinai. Though the two places may be widely distant from each other, they are perfectly alike in all their most important features. This is a heavy reproach against the Jews, whose real mother was not Sarah but the spurious Jerusalem, twin sister of Hagar; who were therefore slaves born of a slave, though they haughtily boasted that they were the sons of Abraham.

26. But Jerusalem, which is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this world; for the Church is spread over the whole world, and is a “stranger and pilgrim on the earth.” (Hebrews 11:13.) Why then is it said to be from heaven? Because it originates in heavenly grace; for the sons of God are

“born, not of blood, nor of the will of the flesh, nor of the will of man,” (John 1:13,)

but by the power of the Holy Spirit. The heavenly Jerusalem, which derives its origin from heaven, and dwells above by faith, is the mother of believers. To the Church, under God, we owe it that we are

“born again, not of corruptible seed, but of incorruptible,” (1 Peter 1:23,)

and from her we obtain the milk and the food by which we are afterwards nourished.

Such are the reasons why the Church is called the mother of believers. And certainly he who refuses to be a son of the Church in vain desires to have God as his Father; for it is only through the instrumentality of the Church that we are “born of God,” (1 John 3:9,) and brought up through the various stages of childhood and youth, till we arrive at manhood. This designation, “the mother of us all,” reflects the highest credit and the highest honor on the Church. But the Papists are fools and twice children, who expect to give us uneasiness by producing these words; for their mother is an adulteress, who brings forth to death the children of the devil; and how foolish is the demand, that the children of God should surrender themselves to her to be cruelly slain! Might not the synagogue of Jerusalem at that time have assumed such haughty pretensions, with far higher plausibility than Rome at the present day? and yet we see how Paul strips her of every honorable distinction, and consigns her to the lot of Hagar.

Galatians 4:27-31

27. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

27. Scriptum est enim: Exulta, sterilis, qum non paris; erumpe et elama, quae non parturis; quaE plures erunt liberi desertae quam habentis maritum. (Isaiah 54:1.)

28. Now we, brethren, as Isaac was, are the children of promise.

28. Nos autem, fratres, secundum Issac, promissionis sumus filii. (Romans 9:7.)

29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

29. Sed quemadmodum tunc, qui secundum carnem erat genitus, persequebatur eum qui secundum Spiritum genitus erat; sic et nunc.

30. Nevertheless, what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

30. Sed quid dicit Scriptura? Ejice ancillam, et filium ejus; non enim haereditatem obtinebit filius ancillae cum filio liberae. (Genesis 21:10.)

31. So then, brethren, we are not children of the bondwoman, but of the free.

31. Ergo, fratres, non sumus ancillae filii, sed liberae.

27. For it is written. The apostle proves, by a quotation from Isaiah, that the lawful sons of the Church are born according to the promise. The passage is in Isaiah 54 where the prophet speaks of the kingdom of Christ and the calling of the Gentiles, and promises to the barren wife and the widow a numerous offspring; for it is on this ground that he exhorts the Church to “sing” and “rejoice.” The design of the apostle, let it be carefully remarked, is to deprive the Jews of all claim to that spiritual Jerusalem to which the prophecy relates. Isaiah proclaims, that her children shall be gathered out of all the nations of the earth, and not by any preparation of hers, but by the free grace and blessing of God.

He next concludes that we become the sons of God by promise, after the example (κατὰ ᾿Ισαὰκ) of Isaac, and that in no other way do we obtain this honor. To readers little skilled or practiced in the examination of Scripture, this reasoning may appear inconclusive; because they do not hold the most undoubted of all principles, that all the promises, being founded on the Messiah, are of free grace. It was because the apostle took this for granted, that he so fearlessly contrasted the promise with the law.

29. As then, he that was born after the flesh. He denounces the cruelty of the false apostles, who wantonly insulted pious persons that placed all their confidence in Christ. There was abundant need that the uneasiness of the oppressed should be soothed by consolation, and that the cruelty of their oppressors should be severely checked. It is not wonderful, he says, that the children of the law, at the present day, do what Ishmael their father at first did, who, trusting to his being the first-born, persecuted Isaac the true heir. With the same proud disdain do his posterity now, on account of outward ceremonies, circumcision, and the various services of the law, molest and vaunt over the lawful sons of God. The Spirit is again contrasted with the flesh, that is, the calling of God with human appearance. (1 Samuel 16:7.) So the disguise is admitted to be possessed by the followers of the Law and of works, but the reality is claimed for those who rely on the calling of God alone, and depend upon his grace.

Persecuted. But persecution is nowhere mentioned, only Moses says that Ishmael was מצהק, (metzahek,) mocking, (Genesis 21:9;) and by this participle he intimates that Ishmael ridiculed his brother Isaac. The explanation offered by some Jews, that this was a simple smile, is entirely inadmissible; for what cruelty would it have argued, that a harmless smile should have been so fearfully revenged? There cannot then be a doubt that he maliciously endeavored to provoke the child Isaac by reproachful language.

But how widely distant is this from persecution? “The history tells us, that he laughed at, derided, and mocked him to scorn, which is real persecution; probably through pride, and the conceit of being Abraham’s eldest son and heir.” — Chandler. “Διώκω will here denote injurious treatment of every kind, both in deeds and words. And although the Mosaic history records only one instance of insulting treatment, — namely, on Ishmael mocking Sarah, when she weaned Isaac, (Genesis 21:9, 10,) yet when we consider the disappointment which both Hagar and Ishmael must have felt on the birth of Isaac, it was not unnatural for them to feel ill-will, and show it on every occasion, to the real heir of the promise. And many such are recorded, from tradition, in the Rabbinical writers.” — Bloomfield. And yet it is not idly or unguardedly that Paul enlarges on this point. No persecution ought to distress us so much as to see our calling attempted to be undermined by the reproaches of wicked men. Neither blows, nor scourging, nor nails, nor thorns, occasioned to our Lord such intense suffering as that blasphemy:

“He trusted in God; what availeth it to him? for he is deprived of all assistance.” (Matthew 27:43.)

There is more venom in this than in all persecutions; for how much more alarming is it that the grace of Divine adoption shall be made void, than that this frail life shall be taken from us? Ishmael did not persecute his brother with the sword; but, what is worse, he treated him with haughty disdain by trampling under foot the promise of God. All persecutions arise from this source, that wicked men despise and hate in the elect the grace of God; a memorable instance of which we have in the history of Cain and Abel. (Genesis 4:8.)

This reminds us, that not only ought we to be filled with horror at outward persecutions, when the enemies of religion slay us with fire and sword; when they banish, imprison, torture, or scourge; but when they attempt, by their blasphemies, to make void our confidence, which rests on the promises of God; when they ridicule our salvation, when they wantonly laugh to scorn the whole gospel. Nothing ought to wound our minds so deeply as contempt of God, and reproaches cast upon His grace: nor is there any kind of persecution more deadly than when the salvation of the soul is assailed. We who have escaped from the tyranny of the Pope, are not called to encounter the swords of wicked men. But how blind must we be, if we are not affected by that spiritual persecution, in which they strive, by every method, to extinguish that doctrine, from which we draw the breath of life! — when they attack our faith by their blasphemies, and shake not a few of the less informed! For my own part, I am far more grieved by the fury of the Epicureans than of the Papists. They do not attack us by open violence; but, in proportion as the name of God is more dear to me than my own life, the diabolical conspiracy which I see in operation to extinguish all fear and worship of God, to root out the remembrance of Christ, or to abandon it to the jeers of the ungodly, cannot but rack my mind with greater anxiety, than if a whole country were burning in one conflagration:

30. But what saith the Scripture? There was some consolation in knowing that we do but share the lot of our father Isaac; but it is a still greater consolation, when he adds, that hypocrites, with all their boasting, can gain nothing more than to be cast out of the spiritual family of Abraham; and that, to whatever extent they may harass us for a time, the inheritance will certainly be ours. Let believers cheer themselves with this consolation, that the tyranny of the Ishmaelites will not last for ever. They appear to have reached the highest pre-eminence, and, proud of their birthright, look down upon us with contempt; but they will one day be declared to be the descendants of Hagar, the sons of a slave, and unworthy of the inheritance.

Let us be instructed by this beautiful passage,

“not to fret ourselves because of evil-doers, neither be envious against the workers of iniquity,” (Psalm 37:1,)

when they hold a temporary habitation and rank in the Church, but patiently to look for the end which awaits them. There are many pretended Christians, or strangers, who hold a place in the Church, but who afterwards give evidence of their departure from the faith, as he who, proud of his birthright, at first reigned, was cast out like a foreigner with the posterity of Ishmael. Some censorious persons smile at Paul’s simplicity, in comparing a woman’s passion, arising out of a trifling quarrel, to a judgment of God. But they overlook the decree of God, which took effect in such a manner, as to make it manifest that the whole transaction was directed by a heavenly providence. That Abraham should have been commanded to humor his wife (Genesis 21:12) entirely in the matter, is no doubt extraordinary, but proves that God employed the services of Sarah for confirming his own promise. In a word, the casting out of Ishmael was nothing else than the consequence and the accomplishment of that promise, “In Isaac shall thy seed be called,” (Genesis 21:12,) — not in Ishmael. Although, therefore, it was the revenging of a woman’s quarrel, yet God did not the less make known his sentence by her mouth as a type of the Church.

31. So then, brethren. He now exhorts the Galatians to prefer the condition of the children of Sarah to that of the children of Hagar; and having reminded them that, by the grace of Christ, they were born to freedom, he desires them to continue in the same condition. If we shall call the Papists, Ishmaelites and Hagarites, and boast that we are the lawful children, they will smile at us; but if the two subjects in dispute be fairly compared, the most ignorant person will be at no loss to decide.

CHAPTER 5

Galatians 5:1-6

1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

1. In libertate igitur, qua Christus nos liberavit, state; et ne rursum jugo servitutis implicemini.

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

2. Ecee, ego Paulus denuncio vobis, quod, si circumcidamini, Christus vobis nihil proderit.

3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

3. Testificor enim rursum cuivis homini, qui circumciditur, quod debitor sit totius Legis faciendae.

4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

4. Exinaniti estis a Christo, quicunque per Legem justificamini, a gratia excidistis.

5. For we through the Spirit wait for the hope of righteousness by faith.

5. Nos enim Spiritu, ex fide, spem justitiae expectamus.

6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

6. Nam in Christo Iesu neque Circumcisio quicquam valet, neque Praeputium; sed fides per dilectionero operans.

CHAPTER 4

Ga 4:1-31. The Same Subject Continued: Illustration of Our Subjection to the Law Only till Christ Came, from the Subjection of an Heir to His Guardian till He Is of Age. Peter's Good Will to the Galatians Should Lead Them to the Same Good Will to Him as They Had at First Shown. Their Desire to Be under the Law Shown by the Allegory of Isaac and Ishmael to Be Inconsistent with Their Gospel Liberty.

1-7. The fact of God's sending His Son to redeem us who were under the law (Ga 4:4), and sending the Spirit of His Son into our hearts (Ga 4:6), confirms the conclusion (Ga 3:29) that we are "heirs according to the promise."

the heir--(Ga 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.

child--Greek, "one under age."

differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.

lord of all--by title and virtual ownership (compare 1Co 3:21, 22).

8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again.

then--when ye were "servants" (Ga 4:7).

ye knew not God--not opposed to Ro 1:21. The heathen originally knew God, as Ro 1:21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned.

are no gods--that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on 1Co 8:4; 1Co 10:19, 20; 2Ch 13:9). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?

12. be as I am--"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.

ye have not injured me at all--namely, at the period when I first preached the Gospel among you, and when I made myself as you are, namely, living as a Gentile, not as a Jew. You at that time did me no wrong; "ye did not despise my temptation in the flesh" (Ga 4:14): nay, you "received me as an angel of God." Then in Ga 4:16, he asks, "Have I then, since that time, become your enemy by telling you the truth?"

13. how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.

at the first--literally, "at the former time"; implying that at the time of writing he had been twice in Galatia. See my Introduction; also see on Ga 4:16, and Ga 5:21. His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (2Co 12:7), which also was overruled to good (2Co 12:9, 10), as the "infirmity of the flesh" here.

14. my temptation--The oldest manuscripts read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, that is, ye were not tempted by it to despise me and my message. Perhaps, however, it is better to punctuate and explain as Lachmann, connecting it with Ga 4:13, "And (ye know) your temptation (that is, the temptation to which ye were exposed through the infirmity) which was in my flesh. Ye despised not (through natural pride), nor rejected (through spiritual pride), but received me," &c. "Temptation does not mean here, as we now use the word, tendency to an evil habit, but BODILY TRIAL."

as an angel of God--as a heaven-inspired and sent messenger from God: angel means "messenger" (Mal 2:7). Compare the phrase, 2Sa 19:27, a Hebrew and Oriental one for a person to be received with the highest respect (Zec 12:8). An angel is free from the flesh, infirmity, and temptation.

as Christ--being Christ's representative (Mt 10:40). Christ is Lord of angels.

15. Where, &c.--Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry.

ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mt 5:29). Conybeare and Howson think that this particular form of proverb was used with reference to a weakness in Paul's eyes, connected with a nervous frame, perhaps affected by the brightness of the vision described, Ac 22:11; 2Co 12:1-7. "You would have torn out your own eyes to supply the lack of mine." The divine power of Paul's words and works, contrasting with the feebleness of his person (2Co 10:10), powerfully at first impressed the Galatians, who had all the impulsiveness of the Celtic race from which they sprang. Subsequently they soon changed with the fickleness which is equally characteristic of Celts.

16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" (Ga 2:5, 14)? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his second visit (Ac 18:23, see my Introduction). The fool and sinner hate a reprover. The righteous love faithful reproof (Psa 141:5; Pr 9:8).

17. They--your flatterers: in contrast to Paul himself, who tells them the truth.

zealously--zeal in proselytism was characteristic especially of the Jews, and so of Judaizers (Ga 1:14; Mt 23:15; Ro 10:2).

affect you--that is, court you (2Co 11:2).

not well--not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be.

they would exclude you--"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. Alford explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.

18. good to be zealously affected--rather, to correspond to "zealously court" in Ga 4:18, "to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted: provided it be "in a good cause" (translate so), "it is a good thing" (1Co 9:20-23). My reason for saying the "not well" (Ga 4:17; the Greek is the same as that for "good," and "in a good cause," in Ga 4:28), is that their zealous courting of you is not in a good cause. The older interpreters, however, support English Version (compare Ga 1:14).

always--Translate and arrange the words thus, "At all times, and not only when I am present with you." I do not desire that I exclusively should have the privilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Christ be faithfully preached (Php 1:15-18).

19. My little children--(1Ti 1:18; 2Ti 2:1; 1Jo 2:1). My relation to you is not merely that of one zealously courting you (Ga 4:17, 18), but that of a father to his children (1Co 4:15).

I travail in birth--that is, like a mother in pain till the birth of her child.

again--a second time. The former time was when I was "present with you" (Ga 4:18; compare Note, see on Ga 4:13).

Christ be formed in you--that you may live nothing but Christ, and think nothing but Christ (Ga 2:20), and glory in nothing but Him, and His death, resurrection, and righteousness (Php 3:8-10; Col 1:27).

20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. Stuart].

now--as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jo 12; 3Jo 13, 14).

change my voice--as a mother (Ga 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [Grotius and Estius].

I stand in doubt of you--rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.

21. desire--of your own accord madly courting that which must condemn and ruin you.

do ye not hear--do ye not consider the mystic sense of Moses' words? [Grotius]. The law itself sends you away from itself to Christ [Estius]. After having sufficiently maintained his point by argument, the apostle confirms and illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, if properly understood contains in its complicated phenomena, simple and continually recurring divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (compare 1Co 10:1-4; 15:45, 47; Re 11:8). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God.

22. (Ge 16:3-16; 21:2).

Abraham--whose sons ye wish to be (compare Ro 9:7-9).

a bond maid ... a free woman--rather, as Greek, "the bond maid ... the free woman."

23. after the flesh--born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature (Ro 4:19). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).

24. are an allegory--rather, "are allegorical," that is, have another besides the literal meaning.

these are the two covenants--"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so.

one from--that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Ga 3:19) chiefly (He 12:18). Paul was familiar with the district of Sinai in Arabia (Ga 1:17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies.

which gendereth--that is, bringing forth children unto bondage. Compare the phrase (Ac 3:25), "children of the covenant which God made ... saying unto Abraham."

Agar--that is, Hagar.

25. Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--in the Arabian tongue)." So Chrysostom explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Ge 16:1-16; 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage.

answereth--literally, "stands in the same rank with"; "she corresponds to."

Jerusalem which now is--that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.

and--The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [Bengel].

26. This verse stands instead of the sentence which we should expect, to correspond to Ga 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.

Jerusalem ... above--(He 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Re 3:12; 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [Meyer].

free--as Sarah was; opposed to "she is in bondage" (Ga 4:25).

all--omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (He 12:22).

27. (Is 54:1).

thou barren--Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.

break forth--into crying.

cry--shout for joy.

many more--Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having God for her husband, Is 54:5; Jr 2:2)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."

28. we--The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Ga 4:26, "mother of us."

children of promise--not children after the flesh, but through the promise (Ga 4:23, 29, 31). "We are" so, and ought to wish to continue so.

29. persecuted--Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Ge 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety.

him ... born after the Spirit--The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.

even so it is now--(Ga 5:11; 6:12, 17; Ac 9:29; 13:45, 49, 50; 14:1, 2, 19; 17:5, 13; 18:5, 6). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see Paley, Horæ Paulinæ).

30. Ge 21:10, 12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In Joh 8:35, 36, Jesus refers to this.

Cast out--from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.

shall not be heir--The Greek is stronger, "must not be heir," or "inherit."

31. So then--The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Ga 3:29 and Ga 4:7, it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' Ga 4:30), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs.

The heir, as long as He is a child - Though he be appointed by his father's will heir of all his possessions yet till he arrive at the legal age he is master of nothing, and does not differ from one of the common domestics.

But is under tutors - Επιτροπους· Guardians and governors; οικονομους· those who have the charge of the family. These words are nearly similar; but we may consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age; such as we call trustee.

Until the time appointed of the father - The time mentioned in the father's will or testament.

Even so we - The whole Jewish people were in a state of nonage while under the law.

The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.

When the fullness of the time was come - The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail.

God sent forth his Son - Him who came immediately from God himself, made of a woman, according to the promise, Gen 3:15; produced by the power of God in the womb of the Virgin Mary without any intervention of man; hence he was called the Son of God. See Luke, Luk 1:35, and the note there.

Made under the law - In subjection to it, that in him all its designs might be fulfilled, and by his death the whole might be abolished; the law dying when the Son of God expired upon the cross.

To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc.

That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom 8:15.

And because ye are sons - By faith in Christ Jesus, being redeemed both from the bondage and curse of the law; God - the Father, called generally the first person of the glorious Trinity, hath sent forth the Spirit - the Holy Ghost, the second person of that Trinity, of his Son - Jesus Christ, the third person of the Trinity - crying, Abba, Father! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek and Syriac terms are joined together here, see the notes on Mar 14:36, and on Rom 8:15 (note).

Thou art no more a servant - Thou who hast believed in Christ art no longer a slave, either under the dominion of sin or under obligation to the Mosaic ritual; but a son of God, adopted into the heavenly family.

And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.

When ye knew not God - Though it is evident, from the complexion of the whole of this epistle, that the great body of the Christians in the Churches of Galatia were converts from among the Jews or proselytes to Judaism; yet from this verse it appears that there were some who had been converted from heathenism; unless we suppose that the apostle here particularly addresses those who had been proselytes to Judaism and thence converted to Christianity; which appears to be most likely from the following verses.

Now, after that ye have known God - After having been brought to the knowledge of God as your Savior.

Or rather are known of God - Are approved of him, having received the adoption of sons.

To the weak and beggarly elements - After receiving all this, will ye turn again to the ineffectual rites and ceremonies of the Mosaic law - rites too weak to counteract your sinful habits, and too poor to purchase pardon and eternal life for you? If the Galatians were turning again to them, it is evident that they had been once addicted to them. And this they might have been, allowing that they had become converts from heathenism to Judaism, and from Judaism to Christianity. This makes the sense consistent between the 8th and 9th verses.

Ye observe days - Ye superstitiously regard the Sabbaths and particular days of your own appointment;

And months - New moons; times - festivals, such as those of tabernacles, dedication, passover, etc.

Years - Annual atonements, sabbatical years, and jubilees.

I am afraid of you - I begin now to be seriously alarmed for you, and think you are so thoroughly perverted from the Gospel of Christ, that all my pains and labor in your conversion have been thrown away.

Be as I am - Thoroughly addicted to the Christian faith and worship, from the deepest conviction of its truth.

For I am as ye are - I was formerly a Jew, and as zealously addicted to the rites and ceremonies of Judaism as ye are, but I am saved from that mean and unprofitable dependence: "Be therefore as I am now; who was once as you now are." Others think the sense to be this: "Be as affectionate to me as I am to you; for ye were once as loving to me as I am now to you."

Ye have not injured me at all - I do not thus earnestly entreat you to return to your Christian profession because your perversion has been any loss to me, nor because your conversion can be to me any gain: ye have not injured me at all, ye only injure yourselves; and I entreat you, through the intense love I bear to you, as my once beloved brethren in Christ Jesus, to return to him from whom ye have revolted.

Ye know how through infirmity - The apostle seems to say that he was much afflicted in body when he first preached the Gospel to them. And is this any strange thing, that a minister, so laborious as St. Paul was, should be sometimes overdone and overcome by the severity of his labors? Surely not. This might have been only an occasional affliction, while laboring in that part of Asia Minor; and not a continual and incurable infirmity, as some have too hastily conjectured.

And my temptation which was in my flesh - On this verse there are a great many various readings, as there are various opinions.

Instead of μου, My temptation, ABC*D*FG, some others, with the Coptic, Vulgate, Itala, and several of the primitive fathers, have ὑμων, Your temptation.

The word πειρασμον, which we translate temptation, signifies trial of any kind. The verse therefore may be read, "Ye despised not the trial which was in my flesh;" or, "Ye despised not your trial, which was in my flesh:" i.e. what my flesh suffered on your account, the afflictions I passed through in consequence of my severe labors on your account. You did not consider me less an apostle of God on account of my sinking for a time under the weight of my work. Had they been disaffected towards him at that time, they would have used this to the prejudice of his apostolic mission. "What! do you pretend to be an extraordinary messenger from God, and yet are suffered to fall into sickness under the severity of your labor? If God sent you, would he not sustain you?" This would have been quite natural, had they not been well affected toward him. But, on the contrary, notwithstanding these afflictions, they received him as an angel of God - as a messenger from heaven, and as Jesus Christ himself. This appears to me to be the simple meaning of the apostle, and that he neither alludes to a bodily nor mental infirmity, which generally or periodically afflicted him, as some have imagined. Nor does he appear at all to speak of the same case as that mentioned 2Cor 12:7, where I wish the reader to consult the notes. That St. Paul had frequent and severe afflictions, in consequence of his constant and severe exertions in the Gospel ministry, we may readily believe, and of this his own words bear sufficient testimony.

See his affecting account, 2Cor 11:23-29, and the notes there.

Where is then the blessedness ye spake of? - Ye spake of should be in italics, there being no corresponding word in the Greek text. Perhaps there is not a sentence in the New Testament more variously translated than this. I shall give the original: τις ουν ην ὁ μακαρισμος ὑμων· What was then your blessedness! Or, How great was your happiness at that time! Or, What blessings did ye then pour on me! It is worthy of remark, that, instead of τις, what, ABCFG, several others, the older Syriac, the later Syriac in the margin, the Armenian, Vulgate, one copy of the Itala, and some of the fathers, have που, where; and ην, was, is omitted by ACD, several others, also the Vulgate, Itala, and the Latin fathers. According to these authorities the text should be read thus: Where then is your blessedness? Having renounced the Gospel, you have lost your happiness. What have your false teachers given you to compensate the loss of communion with God, or that Spirit of adoption, that Spirit of Christ, by which you cried Abba, Father! If, however, we understand the words as implying the benedictions they then heaped on the apostle, the sense will be sufficiently natural, and agree well with the concluding part of the verse; for I bear you record, that, if possible, ye would have plucked out your own eyes, and have given them to me. You had then the strongest affection for me; you loved God, and you loved me for God's sake, and were ready to give me the most unequivocal proof of your love.

Dearer than one's eyes, or to profess to give one's eyes for the sake of a person, appears to have been a proverbial expression, intimating the highest tokens of the strongest affection. We find a similar form of speech in Terence, Adelphi, act iv., scene 5, ver. 67. - Di me pater Omnes oderint, ni magis te quam oculos nunc ego amo meos. "O father, may all the gods hate me, if I do not love you now more than my own eyes."

Am I therefore become your enemy - How is it that you are so much altered towards me, that you now treat me as an enemy, who formerly loved me with the most fervent affection? Is it because I tell you the truth; that very truth for which you at first so ardently loved me?

They zealously affect you, but not well - It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate Ζηλουσιν ὑμας ου καλως, these false teachers endeavor to conciliate your esteem, but not in honest or true principles; they work themselves into your good graces; they wish you to place all your affection upon themselves.

They would exclude you - They wish to shut you out from the affection of your apostle, that you might affect them, ἱνα αυτους ζηλουτε, that you might love them alone, hear them alone, abide by their directions only, and totally abandon him who called you into the grace of the Gospel of Christ. Some MSS. read ἡμας, us, instead of ὑμας, you; they wish to shut us entirely out from among you, that you may receive and believe them alone. The sense is nearly the same but the former appears to be the more authentic reading.

It is good to be zealously affected - It is well to have a determined mind and an ardent heart in reference to things which are laudable and good.

Not only when I am present - You were thus attached to me when I was among you, but now ye have lost both your reverence and affection for me. Your false teachers pretended great concern for you, that you might put all your confidence in them; they have gained their end; they have estranged you from me, and got you to renounce the Gospel, and have brought you again into your former bondage.

My little children - Τεκνια μου· My beloved children. As their conversion to God had been the fruit of much labor, prayers, and tears, so he felt them as his children, and peculiarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them, when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no explanation.

Until Christ be formed in you - Till you once more receive the Spirit and unction of Christ in your hearts, from which you are fallen, by your rejection of the spirit of the Gospel.

I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently.

I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle's meaning, and tends much to soften and render palatable the severity of his reproofs.

Ye that desire to be under the law - Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage to circumcision, and a great variety of oppressive rites.

Do ye not hear the law? - Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word law is used in two senses in this verse. It first means the Mosaic institutions; secondly, the Pentateuch, where the history is recorded to which the apostle refers.

For it is written - Viz. in Gen 16:15; Gen 22:1, etc., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the other, Isaac, by a free woman, Sarah.

Was born after the flesh - Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing uncommon or supernatural in his birth: this is the proper meaning of the apostle's κατα σαρκα, after or according to the flesh, and answers to the Hebrew phrase, על דרך בשר al derec basar, according to the manner of the flesh, i.e. naturally, according to the common process of nature.

By promise - Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God; and it was only on the ground of that promise that it was either credible or possible.

Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye.

Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading."

Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ-Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether." Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!"

It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God!

For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah.

The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham's bond maid.

Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.

For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading.

Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness.

Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.

But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205.

Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.

Rejoice, thou barren that bearest not - This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate - the Gentile world, hath many more children - is a much larger and more numerous Church, than she - Jerusalem, the Jewish state, which hath a husband - has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted.

Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.

But as then he - Ishmael, who was born after the flesh - whose birth had nothing supernatural in it, but was according to the ordinary course of nature,

Persecuted him - Isaac, who was born after the Spirit - who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise - Sarah shall have a son, Gen 17:16-21; Gen 21:1, etc.

Persecuted him; the persecution here referred to is that mentioned Gen 21:9. It consisted in mocking his brother Isaac.

Even so it is now - So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah.

What saith the Scripture? - (In Gen 21:10): Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favor of God, and shall not be heirs with the son of the free woman - shall not inherit the blessings promised to Abraham, because they believe not in the promised seed.

So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse.

Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally suppose that the apostle has reference to what had been so often foretold by the prophets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatians their folly and their danger in submitting again to the bondage from which they had escaped, and exposing themselves to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and these the apostle sets fairly before them.

1. We sometimes pity the Jews, who continue to reject the Gospel. Many who do so have no pity for themselves; for is not the state of a Jew, who systematically rejects Christ, because he does not believe him to be the promised Messiah, infinitely better than his, who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin? If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart.

2. The 4th, 5th, 6th, and 7th verses of this chapter (Gal 4:4-7) contain the sum and marrow of Christian divinity. (1.) The determination of God to redeem the world by the incarnation of his Son. (2.) The manifestation of this Son in the fullness of time. (3.) The circumstances in which this Son appeared: sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice. (4.) The redemption of the world, by the death of Christ: he came to redeem them that were under the law, who were condemned and cursed by it. (5.) By the redemption price he purchases sonship or adoption for mankind. (6.) He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son, into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father. (7.) Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God. See the notes on Gal 4:4-7 (note).

3. While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times and years. Superstition has far more labor to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell, than the followers of God have to get to heaven.

4. Even in the perverted Galatians the apostle finds some good; and he mentions with great feeling those amiable qualities which they once possessed. The only way to encourage men to seek farther good is to show them what they have got, and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly dwelling on their bad qualities and graceless state, either irritates or drives them to despair. There is, perhaps, no sinner on this side perdition who has not something good in him. Mention the good - it is God's work; and show what a pity it is that he should not have more, and how ready God is to supply all his wants through Christ Jesus. This plan should especially be used in addressing Christian societies, and particularly those which are in a declining state.

5. The Galatians were once the firm friends of the apostle, and loved him so well that they would have even plucked out their eyes for him; and yet these very people cast him off, and counted and treated him as an enemy! O sad fickleness of human nature! O uncertainty of human friendships! An undesigned word, or look, or action, becomes the reason to a fickle heart why it should divest itself of the spirit of friendship; and he who was as dear to them as their own souls, is neglected and forgotten! Blessed God! hast thou not said that there is a friend that sticketh closer than a brother? Where is he? Can such a one be trusted long on this unkindly earth? He is fit for the society of angels and the spirits of just men made perfect; and thou takest him in mercy lest he should lose his friendly heart, or lest his own heart should be broken in losing that of his friend. Hasten, Lord, a more perfect state, where the spirit of thy own love in thy followers shall expand, without control or hinderance, throughout eternity! Amen.

6. On allegorizing, in explaining the word of God, something has already been said, under Gal 4:24; but on the subject of allegory in general much might be said. The very learned and accurate critic, Dr. Lowth, in his work, De Sacra Poesi Hebraeorum, has entered at large into the subject of allegory, as existing in the sacred writings, in which he has discovered three species of this rhetorical figure.

1. That which rhetoricians term a continued metaphor. See Solomon's portraiture of old age, Ecc 12:2-6.

2. A second kind of allegory is that which, in a more proper and restricted sense, may be called parable. See Matthew 13, and the note on Mat 13:3 (note), etc.

3. The third species of allegory is that in which a double meaning is couched under the same words. These are called mystical allegories, and the two meanings are termed the literal and mystical senses.

For examples of all these kinds I must refer to the learned prelate above named.

Now - To illustrate by a plain similitude the preeminence of the Christian, over the legal, dispensation. The heir, as long as he is a child - As he is under age. Differeth nothing from a servant - Not being at liberty either to use or enjoy his estate. Though he be lord - Proprietor of it all.

But is under tutors - As to his person. And stewards - As to his substance.

So we - The church of God. When we were children - In our minority, under the legal dispensation. Were in bondage - In a kind of servile state. Under the elements of the world - Under the typical observances of the law, which were like the first elements of grammar, the A B C of children; and were of so gross a nature, as hardly to carry our thoughts beyond this world.

But when the fulness of the time - Appointed by the Father, Gal 4:2. Was come, God sent forth - From his own bosom. His Son, miraculously made of the substance of a woman - A virgin, without the concurrence of a man. Made under the law - Both under the precept, and under the curse, of it.

To redeem those under the law - From the curse of it, and from that low, servile state. That we - Jews who believe. Might receive the adoption - All the privileges of adult sons.

And because ye - Gentiles who believe, are also thus made his adult sons, God hath sent forth the Spirit of his Son into your hearts likewise, crying, Abba, Father - Enabling you to call upon God both with the confidence, and the tempers, of dutiful children. The Hebrew and Greek word are joined together, to express the joint cry of the Jews and gentiles.

Wherefore thou - Who believest in Christ. Art no more a servant - Like those who are under the law. But a son - Of mature age. And if a son, then an heir of all the promises, and of the all - sufficient God himself.

Indeed then when ye knew not God, ye served them that by nature - That is, in reality. Are no gods - And so were under a far worse bondage than even that of the Jews. For they did serve the true God, though in a low, slavish manner.

But now being known of God - As his beloved children. How turn ye back to the weak and poor elements - Weak, utterly unable to purge your conscience from guilt, or to give that filial confidence in God. Poor - incapable of enriching the soul with such holiness and happiness as ye are heirs to. Ye desire to be again in bondage - Though of another kind; now to these elements, as before to those idols.

Ye observe days - Jewish sabbaths. And months - New moons. And times - As that of the passover, pentecost, and the feast of tabernacles. And years - Annual solemnities. it does not mean sabbatic years. These were not to be observed out of the land of Canaan.

The apostle here, dropping the argument, applies to the affections, Gal 4:11 - 20, and humbles himself to the Galatians, with an inexpressible tenderness.

Brethren, I beseech you, be as I am - Meet me in mutual love. For I am as ye were - I still love you as affectionately as ye once loved me. Why should I not? Ye have not injured me at all - I have received no personal injury from you.

I preached to you, notwithstanding infirmity of the flesh - That is, notwithstanding bodily weakness, and under great disadvantage from the despicableness of my outward appearance.

And ye did not slight my temptation - That is, ye did not slight or disdain me for my temptation, my "thorn in the flesh."

What was then the blessedness ye spake of - On which ye so congratulated one another.

They - The judaizing teachers who are come among you. Zealously affect you - Express an extraordinary regard for you. But not well - Their zeal is not according to knowledge; neither have they a single eye to your spiritual advantage. Yea, they would exclude you - From me and from the blessings of the gospel. That ye might affect - Love and esteem them.

In a good thing - In what is really worthy our zeal. True zeal is only fervent love.

My little children - He speaks as a parent, both with authority, and the most tender sympathy, toward weak and sickly children. Of whom I travail in birth again - As I did before, Gal 4:13, in vehement pain, sorrow, desire, prayer. Till Christ be formed in you - Till there be in you all the mind that was in him.

I could wish to be present with you now - Particularly in this exigence. And to change - Variously to attemper. My voice - He writes with much softness; but he would speak with more. The voice may more easily be varied according to the occasion than a letter can. For I stand in doubt of you - So that I am at a loss how to speak at this distance.

Do ye not hear the law - Regard what it says.

Gen 21:2,9.

Was born after the flesh - In a natural way. By promise - Through that supernatural strength which was given Abraham in consequence of the promise.

Which things are an allegory - An allegory is a figurative speech, wherein one thing is expressed, and another intended. For those two sons are types of the two covenants. One covenant is that given from mount Sinai, which beareth children to bondage - That is, all who are under this, the Jewish covenant, are in bondage. Which covenant is typified by Agar.

For this is mount Sinai in Arabia - That is, the type of mount Sinai. And answereth to - Resembles Jerusalem that now is, and is in bondage - Like Agar, both to the law and to the Romans.

But the other covenant is derived from Jerusalem that is above, which is free - Like Sarah from all inward and outward bondage, and is the mother of us all - That is, all who believe in Christ, are free citizens of the New Jerusalem.

For it is written - Those words in the primary sense promise a flourishing state to Judea, after its desolation by the Chaldeans. Rejoice. thou barren, that bearest not - Ye heathen nations, who, like a barren woman, were destitute, for many ages, of a seed to serve the Lord. Break forth and cry aloud for joy, thou that, in former time, travailedst not: for the desolate hath many more children than she that hath an husband - For ye that were so long utterly desolate shall at length bear more children than the Jewish church, which was of old espoused to God. Isa 54:1.

Now we - Who believe, whether Jews or Gentiles. Are children of the promise - Not born in a natural way, but by the supernatural power of God. And as such we are heirs of the promise made to believing Abraham.

But as then, he that was born after the flesh persecuted him that was born after the Spirit, so it is now also - And so it will be in all ages and nations to the end of the world.

But what saith the scripture - Showing the consequence of this. Cast out the bondwoman and her son - Who mocked Isaac. In like manner will God cast out all who seek to be justified by the law; especially if they persecute them who are his children by faith. Gen 21:10.

So then - To sum up all. We - Who believe. Are not children of the bondwoman - Have nothing to do with the servile Mosaic dispensation. But of the free - Being free from the curse and the bond of that law, and from the power of sin and Satan.

NOw I say, that the heir so long as he is a child, differeth nothing from a servant, though he be Lord of all .

The Apostle had before determined, that the whole body of such as believed in Jesus Christ, were that seed of Abraham to which the promise was made; and so Heirs of the promises made to him; yet so that as it is among men, though a child be a great Heir, and Lord of a great Estate, yet while he is under age, he is used like a Servant; so the time of the Law being as it were the time of Believers non-age, those who lived in that time were used like Servants.

2 But is under tutours and governours until the time appointed of the father .

The Heir (mentioned in the former verse,) though he be an Heir of a great Estate; yet is not presently possessed of it; but he is by his Father kept under Tutors and Governours, until the time which he hath appointed when he will be pleased to release him from his Pupillage, and settle some part of his inheritance upon him.

3 Even so we, when we were children, were in bondage under the elements, of this world .

Such children were all Believers, the Seed of Abraham; from the first designed to a Gospel Liberty, but that was not to be fully enjoyed, until the fulness of time should come when God intended to send his Son into the world: And during the time of their nonage they were kept under the Law, as a Tutor and Governour, leading them unto Christ. He chiefly intendeth the Ceremonial Law; which Acts 15.10. Peter calleth a yoke, which neither they, nor their Fathers were able to bear. He calls these ordinances the Elements of the World; so also Col. 2.20. he means that Discipline by which God instructed, and under which God by Moses at first tutoured the World, that is, the Jews, who were that part of the World to whom God pleased to make his Oracles known. He calls those ritual observances, Elements, or Rudiments, because they were the first Instructions God gave Believers, leading them to Christ; like the first Elements, or Rudimens in Grammer Learning.

Marginal references: [illegible: 1 paragraph]

4 But when the fulness of the time was come , God sent forth his Son made of a woman , made under the law .

The time, which answered the time appointed of the Earthly Father, mentioned ver. 2. when that time came in which God had designed to bring his people into the most perfect state of liberty, which in this Life they are capable of:

God sent forth his Son, who was existent before, (being brought forth before the Mountains or Hills were setled; Prov. 8.25.) but not sent forth until this fulness of time came. And then

made of a Woman, conceived in the Womb of the Virgin, by the Power of the Holy Ghost overshadowing her.

Made under the Law, to which as God he was not subject, (being himself the Lawmaker;) but he subjected himself. He was born in a Nation, and of a parent under the Law; he was circumcised, and submitted to the Ceremonial law: He in all things conformed his life to the rule of the Law; and subjected himself to the curse of the Law, being made a curse for us. Nothing of this is questioned, except the last▪ which yet appears also to have been necessary by what followeth in the next verse; for how else could he have redeemed those, who were under the Law, and this agreeth with what we had, chap. 3.13.

Marginal references: Eph. 1.10.; Matth. 5.17.

5 To redeem then that were under the law , that we might receive the adoption of sons .

This makes it appear, that Christ's being under the law must be understood as well of the Moral as of the Ceremonial Law, that is, subject to the precepts of it, as well as to the curse of it: For if the end of this being born under the Law, was to redeem those that were under it, that he had not reached by being merely under the Ceremonial Law, For the Gentiles were not under that Law, but only under the Moral Law;

and they also were to be redeemed, and to receive the great priviledge of Adoption, or rather, the rights of adopted children; which (some think) is to be understood here, rather than what is strictly to be understood by the term of Adoption, viz. a right to be called, and to be the Sons of God. Others by Adoption understand that full state of liberty which the Apostle had been before speaking, in opposition to that state of childhood and non-age in which believers were until the times of the Gospel; for chap. 5.1. we shall find that that was a liberty wherewith Christ made us free: And indeed this last sence seemeth best to agree with what the Apostle had before said, ver. 1, 2, 3. (though the other senses are not to be excluded.)

Marginal references: Joh. 1.12, chap. 3.26.

6 And because you are sons , God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father .

Lest the Jews should claim the Adoption as peculiar to them, the Apostle tells them that these Gentiles were also Sons, and in confirmation of that, he saith,

that God had sent the Spirit of his Son into their hearts: Not that the Holy Spirit is not the Spirit of the Father as well as of Christ; but he calleth him the Spirit of Christ, because he had made Adoption the end, and fruit of Redemption; and Redemption is every where made the work of the Son. The Apostle saith Rom. 9.4. that the Adoption belonging to the Israelites ▪ the Jews were the first People whom God dignified with the name of his Sons, his first-born, Exod. 4.22. and so many of them as believed also received the Spirit▪ Ezek. 36.27. but the full effusion of the Spirit was reserved to Gospel times, and until the time that Christ Ascended, Iohn 7.39. and 16.7[illegible: 1 letter] After which the Spirit was poured out in the days of Pentecost, Acts▪ 2. whose effects were evident, not only in power to work miracles, and speak with divers tongues, (which were not common to all believers;) but also in a variety of spiritual gifts and habits, amongst which this was one teaching them to cry, Abba Father.

Crying it is expounded Rom. 8.15. whereby we cry, that is, through whose influence and working in us we cry Abba Father, that is, Father, Father: which not onely signifieth the Spirits influence upon believers words in Prayer, first conceived in the heart, then uttered by the lips, but chiefly those [illegible: 1 letter]abits of Grace, by which we pray acceptably▪ Faith and Holy Boldness, by which we call God Father; zeal and fervency, by which we are importunate with God, and say Father, Father. Which were now not the priviledges of Jews only, but of these Galatians also who were by nature Genti[illegible: 1 letter]es▪ and Strangers to God; and a certain evidence of their concern in the Redemption of Christ, and that they also might expect Salvation from him.

Marginal references: Rom. 8.1[illegible: 1 letter] ▪

7 Wherefore thou art no more a servant , but a son , and if a son, then an heir of God through Christ .

Thou that art a believing Gentile, as well as the believing Israelites.

Art no more a Servant, not in that state of servi[illegible: 1 letter]e subjection to the Law:

but in a more excellent state of liberty; like unto that of Sons that have attained to a full, and ripe age. Christ told his Disciples, Ioh. 15.15. that he did not call them Servants, for Servants, knew not what their Lord did; but he had freely communicated to them what he had received from the Father. The Apostle here saith, they were sons, sons by Adoption; which is the highest notion of freedom and liberty.

And this entituled them to an inheritance; if Sons then Heires. Which agreeth with Rom. 8.17. and as it is with Sons and Heirs, though the Inheritance cometh not fully to them till the death of the Parent, yet while they live they are in a far better condition then Servants: so the believing Gentiles being made Sons and Heirs of God through Christ, though they were to stay a while for the Inheritance reserved for the Sons of God in the Heavens, yet their state was much better then that of Servants; for though they were obliged to serve the Lord, yet they served him without servile fear, and were no otherwise Servants then Sons are also Servants to their Father.

8 Howbeit then when ye knew not God , ye did service unto them which by nature are no gods .

When ye knew not God, as he is, or as ye ought to have known him, or as since, you have known him, (for even the Heathen have some knowledge of God, Rom. 1.21.)

You paid religious homages unto Idols: which are Gods, not by nature, and essence, but only in the opinion of Idolaters. Which was a more miserable bondage and servitude then the Jews were under, who knew the true God; though in the time, when the Church was like the Heir under age, it was subject to the Law contained in Ordinances, and under the yoke of the Law.

Marginal references: 1 Cor. 12.2. Eph. 2.11, 12.

9 But now after that you have known God , or rather are known of God , how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage ?

After that you are come to a true, and saving knowledge of God in Christ, and know God as he is.

Or rather after you are received of God, approved of him, made through Christ acceptable to him, which is much more then a true comprehension of God in your notion and understanding.

How turn you back again to the legal services of the Ceremonial Law, which he calleth Elements or Rudiments, because they were Gods first instructions given to his Church for his Worship, to which he intended afterward a more perfect way of Worship. He calls them weak ▪ because they brought nothing to perfection; and the observance of them was impotent as to the Justification of a Soul, as all the Law is. He calls them beggerly in comparison of the more rational, spiritual way of worship under the Gospel.

He saith that they desired to be in bondage unto these, because they would not see and make use of the liberty from them, which Christ had purchased. Obj. It may be objected, that the Galatians were not educated in Iudaism; how then doth the Apostle charge them with turning back to them? Answ. This hath made some think, that, by the weak, and beggerly Elements mentioned in this verse, the Apostle meaneth their Gentile superstitions and idolatries; but this is not probable, the Apostle all along the Epistle charging them with no such Apostacy. Others think, that he in this verse chiefly reflecteth on the believing Jews, who afterwards returned again to the use of the Law. But why may not we rather say, that he calleth their fact a turning back, not so much with reference to their personal practice, as to the State of the Church; which was once under those Elements, but by the coming of Christ was brought into a more perfect state. So that for them who were called into the Church in the time of this its more perfect state, for them to return to the bondage of the Law, that was truly to turn back; if not to any practise of their own, which they had cast off, yet to a state of the Church, which the Church of God had now outgrown.

Marginal references: 1 Cor. 8.3. and 13.12.; Col. 2.20.; Or, back.; Heb. 7.18.; Or, Rudiments.

10 Ye observe dayes , and months , and times , and years .

If we had any evidence that these Galatians were relapsed to their Gentile superstitions, these terms might be understood of such days, &c. as they kept in honour to their Idols. But the Apostle throughout the whole Epistle, not reflecting upon them for any such gross Apostacy, (as returning to the vanities of the Heathen in which they formerly lived;) but onely for Judaizing, and using the ceremonies of the Jewish Law, as necessary to be observed, besides their believing in Christ, for their Justification; it is much more probable that he meaneth by dayes the Jewish Festivals: such as their New Moons, &c. By

Moneths, the first and the seventh moneth, when they religiously fasted.

By Times, their more solemn times such as were their Feasts of First-Fruites, Tabernacles, &c. And by

Years, th[illegible: 2 letters]r years of Iubilee, the seventh and the fiftieth Year. His meaning is, that they took themselves to be under a religious obligation to observe these Times as still commanded by God.

Marginal references: Rom. 14.5. Col. 2.16.

11 I am afraid of you, lest I have bestowed upon you labour in vain .

Paul knew that with reference to himself, he had not laboured in vain; he might say with Isaiah, Though Israel be not gathered, yet I shall be glorified. He had told the Corinthians, that he knew he should be a sweet savour to God, as well them that perished as in them that should be saved: but he speaks with reference to them. A faithful Minister accounteth his labour lost when he seeth no Fruits of it upon the Souls of his People. Nor was Paul afraid of this as to the sincerer part of this Church, who truly believed, and were justified, but he speaketh this with [illegible: 1 word] to the whole Body of this Church. That which he [illegible: 1 word], was their falling back from their profession of Christianity to Iudaism; as judging the observation of the Jewish dayes necessary by Divine precept to Christians. Nor doth he speak of the observation of such dayes, as was their duty in obedience to the Moral Law to observe, which commandeth the observation of a seventh day for the weekly sabbath, and gives a liberty for setting apart other dayes, and the commanding the observation of them, to take notice of, and acknowledge God in emergent Providences. But he only speaks of dayes imposed by the Ceremonial Law, and mens religious observation of them as being tyed to it by a Divine precept; by which they made them a part of Worship. We have a liberty to set apart any day for Gods Worship, and Magistrates have a liberty to set apart particular dayes for the acknowledgement of God in emergent Providences, whether of Mercy or Judgment. But none hath a power to make a day holy, so as that it shall be a sin against God for all to labour therein, much less hath any a liberty to keep Jewish Holy-days.

12 Brethren, I beseech you be as I am, for I am as ye are , you have not injured me at all .

Be as friendly to me as I am to you, (see the like phrase, 1 Kings 22.4.)

But how doth the Apostle say they had not injured him at all? When it is manifest they had defamed him. Answ. He had forgiven, or was ready to forgive this to them; he had no desire or design to be reveng'd on them, Or in this particular thing of Iudaizing, for which he had been [illegible: 1 letter]eflecting upon them, they had done him no personal injury, it was only his care for, and love to their Souls, which had drawn out this discourse from him; not any particular prejudice to them, or any desire he had to take any revenge upon them, for any personal injury done to himself.

Marginal references: 2 Cor. 2.5.

13 Ye know how through infirmitie of the flesh I preached the gospel to you at the first .

The Scripture having not given us a particular account of Pauls circumstances, when he first preached the Gospel to the Galatians; we are at a loss to determine what those infirmities were which Paul here speaketh of; more then that he calls them infirmities of the flesh. By which may be understood, either the baseness, and contemptibleness of his presence, (which the false Teachers at Corinth objected to him, 2 Corinthians chapter 10. verse 10.) Or some boldly sickness which Paul had at that time, (as some of the antients guesse▪) or his sufferings for the Gospel, which were those infirmitus wherein he chose to glory, 2 Corinthians 11.30.

Marginal references: 1 Cor. 2.3.

14 And my temptation which was in my flesh ye despised not, nor rejected , but received me as an angel of God, even as Christ Jesus .

The Apostle saith they were so far from injuring him (as he had said verse 12.) that they had expressed great kindness to him: For though when he first came amongst them to Preach the Gospel, he was a man of no great presence; but, in the judgment of some, vise and base▪ or was full of bodily weakness and diseases; was persecuted by men. Yet they did not reject nor despise him, for those temptations he had in the Flesh: by which he means, the same things he before meant by infirmities, for both bodily weaknesses, and sufferings for the Gospel, are Temptations, as the word signifieth Trials.

Nay (saith he) you were so far from rejecting, or despising me upon that account, that (on the contrary) you received me, as if I had been an Angel; yea, if Jesus Christ himself had came amongst you, you could not have been more kind to him then you were to me. This he tells them, partly to let them know, that what he had spoken he had not spake out of any ill will or prejudice to them; partly to retain their good will, that they might not shew themselves uncertain and inconstant in their judgement and affections, and partly, (as the following verse testifieth) to shew the levity of some of them; who had too much forgotten their first judgment of him, and value for him.

Marginal references: Mal. 2.7.; Matth. 10.[illegible: 1 letter] John 13.2[illegible: 1 letter]

15 Where is then the blessedness you spake of ? for I bear you record, that if it had been possible you would have pluckt out your own eyes and given them to me .

Some understand the blessedness here spoken of in a passive sense; you were then a blessed and happy people, receiving the Doctrine of the Gospel in the Truth and Purity of it; what is now become of that blessedness? But both the preceding, and the following words, seem to rule the sense otherwise, viz. where is that blessedness which you predicated of me.

You called me then blessed, and shewed me such a d[illegible: 1 letter]ar affection that you would if it would have done me good, have parted with what was dearest to you.

Marginal references: Or, [illegible: 1 word] was [illegible: 1 word].

16 Am I therefore become your enemy because I tell you the truth .

What hath now altered your mind? or made you have a worse opinion of me, wherein have I offended you or done you any harm? I have done nothing but revealed to you the truth of God, am I therefore become your Enemy? or do you account me your Enemy upon that account?

17 They zealously affect you , but not well : yea, they would exclude you , that you might affect them .

The false Teachers, that have perverted you as to the Faith of the Gospel.

Pretend a great warmth of affection for you.

but in this they do not well, nor for a good end.

They would exclude you from our good opinion and affection.

That they might have all your love, and respect; and so by the ruine of our reputation with you, they might build up their own reputation.

Marginal references: [illegible: 1 word]. 10.2. 2 Cor. 11.2.; [illegible: 1 paragraph]

18 But it is good to be zealously affected always in a good thing , and not only when I am present with you .

The Apostle in the former verses had been speaking of a great zeal, or warmth of affection, (for that zeal signifieth,) which these Galatians had for, and declared towards him, when he first preached the Gospel amongst them; and also of a great warmth and degree of affection which these false Teachers had pretended to this Church. These words are so delivered that they are applicable to either of these; but the latter words seem to make them most properly applicable to the former; so the term [alwayes] is emphatical: There was a time, when you were very warm in your love to me; the cause being good, your warmth of affection ought not to have abated, but continued always, and not

onely while you saw me, and I was present with you.

19 My little children of whom I travel in birth again , until Christ be formed in you .

By calling them little Children, he both hints to them that he was their Spiritual Father, and had begotten them to Christ; and that they were as yet weak in the Faith, not grown men, but as yet little Children: and also hints to them, the tender affection he had towards them; which was the same as of a mother to her little children: though they did not own and honour him as their spiritual Father, yet he loved them as his little Children.

For whom I am in as great pain, through my earnest desire for the good of your Souls, as the Woman is that is in travail for the bringing forth of a Child.

Till Christ be fully and perfectly formed in you: that is, till you be brought off from your Iudaisme, and opinion of the necessity of superadding the works of the Law to the Faith of Christ in order to your Justification, and be rooted in the Truth and established in the liberty of the Gospel, with which Christ hath made you free.

Marginal references: 1 Cor. 4.15. [illegible: 1 word]. 10. [illegible: 1 word]. 1.18.

20 I desire to be present with you now , and to change my voice for, I stand in doubt of you .

I wish circumstances so concurred that I could be present with you.

That I might use my tongue towards you as I saw occasion; either commending, or reproving, or exhorting, as I saw cause.

For I do not know what to think of you; I am afraid of your falling away from the profession of the Gospel to Judaism.

Marginal references: Or, am perplexed for you.

21 Tell me ye that desire to be under the law , do ye not hear the law ?

You that cannot be content to receive Jesus Christ alone, for Justification; but have a mind to maintain a necessity of obedience to the Law of circumcision, and other Judaical Rites;

Do ye not hear the Law, the Law which curseth every one who continueth not in all that is therein written to do it? or rather the story which follows; which is taken out of one of the Books of the Law, which the Apostle makes a mystical Revelation of the divine Will, that there should come a time when circumcision should be cast out.

22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free-woman .

The substance of this is written, Genesis 26. where we read of Abrahams having Ishmael by Hagar his bondwoman; and Genesis 21.2. where we read of the birth of Isaac whom he had by Sarah who was his Wife.

Marginal references: Gen. 16.1[illegible: 1 letter].; Heb. 11.11.

23 But he who was of the bond-woman was born after the flesh , but he of the free-woman was by promise t:

They were both (in a sence) born after the Flesh, viz. in a natural way and course of generation: but after the flesh is plainly in this verse opposed to by promise: and the meaning is, that Ishmael, the son of Hagar, was not that son of Abraham to whom the promise was made, that in him all the Nations of the Earth should be blessed, Genesis 15.4. chap. 17.19. Isaac is said to have been born after the promise, either because God gave Isaac to Abraham, in complement, or fulfilling of the promise made to him, that he should have an Heir out of his own loins; or because the mighty and miraculous power of God was seen in his production, inabling Abraham at those years to beget, and Sarah to bear a child, when both their bodies were as dead.

Marginal references: Rom. 9.7, 8.

24 Which things are an allegory ; For these are the two covenants , the one from the mount Sinai, which gendreth to bondage , which is Agar.

That is called an Allegory when one thing is learned out of another, or something is mystically signified and to be understood further then is expressed. The Scripture hath a peculiar kind of Allegories, wherein one thing is signified by and under another thing. The thing here signifying, was Abrahams Wife and Concubine, Sarah and Hagar.

The Apostle, saith, these signifyed the two Covenants; for thats the meaning of, are.) So as here we have one Text more, where the verb substantive is put for, signifieth: and it will be hard to assign a reason why it should not be so interpreted in the institution of the Lords Supper; (notwithstanding the Papists and Lutherans so earnest contending to the contrary.) The very word is here used, [non-Latin text not transcribed], that is used in the institution of the Lords Supper. Here it is these are the two Covenants or Testaments; there, this is the New Covenant. The Apostle calls them two Covenants, whereas they were but one, with reference to the time of their exhibition, and manner of their Administration, in which they much differed. Nor must we understand the Apostle as signifying to us by these words, that Moses wrote the History of Sarah and Hagar, with such a design and intention; but only that that History is very applicable to the two Covenants, and we shall find verse 27. the Apostle justifying this application from the authority of the Prophet Isaiah. And herein he complied with the general sense of the Jews; who judged that there was not onely a litteral▪ but a mystical sense also of those Histories of the Patriarchs.

The one Covenant was that of the Law delivered from mount Sinai, this was like Hagar, for as Hagar was her self a Bond woman, and so her child did partake of the condition of the Mother, and Hagar bare a Bond Man or Servant; so the Law (which he calls a Covenant, because of the stipulation of obedience from the people to the Will of God revealed, and declared,) lest those that were under it in a state of bondage or servitude.

Marginal references: Or, Testaments.; Gr. Sina.

25 For this Agar is mount Sinai in Arabia , and answereth to Jerusalem which now is , and is in bondage with her children .

Agar the bondwoman fitly represented Mount Sinai, the Mountain in Arabia, from which the Law was given:

And Ierusalem which now is answereth to Mount Sinai; for as in Mount Sinai the Law was given in a terrible manner, so now Ierusalem is the seat of the Scribes and Pharisees, who are the Doctors of that Law, and rigidly press the observation of it.

By which the Iews are kept in bondage: The Apostle speaketh not here of the civil servitude that the Iews were in under the Romans, to whom they were now Tributaries, but of that Religious servitude in which the Scribes and Pharisees kept them to their legal services.

Marginal references: Or, is in the same rank with.

26 But Jerusalem which is above, is free , which is the mother of us all .

The new Covenant, or the dispensation of the Gospel, or the Christian Church, which is above, or from above, which answereth to Sarah, and is said to be above, because revealed from Heaven by Christ, sent out of the bosom of the Father, not as the Law was revealed upon Earth, upon Mount Sinai. Hence Apostates from the Doctrine of the Gospel, are said to turn from him who speaketh from Heaven, Heb. 12.25. Or else it is said to be above, because it is the assembly of the first born written in Heaven, ver. 23. hence the Gospel Church is called the Heavenly Hierusalem, ver. 22. Of this Gospel Church the Apostle saith, that it is free, i. e. free from the yoke and bondage of the Ceremonial Law, or from the Covenant and curse of the Law.

Which Church he saith is the Mother of all Believers, they imbracing the same Faith, and walking in the same steps, from whence was easie for the Galatians to conclude, their freedom and liberty also from the Law.

Marginal references: Isa. 2.2. Heb. 12.22. Rev. 3.12. & 21.2, 10.

27 For it is written, Rejoyce thou barren that bearest not, break forth and cry, thou that travailest not, for the desolate hath many mo children, then she which hath an husband .

It is written Isa. 54.1. Some think that the Apostle doth but allude to that of the Prophet, and that the sense of the Prophet was only to comfort the Iews, whose City, though it should be for a present time barren, thin of Inhabitants, during the time of the Babylonish Captivity; yet it should be again replenished with people, and be more populous then other Cities. But the Prophet seemeth rather to interpret that Prophesie, then meerly to allude to it; so that verse is one of those Prophetical passages about the calling of the Gentiles, (of which are many in that Prophet.) In this sense, the Gentiles are to be understood under the notion of the woman that was barren and desolate. The Church of the Iews is represented under the notion of a Woman that had an Husband and Children. The Prophet, by the Spirit of Prophesie, calleth upon the Gentiles, that brought forth no children to God, and to whom God was not an Husband, to Rejoyce, and to cry out for joy, for there should be more Believers, more children brought forth to God, amongst them, then were amongst the Iews: So as the Church of the Gentiles are compared to Sarah, who was a long time barren, but then brought forth the child of the Promise, the Seed in which all the Nations of the Earth were to be blessed.

28 Now we, brethren, as Isaac was, are the children of promise .

Isaac was the promised Seed, Gen. 21.12. Rom. 9.8. the Apostle tells the Galatians that the believing Gentiles were (as Isaac) the children of the promise. Isaac being born, not by vertue of any procreative vertue in his Parents, which was now dead in them, Rom. 4.19. but by vertue of the promise, and by a power above nature, was a Type of the believing Gentiles, who are a Spiritual Seed, and that Seed to whom the promise was made, being the Members of Christ by Faith: So as the Jews had no reason so much to glory as they did, that Abraham was their Father, for those amongst them that believed not, were but his carnal Seed, believers only were the Spiritual Seed, the children of the Promise: To which the believing Gentiles had the same claim with the believing Jews, and a much better then those of them that believed not in Christ.

29 But as then he that was born after the flesh , persecuted him that was born after the spirit , even so it is now .

As it was in Abrahams time, Ishmael, who was born in a meer carnal and ordinary way of Generation:

Persecuted Isaac, by mocking at him, Gen. 21.9. who was born by vertue of the promise, and the mighty power of God, inabling Sarah at those years to conceive, and Abraham to beget a Child.

Even so it is now, the carnal Seed of Abraham, the Jews persecute the Christians which are his Spiritual Seed. From whence we may observe, that the Holy Ghost accounteth mockings of good people for Religion, Persecution. So Heb. 11.36. others had tryals of cruel mockings, and we know these were one kind of the sufferings of Christ. By this also the Apostle doth both confirm, what he had before said, in making Hagar a Type of the Jews, and Sarah a Type of the Gentiles, the Jews persecuting the seed of Christ, as Hagars seed persecuted Isaac.

30 Nevertheless, what saith the scripture? Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman .

We read Gen. 21.10. that when Sarah saw Ishmael mocking at her Son Isaac, she was not able to bear it, but speaketh to her Husband Abraham, saying, Cast out this bond-woman, and her Son, for the Son of this bond-woman shall not be heir with my Son, even Isaac. The principal design of the Apostle seems to be, by that Type of the ejection of Ishmael out of Abrahams Family, to let them know the mind and will of God. 1. Concerning the exclusion of the Law from a partnership with Christ, and the Gospel, in the justification of sinners before God. 2. Concerning the rejection of the Jews, upon the calling of the Gentiles. 3. Concerning the total destruction of the Jewish Church and Nation, for their persecution of Christ, and the Christian Church.

Marginal references: Joh. 8.35.

31 So then brethren, we are not children of the bond-woman, but of the free .

The Church of the Gentiles, was not Typified in Hagar, but in Sarah; from whence the scope of the Apostle is to conclude, that we are not under the Law, obliged to Judaical observances, but are freed from them, and are justified by Faith in Christ alone, not by the works of the Law. By this conclusion, the Apostle maketh way for the exhortation in the following chapter, pressing them to stand fast in their liberty.

The Redemption by Christ. (a. d. 56.)

1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then a heir of God through Christ.

In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel of Christ, and endeavored to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter, and thence shows what great advantages we have now, under the gospel, above what they had under the law. And here.

I. He acquaints us with the state of the Old-Testament church: it was like a child under age, and it was used accordingly, being kept in a state of darkness and bondage, in comparison of the greater light and liberty which we enjoy under the gospel. That was indeed a dispensation of grace, and yet it was comparatively a dispensation of darkness; for as the heir, in his minority, is under tutors and governors till the time appointed of his father, by whom he is educated and instructed in those things which at present he knows little of the meaning of, though afterwards they are likely to be of great use to him; so it was with the Old-Testament church—the Mosaic economy, which they were under, was what they could not fully understand the meaning of; for, as the apostle says (2 Cor. iii. 13), They could not stedfastly look to the end of that which is abolished. But to the church, when grown up to maturity, in gospel days, it becomes of great use. And as that was a dispensation of darkness, so of bondage too; for they were in bondage under the elements of the world, being tied to a great number of burdensome rites and observances, by which, as by a kind of first rudiments, they were taught and instructed, and whereby they were kept in a state of subjection, like a child under tutors and governors. The church then lay more under the character of a servant, being obliged to do every thing according to the command of God, without being fully acquainted with the reason of it; but the service under the gospel appears to be more reasonable than that was. The time appointed of the Father having come, when the church was to arrive at its full age, the darkness and bondage under which it before lay are removed, and we are under a dispensation of greater light and liberty.

II. He acquaints us with the much happier state of Christians under the gospel-dispensation, v. 4-7. When the fulness of time had come, the time appointed of the Father, when he would put an end to the legal dispensation, and set up another and a better in the room of it, he sent forth his Son, &c. The person who was employed to introduce this new dispensation was no other than the Son of God himself, the only-begotten of the Father, who, as he had been prophesied of and promised from the foundation of the world, so in due time he was manifested for this purpose. He, in pursuance of the great design he had undertaken, submitted to be made of a woman—there is his incarnation; and to be made under the law—there is his subjection. He who was truly God for our sakes became man; and he who was Lord of all consented to come into a state of subjection and to take upon him the form of a servant; and one great end of all this was to redeem those that were under the law—to save us from that intolerable yoke and to appoint gospel ordinances more rational and easy. He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law; for he came in our nature, and consented to suffer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; then the more servile state of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem us, that we might receive the adoption of sons—that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors. This the course of the apostle's argument leads us to take notice of, as one thing intended by this expression, though no doubt it may also be understood as signifying that gracious adoption which the gospel so often speaks of as the privilege of those who believe in Christ. Israel was God's son, his first-born, Rom. ix. 4. But now, under the gospel, particular believers receive the adoption; and, as an earnest and evidence of it, they have together therewith the Spirit of adoption, putting them upon the duty of prayer, and enabling them in prayer to eye God as a Father (v. 6): Because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. And hereupon (v. 7) the apostle concludes this argument by adding, Wherefore thou art no more a servant, but a son; and, if a son, then an heir of God through Christ; that is, Now, under the gospel state, we are no longer under the servitude of the law, but, upon our believing in Christ, become the sons of God; we are thereupon accepted of him, and adopted by him; and, being the sons, we are also heirs of God, and are entitled to the heavenly inheritance (as he also reasons Rom. viii. 17), and therefore it must needs be the greatest weakness and folly to turn back to the law, and to seek justification by the works of it. From what the apostle says in these verses, we may observe,

1. The wonders of divine love and mercy towards us, particularly of God the Father, in sending his Son into the world to redeem and save us,—of the Son of God, in submitting so low, and suffering so much, for us, in pursuance of that design,—and of the Holy Spirit, in condescending to dwell in the hearts of believers for such gracious purposes.

2. The great and invaluable advantages which Christians enjoy under the gospel; for, (1.) We receive the adoption of sons. Whence note, It is the great privilege which believers have through Christ that they are adopted children of the God of heaven. We who by nature are children of wrath and disobedience have become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption have the Spirit of adoption—all who are received into the number partake of the nature of the children of God; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer, and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. [3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God's children are heirs. Those who have the nature of sons shall have the inheritance of sons.

Affectionate Remonstrance. (a. d. 56.)

8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain.

In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.

I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly ignorant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help them. Note, 1. Those who are ignorant of the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows that he only who is by nature God is the proper object of our religious worship.

II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him; it was the effect of his free and rich grace towards them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.

III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep concern of mind that such as they should do so: How turn you again, &c., says he, v. 9. "How is it that you, who have been taught to worship God in the gospel way, should not be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is?" This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered themselves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction to the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.

IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and with the thoughts of this he could not but be deeply affected. Note, 1. A great deal of the labour of faithful ministers is labour in vain; and, when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit and end in the flesh, who, though they seem to set out well, yet afterwards turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for upon whom the faithful ministers of Jesus Christ bestow labour in vain.

Affectionate Remonstrance. (a. d. 56.)

12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16 Am I therefore become your enemy, because I tell you the truth?

That these Christians might be the more ashamed of their defection from the truth of the gospel which Paul had preached to them, he here reminds them of the great affection they formerly had for him and his ministry, and puts them upon considering how very unsuitable their present behaviour was to what they then professed. And here we may observe,

I. How affectionately he addresses himself to them. He styles them brethren, though he knew their hearts were in a great measure alienated from him. He desires that all resentments might be laid aside, and that they would bear the same temper of mind towards him which he did to them; he would have them to be as he was, for he was as they were, and moreover tells them that they had not injured him at all. He had no quarrel with them upon his own account. Though, in blaming their conduct, he had expressed himself with some warmth and concern of mind he assured them that it was not owing to any sense of personal injury or affront (as they might be ready to think), but proceeded wholly from a zeal for the truth and purity of the gospel, and their welfare and happiness. Thus he endeavours to mollify their spirits towards him, that so they might be the better disposed to receive the admonitions he was giving them. Hereby he teaches us that in reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resentment, but from a sincere regard to the honour of God and religion and their truest welfare; for they are then likely to be most successful when they appear to be most disinterested.

II. How he magnifies their former affection to him, that hereby they might be the more ashamed of their present behaviour towards him. To this purpose, 1. He puts them in mind of the difficulty under which he laboured when he came first among them: I knew, says he, how, through infirmity of the flesh, I preached the gospel unto you at the first. What this infirmity of the flesh was, which in the following words he expresses by his temptation that was in his flesh (though, no doubt, it was well known to those Christians to whom he wrote), we can now have no certain knowledge of: some take it to have been the persecutions which he suffered for the gospel's sake; others, to have been something in his person, or manner of speaking, which might render his ministry less grateful and acceptable, referring to 2 Cor. x. 10, and to ch. xii. 7-10. But, whatever it was, it seems it made no impression on them to his disadvantage. For, 2. He takes notice that, notwithstanding this his infirmity (which might possibly lessen him in the esteem of some others), they did not despise nor reject him on the account of it, but, on the contrary, received him as an angel of God, even as Christ Jesus. They showed a great deal of respect to him, he was a welcome messenger to them, even as though an angel of God or Jesus Christ himself had preached to them; yea, so great was their esteem of him, that, if it would have been any advantage to him, they could have plucked out their own eyes, and have given them to him. Note, How uncertain the respects of people are, how apt they are to change their minds, and how easily they are drawn into contempt of those for whom they once had the greatest esteem and affection, so that they are ready to pluck out the eyes of those for whom they would before have plucked out their own! We should therefore labour to be accepted of God, for it is a small thing to be judged of man's judgment, 1 Cor. iv. 2.

III. How earnestly he expostulates with them hereupon: Where is then, says he, the blessedness you spoke of? As if he had said, "Time was when you expressed the greatest joy and satisfaction in the glad tidings of the gospel, and were very forward in pouring out your blessings upon me as the publisher of them; whence is it that you are now so much altered, that you have so little relish of them or respect for me? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise?" Note, Those who have left their first love would do well to consider, Where is now the blessedness they once spoke of? What has become of that pleasure they used to take in communion with God, and in the company of his servants? The more to impress upon them a just shame of their present conduct, he again asks (v. 16), "Am I become your enemy, because I tell you the truth? How is it that I, who was heretofore your favourite, am now accounted your enemy? Can you pretend any other reason for it than that I have told you the truth, endeavoured to acquaint you with, and to confirm you in, the truth of the gospel? And, if not, how unreasonable must your disaffection be!" Note, 1. It is no uncommon thing for men to account those their enemies who are really their best friends; for so, undoubtedly, those are, whether ministers or others, who tell them the truth, and deal freely and faithfully with them in matters relating to their eternal salvation, as the apostle now did with these Christians. 2. Ministers may sometimes create enemies to themselves by the faithful discharge of their duty; for this was the case of Paul, he was accounted their enemy for telling them the truth. 3. Yet ministers must not forbear speaking the truth, for fear of offending others and drawing their displeasure upon them. 4. They may be easy in their own minds, when they are conscious to themselves that, if others have become their enemies, it is only for telling them the truth.

Affectionate Remonstrance. (a. d. 56.)

17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

The apostle is still carrying on the same design as in the foregoing verses, which was, to convince the Galatians of their sin and folly in departing from the truth of the gospel: having just before been expostulating with them about the change of their behaviour towards him who endeavoured to establish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it, which if they would attend to, they might soon see how little reason they had to hearken to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than theirs: "They zealously affect you," says he; "they show a mighty respect for you, and pretend a great deal of affection to you, but not well; they do it not with any good design, they are not sincere and upright in it, for they would exclude you, that you might affect them. That which they are chiefly aiming at is to engage your affections to them; and, in order to this, they are doing all they can to draw off your affections from me and from the truth, that so they may engross you to themselves." This, he assures them, was their design, and therefore they must needs be very unwise in hearkening to them. Note, 1. There may appear to be a great deal of zeal where yet there is but little truth and sincerity. 2. It is the usual way of seducers to insinuate themselves into people's affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, v. 18, It is good to be zealously affected always in a good thing. What our translation renders in a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context and also by the words immediately following, and not only when I am present with you, which may be as if he had said, "Time was when you were zealously affected towards me; you once took me for a good man, and have now no reason to think otherwise of me; surely then it would become you to show the same regard to me, now that I am absent from you, which you did when I was present with you." But, if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially recommends to us:— (1.) That it be exercised only upon that which is good; for zeal is then only good when it is in a good thing: those who are zealously affected to that which is evil will thereby only to do so much the more hurt. And, (2.) That herein it be constant and steady: it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ if this rule were better observed among Christians!

Affectionate Remonstrance. (a. d. 56.)

19 My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his great affection to them, and the very tender concern he had for their welfare: he was not like them—one thing when among them and another when absent from them. Their disaffection to him had not removed his affection from them; but he still bore the same respect to them which he had formerly done, nor was he like their false teachers, who pretended a great deal of affection to them, when at the same time they were only consulting their own interest; but he had a sincere concern for their truest advantage; he sought not theirs, but them. They were too ready to account him their enemy, but he assures them that he was their friend; nay, not only so, but that he had the bowels of a parent towards them. He calls them his children, as he justly might, since he had been the instrument of their conversion to the Christian faith; yea, he styles them his little children, which, as it denotes a greater degree of tenderness and affection to them, so it may possibly have a respect to their present behaviour, whereby they showed themselves too much like little children, who are easily wrought upon by the arts and insinuations of others. He expresses his concern for them, and earnest desire of their welfare and soul-prosperity, by the pangs of a travailing woman: He travailed in birth for them: and the great thing which he was in so much pain about, and which he was so earnestly desirous of, was not so much that they might affect him as that Christ might be formed in them, that they might become Christians indeed, and be more confirmed and established in the faith of the gospel. From this we may note, 1. The very tender affection which faithful ministers bear towards those among whom they are employed; it is like that of the most affectionate parents to their little children. 2. That the chief thing they are longing and even travailing in birth for, on their account, is that Christ may be formed in them; not so much that they may gain their affections, much less that they may make a prey of them, but that they may be renewed in the spirit of their minds, wrought into the image of Christ, and more fully settled and confirmed in the Christian faith and life: and how unreasonably must those people act who suffer themselves to be prevailed upon to desert or dislike such ministers! 3. That Christ is not fully formed in men till they are brought off from trusting in their own righteousness, and made to rely only upon him and his righteousness.

As further evidence of the affection and concern which the apostle had for these Christians, he adds (v. 20) that he desired to be then present with them—that he would be glad of an opportunity of being among them, and conversing with them, and that thereupon he might find occasion to change his voice towards them; for at present he stood in doubt of them. He knew not well what to think of them. He was not so fully acquainted with their state as to know how to accommodate himself to them. He was full of fears and jealousies concerning them, which was the reason of his writing to them in such a manner as he had done; but he would be glad to find that matters were better with them than he feared, and that he might have occasion to commend them, instead of thus reproving and chiding them. Note, Though ministers too often find it necessary to reprove those they have to do with, yet this is no grateful work to them; they had much rather there were no occasion for it, and are always glad when they can see reason to change their voice towards them.

Affectionate Remonstrance. (a. d. 56.)

21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath a husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

In these verses the apostle illustrates the difference between believers who rested in Christ only and those judaizers who trusted in the law, by a comparison taken from the story of Isaac and Ishmael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be deprived of the liberty of the gospel: Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day; and, since they were so very fond of being under it, he would have them duly to consider what is written therein (referring to what is recorded Gen. xvi. and xxi.), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1. He sets before them the history itself (v. 22, 23): For it is written, Abraham had two sons, &c. Here he represents the different state and condition of these two sons of Abraham—that the one, Ishmael, was by a bond-maid, and the other, Isaac, by a free-woman; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (v. 24-27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was a dispensation of grace, yet, in comparison of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all—a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa. liv. 1, where it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she who hath a husband. 3. He applies the history thus explained to the present case (v. 28); Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Gen. xxi. 10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. And then, as a general inference from the whole of the sum of what he had said, he concludes (v. 31), So then, brethren, we are not children of the bond-woman, but of the free.

CHAP. IIII. Verſe 1. Differeth nothing from a ſervant]

IN alluſion whereunto there is written upon the Princes arms, Icb dien, Daniels Chro. fol 109. that is, I ſerve. Henry the ſecond, King of England. crowned his eldeſt ſon Henry, whileſt he was yet alive: which made his ambition quite turn off his obedience. Ambition ever rides without reins.

Verſe 2. [non-Latin text not transcribed] But is under tutours] Thoſe under the Law were but Alphabetaries in compariſon of thoſe under the goſpel. the Sea about the Altar was brazen, I King. 7.23. and what eyes could pierce thorow it? Now our ſea about the throne is glaſſie, Revel. 4.6. like to cryſtall clearly conveying the light and ſight of God to our eyes.

Verſe 3. [non-Latin text not transcribed] When we were children] Gr. Infants, babies, that muſt be pleaſed with rattles: ſo the old Church with carnall Ceremonies.

Verſe 4. But when the fulneſſe of the time] This anſwers to that time appointed of the Father, verſ. 2. Plato ſaid, that God doth alwaies [non-Latin text not transcribed], he doth all things in number, weight and meaſure: He never comes too ſoon, neither ſtaies he too long.

Godſent forth his Son] Out of his own boſome. May not we ſay, as they did, ſob. 11.36. Loc how he loved us. This was an hyperbole of love.

Made of a woman] Of the ſanctified ſubſtance of the holy virgin. Note this againſt Marcionites and Anabaptiſts.

Made under the Law] Circumciſed the eighth day, and ſo made a debtour to do the whole law: which he perfectly fulfilled, and yet (for us) ſuffered the curſe.

Verſe 5. To redeem them, &c.] To buy them off, who were in worſe caſe then the Turks Gally-ſlaves chained to an oar.

That we might receive the adoption] That is, the poſſeſſion of our adoption, the full enjoyment of our inheritance.

Verſe 6. Crying Abba, Father] God hath no ſtill-born children. Paul was no ſooner converted, but behold he praied, Act. 9.11. The ſpirit of grace is a ſpirit of ſupplication, Zech. 12.10. And when God ſends this ſpirit of praier into our hearts, it is a ſure ſign, that he means to anſwer our deſires: like as when we did our children ſay, I pray you, father, give me this, we do it not, but when we mean to give them that which we teach them to ask.

Verſe 7. And if a ſon, &c.] See the Note on Rom. 8.17.

Verſe 8. Ye did ſervice] Here all religious ſervice done to any, but God, is manifeſtly condemned as impious, whether in Pagans or Papagans.

Verſe 9. Or rather are known of God] Whoſe gracious foreknowing and fore-appointing of us to eternall life, is the ground and foundation of our illumination and converſion: our love to him a reflex of his love to us.

Verſe 10. Ye obſerve daies] The Chriſtian Church knows no holy-daies, beſides that honourable Lords-day, Iſa 57.14. Revel. 1.10. and ſuch holy feaſts, and upon ſpeciall occaſions the Church ſhall ſee ſit to celebrate, as Novemb. 5, &c.

Verſe 11. Leſt I have beſtow'd labour] Gr. [non-Latin text not transcribed] Even to laſſitude, as a day-labourer. Other work-folks finde their work as they left it [illegible: 1 letter] but a Miniſter hath all marr'd many times, between Sabbath and Sabbath: or if but a while abſent, as Moſes was in the Mount.

Verſe 12. Be as I am] No longer a legaliſt, as once, Philip. e.5, 8.

Ye have not injured me at all] He was above their buſſoneries and indignities.Sendeìra [illegible: 1 letter] [illegible: 1 letter]. When an ineonſiderate fellow had ſtricken Cate in the bath, and afterwards cried him mercy, he replied,Tacit. I remember not that thou didſt ſtrike me; Tu linguae, ego aurium Dominus, ſaid one to another that railed on him. I cannot be maſter of thy tongue, but I will be maſter of mine own ears. One having made a long and idle diſcourſe before Ariſtotle, concluded it thus,Plutar. degarrulit. I doubt I have been too tedious to you Sir Philoſopher, with my many words: In good ſooth, ſaid Ariſtotle, you have not been tedious to me; for I gave no heed to any thing you ſaid. [non-Latin text not transcribed] Momus in Lucian tels Jupiter, It is in thy power whether any one ſhall vex or wrong thee. St Paul here ſhakes off the affronts and injuries offered unto him with as much eaſe, as once he did the Viper. Some would have ſwelled, and almoſt died at the ſight of ſuch a thing: he only ſhook it off, and there was no hurt done.

Verſe 13. Through infirmity of the fleſh] That is, though much broken with many miſeries, yet I ſpared not to take pains amongſt you. Zachary, though he ceaſed to ſpeak, yet he ceaſed not to miniſter: he took not his dumbneſſe for a diſmiſſion, but ſtaid out the eight daies of his courſe, Luk. 1.

Verſe 14. And my temptation] That is, mine afflictions, whereby the Lord tempts his, feels which way their pulſes beat, and how they ſtand affected toward him.

Which was in my fleſh] My ſpirit being haply untoucht. For oſt the body is weak, the foul well. Afflictions may reach but to the out ward man. ſob never complained till he was wet thorow, till the waters went over his ſoul.

Nor rejected Gr. Ye ſpet not on., as they did, that ſpet in Chriſts face. [non-Latin text not transcribed]

Even as Chriſt Jeſus] Who hath ſaid, He that receiveth you, receiveth me. It was a common ſaying at Conſtantinople, Better the Sunne ſhould not ſhine, then that Chryſoſtome ſhould not preach. [non-Latin text not transcribed] Beatitu[illegible: 1 letter]inia praedicatio B. 30.

Verſe 15. Where is then the bleſſedneſſe] q. d. time was when ye held your ſelves happy in me, and bleſſed the time that ever ye ſaw and heard me. Is the change now in me, or in your ſelves? Thus the Jews rejoyced in John for a ſeaſon, but he ſoon grew ſta[illegible: 1 letter]e to them, Joh. 5.35. See the Note there. Neutrum modo, mas modò vulgus.

Verſe 16. Am I there ſore become, &c.] Truth breeds hatred, as the fair Nymphes did the ugly Fawns and Satyrs. the hearing of truth galls, as they write of ſome creatures, that they have fel in aure, gail in their ears. It was not for nothing therefore that the Oratour called upon his Countreymen to get their ears healed before they came any more to hear him. to preach, faith Luther is nothing elſe but to derive upon a mans felt the rage of all the Countrey. And therefore when one defined the miniſteriall function to be Artom artium & ſcientiam ſcientiarum, the art of arts, and ſcience of ſciences. Melancthon ſaid, If he had defined it to be miſeriam miſeriarum, the miſery of miſeries, he had hit it.

Becauſe I tell you the truth?] He that prizeth truth (ſaith Sir Walter Raleigh) ſhall never proſper by the poſſeſſion or profeſſion thereof.Hiſt l. 1.0.1. An expectas, ut Quintilianus ametur? When we ſeek to fetch men out of their ſins, they are apt to fret and ſnarl & as when men are wakened out of ſleep, they are unquiet, ready to brawl with their beſt friends.

Verſe 17. They zealouſly affect you] Depereunt vos: as Jealous wooers they would have you whole to themſelves without a corrivall, [non-Latin text not transcribed], cognata ſunt.

They would exclude us] As ſtanding in their way. this is the guiſe of all ſectaries and ſeducers, they denigrate the true teachers, that they may be the only men.

Verſe 18. To be zealouſly affected in a good thing] In a good cauſe, for a good end, and in a good manner. There is a counterfeit zeal, as it that of the Popiſh Martyrs or traitours rather, of whom Campian in his Epiſtle to the honourable Counſellours of Queen Elizabeth, Quamdiu vel unus quispiam è nobis ſupererit qui Tiburno veſtro fruatur, &c. As long as there ſhall be left any one of us to wear a Tibu[illegible: 1 letter]n tippet, we will not ceaſe our ſuit.

And not only when I am preſent] Sith even abſent I teach and tell you the truth of God by letters.

Verſe 19. Till Christ be formed] That you may ſeek for ſalvation by him alone. Together with the word there goes forth a regenerating power, Jam. 1.18. It is not a dead letter, an empty ſound, as ſome have blaſphemed. Only let us not, as Hoſea's unwiſe ſon, ſtay in the place of breaking forth of children, proceed no further then to conviction: much leſſe ſtifle thoſe inward workings for ſin, as harlots deſtroy their conceptions that they may not bear the pain of childe-birth.

Verſe 20. And to change my voice] To ſpeak to your neceſſity: for now being abſent I ſhoot at rovers, [non-Latin text not transcribed] and am at ſome uncertainty how to frame my diſcourſe to you.

Verſe 21. Ye that deſire, &c.] that are ambitious of ſlavery, of beggery, v. 9. How many have we at this day, that rejoyce in their bondage, and dance to hell in their bolts?

Verſe 22. For it is written] It was enough of old to ſay, It is written: there was no need to quote Chapter and verſe, as now. Men were ſo ready in the Scriptures, they could tell where to turn to any thing at firſt hearing.

Verſe 23. Was born aſter the fleſh] In an ordinary way, as all others are: for Hagar was young, and Abraham not old.

Was by promiſe] i. e. By a ſupernaturall power, by a divine miracle.

Verſe 24. Which things are an allegory] That is, they ſignifie or import an allegory: or they, being the things that they were, [non-Latin text not transcribed] repreſented and typed out the things that they were not. So did the brazen ſerpent, the deluge, the red ſea, &c. As for thoſe allegories gories of Origen and other wanton wits, luxuriant this way, what are they elſe but Scripturarum ſpuma, as one calleth them, Scripture-froth?

Verſe 25. For this Agar is mount] The Arabian, call Mount Sina, Agar. Twice Hagar ſled thither, Gen. 16. and 21. it being in her way home to Aegypt. From her the Arabians are called Hagarens, and ſince (for more honour ſake) Saracens of Sarah Hagars miſtreſſe.

Anſwereth to Jeruſalem] That is, to the Jewiſh Synagogue, born to bondage, as Tiberius ſaid of the Romans, that they were homines ad ſervitutem parati.

Verſe 26. But Jeruſalem which is above] that is, the Chriſtian Church, the heavenly Ieruſalem, the Panegyris and congregation of the firſt-born, whoſe names are enrolled in heaven, Heb, 12.23. The Hebrew word for Ieruſalem is of the Duall number; to ſhow,AmamainCoronide. ſay the Cabaliſts, that there is an heavenly as well as an earthly Ieruſalem, and that the taking away of the earthly was intimated by the taking away of the letter jod out of Ieruſhalaim, 2 Sam. 5.13.

Verſe 27. Far it is written] When theſe teſtimonies of the old Teſtament are thus cited in the new, it is not only by way of Accommodation, but becauſe they are the proper meaning of the places.

Verſe 28. Now we, brethren, as Iſaac] This the Jews to this day will not hear of, but call us Ma[illegible: 1 letter]zer Goi baſtardly Gentiles.

Verſe 29. Perſecuted him] By cruell mockings and reall injuries, challenging the birth right, and deriding the Covenant, &c. The Papiſts made way for their great project of perdition in 88. by dividing the people here under the rearms of Proteſtant and Puritan,George Abbots [illegible: 1 letter]of. to D. Hiſs 3 real. and provoking them thereby to reall and [illegible: 1 letter]un[illegible: 1 letter]uall, both hate and contempt.

Even ſo it is new] And to alſo it is now, may we ſay at this day. For what do Papiſts perſecute us for elſe, but becauſe we reject their juſtification by works? They poiſoned their own Cardinall Contarenus, for that he declared himſelf found in this point by a book that he ſet forth ſome four years afore the Councell of Trent.

Verſe 30. Shall not be beirs] No juſtitiary can be ſaved. A Papiſt cannot go beyond a reprobate. Pur us pu[illegible: 1 letter]us Papistanon potest ſervani, Rev. 19.21.

Verſe 31 We are not children, &c.] q. d. We are in a farre better condition then Legaliſts. I have bleſſed Iſmael, faith God, twelve Princes ſhall be beget, but my Covenant will I establiſh with Iſaac, Gen 17.20, 21. And ſuch honour have all his Saints.

But is under. Is subject to their control and direction.

Tutors. The word tutor, with us, properly means instructor. But this is not quite the sense of the original. The word επιτροπος properly means steward, manager, agent, Mt 20:8, Lk 8:3. As used here, it refers to one--usually a slave or a freedman--to whose care the boys of a family were committed, who trained them up, accompanied them to school, or sometimes instructed them at home. Comp. Gal 3:24. Such a one would have the control of them.

And governors. This word οικονομος means a house-manager, an overseer, a steward. It properly refers to one who had authority over the slaves or servants of a family, to assign them their tasks and portions. They generally also had the management of the affairs of the household, and of the accounts. They were commonly slaves, who were intrusted with this office as a reward for fidelity; though sometimes free persons were employed, Lk 16:1,3,8. These persons had also charge of the sons of a family, probably in respect to their pecuniary matters, and thus differed from those called tutors. It is not necessary, however, to mark the difference in the words with great accuracy. The general meaning of the apostle is, that the heir was under government and restraint.

Until the time appointed of the father. The time fixed for his entering on the inheritance. The time when he chose to give him his portion of the property. The law with us fixes the age at twenty-one when a son shall be at liberty to manage for himself. Other countries have affixed other times. But still the time when the son shall inherit the father's property must be fixed by the father himself, if he is living, or may be fixed by his will if he is deceased. The son cannot claim the property when he comes of age. (+) "governors" "guardians"

Even so we. We who were Jews--for so I think the word here is to be limited, and not extended to the heathen, as Bloomfield supposes. The reasons for limiting it are,

(1.) that the heathens in no sense sustained such a relation to the law and promises of God as is here supposed;

(2.) such an interpretation would not be pertinent to the design of Paul. He is stating reasons why there should not be subjection to the laws of Moses; and his argument is, that that condition was like that of nonage or minorship.

When we were children, νηπιοι. Minors. Gal 4:1. The word is not υιοι--sons; but the idea is, that they were in a state of nonage; and though heirs, yet were under severe discipline and regimen. They were under a kind of government that was fitted to that state, and not to the condition of those who had entered on their inheritance.

Were in bondage. In a state of servitude. Treated as servants or slaves.

Under the elements of the world. Marg., rudiments. The word rendered elements, (sing., στοιχειον,) properly means a row or series; a little step; a pin or peg, as the gnomen of a dial; and then anything elementary, as a sound, a letter. It then denotes the elements or rudiments of any kind of instruction, and in the New Testament is applied to the first lessons or principles of religion, Heb 5:1. It is applied to the elements or component parts of the physical world, 2Pet 3:10,12. Here the figure is kept up of the reference to the infant, Gal 4:1,3; and the idea is, that lessons were taught under the Jewish system adapted to their nonage--to a state of childhood. They were treated as children under tutors and governors. The phrase, "the elements of the world," occurs also in Col 2:8,20. In Gal 4:9 of this chapter, Paul speaks of these lessons as "beggarly elements," referring to the same thing as here. Different opinions have been held as to the reason why the Jewish institutions are here called "the elements of the world." Rosenmuller supposes it was because many of those rites were common to the Jews and to the heathen--as they also had altars, sacrifices, temples, libations, etc. Doddridge supposes it was because those rites were adapted to the low conceptions of children, who are most affected with sensible objects, and have no taste for spiritual and heavenly things. Locke supposes it was because those institutions led them not beyond this world, or into the possession and taste of their heavenly inheritance. It is probable that there allusion to the Jewish manner of speaking, so common in the Scriptures, where this world is opposed to the kingdom of God, and where it is spoken of as transient and worthless compared with the future glory. The world is fading, unsatisfactory, temporary. In allusion to this common use of the word, the Jewish institutions are called the worldly rudiments. It is not that they were in themselves evil--for that is not true; it is not that they were adapted to foster a worldly spirit--for that is not true; it is not that they had their origin from this world--for that is not true; nor is it from the fact that they resembled the institutions of the heathen world--for that is as little true; but it is that, like the things of the world, they were transient, temporary, and of little value. They were unsatisfactory in their nature, and were soon to pass away, and to give place to a better system--as the things of this world are soon to give place to heaven.

(++) "bondage" "servitude" (1) "elements" "rudiments" Col 2:8,20

But when the fulness of the time was come. The full time appointed by the Father; the completion (filling up, πληρωμα) of the designated period for the coming of the Messiah. Isa 49:7, Isa 49:8, 2Cor 6:2. The sense is, that the time which had been predicted, and when it was proper that he should come, was complete. The exact period had arrived when all things were ready for his coming. It is often asked why he did not come sooner; and why mankind did not have the benefit of his incarnation and atonement immediately after the fall? Why were four thousand dark and gloomy years allowed to roll on, and the world suffered to sink deeper and deeper in ignorance and sin? To these questions perhaps no answer entirely satisfactory can be given. God undoubtedly saw reasons which we cannot see, and reasons which we shall approve if they are disclosed to us. It may be observed, however, that this delay of redemption was in entire accordance with the whole system of Divine arrangements, and with all the Divine interpositions in favour of men. Men are suffered long to pine in want, to suffer from disease, to encounter the evils of ignorance, before interposition is granted. On all the subjects connected with human comfort and improvement, the same questions may be asked as on the subject of redemption. Why was the invention of the art of printing so long delayed, and men suffered to remain in ignorance? Why was the discovery of vaccination delayed so long, and millions suffered to die who might have been saved? Why was not the bark of Peru sooner known, and why did so many millions die who might have been saved by its use? So of most of the medicines, and of the arts and inventions that go to ward off disease, and to promote the intelligence, the comfort, and the salvation of man. In respect to all of these, it may be true that they are made known at the very best time, the time that will on the whole most advance the welfare of the race. And so of the incarnation and work of the Saviour. It was seen by God to be the best time; the time when, on the whole, the race would be most benefited by his coming. Even with our limited and imperfect vision, we can see the following things in regard to its being the most fit and proper time:

(1.) It was just the time when all the prophecies centered in him, and when there could be no doubt about their fulfillment. It was important that such an event should be predicted in order that there might be full evidence that he came from heaven; and yet, in order that prophecy may be seen to have been uttered by God, it must be so far before the event as to make it impossible to have been the result of mere human conjecture.

(2.) It was proper that the world should be brought to see its need of a Saviour, and that a fair and satisfactory opportunity should be given to men to try all other schemes of salvation, that they might be prepared to welcome this. This had been done. Four thousand years were sufficient to show to man his own powers, and to give him an opportunity to devise some scheme of salvation. The opportunity had been furnished under every circumstance that could be deemed favourable. The most profound and splendid talent of the world had been brought to bear on it, especially in Greece and Rome; and ample opportunity had been given to make a fair trial of the various systems of religion devised on national happiness and individual welfare; their power to meet and arrest crime, to purify the heart, to promote public morals, and to support man in his trials; their power to conduct him to the true God, and to give him a well-founded hope of immortality. All had failed; and then it was a proper time for the Son of God to come and to reveal a better system.

(3.) It was a time when the world was at peace. The temple of Janus, closed only in times of peace, was then shut, though it had been but once closed before during the Roman history. What an appropriate time for the "Prince of Peace" to come! The world was, to a great extent, under the Roman sceptre. Communications between different parts of the world were then more rapid and secure than they had been at any former period, and the gospel could be more easily propagated. Further, the Jews were scattered in almost all lands, acquainted with the promises, looking for the Messiah, furnishing facilities to their own countrymen, the apostles, to preach the gospel in numerous synagogues, and qualified, if they embraced the Messiah, to become most zealous and devoted missionaries. The same language, the Greek, was moreover, after the time of Alexander the Great, the common language of no small part of the world, or as least was spoken and understood, among a considerable portion of the nations of the earth. At no period before had there been so extensive a use of the same language.

(4.) It was a proper period to make the new system known. It accorded with the benevolence of God, that it should be delayed no longer than that the world should be in a suitable state for receiving the Redeemer. When that period, therefore, had arrived, God did not delay, but sent his Son on the great work of the world's redemption.

God sent forth his Son. This implies that the Son of God had an existence before his incarnation. See Jn 16:28. The Saviour is often represented as sent into the world, and as coming forth from God.

Made of a woman. In human nature; born of a woman. This also implies that he had another nature than that which was derived from the woman. On the supposition that he was a mere man, how unmeaning would this assertion be! How natural to ask, in what other way could he appear than to be born of a woman? Why was he particularly designated as coming into the world in this manner? How strange would it sound if it were said, "In the sixteenth century came Faustus' Socinus preaching Unitarianism, "made of a woman!" Or, "In the eighteenth century came Dr. Joseph Priestley, born of a woman, preaching the doctrines of Socinus!" How else could they appear? would be the natural inquiry. What was there peculiar in their birth and origin that rendered such language necessary? The language implies that there were other ways in which the Saviour might have come; that there was something peculiar in the fact that he was born of a woman; and that there was some special reason why that fact should be made prominently a matter of record. The promise was, Gen 3:15, that the Messiah should be the "seed" or the descendant of woman; and Paul probably here alludes to the fulfillment of that promise.

Made under the law. As one of the human race, partaking of human nature, he was subject to the law of God. As a man he was bound by its requirements, and subject to its control. He took his place under the law, that he might accomplish an important purpose for those who were under it. He made himself subject to it that he might become one of them, and secure their redemption.

(*) "made of a woman" "born" (*) "made under the law" "born"

To redeem them. By his death as an atoning sacrifice. Gal 3:13.

Them that were under the law. Sinners, who had violated the law, and who were exposed to its dread penalty.

That we might receive the adoption of sons. Be adopted as the sons or the children of God. Jn 1:12, Rom 8:15.

And because ye are sons. As a consequence of your being adopted into the family of God, and being regarded as his sons. It follows as a part of his purpose of adoption that his children shall have the spirit of the Lord Jesus.

The Spirit of his Son. The spirit of the Lord Jesus; the spirit which animated him, or which he evinced. The idea is, that as the Lord Jesus was enabled to approach God with the language of endearment and love, so they would be. He, being the true and exalted Son of God, had the spirit appropriate to such a relation; they being adopted, and made like him, have the same spirit. The "spirit" here referred to does not mean, as I suppose, the Holy Spirit as such; nor the miraculous endowments of the Holy Spirit, but the spirit which made them like the Lord Jesus; the spirit by which they were enabled to approach God as his children, and use the reverent, and tender, and affectionate language of a child addressing a father. It is that language used by Christians when they have evidence of adoption; the expression of the warm, and elevated, and glowing emotions which they have when they can approach God as their God, and address him as their Father.

Crying. That is, the spirit thus cries, πυευμακραζον. Comp. Rom 8:26, Rom 8:27. In Rom 8:15, it is, "wherewith we cry."

Abba, Father. Rom 8:15. It is said in the Babylonian Gemara, a Jewish work, that it was not permitted slaves to use the title of Abba in addressing the master of the family to which they belonged. If so, then the language which Christians are here represented as using is the language of freemen, and denotes that they are not under the servitude, of sin.

(a) "Spirit of his Son" Rom 8:15,17

Wherefore. In consequence of this privilege of addressing God as your Father.

Thou art no more. You who are Christians.

A servant. In the servitude of sin; or treated as a servant by being bound under the oppressive rites and ceremonies of the law. Comp. Gal 4:3.

But a son. A child of God, adopted into his family, and to be treated as a son.

And if a son, etc. Entitled to all the privileges of a son, and of course to be regarded as an heir through the Redeemer, and with him. See the sentiment here expressed explained: Rom 8:17.

Howbeit. But, αλλα. The address in this verse and the following is evidently to the portion of the Galatians who had been heathen. This is probably indicated by the particle αλλα, but, denoting a transition. In the previous verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, com- pared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows Gal 4:9 the absurdity of their turning back to a state of bondage of any kind after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been heathens. Yet from that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!"

When ye knew not God. In your state of heathenism, what you had no knowledge of the true God and of his service. The object, is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude.

Ye did service. This does not express the force of the original. The meaning is, "Ye were slaves to εδουλευσατε you were in a condition of servitude, as opposed to the freedom of the gospel." Compare Gal 4:3, where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again.

Unto them which by nature are no gods. Idols, or false gods. The expression "by nature," φυσει, according to Grotius, means, in fact, re ipsa. The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination; and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust, and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service," or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia; and that nothing but the same gospel which Paul preached there can break those chains, and restore man to freedom.

(+) "Howbeit then" "However at that time" (*) "them" "Ye saved those"

But now, etc. The sense is, that since they had been made free from their ignoble servitude in the worship of false gods, and had been admitted to the freedom found in the worship of the true God, it was absurd that they should return again to that which was truly slavery or bondage, the observance of the rites of the Jewish law.

That ye have known God. The true God, and the ease and freedom of his service in the gospel.

Or rather are known of God. The sense is, "Or, to speak more accurately or precisely, are known by God." The object of this correction is to avoid the impression which might be derived from the former phrase, that their acquaintance with God was owing to themselves. He therefore states, that it was rather that they were known of God; that it was all owing to him that they had been brought to an acquaintance with himself. Perhaps, also, he means to bring into view the idea that it was a favour and privilege to be known by God, and that, therefore it was the more absurd to turn back to the weak and beggarly elements.

How turn ye again, Marg., back. "How is it that you are returning to such a bondage?" The question implies surprise and indignation that they should do it.

To the weak and beggarly elements. To the rites and ceremonies of the Jewish law, imposing a servitude really not less severe than the customs of paganism. On the word elements, Gal 4:3. They are called "weak" because they had no power to save the soul; no power to justify the sinner before God. They are called "beggarly," (Greek, πτωχα, poor,) because they could not impart spiritual riches. They really could confer few benefits on man. Or it may be, as Locke supposes, because the law kept men in the poor estate of pupils from the full enjoyment of the inheritance, Gal 4:1-3.

Whereunto ye desire again to be in bondage. As if you had a wish to be under servitude. The absurdity is as great as it would be for a man who had been freed from slavery to desire again his chains. They had been freed by the gospel from the galling servitude of heathenism, and they now again had sunk into the Jewish observances, as if they preferred slavery to freedom, and were willing to go from one form of it to another. The main idea is, that it is absurd for men who have been made free by the gospel to go back again into any kind of servitude or bondage. We may apply it to Christians now. Many sink into a kind of servitude not less galling than was that to sin before their conversion. Some become the slaves of mere ceremonies and forms in religion. Some are slaves to fashion, and the world yet rules them with the hand of a tyrant. They have escaped, it may be, from the galling chains of ambition, and degrading vice, and low sensuality; but they have become slaves to the love of money, or of dress, or of the fashions of the world, as if they loved slavery and chains; and they seem no more able to break loose than the slave is to break the bonds which bind him. And some are slaves to some expensive and foolish habit. Professed Christians, and Christian ministers too, become slaves to the disgusting and loathsome habit of using tobacco, bound by a servitude as galling and as firm as that which ever shackled the limbs of an African. I grieve to add, also, that many professed Christians are slaves to the habit of "sitting long at the wine," and indulging in it freely. Oh that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees men from all foolish and absurd customs!

(1) "turn ye again" "back" (2) "beggarly elements" "rudiments" (+) "whereunto" "to which" (++) "bondage" "servitude"

Ye observe. The object of this verse is to specify some of the things to which they had become enslaved.

Days. The days here referred to are doubtless the days of the Jewish festivals. They had numerous days of such observances; and in addition to those specified in the Old Testament, the Jews had added many others, as days commemorative of the destruction and rebuilding of the temple, and of other important events in their history. It is not a fair interpretation of this to suppose that the apostle refers to the Sabbath, properly so called, for this was a part of the Decalogue, and was observed by the Saviour himself, and by the apostles also. It is a fair interpretation to apply it to all those days which are not commanded to be kept holy in the Scriptures; and hence the passage is as applicable to the observance of saints' days, and days in honour of particular events in sacred history, as to the days observed by the Galatians. There is as real servitude in the observance of the numerous festivals and fasts in the Papal communion, and in some Protestant churches, as there was in the observance of the days in the Jewish ecclesiastical calendar; and, for anything that can see, such observances are as inconsistent now, with the freedom of the gospel, as they were in the time of Paul. We should observe as seasons of holy time what it can be proved God has commanded us, and no more.

And months, The festivals of the new moon, kept by the Jews, Nu 10:10, 28:11-14. On this festival, in addition to the daily sacrifice, two bullocks, a ram, and seven sheep of a year old, were offered in sacrifice. The appearance of the new moon was announced by the sound of trumpets. See Jahn, Archae,  352.

And times. Stated times; festivals returning periodically, as the passover, the feast of Pentecost, and the feast of tabernacles: See Jahn, Archae., chap. iii.  346--360.

And years. The sabbatical year, or the year of jubilee. See Jahn as above.

I am afraid of you, etc. I have fears respecting you. His fears were that they had no genuine Christian principle. They had been so easily perverted and turned back to the servitude of ceremonies and rites, that he was apprehensive that there could be no real Christian principle in the case, What pastor has not often had such fears of his people when he sees them turn to the weak and beggarly elements of the world, or when, after having "run well," he sees them become the slaves of fashion, or of some habit inconsistent with the simplicity of the gospel?

(&) "afraid of you" "I fear concerning you"

Brethren, I beseech you, be as, I am, etc. There is great brevity in this passage, and no little obscurity, and a great many different interpretations have been given of it by commentators. The various views expressed may be seen in Bloomfield's Crit. Dig. Locke renders it, "Let you and I be as if we were all one. Think yourselves to be very me; as I, in my own mind, put no difference at all between you and myself." Koppe explains it thus:-- "Imitate my example; for I, though a Jew by birth, care no more for Jewish rites than you." Rosenmuller explains it, "Imitate my manner of life, in rejecting the Jewish rites; as I having renounced the Jewish rites, was much like you when I preached the gospel to you." Other interpretations may be seen in Chandler, Doddridge, Calvin, etc. In our version there seems to be an impropriety of expression; for if he was as they were, it would seem to be a matter of course that they would be like him, or would resemble him. The sense of the passage, however, it seems to. me, cannot be difficult. The reference is doubtless to the Jewish rites and customs, and to the question whether they were binding on Christians. Paul's object is to persuade them to abandon them. He appeals to them, therefore, by his own example. And it means evidently, "Imitate me in this thing. Follow my example, and yield no conformity to those rites and customs." The ground on which he asks them to imitate him may be either,

(1.) that he had abandoned them, or

(2.) because he asks them to yield a point to him. He had done so in many instances for their welfare, and had made many sacrifices for their salvation; and he now asks them to yield this one point, and to become as he was, and to cease these Jewish observances, as he had done.

For I am as ye are. Greek, "For I as ye." This means, I suppose, "For I have conformed to your customs in many things. I have abandoned my own peculiarities; given up my customs as far as possible; conformed to you as Gentiles as far as I could do, in order to benefit and save you. I have laid aside the peculiarity of the Jew on the principle of becoming all things to all men, 1Cor 9:20, and 1Cor 9:21,22) in order that I might save you. I ask in return only the slight sacrifice that you will now become like me in the matter under consideration."

Ye have not injured me at all." It is not a personal matter. I have no cause of complaint. You have done me no personal wrong. There is no variance between us; no unkind feeling; no injury done as individuals. I may, therefore, with the more freedom, ask you to yield this point, when I assure you that I do not feel personally injured. I have no wrong, to complain of, and I ask it on higher grounds than would be an individual request: it is for your good, and the good of the great cause." When Christians turn away from the truth, and disregard the instructions and exhortations of pastors, and become conformed to the world, it is not a personal matter, or a matter of personal offence to them, painful as it may be to them. They have no peculiar reason-to say that they are personally injured. It is a higher matter. The cause suffers; the interests of religion are injured; the church at large is offended, and the Saviour is "wounded in the house of his friends." Conformity to the world, or a lapse into some sin, is a public offence, and should be regarded as an injury done to the cause of the Redeemer. It shows the magnanimity of Paul, that though they had abandoned his doctrines, and forgotten his love and his toils in their welfare, he did not regard it as a personal offence, and did not consider himself personally injured. An ambitious man, or an impostor, would have made that the main, if not the only thing.

(|) "I am as ye are" "were"

Ye know how. To show them the folly of their embracing the new views which they had adopted, he reminds them of past times, and particularly of the strength of the attachment which they had evinced for him in former days.

Through infirmity of the flesh. Greek, Weakness, (ασθενειαν) Compare 1Cor 2:3; 2Cor 10:10; 2Cor 12:7.

(a) "through" 1Cor 2:3 (*) "infirmity" "in weakness"

And my temptations. My trial; the thing which was to me a trial and calamity. The meaning is, that he was afflicted with various calamities and infirmities, but that this did not hinder their receiving him as an angel from heaven. There is, however, a considerable variety in the Mss. on this verse. Many Mss., instead of "my temptation" read "your temptation;" and Mill maintains that this is the true reading. Griesbach hesitates between the two. But it is not very important to determine which is the true reading. If it should be "your," then it means that they were tempted by his infirmities to reject him; and so it amounts to about the same thing. The general sense is, that he had some bodily infirmity; perhaps some periodically returning disease, that was a great trial to him, which they bore with, with great patience and affection. What that was he has not informed us, and conjecture is vain.

But received me as an angel of God. With the utmost respect, as if I had been an angel sent from God.

Even as Christ Jesus. As you would have done the Redeemer himself. Learn hence,

(1.) that the Lord Jesus is superior to an angel of God.

(2.) That the highest proof of attachment to a minister is to receive him as the Saviour would be received.

(3.) It showed their attachment to the Lord Jesus, that they received his apostle as they would have received the Saviour himself. Comp. Mt 10:40.

(b) "an angel of God" 2Sam 19:27, Mal 2:7 (c) "Christ Jesus" Mt 10:40

Where is then the blessedness. Margin, "What was"--in accordance with the Greek. The words "ye spake of" are not in the Greek, and should have been printed in Italic. But they obscure the sense, at any rate. This is not to be regarded as a question, asking what had become of the blessedness, implying that it had departed; but it is rather to be regarded as an exclamation, referring to the happiness of that moment, and their affection and joy when they thus received him. "What blessedness you had then! How happy was that moment! What tenderness of affection! What overflowing joy!" It was a time full of joy, and love, and affectionate confidence. So Tindal well renders it, "How happy were ye then!" In this interpretation, Doddridge, Rosenmuller, Bloomfield, Koppe, Chandler, and others concur. Locke renders it, "What benedictions did you then pour out on me!"

For I bear you record. I testify.

Ye would have plucked out your own eyes, etc. No higher proof of attachment could have been given. They loved him so much that they would have given to him anything, however dear; they would have done anything to contribute to his welfare, How changed, now that they had abandoned his doctrines, and yielded themselves to the guidance of those who taught a wholly different doctrine!

Am I therefore become your enemy, etc. Is my telling you the truth in regard to the tendency of the doctrines which you have embraced, and the character of those who have led you astray, and your own error, a proof that I have ceased to be your friend? How apt are we to feel that the man who tells us of our faults is our enemy! How apt are we to treat him coldly, and to "cut his acquaintance, and to regard him with dislike! The reason is, he gives us pain; and we cannot have pain given us, even by the stone against which we stumble, or by any of the brute creation, without momentary indignation, or regarding them for a time as our enemies. Besides, we do not like to have another person acquainted with our faults and our follies; and we naturally avoid the society of those who are thus acquainted with us. Such is human nature; and it requires no little grace for us to overcome this, and to regard the man who tells us of our faults, or the faults of our families, as our friend. We love to be flattered, and to have our friends flattered; and we shrink with pain from any exposure, or any necessity for repentance. Hence we become alienated from him who is faithful in reproving us for our faults, lienee men become offended with their ministers when they reprove them for their sins. Hence they become offended at the truth, hence they resist the influences of the Holy Spirit, whose office it is to bring the truth to the heart, and to reprove men for their sins. There is nothing more difficult than to regard, with steady and unwavering affection, the man who faithfully tells us the truth at all times, when that truth is painful. Yet he is our best friend. "Faithful are the wounds of a friend; but the kisses of an enemy are deceitful," Prov 27:6. If I am in danger of falling down a precipice, he shows to me the purest friendship who tells me of it; if I am in danger of breathing the air of the pestilence, and it can be avoided, he shows to me pure kindness who tells me of it. So still more, if I am indulging in a course of conduct that may ruin me, or cherishing error that may endanger my salvation, he shows me the purest friendship who is most faithful in warning me, and apprizing me of what must be the termination of my course.

They zealously affect you. See 1Cor 12:31, (Greek;) 1Cor 14:39. The word here used, ζηλοω) means to be zealous towards; i.e., for or against any person or thing; usually, in a good sense, to be eager for here it means, that the false teachers made a show of zeal towards the Galatians, or professed affection for them in order to gain them as their followers. They were full of ardour, and professed an extraordinary concern for their welfare--as men always do who are demagogues, or who seek to gain proselytes. The object of the apostle in this is, probably, to say, that it was not wholly owing to themselves that they had become alienated from the doctrines which he had taught. Great pains had been taken to do it; and there had been a show of zeal which would be likely to endanger any person.

But not well. Not with good motives, or with good designs.

Yea, they would exclude you. Margin, us. A few printed editions of the New Testament have ημας, us, instead of υμας, you.--Mill. The word exclude here probably means, that they endeavoured to exclude the Galatians from the love and affection of Paul. They would shut them out from that, in order that they might secure them for their own purposes. If the reading in the margin, however, should be retained, the sense would be clearer: "They wish to exclude us, i.e., me, the apostle, in order that they may have you wholly to themselves. If they can once get rid of your attachment to me, then they will have no difficulty in securing you for themselves." This reading, says Rosenmuller, is found "in many of the best codices, and versions, and fathers." It is adopted by Doddridge, Locke, and others. The main idea is clear: Paul stood in the way of their designs. The Galatians were truly attached to him; and it was necessary, in order to accomplish their ends, to withdraw their affections from him. When false teachers have designs on a people, they begin by alienating their confidence and affections from their pastors and teachers. They can hope for no success until this is done; and hence the efforts of errorists, and of infidels, and of scorners, is to undermine the confidence of a people in the ministry; and when this is done, there is little difficulty in drawing them over to their own purposes.

That ye might affect them. The same word as in the former part of the verse--" that ye might zealously affect them;" i.e., that ye might show ardent attachment to them. Their first work is to manifest special interest for your welfare; their second, to alienate you from him who had first preached the gospel to you; their object, not your salvation, or your real good, but to secure your zealous love for themselves.

(d) "but not well" Rom 10:2 (2) "exclude you" "us"

But it is good to be zealously affected. The meaning of this is, "Understand me: I do not speak against zeal. I have not a word to say in its disparagement. In itself, it is good; and their zeal would be good if it were in a good cause." Probably, they relied much on their zeal; perhaps they maintained, as errorists and deceivers are very apt to do, that zeal was sufficient evidence of the goodness of their cause, and that persons who are so very zealous could not possibly be bad men. How often is this plea set up by the friends of errorists and deceivers!

And not only when I am present with you. It seems to me that there is great adroitness and great delicacy of irony in this remark; and that the apostle intends to remind them, as gently as possible, that it would have been as well for them to have shown their zeal in a good cause, when he was absent, as well as when he was with them. The sense may be, "You were exceedingly zealous in a good cause when I was with you. You loved the truth; you loved me. Since I left you, and as soon almost as I was out of your sight, your zeal died away, and your ardent love for me was transferred to others. Suffer me to remind you, that it would be well to be zealous of good when I am away, as well as when I am with you. There is not much true affection in that which dies away as soon as a man's back is turned." The doctrine is, that true zeal or love will live alike when the object is near, and when it is removed; when our friends are present with us, and when they leave us; when their eye is upon us, and when it is turned away.

(a) "always in a good thing" 1Cor 15:58

My little children. The language of tender affection, such as a parent would use towards his own offspring. 1Cor 4:15. Comp. Mt 18:3, Jn 13:33, 1Jn 2:1,12,13; 1Jn 4:4, 5:21. The idea here is, that Paul felt that he sustained towards them the relation of a father, and he had for them the deep and tender feelings of a parent.

Of whom I travail in birth again. For whose welfare I am deeply anxious; and for whom I endure deep anguish. Comp. 1Cor 4:15. His anxiety for them he compares to the deepest sufferings which human nature endures; and his language here is a striking illustration of what ministers of the gospel should feel, and do sometimes feel, in regard to their people.

Until Christ be formed in you. The name Christ is often used to denote his religion, or the principles of his gospel. Rom 13:14. Here it means, until Christ reigns wholly in your hearts; till you wholly and entirely embrace his doctrines; and till you become wholly imbued with his Spirit. See Col 1:27.

(b) "My little children" 1Cor 4:15

I desire to be present with you now. They had lost much by his absence; they had changed their views; they had in some measure become alienated from him; and he wishes that he might be again with them, as he was before, he would hope to accomplish much more by his personal presence than he could by letter.

And to change my voice. That is, from complaint and censure, to tones of entire confidence.

For I stand in doubt of you. Marg., "I am perplexed for you." On the meaning of the word here used, 2Cor 4:8. The sense is plain. Paul had much reason to doubt the sincerity and the solidity of their Christian principles, and he was deeply anxious on that account.

(1) "stand in doubt" "I am perplexed for you."

Tell me, etc. In order to show fully the nature and the effect of the law, Paul here introduces an illustration from an important fact in the Jewish history. This allegory has given great perplexity to expositors, and, in some respects, it is attended with real difficulty. An examination of the difficulties will be found in the larger commentaries. My object, without examining the expositions which have been proposed, will be to state, in as few words as possible, the simple meaning and design of the allegory. The design it is not difficult to understand. It is to show the effect of being under the bondage or servitude of the Jewish law, compared with the freedom which the gospel imparts. Paul had addressed the Galatians as having a real desire to be under bondage, or to be servants. Gal 4:9. He had represented Christianity as a state of freedom, and Christians as the sons of God--not servants, but freemen. To show the difference of the two conditions, he appeals to two cases which would furnish a striking illustration of them. The one was the case of Hagar and her son. The effect of bondage was well illustrated there. She and her son were treated with severity, and were cast out and persecuted. This was a fair illustration of bondage under the law; of the servitude to the laws of Moses; and was a fit representation of Jerusalem as it was in the time of Paul. The other case was that of Isaac. He was the son of a free woman, and was treated accordingly. He was regarded as a son--not as a servant. And he was a fair illustration of the case of those who were made free by the gospel. They enjoyed a similar freedom and sonship, and should not seek a state of servitude or bondage. The condition of Isaac was a fit illustration of the New Jerusalem; the heavenly city; the true kingdom of God. But Paul does not mean to say, as I suppose, that the history of the son of Hagar, and of the son of Rebecca, was mere allegory, or that the narrative by Moses was designed to represent the different condition of those who were under the law and under the gospel, He uses it simply as showing the difference between servitude and freedom, and as a striking ILLUSTRATION of the nature of the bondage to the Jewish law, and of the freedom of the gospel, just as any one may use a striking historical fact to illustrate a principle. These general remarks will constitute the basis of my interpretation of this celebrated allegory. The expression "tell me," is one of affectionate remonstrance and reasoning. See Lk 7:42: "Tell me, therefore, which of these will love him most?" Comp. Isa 1:18: "Come now, and let us reason together, saith the Lord."

Ye that desire to be under the law. Gal 4:9. You who wish to yield obedience to the laws of Moses. You who maintain that conformity to those laws is necessary to justification.

Do ye not hear the law? Do you not understand what the law says? Will you not listen to its own admonitions, and the instruction which may be derived from the law on the subject? The word "law" here refers not to the commands that were uttered on Mount Sinai, but to the book of the law. The passage to which reference is made is in the book of Genesis; but all the five books of Moses were by the Jews classed under the general name of the law. Lk 24:44. The sense is, "Will you not listen to a narrative found in one of the books of the law itself, fully illustrating the nature of that servitude which you wish?"

For it is written. Gen 16, Gen 21.

Abraham had two sons. Ishmael and Isaac. Abraham subsequently had several sons by Keturah, after the death of Sarah, Gen 25:1-6. But the two sons by Hagar and Sarah were the most prominent, and the events of their lives furnished the particular illustration which Paul desired.

The one by a bond-maid. Ishmael, the son of Hagar. Hagar was an Egyptian slave, whom Sarah gave to Abraham in order that he might not be wholly without posterity, Gen 16:3.

The other by a free-woman. Isaac, the son of Sarah, Gen 21:1,2.

(c) "one by a bond-maid" Gen 16:15 (d) "the other" Gen 21:1,2

But he who was of the bond-woman was born after the flesh. In the ordinary course of nature, without any special promise, or any unusual Divine interposition, as in the case of Isaac.

But he of the free-woman, etc. The birth of Isaac was in accordance with a special promise, and by a remarkable Divine interposition. See Gen 18:10, 21:1,2, Heb 11:11,12. Comp. Rom 4:19-21. The idea here of Paul is, that the son of the slave was in a humble and inferior condition from his very birth. There was no special promise attending him. He was born into a state of inferiority and servitude, which attended him through his whole life. Isaac, however, was met with promises as soon as he was born, and was under the benefit of those promises as long as he lived. The object of Paul is to state the truth in regard to a condition of servitude and slavery. It is attended with evils from beginning to end; from the birth to the grave. By this illustration he means to show them the folly of beaming the voluntary slaves of the law after they had once been made free. (e) "bond woman" Rom 9:7,8

Which things. The different accounts of Ishmael and Isaac.

Are an allegory. May be regarded allegorically, or as illustrating great principles in regard to the condition of slaves and freemen; and may therefore be used to illustrate the effect of servitude to the law of Moses compared with the freedom of the gospel. He does not mean to say that the historical record of Moses was not true, or was merely allegorical; nor does he mean to say that Moses meant this to be an allegory, or that he intended that it should be applied to the exact purpose to which Paul applied it. No such design is apparent in the narrative of Moses, and it is evident that he had no such intention. Nor can it be shown that Paul means to be understood as saying that Moses had any such design, or that his account was not a record of a plain historical fact. Paul uses it as he would any other historical fact that would illustrate the same principle, and he makes no more use of it than the Saviour did in his parables of real or fictitious narratives to illustrate an important truth, or than we always do of real history to illustrate an important principle. The word which is here used by Paul αλληγορεω is derived from αλλος, another, and αγορευω, to speak, to speak openly or in public. --Passow. It properly means to speak anything otherwise than it is understood, (Passow;) to speak allegorically; to allegorize. The word does not occur elsewhere in the New Testament, nor is it found in the Septuagint, though it occurs often in the classic writers. An allegory is a continued metaphor. See Blair's Lectures, xv. It is a figurative sentence or discourse, in which the principal object is described by another subject resembling it in its properties and circumstances.-- Webster. Allegories are in words what hieroglyphics are in painting. The distinction between a parable and an allegory is said to be, that a parable is a supposed history to illustrate some important truth, as the parable of the good Samaritan, etc.; an allegory is based on real facts. It is not probable, however, that this distinction is always carefully observed. Sometimes the allegory is based on the resemblance to some inanimate object, as in the beautiful allegory in the eightieth Psalm. Allegories, parables, and metaphors abound in the writings of the East. Truth was more easily treasured up in this way, and could be better preserved and transmitted when it was connected with an interesting story. The lively fancy of the people of the East also led them to this mode of communicating truth; though a love for it is probably found in human nature. The best sustained allegory of any considerable length in the world is, doubtless, Bunyan's Pilgrim's Progress; and yet this is among the most popular of all books. The ancient Jews were exceedingly fond of allegories, and even turned a considerable part of the Old Testament into allegory. The ancient Greek philosophers also were fond of this mode of teaching. Pythagoras instructed his followers in this manner, and this was common among the Greeks, and was imitated much by the early Christians. --Calmet. Many of the Christian fathers, of the school of Origen, made the Old Testament almost wholly allegorical, and found mysteries in the plainest narratives. The Bible became thus with them a book of enigmas, and exegesis consisted in an ingenious and fanciful accommodation of all the narratives in the Scriptures to events in subsequent times. The most fanciful and the most ingenious man, on this principle, was the best interpreter; and as any man might attach any hidden mystery which he chose to the Scriptures, they became wholly useless as an infallible, guide. Better principles of interpretation now prevail; and the great truth has gone forth, never more to be recalled, that the Bible is to be interpreted on the same principle as all other books; that its language is to be investigated by the same laws as language in all other books; and that no more liberty is to be taken in allegorizing the Scriptures than may be taken with Herodotus or Livy. It is lawful to use narratives of real events to illustrate important principles always. Such a use is often made of history; and such a use, I suppose, the apostle Paul makes here of an important fact in the history of the Old Testament.

For these are. These may be used to represent the two covenants. The apostle could not mean that the sons of Sarah and of Hagar were literally the two covenants; for this could not be true, and the declaration would be unintelligible. In what sense could Ishmael be called a covenant? The meaning, therefore, must be, that they furnished an apt illustration or representation of the two covenants; they would show what the nature of the two covenants was. The words "are" and "is," are often used in this sense in the Bible, to denote that one thing represents another. Thus in the institution of the Lord's Supper: "Take, eat; this Is my body," (Mt 26:26;) i.e., this represents my body. The bread was not the living body that was then before them. So in Gal 4:28: "This is my blood of the new covenant;" i.e., this represents my blood. The wine in the cup could not be the living blood of the Redeemer that was then flowing in his veins. Gen 41:26.

The two covenants. Marg., testaments. The word means, here, covenants or compacts. 1Cor 11:25. The two covenants here referred to are the one on Mount Sinai made with the Jews, and the other that which is made with the people of God in the gospel. The one resembles the condition of bondage in which Hagar and her son were; the other the condition of freedom in which Sarah and Isaac were.

The one from the mount Sinai. Marg., Sin. The Greek is Sina, though the word may be written either way.

Which gendereth to bondage. Which tends to produce bondage or servitude. That is, the laws are stern and severe; and the observance of them costly, and onerous, like a state of bondage. Acts 15:10.

Which is Agar: Which Hagar would appropriately represent. The condition of servitude produced by the law had a strong resemblance to her condition as a slave.

(a) "allegory" 1Cor 10:11 (1) "covenants" "testaments" (2) "Sinai" "Sina" (b) "Sinai" De 33:2

For this Agar is mount Sinai. This Hagar well represents the law given on Mount Sinai. No one can believe that Paul meant to say that Hagar was literally Mount Sinai. A great deal of perplexity has been felt in regard to this passage; and Bentley proposed to cancel it altogether as an interpolation. But there is no good authority for this. Several MSS. and versions read it, "For this Sinai is a mountain in Arabia;" others, "to this Hagar Jerusalem answereth," etc. Griesbach has placed these readings in the margin, and has marked them as not to be rejected as certainly false, but as worthy of a more attentive examination; as sustained by some plausible arguments, though not in the whole satisfactory. The word Hagar in Arabic is said to signify a rock; and it has been supposed that the name was appropriately given to Mount Sinai, because it was a pile of rocks, and that Paul had allusion to this meaning of the word here. So Chandler, Rosenmuller, and others interpret it. But I cannot find in Castell or Gesenius that the word Hagar in Arabic has this signification; still less is there evidence that the name was ever given to Mount Sinai by the Arabs, or that such a signification was known to Paul. The plainest and most obvious sense of a passage is generally the true sense; and the obvious sense here is, that Hagar was a fair representation of Mount Sinai, and of the law given there.

In Arabia. Mount Sinai is situated in Arabia Petraea, or the Rocky. Rosenmuller says that this means "in the Arabic language;" but probably in this interpretation he stands alone.

And answereth to Jerusalem. Marg., Is in the same rank with. The margin is the better translation. The meaning is, it is just like it, or corresponds with it. Jerusalem as it is now, (i.e., in the days of Paul,) is like Mount Sinai. It is subject to laws, and rites, and customs; bound by a state of servitude, and fear, and trembling, such as existed when the law was given on Mount Sinai. There is no freedom; there are no great and liberal views; there is none of the liberty which the gospel imparts to men. The word συστοιχει (answereth to) means, properly, to advance in order together; to go together with, as soldiers march along in the same rank; and then to correspond to. It means here, that Mount Sinai and Jerusalem as it then was would be fitted to march together in the same platoon or rank. In marshalling an army, care is taken to place soldiers of the same height, and size, and skill, and courage, if possible, together. So here it means that they were alike. Both were connected with bondage, like Hagar. On the one, a law was given that led to bondage; and the other was in fact under a miserable servitude of rites and forms.

Which now is. As it exists now; that is, a slave to rites and forms, as it was in fact in the time of Paul.

And is in bondage. To laws and customs. She was under hard and oppressive rites, like slavery. She was also in bondage to sin, (Jn 8:33,34;) but this does not seem to be the idea here.

With her children. Her inhabitants. She is represented as a mother; and her inhabitants, the Jews, are in the condition of the son of Hagar. On this passage, comp. 1Cor 10:4, for a more full illustration of the principles involved here.

(3) "answereth" "is in the same rank with"

But Jerusalem which is above. The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence it became synonymous with the word church, or is used to represent the people of God. The word rendered "above" (ανω) means, properly, up above, that which is above; and hence heavenly, celestial, Col 3:1,2, Jn 8:23. Here it means, the heavenly or celestial Jerusalem. Rev 21:2: "And I John saw the holy city, new Jerusalem, coming down from God, out of heaven." He 12:22: "Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem." Here it is used to denote the church, as being of heavenly origin.

Is free. The spirit of the gospel is that of freedom. It is freedom from sin, freedom from the bondage of rites and customs, and it tends to promote universal freedom. Gal 4:7. Comp. Jn 8:32, Jn 8:36; 2Cor 3:17.

Which is the mother of us all. Of all who are true Christians, whether we are by birth Jews or Gentiles. We should not, therefore, yield ourselves to any degrading and abasing servitude of any kind. Comp. 1Cor 6:12.

(a) "Jerusalem" He 12:22, Rev 21:2,10

For it is written. This passage is found in Isa 44:1. For an exposition of its meaning as it occurs there, see my Notes on Isaiah. The object of the apostle in introducing it here seems to be to prove that the Gentiles, as well as the Jews, would partake of the privileges connected with the heavenly Jerusalem. He had in the previous verse spoken of the Jerusalem from above as the common mother of ALL true Christians, whether by birth Jews or Gentiles. This might be disputed or doubted by the Jews; and he therefore adduces this proof from the Old Testament. Or if it was not doubted, still the quotation was pertinent, and would illustrate the sentiment which he had just uttered. The mention of Jerusalem as a mother seems to have suggested this text. Isaiah had spoken of Jerusalem as a female that had been long desolate and childless, now rejoicing by a large accession from the Gentile world, and increased in numbers like a female who should have more children than one who had been long married. To this Paul appropriately refers when he says that the whole church, Jews and Gentiles, were the children of the heavenly Jerusalem, represented here as a rejoicing mother. He has not quoted literally from the Hebrew, but he has used the Septuagint version, and has retained the sense. The sense is, that the accession from the Gentile world would be far more numerous than the Jewish people had ever been--a prophecy that has been already fulfilled.

Rejoice thou barren that bearest not. As a woman who has had no children would rejoice. This represents probably the heathen world, as having been apparently forsaken and abandoned, and with whom there had been none of the true children of God.

Break forth and cry. Or, "break forth and exclaim;" i.e., break out into loud and glad exclamations at the remarkable accession. The cry here referred to was to be a joyful cry or shout; the language of exultation. So the Hebrew word in Isa 44:1, means.

For the desolate. She who was desolate and apparently forsaken. It literally refers to a woman who had seemed to be desolate and forsaken, who was unmarried. In Isaiah it may refer to Jerusalem, long forsaken and desolate, or as some suppose to the Gentile world. Isa 44:1.

Than she which hath an husband. Perhaps referring to the Jewish people as in covenant with God, and often spoken of as married to him, Isa 62:4,6, 44:5.

(b) "it is written" Isa 44:1

Now we, brethren. We who are Christians.

Are the children of promise. We so far resemble Isaac, that there are great and precious promises made to use. We are not in the condition of Ishmael, to who no promise was made.

(c) "we, brethren" Acts 3:25, Gal 3:29

But as then he that was born after the flesh. Ishmael. See Gal 4:23.

Persecuted him that was born after the Spirit. That is, Isaac. The phrase, "after the Spirit," here is synonymous with "according to the promise," in the previous verse. It stands opposed to the phrase, "after the flesh," and means that his birth was by the special or miraculous agency of God. See Rom 4. It was not in the ordinary course of events. The persecution here referred to, was the injurious treatment which Isaac received from Ishmael, or the opposition which subsisted between them. The particular reference of Paul is doubtless to Gen 21:9, where it is said that "Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking." It was on account of this, and at the special request of Sarah, that Hagar and her son were expelled from the house of Abraham, Gen 21:10.

Even so it is now. That is, Christians, the children of the promise, are persecuted by the Jews, the inhabitants of Jerusalem, "as it now is," and who are uninterested in the promises, as Ishmael was. For an illustration of this, see Paley's Horae Pauline, on this [Epistle, No. V. Dr. Paley has remarked, that it does not appear that the apostle Paul was ever set upon by the Gentiles, unless they were first stirred up by the Jews, except in two instances. One of these was at Philippi, after the cure of the Pythoness, (Acts 16:19;) and the other at Ephesus, at the instance of Demetrius, Acts 19:24. The persecutions of the Christians arose, therefore, mainly from the Jews--from those who were in bondage to the law, and to rites and customs; and Paul's allusion here to the case of the persecution which Isaac the free-born son endured, is exceedingly pertinent and happy.

(d) "he that was born" Gen 21:9 (e) "even so it is now" Jn 15:19

Nevertheless. But, (αλλα.)

What saith the Scripture? What does the Scripture teach on the subject? What lesson does it convey in regard to the bondman?

Cast out the bond-woman and her son. This was the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael, Gen 21:10. That was done. Paul uses it here as applicable to the case before him. As used by him, the meaning is, that everything like servitude in the gospel is to be rejected, as Hagar and Ishmael were driven away. It does not mean, as it seems to me, that they were to expel the Jewish teachers in Galatia, but that they were to reject everything like servitude and bondage; they were to adhere only to that which was free. Paul cannot here mean that the passage in Gen 21:10 originally had reference to the gospel, for nothing evidently was farther from the mind of Sarah than any such reference; nor can it be shown that he meant to approve of or vindicate the conduct of Sarah; but he finds a passage applicable to his purpose, and he conveys his ideas in that language as exactly expressing his meaning. We all use language in that way wherever we find it.

(f) "what saith the Scripture" Gen 21:10,12

So then, brethren. It follows from all this. Not from the allegory regarded as an argument--for Paul does not use it thus--but from the considerations suggested on the whole subject. Since the Christian religion is so superior to the Jewish; since we are by it freed from degrading servitude, and are not in bondage to rites and ceremonies; since it was designed to make us truly free, and since by that religion we are admitted to the privileges of sons, and are no longer under laws, and tutors, and governors, as if we were minors; from all this it follows, that we should feel and act, not as if we were children of a bond-woman, and born in slavery, but as if we were children of a free-woman, and born to liberty. It is the birthright of Christians to think, and feel, and act like freemen; and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God.

Thus closes this celebrated allegory--an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition-above, there are a few remarks which which may not inappropriately be made.

(1.) It is by no means affirmed that the history of Hagar and Sarah in Genesis had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.

(2.) The narrative contains important principles, that may be used as illustrating truth, and is so used by the apostle Paul. There are parallel points between the history and the truths of religion, where the one may be illustrated by the other.

(3.) The apostle does not use it at all in the way of argument, or as if that proved that the Galatians were not to submit to the Jewish rites and customs. It is an illustration of the comparative nature of servitude and freedom, and would, therefore, illustrate the difference between a servile compliance with Jewish rites, and the freedom of the gospel.

(4.) This use of an historical fact by the apostle does not make it proper for us to turn the Old Testament into allegory, or even to make a very free use of this mode of illustrating truth. That an allegory may be used sometimes with advantage no one can doubt, while the "Pilgrim's Progress" shall exist. Nor can any one doubt that Paul has here derived, in this manner, an important and striking illustration of truth from the Old Testament. But no one acquainted with the history of interpretation can doubt that vast injury has been done by a fanciful mode of explaining the Old Testament; by making every fact in its history an allegory; and every pin and pillar of the tabernacle and the temple a type. Nothing is better fitted to bring the whole science of interpretation into contempt, nothing more dishonours the Bible, than to make it a book of enigmas, and religion to consist in puerile conceits. The Bible is a book of sense; and all the doctrines essential to salvation are plainly revealed. It should be interpreted, not by mere conceit and by fancy, but by the sober laws according to which are interpreted other books. It should be explained, not under the influence of a vivid imagination, but under the influence of a heart imbued with a love of truth, and by an understanding disciplined to investigate the meaning of words and phrases, and capable of rendering a reason for the interpretation which is proposed. Men may abundantly use the facts in the Old Testament to illustrate human nature, as Paul did; but far distant be the day when the principles of Origen and of Cocceius shall again prevail, and when it shall be assumed that "the Bible means everything that it can be made to mean."

*See Appendix, pp. 1731 if., Note 57

The apostle, in these words, compares the church of God, under the Old Testament, to an infant or child in its minority and nonage; partly with respect to their weakness in understanding, and want of the means of knowledge, comparatively to what we enjoy; and partly, with respect to the discipline they were under from their rigid schoolmaster, the ceremonial law. "Now, says the apostle, as a child, though he be heir to, and owner of all his father's inheritance in hope, yet so long as he is a minor, and under age, he differeth nothing from a servant in point of subjection, but is under the management of tutors and directors. In like manner the church, when in its infant state, under the Old Testament, was kept in bondage and subjection under the rigid administration, and rigorous exaction of the law, and tied to almost a numberless number of ceremonial observances, by which it pleased Almighty God to instruct the former ages of his church."

Learn hence, that the Jewish church, in its infant state, was obliged to learn and practice the elements of a religion chiefly consisting in visible and bodily performances of the ceremonial law, which were but rudiments, in respect of that heavenly doctrine concerning spiritual life which the gospel now reveals, and clearly makes known unto us: When we were children, we were in bondage under the elements of the world.

That is, "When the fulness of time was come, which God the Father had appointed for the finishing of the legal dispensation, and for the abolishing the ceremonial rites, God sent forth from himself the Son of himself, his only begotten Son, made, that is, born of a woman, made under and obedient to the law, subjecting himself both to its precepts and its curse, to redeem them who were under the law, and discharge them from the curse and malediction of it; that we believers, we the members of the Christian church, might receive the adoption of sons, without any observance of circumcision, or other ceremonial rites."

Observe here, 1. That Christ was God's Son, his own Son, the Son of himself, as the original calls him, Rom 8:3, his Son, not barely in regard of his miraculous conception, or in regard of his sanctification and mission, or in regard of his resurrection and exaltation, or in regard of that endeared affection which the Father bare unto him, but in regard of his essence and nature, as begotten by him; his Son, by eternal and ineffable generation; being for nature co-essential, for dignity co-equal, and for duration co-eternal with the Father.

Observe, 2. That Christ, God's own Son, was sent forth by God the Father: God sent forth his Son.

This sending of the Son doth,

1. Pre-suppose his pre-existence before his incarnation; for if he had not had a being, he could not have been sent: It supposes also his personality, and that he was a person; not an operation or manifestation only, for that could not be sent; and that he was a person really distinct from the Father; for how else could one send the other?

2. God's sending of Christ doth imply his ordaining, constituting, and appointing Christ from all eternity to come into the world; also his fitting and qualifying of him from his incarnation, and his authorizing and commissionating of Christ to take our nature upon him, and in that nature to do and suffer for us, as our pattern, and as our surety.

Observe, 3. That Christ, God's own Son, sent forth by God the Father, was made of a woman, did really assume and take upon him our flesh, and was made manifest in our nature: It was not an undigested unshapen mass, or lump of flesh, that Christ assumed, but that flesh was organized and formed into a perfect body, having the same parts, members, lineaments and proportions which ours have; St. Paul calls it, the body of his flesh Col 1:22; a body, to shew the organization of it; and a body of flesh, to shew the reality of it.

Observe, 4. That the season in which Christ was sent forth, was not in the beginning of time, nor at the end of time, but in the fulness of time. He came not in the beginning of time, to excite his people's affections and longing desires for his coming, and to teach them to prize him the more when come. He stayed not till the end of time, lest the faith of his church and people should have failed; the patriarchs believed in Christ to come, the apostles believed in Christ then present among them, and we believe in Christ as come, and gone again to heaven. Thus, in all differences of times past, present, and to come, faith had, has, and will have its suitable work, and proper employment.

Observe, 5. That the great end of God in sending Christ unto us, and the gracious design of Christ in his undertaking for us, was our redemption from the bondage and curse of the law, and our adoption into the number of God's children: To redeem them that were under the law, that we might receive the adoption of sons.

As if the apostle had said, "That you are now, under the gospel, become and made the sons of God, appeareth by this, that God hath sent the Spirit of his natural Son into your hearts to authorize and enable you to call upon him, not only as your God, but as your Father: The gospel assuring you, that you are no longer in that servile condition you were in whilst under the law; but God will deal with you now upon gospel terms, and justify you by faith, without the deeds of the law: Now God hath sent forth the Spirit of his Son into your hearts."

Observe here, 1. The title given to the Holy Spirit; it is called the Spirit of God's Son; that is, the Spirit of Christ, because it is the same Spirit which abode upon him that resteth upon us, and because the Spirit is purchased and procured for us by the blood of the Son. Those rivers of living water, by which the effusion of the Spirit is expressed, do flow out of Christ's pierced side; Christ purchased the spirit for us, before he sent him from heaven to us.

Observe, 2. The act respecting his person, God hath sent forth. This imports not any change of place, as if he were more distant from the Father when he was thus sent, than he was before; but it notes his commission for some special work in and upon the creature.

Observe, 3. The objects which have the benefits of this act; God hath sent the Spirit of his Son into your hearts; that is, into the hearts of believers; signifying that the work here intended is an inward work, and a saving work, I will put my Spirit in them; Ezek 36:27 not into the brain, to dwell there by common unsanctified gifts, but into the heart, where all the habits of grace are planted, and from whence all the issues of life proceed.

Observe, 4. The office which the Holy Spirit performs in the believer's heart: First, it cries; secondly, it cries, Abba, Father: The Spirit cries, by enabling us through his gracious influences and assistances to cry or pray unto God; and it cries, Father, Father: The repetition made, and the word redoubled, denotes the strength and vehemency of the desire, and speaks a passionate and extraordinary concernment of soul, for obtaining the mercy desired, and the blessings prayed for.

Learn hence, 1. That there are three sacred persons in the blessed Godhead, the Father, Son, and Holy Spirit: all are held forth to us in this single verse, yea, in this single clause of the verse, God hath sent forth the Spirit of his Son.

Learn, 2. That the Spirit is not a quality or operation, but a person that has a real being and subsistence; else the phrase of being sent could not be properly applied to him.

Learn, 3. That the Holy Spirit proceeds both from the Father and Son; for he is the Spirit of the Son, and is sent by the Father: There is an order among the divine persons, though no priority of being.

Learn, 4. That the spirit of adoption is a spirit of supplication; and this spirit of supplication is the great privilege and advantage of believers under the gospel, for it teaches us what to pray for, and the manner how we are to pray; it joineth with our prayers his own effectual intercession; it gives us a right and privilege to come unto God as unto a Father, and gives us also confidence and assurance, as sons, to be accepted with him.

Learn, 5. That the great privilege of adoption is both discovered and improved by the help of the Spirit of Christ: Our privilege of sonship under the gospel excels by far theirs under the law:

1. In point of manifestation and clearness.

2. As to fulness and amplitude of enjoyment.

Note here, 1. That the spirit of the first covenant was a servile spirit, a spirit of fear and bondage, and they that were under that covenant, were rather servants than sons; not but that true believers, in and under the Old Testament, were the sons and daughters of the Most High God, and we find them challenging their privilege, Isa 63:16. Doubtless thou art our Father: But yet it was in so defective a degree, that they seemed more like to servants than to sons, and were trained up under suitable discipline: Hence, says the apostle here, thou art now no more a servant; implying, they were once so.

Note, 2. That the Spirit of the new covenant is a free and ingenuous Spirit, and the gospel state a more filial state than the legal state was: Thou art now no more a servant, but a son; and if sons, then are you heirs of God, and have a right to the inheritance of heaven when you die, and to the blessed privileges, and royal immunities contained in that great charter, the covenant of grace, whilst you live: If a son, then an heir of God, through Christ.

Our apostle having proved sufficiently the believing Christians freedom from the yoke of the ceremonial law; next endeavours to convince the Galatians how absurd and unreasonable it was for them voluntarily to put themselves under the obligation and obedience of it, and to look upon it as necessary to their justification and salvation: Now in the verses before us he tells them, that when they were Gentiles they were the worst of slaves, serving them that were no gods at all; whereas the Jews served the true God, though in a servile manner: These Galatians, being Heathens before conversion, served false Gods, and so were in a bondage much worse than that of the Jews. The apostle therefore justly blames them, that they being naturally Gentiles, and never under the ceremonial law, should now desire and choose to enter into that bondage: which was apparently to go backward in religion, or to return to those principles which they had already over-past.

Thence learn, that it is possible for a professing people to advance very far in the way of Christianity, and yet make a foul retreat afterwards in a course of defection and apostacy: After we have known God, that is acknowledged the living and true God, and been acknowledged by him, how turn ye again to the weak and beggarly elements?

Here note, how contemptuously, or at least disesteemingly, our apostle speaks of the legal rites of the ceremonial law: He calls them elements or rudiments, because they were God's first instructions given to his church for his worship, to which he intended afterwards a more perfect way of worship: Next he calls them weak elements, because the law made nothing perfect, and the observance of it was impotent and unavailable to a sinner's justification before God: And lastly, he calls them beggarly elements, in comparison with that more rational and spiritual way of worship under the gospel.

Whence we may learn, that holy zeal will teach a saint to speak with a sort of contempt of any thing that encroaches upon the honour due to Christ, or any of his offices. True, the Levitical ceremonies were appointed by God himself as a part of divine worship leading to Christ, and as such to be religiously observed; but when the false apostles did urge the observation of them under the gospel, as a part of necessary commanded worship, and as a part of the Galatians righteousness before God, St. Paul is bold then to give them the name of weak and beggarly elements.

St. Paul here gives instances to the Galatians, wherein it did appear, that they brought themselves under an unnecessary bondage to the rites of the ceremonial law; he tells them plainly, that they kept the ceremonial sabbaths, feasts and fasts, as if that law was obligatory, and still binding: "Ye observe days, that is, the Jewish sabbath days, and new moons; and months, as the feast of the first month, and of the seventh month; and times, that is, the times of their solemn festivals for going up to Jerusalem, as the Passover, Pentecost, and feast of tabernacles; and years, as the sabbatical years, and years of Jubilee. This, says the apostle, makes me afraid of you, that I have preached the gospel, and the doctrine of free justification by faith, in vain to you; because you leave the doctrine I taught you, and put your confidence in observing those legal ceremonial rites."

Learn hence, 1. That the work of the ministry is a laborious work; I have bestowed upon you labour, says St. Paul. A minister's life is not a life of ease, but of much toil and pains, a labouring unto faintness and weariness, as the word here used doth import and signify.

Learn, 2. That the most laborious ministers and lively preachers may sometimes see so little fruit of their labours and endeavours, that they may have just cause to fear that few are savingly converted by their ministry: St. Paul here was afraid lest he had laboured in vain among the Galatians.

Learn, 3. That in order to the success of our ministry, we must not content ourselves with a reproof of sin in general, but must descend to particulars, and give instances of those several and distinct sins which our people are guilty of, and ought to fall under our reproof for. Thus the apostle here gives particular instances of the sins formerly reproved, in their observing days, and months, and times, and years. Generals, we say, do not affect; but particular reproofs are more piercing, and more convincing; When we say to the sinner, as Nathan to David, Thou art the man; this, if anything, will stick close to the conscience.

Observe here, the holy wisdom of our apostle, in tempering his former reproofs with great mildness and gentleness; I beseech you, brethren. He well knew that these Galatians were alienated in their affections from him; and fearing lest from his present severity and sharpness towards them, they should apprehend that he was alienated from them also, he thus lovingly bespeaks them, "I pray you be affected towards me as I stand affected towards you: Count me not your enemy, because I tell you the truth; for I am the same to you that ever I was: my love is not alienated from you, for any wrong or injury done to me by you: For, alas! it is yourselves, and not me, that you injure, by bringing yourselves into this bondage to the ceremonial law, to the loss of your Christian liberty: Be as I am; for I am as ye are; ye have not injured me at all."

Learn from St. Paul's example, that though the ministers of Christ may, and sometimes must, use severity and sharpness in the rebukes and reproofs which they give for sin, yet must they temper severity with gentleness; and insinuations of kindness and affection must be mingled with rebukes; as looking not so much at what their sin deserveth, as what is most convenient for bringing them to repentance: Brethren, I beseech you, be as I am.

Learn, 2. That when the ministers of God, from a true zeal for the glory of God, do rebuke sin, and reprove sinners, the people are too apt to apprehend that our zeal flows from a private spirit of revenge, as if we had some particular displeasure against their persons for some personal injury done unto ourselves; all which groundless suspicions it is our duty to labour to wipe off: So did our apostle here; Ye have not injured me at all, says he.

Observe here, 1. A singular instance which St. Paul gives of his sincere affection towards these Galatians, he preached the gospel to them at first, and this both with difficulty and danger, through the infirmity of the flesh; that is, through much bodily weakness and imperfections. The ancients say St. Paul was little man, and had some deformity or crookedness of body, and imperfection in his utterance, which rendered both his person and his speech contemptible. These bodily infirmities he calls a temptation; intimating, that the afflictions of the body are great temptations to the soul. And besides these bodily infirmities, he encountered also with persecutions in preaching the gospel to them; which were evidences and convincing demonstrations of his fervent love and affectionate regard towards them: Ye know how through infirmity of the flesh I preached the gospel to you at the first.

Observe, 2. The reciprocal returns of love and affection which the Galatians made to St. Paul, at his first coming among them to preach the gospel; they received him as an angel of God, or as a messenger from God sent unto them, yea, as Jesus Christ, as if Christ himself had been there in person, and preached to them: Nay, so warm were their affections then to St. Paul at his first coming amongst them, that they did not only pull open their purses, but had it been possible for them, or profitable to him, they could even have plucked out their very eyes for him. But note, it was at his first coming amongst them, and preaching to them.

Whence we may observe, that the first years of a minister's preaching to, and amongst a people, are usually most successful: then our people's affections are warmest, and perhaps our own too: Our people then hear us without any kind of prejudice against us, with great desire and delight; afterwards their affections cool, either through their own inconstancy, or our inadvertency, or by the malice of Satan, or by the mischievous designs and misrepresentations of some of his instruments.

Observe farther, that the love and reverence which the people owe to their ministers, should not be verbal and in profession only, but real and in sincerity; they ought to part with what is dear to them, to promote the work of God in their houses. There was a time when these Galatians would have given all they had to the apostle, money out of their purse, bread from their table, yea, blood out of their veins, and the very eyes out of their head: I bear you record, that you would even have plucked out your own eyes, and have given them to me.

Learn, lastly, that it is a high commendation to a people, when neither poverty nor deformity, nor any deficiency, which may render a minister of the gospel base and contemptible in the estimation of the world, can possibly diminish anything of that respect which they know to be due and payable unto him. Notwithstanding the Galatians knew the infirmity and temptation of the apostle, yet they received him (at first) as an angel of God.

As if the apostle had said, "How comes your affections, which were so warm at first, to be so cold now? Whence is it that I, who was formerly so precious in your esteem, am now looked upon as an enemy, and only because I declare the truth of God unto you? Can any reason be given on my part, for the sudden change of affection on your part? I trow not, unless you count my candour and ingenuity in telling the truth, a crime: Am I become your enemy, because I tell you the truth?"

Learn hence, that notwithstanding the faithful ministers of Christ, in reproving sin, and vindicating the truths of God, are sometimes counted and treated as enemies, yet will they persist, and finally persevere in their duty, whatever the event may be; though the world account them their enemy, yet they will tell them the truth.

They, that is, the false apostles, pretend great love to you, and a zealous affection for you; but not well, not upon honest and just grounds. There is often an ill cause, which is to be condemned and avoided; zeal is a mixed affection of love and anger working into a fervency of mind, in defending what we believe to be true and good, and in opposing what we judge to be false and bad; they zealously affect you, but not will. Nothing is more common, and consequently more dangerous, than for heretical teachers to pretend great zeal for the glory of God, and great love and affection to the people of God, whilst they are about to persuade them to embrace their pernicious errors and damnable heresies. He adds, Yea, they would exclude you, that you might affect them: Exclude you, that is, from the liberties and privileges of the gospel, say some; from depending upon me, or any faithful pastor, say others; they would ingratiate themselves, that they may ingross you, and you may affect them only. The old practice has ever been amongst seducers, first to alienate the people's minds from their own teachers, and next get themselves looked upon as alone, and only worthy to have themselves looked upon as alone, and only worthy to have room in the people's hearts and affections; They would exclude you from us, and us from you, only that you might affect them.

Note here, That although there is a zeal in a bad cause, which is to be condemned and avoided, yet there is a zeal in a just and righteous cause, which is so laudable and worthy to be practised; when it is a zeal guided by religion, governed by prudence, attended with perseverance; when in a good thing we are affected, zealously affected, and zealously affected always. This the apostle desires that the Galatians should be, and that as well when he was absent from them, as when he was present with them.

Observe here, 1. The endearing title which the apostle gives to the apostatizing Galatians: he calls them children, little children, his little children--My little children.

Note, he calls them children, because converted to Christianity by the preaching of the gospel; and being thus regenerate and born again, they were to be as children, innocent and inoffensive. He calls them little children, to denote the tenderness of their growth in Christianity, the smallness of their proficiency in religion; they were not come to that consistency in grace, to that maturity in goodness, to that perfection in knowledge which he did desire.

Farther, he calls them his little children, to denote that spiritual relation which was between them, he having been the undoubted instrument of their conversion, and so was their spiritual father; and also to denote that endearedness of affection which he bare unto them, and that tender care and concern which he had for them.

Observe, 2. The holy vehemency of the apostle's desire, how earnestly he longed after them in the bowels of Jesus Chrsit. He compares himself to a mother in travail, until he saw Christ formed in their hearts and lives. I travail in birth, till Christ be formed in you.

Learn hence, That there is no stronger love, nor more endeared affection between any relations upon earth, than between such ministers of Christ and their beloved people, as they have been happily instrumental to convert and bring home to Christ.

Learn, 2. That there is nothing in this world which the faithful ministers of Christ do so passionately desire and affectionately long after, as to see Jesus Christ formed and fashioned in the hearts and lives of their beloved people: My little children, of whom I travail in birth, &c.

Our apostle, as a farther testimony of his endeared affections towards the Galatians, declares here his earnest desire to have been with them, and see them face to face, that so being more fully acquainted with their case, he might know how to suit his discourse to them, and might have more cause of rejoicing with, than complaining of them.

Learn hence, 1. That though a minister may sometimes necessarily withdraw himself from his flock, yet he ought always to have a fervent desire to be present with them, without neglecting any opportunity, when occasion offereth, of returning to them: I desire to be present with you.

Learn, 2. That it is a minister's duty to get, as much as may be, the exact knowledge of his people's inclinations and dispositions, of their state and condition, that he may know how to make a fit application to all of them, admonishing and reproving some, threatening and correcting others.

Thus the apostle here wished to be present with them, that he might change his voice; that is, know the better how to speak most suitably and seasonably to their condition. I desire to be present with you now, and to change my voice.

Our apostle here proceeds to the end of this chapter, in showing the Galatians that it was the design of God, at the coming of Christ, to abolish the legal dispensation, and free men from the servitude and bondage of that law.

And, first, he argues with them from the nature of the law they were so willing, yea, so desirous, to be under, Ye that desire to be under the law, do ye not hear the law? That is, "Ye that desire to be justified by your legal performances, by observing circumcision, &c. do you not hear and take notice how the very law itself doth sentence, curse, and condemn you? And do you not find in the Old Testament, the story of Sarah and Hagar, of Ishmael and Isaac? Are you ignorant that Abraham had two sons, Ishmael by Hagar the bond-woman, and Isaac by Sarah the free-woman? Ishmael the bond-woman's son was born after the flesh; that is, by the ordinary strength of nature in generation, Hagar being young, and Abraham being strong. But Isaac was the son of the promise; God gave him, by virtue of his promise made to Abraham when his body was dead, unfit for generation, and Sarah past conception also."

Now from this history of Abraham's family, considered in itself, (without the mystery prefigured by it,) we learn,

1. That the best of men are imperfect men; the holy patriarchs lived in the sin of polygamy, or taking more wives than one, contrary to the first institution of marriage, either not knowing or not considering it was a sin. Abraham had two wives.

Learn, 2. That the truth and veracity of God engages him to fulfil and make good all his promises, though all ordinary means and secondary causes fail, and become impotent and unable to bring about the thing promised.

Thus here, a promise being made to Abraham, that Sarah should have a child, she conceiveth and beareth Isaac; not according to the course of nature, but through virtue of the promise: He of the free-woman was by promise.

Here the apostle makes an allegorical and spiritual application of the foregoing history of Sarah and Hagar, of Isaac and Ishmael; and the mystery he tells us is this, "The two mothers, Sarah and Hagar, are types of the two covenants, the one of works, the other of grace; the two sons, Isaac and Ishmael, are a type of two sorts of men living in the church, the one proceeding from the first, the other from the second covenant; the one regenerate, the other unregenerate men. All regenerate men are under the covenant of grace, and freemen; for every man's freedom depends upon the covenant under which he stands. Ishmael is the son of the bond-woman, and points at Jerusalem which then was, and the people of the Jews, as they then stood affected, seeking justification, and expecting eternal salvation, by the works of the law; but now behold in Isaac, a son of the free-woman, an emblem of the gospel church, which dares not depend upon the righteousness of the Mediator; and this points out Jerusalem above, which is free, and the mother of us all.

Learn hence, That all unregenerate men, who continue in a state of nature, are under the first covenant, or covenant of works. Ishmael is a type of all unregenerate men. Mankind is bound to God by a double bond: First, by a bond of creation: secondly, by a bond of stipulation. The one is natural, and the other is a voluntary, obligation; by the former we are bound to God, by the latter he is bound to us. The covenant made with man in his state of innocency, was Faedus Amicitae, a covenant of friendship; the covenant made with us since the fall, is Faedus Misericordiae, a covenant of reconciliation; the former made with the first Adam, the latter with Christ the second Adam.

The first covenant was made not barely with the person, but with the nature of Adam, with the whole race of mankind; for God dealt with Adam, not as a single person, but as Caput Gentis, as the root and representative of mankind; and, consequently, this covenant was not abolished by the fall, but stands still in force; not to give life, because it is become weak through our flesh: we are become weak to that, not that weak to us; but it commands duty as it did before, namely, perfect, personal, and perpetual obedience; and, in case of failure, denounces the curse.

Lord! awaken every natural and unregenerate man, who, bearing only Adam's image, is also under Adam's covenant; he is a bond-man now, as was Ishmael of old, in bondage to sin, in bondage to Satan, in bondage to the law, in bondage to his own fears, in bondage to the world.

O rest not, till by grace you are delivered from this bondage, by being translated into the kingdom of God's dear Son, and heartily submitted to the terms and conditions of the second covenant, which propoundeth repentance, and promiseth pardon and acceptance upon repentance!

Our apostle here proceeds, and still goes on in his former allegory: the church of the Gentiles he compares to Sarah, who was a long time barren, but at last brought forth a child of the promise, a seed in which all the families of the earth were blessed. The church of the Jews is represented under the notion of a women who had an husband and many children; but the barren Gentiles are, by a spirit of prophecy, called upon to rejoice, and shout for joy, because there should be more children brought forth to God amongst them, than were amongst the Jews.

Here and hence observe, That it is not the church's lot to be always alike fruitful in bringing forth children unto God; she hath her barren times, in which the labours of her ministers are attended with little success, and few are converted and brought home to God: in the first beginnings of the Christian church, though Christ himself was the preacher, she was one that beareth not, and travaileth not.

Learn, 2. That upon the enlargement of Christ's kingdom, and the weakening of Satan's interest in the world, when souls are gathered in, and brought home to Christ; by the power of converting grace, all the churches of Christ ought to rejoice, and break forth into singing, as being matter of exceeding joy and great exultation: Rejoice, thou barren that bearest not; break forth into singing, &c.

In the former of these two verses the apostle applies the foregoing allegory, or typical history of Sarah and Hagar, thus: "As, says he, Isaac by virtue of the promise, being born of the free-woman, was heir to all his father's estate; in like manner, they who seek salvation not by the law, but by faith in Christ, are the free children of God, and heirs of the promise of life eternal: We, brethren, as Isaac was, are the children of the promise."

In the latter of these two verses, which gives us an account of the persecuting enmity that was in the heart and tongue of Ishmael against Isaac, we have several things observable.

As, 1. The root and rise of Ishmael's persecuting malice discovered, and whence it proceeded; and that was an inward antipathy to the work of grace in Isaac. Those great differences in divine heraldry, of being born after the flesh, and after the Spirit, evidently discover where the quarrel lay, and whence it arose; it was the spiritualness of Isaac that exasperated Ishmael's rage. Isaac was born after the Spirit, and doubtless he showed some fruits of the Spirit which Ishmael could not relish, and therefore did deride and mock him.

Observe, 2. What was the kind of persecution which Isaac underwent; it was the persecution of the tongue, in derisions and cruel mockings; Moses tells us, in the book of Genesis, the manner how, and the weapon with which. Ishmael did not lift up his hand against Isaac, as Cain did against Abel, but his tongue only; yet St. Paul calls it here persecution. Mocking and scoffing either at the word, ways, or people of God, is a sin of unspeakable profaneness, a blaspheming of Christ, and a persecution of his members. He that was born after the flesh persecuted him that was born after the Spirit.

Observe, 3. That the persecution of the tongue, at least, is that which the children and church of God have met with in all former, and must expect to meet with in future ages: As it was then, says the apostle, even so it is now; afflictions are the donatives of the gospel, and persecution is the church's patrimony: To us it is given on the behalf of Christ, not only to believe on him, but to suffer, Phil 1:29.

Observe lastly, From Ishmael's being brother to Isaac, and yet his bitter persecutor, that the sorest trials and sharpest persecutions which the saints endure, are very often from the nearest relations, who are tied to them by the strongest obligations either of kindred or acquaintance. Bitterest things are sometimes endured from the hands of those from whom better things might justly have been expected. Christ foretold all this, The brother shall betray the brother to death, and the father the son. Cain is dead, but the spirit of Cain yet lives; they that scoff, would bite, and make their teeth meet, had they power to use their cheekbone; he that is born after the flesh, will persecute those of his own flesh and family that are born after the Spirit; as it was then, we may go on to say, even so it is now.

The apostle goes on in explaining and applying this typical history of Ishmael and Isaac, and tells us, that the casting out of Ishmael the son of Hagar the bond-woman, did typify the exclusion of the law from a partnership with the gospel in the justification of a sinner before God. As Ishmael was cast out of Abraham's family, and none but Isaac must inherit; so they that depend upon the promise of God, and expect to be justified by faith, without legal performances, they only shall be heirs of grace and mercy.

The doctrine of justification by the works of the law, when it is not only doctrinally maintained, but practically pursued and walked in, doth exclude persons from having any part or share in the kingdom of heaven. So much was typified and prefigured by the son of the bond-woman being cast out, and not allowed to be heir with the son of the free-woman.

Here the apostle draws a conclusion from the foregoing discourse, thus: "As Sarah cast out Hagar and Ishmael, so must the children of the New Jerusalem cast out the law, and all the legal rites, henceforth to be observed no more, either alone without Christ, or in conjunction with Christ. And as the church of the Gentiles was not typified in Hagar, but in Sarah, so we the Christian Gentiles are not obliged to judaical observances, but freed entirely by Christ from them, and justified by gospel grace without them."

The conclusion and sum of all is this, to bring off the Galatians from seeking justification by the works of the law, and to apprehend themselves no longer in bondage to circumcision and the Mosaic rites, but to stand fast in the liberty wherewith Christ hath made them free: which introduces that excellent discourse to this purpose which we find contained in the next chapter.

CHAP. IIII.

1 And I say that the heire, as long as he is a child, differeth nothing frō a seruant, though he be Lord of all. 2 But is vnder tutors & gouernors till the time appointed of the father. 3 Euen so we, when we were children, were in bondage vnder the rudiments of the world. 4 But when the fulnesse of time was come, God sent forth his sonne made of a woman, and made vnder the law, 5 That he might redeeme them that were vnder the lawe, that we might receiue the adoption of sonns. 6 And because ye are sonnes, God hath sent forth the spirit of his sonne into your hearts, which crieth, Abba, father. 7 Wherefore thou art no more a seruant, but a sonne: and if thou be a sonne, thou art also an heire of God through Christ.

THese words depend on the former chapter, as an answer to an obiection, which may be framed on this manner. Paul thou saiest that the Iewes before Christ, were vnder the law as vnder a schoolemaster, c. 3. v. 24. and that we are free from the same schoolemaster, v. 25. beeing children of God, and heires by Christ, v. 29 but we for our parts thinke our selues seruants vnder the law, as well as the ancient Iewes, and that they are as well children of God, as we. To this obiection, Paul makes answer in these 7. verses, as the very first words import; And I say: that is, whatsoeuer 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 libertie come, then are we sonnes and not seruants: but the time of our bondage is ended, and the full time of our libertie is come: therefore we are not seruants but sonnes.

The maior is omitted, because it is manifest. The minor is in the sixe first verses: the conclusion is expressed in the 7. verse.

Againe, the minor, [the time of our bondage is ended, and the time of our libertie is come] is first of all declared by a similitude, and then confirmed. The similitude is borrowed from the Ciuill law; and it may be framed thus. Heires in their minoritie, liue in subiection to Tutors and gouernours: but when they are of riper yeares at the appointment of their parents, they are at their owne libertie. Euen so, the people of God before Christ were in their infancie, vnder the law as vnder a Tutor: but when the fulnes of time was come, which God had appointed, they entred into the fruition of their libertie. The first part of the similitude is expressed in the 2. first verses, and the second in the 3. and 4.

Againe, the minor is confirmed by two reasons. The first is this: Your libertie is procured by Christ: therefore the time of your libertie is come. This reason is in the 4. and 5. verses. The second reason is taken from the signe, You haue receiued the spirit of adoption: therefore the time of your libertie is come, v. 6. Of these points in order.

First, where he signifies, that the father hath authoritie to dispose of his child. This is the law of nature, and the law of nations. Paul saith, Col. 3. 20. that children must obay their parents in all things. When the deuill had obtained libertie to afflict Iob in all things that belonged to him, saue his person; he destroied his children. Iob 1. 12. 18. And this shewes, that the children in respect of their bodies, are the goods of their parents. In this respect, the Iewes were permitted to sell their children. Exod. 21. 7. And so sacred a thing was the authoritie of the parent, that he which rebelliously despised the same, was put to death. Deu. 21. 21.

This authoritie shewes it selfe, specially in two things: in the marriage, and in the calling of the child. In the marriage of the child, the parent is the principall agent, and the disposer thereof. Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where obserue, that the commandement touching the marriage of the child, is giuen not to the child, but to the parent: and the parent hath authoritie by the saide commaundement to giue and bestow his child, and to take wiues to his sonnes. Thus Abraham tooke a wife for Isaac, and Isaac suffered himselfe to be disposed at the appointment of his father. For a more full declaration of this authoritie, I propound these three questions.

The first is, whether the father may command his childe to marrie? Ans. Presuppose two things; one, that the commandement is without compulsion; the second, that the father knowes what is for the good of the child: then I answer, that he may command his child to marrie, and to marrie a person thus or thus qualified. Thus Isaac commanded Iacob to marrie in the house of Laban, Gen. 28. 1, 2. and Iacob obaied. Now whether a father may command his child to marrie this or that person, I doubt, and therefore suspend.

The second question is, whether parents may make voide the contract secretly made by their children, without or against their consent? Ans. The scripture giueth them authoritie either to ratifie such contracts, or to make them void. Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship: much more a matrimoniall promise. If a yong man deflowre a maide, and this be found, in equitie he is to be compelled to marrie her, Deut. 22. 28. yet by Gods law this may not be, except the father consent. Exod. 22. 17.

The third question is, whether a marriage made without and against the consent of parents, be a marriage or no? Ans. It may be called a politicke, or ciuill marriage, because it is ratified in the courts of men, according to humane lawes: and by this meanes the ishue is freed from bastardie. Neuerthelesse it is not a diuine or spirituall coniunction, or marriage (as it ought to be) because it is flat against the commandement 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 vowe and the marriage of the child, then much more the calling.

Here take notice of the impietie of the Romane religion. There are three especiall estates whereby man liues in societie with man: the Church, the Commonwealth, the familie. In the Church, that religion sets vp another head, beside Christ: in the Commonwealth, it sets vp an authoritie that serues to curb, and restraine the Supremacie of Princes in causes Ecclesiasticall. In the familie, it puts downe the authoritie of the father: for it ratifieth clandestine contracts, and it giues libertie to children past twelue or fourteene yeares 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 vse it aright, for the good of their children, specially for their saluation. 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 vpon the crosse had the pangs of death vpon him, he commends his mother to the tuition of Iohn. Ioh. 19. 26. When widdowes and Orphanes are wronged, God himself takes vpon him the office of a Tutor in their behalfe. Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vpon.

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 owne fathers and mothers. Ruth loued Naomi, and claue vnto her as to her owne 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 owne 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 haue.

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 vse. 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 vsed 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 saith 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 hath 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 saued, he will answer, by seruing God, and by dealing truely. Now his seruing of God, is his saying of his praiers: and his praiers are the Beleefe, 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 saith, the fathers of the old Testament, were in bondage vnder 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[illegible: 1 letter] 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 trueth, Ioh. 4. v. 24

The fulnesse of time, or the full time, is that time in which the captiuitie of the Church endeth, 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 appointeth. This must teach vs, when by praier we aske any good thing at Gods hand, not to prescribe any time vnto God, but to leaue it to his prouidence. Againe, if thou liue in any miserie, waite on the Lord, and be content. For that is the fit & best time of thy deliuerāce, which God hath appointed. Lastly, thou 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 hath 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 hath 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 vsed 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 Iesus 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 diuine persons: and he is the beginning of the sonne, and the H. ghost; and hath no beginning of his own person: because he doth not receiue 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 the father, 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 owne consent or no? Ans. Yea, 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 haue 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[illegible: 1 letter]ture, is a substance common to many, as the Godhead. A person is that which subsisteth of it selfe, and hath 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. Nay thus they are really distinct. The father is not the sonne, nor the sonne the father. And thus doth 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 doth 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 doth not befall Christ: because for nature he is one and the same with the father. The second agrees vnto him, because of his owne voluntarie accord, he abased himselfe, and tooke vpon him the shape of a man, Phil. 2. 5.

Obiect. II. God hath his beginning of none: the sonne hath 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 receiued 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 vse 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 vnto vs the most free loue of God. For nothing in vs mooued him to send, but his owne goodnes. This loue of God must mooue vs to loue God againe, and to be thankfull.

The sonne of God takes not to himselfe the office of a Mediatour, but he is called and sent forth of the father: whereby two things are signified; one, that the office of a Mediatour was appointed of the father: the other, that the Sonne was designed to this office in the eternall counsell of the blessed Trinitie. And so, that we may please God in our callings and places, we must haue a double assurance in our consciences: one, that the offices and callings which we performe, are good, & pleasing vnto 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 sonne is sent forth, that is, he comes from his father, laies aside his maiestie, and takes on him the condition of a seruant. The same minde must be in vs to humble and abase our selues before God, to thinke better of others then of our selues, to be content with our condition, to be well pleased when we are despised and contemned, because we are worthie of it. This is to conforme our selues to Christ.

That the sonne of God himselfe must be sent forth from the bosome of his father, this shewes the greatnes of our sinne and miserie, which was the occasion of this sending. And this must teach vs with bitternes to hate and detest our sinnes, which fetched the sonne of God from heauen, and to humble our selues with Dauid euen to the deepes, and thence to pray to God for his mercie. Psal. 130. 1.

The second point, namely, the Incarnation of the sonne, is expressed in these words, Made of a woman: that is, made man, or made flesh of a woman. The Word was made flesh. Ioh. 1. 14. Here three questions are to be handled. The first is, why the Sonne was made flesh? Ans. There be two speciall causes hereof. First, the order of diuine iustice requires that Gods wrath should be appeased, and a satisfaction made, in the same nature in which his maiestie was offended. Now the offence was in mans nature: and therefore in it must satisfaction to God be performed. Secondly, the Mediatour betweene God and man must be both for nature and condition in the meane betweene God and man, that is, both God and man: and thus the sonne of God is a perfect Mediatour.

The second question is, how farre forth the sonne of God, was made flesh? I answer three things. The first, that he tooke vnto him the whole and perfect nature of man in respect of essence, namely, the intire substance of a reasonable soule, and humane bodie. Here remember, that quantitie, that is, length, breadth, and thicknes, is not an accident which may passe and repasse, but it is of the substance of euery bodie, & therefore of the bodie of Christ. And for this cause it is impossible that the bodie of Christ in his quantitie, beeing foure or fiue foote in length, should be included in the compasse of a peece of bread that is but two or three inches in quantitie. The second is, that the sonne of God [illegible: 1 letter]ooke vnto him the properties of mans nature, the powers of life, sense, motion, the facultie of reason, will, and affection. The third is, that he tooke to him the infirmities, and miseries of mans nature. Here two caueats must be remembred. The first, that he tooke to him onely such infirmities as are meere infirmities, and no sinnes. For example, vpon the words of Christ, Let this cuppe passe, Matth. 26. some say, that their was obliuion in Christ: but this may not be said. For obliuion is a sinne, namely, a forgetting of that which a man ought to remember: & there may be in Christ or other men, a suspending of the Memorie, by some externall and violent cause, without obliuion. The second caueat is, that the sonne of God tooke to him the infirmities which pertaine to the nature of man, and not such as pertaine to the persons of men, as dropsies, gouts, consumptions, and such like. For he tooke not the person of any man, but the nature of all men, with all the appurtenances thereof, except sinne.

The third question is, How was he made flesh? Ans. The flesh or manhood of Christ, was first framed, then sanctified, and then vn[illegible: 1 letter]ted to the godhead of the sonne. And thus was he made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personall Vnion are all together for time: and I distinguish them in this sort, onely for doctrines 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 [illegible: 1 letter]edde clay. From Eue, because shee was made of man, and not of woman. From all that come of Adam and Eue, for they are both of man and woman; whereas Christ is of woman, and not of man. Againe, Paul addes these words, [made of a woman] to note the accomplishment of the promise, the seede of the woman shall bruise the serpents head. Gen. 3. 15.

The manner of framing is expressed, when Paul saith, made, not begotten of a woman. The manhood then of Christ, was framed without naturall generation, by an extraordinarie worke 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. Ans. The order set downe by God with Adam in the creation is, that whatsoeuer he looseth, all his posteritie shall loose that comes of him by generation. Vpon this order, all that are begotten of Adam, with the nature of man, receiue the sinne and corruption of nature. And so should Christ haue 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 diuine power, whereby at the time of the framing thereof, it was filled with the gifts of the holy Ghost aboue 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 honour 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 receiued a full measure of grace fit for that age: when he was twelue yeares old, he receiued 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 haue 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 vnto it his owne subsistance. The like example to this is not to be found againe in the world: yet haue we some resemblance of this mysterie in the plant called Misselto, which hath no roote of his owne, but growes in a tree of an other kinde, and thence receiues his sappe. And so the manhood of the sonne hath no personalitie or personall subsistance, but is receiued 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 beleeuers 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 vse follows. Hence we learne to vse all meanes, that we may become newe creatures, and be borne of God. God becomes man, that we men might be partakers of the diuine 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 haue no accesse to God of our selues, though we pray vnto 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 haue accesse to god, and he is nere vnto vs when we pray vnto him in trueth, 2. Chron. 15. 2. This must teach vs to drawe nere to God in the hearing and obeying of his word, in praier, and in the vse 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. Iacob 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 signifieth) liueth, Iob. 19. 25. In the old testament, they which sought vnto God, came to the Arke or Propitiatorie, and there were they heard, and receiued 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 receiue 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 vnto vs. If we would then receiue 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 vnder 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 foū dation 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 haue 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 haue 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 iustification of a sinner? Answ. It is: The summe of the lawe is, Loue God with all thy heart, and thy neighbour as thy 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, beeing 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 doth not all 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 vnto 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 iustice 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 saith, that he must performe all righteousnesse, 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 vnto God. Yet if it be considered as it is receiued 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 saith, that the sonne of God, is not borne but made vnder the lawe.

Againe, it is alleadged, that the blood of Christ taketh away all sinne, 1. Ioh. 1. 7. and when all sinne is taken away, the law is fulfilled, and the person iustified. Ans. When S. Iohn saith, the blood of Christ purgeth vs from all sin, he excludes the blood of beasts, and all meritorious means of saluation 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 iustified, when all sinne is abolished, vnlesse iustice be added. For iustification is an alteration of a sinner from one cō trarie to another, from euill to good, from life to death: and therefore sinne must depart, and iustice 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 iustified, 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 vse. 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 saith, 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 vnder the law in these words [that he might redeeme them which were vnder the law.] Here fiue things are to be considered. The first is, what is meant by beeing vnder the law? Ans. The lawe must be cōsidered two waies: first, as the Rule of life. Thus angels are vnder 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 increaseth sinne, and as it is the strength of it, 1. Cor. 15. 56. Rom. 5. 20. and 7, 8. And it increaseth 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 cō manded 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 saluation. To be vnder 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 vnder the law? Ans. The Iewes before the comming of Christ were vnder the law in respect of Ceremonies: and all men naturally are vnder the law in respect of the malediction and curse therof, all beeing 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 vsed for a forme of praier whereby men vse to blesse themselues morning and euening. Learne therefore this one lesson, that thou art by nature in thy selfe vnder the curse of the law, and for thine offences by it bound ouer to euerlasting death. If thou should est be proclaimed an Outlaw, or a writ of rebellion should be serued on thee, it would make thee at thy wits ende. Now behold, the law proclaimes thee a traytour and rebell against God, through heauen and earth. The law shuts heauen against thee: it sets hell and death wide open for thee, and it armes all the creatures of God against thee. Therefore it stands thee in hand to looke about thee, and to flie from the sentence of the lawe, to the throne of grace for mercie and forgiuenes. It hath bin the fashion of all holy men to acquaint themselues with this one lesson, that they were by nature vnder the law, specially then when they were to humble themselues in the presence of God. Daniel in his praier, ascribes shame and confusion to himselfe, Dan. 9. according to the voice and crie of the law: and the prodigall sonne confesseth that he had sinned against his father, and against heauen, and that he was vnworthy to be accounted a child of God; according to the law iudging and condemning himselfe.

The third point is, what is the price wherby men are bought or redeemed from vnder 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 beleeue in him. Againe, it may be alledged, that the law saith, Thou shalt loue, thou 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 owne 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 teacheth 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 vnder the law, and flie from the sentence thereof to the throne of grace for mercie. Christ came to saue 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 preacheth deliuerance to captiues, Luk. 4. 18. Here we are to bewaile the miserie of our people, that know not themselues to be vnder the law: nay they loue and delight to be vnder it. For they alleadge for themselues, that they say their praiers duly and truly, that they meane well to God-ward, and deale truly with men: and therfore they thinke God will haue mercy on them, and haue them excused for all their offences.

The last point is, what benefits arise of this deliuerance from vnder the law? Ans. They which turne to God, and beleeue in Christ, reape foure benefits hereby. The first is, that no sinne shall haue 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 vnder 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 haue 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 loueth, whome he correcteth. Ierem. 10. 24. Correct vs in iudgement: and powre forth thy wrath vpon the nations, that haue not knowne thee. 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 vnder the law, and so from vnder 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 beleeue be not vnder 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 iudgement.

The third and last degree, is the Fruition of adoption, in these words [that we might receiue the adoption of sonnes.] Here two questions are to be considered. The first is, How the Church of the new Testament is saide to receiue the adoption which was before receiued 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, Beleeuers of the new Testament receiue the Adoption: because they receiue it in a more full and plentifull manner, in that the spirit of children is powred forth vpon 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 owne hearts. The faith and repentance, which they professe, is but Ceremoniall faith, and Repentance.

The second question is, whence 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 iustified before God, and saued? Ans. The Obedience of the sonne of God made man, and made vnder the law for vs. For this is it that frees vs from vnder the law, and giues 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 iudgement of God, to hell, death, and condemnation.

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

Secondly they erre, that teach iustification by the essentiall iustice of the Godhead of the sonne: for that it is incommunicable: and they which are iustified by it, are also deified.

Thirdly, the Papist erreth, which teacheth iustification 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 iustified and saued 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 vpon 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 teacheth 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 vnder 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 haue 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 iustified and saued. Thou wilt say, I will therefore doe this, when I am dying. I say againe, let it be thy daily exercise to the very death. Thou wast seauen yeares in learning of thy trade; thinke not therfore in an houre or two, to worke thy reconciliation with God. If thou art many yeares in learning such things as are done by the strength of nature, thinke not to attaine to things aboue nature, when, and howe thou wilt. It is a rule receiued of all men, that they must blesse themselues: now the right way to blesse thy selfe, is to plead-guiltie before God, and to intreat him to accept the obedience of the Mediatour for thee.

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 hath sent forth the spirit of his sonne vnto you; this spirit sent forth, dwels in your hearts: dwelling in your hearts, it makes you pray to God as to a father[illegible: 1 letter] and all this it doth, because you are indeed sonnes of God.

The scope. The question is, whether beleeuers of the newe Testament be seruants to the law, or children? Paul answers, no: and he giues two reasons. The first, was in the former verses: the second in this. And it is drawne from the signe, thus. Yee haue receiued the spirit crying, Abba, father: therefore ye are sonnes indeede.

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

Of the first: the spirit of the sonne it is, who is sent forth. He is so called: first, because he proceeds by communication of substance, or godhead, not onely from the father, but also from the sonne. Secondly, because in his manhood he is annointed and filled with the Holy Ghost, aboue measure: thirdly, because by his death; he hath merited the giuing and sending of the Holy Ghost vnto vs.

Moreouer, the spirit of the sonne is here described. First, he is a person subsisting of himselfe, in that he is said to be sent forth: secondly, he is a diuine person and no creature, because he dwels in the hearts of all beleeuers: thirdly, he proceeds from the father and the sonne: from the father, because he is sent of him; from the sonne, because he is the spirit of the sonne.

The vse. By this we learne, that the Intercession of Christ, is of force with God. For he praied for the sending of the spirit, and it is accomplished. Read Ioh. 14. 16.

And it is a superfluous doctrine, to teach the Reall presence of the flesh of Christ in the Sacrament. For Christ is departed from vs in respect of his manhood: because the spirit is sent, Ioh. 16. 7.

Thirdly, that which the spirit inwardly teacheth, is the same with that which the sonne hath reuealed by the Ministerie of the Prophets, and Apostles; because the spirit is the spirit of the sonne. Read Ioh. 16. 14. Doctrines then concerning saluation, that are beside, or contrarie to the Scriptures (as a great part of the Romish religion is) are not reuealed by the spirit of God, but are the fictions of the deuill.

The person sending is God, that is, the father, in these words, God sent forth the spirit of his sonne. Where marke the distinction of the persons in Trinitie. There is the father, the sonne, & the spirit of the sonne. And here remember, that this action of sending forth, argues not superioritie in the person sending, nor inferioritie 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 sonne 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 euery where. But he is said to be sent forth, when he manifests his presence by his diuine operation, or by speciall & supernaturall gifts in the hearts of beleeuers, as by the gift of illumination, faith, regeneration, life, sense and motion are the gifts of the spirit, and so are ciuill vertues: but the sending of the spirit is onely in respect of such gifts as are bestowed in the Church, in the receiuing of which, the spirit is acknowledged.

The place, or mansion of the spirit is the heart, that is, the minde, will, and affection. The heart is the very sinke of sinne; yet that doth the spirit choose for his abode. Hence we learne.

1. That the beginning of our newe birth is in the heart, when a newe light is put into the minde, a newe and heauenly disposition into the will, and affection.

2. The most principall part of our change or renouation, is in the heart, where the spirit abides. The end of all teaching is loue out of a pure heart, good conscience, and faith vnfained, 1. Tim. 1. 5.

3. The beginning and principall part of Gods worship is in the heart. He that serues God in the righteonsnesse of his heart, in peace, and ioy in the Holy Ghost, is accepted, Rom. 14. 17.

4. In our hearts no wicked or carnall thought, will, desire, or lust must raigne, but onely Gods word and spirit. For thy heart is the house where the spirit dwels, and he must be Lord of his owne house.

5. Aboue all things keepe watch and warde about thy heart: and fill it with all good cogitations & desires, that it may be a fit place of intertainment for the spirit, who is (as it were) an Embassadour sent from the great God vnto thee.

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

For the first, in the effecting or causing of this Crie, there are 4. workes of the spirit. The first is Conuiction, when a man in his iudgement and conscience is conuicted, that the scriptures of the Prophets and Apostles, are indeed the word of God. To this purpose there are many arguments which nowe I omit. This conuiction is a common worke of the spirit, yet necessarie, because much Atheisme lies lurking in our hearts, which makes vs call into question euery part of the word of God.

The second worke is Subiection, whereby a man conuicted that the scripture, and euery part of it, is the word of God, subiects himselfe in his heart to the commandement of God, which bids him turne to God and beleeue in Christ. And this second, is a worke of the spirit of grace proper to the elect.

The third is, the Certificate or testimonie of the spirit, which is a diuine manner of reasoning framed in the mindes of them that beleeue and repent, on this manner: He that beleeues and repents is Gods child. Thus saith the Gospel: But I beleeue in Christ and repent: at the least I subiect my will to the commandement which biddes me repent and beleeue: I detest mine vnbeleefe, and all my sinnes: and desire the Lord to increase my faith. Therefore I am the child of God.

This is the practicall syllogisme of the H. Ghost. It is the testimonie of the spirit, that we are the sonnes of God: it is the earnest of the spirit, and the seale whereby we are sealed to the day of our redemption: and it containes the certentie ofspeciall faith.

The fourth thing that followes vpon 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 vnto god the father. This doctrine is of great worth, it is the hinge vpon which the gate of heauen turnes: and therefore to be remembred.

The vse. By this we see a manifest errour in the Popish religion, which teacheth that we can haue no other certenty of our saluation 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 promiseth: feare & doubting, in respect of our owne indisposition. But this doctrine is false. For they which are Gods children, receiue the spirit crying Abba: and this crying argues affiance or confidence in God. By faith we haue 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 beleeue and repent, to be certainly assured that they are the children of God. For if they haue the spirit of God crying in them (as all Gods childrē haue) they cannot but perceiue this crie, and withall they haue 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 vse all meanes that we may be assured that we are the children of God. 2. Pet. 1. Giue 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 hath made a couenant or bargaine with vs that beleeue and repent: in this bargaine he hath promised to vs pardon of our sinnes, and life euerlasting: let vs then neuer be at rest till we haue receiued earnest from the hand of God, and haue his promise sealed vnto vs by the spirit in our hearts. You will say, what shall I doe to be assured that I am Gods child? Ans. Thou must examine thy selfe of two things. The first is, whether thou art conuicted in thy iudgement that the Scripture is indeede the word of God: if thou art not yet conuicted, then inquire and vse meanes that thou maist indeed be conuicted: otherwise all is in vaine. Secondly, inquire whether thou dost indeed and in good earnest, submit and subiect thy will to the cōmandement of God, which bids thee beleeue in Christ, and turne vnto God. For if thou canst say, that thou dost will to beleeue, and will to repent, if thou shew this will indeede in the vse of good meanes, if thou condemne and detest thy vnbeleefe, and all other thy sinnes, thou hast receiued the earnest of the spirit, and thou art indeede the child of God. And this assurance shall be vnto thee of great vse. For it will make thee reioyce in afflictions: and it will worke patience, experience, hope. Rom. 5. 5. It will make thee despise this world, it will take away the feare of death, and kindle in thy heart a desire to be with Christ.

Touching the nature of this crie, it stands in the desires and groanes of the heart, directed vnto 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 vnto him. For God heareth 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 diuine and spirituall, touching things which concerne the kingdome of God. Rom. 8. 5.

Desires thus qualified, haue the force of a loud crie in the eares of God. Psal. 10. 17. God heareth the desire of the poore. Psal. 38. 9. All my desires are before thee. Psal. 145. 19. He fulfilleth 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 praier, 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 receiued pardon. Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord, and thou forgauest the 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 receiued 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 vnto God, but we read not of any thing that he said, and yet the Lord saith, Why criest thou to me? Exod. 14. 15. When Iehosaphat was in great distresse, by reason of the armie of the Ammonites confounded in himselfe, he saith, O Lord, we know not what to doe, but our eyes are towards thee. 2. Chron. 20. 12. and hereupon he obtained deliuerance.

The vse. By this we learne to lay aside formall praying and lippe labour, 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 doth, inwardly to sigh and desire reconciliation with God in Christ: and he which cannot doe this, is not as yet borne of God.

Againe, many are cast downe in themselues, because they see their mindes full of ignorance, their wills full of rebellion, and subiect to many temptations; and they find little goodnes in themselues, but they must be comforted by this: if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes, they haue the spirit of God crying in them Abba; and they haue receiued the first fruits of the spirit. The desires and cries of our hearts are fruits of the Intercession, or crie of the Sonne of God in heauen for vs.

Others are grieued, because they haue praied long, and they find not the fruit of their praiers: but if they can pray, sighing and groaning in their hearts for grace and mercie, let them be content: for it is the spirit of grace and praier, that makes them sigh and groane. And euery sigh of a contrite heart, hath a loud crie in the eares of God.

It falls out often, that men in extremitie of danger confounded in themselues, know not what in the world to say, or doe. Ezechias in his sicknes could not say any thing, but chatter in his throat, and mourne like a doue. Isa. 38. 14. Some lie vnder the sword of the enemie, others in a tempest are cast ouer shipboard into the sea. Now this must be their comfort, if they can lift vp their hearts vnto God if they can but sigh & groane for his presence and assistance, the Lord will heare the petitions of their hearts: for the inward sobbes, groanes, and sighs of repentant sinners, are loud and strong cries in the eares of god the father.

The third point is, That the crie of the spirit is directed to God; because it makes vs crie, Abba, father. Here first obserue that Praier to Saints and Angels, is carnall praier. For the praier which is caused by the spirit, is direct to the father. And good reason: for it is the propertie of God to heare the crie of the heart. Rom. 8. 27. Some say, that the Saints in heauen are with God, and that in him they see the desires of our hearts: but it is false which they say. For the Scripture saith, that God alone searcheth the heart. 1. king. 8. 39. None knowes what is in man but God, and the spirit of man. 1. Cor. 2. 11. Though Abraham had the sight of God, yet is it said, Thou art our father, and Abraham knowes vs not. Isa. 64. 16. And for this cause, Inuocation of Saints, whether it be called Latria, or Dulia, is flat idolatrie.

Againe, Praier is to be made to God as he hath reuealed himselfe 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 an heathenish practise (which is also the practise of many among vs) to pray to an absolute God, that is, to God out of the Father, Sonne, and holy spirit.

Thirdly, here we see that true and spirituall Inuocation of God, is a marke 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. Act. 9. 14. 1. Cor. 1. 2. and on the contrarie, it is the marke of an Atheist not to pray. Psal. 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 reuerence, as beeing present with vs: for to crie Abba, is not to speake words into the aire, but to direct our hearts to one that is present with vs in all dutifull and childlike manner. Thus did Dauid, Psal. 119. 58. and Paul, Eph. 3. 14. Secondly, our cries are to be directed to God with subiection to his will. Read the example of Christ, Mark. 14. 36. and of Dauid, 2. Sam. 15. 26. This condemnes the practise of many men. Balaam desired to die the death of the righteous, but without subiection to God: for he would not liue the life of the righteous. And many among vs haue often good motions and desires in their minds, but there is no soundnes in them: because they are not ioyned with a change and conuersion of heart and life. Thirdly, our desires are to be directed vnto God with importunitie and instancie. For the spirit makes vs crie Abba, Father: that is, My father, and thy father. God requires this importunitie of vs. Luk. 18. 1. It is practised by Dauid, Psal. 69. 4. by the woman of Canaan, Matth. 15. We must doe as Iacob did, wrastle with God, and giue him no rest till he fulfil the desires of our hearts, and giue vs the blessing. And our constant desires and groanes to heauen for mercie, shall neuer be in vaine. For if we aske any thing according to his will, he heareth vs indeede. 1. Ioh. 5. 14.

Verse 7.

These words, are the conclusion of the former doctrine of Paul. The time of our libertie is come, in that your libertie is procured and purchased by Christ, and ye haue receiued the spirit of sonnes crying Abba: therefore ye are not seruants to the lawe, but sonnes of God. And from this conclusion Paul deriues a second, which is the summe and substance of the whole disputation, from the beginning of the third chapter, to this place; namely, that they which are sonnes, are also heires, not by the lawe, and the works thereof, but by Christ.

This verse is a repetition of the 26. & 29. verses, of the third chapter: therfore I will not stand any lōger in the hādling of it.

One thing is to be obserued, namely the change of the number. Paul said before, ye are sonnes: here he saith, thou art a sonne. And this he doth to teach vs, that they which turne to God & beleeue in Christ, must be assured that they are the sonnes and heires of God. Paul hath set downe immediately before, the infallible signe, whereby a man may knowe himselfe to be the childe of God: therefore in the next words he saith; therefore thou art the sonne of God. Saint Iohn saith, these things we write vnto you that beleeue, that ye may know that ye haue life euer lasting 1. Ioh. 5. 13. Thus must euery beleeuer apply the Gospell, and the benefits thereof to himselfe.

The meditation of this point serues greatly to sweeten all crosses vnto vs: for if we know that we be Gods children, that is comfort enough; and we may then assure our selues, that in euery crosse, God comes vnto vs as a father. Again, this meditation works a contentation in euery losse. For if thou be the childe of god, thou canst haue no great losse. For all things are thine, thou Christs, and Christ Gods, 1. Cor. 3. 22. Lastly, this meditation must stirre vp in vs, a care to lead a heauenly and spirituall life, 1. Ioh. 3. 3. that we may be like our eldest brother Christ Iesus.

v. 8. But euen then when yee knew not God, ye did seruice vnto them, which by nature are not Gods. v. 9. But nowe seeing ye know God, or rather are known of God, how turne ye againe vnto impotent and beggarly rudiments, whereunto as from the beginning, ye will be in bondage againe, v. 10. Yee obserue daies and moneths, and times, and yeares. v. 11. I am in feare of you, least I haue bestowed labour on you in vaine.

Here Paul returnes againe to the principall conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: ye haue done euill to reuolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul prooued in the first, second, and third chapters. Therefore ye haue done euill to reuolt from my doctrine. This conclusion he propounded before, and here againe he repeates it: and withall amplifies it two waies. First by setting downe the particular matter of the reuolt and Apostacie of the Galatians, v. 9, 10. ye returne to impotent rudiments: ye obserue daies and times. Secondly, he sets downe the greatnesse of their reuolt: first, by comparison thus: Once ye serued false gods: but there is some excuse of that offence: because ye did not know God: but that ye haue returned to the Rudiments of the world, there is no excuse of it: for ye then knewe god, or rather were known of god. Againe, he sets forth the greatnesse of their reuolt, by the effect, v. 11. It makes me feare least I haue lost my labour among you.

Here Paul sets downe a threefold estate of the Galatians: their estate in Gentilisme before their conuersion, their estate in their conuersion, and their estate in the Apostasie.

Their estate in Gentilisme stands in two things: Ignorance of God [then ye knew not God.] Idolatrie or superstition, ye serued them which are not Gods by nature.

Touching their ignorance of God, it may be demaunded, how they can be said not to know God, whereas Paul saith, that which may be known of God, is made manifest vnto the Gentiles? Rom. 1. 20. and that God did not leaue himselfe without witnesse? Act. 14. 17. Answ. Knowledge of God is twofold, Naturall, or reuealed knowledge. Naturall is, that which all men haue in their minds by the light of nature, which also they may gather by the view and obseruation of the creatures. This knowledge hath two properties. The first, it is imperfect: because by it we know some fewe and generall things of God: as namely, that there is a God, and that he is to be worshipped, &c. In this respect, this knowledge is like the ruines of a princely pallace. Againe it is weake: because it serues onely to cut off excuse, and it is not sufficient to direct vs in the worship of God. Nay, when by it we beginne to set downe the worship of God, we then runne headlong into superstition, and vanitie. Reuealed knowledge is, that which is set downe in the written word, whereby we may knowe what God is in himselfe, and what he is to vs: namely, a father in Christ, giuing pardon of sinne, and life euerlasting. This knowledge the Gentiles altogether want: nay by reason of the blindenes and impotencie of their minds, they iudge it foolishnesse. Thus then in effect, though the Gentiles by nature know some things of God, yet doe they not knowe God, as he will be known of vs.

Againe, it may be demaunded, whether this ignorance be a sinne in the Galatians? Answ. Yea. For all men are bound to know God by the first commandement. And this ignorance is a want of the image of God in the minde, Col. 3. 10. And euery defect of the image of God, is a branch of originali sinne. And vengeance is the punishment of this sinne, 2. Thess. 1. 8.

It may be obiected, that Paul here excuseth the Galatians by their ignorance. Answ. It excuseth à tanto, non à toto, that is, the degree and measure of the sinne, and not the sinne it selfe, Luk. 12. 48.

Againe, it may be said, that this their ignorance is inuincible, because as the Gentiles doe not know God, so they cannot know him. Ans. That they cannot know him, it is not Gods fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads it selfe ouer all mankinde, as a punishment of the first offence.

The third point is, that this ignorance is a great and grieuous sinne: for here Paul makes it the mother of superstition and Idolatrie. This must teach vs all to detest this ignorance of God, and his will, and to seeke by all meanes to knowe God. God hath a controuersie with men, because they knowe him not, Hose, 4. 1. 6.

Againe, this serues to warne all Ministers of the word, to be carefull to roote 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 teacheth, that Ignorance is the mother of deuotion.

The second sinne of the Galatians is, that they serued them, which are not gods by nature, that is, false gods, not gods indeede, but gods in opinion.

It may be obiected, that the wisest of the Gentiles, worshipped the true God, creator of heauen and earth. Answ. False gods are set vp two waies. The first is, when that which is not God is placed and worshipped in the roome of the true God; as when the sonne, moone, and starres are worshipped, &c. and this is the grossest kind of idolatrie. The second is, when men acknowledge the true God, but doe not conceiue him, as he will be conceiued, & as he hath reuealed himselfe in the word. In this respect, the Ephesians are said to be without God, Eph. 3. 12. and the Samaritanes to worship they knew not what, Ioh. 4. 22. For they conceiued the true God in a false manner, because they conceiued him forth of the father, sonne, and holy Ghost: and therefore they set vp a false god vnto themselues. False worship giuen to God, presupposeth a false opinion of God: and a false opinion of God, sets vp an idol, or false god, in the roome of the true God. For it is not sufficient to conceiue some true things of God, but we must precisely conceiue him, as he hath reuealed himselfe, without addition or detraction. And thus did the wisest of the Galatians worshippe false gods.

This Idolatrie is a common sinne, and bred (as it were) in the bone. The Turkes at this daie worshippe a false and fained God. For they conceiue and worship a God creatour of heauen and earth, that is neither father, sonne, nor holy Ghost: and the Iewes worship God out of Christ: and so a fained god. For he which hath not the sonne, hath not the father, 1. Ioh. 2. Likewise the religion of the Papist teacheth and maintaineth the worship of false gods. For it giues to Angels and Saints a facultie or power to know the desires of our hearts, to heare and helpe vs in all places, at all times: and hereupon praier is made to them: but all this is indeede the prerogatiue and priuiledge of the true God: and in as much as it is giuen to Angels and Saints departed, they are set vp in the roome of the true God.

Againe, that religion teacheth men to worship God, in, at, and before images. And this worship presupposeth an Opinion or imagination that there is a God that will be present to heare and helpe vs, in, at, and before images: now this God is a God deuised by the braine of man. Papists alleadge, that their intention is to worship the true God, the Father, Sonne, and holy Ghost. And I say againe, that the true God hath reuealed his will that he doth detest this manner of worship: and therefore the worship is directed either to the images themselues, or to the God deuised in the braine.

Thirdly, they of the Popish religion worship a fained Christ of their owne deuising: namely, a Christ that sits at the right hand of the father in heauen, and is withall in the hands of euery Priest, after the words of consecration. And they worship a God set vp by themselues, namely, a God that will be appeased by humane satisfactions, and at whose hands a sinnefull man may merit euerlasting life, that is to say, a God all of mercie, and little or no iustice.

Though our religion teach no Idolatrie, yet certen it is, that many among vs practise a spirituall idolatrie in their hearts. For looke what a man loues most, and cares most for, and delites most in, that is his God; some therefore haue their riches for their God, some their pleasures, some their beastly lusts. For where the heart is, there is thy God. Againe, the ignorant multitude worship a God of their owne coyning, which is a God made all of mercie, and no iustice. For they perswade themselues, that there is mercie with God, though they repent not, but goe on in their sinnes: whereas the true God is infinite, not onely in mercie, but also in iustice. Exod. 34.

That this sinne of Idolatrie may be rooted out of the minds of men, there must be first an Illumination of the minde, with the knowledge of the true God and his will: and there must also be a renouation of the heart and affections, that they set not vp something els in the roome of God.

The estate of the Galatians after their conuersion is in these words, Ye knowe God, or rather are known of God.

The knowledge whereby men know God, is either litterall knowledge, or spirituall knowledge: Litterall is when the doctrine of God, and his will is known, without reformation of life. Spirituall knowledge is when the minde is inlightened 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. Cor. 3. 18. And this kind of knowledge is here meant when Paul saith, Ye know God.

The foundation of this knowledgae is, that God is to be knowne in Christ, for in him God hath manifested his infinite wisdome, iustice, mercie. Therefore is he called the ingranen image of the person of the father, Heb. 1. 2. and Paul saith that we haue the knowledge of the glorie of God, in the face of Iesus Christ. 2. Cor. 3. 6.

The properties of this knowledge are three. The first is, that it must be a Speciall knowledge, whereby we must acknowledge God to be our God in Christ. The first commandement of the law requires, that we take the true God for our God. The commandement of Christ is, Beleeue the Gospel. Now the stipulation of the couenant of grace (which also is the substāce of the gospel) is this, I am thy God, Ier. 31 33. this therefore must we beleeue. And to this knowledge, is the promise of life euer lasting annexed. Ioh. 17. 3. Isa. 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 haue regard to his will. Rom. 12. 2. Eph. 5. 17. Dauid saith, All thy lawes are before me. 2. Sam. 22. 23. And when Shemei reuiled, he spake thus, He raileth 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 placeth 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 saith he knowes God, and keepes not his commandements, makes him a liar. 1. Ioh. 2. 4. and 3. 6. Tit. 2. last.

The vse. 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, vnlesse we know him: nay, so long as we know him not, we doe nothing but serue the false gods of our owne 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 ministreth vnto 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 haue had the Gospel long, but we bring forth but small fruits. For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation; and it doth 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 iudgement of God to acknowledge his maiestie his anger, and his iustice; 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 vnto 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 saith further, But rather ye 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, iustifying, 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 saith, 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 beleeue.

Secondly, hence we learne, that we can neither thinke, will or doe that which is good, vnlesse 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 giue 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 vpon 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 hath a vertue in it, to worke in vs the death of sinne. Thus doth 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 vpon vs, and by the same light we view and behold the sunne.

Lastly, here is the foundation of true comfort. Our faith doth not saue 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 saluation, 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 iustifieth: the weakenesse of it shall not hinder our saluation, 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 saluation stands not in our apprehension of Christ, but in Christs apprehending of vs. Phil. 3. 12.

This knowledge of God whereby he knowes vs, hath 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 ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage againe? or thus, to which ye will doe seruice againe as from the beginning?

The words carrie this sense: How turne ye 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 diuine institution for the time of the old Testament. Without Christ, when they are vsed onely for custome, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of saluation, and the iustification 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 iudged them to be necessarie parts of Gods worshippe, and means of their saluation. In Conscience: because they subiected their consciences to them. In affection, because they placed part of their affiance in them for their iustification and saluation.

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 vsed 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 haue, 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 saluation in part euen in them, they did in effect and in trueth as much as returne againe to their old superstitions, & serue againe their false gods.

Here then we haue a description of the Apostasie of the Galatians. It is a voluntarie sinne (for Paul saith, ye 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 vniuersall Apostasie, in respect of all the Articles of religion: for that sinne makes men crucifie Christ crucified, Heb. 6. 5. and to tread vnder foote the sonne of God: the Apostasie of the Galatians was particular onely in the article of iustification.

The vse. In that the Ceremonies of the law set vp against Christ, in the cause of our iustification and saluation, are called impotent and beggarly rudiments, Paul teacheth 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 saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto 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 beeing a perfect Sauiour in himselfe, he needs no partner, and because he is euery where [illegible: 1 word] 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-diuine. 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 haue 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 doth, but they exhort men to be reconciled to God. 2. Cor. 5. 20.

Obiect. II. 1. Pet. 3. 18. Baptisme saueth: therefore not Christ alone. Ans. Baptisme saueth by signifying and by sealing vnto vs the grace and mercie of God: and the effecting of our saluation, 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 vpon him to make lawes that properly and truely binde conscience, euen as the lawes of God. Againe, he takes vnto 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 vpon 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 writeth to this effect, that we Protestants in our iustification, 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 vpon the bodie of the tree, and with the other staies himselfe vpon the branches, [illegible: 1 letter]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 saluation, and to place our iustification 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 owne saluation.

The doctrine then of Iustification by works, is a doctrine that maintaines idolatrie: for if they iustifie, 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 vsed of the Papists, of Latria, and Dulia, that is of worship, and seruice, falls to the ground. They say they giue 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 giue seruice, or worshippe to any thing, are all one.

The third conclusion of Paul is, that they which haue giuen their names to God, and Christ, must not returne to any thing, that they haue 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 haue bin long deliuered 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 owne 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 ye againe to the Elements of the world? In the 10. verse, he shewes, what these Elements be, Ye obserued daies, and moneths, and times, and yeares. By daies, are meant Iewish Sabbaths: by moneths, the feasts obserued euery moneth 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 ([non-Latin text not transcribed]) 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 hath 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 deliuerance. In like manner they appointed and obserued the feast of Dedication: and it seemes that Christ was present at Ierusalem, 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, Ye obserue daies, moneths, yeares: and the heathenish manner, in these words, ye obserue seasons.

Against this interpretation, the place of Paul may be obiected, Rom. 14. 6. He that obserues the day, obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that obserued daies, and saith, that their intention was to obserue them to the honour of God: and this he saith, because as yet they were not fully instructed touching Christian libertie: but withall, let it be remembred, that in mild sort he notes this to be a fault in them, when he saith, that they were weake in faith. Now the case was otherwise with the Galatians: because they obserued daies after they had bin informed touching their libertie in Christ: and withall they placed their saluation, in part, in the obseruation of daies: and thus they mixed the Gospel with the law. And therefore they were iustly to be blamed.

Againe, it may be obiected, that now in the time of the new Testament, we in religious manner obserue the Lords day. Ans. Some men both godly and learned are of opinion, that the Lords day was appointed by the Apostles for orders sake: and that it is in the libertie of the Church to appoint the Sabbath vpon any other day in the weeke, because they say, all daies without exception are equall: and they adde further, that when the publike worship of God is ended, men may then returne to their labours, or giue themselues to recreation, on the Lords day. But this doctrine seemes not to stand with the fourth commandement.

It seemes to be a truth more probable, that euery seauenth day in the weeke, must be set a part in holy rest vnto God: for this is the substance of the fourth commandement. And it is also very probable, that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day. For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day, Act. 20. 7. and he saith, Whatsoeuer ye haue heard, and what ye haue seene in me, that doe. Phil. 4. 9. Againe it was the decree or constitution of Paul, that the collection for the poore should be the first day of the weeke at Corinth: now this collection in the Primitiue Church, followed preaching, praier, sacraments, and it was the conclusion of all other exercises in the assemblie. 1. Cor. 16. 2. And this first day of the weeke is called the Lords day, Apoc. 1. 11. and it is so called, because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth? It is alleadged, that the Sabbath, and the commandement touching the Sabbath, is Ceremoniall: and vpon this ground, they take libertie, & keep no Sabbath at all But the truth is, that the commandement touching the Sabbath is not wholly Ceremoniall. It may be, the first words, Remember the Sabbath day to sanctifie it, and the words, In it thou shalt doe no manner of worke, &c. are spoken of the Iewes Sabbath: but the wordes, Sixe daies shalt thou labour, and the seuenth day is the Sabbath of the Lord thy God, are morall, and containe a perpetuall truth. Therefore the words of Paul must be conceiued with an exception of the Sabbath day, which is the seuenth day in euery weeke; which day Christ hath limited by his Apostles, to the Lords day.

The vse. This text of Paul discouers vnto vs a great part of the superstition of the Popish Church, in the obseruation of holy daies. First, beside the Lords day, they appoint many other sabbaths: whereas it is the priuiledge of God to appoint an ordinarie day of rest, and to sanctifie it to his owne honour. Secondly, they bind mens consciences to the obseruation of their holy daies, which Paul here forbids, and Col. 2. 16. Thirdly, they place the worship of God in the obseruation of their holy daies: but God is worshipped in vaine by mens precepts. Matth. 15. Fourthly, they place a great holines in their festiuall daies, more then in other daies. Fiftly, they dedicate many of their holy daies to the honour of Saints and Angels: whereas the dedication of ordinarie and set daies, is a part of diuine or religious worship. Lastly, their holy daies for number are more then the festiuall daies of the Iewes: and thus they bring people into their old bondage, nay to a greater bondage then euer the Iewes indured, in respect of daies and times. It may be said, that the Church of the Protestants obserue holy daies. Ans. Some Churches doe not: because the Church in the Apostles daies, had no holy day, beside the Lords day: and the 4. commandement inioynes the labour of sixe daies. Indeede the Churches of England obserueth holy daies, but the Popish superstition is cut off. For we are not bound in conscience to the obseruation of these daies: neither doe we place holines or the worship of God in them: but we keepe them onely for orders sake, that men may come to the Church to heare Gods word. And though we retaine the names of Saints daies, yet we giue no worship to saints, but to God alone. And such daies as contained nothing in them but superstition, as the conception and assumption of the virgin Marie, we haue cut off. Thus doth the Church with vs obserue holy daies, and no otherwise. Indeede the ignorant multitude among vs faile greatly in the obseruing of daies. For they greatly solemnise the time of the birth of Christ, and then they keepe few or no markets: but the Lords day is not accordingly respected: and men will not be disswaded from following of faires on that day.

Againe, to obserue daies of good & bad successe, according to the constellations of the heauens, is an heathenish fashion to be auoided. For it is here condemned in the Galatians. Here therefore, we must be put in minde, not to obserue the planetarie houres: for men suppose that the houres of the daie are ruled by the planets, and hereupon, that some houres are good, and luckie (as they say) and some vnluckie: that men are taken with planets, and borne vnder vnluckie planets. But these are heathenish conceits. Neither must we respect our Horoscope or the time of our birth, and the constellation of the heauens thē, as though we could hereby know, what should befall vs to the end of our daies. And we must not put difference of daies, as though some were luckie vnto vs, and some vnluckie, according to the course of the starres. The like I saie of the Criticall daies, that is, the 7. and the 14. daie after that a man beginnes to be sicke. For they are groūded vpon the aspects of the moone, which are not to be regarded. And the Climactericall years are not to be obserued as dangerous and dismall. The obseruatiō of the signes, is of the same nature. For the 12. signes are nothing els, but 12. parts of the first mooueable, which is but a supposed heauen. Therefore there is no danger in the thing, but in our conceit. We are to feare God, and not to feare the starres: neither are we to make differences of daies in respect of them, as though the affaires we take in hand, should prosper the better or the worse, in respect of their different operation. Gods commandement is, Feare not the signes of heauen. Ierem. 10. 2. And good reason. For no man can by learning knowe the operation of the starrs: because their lights and operations are all mixed togither in all places vpon earth: and therefore no obseruation can be made of this or that starre, more then of this or that hearbe, when all hearbes are mixed and compounded togither. Againe, the operation of the starres is by their light, and light hath no operation but in heat or cold, moisture or drinesse. In this respect, (though we may well obserue the full and the change of the moone) it is foolishnesse to ascribe the regiment of our affaires to the starres, they beeing matters contingent, which depend on the will and pleasure of man. Lastly, it is a great ouersight to hold sundrie of the starres to be malignant and infortunate, in respect of vs: whereas they are the creatures of God, and their light serues for the good of man. In a word, we are not to make difference of daies, neither in respect of holines, nor in respect of good or badde successe.

V. 11. I am afraid, &c.

In these words, the Apostle sets forth the greatnesse of the Apostasie of the Galatians, by the effect thereof, which was to cause him to feare, least he had bestowed labour in vaine amōg them.

First the occasion of the words must be considered, and that is expressed in the former words. ye obserue daies and moneths. And hereupon he saith, J am in feare of you. And thus Paul teacheth, that workes set vp as causes of saluation with Christ, make void the Ministerie and grace of God. It may be said, this is meant of ceremoniall workes, and so it is true. I answer, it is indeed spoken of ceremoniall workes, but it must be inlarged to all workes without exception. For Paul saith, c. 5. v. 3. If ye be circumcised, ye are bound to fulfill the whole lawe. Hence then it followes, that the doctrine of iustification by workes, is an errour in the foundation, and beeing distinctly, and obstinately maintained, there is no hope of saluation.

Againe, here we see the fidelitie of the Apostle Paul, and it stands in two things: the first is, his painefull and wearisome labour, to gaine the Galatians to God. The second is, his care that the foresaid labour be not in vaine. And in this example of his, we learne three things. The first, that they which are, or desire to be dispensers of the word, must doe it not for the bellie, or for lucres sake, or for the praise of men, but simply for this ende, that they may gaine soules to God. The Scribe that would haue followed Christ for gaine, was repelled with this answer, that Christ had not so much as a place where to lay his head, Math. 8. 20. and to preach for by-respects, is to make a marchandise of the word of God, 2. Cor. 2. 17. The second is, that ministers after the example of Paul, must be labourers indeed, 1. Cor. 3. 9. and workemen, 2. Tim. 2. 15. And they must shewe themselues to be so, by their care and industrie in winning soules to God. And it is not sufficient now and then to make a discourse vpon a text. Thirdly, Ministers of the word must be watchmen. Ezech. 3. 14, and Heb. 13. 17. their office is not onely to gaine and call men to God, but also to preserue and keepe them in Christ, which are alreadie called.

Thirdly, here we see the condition of the Church of Galatia, and of all other visible Churches vpon earth, that they are subiect to Apostasie. It may be said, how can this be, considering true beleeuers cannot fall away? Ans. In the visible church on earth, there are foure kinds of beleeuers. The first are they, which heare the word without zeale, and they are like the stony ground. The second are they, which heare, knowe, and approoue the word. The third are they, which heare, knowe, and approoue the word, and haue a taste of the power thereof, and accordingly yeeld some outward obedience. The fourth are they, which heare, knowe, approoue, and keepe the word, in that they beleeue it, and are turned into the obedience of it. The three first may fall quite away, the fourth cannot. And by this meanes it comes to passe, that visible Churches vpon earth may fall away: because of them that professe the faith, three to one may vtterly fall away.

The vse. This must teach vs that are members of the visible Church, to feare and to suspect our selues: and not to content our selues, because we haue some good things in vs: but we must labour to be sealed vp to the daie of our redemption, and to lay vp a good foundation against the time to come, 1. Tim. 6. 18. By seeking to haue in vs such good things, as are proper to the Elect, as vnfained faith in Christ, and conuersion to God from all our sinnes.

It may be demanded, how Pauls labour should be in vaine? Ans. It was in vaine in respect of his owne desire and affection to saue all the Galatians: secondly, it was in vaine, in respect of the whole bodie of that Church, wherof many were hypocrits. It was not in vaine in respect of the elect, nor in respect of the counsell of God, Isa. 55. 11.

Againe, it may be demanded, what must be done when the labours of our callings are in vaine? Ans. We must follow the calling and commandement of God; whether we haue good successe or no, and whatsoeuer come of it. Paul feares least his labour is in vaine, and yet he still labours. When Peter had laboured all night and caught nothing, he saith, at the commandement of Christ, In thy word will I cast out my net, Luk. 5. And thus to doe, (whatsoeuer follows) is true wisedome, and the feare of God. For it must suffice vs, that the worke we take in hand is pleasing vnto God. And though it be in vaine, in respect of men, it is not so before God. Isa, 49. 4. and 2. Cor. 2. 18. This must euery man remember in his place and calling, for the establishing of his minde against all euents.

V. 12. Be you as I, for I am euen as you: I beseech you brethren: ye haue not hurt me at all.

The words in this verse, to the 16. verse, are an answer to an obiection. The obiection is this, we see now by these sharpe reproofes, that Paul hath changed his minde toward vs, and that he hath turned his loue into hatred. The answer is, be as I, I am as you: the speech is very effectuall and significant, and it is like the common prouerb, Amicus, alter ego, alter idem, that is, a mans friend is all one with himselfe. The sense of the words is, Be as I, looke that your minds be not estranged from me, but tender me euen as your own selues: for I Paul am the same that euer I was, I respect and tender you euen as mine own selfe. And least the Galatians should say, see ye not how Paul commands imperiously, be ye as I? therefore he addes, I beseech you brethren, I command you not. In the next words he addes a reason of his answer, thus, Hatred presupposeth a hurt or wrong to be done: ye haue done me no hurt or wrong: therefore ye may not thinke that I hate you.

When Paul saith, be as I: I am as you: we learne, that there must be a speciall and mutuall loue betweene the teachers and the people. Paul saith, that he did inlarge his heart for the Corinthians, and he requires the like of them, 2. Cor. 6. 11. 13. Teachers must shewe their loue, by tendering the saluation of the people by all meanes, euen as their own soules. Paul could haue found in his heart to haue beene accursed for his countrimen the Iewes, Rom. 9. [illegible: 1 word]. He desired that he might be offered vp as a drinke offering vpon the sacrifice of the faith of the Philippians, Phil. 2. 18. When the Israelites had sinned, Moses stands in the breach, as it were in the face of the Canon, betweene the wrath of God and them, by his praier to stay the iudgement of God, Psal. 106. 23. Againe, the people must shew their loue to their teachers; first, by praying for them, as for themselues, Rom. 15. 30. secondly, by hauing in singular price the worke of the Ministery, 1. Thess. 5. 13. and that is, by wholsome doctrine to repaire the image of God, and to erect the kingdome of God in the hearts of men. When this thing is loued and desired, then are Ministers loued. This mutuall loue is of great vse, it incourageth people to obay, and the Preachers of the word to labour in teaching.

When Paul saith, I beseech you brethren, he shewes what moderation is to be vsed in all reproofes. He tells the Galatians his minde plainly to the full: and withall he indeauours to shew his owne loue to them, and to keepe theirs.

It may be asked, how Paul can say, Ye haue done me no hurt at all. For when a beleeuer in Corinth committed incest, Paul tooke it for a wrong to himselfe? 2. Cor. 2. 10. And no doubt, to call the doctrine of the Apostle into question, was a great wrong vnto him? I answer, the wrong was no wrong in his estimation and affection, who was content to put vp, and to forgiue the wrong. Here we see the meeknes of Paul, in that he quietly beares the crosses and wrongs laid vpon him. The like was in Moses, who 40. yeares together indured the bad manners of the Israelites, Act. 13. 18. but the perfect example of this vertue is in Christ, who saued thē that crucified him. We likewise are to exercise our selues in this vertue. And that we may indeede so doe, we must first of all haue a sense of our spirituall pouertie, and a faith in the mercie, presence, and protection of God.

Againe, marke the minde of the Apostle, that he may winne soules to God; he is content to suffer any wrong. The Priests and Iesuits among vs in England, are content to venter life and limme 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 gaine men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

13 And ye know how through the infirmitie of the flesh, I preached the Gospel vnto you at the first: 14 And the triall of me which was in my flesh ye despised not, neither abhorred: but receiued me as an Angel of God, yea as Christ Iesus. 15 What then was your felicitie? for I beare you record, that if it had beene possible, you would haue plucked out your eyes to haue giuen them to me. 16 Am I therefore become your enemie, because I tell you the truth?

The answer to the Obiection in the former verse was this; Be as J: I am as you. And the reason was this: hatred presupposeth an offence: ye haue done me no offence or hurt: therefore ye may not thinke that I hate you. The minor is in the 12. v. the conclusion in the 16. v.

Againe, the minor [ye haue 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 ye did me no hurt. Againe, Paul sets forth both the parts of his argument. And first of all he describes his owne 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 owne flesh. Secondly, the loue and reuerence of the Galatians is set out by three signes, or effects: they despised him not; they receiued him as an Angel, or as Christ himselfe: they would haue plucked out their eyes to haue 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 opposeth infirmitie to the excellencie of humane wisdome, 1. Cor. 2. 1. 3. and vnder 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. Nay, this was the condition of Christ himselfe. For he hid the maiestie of his godhead vnder 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 aboue their condition, who are no more but instruments of grace. When the men of Derbe and Listra would haue 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 beleeued 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 Iesus, not for his damnation, but that the life of God might be manifest in his mortall flesh. 2. Cor. 4. 10. And he saith 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 haue his speciall fauour and protection. 2. Cor. 12. 10. Let this be thought vpon: for the works of God in the cause of mans saluation, 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 giues 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 vnto 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 vse. We must not thinke it strange, when we are afflicted any way. Nay, 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 labour 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 did not 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 signe of reuerence is, that they receiued Paul as an angel of God, or as Christ Iesus. Here first we must distinguish betweene Pauls person, and his doctrine or ministerie. And he is said to be receiued as an angel, or as Christ: because his doctrine was receiued euen as if an angel, or Christ had deliuered it. Secondly, we must put a difference betweene an Apostle, and all ordinarie pastours and teachers. And to be receiued 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 speake, but the spirit of the father in you, Math. 10. 20. Againe, he that heareth you heareth me, he that despiseth you despiseth me, Luk. 10. 16. The Apostles were called of God immediately, taught and inspired immediately, and immediately gouerned by the spirit, both in preaching and writing, so as they could not erre in the things which they deliuered to the Church: and therefore they were to be heard euen as Christ himselfe.

As for other ordinarie teachers, they are in part and in the second place to be heard as angels, and as Christ so farre forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the couenant, Math. 2. 7. And Embassadours in the stead of Christ, 2. Cor. 5. 21.

Here Paul notably expresseth the Authoritie and honour of an Apostle, which is to be heard euen as Christ himselfe: because in preaching he is the mouth, and in writing the hand of God. This authoritie is to be maintained: and the consideration of it is of great vse. The Papists say, we know the scripture to be the word of God, by the testimonie of the Church: but indeede the principall meanes 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 receiue, euen as from Christ himselfe, because they had either Propheticall or Apostolicall authoritie, and were immediately taught and inspired in writing: and all this may be discerned, by the matter, for me, and circumstances of the foresaid books.

Secondly, they are to be blamed that call the Pope the De consid. ad Eugen. spouse of the Church, and Christ by annointment (as Bernard did) for thus is he more then an Apostle.

Thirdly, here we see the goodnesse of God, that doth not speake to vs in his maiestie, but appoints men in his stead, who are his embassadours to beseech vs to be reconciled to him.

Fourthly, there must be fidelitie in teachers, because they stand in teaching, in the stead of Christ: and therefore must onely deliuer that which they knowe to be the will of Christ.

Fiftly, They must haue a speciall care of holinesse of life, because they speake in the name and roome of God. Read Leuit. 10. 2.

Sixtly, the people are to heare their teachers with all reuerence, euen as if they would heare the very angels of God, or Christ himselfe.

Seauenthly, the comfort of the Ministerie is as sure and certen, as if an angel came downe from heauen, or Christ himselfe to comfort vs: so be it we doe indeed truely turne to God and repent.

Vers. 15.

What was your felicitie?] that is, you esteemed it to be your felicitie, that you receiued me and my doctrine. Ye would haue plucked out your eies and haue giuen them to me] a prouerbiall speech, signifying the speciall loue of the Galatians to Paul, so as nothing which they had could be to deare for him. If it had bin possible] this he saith, because no mā can pluck out his eie to doe another man good: or thus, no man can possibly giue his eie and the sight thereof to another.

In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him: and that is, that they thought themselues happie by reason of Pauls Ministerie, and would haue parted with their owne eies for his good.

Hence we learne, that there is a felicitie after the time of this life, and that is, to receiue and imbrace the doctrine of the Gospell So saith Christ else where. Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise, and it is receiued of vs, when we turne to God; and by faith rest on the said promise. To be in Gods kingdome is happinesse: and this is the kingdome of God, when we resigne our selues in subiection to his will and word. The preaching of the word is the key of this kingdome, Matth. 16. 19. and when it is receiued into our hearts by faith, heauen is set open vnto vs euen in this life, Ioh. 1. 51.

The Philosophers therefore haue erred, that place our happinesse in honours, riches, pleasures, or in ciuill vertue.

Secondly, our common people are deceiued, who thinke because they deale truely, and iustly before men, that they are in as good a case, as they that heare all the sermons in the world: as though true happinesse stood in ciuill conuersation.

Thirdly, this doctrine serues to beate downe a point of naturall Atheisme in the heart of man, which makes many thinke it a vaine thing to serue God, and to heare his word, Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption, Psal. 73. 15. Many of them which professe the name of Christ, will not be brought to keep the Sabbath daie: and in their dealings they vse fraud, and lying as other men doe: and all is because they thinke they cannot liue by their religion.

Fourthly, the onely way to establish a kingdome or common wealth, is to plant the Gospell there: for this makes an happie people: And this is the maine cause of our happinesse and successe in this church and land. And the obedience of the Gospel is it that makes euery man in his trade, office, and calling whatsoeuer it be, to prosper. Read Psal. 1. 3.

5. On the contrarie, they are wretched and miserable that liue without the Gospell, Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 3. 7.

6. To receiue the doctrine of the Apostles, is an vnfallible marke of the Church of God. For this is it that makes a people blessed and happie.

7. We may not despise the preaching of the word, 1. Thes. 5. 20. If we doe, we despise our owne happinesse. If it be said, Preachers sometime are deceiued. Answ. Marke the addition of Paul, Prooue all things, hold that which is good, 2. Thess. 5.

Touching the speciall loue of the Galatians to Paul, First it may be demanded, what was the cause of it? Answ. The very Ministerie of the Apostle, whose office it was to make Disciples, Math. 28. 19. and so to plant the Church of the new Testament. And for this cause, he had a priuiledge to preach the truth, so as he could not erre in things which he deliuered to the church. 2. He preached with authority, as hauing power to correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence. Read. Act. 20. 31. 4. He had a prerogatiue, (as the rest of the Apostles had) after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And these are the meanes whereby this speciall loue was procured.

Secondly, it may be demanded, whether the Galatians did not more then keepe the law, when they would haue plucked out their owne eyes, and haue giuen them to Paul? for thus they loue him more then their owne selues. Ans. The commandement [Thou shalt loue thy neighbour as thy selfe] doth not prescribe that we must in the first place loue our selues, and then in the second loue our neighbour: but it setts downe the right manner of louing our neighbour, and that is, to loue him, as hartely, and vnfainedly, as our owne selues.

The measure of loue is expressed when Christ saith we must loue on another, as Christ loued vs. Ioh. 13. 34.

There is a certen case in which we must consider our neighbour not only as a neighbour, but also as a speciall instrument of God: and thus are we in some respectes to loue, and to preferre him before our selues. Thus a subiect is more to loue the life of his prince then his own life. Thus Paul was content to be accursed for the Israelites, Rom. 9. 1. And the Galatians would haue giuen their eies 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 Gospell of Christ, euen our eies, hands, feete, yea and our life.

Vers. 16.

Because I tell you the trueth.] We must after Pauls example speake the truth to all men, Eph. 4. 25. Am I therefore your enemie] the conclusion of the Apostles argument. Here we see a corruption of nature, which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that speake the truth: selfe loue makes vs conceiue the best things of our selues. Here then learne

1. To search thy heart and life, that thou maiest know the very worst by thy selfe: If thou wilt not know it now, thou shalt know it to thy shame in the day of iudgement.

2. Be vile and base in thine owne opinion, Iob. 34. last.

17. They are iealous ouer you amisse: yea they would exclude you, that ye should altogether loue them. 18 But it is good to loue earnestly alwaies in a good cause; and not onely when I am present with you.

The word zeale, hath many significations; here it is fittely translated ielousie. Ye are ielous] hereby much is signified; that there is a spirituall marriage betweene Christ and his Church: that the Church is the Bride, Christ the bridegroome, or husband, the Gospel an instrument drawne touching the marriage: the sacraments as seales, the graces of the spirit as loue-tokens, the Ministers of Christ, as friends of the bridegroome, and suters for him. In this respect they put on the affection of Christ, and are zealous for him. This Ielousie is twofold, pretended ielousie, and true ielousie. Pretended ielousie is, when men falsely pretend the loue of the Church for Christs sake. Thus Paul saith, They are ielous, that is, they pretend a loue vnto you for Christs sake, but indeede they doe it amisse. And the reason follows, They would exclude you, namely, from louing of me. Others read the wordes thus; they would exclude [non-Latin text not transcribed], vs: the difference in the Original is onely in one letter: and the sense is the same, that the false Apostles would exclude Paul from the loue of the Galatians, that they onely might be honoured and loued.

Jt is good] These words may be vnderstood either of the Galatians, or of Paul. I rather choose to applie them to Paul, that for ielousie he may make an opposition betweene himselfe, and the false teachers. The sense is this: that ielousie is a good thing, if it be in a good cause, that is, if it be indeede for Christs sake, and be alwaies the same. And Paul addes further, that this kind of ielousie is in himselfe: because he is ielous ouer the Galatians not onely when he is present with them, but also when he is absent: and this he further confirmes in the two next verses.

The scope. In these wordes, Paul meetes with a conceit of the Galatians: for they might happely say, that their new Teachers loued them exceedingly, and were zealous for their saluation. Paul therefore answers by a comparison, thus: they are ielous ouer you, but it is amisse: nay, ielousie for you is good. The first part of the comparison is in the 17. verse, the second in the 18.

The vse. When Paul saith, 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 honour, 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 honour 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 [illegible: 1 word] grace of God: and that which the child of God doth by [illegible: 1 word] that the naturall man can doe by nature. Thus Pharao fa[illegible: 1 span] 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 vse 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 doth 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 vniuersall 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 haue excluded Eldad and Medad from prophesying, and he would haue Moses to be the onely prophet: but Moses saith, I would to God all the people could prophecie. Num. 11. 29. Iohns disciples would haue excluded Christ baptising: but Iohn saith, He must increase, and I must decrease. Ioh. 3. 30. The disciples of Christ would haue 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 diuision 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 presupposeth 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 giues his consent in the word, Ose 2. 20. and we giue our consent to him and choose him for our head, when we turne to God, and beleeue in Christ. And the ministerie of the word serues to signifie the will of Christ vnto 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 iudgement, 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 saith, that he prepared the Corinthians that he might present them as a pure virgin vnto Christ. 2. Cor. 11. 2. And because this charge and office is laid vpon 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 beleeue, 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 hath 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 haue the heart alone, and all the heart, or nothing: and he will not giue any part of his honour to any other.

This Ielousie in the Ministers must teach all faithfull seruants of God, that they keepe themselues 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 dongue for him: they must haue their conuersation in heauen with him: and loue his comming vnto thē by death. Psal. 45. 10. Contrariwise they that set their hearts on any other thing beside him, are said to goe a whoring from him, and therefore they are accursed. Psal. 73. 27. Thus many Protestants doe in their practise, whatsoeuer they professe. Thus doth the Church of Rome both in word and deede. For beside Christ shee hath many other louers: and shee goes a whoring after them when shee worships Angels and Saints, the images of God, and Christ, with religious worship.

Againe, by this we are put in minde to yeeld an vniuersall subiection to Christ: for this is the dutie of the espoused wife to her husband.

Lastly, that good things may be well done, good ends must be propounded: and we must be constant in the good which we doe. And thus Paul saith, it is a good thing to be iealous.

19. My little children of whome I trauell in birth againe, till Christ be formed in you. 20. I would I were nowe with you, that I might change my voice: for I am in feare of you.

Paul hath said before, that his iealousie ouer the Galatians was good: because it was in a good cause, and it was constant, not only in his presence, but euen in his absence: and this he declares here by two signes: his loue now in his absence, in the 19. verse, and his desire in the second verse.

The word, [non-Latin text not transcribed], translated, I trauel in birth, signifies not only, the trauel of the woman at the birth of the child, but also the painefull bearing thereof, before the birth. And the words haue this sense, O ye Galatians, once heretofore I bare and brought you forth, when I first preached Christ vnto you: and because now ye are reuolted from my doctrine, I am constrained once againe to beare you, and to trauell with you in my Ministerie, till by the operation of the Holy Ghost, the right knowledge, and the true image of Christ defaced by the false Apostles, be once againe 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 doe well, to reioyce, when they are sicke, or die, to mourne exceedingly, and to be mooued with pitie and compassion. The Galatians deserued no loue at Pauls hand: for their Apostasie was very foule: yet because there were some good things remaining in them, and there was hope of recouerie, he inlargeth his bowels towards them, and shewes his loue with compassion. If this be the case with Paul, then great is the loue and compa[illegible: 1 span]ion of God to his children. If the child be sicke, and froward, the mother doth not cast it forth of the dores, but shee tenders it, and carefully lookes vnto it: much more then will the Lord haue pittie and compassion. Here then a maine comfort is to be remembred: if we be of the number of them that beleeue in Christ, haung vice, & hauing a care to please God, our weakenesses and falls of weakenesse, doe not abolish the mercie of God, but are occasions to illustrate the same. The weekenesse of the chide stirs vp compassion in the mother: and Dauid saith, as a father hath compassion on his children, so hath the Lord compassion on them that feare him: and marke the reason: for he knowes our frame, & that we are but dust. Psal. 103. 14.

When Paul saith, I trauell, he signifies the measure of his Ministeriall paines, that they were as the trauell of a woman with child: and this he shewes plainely in the particulars, 2. Cor. 11. 23. Elias, that was sent in his time to restore religion, was at length so wearied in this businesse, that he desired the Lord to take him out of the world, 1. King. 19. 4. The paines of the prophet Isai, made him crie, My leannes, my leannes; & Ieremie cries, my bellie my bellie: signifying that his griefes and his paines in the Ministerie, were as the paine of the Colicke. By this we see, that they haue much to answer for before God, that are in this calling, and yet take little or no paines therein. And that they which take the most paines, come farre short of their dutie.

Againe, when he saith, I trauell, he signifies the dignitie of the ministerie, that it is an instrument appointed of God for the worke of regeneration: for Paul compares himselfe to a woman in trauell, and the worke of his ministerie, to the trauell it selfe, whereby children are borne to God. This serues very well to stoppe their mouthes, that condemne the vocall and externall ministerie.

When he saith, I trauell againe, he teacheth, that if men fall after their first initiall repentance, there is still a possibilitie of mercie, and place for a second repentance. We must forgiue till seaventie seauen times, Mat. 18. 22. Much more will god doe it. The parable of the prodigall son shewes, that they which fall frō God after their calling and first conuersion, may againe by newe repentance be recouered.

An obiection: Pauls second trauell presupposeth a second regeneration in the Galatians: and if they are borne againe the second time, then in their Apostasie they fell wholly from god. Answ. When Paul saith, J trauell againe, he doth not presuppose any second spirituall generation: for the child of God is but once begotten to the Lord, and Paul here calls the Galatians; little children, because euen in the time of their fall, the seede of God still remained in their hearts. And because the image of Christ was againe to be reformed and restored in the Galatians, in this respect he saith, I trauell againe of you.

The end of Pauls ministerie is expressed in the words, till Christ be formed in you: that is, till (as it were) the counterfeit or image of Christ be stamped and imprinted in your hearts. This image hath 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 ioyned workes with Christ: for then they made him to be an imperfect Sauiour. The second part of this image, is a Conformitie with Christ, Rom. 8. 29. It is twofold, conformitie in qualitie, and conformitie in practise.

Conformitie in qualitie is againe twofold. The first is a Conformitie to the death of Christ, when the vertue thereof works in vs a death of sinne, and when we suffer as Christ suffered, in silence, contentation, obedience, subiecting our selues to the will of God. The second is, a conformitie to the resurrection or life of Christ, and that is, when we liue not onely a naturall, but also a spirituall life, which is, to submit our selues to be ruled by the word and spirit of Christ.

Conformitie in practise is, when we carrie ourselues as Prophets in the confession of the name of Christ, in teaching, exhorting, and admonishing one another: as Priests to offer our bodies and soules in sacrifice to God: as spiritual kings, bearing sway ouer the lusts and corruptions of our own hearts. And thus is Christ to be framed in the hearts of men.

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

Againe, 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 vp thy crosse and follow me: and for this cause the Ministerie serues to frame Christ in the hearts of all beleeuers: Therefore the seuerall rules and orders of Monkes and Friars in the Church of Rome, are meere superstitions.

Furthermore, Paul here makes two degrees of Gods 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 vnformed. Such were the Apostles when they confessed Christ to be the sonne of the liuing God, Math. 16. for then they knewe not the article of Christs death, resurrection, ascension, at that time, nor the manner of his kingdome. Of this sort was Rahab, when shee receiued the spies, Heb. 11. for then shee was not informed in the religion of the Iewes, but only acknowledged the God of Israel to be the true God, and had a resolution to ioyne her selfe to the people of God. Of this sort were the Corinthians at the first. For they were carnall more then spirituall, euen babes in Christ, 1. Cor. 3. 3. This must teach vs, 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 saith, vntill Christ be formed, he shewes that the conuersion of a sinner is not wrought in one moment, but by little and little, in processe of time. In the generation of infants, first the braine, heart, and liuer are framed: then the bones, veines, arteries, nerues, membranes: and after this, flesh is added. And the infant first begins to liue the life of a plant, by growing and nourishing: then it liues the life of a beast, by sense and motion: and thirdly, the life of a man, by the vse of reason. Euen so God outwardly preuents vs with his word, and inwardly he puts into vs knowledge of his wil, with the beginnings or seeds of faith and repentance, as it were a braine and a heart: from these beginnings of faith and repentance, arise heauenly desires: from these desires follows asking, seeking, knocking: and thus the beginnings of faith are increased, and men goe on from grace to grace, till they be tall men in Christ. And for this cause, we must with constancy vse the good means, in hearing, reading, praying.

Lastly, we are all here put in minde to studie, and to vse all good meanes, that we may be like to Christ, specially in the disposition of the inward man. There is a spirituall madnesse in the mindes of many men: they thinke of nothing but of the fashion of their apparell, and of the trimming of their bodies: but let vs thinke how to imprint the gratious image of Christ in our hearts: thus shall we be louely, and haue fauour in the eyes of God.

Thus much of Pauls loue: now follows his desire in the 20. verse. In which I consider three things: the desire it selfe, I would J were with you now: the ende of his desire, that I might change my voice: the occasion thereof, for I am in doubt of you.

When Paul saith, I would I were with you now, he shewes, that the presence of Pastours with their people, is a thing most necessarie. And there are two reasons thereof. One is, to preuent spirituall daungers, which are manifold and continuall, in that the deuill seekes continually whome he may deuoure: and we fight against principalities and powers in heauenly things. In this respect Pastours are called watchmen, and ouerseers. Secondly, the presence of Pastours with their people, serues to redresse things amisse, and to recouer them that be in Apostasie: as Paul saith in this place. Therefore it were to be wished that this mind of Paul were in all Pastours, that with one consent they might say to their people, I would I were with you n[illegible: 1 span].

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 leaue further disputing with the Galatians, and fall to lamenting and crying, as mothers doe in the time of their trauell, by reason of their paine. This is to change the voice. It was the manner of Paul to abase himselfe, and to mourne for the sinnes of others, 2. Cor. 12. 24. and he reprooues the Corinthians that they were puffed vp, and did not mourne for the incestuous person. Like was the practise of Dauid, Psal. 119. 136. of Lot. 2. Pet. 2. 7. of Ieremie, Lam. 2. 11. of the friends of Iob, Iob 2. last. of the godly in the daies of Ezechiel. c. 9. 4. of Christ in respect of Ierusalem, Luk. 19. 41. And it hath bin alwaies the practise of holy men, when there was no other helpe, with tears to commend the case to God.

If sorrow for other mens offences make Paul change his voice, much more are men to doe it for their owne. Peter, in his repentance left his presumptuous speaking, and fell to bitter and secret teares: and so did the woman that stood at the feete of Christ weeping, and washed his feete with her teares, Luk. 7. 38. The like ought we to doe for our offences and sinnes. The earth-quake this winter past, must stirre vs vp to this dutie. For it is a matter full of terrour, 1. Sam. 14. 15. and the sicknesse which hath 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.

Againe, to change the voice, is to conferre with the Galatians, and vpon conference to temper his voice to their manners and condition, as nources stammer and lispe with children. For some are with pitie to be recouered: and some with terrour. Iud. 22. 23. Hence I gather,

That the Conference of Pastours and people, is a thing very necessarie. Paul here ascribes more to it then to his Epistle. It is the life of preaching. For by it the teachers know better what to teach, and the people better to conceiue things that are taught. Here then we see a common fault. Men are content to heare, but they will not conferre with their teachers: and in the time of sicknesse, the first person that is conferred with, is the Physitian: and the Minister is last sent for: whereas on the contrarie, the cure of the soule is the cure of the bodie. Iob 33. 23. 25.

Againe, here is set downe the way to attaine all good learning: and that is, that learners be present with their teachers: and the teachers againe temper their voices to the capacitie of the learners. Thus Samuel was with Eli at the dore of the Tabernacle: thus Christ was in the Temple among the doctours hearing them and asking them questions. Luk. 2. 44.

Thirdly, Paul here sets downe the way to make a pacification for religion in these last daies: and the way is, that the Pastours of the Church be assembled together by the authoritie of Princes: and beeing assembled, they temper their voices one to another according to the written word. Thus may they that lic now vnder the Apostasie of Antichrist, be recouered, Act. 15. 6. And the promise of God is, that when two or three come together in his name, he will be with them. Matth. 18.

Lastly, the Ministers (as here we see) are to temper their gifts and speach to the condition of their hearers. The Corinthians were babes in Christ, and Paul feedes them with milke. 1. Cor. 3. 3. to the Iew he became a Iew, to the Gentile a Gentile, that he might winne some. 1. Cor. 9. 18. For this cause it were to be wished, that Catechising were more vsed then it is of our Ministers. For our people are for the most part rude and vncatechised: and therefore they profit little or nothing by sermons. A sermon to such persons is like a great loafe set before a child. And it is no disgrace for learned Ministers, in plaine and familiar manner to catechise: for this is to lay the foundation, without which all labour in building is in vaine. Againe, our ignorant people should be content euen in their old age to learne the catechisme: for by reason of their ignorance, they lie as a pray to the Atheist and Papist: and in much hearing, they learne little; because they know not the grounds of doctrine that are vsually in all sermons. And it is a fault in many that they loue to heare sermons, which are beyond their reach, in which they stand and wonder at the Preacher: and plaine preaching is little respected of such.

The occasion of Pauls desire is in these words, I doubt of you, or thus, I am in perplexitie for you: and this Paul speakes as a mother in some dangerous extremitie, in the time of her trauel; as Rachel was in the birth of Benjamin, Gen. 35. And the words carrie this sense, I am troubled for your recouerie; and I feare it will neuer be.

Here we learne, how daungerous a thing it is to fall from grace, though it be but in part. For a man cannot recouer himselfe when he will. We doe not the good we can, vnlesse God make vs doe it. Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore it is an Errour to thinke that we may repent and turne to God when we will, as many suppose. And this must be a warning vnto vs to preserue the good things that God hath put into vs, and not to quench the spirit.

And though Paul doubt of the recouerie of the Galatians, yet he spares not to send his Epistle to them, and to vse meanes. And thus in desperate cases, we must vse the best meanes and leaue the successe to God. Thus the Israelites when there was no other helpe, went into the sea, as into their death bedde, or graue, by faith staying themselues on the promise of god. Heb. 11. 29. 2. Chron. 20. 12.

That which Paul here saith, may be saide of many among vs in whome Christ is not yet framed, whether we respect knowledge, or good life: for they giue iust occasion of doubting whether they will euer turne to God or no.

21 Tell me ye that will be vnder the law, doe ye not heare the law? 22 For it is written, that Abraham had two sonnes, one by a seruant, and an other by a free-woman. 23 But he which was of the seruant, was borne after the flesh: and he which was of the free-woman, by promise.

From the 8. verse of this chapter to the 20. verse, Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians: and here he returnes againe to his former doctrine touching the iustification of a sinner by faith, without the workes of the law: and he confirmes it by an other Argument, the summe and substance whereof is this: Your libertie from the law, w[illegible: 1 span] prefigured in the familie of Abraham: therefore ye are not bondmen to the law, but freemen.

The argument is at large propounded, and it hath foure parts: a preface in the 21. verse: an historie of Abraham and his familie, vers. 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion, v. 31.

And first of the Preface. Law] the word (law) in the first place, is taken properly for the morall and Ceremoniall lawe of Moses: and in the second place, for the bookes of Moses, and namely, for the booke of Genesis. And in this sense the word is taken, when Christ is said to expound the law and the Prophets, Luk. 24. And sometime it signifies all the bookes of the old testament, Ioh. 15. 15.

Vnder the law] to be vnder the lawe, is to hold our selues bound to the fulfilling of the lawe: and to looke for life eternall thereby.

Doe ye not heare the law?] that is, ye read and heare indeede, but ye vnderstand not the scope and drift of that which you read.

In this preface, first Paul meetes with the pride of mans nature, whereby the Galatians went about to establish their owne righteousnesse by the lawe, when he saith, ye that will be vnder the lawe, &c. with this pride were the Iewes tainted, Rom. 10. 3. and the young Prince that came to Christ and said, Good master what must I doe to be saued? And the Papists of our time, who will not be subiect to the iustice of God, but set vp their owne iustice in the keeping of the law. The like doe the ignorant people among vs, who hold that they are able to fulfill the law, and that they are to be saued thereby. And when they say, they looke to be saued by their faith, they vnder stand thereby their fidelitie, that is, their good dealing.

Againe, Paul here notes the seruile disposition of men that loues rather to be in bondage vnder the law, then to be in perfect libertie vnder the grace of God. This we see in daily experience. All professe Christ among vs: yet is it euen a death to the most, to forsake the bōdage of the flesh. Christ we professe, yet so as we take libertie to liue after the lustes of our owne hearts.

When Paul saith, doe ye not heare the lawe? he notes the cause of our spirituall pride, and of the seruile disposition before named, namely, ignorance in mistaking and misconceiuing the true scope of the law: for the Galatians did not consider that Christ was the scope of the lawe, but they supposed that the very obseruation of the lawe euen since the fall of man, did giue life and iustifie. This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe, 2. Cor. 3. 14. And this ignorance hath blinded the Papist at this day: for he supposeth that the Gospell is nothing els but the lawe of Moses: & that Christ indeed is but an instrument to make vs keepers of the lawe, and consequently sauiours of our selues.

In the historie of Abraham I consider three things, the facte of Abraham in taking two wiues: the Euent vpon this fact, he had two sonnes by them: the condition of these sonnes.

Touching the fact of Abraham, it may be demanded, what is to be iudged thereof? The ground to the answer shall be this: that marriage is the indiuisible coniunction of one man and one woman onely. This Christ of purpose teacheth. Math. 16. where he saith that God created them at the first man and woman, and not women, v. 4. that a man must for sake father and mother and cleaue to his wife, not to his wiues, v. 5. that they twaine shall be one flesh, v. 6. And in all this Christ makes no newe lawe, but onely reuiues the first institution of marriage made in Paradise. And Moses hauing set down this diuine institution, addes withall that Lamech was the first that brake it, by taking many wiues.

Now then, the answer to the question is twofold. Some say, that Abraham and the rest of the Patriarks had a dispensation from God to marrie many wiues, and therefore that it was no sinne in them. Of this minde are sundrie learned men, both Protestants and Papists. But the answer is onely coniecturall, and hath no euidence in scripture.

The second answer is, that God did not approoue the polygamie of the fathers, or commend it, but did onely tolerate it, as a lesser euill, for the preuenting of a greater. This tolleration appeares, in that God commanded that the king must not multiply his wiues, Deut. 17. 17. and that the child of the hated wife, (though shee be the second wife,) if it be first borne, shall be the heire. Deut. 21. 15. The occasions of this tolleration were two. One was, a desire in the Patriarches to multiply their posteritie, that if it were possible, the Messias might descend of their line. The second was, the common custome of men in the east countries, who made no matter of it, to mary many wiues: and common custome bred a common errour, and a common errour, bred common ignorance, whereby that which was indeed a sinne, was esteemed no sinne.

It may be obiected, if the hauing of many wiues were an offence, that Abraham and the rest of the holy Patriarches liued and died in a sinne without repentance: because we finde nothing in scripture teaching their repentance for their sinne. Answer. Known sinnes require particular repentance: but if sinnes be vnknown, or vnconsidered, by reason that men are carried away with the sway of the times (as the Patriarches were) a generall repentance sufficeth, Psal. 19. 12.

Againe, it may be alleadged, that Abraham tooke Agar by the consent of Sara. Ans. that sufficeth not to make a full excuse for Abraham. For if marriage were a meere ciuill contract, as it is made by the consent of men and women, so it might be dissolued by like consent: But it is more then a ciuill contract: because in the making of it, beside the consent of the parties, the authoritie of God is interposed: and therefore Saraes consent (in giuing Agar to Abrahā) is nothing, without the allowance of God: and we may not thinke that God will allowe of that which is directly against his owne ordinance.

Thirdly, it may be alleadged, that if the hauing of may wiues be a fault, then Abraham and the rest were adulterers. Ans. Not so, the polygamie of the fathers is to be placed in the middle, betweene adulterie, and holy wedlocke. They tooke not wiues of a leude minde, for the satisfying of their lust, but of a conscience not rightly informed in this point.

The euent vpon the facte of Abraham was, that his two wiues, bare him two sonnes. He had indeed more sonnes by Ketura, Gen. 25. 2. but these two, Ismael and Isaac are onely here mentioned: because by the speciall appointment of God, they were ordained as types of true beleeuers, and hypocrites. Read Rom. 9, 7, 8.

The condition of the children is set forth, by a double difference. The first is, that one was borne of a bonde woman, & therefore a bondman, the other of a free woman, and therefore a free man, and the heire. Here it may be demanded, how the same person can be both a wife and a bond woman? Answ. Among the heathen (as also among the Iewes) there were two sorts of wiues. Of the first kinde were they, that were ioynt gouernors Vxor materfamilias. of the family with the husband, and they were called mistresses of the house. Of the second sort were they, that serued onely for propagation, and were in all other respects as seruants or strangers. Vxor Vsuaria. Of the first kind, was Sara, and of the second, Hagar and Ketura.

The second difference of the children was this. One, that is, Ismael was borne after the flesh, that is, by the strength of nature, and according to the fleshly counsel of Sara, who did substitute Hagar into her own roome. The other, namely Isaac, was borne by the promise, that is, according to the order of nature, yet not by the strength of nature, but by the vertue of the promise of God.

In the birth of Ismael Saras desire was good, that the promise of God might be accomplished: but the meanes was carnall, the substitution of her handmaid, This is the condition of the godly: they intēd & desire the best things, but they faile in the manner of doing. The spirit stirs vp good motions, and the flesh corrupteth them. Paul saith, that to will was present with him, but he could not doe that which was good as he ought. This must cause vs alwaies to humble our selues for our best works.

Againe, we are here taught not to make haste to accomplish our desires, but when God promiseth any thing, to waite his leasure, and in the meane season to liue in subiection. Sara with all her haste could not preuent Gods prouidence. Shee hath her desire in the birth of Ismael, but yet he is borne according to the flesh, in bondage, and he is not the promised seed.

In the birth of Isaac we see the vertue of the promise of God, when it is mixed with our faith: for then it makes things possible, that are otherwise impossible, Math. 17. 20. If then we desire any good things at the hands of God, our dutie 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 Agar) of mount Sina, which gendreth to bondage. 25 For Agar, or Sina, is a mountaine in Arabia, and it answereth to Ierusalem which now is) and shee is in bondage with her children.

The application of the former here beginneth: and the sense of the wordes is. An other thing meant] the wordes are thus. These things are spoken by allegorie: that is, one thing is said, and an other thing is meant. Two mothers] Agar and Sara. Are two] they represent or signifie the two Testaments. Est is put for significat. Of the two Testaments I will speake afterward.

The one] the one Testament, which is the couenant of works [which is Agar] which Testament is figured by Agar [is of mount Sina] came from mount Sina, where the law was deliuered to the Israelites. And gendreth to bondage] that is, it makes all them bondmen that looke to be iustified and saued by the works of the law.

For Agar or Sina] here the translatours are deceiued, supposing that mount Sina had two names, Agar and Sina: but this opinion of theirs hath no ground, and the words are thus to be read, Agar is Sina. Here Agar signifies not so much the person of Abrahams handmaid, as that which is said in the former historie of Agar. For the words are, [non-Latin text not transcribed]. And Sina must be considered as a place, where it pleased God to publish the law. And the wordes thus considered, haue this sense, Agar is Sina, that is, Agar figures Sina, two waies. First, in condition: for as Agar was a bondwoman, so Sina in respect of the law, was a place of bondage: and in this respect also it is called Sina of Arabia. which was a desart out of the land of Canaan. Secondly, in effect: for as Agar bare Ismael a bondman to Abraham; so Sina or the law, makes bondmen. And it answereth] Sina answereth to Ierusalem, that is, as Agar figures Sina; so Agar figures Ierusalem: and by this meanes, Sina and Ierusalem are like, and stand both in one order. Now Agar figures Ierusalem two waies, in condition, and effect. In condition: for as Agar was a bondwoman, so Ierusalem, or the nation of the Iewes refusing Christ, and looking to be saued by the law, are in spirituall bondage. In effect: for as Agar brings forth Ismael a bondman; so Ierusalem by teaching the law, makes bondmen. Therefore Paul saith in the last place, of Ierusalem, and shee is in bondage with her children.

The vse. These things are said by allegorie] Here the Papists make a double sense of scripture, one literall, the other spirituall. Literall is twofold. Proper, when the words are taken in their proper signification. Figuratiue, when the holy Ghost signifies his meaning in borrowed tearmes.

Spirituall senses they make three. One allegoricall, when things in the old testament are applied to signifie things in the new testament. The second, is Tropologicall; when scripture signifies something touching manners. The third, is Anagogicall, when things are in scripture applied to signifie the estate of euerlasting life. Thus Ierusalem properly is a citie: by allegorie, the Church of the new Testament: in a tropologicall sense, a state well ordered: in an anagogicall sense, the estate of eternall life. These senses they vse to applie to most places of the Scripture, specially to the historie. But I say to the contrarie, that there is but one full and intire sense of euery place of scripture, and that is also the literall sense, sometimes expressed in proper, and sometimes in borrowed or figuratiue speaches. To make many senses of scripture, is to ouerturne all sense, and to make nothing certen. As for the three spirituall senses (so called) they are not senses, but applications or vses of scripture. It may be said, that the historie of Abrahams familie here propounded, hath beside his proper and literall sense, a spiritual or mysticall sense. I answer, they are not two senses, but two parts of one full & intire sense. For not onely the bare historie, but also that which is therby signified, is the ful sense of the h. G.

Againe, here we see the scripture is not onely penned in proper tearmes, but also in sundrie diuine figures and allegories. The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife, to signifie the communion betweene Christ & his Church: & so is the 45. psalme. The booke of Daniel, and the Reuelation, is an allegoricall historie. The Parables of the old and new Testaments, are figures or allegories. When Dauid saith, Psal. 45. 4. Ride on vpon the word of truth, meeknes, and iustice, he describes a Princes charriot by allegorie. The Guide is the word, the horses that draw it, are three, Truth, meekenes, iustice. And thus the throne of God is described by like allegorie. Psal. 89. v. 14. the foundation of the throne, are righteousnes, and equitie: the maine bearers to goe before the throne, are mercie and truth.

It may be demanded, when doth the scripture speake properly, and when by figure? Ans. If the proper signification of the words be against common reason, or against the analogie of faith, or against good manners, they are not then to be taken properly, but by figure. The words of Christ, Ioh. 15. 1. I am the true vine, & my father is an husband man. If they be taken properly, they are absurd in common reason: therefore the words are figuratiue, and the sense is this: I am as the true vine, and my father as an husbandman. The wordes of Christ, Take, eate, this is my body, 1. Corinth. 11. vers. 24. taken properly, are against the articles of faith, He ascended into heauen, and sits at the right hand of God. And they are against the sixt commandement, Thou shalt not kill. And therefore they must be expounded by figure, thus, This bread is a signe of my bodie. 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 vse of Rhetoricke in the Bible, to be a meere fopperie. For to this purpose there is a booke in English heretofore published. As also they of the familie of loue are iustly to be condemned, who in another extremitie, turne all the Bible to an Allegorie, yea euen that which is said of Adam, and of Christ.

They are two Testaments] they are, that is, they signifie: and so Agar is Sina a mountaine in Arabia, that is, signifies Sina. Thus the Rocke in the wildernes is Christ, 1. Cor. 10. 4. that is, figures Christ. Like to this is the Sacramentall phrase, This is my bodie, that is to say, this bread signifies my bodie. Great is the madnes of men that hence gather Transsubstantiation, or the real conuersion of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina.

The two Testaments are the Couenant of workes, and the Couenant of grace, one promising life eternall to him that doth all things contained in the law: the other to him that turnes and beleeues in Christ. And it must be obserued, that Paul saith, they are two, that is, two in substance, or kind. And they are two, sundrie waies. The law, or couenant of workes, propounds the bare iustice of God, without mercie: the couenant of grace, or the Gospel, reueales both the iustice and mercie of God, or the iustice of God giuing place to his mercie. Secondly, the law requires of vs inward and perfect righteousnes, both for nature, and action: the Gospel propounds vnto vs an imputed iustice resient in the person of the Mediatour. Thirdly, the law promiseth life vpon condition of works: the Gospel promiseth remission of sinnes and life euerlasting vpon condition that we rest our selues on Christ by faith. Fourthly, the law was written in tables of stone, the Gospel in the fleshie tables of our heart. Ier. 31. 33. 2. Cor. 3. 3. Fiftly, the law was in nature by creation: the Gospel is aboue nature, and was reuealed after the fall. Sixtly, the law hath Moses for the mediatour, Deut. 5. 27. but Christ is the mediatour of the new testament. Heb. 8. 6. Lastly, the law was dedicated by the blood of beasts, Exod. 24. 5. & the new Test, by the blood of Christ. Heb. 9. 12.

Here then falls to the ground a maine 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 darke and imperfect, and the Gospel or the law of Christ more perfect: because he hath (as they say) added Counsells to precepts. Againe, 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 iustifications, the first meerely by grace, the second by workes: besides the two Testaments, they must establish a third Testament compounded of both, and it must be partly legall, and partly Euangelicall; otherwise the twofold iustification cannot stand. For the law propounds onely one way of iustification, and the Gospel a second. The doctrine therefore that propounds both, is compounded of both.

God did not approoue the polygamie of Abraham, yet doth he vse it to signifie the greatest mysterie of our religion. Here we see a great point of the diuine prouidence of God, who ordereth and vseth well the things which he doth not approoue. This is the foundation of our patience, and a meanes of true comfort. Ioseph thus comforts himselfe and his brethren, that God ordered and disposed their bad enterprise, to his and their good. Gen. 45. 6, 7.

Here againe Paul sets downe two properties of the Testament of workes, or of the law. The first is, that it came from mount Sina. And here lies the difference betweene the law and the Gospel: the law is from Sina, the gospel from Sion or Ierusalem. For there it was first to be preached, and thence conueied to all nations. Mich. 4. 1. Ezech. 47. 1.

The second propertie of the law is, that it gendreth to bondage: because it maketh them bond men, that looke to be saued and iustified thereby. And this it doth, 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 saith, that after he knew his sins by the lawe, he died, and the lawe was the meanes of death vnto 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 saluation: and so is not the law, which is no cause, but only an occasion of the grace of God in vs.

Where as Ierusalem 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 Ierusalem, Psal. 122. and 132. and yet for all this, Ierusalem by refusing Christ, and by establishing the iustice 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 hath 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 vpon hardnesse of heart: the fourth is, vnbeleefe, whereby the word of God is called in question, and the trueth 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 doth Ismael all iusticiaries, that looke to be saued 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 saued 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 owne workes, and to rest onely on the promise of mercie for eternall saluation: thus shall they be the children of the promise and heires of God.

Lastly, in that Ierusalem 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 Ierusalem which is aboue is free: which is the mother of vs all.

Here Paul shewes what is figured by Sara, namely, the new Ierusalem, which is the Catholike Church, Heb. 12. 22, 23. Reuel. 21. 2. And it is here so tearmed, because Ierusalem was a type thereof in sixe respects. First, God chose Ierusalem aboue 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, Ierusalem 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 Ierusalem 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 Ierusalem 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 Ierusalem) is the subiection & obedience of the citizens: now in the Catholike Church all beleeuers 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 Ierusalem 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 aboue 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 beleeue, Eph. 5. 30. The iustice whereby we are iustified 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 aboue, 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 vse. This beeing so, we are admonished to liue in this world as Pilgrimes and strangers, 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing, but our mindes must be vpon the countrie to which we are trauelling. And whatsoeuer is an hinderance to vs in our iourney, we must cast it from vs, that we may goe lightly: and if we haue any wrongs done vs either in goods or good name, we must the rather be content: because we are out of our countrie in a strange place: and hereupon we must take occasion to make haste to our iourneys end, that is, to our own citie, and last abode. Thus did the Patriarches, Heb. 11. 13, 15.

Secondly, we must carrie our selues as Burgesses of heauen, Phil. 3. 20. And this we shall do by minding, seeking, affecting of heauenly things, by speaking the language of Canaan, which is, to inuocate and praise the name of God. Lastly, by leading a spirituall life, that may beseeme the citizens of heauen. Many faile in this point, when they come to the Lords table, they professe themselues to be citizens of the citie of God, but in their common dealings in the world, they play the starke rebels against God, and his word, and liue according to the lusts of their blinde and vnrepentant hearts.

Thirdly, when Paul saith, that Ierusalem which is aboue is free &c. he shewes that the Catholike Church is one in number, & no more. Cant. 6. 8. My doue is aboue, and the onely daughter of her mother. Ioh. 10. 16. One sheepefold. There be many members, but one bodie, 1. Cor. 12. 12.

Fourthly, hence we gather, that the Catholike Church is invisible. For the companie of them that dwell in heauen by their faith, cannot be discerned by the eie. Iohn saw the heauenly Ierusalem descending from heauen, yet not with the bodily eye, but in spirit, Reuel. 21. 10. The things which make the Catholike Church to be the Church, namely, election, vocation, iustification, glorification, are inuisible. The papist therfore erreth, when he teacheth, that the Catholike Church is a visible companie vnder one Pastour, namely the Pope. And the places which they bring to prooue the visibilitie of the vniuersall Church, concerne either particular churches, or the churches which were in the daies of the Apostles, or againe, they speake of the inward glorie, and beautie of the Church.

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

The mother of vs all] shee is called a mother, because the word of God is committed to the keeping of the Church, which word is seed, 1. Pet. 1. 23. and milke, 1. Cor. 3. 2. and strong meat, Heb. 5. 14. And the church as a mother, which by the ministery of the said word, brings forth children to God, & after they are borne & brought forth, shee feeds them with milke out of her owne breasts, which are the Scriptures of the olde and newe Testament.

Here a great question is to be propounded, namely, where we shall find this our Mother? For it is the dutie of all children to haue recourse vnto their mother, and to liue vnder her wing. The aduocates of the Popish Church, Priests and Iesuits, say, we must be reconciled to the Church and See of Rome, if we would be of the Catholike church. To this purpose they vse many motiues, I will here propound seauen of them: because heretofore they haue bin scattered abroad among vs.

The first motiue. The Church of Rome hath meanes of sure and certen interpretation, tradition, councels, fathers: we haue nothing but the priuate interpretation of Luther, Melancthon, Caluin, &c. Answ. Scripture is both the glosse and the text; And the principall meanes of the interpretation of scripture, is scripture it selfe. And it is a means, when places of scripture are expounded by the Analogie of faith, by the words, scope, and circumstances of the place. And the interpretation which is sutable to all these, is sure, certen, and publike: for it is the interpretation of God. Contrariwise, the interpretation, which is not agreeable to these, though it be from Church, Fathers, and Councells, is vncerten, and it is priuate interpretation. Now this kind of interpretation we allow: and therefore it is false, that we haue onely priuate interpretations: and that all the interpretations of the Church of Rome are publike. Secondly, I answer, that we are able to iustifie our Interpretations of Scripture for the maine points of religion, by the consent of Fathers, and Councells, as well as they of the church of Rome.

The second motiue. We haue no diuine and infallible authoritie to rest on in matter of religion: but they of the church of Rome haue. Ans. In the Canonicall scriptures of the Prophets and Apostles, there is diuine and infallible authoritie: for they are now in the new Testament, in stead of the liuely voice of God. And this authoritie we in our Church acknowledge. Secondly, I answer, that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures (as the Papists teach) but onely a Ministerie, which is to speake in the name of God, according to the written word.

The third motiue. We haue no limitations of opinion, and affection, but they of the church of Rome haue. I answer first: we suffer our selues to be limited for opinion, by the Analogie of faith, and by the written word, and so doth not the Papist, which addes tradition to the scripture. And for affection we suffer our selues to be limited by the doctrine of repentance, and new obedience. Secondly, I answer, that the church of Rome vseth false meanes of Limitation. For it teacheth, that for opinion, we must captiuate our senses to the determination of the church, by beleeuing as the church beleeueth, though it be not knowne, what the church beleeueth. And it limits affection, by auricular confession, and by canonicall satisfactions, meere inuentions of men.

The fourth motiue. The Romane religion drawes the multitude. Ans. It drawes them indeede, because it is a naturall religion: but it doth not turne them from darknes to light, from death to life. Secōdly, I answer, that Antichrist in his comming shall draw the multitude. 2. Thess. 2. 9.

The fift motiue. There were neuer but two alterations of religion. One, in the daies of Elias; the other, in the daies of Iohn the Baptist. Ans. I will shew a third. Paul saith, that before the ende, there shall be a departure, 2. Thess. 2. and this departure is generall in all nations, Reuel. 13. 16. and after a thousand yeares there shall be the first resurrection, Reuel. 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel, after long ignorance and superstition.

The sixt motiue. The church of Rome hath a Iudge to ende controuersies: we haue none. Ans. Christ is our Iudge: and the scripture is the voice of this iudge, determining all things pertaining to saluation, 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 abolisheth the second commandement touching Images, and the tenth, touching lust. And it ouerturneth sundrie Articles of faith. For it abolisheth 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 vnto 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 vse.

The ninth motiue. The church of Rome hath 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 doth it ouerturne the inward, which stands in the iustification 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 vsed in Samaria, and yet they were no people of God. Hos. 1. 9.

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

Now then we are to hold the church of Rome as a stepmother, nay as a professed harlot: shee is no mother of ours. For the Lord saith, 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 vse 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 gathereth 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 beleeuers. 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 vnto 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 Ierusalem, is a great priuiledge. Psal. 87. 5. Reuel. 3. 12.

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

These words are the testimonie of the Prophet Isa, c. 54. 1. and they are brought to prooue 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 beleeuing 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 saith, Jt is written? Ans. The Apostle Paul, whose authoritie was diuine, 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 iudgement in all matters, without, and beside the scripture, yea a power to iudge of the scripture it selfe and of the sense thereof, without the helpe of scripture, vpon a supposed infallible assistance of the spirit.

The second point is, In what question saith Paul, It is written? Ans. In a controuersie betweene him and the false Apostles, touching the iustification 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 saith, It is written.

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

The condition of the Church of the new Testament, in these words, Barren that bearest no children: thou 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 vpon 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 vpon 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 crosse and affliction, and without children: because at the first the christian church was constrained to hide herselfe in the wildernesse. Reuel. 12. 14. It may be demanded howe the catholike church should be desolate? Answ. 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 sinnes, and life euerlasting, in the hearing of our praiers, in protection and deliuerance from all spirituall enemies, in the gifts of the spirit, faith, hope, loue, &c. In respect of this estate, the church is all glorious within, and neuer desolate. Psal. 45. 13. The outward estate of the Catholike church, stands in visible assemblies, in the publike Ministerie of the word, and sacraments, in a gouernment 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 vpon the fall of our first parents, of the Israelites at Mount Horeb, when they worshipped the golden calfe, and in the daies of Elias, Rom. 11. 3. and afterward, 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten, and the sheepe were scattered. After Christs ascension all the earth worshipped the beast, Reu 13. 12.

Hence it followes, that the Catholike church is not a visible estate or companie of men vnder one visible head: because in respect of her outward estate shee may be for a time in desolation. And as this is the estate of the church, so is it also of the mē bers thereof. They shall be hated of all men, Luk. 21. 17. Men shall thinke they doe God good seruice, when they kill them. Ioh. 16. 2. And Christ himselfe was a man without forme, or beautie. Isai. 53. 2.

Hauing an husband] in these wordes the condition of the Iewish church is set forth, that shee is married or espoused to God, who is her husband. Ezech. 16. 8, 9. Ose. 2. 19. The like may be said of any other church, and namely of the church of England. The vse.

This must teach vs, to dedicate our bodies and soules to God and Christ, and to giue the maine affections of our hearts vnto him, as our loue, and our ioy, &c.

Secondly, we must adorne and trimme our selues with grace, that we may please our husband. Psal. 45. 12.

Thirdly, we must be the glory of Christ, as the wife is to her husband, 1. Cor. 11. 7. and that is by subiecting our selues to Christ, and his lawes.

Againe, if we be[illegible: 1 letter]roath our selues to Christ indeed, we may assure our selues that Christ is our Christ, and that he hath giuen himselfe vnto vs: and consequently, that he will sanctifie vs, Ezech. 16. 9. protect vs as an husband doeth his wife, Gen. 20. 16. and indowe vs with all things needfull for this life, and the life to come, Ezech. 16. 10, 11.

The second point is the change of the church of the newe Testament, because shee 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 beleeuers, both Iewes and Gentiles. Obserue, that the promise of God is of infinite vertue in his time and place. In the beginning God said, let there be this or that, and it was so. Of like vertue is Gods promise, if we can waite his leisure. God promised that after 430. yeares, the Israelites should be deliuered out of Egypt, presently when the time was expired, nothing could hinder the promise. Read Exod. 12. 41. Therefore our dutie is, to rest on Gods promises in all times, both in life and death.

The third point is the ioy vpon the change. Reioyce. Here are two things to be considered. The first, who must reioyce? Answ. The church. Gods kingdome is the place of ioy. Rom. 14. 17. Reioycing belongs to the people of God, Psal. 68. 3. & 106. 5. The musicke of the Temple was typicall, and figured the ioy of the Catholike Church, where is the assurance of remission of sinnes, and life eternall.

The second point is, in what must the church reioyce? Ans. In the redemption of Christ and the fruit thereof, the conuersion of sinners to god. For the prophet had shewed at large the passion and sufferings of Christ: Isai, 53. and hereupon he saith, Reioyce thou barren. The Israelites were commanded to feast and to be merrie before the Lord, Leuit. 23. 40. 1. Chron. 29. 32. that is, before the Lords Arke, which was the pledge of his presence. Now this Arke was a figure of Christ: and the myrth before the Arke, signified, that the foundation of all our ioy, lies in our Reconciliation with God in Christ. The angels in heauen greatly reioyce at the conuersion of a sinner: and at the returne of the prodigall sonne, the fat calfe is killed.

The vse. It is false that religion breeds Melancholie, and cuts of all mirth. It doeth not abolish mirth, but rectifie it: nay it brings men to true and perfect ioy.

Our first and principall ioy must be, that we are in Gods fauour, reconciled to God by Christ, Luk. 10. 20. In Dauid, the head of his ioy, was the good estate of the church, Psal. 137 6. And all other pettie ioyes must flow from this, and be sutable to it.

Breake forth] this signifies, that the church vpon earth is (as it were) pent in, with present greife. Our ioy in this life is mixed with sorrow. The paschall lambe was eaten with sowre hearbes, to signifie, that we feele no sweetnesse in the blood of Christ, till we feele the smart of our sinnes. We here must reioyce in trembling, Psal. 2. 11. Ioy is sowne for them that are vpright in heart, Psal. 97. 12.

Crie] in our earthly ioyes, we must be moderate and sparing: we must not eate to much hony least we surfet. Yet in spirituall ioyes the measure is to reioice without measure, if we be rauished with ioy in Christ, that we crie againe, it is the best of all.

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

Here Paul shewes, that as Sara figured the catholike church: so Isaac was a figure of all true beleeuers the children of God.

Therefore] or thus, And we brethren.

We] not onely the Iewes, but also beleeuing Gentiles.

Promise] the promise made to Abraham, I will be thy God, and the God of thy seed: or the promise made to the church, that beeing barren shee shall beare many children.

Children of promise] beleeuers are so called: not because they beleeue the promise (though that be a truth) but because they are made children of God, by the vertue of Gods promise. For thus was Isaac the child of promise, in that he was borne to Abraham, not by the strength of nature, but by Gods promise. And Paul opposeth the children of the promise to the children of the flesh, which were borne by naturall strength, Rom. 9. 8.

Hence it followes, that the meere grace of God, is the cause of our election and adoption, and not any thing in vs. For the promise of God makes vs Gods children: and the promise is of the meere grace of God: and therefore we are Gods children by the meere grace of God. For the cause of the cause, is the cause of the thing caused. Therefore Paul saith, that the Ephesians were predestinate to adoption, Eph. 1. 5. And he saith, the 7000, that neuer bowed knee to Baal, were reserued by the election of grace, Rom. 11. 5. And it is a false Position, to teach, that Election and adoption, are according to Gods foreknowledge of our faith and obedience. For thus shall we Elect our selues, and be children not of Gods promise, but of our own freewill and faith. Moreouer God foresees our future faith and obedience, because he first decreed to giue the grace of faith vnto vs: because the foreknowledge of things which are to come to passe, depends vpon a precedent will in God.

Marke further, the children of God are called the children of the promise, and this promise is absolute and effectual. Here a question may be resolued: and that it, whether the child of God in his conuersion haue a libertie and power to resist the inward calling of God? Answ. No. The absolute will of God cannot be resisted: nowe the promise whereby men are made the children of God, is the absolute will of God. Againe, with this promise is ioyned the infinite power of God, which without all resistance brings that to passe which God hath promised. For he makes men to doe that which he commands. Ezec. 36. 26. he giues the will and the deede, Phil. 2. 13. so as men effectually called, cannot but come. Ioh. 6. 45.

It may be saide, that this is to abolish all freedome of will. Ans. It sufficeth to the libertie of the will, that it be free from compulsion: for constraint takes away the libertie of the will, and not necessitie. Secondly, the determination of mans will by the will of God, is the libertie of the will, and not the bondage thereof: for this is perfect libertie, when mans wil is conformable to the will of God.

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

These wordes, are an answer to an Obiection, on this manner. We are hated of the Iewes: and therefore we are not the children of promise. The answer is two fold. One in this verse, thus, No maruell: this is the old fashion: it was thus in Abrahams familie. For Ismael (borne after the flesh) persecuted Isaac (borne after the spirit:) and so it is at this day.

Obserue, that there is a perpetuall enmitie and opposition, betweene true beleeuers and hypocrites. God put enmitie betweene the seede of the serpent, and the seede of the woman. Gen. 13. 15. The world hates them that are chosen out of the world. Ioh. 15. 19. Carnall men cannot abide that their opinions and doings, should be iudged, and condemned of others. Ioh. 3. 20. And hence comes the opposition that is betweene beleeuers, and hypocrites, who cannot abide such as are not like themselues.

This hatred and opposition, shewes it selfe in persecution: of which, three things are to be considered.

The first is, who persecutes? Ans. Carnall Ismaelites, such as are of the same religion and familie with Isaac. Thus the Iewes persecuted their owne Prophets, and the Thessalonians were persecuted of their own prophets. 1. Thes. 2. 14. Thus Priests and Iesuits, that haue bin hertofore borne, baptised, & brought vp among vs, are the causes of many seditions, conspiracies, and seeke the subue[illegible: 1 letter]sion of Church, and land.

The second is, who are persecuted? Ans. Spirituall men, the children of the promise. They suffer wrong, but they doe none. In the mount of the Lord there is no hurt done. Isa. 11. 9. they turne their speares and swords, into mattocks and sithes. Isa. 2. 4. And they which doe no wrong, but are content to suffer wrong (and that for a good cause,) are in this respect blessed. Matth. 5. 10.

The third point, is▪ touching the kind of persecution: and that was skorning or mocking. Gen. 21. 9. It may be demanded, how mocking can be persecution? Ans. Mocking and derision, which riseth of the hatred and contempt of our brother, is a degree of murder. He which saith Raca to his brother, is guiltie of a Councell. Matth. 5. 22. Here Raca, signifieth all signes and gestures that expresse contempt, as snuffing, tushing, iering, gerning, &c. Cain is rebuked of God, euen for the casting downe of his countenance. Gen. 4. 6.

Againe, the mocking wherewith Ismael mocked Isaac, proceeded from a contemp: and hatred of the grace of God in Isaac: which Paul notes when he saith, that he was persecuted which was borne after the spirit. This hatred of Gods 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 liues. Thus Cain hated his brother, by reason of the grace of God: because his deedes were good. 1. Ioh. 3. 12. A great part of the sufferings of Christ, stood in this, that he was mocked for his confidence in God. Psal. 22. 8. Matt. 27. 43. The children of Bethel mocke Elizeus: first, for his person, calling him bald pate: secondly, for the fauour of God shewed vpon Elias his master, in saying, Ascend, bald [illegible: 1 letter]ate: that is. [illegible: 1 letter]us[illegible: 1 letter]in. in q[illegible: 2 letters]st. ascend not to Bethel, but ascend to heauen as Elias did. And this prophane skorning he cursed in the name of God. 2. King. 2. 23. The like skorning is vsed among vs at this day. For the practise of that religion which stands by the law of God, and the good lawes of this land, is nicknamed with tearmes of precis[illegible: 1 letter]nes, and puritie. A thing much to be lamented: for this bewraies that there is a great want of the grace of God among [illegible: 1 letter]s. Therefore take heede of it.

30 But what saith the Scripture: put out the bond-woman, and her sonne: for the sonne of the bondwoman shal not be heire with the sonne of the freewoman.

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

Obiect. I. These wordes, cast out the bondwoman, are the words of Sara to Abraham: therefore they are not the words of scripture. Ans. The words were vttered by Sara, but they were afterward approoued by God, Gen. 21. 12. and thus they are the voice of scripture.

Obiect. II. Sara is commended for her subiection to Abraham, 1. Pet. 3. 6. yet here shee speakes imperiously, Cast out the bondwoman. Ans. Shee speakes this not as a priuate woman, but as the voice and mouth of God, and that (no doubt) by instinct from God. And therefore the words shee vttereth, are to be esteemed as the commandement of God. This her case is extraordinarie, and not to be followed.

Thevse. I. All carnall hypo[illegible: 2 letters]ites, mockers of the grace of God, shall be cast forth of Gods familie, though for a time they beare a sway therein. This is the sentence of God. Let vs therefore repent of our mocking, and hereafter become louers of the grace of God, as Christ was. Mark. 10. 21.

II. Consolation: the persecution of the people of God shall not be perpetuall. For the persecuting bondwoman, and her sonne, must be cast out. The rodde of the wicked shall no[illegible: 1 letter] rest vpon the Lot of the righteous. Psal. 125. 3. This is our comfort.

III. All iustitiarie people, and persons that looke to be saued and iust[illegible: 1 letter]fied before God by the law, and the workes of the law, either in whole, or in part, are cast out of the church of God, and haue no part in the kingdome of heauen. The casting out of Agar and Ismael, is a figure of the reiection of all such. Behold here the voice of God casting downe from heauen the greatest part of the earth, the Turke, the Iew, the obstinate Papist, with the stepmother, the Romish church.

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

The conclusion of the whole argument following directly from the 27. verse. If we be children of the promise, then are we children of the freewoman and not of the bondwoman, & consequently we are iustified and saued without the works of the law, by the meere grace of God causing vs by faith to rest on the promise of God, whose substance and foundation is Christ.

The fourth Chapter.

Verſe. 1. This I ſay that the heire as long as he is a childe, differeth nothing from a ſeruaunt, though he be Lord of all: Verſe. 2. But is vnder tutours and gouernours, vntill the time appoynted of the Father. YE ſee with what vehement affection Paule goeth about to call backe the Galathians,The argument vvhervvith Paule fortifieth his matter. & what ſtrong arguments he vſeth in debating that matter, gathering ſimilitudes of experience, of the example of Abraham, of the teſtimonies of the Scripture, and of the time: ſo that often times he ſemeth to renew the whole matter againe. For before he had in a maner finiſhed the diſputation concerning iuſtification, concluding that a man is iuſtified before God by faith only and alone. But becauſe he calleth alſo to remembraunce this politicall example of the little heire, he bringeth the ſame alſo for the confirmation of his matter. Thus trying euery way, he lyeth in waite with a certaine holy ſubtiltie to take the Galathiās vnwares. For the ignorāt people are ſooner perſwaded with ſimilitudes and examples, then with deepe and ſubtill diſputations. They will rather behold an Image well painted then a booke well written. Paule therfore now, after that he hath brought the ſimilitude of a mans teſtament, of the priſon, and of the ſcholemaiſter, vſeth alſo this ſimilitude of an heyre (which is familiar and wel known to al men) to moue and to perſwade them. And ſurely it is a very profitable thing to be furniſhed with ſimilitudes and examples: which not onely Paul, but alſo the Prophets, & Chriſt himſelfe alſo did often vſe. Ye ſee (ſaith he) that it is ordeined by the ciuile lawes, that an heyre, albeit he be the Lorde of all his fathers goodes, differeth not from a ſeruaunt. In deede he hath an aſſured hope of the inheritaunce: but before he come to his yeares, his tutors holde hym in ſubiection, lyke as the Scholemaiſter doth his ſcholer.A young heir differeth nothing from a ſeruaunt. They committe not vnto hym the ordering of his owne goodes, but conſtrayne hym to ſerue, ſo that he is kepte and mainteined with his owne goodes lyke a ſeruaunte. Therefore ſo long as this bondage endureth, that is, ſo long as he is vnder tutors and gouernours, he differeth nothyng from a ſeruaūt. And this ſubiection and ſeruitude is very profitable for him: for otherwiſe through folly he would ſoone waſt all his goodes. This captiuitie endureth not alwaies, but hath a certaine time limited and appoynted by the father wherin it muſt ende.

Verſe. 3. So alſo vve as long as vve vvere children, vvere in bōdage vnder the rudiments of the vvorld. In like maner when we were litle children we were heires, hauing the promiſe of the inheritaunce to come, which ſhould be geuen vnto vs by the ſeede of Abraham, that is to ſay, by Chriſte, in whom all nations ſhould be bleſſed. But becauſe the fulnes of time was not yet come, Moiſes our tutour, gouerner and ſchoolemaſter came, holding vs in captiuitie with our handes bound, ſo that we could beare no rule, nor poſſeſſe our inheritaunce. In the meane time notwithſtanding, like as an heire is nouriſhed & mainteined in hope of libertie to come: euen ſo Moiſes did nouriſh vs with the hope of the promiſe to be reuealed in the time appoynted: to witte, whē Chriſt ſhould come, who by his comming ſhould put an ende to the time of the lawe, and begin the time of grace. The time of the lavve is finished.Nowe the time of the law endeth two maner of wayes: Firſt (as I ſayde) by the comming of Chriſte in the fleſh at the time appoynted of his father. But vvhen the fulnes of time vvas come, God ſent forth his ſonne, Galath. 4.4.5. made of a vvoman and made vnder the lavve, that he might redeme them vvhich vvere vnder the lavve. &c. He entred into the holy ſanctuarie once through his bloud, Heb. 9.12. and obtained eternall redemption for vs. Moreouer, the ſame Chriſte who came once in the time appoynted,The comming of Chriſt vnto vs in ſpirite. Heb. 10.14. commeth alſo vnto vs daily and hourely in ſpirite. In deede once with his owne bloud he redemed and ſanctified all: but becauſe we are not yet perfectly pure (for the remnaunts of ſinne doe yet cleane in our fleſh,Galath. 5.17. which ſtriueth againſt the ſpirite) therefore daily he commeth vnto vs ſpiritually and continually more and more accompliſheth the appoynted time of his father, abrogating and aboliſhing the lawe. So he came alſo in ſpirite to the fathers of the old Teſtament before he appeared in fleſh. They had Chriſt in ſpirite. They beleued in Chriſte which ſhould be reuealed, as we beleue in Chriſte which is now reuealed, and were ſaued by him as we are, according to that ſaying:Heb. 13.[illegible: 1 letter]. Ieſus Chriſte is one yeſterday, and to day, and shall be the ſame for euer. Yeſterday, before the time of his comming in the fleſh. To day, when he was reuealed in the time before appoynted. Nowe and for euer he is one and the ſame Chriſte: for euen by him onely and alone all the faithfull which either haue ben, be, or ſhall be, are deliuered from the law, iuſtified and ſaued. In like maner vve alſo (ſayth he) vvhen vve vvere children, ſerued vnder the rudimentes of the vvorld, that is to ſay: the lawe had dominion ouer vs, oppreſſed vs and kept vs in a ſtreite bondage, as ſeruaunts and captiues. For firſt it reſtrained carnall and rebellious perſons that they ſhould not runne headlong into all kindes of vice. For the lawe threatneth puniſhment to tranſgreſſours,The politike vſe of the lavve. which if they feared not, there is no miſchiefe which they would not commit: And ouer thoſe whom the law ſo bridleth, it ruleth & raigneth. Againe, it did accuſe vs, terrifie vs, kill vs,The ſpirituall vſe of the lavv and condemne vs ſpiritually and before God: and this was the principall dominion that the law had ouer vs. Therfore like as an heire is ſubiect vnto his tutours, is beaten, and is compelled to obey their lawes and diligently to execute their commaundementes: euen ſo mens conſciences, before Chriſte come, are oppreſſed with the ſharpe ſeruitude of the lawe: that is to ſay, they are accuſed, terrified, and condemned of the lawe. But this dominion, or rather this tyrannie of the lawe is not continuall, but muſt onely endure vntill the time of grace. Wherefore the office of the lawe is to reproue and to encreaſe ſinnes, but to righteouſnes: to kill, but to life, For the lavve is a Schoolemaſter vnto Chriſte. Galath. 3.[illegible: 1 letter]. Like as therefore the tutours doe handle the heire being yet a childe, ſtreitly and hardly, rule him and commaund him as a ſeruaunt, and he againe is conſtrained to be ſubiect vnto them: euen ſo the lawe accuſeth vs, humbleth vs, and bringeth vs into bondage, that we may be the ſeruauntes of ſinne, death, and of the wrath of God, which is in deede a moſt miſerable kind of bondage. But as the power of the tutours, and the ſubiection and bondage of the litle heire is not continuall, but onely endureth vnto the time appoynted of the Father, which being ended, he needeth not to be gouerned by his tutours, nor remaineth vnder their ſubiection any more, but with libertie enioyeth the inheritaunce: euen ſo the lawe hath dominion ouer vs, and we are conſtrained to be ſeruaunts and captiues vnder his gouernment, but not for euer. For this clauſe which foloweth muſt be added: vntill the appoynted time of the Father. For Chriſt which was promiſed, came and redemed vs which were oppreſſed with the tyrannie of the lawe. Contrariwiſe,To vvhom Chriſt commeth, and to vvhom he cō meth not. the comming of Chriſt profiteth not the careles hypocrites, the wicked contemners of God, nor ye deſperate which thinke that nothing elſe remaineth but the terrours of the lawe which they the rudiments of the world.The Emperors lavves. So the Emperours lawes be rudiments of ye world: for they intreat of worldly matters: that is to ſay, of things concerning this preſent life, as of goodes, poſſeſſions, enheritaunces, murders, adulteries, robberies, &c. Whereof ſpeaketh alſo the ſecond table of the commaundements.The lavves of the Pope. As for the Popes Canon lawes, and Decretals, which forbid mariage and meates, thoſe Paule in an other place calleth the doctrines of Deuils:1. Timot. 4.[illegible: 1 letter]. which are alſo rudiments of the world, but that they doe moſt wickedly bind mens conſciences to the obſeruation of outward things, contrary to the word of God and faith. The lavve of Moiſes geueth onely vvorldly things.Wherfore the law of Moiſes geueth nothing but worldly things, that is to ſay, it doth but onely ſhew ciuily and ſpiritually the euils that be in the world. Notwithſtanding, if it be in his true vſe, it driueth the conſcience by his terrours to ſeeke and thirſt after the promiſe of God,By the cōfort of the holy Ghoſt vve are deliuered frō the terrours of the lavve. and to looke vnto Chriſt. But that thou maiſt ſo doe, thou haſt neede of the aide and aſſiſtance of the holy Ghoſt, which may ſay in thy heart: It is not the will of God, that after the law hath done his office in thee, thou ſhouldeſt onely be terrified & killed: but that when thou art brought by the lawe to the knowledge of thy miſery and damnation, thou ſhouldeſt not deſpaire but beleue in Chriſt: vvho is the end of the lavve to righteouſnes, Rom. 10.4. to euery one that beleueth. Here is no worldly thing done, but here all worldly matters and all lawes ceaſe, and heauenly things begin now to appeare. Therefore ſo long as we be vnder the rudiments of the world:Rom. 3.20. Rom. 4.15. that is to ſay, vnder the lawe, which geueth not onely righteouſnes and peace of conſcience, but reuealeth and increaſeth ſinnes and engendreth wrath, we be ſeruaunts, thrall and ſubiect to the lawe, although we haue the promiſe of the Bleſſing to come.Deut. 6.5. In deede the law ſayth: Thou shalt loue the Lord thy God: but that I may be able ſo to do, or to apprehēd Chriſt, this can not the lawe geue. VVherfore Paule abaſeth the lavve.I ſpeake not this to the ende that the lawe ſhould be deſpiſed, neither doth Paule ſo meane, but it ought to be had in great eſtimation. But becauſe Paule is here in the matter of Iuſtificatiō, it was neceſſary that he ſhould ſpeake of the law as of a thing very contemptible and odious. For Iuſtification is a farre other maner of thing then the lawe is.VVhen vve feele the terrours of conſcience, the lavve muſt be abaſed, and the promiſe magnified. We can not ſpeake baſely and contemptuouſly enough of the lawe when we are in this matter. When the conſcience therefore is in the conflict, then ſhould ſhe thinke vppon nothing, know nothing at all but Chriſte onely and alone. Then ſhould ſhe remoue the lawe vtterly out of her ſight, and embrace nothing but the promiſe concerning Chriſt. To ſay this, it is an eaſie matter: but in time of tentation when the conſcience wreſtleth in the preſence of God, to doe it in deede, of all things it is the hardeſt: to witte, that when the lawe accuſeth thee, terrifieth thee, reuealeth vnto thee thy ſinne, threatneth to thee the wrath of God & eternall death, yt then (I ſay) thou ſhouldeſt haue ſuch ſtrēgth of faith in Chriſt as if there had neuer ben any law or any ſinne, but only Chriſt, mere grace, and redemption: or that thou ſhouldeſt then be able to ſay: O law, I will not heare thee, for thou haſt a ſtāmering & a ſlow tounge: moreouer, the fulnes of time is now come,He alluded to the ſlovv tounge and ſtammering ſpeech of Moſes. Rom. 4.18. and therefore I am free, and wil not ſuffer thy tyrannie any longer. Here a man may ſee how hard a matter it is to ſeparate the lawe from grace: Againe, how diuine and heauenly a thing it is to hope here euē againſt hope, and how true this propoſition of Paule is, that we are iuſtified by Faith alone. Learne here therfore, to ſpeake of the law as contēptuouſly as thou cāſt in the matter of Iuſtificatiō, by the example of the Apoſtle, which calleth the lawe the rudiments of the world, pernicious traditions,VVhat names Paule geueth to the lavv. 1 Cor. 15.56. the ſtrength of ſinne, the miniſterie of death. &c. For if thou ſuffer the lawe to beare rule in thy conſcience when thou ſtandeſt before God wreſtling againſt ſinne and death, then is the lawe in deede nothing elſe but a ſinke of all euils, hereſies and blaſphemies: for it doth nothing but encreaſe ſinne, accuſe and terrifie the conſcience, threaten death, and ſet forth God as an angry iudge, which reiecteth and condemneth ſinners. Here therefore, if thou be wiſe, baniſh this ſtutting and ſtammering Moiſes farre from thee, with his lawe, and in any wiſe let not his terrours and threatnings moue thee. Here let him be vtterly ſuſpected vnto thee as an heretike, as an excommunicate and condemned perſon, worſe then the Pope and the Deuill him ſelfe, and therfore not to be heard or obeyed in any caſe. But out of the matter of Iuſtification we ought with Paule to thinke reuerently of the law, to commend it highly, to call it holy,The commendation of the lavv. Rom. 7.12.14. The lavve is good, and the lavv is euill, righteous, good, ſpirituall and diuine. Out of the caſe of conſcience we ſhould make a God of it, but in the caſe of conſcience it is a very deuill. For in the leaſt temptation that can be, it is not able to raiſe vppe & to comfort the conſcience: but it doth cleane contrary: it terrifieth, it, oppreſſeth it with heauines, and plucketh it from the aſſurance of righteouſnes, of life, and of all goodnes. Herevppon Paule a litle after, calleth it vveake & beggerly rudiments. Galat. 4.3. Wherfore let vs not ſuffer ye lawe in any caſe to beare rule in our conſcience, eſpecially ſeing it coſt Chriſte ſo great a price to deliuer the conſcience from the tyrannie of the lawe. For he was made a Curſe for vs, that he might deliuer vs from the Curſe of the lawe. Let the godly learne therfore that the law and Chriſt are two contrary things,The lavve and Chriſte are tvvo, vvhich can not ſtand together. Eſay. 28.20. whereof the one can not abide the other. For whē Chriſt is preſent, the law may in no caſe rule, but muſt depart out of the conſcience, and leaue the bed (which is ſo ſtreit that it can not hold two, as Eſay ſayth) and geue place onely to Chriſt. Let him onely raigne in righteouſnes, in peace, in ioy and life, that the cō ſcience may ſleepe and repoſe it ſelfe ioyfully in Chriſte without any feeling of the law, ſinne, and death. Paule here of purpoſe vſeth this figuratiue ſpeech, Elements of the vvorld: VVhy Paule calleth the lavv the elements of the vvorld. 2. Cor. 3.6.7.9. whereby (as I ſayd) he doth much abaſe and diminiſh the glory and authoritie of the lawe, to ſtirre vs vppe. For he that readeth Paule attentiuely, when he heareth that he calleth the lawe the miniſterie of death, the letter that killeth, &c. by & by he thinketh thus with him ſelfe: why doth he geue ſuch odious, and (as it appeareth to reaſon) blaſphemous termes to the lawe, which is a diuine doctrine reuealed from heauen? To this Paule aunſwereth, that the law is both holy, Rom. 7.12.14. 2. Cor. 3.6.7.9. The lavve is holy and righteous, and yet is it the adminiſtration of death. iuſt, and good: and alſo the miniſterie of ſinne and death, but in diuers reſpectes. Before Chriſte it is holy: after Chriſte it is death. Therefore when Chriſte is come, we ought to know nothing at all of the lawe, vnleſſe it be in this reſpect, that it hath power and dominion ouer the fleſh, to bridle it and to keepe it vnder. Here is a conflict betwene the law and the fleſh (to whom the yoke of the lawe is hard and greuous) as long as we liue. Onely Paule among all the Apoſtles, calleth the lawe the rudiments of the world,Galath. 3.5.9. 1. Cor. 15.56. 2. Cor. 3.6. weake and beggerly elements, the ſtrength of ſinne, the letter that killeth, &c. The other Apoſtles ſpake not ſo of the law. Whoſoeuer then will be a right ſcholer in Chriſtes ſchoole, let him marke diligently this maner of ſpeech vſed of the Apoſtle.Paules maner of ſpeaking muſt be marked. Actes. 9.15. Chriſte calleth him an elect veſſell, and therefore gaue vnto him an exquiſite vtterance, and a ſinguler kinde of ſpeech aboue all the reſt of the Apoſtles, that he as an elect veſſel might faithfully lay the foundations of the article of Iuſtification, and clearely ſet forth the ſame.

Verſe. 4. But after the fulnes of time vvas come, God ſent his ſonne, made (or borne) of a vvoman, made vnder the lavve, that he might redeme them vvhich vvere vnder the lavve. That is to ſay, after that the time of the lawe was fulfilled, and that Chriſt was reuealed, and had deliuered vs from the law, and that the promiſe was publiſhed among all nations. &c. Marke here diligently how Paule defineth Chriſte.The perſon & office of Chriſt. Chriſte (ſayth he) is the ſonne of God and of a woman, which for vs ſinners was made vnder ye law, to redeme vs that were vnder the law. In theſe wordes he comprehendeth both the perſon of Chriſte and the office of Chriſte. His perſon conſiſteth of his diuine and humane nature. This he ſheweth plainly when he ſayth: God ſent his ovvne ſonne borne of a vvoman. Chriſte therefore is very God and very man. His office he ſetteth out in theſe wordes: Being made vnder the lavve to redeame them that vvere vnder the lavve &c. And it ſeemeth that Paule here, as it were in reproch, calleth the virgine Marie but onely a woman: which thing was not wel taken euē of ſome of the auncient Doctors, who would that he ſhould rather haue called her a virgin, then a womā.VVhy Paule calleth the mother of Chriſt a vvoman, and not a virgin. But Paule intreateth in this Epiſtle of ye moſt high & principal matter of all, to wit, of the Goſpel, of Faith, of Chriſtian righteouſnes: Alſo, what the perſon of Chriſt is, what is his office, what he hath taken vppon him & done for our cauſe, & what benefits he hath brought to vs wretched ſinners. Wherfore ye excellencie of ſo high & ſo wōderfull a matter was ye cauſe yt he had no regard to her virginitie. It was enough for him to ſet forth & preach ye ineſtimable mercy of God, which would yt his ſōne ſhould be borne of that ſexe. Therfore he maketh no mention of the dignitie of the ſexe, but onely of the ſexe. And in that he nameth the ſexe, he ſignifieth that Chriſte was made true and very man of womankinde. As if he ſayd: He was borne, not of man and woman, but onely of womankinde. Therefore when he nameth but onely the womankinde, ſaying: made of a vvoman, Iohn. 1.[illegible: 1 letter].14. it is as if he ſhould haue ſayde, made of a virgine. Iohn the Euangeliſt, when he thus ſetteth forth the Word, that it vvas in the beginning, & vvas made flesh, ſpeaketh not one word of his mother. Furthermore, this place alſo witneſſeth that Chriſte, when the time of the lawe was accompliſhed, did aboliſh the ſame, and ſo brought libertie to thoſe that were oppreſſed therewith, but made no newe lawe after or beſides that old lawe of Moiſes. Wherefore the Monkes and Popiſh Schoolemen doe no leſſe erre and blaſpheme Chriſte,The errour & blaſphemie of the Papiſtes and Turkes. in that they imagine that he hath geuen a new lawe beſides the lawe of Moiſes, then doe the Turkes which vaunt of their Mahomet as of a new lawgeuer after Chriſt, and better then Chriſt. Chriſt then came not to aboliſh the old lawe, that he might make a newe, but (as Paule here ſayeth) he was ſent of his Father into the world, to redeme thoſe which were kept in thraldome vnder the lawe. Theſe wordes paint out Chriſte liuely and truly:The true picture of Chriſte. they doe not attribute vnto him the office to make any new law, but to redeme them which were vnder the law. And Chriſt himſelf ſayth: I iudge no man. And in an other place:Iohn. 1.15. Iohn. 3.17. I came not to iudge the vvorld, but that the vvorld should be ſaued by me: That is to ſay, I came not to bring any lawe, nor to iudge men according to the ſame, as Moiſes and other lawgeuers, but I haue an higher & a better office. The lawe killed you, and I againe doe iudge,The office of Chriſte. condemne and kill the lawe, and ſo I deliuer you from the tyrannie thereof. We that are olde men, which haue ben ſo nuſled vp in this pernicious doctrine of the Papiſtes, that it hath taken deepe roote euen in our bones and marrow, haue conceaued an opinion quite contrary to that which Paule here teacheth.A falſe opinion of Chriſt is not eaſely caſt of. For although we confeſſed with our mouth that Chriſt redemed vs from the tyrannie of the lawe, yet in very dede in our heart we thought him to be a lawgeuer, a tyranne and a iudge, more terrible then Moiſes him ſelfe. And this peruerſe opinion we can not yet at this day in ſo great light of the truth, vtterly reiect: ſo ſtrongly are thoſe things rooted in our heartes which we learne in our youth. But ye which are yet yong, and are not infected with this pernicious opinion, may learne Chriſt purely with leſſe difficultie thē we that are olde can remoue out of our mindes theſe blaſphemous imaginations which we haue conceaued of him. Notwithſtanding ye haue not vtterly eſcaped the deceites of the Deuill. For although ye be not as yet infected with this curſed opinion, that Chriſt is a lawgeuer, yet haue ye in you the roote whereof it ſpringeth, that is, ye haue the fleſh,The iudgemēt of naturall reaſon concerning Chriſt. reaſon, and the corruption of nature, which can iudge no otherwiſe of Chriſt, but that he is a lawgeuer. Therefore ye muſt endeuour with all your power to learne ſo to know & to apprehend Chriſt, as Paule hath ſette him forth in this place. But if beſides this natural corruption, there come alſo corrupt and wicked teachers (of whom the world is full) they will encreaſe this corruption of nature, and ſo ſhall the euill be doubled: that is to ſay, euill inſtruction will increaſe and confirme the pernicious errour of blind reaſon, which naturally iudgeth Chriſt to be a lawgeuer, and printeth that errour ſo mightely in our mindes, that without great trauaile and difficultie it can neuer be aboliſhed. Wherefore it is very profitable for vs to haue alwayes before our eyes this ſweete and comfortable ſentence and ſuch like,The ſentences vvhich ſet out Chriſt plainly, ought alvvais to be before our eyes. which ſet out Chriſte truely and liuely, that in our whole life, in all daungers, in the confeſſion of our Faith before tyrannes, and in the hower of death we may boldly and with a ſure confidence ſay: O law, thou haſt no power ouer me, and therefore thou doſt accuſe and condemne me in vaine. For I beleue in Ieſus Chriſt the ſonne of God, whom the Father ſent into the world to redeme vs miſerable ſinners oppreſſed with the tyrannie of the law. He gaue his life and ſhed his bloud for me. Therfore feeling thy terrours and threatnings, O law, I plunge my conſcience in the woundes, bloud, death, reſurrection and victory of my Sauiour Chriſte. Beſides him I will ſee nothing, I will heare nothing. This Faith is our victory, whereby we ouercome the terrours of the lawe,Faith is our victorie. 1. Iohn. 5.4. ſinne, death and all euils, and yet not wtout great conflicts. And here do ye childrē of God, which are daily exerciſed with greuous temptatiōs, wraſtle & ſweat in deede.The conflictes of the godly. For oftentimes it commeth into their minds yt Chriſt wil accuſe them & plead againſt them: that he will require an accompt of their former life, and that he wil cōdemne them. They can not aſſure them ſelues that he is ſent of his Father to redeme vs from the tyrannie and oppreſſion of the law. And wherof cometh this? They haue not yet fully put of the fleſh, which rebelleth againſt the ſpirite.The vvraſtlīg of the flesh againſt the ſpirite in the Sainctes. Gala[illegible: 1 letter] 5.17. Therefore the terrours of the lawe, the feare of death, and ſuch like ſorrowfull and heauy ſightes doe oftentimes retourne, which hinder our Faith that it can not apprehend the benefite of Chriſte (who hath redemed vs from the bondage of the lawe) with ſuch aſſurance as it ſhould doe. But how or by what meanes hath Chriſte redemed vs?The maner of our redemption. Galat. 3.23. This was the maner of our redemption: He vvas made vnder the lavve. Chriſte when he came found vs all captiues vnder gouernours and tutours, that is to ſay, ſhutte vppe and holden in priſon vnder the lawe. What doth he then? Although he be Lord of the lawe, and therefore the lawe hath no authoritie or power ouer him (for he is the ſonne of God) yet of his owne accord he maketh him ſelfe ſubiect to the law. Here the law executeth vpon him all the iuriſdiction which it had ouer vs. It accuſeth and terrifieth vs alſo: it maketh vs ſubiect to ſinne, death, the wrath of God, and with his ſentence condemneth vs. And this is doth by good right: for vve are all ſinners, Rom. 5.12. Epheſ. 2.3. and by nature the children of vvrath. Contrariwiſe, Chriſte did no ſinne, neither vvas there any guile found in his mouth: therefore he was not ſubiect to the lawe. Yet notwithſtanding the lawe was no leſſe cruel againſt this innocent, righteous and bleſſed Lambe,1. Pet. 2.20 then it was againſt vs curſed and damned ſinners: yea much more rigorous. For it accuſed him as a blaſphemer and a ſeditious perſon:Math. 26.65. Luc. 23.5. it made him giltie before God of the ſinnes of the whole world: it ſo terrified and oppreſſed him wt heauines and anguiſh of ſpirit, that he ſwette bloud, and briefly, it condemned him to death,Luke. 22.44. Luke. 23.24.33. yea euen to the death of the croſſe. A maruelous combate betvvene the lavv & Chriſt. Epheſ. 2.3. This was in deede a wonderful combate, where the law being a creature, geueth ſuch an aſſault to his creatour, and againſt all right & equitie practiſeth his whole tyrannie vpon ye Sonne of God which it exerciſed vpon vs the children of wrath. Now therfore, becauſe ye lawe did ſo horribly and ſo curſedly ſinne againſt his God, it is accuſed & arraigned.The lavve ruleth all mankinde. There Chriſt ſayth: O law, thou mightie Queene and cruell Regent of all mankinde, what haue I done, yt thou haſt accuſed me, terrified me, and condemned me which am innocent? Here the lawe, which had before condemned and killed all men, when it hath nothing wherwith to defend or purge it ſelf, is againe ſo condemned & vanquiſhed, yt it loſeth his whole right, not onely ouer Chriſt (whom it ſo cruelly handled and killed) but alſo ouer all them that beleue in him. For to thoſe Chriſte ſayth:Math. 11.28. Come vnto me all ye that labour vnder the yoke of the law.The lavv condemned and killed by Chriſte. I could haue ouercome the lawe by my abſolute power, wt out mine owne ſmart: for I am Lord of the law, and therfore it hath no right ouer me. But I haue made my ſelfe ſubiect vnto the law for your cauſe which were vnder the law, taking your fleſh vpon me: that is to ſay, of mine ineſtimable loue I humbled and yelded my ſelf to the ſame priſon, tyrannie and bondage of the lawe, vnder the which ye ſerued as captiues and bondſlaues, I ſuffered the law to haue dominion ouer me which was his Lord, to terrifie me, to make me thrall & captiue vnto ſinne, death & the wrath of God: which it ought not to haue done. Therfore I haue vanquiſhed the law by double right & authoritie:Chriſt by double right hath conquered the lavve. Firſt as ye ſonne of God & Lord of the law: Secondly in your perſon: which is as much as if ye had ouercome ye law your ſelues: for my victory is yours. After this maner Paule ſpeaketh euery where of this maruelous cōbate betwene Chriſt & the law. And to make the matter more delectable & more apparant, he is wōt to ſet forth the law by a figure called Proſopopoeia is a figure vvherby things that haue no life, are fained perſonally to ſpeake, or to be ſpoken to. Epheſ. 2.16. Epheſ. 4.[illegible: 1 letter]. &c. Pſal. 68.18. proſopopoeia, as a certain mighty perſon which had cōdemned & killed Chriſt: whom Chriſt againe ouercomming death, had conquered, cō demned & killed. Epheſ. 2. Killing enmitie in himſelf. And again, chap. 4. out of the Pſalme. 68. Thou art gone vp on high, thou haſtled captiuitie captiue. &c. He vſeth the ſame figure alſo in his Epiſtles to the Romaines, Corinthians & Coloſſians. By ſinne he condemned ſinne, Rom. 8.3. &c. Chriſt therfore by this his victory, baniſhed the law out of our cō ſcience, ſo yt now it can no more confoūd vs in the ſight of God,Chriſt hy his victorie hath deliuered vs frō the terrors of the lavv. driue vs to deſperation, or cōdemne vs. In dede it ceaſeth not ſtill to reueale our ſinne, to accuſe & to terrifie vs: but the conſcience taking hold of this word of the Apoſtle: Chriſt hath redemed vs from the lavve, is raiſed vp by faith, & conceaueth great comfort. Moreouer it triumpheth ouer the law with a certaine holy pride, ſaying: I care not for thy terrours and threatnings. For thou haſt crucified the ſonne of God, & this haſt thou done moſt vniuſtly: therfore the ſinne that thou haſt committed againſt him, can not be forgeuē.The offence of the lavve agaīſt Chriſt, can not be forgeuen. Thou haſt loſt thy right and ſoueraigntie, and nowe for euer thou art not onely ouercome, condemned and ſlaine vnto Chriſte, but alſo to me beleuing in him, vnto whom he hath freely geuen this victorie. So the law is dead to vs for euer, ſo that we abide in Chriſt. Thankes be therefore to God, 1. Cor. 15.57. vvhich hath geuen vs victory through our Lord Ieſus Chriſte. Theſe things doe alſo confirme this doctrine, that we are iuſtified by faith only.That vve be made righteous by Faith. For when this combate was fought betwixt Chriſt & the law, none of our works or deſerts came betwene, but onely Chriſt was found, who putting vpon him our perſon, made him ſelfe ſubiect to the law, & in perfect innocencie ſuffered all tyrānie. Therfore the law,The lavve by his iudgemēt killed the ſon of God. as a theefe & a curſed murtherer of the ſonne of God, loſeth all his right, and deſerueth to be condemned in ſuch ſort, that whereſoeuer Chriſte is, or is once named, there it is compelled to auoid & flie away, no otherwiſe thē the Deuil (as the Papiſts imagine) flieth frō the croſſe. Wherfore if we beleue, we are deliuered from the law through Chriſte,Coloſſ. 2.1[illegible: 1 letter]. who hath triumphed ouer it by himſelf. Therfore this glorious triūph purchaſed vnto vs by Chriſte, is not gotten by any workes, but onely by Faith: therfore Faith onely iuſtifieth. Theſe wordes then: Chriſte vvas made vnder the lavve, &c. as they are pithie and import a certaine vehemencie, ſo are they diligently to be weyed and conſidered.Chriſte vvas made vnder the lavve. For they declare that the Sonne of God being made vnder the lawe, did not onely performe one or two workes of the law, that is to ſay, he was not onely circumciſed, or preſented in the temple, or went vp to Ieruſalem with other at the times appoynted, or onely liued ciuily vnder the lawe,Chriſte ſuffered all the tyrannie of the lavve. but he ſuffered all the tyranny of the lawe. For the lawe being in his principall vſe and ful power, ſet vpon Chriſte, and ſo horribly aſſailed him, that he felt ſuch anguiſh and terrour, as no man vpon the earth had euer felt the like. This his bloudy ſweat doth ſufficiently witnes: alſo his comfort by the Angell, that mighty prayer which he made in the garden, and briefly: that lamentable cōplaint vpon the croſſe: O my God vvhy haſt thou forſakē me? Theſe things he ſuffered to redeme thoſe which were vnder ye law, that is to ſay, in heauines of ſpirite, in anguiſh and terrour, and ready to deſpaire, which were oppreſſed wt the heauy burden of their ſinnes, as in deede we are all oppreſſed. For as touching the fleſh we ſinne daily againſt all the commaundements of God. But Paule geueth vs good comfort when he ſayth: God ſent his ſonne, &c. So Chriſte a diuine and humane perſon, begotten of God without beginning,Chriſte came not to make lavves, but to take the lavve cleane avvay. and borne of the virgin in the time apoynted, came not to make a law, but to feele and ſuffer the terrours of the lawe with all extremitie, and to ouercome the ſame, that ſo he might vtterly aboliſh the lawe. He was not made a teacher of the lawe, but an obedient diſciple to the law, that by this his obedience he might redeme them which were vnder the lawe. This is cleane contrary to the doctrine of the Papiſtes, who haue made Chriſte a lawgeuer, yea much more ſeuere and rigorous thē Moiſes. Paule teacheth here cleane contrary, to wit, that God humbled his ſonne vnder the lawe: that is to ſay, conſtrained him to beare the iudgement and curſe of the lawe, ſinne, death, &c. For Moiſes the miniſter of the law, ſinne, wrath and death, apprehended,The miniſterie of Moiſes. bound, cōdemned and killed Chriſt: and all this he ſuffered. Therfore Chriſt ſtandeth as a mere patient, & not as an agent, in reſpect of the law. He is not then a lawgeuer, or a iudge after the law, but in that he made himſelfe ſubiect to the lawe,Galath. 3.13. bearing the condemnation of the law, he deliuered vs from the curſe therof. It is not the proper office of Chriſte to teach the lavvNow, wheras Chriſt in the Goſpell geueth commaundements, and teacheth the law, or rather expoūdeth it, this pertaineth not to the doctrine of Iuſtification, but of good workes. Moreouer, it is not the proper office of Chriſte (for the which he came principally into the world) to teach the law, but an accidentall or a by office: like as it was to heale the weake, to raiſe vppe the dead. &c. Theſe are in deede excellent and diuine workes: but yet not the very proper and principall workes of Chriſte. For the Prophets alſo taught the law, & wrought miracles. But Chriſt is God and man, who fighting againſt the lawe, ſuffered the vttermoſt cruelty and tyranny therof. And in that he ſuffered the tyranny of the law, he vanquiſhed it in himſelfe: And afterward being raiſed vppe againe from death, he condemned and vtterly aboliſhed the law which was our deadly enemie, ſo that it can not cōdemne and kill the faithfull any more. Wherfore the true and proper office of Chriſt is to wraſtle with the lawe, with the ſinne and the death of the whole world, & ſo to wraſtle that he muſt ſuffer & abide al theſe things, and by ſuffering them in him ſelfe, conquere and aboliſh them, and by this meanes deliuer the Faithfull from the lawe and from all euils. Therefore to teach the lawe and to worke myracles,The particuler benefites of Chriſte. are particuler benefites of Chriſt, for the which he came not principally into the world. For the Prophets, and eſpecially the Apoſtles did greater myracles then Chriſt did. Iohn. 14. Iohn. 14.12. Seing then that Chriſt hath ouercome the law in his owne perſon, it foloweth neceſſarily that he is naturally God.Chriſt is God by nature. For there is none elſe whether he be man or angell, which is aboue the law, but onely God. But Chriſt is aboue the law, for he hath vanquiſhed it: therefore he is the ſonne of God, and naturally God. If thou lay hold vpon Chriſte in ſuch ſort as Paule here painteth him out,The true picture of Chriſte. thou cāſt not erre nor be confounded. Moreouer, thou ſhalt eaſily iudge of all kindes of life, of the religions and ceremonies of the whole world. But if this true picture of Chriſte be defaced, or in any wiſe darkened, then foloweth a confuſion of all things. For the natural man can not iudge of the law of God.1. Cor. 2.14. Here faileth the cunning of the Philoſophers, of the Canoniſtes, & of all men. For the law hath power and dominion ouer man. Therfore ye law iudgeth man, and not man the law:The obediēce of the lavv is in the righteous. onely the Chriſtian hath a true and a certaine iudgement of the law. And how? That it doth not iuſtifie. Wherfore then is the law made, if it doe not iuſtifie? Righteouſnes before God which is receaued by Faith alone, is not ye finall cauſe why the righteous do obey the law, but the peace of the world, thankfulnes towardes God, and good example of life, wherby other be prouoked to beleue the Goſpell. The Pope hath ſo confounded and mingled the ceremoniall lawe, the morall lawe, and Faith together, that he hath at length preferred the ceremoniall lawe before the moral lawe, and the morall lawe before Faith.

Verſe. 5. That vve might receaue the adoption of the ſonnes. Paule ſetteth forth & amplifieth very largely this place of Gen. 22.Geneſ. 22.18. In thy Seede shall all the natiōs of the earth be bleſſed. In thy Seede. A litle before he called this Bleſſing of the ſeede of Abraham, righteouſnes, life, the promiſe of the ſpirit, deliuerance from the law, the teſtament. &c. Here he calleth it the adoption and inheritance of euerlaſting life. All theſe this word Bleſſing doth comprehend. For when the Curſe (which is ſinne, death, &c.) is aboliſhed, then in the ſtede thereof ſuccedeth the Bleſſing, that is, righteouſnes, life, and all good things. But by what merite haue we receaued this Bleſſing, that is to ſay, this adoption and inheritaunce of euerlaſting life? By none at all. For what can men deſerue that are ſhutte vnder ſinne,Galath [illegible: 1 letter].[illegible: 1 letter]3. ſubiect to the curſe of the lawe, and worthy of euerlaſting death? We haue then receiued this Bleſſing freely and being vtterly vnworthy therof, but yet not without merite. What merite is that? Not ours, but the merite of Ieſus Chriſt the ſonne of God, who being made vnder the lawe, not for him ſelfe but for vs (as Paule ſayd afore, that he vvas made a curſe for vs) redemed vs which were vnder the lawe. Wherfore we haue receaued this adoption by the onely redemption of Ieſus Chriſte the ſonne of God, which is our rich and euerlaſting merite, whether it be of congruēce or worthines, The Papiſtes merite ex congruo & condig[illegible: 1 letter]o. going before grace or comming after. And with this free adoption we haue alſo receaued the holy Ghoſt, which God hath ſent into our hearts, crying Abba Father, as foloweth.

Verſe. 6. And becauſe you are ſonnes, God hath ſent forth the ſpirite of his ſonne into your hearts. The holy Ghoſt is ſent tvvo maner of vvayes. Math. 3.16. Actes. 2.3. The holy ghoſt is ſent two maner of wayes. In ye primatiue church he was ſent in a manifeſt & viſible appearāce. So he came vpon Chriſt at Iordane, in the likenes of a Doue: and in the likenes of fire vpon the Apoſtles and other beleuers. And this was the firſt ſending of the holy Ghoſt: which was neceſſary in the primatiue church, for it was expedient that it ſhould be eſtabliſhed by manifeſt myracles becauſe of the vnbeleuers,1. Cor. 14.22. as Paule witneſſeth. 1. Cor. 14. Straunge tongues (ſayth he) be for a ſigne and a token, not to them that beleue, but to them that beleue not. But after that the Church was gathered together and cō firmed wt thoſe myracles, it was not neceſſary that this viſible ſending of the holy Ghoſt ſhould continue any longer. Secondly the holy Ghoſt is ſent by the word into the hearts of the beleuers, as here it is ſayd: God ſent the ſpirite of his ſonne. &c. This ſending is wtout any viſible appearance: to witte, when by ye hearing of the externall word, we receaue an inward feruencie and light, wherby we are chaunged & become new creatures: wherby alſo we receaue a new iudgement, a new feeling, & a new mouing. This chaūge & this new iudgemēt is no worke of reaſon, or of the power of mā, but is the gift & operation of the holy Ghoſt,Actes. 15.5. which commeth wt the word preached, which purifieth our hearts by faith, and bringeth forth in vs ſpirituall motions. Therefore there is a great difference betwixt vs & thoſe which wt force & ſubteltie perſecute ye doctrine of the goſpell. For we by the grace of God can certainly iudge by the word, of the will of God towardes vs: alſo of all lawes and doctrines, of our owne life and of the life of others. Contrariwiſe the Papiſts and Sectaries can not certainly iudge of any thing: For they corrupt, they perſecute and blaſpheme the word. Now, without the word a man can geue no certaine iudgement of any thing. And although it appeare not before the world,Signes of renevving of the mind in the Godly. that we be renewed in ſpirit and haue the holy Ghoſt, yet notwtſtanding our iudgemēt, our ſpeech & our confeſſion do declare ſufficiently that the holy Ghoſt with his giftes is in vs. For before we could iudge rightly of nothing. We ſpake not as now we doe. We confeſſed not yt all our works were ſinne and damnable,Chriſte our onely merite of congruence and vvorthines, both before grace and after. that Chriſte was our onely merite both before grace & after, as now we doe in the true knowledge and light of the Goſpell. Wherefore let this trouble vs nothing at all, that the world (whoſe workes we teſtifie to be euill) iudgeth vs to be moſt pernicious heretikes and ſeditious perſons, deſtroyers of religion, and troublers of ye common peace, poſſeſſed of the Deuill ſpeaking in vs and gouerning all our actions.1. Cor. 1.1[illegible: 1 letter]. Againſt this peruerſe and wicked iudgement of the world, let this teſtimonie of our conſcience be ſufficient, wherby we aſſuredly know that it is the gift of God,Philip. 1.29. that we doe not onely beleue in Ieſus Chriſt, but that we alſo openly preach and confeſſe him before the world. As we beleue wt our heart, ſo do we ſpeake with our mouth. according to ye ſaying of ye Pſalm: I beleued & therfore haue I ſpoken. Pſal. 116.10. Moreouer, we exerciſe our ſelues in the feare of God, and auoide ſinne as much as we may. If we ſinne, we ſinne not of purpoſe, but of ignorance, and we are ſory for it. We may ſlippe, for the Deuill lieth in wait for vs both day and night. Alſo,The remnants of ſinne in the Sainctes. the remnantes of ſinne cleaue yet faſt in our fleſh: therefore as touching the fleſh we are ſinners, yea after that we haue receaued the holy Ghoſt. And there is no great difference betwixt a Chriſtian and a ciuill honeſt man.Smal differēce in outvvard shevv betvvene a chriſtian, and a mā that is but outvvardly and ciuily righteous. For the workes of a Chriſtian in outward ſhew are but baſe and ſimple. He doth his duetie according to his vocation, he guideth his familie, he tilleth the ground, he geueth counſell, he aideth and ſuccoureth his neighbour. Theſe workes the carnall man doth not much eſteme, but thinketh them to be common to all men, and ſuch as the heathen may alſo doe.1. Cor. 2.14. For the world vnderſtandeth not the things which are of the ſpirite of God, and therefore it iudgeth peruerſly of the workes of the godly. But the monſtrous ſuperſtition of hypocrites and their will workes they haue in great admiration. They count them holy works, & ſpare no charges in maintaining the ſame. Contrariwiſe the workes of the faithfull (which although in outward appearance they ſeeme to be but vile & nothing worth, yet are they good works in dede, and accepted of God becauſe they are done in Faith, with a cherefull heart, and wt obedience and thankfulnes towards God), theſe works, I ſay, they do not onely not acknowledge to be good works, but alſo they deſpiſe and condemne them as moſt wicked and abhominable. The world therfore beleueth nothing leſſe then that we haue yt holy Ghoſt. Notwtſtanding in the time of tribulation or of the croſſe, and of the cō feſſion of our faith (which is yt proper & principall worke of thoſe that beleue) when we muſt either forſake wife, children, goodes and life, or elſe deny Chriſt, then it appeareth yt we make confeſſion of our Faith, that we confeſſe Chriſt and his word by the power of the holy Ghoſt. We ought not therfore to dout whether the holy Ghoſt dwelleth in vs or not:1. Cor. [illegible: 1 letter].16. but to be aſſuredly perſwaded that we are the temple of ye holy Ghoſt, as Paule ſayth. For if any man feele in himſelfe a loue towardes the word of God, & willingly heareth, talketh, wryteth & thinketh of Chriſte,Signes of the preſence of the holy Ghoſt. let that man know that this is not the worke of mans will or reaſon, but the gift of the holy Ghoſt: For it is impoſſible that theſe things ſhould be done wtout the holy Ghoſt. Contrariwiſe, where hatred and contempt of the word is, there the Deuill the God of this world raigneth, 1. Cor. 4.4. blinding mens heartes, and holding them captiue, that the Goſpell the glory of Chriſte ſhould not ſhine vnto them. Which thing we ſee at this day in the moſt part of the commō people, which haue no loue to the word, but preſumpteouſly contemne it as though it pertained nothing at all vnto them. But who ſo euer doe feele any loue or deſire to the word, let them acknowledge with thākfulnes, that this affection is powred into them by the holy Ghoſt. For we are not borne with this affection and deſire, neither can we be taught by any lawes how we may obtaine it: but this chaunge is plainly and ſimply the worke of the right hand of the moſt higheſt. Therfore when we willingly and gladly heare the word preached concerning Chriſte the ſonne of God, who for vs was made mā and became ſubiect to the law, to deliuer vs from the malediction of the law, hell, death & damnation: then let vs aſſure our ſelues that God by and with this preaching ſendeth the holy Ghoſt into our hearts. Wherfore it is very expedient for the Godly to know, that they haue the holy Ghoſt. This I ſay, to confute that pernicious doctrine of the Papiſts,The doctrine of the Sophiſters, teaching that no man could knovv vvhether he vvere in the fauour of God or no. which taught that no man can certainly know (although his life be neuer ſo vpright & blameles) whether he be in the fauour of God or no. And this ſentence commonly receaued, was a ſpeciall principle and article of Faith in the whole Papacie, wherby they vtterly defaced the doctrine of Faith, tormented mens conſciences, baniſhed Chriſt quite out of the Church, darkened and denied all the benefites of the holy Ghoſt, aboliſhed the whole worſhip of God, ſet vp Idolatrie, cōtempt of God, and blaſphemie againſt God in mens heartes. For he that doubteth of Gods good will towards him, and doth not aſſure him ſelfe that he is in the fauour of God, this man can not beleue that he hath forgeuenes of his ſinnes, that God careth for him, or that he ſhall be ſaued. Auguſtine ſayth very well and godly, that euery man ſeeth moſt certainely his owne Faith, if he haue Faith. This doe they deny. God forbid (ſay they) that I ſhould aſſure my ſelfe that I am vnder grace, that I am holy, and that I haue the holy Ghoſt, yea although I liue godly and doe all good workes. Ye which are yong, and are not infected with this pernicious opinion (whervpon the whole kingdom of the Pope is groūded) take heede & flie from it as from a moſt daungerous plague. We that are old men haue ben trained vp in this errour euen from our youth, and haue ben ſo nuſled therein, that it hath taken deepe roote in our hearts.VVe muſt aſſure our ſelues that vve are vnder grace. Rom. 8.9. Therefore it is to vs no leſſe labour to vnlearne and forget the ſame, then to learne and lay hold vpon true Faith. But we muſt be aſſured & out of dout that we are vnder grace, yt we pleaſe God for Chriſtes ſake, and that we haue the holy Ghoſt: For if any mā haue not the ſpirite of Chriſt, the ſame is none of his. Wherfore, whether thou be a Miniſter of Gods word or a Magiſtrate in the common wealth, thou muſt aſſuredly thinke that thy office pleaſeth God: but this canſt thou neuer doe vnleſſe thou haue the holy Ghoſt. But thou wilt ſay, I doubt not but that my office pleaſeth God becauſe it is Gods ordinaunce, but I doubt of mine owne perſon whether it pleaſe God or no. Here thou muſt reſort to the word of God, which teacheth and aſſureth vs, that, not onely the office of the perſon, but alſo the perſon it ſelf pleaſeth God. For the perſon is baptiſed, beleueth in Chriſt, is purged in his bloud from all his ſinnes, liueth in the communion and felowſhip of his Church: Moreouer he doth not onely loue the pure doctrine of the word, but alſo he is glad and greatly reioyceth when he ſeeth it aduaunced, and the nomber of the faithfull encreaſed. Cōtrariwiſe he deteſteth the Pope & all Sectaries wt their wicked doctrine, according to that ſaying of the Pſalme: I hate them that imagine euill things, Pſal. 119.115. but thy lavve doe I loue. We ought therefore to be ſurely perſwaded, that not onely our office, but alſo our perſon pleaſeth God: Yea whatſoeuer it ſayth, doth, or thinketh particularly, the ſame pleaſeth God, not for our owne ſakes, but for Chriſtes ſake, who was made vnder the law for vs. Now, we are ſure that Chriſte pleaſeth God, that he is holy. &c. For as much then as Chriſte pleaſeth God and we are in him, we alſo pleaſe God and are holy.Grace is more ſtrong and mighty then ſinne. And although ſinne doe ſtill remaine in our fleſh, and we alſo daily fall and offend, yet grace is more aboundant and ſtronger then ſinne. The mercy and truth of the Lord raigneth ouer vs for euer. Wherfore ſinne cā not terrifie vs and make vs doutfull of the grace of God which is in vs. For Chriſte that moſt mighty Giaunt hath quite aboliſhed the law, condemned ſinne, vāquiſhed death and all euils.Rom. 1.34. So long as he is at ye right hand of God, making interceſſion for vs, we can not doubt of the grace and fauour of God towardes vs. Moreouer, God hath alſo ſent the ſpirite of his ſonne into our hearts, as Paule here ſayth. But Chriſte is moſt certaine in his ſpirite that he pleaſeth God. &c: therefore we alſo hauing the ſame ſpirite of Chriſte, muſt be aſſured that we are vnder grace for his ſake that is moſt aſſured. This I haue ſayd concerning the inward teſtimonie, wherby a Chriſtian mans heart ought to be fully perſwaded that he is vnder grace & hath the holy Ghoſt. Now, ye outward ſignes (as before I haue ſaid) are, gladly to heare of Chriſt, to preach & teach Chriſt, to render thanks vnto him, to praiſe him, to confeſſe him, yea wt the loſſe of goodes and life: Moreouer, to doe our duetie according to our vocatiō as we are able: to do it (I ſay) in faith, ioy. &c: Not to delite in ſinne, nor to thruſt our ſelues into an other mans vocation, but to attend vpon our owne, to helpe our needy brother, to comfort the heauy harted. &c. By theſe ſignes, as by certein effects & cōſequēts, we are fully aſſured & confirmed, that we are in Gods fauour. The wicked alſo do imagine that they haue the ſame ſignes, but they haue nothing leſſe. Hereby we may plainly ſee that the Pope with his doctrine doth nothing elſe, but trouble and torment mens conſciences, & at length driueth them to deſperation: For he not onely teacheth, but alſo cōmaundeth men to dout. Therfore,Pſal. 5.9. Pſal. 10.7. according to ye Pſalme: There is no truth or certaintie in his mouth: And in an other place: vnder his tōge is iniquitie & miſcheefe, Here we may ſee what great infirmitie is yet in the Faith of the Godly. For if we could be fully perſwaded that we are vnder grace,VVeaknes of Faith in the godly. that our ſinnes are forgeuen, that we haue the ſpirit of Chriſt, that we are the children of God: then doubtles we ſhould be ioyfull, and thankfull to God for this ineſtimable gift. But becauſe we feele cōtrary motions, that is to ſay, feare, doutfulnes, anguiſh and heuines of heart, & ſuch like, therfore we can not aſſure our ſelues hereof: yea our conſcience iudgeth it a great preſumption and pride to chalenge this glory. Wherfore, if we will vnderſtand this thing rightly and as we ſhould doe, we muſt put it in practiſe: for without experience and practiſe it can neuer be learned. Wherfore let euery man ſo practiſe with him ſelfe, that his conſcience may be fully aſſured that he is vnder grace, and that his perſon and his workes doe pleaſe God. And if he feele in himſelfe any wauering or douting, let him exerciſe his Faith and wraſtle againſt this douting, and let him endeuour to attaine more certaintie, ſo that he may be able to ſay: I know that I am accepted,The full aſſurāce of Faith. Galath. 4.4. and that I haue the holy Ghoſt: not for mine owne worthines, my worke, my merite, but for Chriſtes ſake, who of his ineſtimable loue towardes vs, made him ſelf thrall and ſubiect to the lawe, & tooke away the ſinnes of the world. In him do I beleue. If I be a ſinner & erre, he is righteous and can not erre. Moreouer, I gladly heare, read, ſing & wryte of him, and I deſire nothing more then that his Goſpel may be knowne to the whole world, and that many may be conuerted vnto him. Theſe things doe plainly witneſſe that the holy Ghoſt is preſent with vs & in vs. For ſuch things are not wrought in the heart by mans ſtrength, nor gotten by his induſtrie, exerciſe or trauell, but are obtained by Chriſt alone, who firſt maketh vs righteous by the knowledge of him in his holy Goſpel, and afterwardes he createth a new heart in vs, bringeth forth new motions, & geueth vnto vs that aſſurance wherby we are perſwaded that we pleaſe the father for his ſake:Eſay. 53.11. Pſal. 51.10. Alſo he geueth vs a true iudgement whereby we proue & trie thoſe things which before we knew not, or elſe altogether deſpiſed. It behoueth vs therefore to wraſtle againſt this douting, yt we may daily ouercome it more and more, & attaine to a full perſwaſion & certainty of Gods fauour towardes vs, rooting out of our heartes this curſed opinion, that a man ought to dout of ye grace & fauour of God: which hath infected ye whole world. For if we dout whether we be vnder grace, & whether we pleaſe God for Chriſtes ſake or not, we deny that Chriſte hath redemed vs, we deny ſimply all his benefits. Ye yt are yong mē may eaſily apprehēd this pure doctrine of the Goſpel, and abādon this pernicious opinion, becauſe ye are not yet poyſoned therwith.

Verſe. 6. Crying: Abba Father. Paule might haue ſayd: God ſent the ſpirite of his ſonne into our hearts, calling, Abba Father. Now, he ſayth not ſo, but, crying, Abba Father, that he might ſhew and ſet forth the temptation of a Chriſtian, which yet is but weake and weakly beleueth.Rom. 8.26. In the .8. to the Rom. he calleth this crying an vnſpeakeable groning. Likewiſe he ſayeth: The ſpirite helpeth our infirmities: For vve knovv not hovve to pray as vve ought, but the ſpirite maketh interceſſion for vs vvith vnſpeakeable gronings, &c. And this is a ſinguler conſolation when he ſayeth here, that the ſpirite of Chriſt is ſent into our hearts, crying, Abba Father: And againe, that he helpeth our infirmities, making interceſſion for vs wt vnſpeakeable gronings. He yt could aſſuredly beleue this, ſhould neuer be ouercome with any affliction, were it neuer ſo great. But there are many things that hinder this Faith in vs. Firſt our heart is borne in ſinne: Moreouer this euill is naturally grafted in vs, that we doubt of the good will of God towardes vs, and cannot aſſure our ſelues that we pleaſe God.1. Pet. 5.8. &c. Beſides all this, the Deuil our aduerſarie raūgeth about with terrible rorings, and ſayeth: Thou art a ſinner: therefore God is angrie with thee,The Deuils roring. and will deſtroy thee for euer. Againſt theſe horrible and intolerable rorings, we haue nothing whervpon to hold & ſtay our ſelues, but only the word, which ſetteth Chriſt before vs as a conquerour ouer ſinne and death, and ouer all euils. But to cleaue faſt to the word in this tentation and theſe terrours of conſcience, herein ſtandeth all the difficultie. For then Chriſte appeareth to no ſenſe. We ſee him not: the heart feeleth not his preſence or ſuccour in temptation: but rather it ſeemeth that Chriſt is angrie with vs, and that he forſaketh vs. Moreouer, when a man is tempted and afflicted, he feeleth the ſtrength of ſinne and the infirmitie of the fleſh,Epheſ. 6.[illegible: 1 letter]6. he douteth, he feeleth the flerie dartes of the Deuill, the terrours of death, the anger and iudgement of God. All theſe things cry out horribly againſt vs, ſo that we ſee nothing elſe but deſperation and eternall death. But yet in the middeſt of theſe terrours of the lawe, thundrings of ſinne, aſſaultes of death, and rorings of the Deuill, ye holy Ghoſt (ſayth Paule) cryeth in our hearts: Abba Father. And this crie ſurmounteth thoſe mighty and horrible cries of the lawe, ſinne, death, the Deuill, &c:The cry of the holy ghoſt in the hearts of the godly. it perceth the cloudes and the heauens, and aſcendeth vp vnto the eares of God. Paule therfore ſignifieth by theſe words, yt there is yet infirmitie in the godly: As he doth alſo in the .8. chap. to the Rom. when he ſayeth: The ſpirite helpeth our infirmities. For as much therfore as the ſenſe and feeling of the contrary is ſtrong in vs: that is to ſay, for as much as we feele more the diſpleaſure of God, then his good will and fauour towardes vs: therefore the holy Ghoſt is ſent into our heartes, which doth not only ſigh and make requeſt for vs, but mightely crieth: Abba Father, and praieth for vs according to the wil of God wt teares and vnſpeakeable gronings. And how is this done? When we are in terrours and in the conflict of conſcience, in deede we take hold of Chriſt and beleue that he is our Sauiour: but then doe the law and ſinne terrifie and torment vs moſt of all. Moreouer the Deuill aſſaileth vs with all his engines and fierie darts,Epheſ. 6.16. and goeth about with all his power to plucke Chriſt from vs, and to take from vs all conſolations. Here we feele our ſelues almoſt ouercome, and at the poynt of deſperation: for then are we that bruſed reede & ſmoking flaxe which Eſay ſpeaketh of.Eſay. 42.3. Notwt ſtanding in the meane ſeaſon the holy Ghoſt helpeth our infirmities,Rom. 8.26. &c. & maketh interceſſion for vs wt vnſpeakeable gronings, & certifieth our ſpirits yt we are ye children of God. Thus the minde is raiſed vp in terrors, it loketh vnto his Sauiour & high Biſhop Ieſus Chriſt, it ouercommeth the infirmitie of the fleſh, it conceaueth comfort againe, and ſayth: Abba Father. This groning which then we ſcantly feele, Paule calleth a crying & vnſpeakeable groning, which filleth both heauē and earth. Moreouer, he calleth it the crying and groning of the ſpirite, becauſe the holy Ghoſt ſtirreth vp the ſame in our heartes when we are weake and oppreſſed with terrour and tentation. Although then the lawe, ſinne and the Deuill crie out againſt vs neuer ſo much with great and terrible rorings, which ſeeme to fill heauen and earth, & farre to excede this groning of our heart, yet can they not hurt vs. For the more fiercely they aſſaile vs, accuſe and torment vs with their cryings, ſo much the more doe we grone,The profit of temptations. and in groning lay hold vpon Chriſt, call vpon him with heart and mouth, cleaue vnto him, and beleue that he was made vnder the law, that he might deliuer vs from the Curſe of the lawe, and deſtroy both ſinne and death.Galath. 3.13. Heb. 2.14. And thus when we haue taken hold of Chriſte by Faith, we crie through him: Abba Father. And this our crie doth farre ſurmount the roring of the lawe, ſinne, the Deuill. &c. But ſo farre of is it that we thinke this groning which we make in theſe terrours and in this our weaknes, to be a cry, that ſcarſely we perceaue it to be a groning. For our Faith which in tentation thus groneth vnto Chriſt, is very weake if we conſider our owne ſenſe and feeling. And this is the cauſe that we heare not this crie. We haue but onely the word, which when we apprehend in this conflict, we haue a litle breathing, and then we grone. Of this groning ſome litle feeling we haue,Rom. 3.27. but the crie we heare not. But he (ſayeth Paule) vvhich ſearcheth the heartes, knovveth vvhat is the meaning of the ſpirite. &c. To this ſearcher of the hearts, this ſmall and feeble groning (as it ſeemeth vnto vs) is a loud and a mighty cry, and an vnſpeakeable groning: in compariſon whereof the great and horrible rorings of the law, of ſinne, of death, of the deuill, and of hell, are nothing, neither can they be once heard. Paule therfore, not without cauſe, calleth this groning of a godly afflicted heart, a cry, and a groning of the ſpirite which can not be expreſſed. For it filleth the whole heauen, ſo that the Angels thinke they heare nothing elſe but this crie. Hovv vve are affected in the true triall and terrours of conſcience.But in vs there is a cleane contrary feling. For it ſemeth vnto vs yt this our ſmall groning doth not ſo perce the cloudes that there is nothing elſe heard in heauen of God and his angels. Nay, we thinke, and eſpecially during the time of tentation, that the Deuil horribly roreth againſt vs, that the heauens thunder & the earth trēbleth, that all will fall vpon vs, that all creatures threaten our deſtruction, that hel is opē and ready to ſwallow vs vp. This feling is in our heart, theſe horrible voices and this fearfull ſhew we heare and we ſee. And this is it yt Paul ſayth in the .2. Corrin. 12:1. Cor. 12.9. That the ſtrength of Chriſt is made perfect through our vveaknes. For then is Chriſt almighty in dede, then doth he truly raigne and triumph in vs, when we are ſo weake that we can ſcarſely grone.The groning of the heart is a crie. But Paule ſayth, yt this groning is in the eares of God, a moſt mightie cry which filleth both heauen and earth. Chriſt alſo in the .18. of Luke in the parable of the wicked iudge, calleth this groning of a faithfull heart, a cry, yea & ſuch a cry as ceaſeth not day & night to cry vnto God, where he ſayth: Heare vvhat the vnrighteous iudge ſayth. Luke. 18.6.7. Novv shall not God auēge his elect, vvhich cry day & night vnto him, yea though he ſuffer long for them? yea I tel you he vvil auenge them quickly. We at this day in ſo great perſecution & cōtradiction of the Pope, of tyrānes & Sectaries which fight againſt vs both on the right hand & on the left, can doe nothing elſe but vtter ſuch gronings.The vveapons of the godly, vvhervvith they ouerthrovv the kingdom of the Pope. &c. And theſe were our gunnes & artillery wherwt we haue ſo many yeres ſcattered the coūſels and enterpriſes of our aduerſaries: wherby alſo we haue begon to ouerthrow the kingdom of Antichriſt. They alſo ſhall prouoke Chriſt to haſten the day of his glorious comming, wherein he ſhall aboliſh all rule, authoritie and power, and ſhall put all his enemies vnder his feete. So be it. In the .14. of Exodus the Lord ſpeaketh vnto Moiſes at the red ſea, ſaying: VVhy crieſt thou vnto me? Yet Moiſes cried not, Exod. 14.15. The crie of Moſes at the red ſea. but trembled and almoſt deſpaired, for he was in great trouble. It ſeemed that infidelitie raigned in him, and not Faith. For he ſaw the people of Iſraell ſo compaſſed and encloſed with the Egyptians hoſt and with the ſea, that there was no way whereby they might eſcape. Here Moiſes durſt not once opē his mouth. How thē did he crie? We muſt not iudge therfore according to the feeling of our owne heart,The office of the holy ghoſt but according to ye word of God, which teacheth vs that the holy Ghoſt is geuen to thoſe yt are afflicted, terrified, & ready to deſpaire, to raiſe them vp & to comfort them, yt they be not ouercome in their tentations & afflictions, but may ouercome them, and yet not without great terrors and troubles. The Papiſtes dreamed that holy men had the holy Ghoſt in ſuch ſort that they neuer had nor felt any tentation. They ſpake of the holy Ghoſt onely by ſpeculation and naked knowledge. But Paule ſayeth that the ſtrength of Chriſte is made perfecte through our vveaknes: Alſo, that the ſpirite helpeth our infirmities, and maketh interceſſion for vs vvith vnſpeakeable gronings. In vvhom the holy Ghoſt doth his office, and at vvhat time. Therefore we haue then moſt neede of the helpe and comfort of the holy Ghoſt, yea and then is he moſt ready to helpe vs when we are moſt weake and nereſt to deſperation. If any man ſuffer affliction with a conſtant and a ioyfull heart, then hath the holy Ghoſt done his office in him. And in deede he exerciſeth his worke ſpecially and properly in thoſe which haue ſuffered great terrours and afflictions, and haue, as the Pſalme ſayeth, approched nigh to the gates of hel: As I ſaid of Moſes, The tentation of Moſes at the red ſea. which ſawe preſent death in the waters, and on euery ſide whether ſo euer he turned his face. He was therefore in extreme anguiſh and deſperation, and, no dout, he felt in his heart a mightie crie of the Deuill againſt him, ſaying: All this people ſhall this day periſh, for they can eſcape no way. And of this great calamitie thou onely ſhalt be found to be the authour becauſe thou haſt led them out of Egypt. Beſides all this, the people cried out againſt him, ſaying: Were there no graues in Egypt? Thou haſt brought vs out yt we ſhould die here in the wildernes.Exod. 14.13.1[illegible: 1 letter], Had it not bene better for vs to haue ſerued the Egyptians, then here wretchedly to die in the wildernes? The holy Ghoſt was not here in Moiſes by bare ſpeculation and knowledge onely, but truely and effectually, who made interceſſion for him with an vnſpeakeable groning, ſo that he ſighed vnto the Lord and ſayd: O Lord at thy commaundement haue I led forth this people: helpe vs therfore. This groning or ſighing vnto God, the ſcripture calleth a crying. This matter I haue the more largely proſecuted, that I might plainly ſhew what the office of the holy Ghoſt is, and when he ſpecially exerciſeth the ſame. In temptatiō therfore we muſt in no wiſe iudge therof according to our owne ſenſe & feeling, or by the crying of yt law, ſinne & the Deuill. &c. If we then folow our owne ſenſe & beleue thoſe cryings, we ſhall thinke our ſelues to be deſtitute of all helpe and ſuccour of the holy Ghoſt, and to be vtterly caſt away from the preſence of God. Nay rather let vs then remember what Paule ſayth: The ſpirite helpeth our infirmities, &c. Alſo it crieth: Abba Father, that is to ſay, it vttereth a certaine feeble ſighing and groning of the heart (as it ſeemeth vnto vs) which notwithſtanding before God is a loud crie and an vnſpeakeable groning.The gronings of the faithful before God, are great cries. Wherfore in the middes of thy temptation and infirmitie, cleaue onely vnto Chriſte & grone vnto him: he geueth the holy Ghoſt which crieth Abba Father: And this feeble groning is a mighty crie in the eares of God, and ſo filleth heauen and earth, that God heareth nothing elſe: and moreouer, it drowneth the cries of all other things whatſoeuer. Thou muſt marke alſo that Paule ſayth: that the ſpirite maketh interceſſion for vs in our temptation: not with many wordes or long prayer, but onely with a groning, which notwithſtanding can not be expreſſed: and that he crieth not a loud with teares, ſaying: Haue mercy on me O God, Pſal. 31.1. &c. but onely vttereth a litle ſound and a feeble groning,Ah Father. as: Ah Father: This is but a litle word, and yet notwithſtanding it comprehendeth all things. The mouth ſpeaketh not, but the affection of the heart ſpeaketh after this maner. Although I be oppreſſed wt anguiſh and terrour on euery ſide, and ſeeme to be forſaken and vtterly caſt away from thy preſence, yet am I thy childe, and thou art my Father for Chriſtes ſake: I am beloued becauſe of ye beloued. Wherfore this litle word Father conceaued effectually in the heart, paſſeth all the eloquence of Demoſthenes, Cicero, and of the moſt eloquent Rhetoricians that euer were in the world. This matter is not expreſſed with words, but with gronings, which gronings cā not be vttered with any wordes or eloquence, for no tongue can expreſſe them. I haue vſed many wordes to declare that a Chriſtian muſt aſſure him ſelfe that he is in the fauour of God, and that he hath the crying of the holy Ghoſt in his heart.The Pope taught that vve muſt dout of Gods fauour tovvardes vs This haue I done that we may learne to reiect and vtterly to abandon that deuilliſh opinion of the whole kingdom of the Pope, which taught that a man ought to be vncertaine and to ſtand in dout of the grace and fauour of God towards him. If this opinion be receaued, then Chriſt profiteth nothing. For he yt douteth of Gods fauour towardes him, muſt needes dout alſo of the promiſes of God, and ſo conſequently of the will of God,He ſpeaketh not here of that douting vvhich ſometimes riſeth of infirmitie in the godly: but of vvilful douting vvhich the Papiſtes teach & maintaine. and of the benefites of Chriſte: namely that he was borne, ſuffered, died, and roſe againe for vs. &c. But there can be no greater blaſphemie againſt God, then to deny his promiſes, to deny God himſelfe, Chriſt. &c. Wherfore it was not onely an extreme madnes, but an horrible impietie that ye Monks did ſo earneſtly entice the youth both men and women to their Monaſteries, to their religious and holy orders (as they called them) as to a moſt certaine ſtate of ſaluation, and yet, when they had thus done, they bad them doubt of the grace and fauour of God towards them. Moreouer, the Pope called all the world to the obedience of the holy Church of Rome, as to an holy ſtate, in the which they might vndoutedly attaine ſaluatiō, and yet after he had brought them vnder the obedience of his lawes, he commaunded them to dout of their ſaluation. So the kingdom of Antichriſt braggeth and vaunteth at the firſt,The Pope kingdom. of the holines of his orders, his rules and his lawes, and aſſuredly promiſeth euerlaſting life to ſuch as obſerue and kepe them. But afterwards when theſe miſerable men haue long afflicted their bodies with watching, faſting, and ſuch like exerciſes according to the traditions and ordinaunces of men, this is all that they gaine thereby, that they are vncertaine whether this obedience pleaſe God or no?The Papacy is a very ſlaughterhouſe of conſciences. Thus Satan moſt horribly dallied in the death of ſoules through the Pope, and therefore is the Papacie a ſlaughterhouſe of conſciences, and the very kingdom of the Deuill. Nowe, to eſtabliſh and confirme this pernicious & curſed errour, they alleaged the ſaying of Salomon, Eccle. 9.Eccle. 9.[illegible: 2 letters]. The iuſt and the vviſe men are in the handes of God: and yet no man knovveth vvhether he be vvorthy of loue or of hatred. Some vnderſtand this of that hatred which is to come, and ſome againe of that which is preſent: but neither of them vnderſtand Salomon, who in that place meaneth nothing leſſe then that which they dreame. Moreouer the whole Scripture teacheth vs eſpecially and aboue all things that we ſhould not dout,The chief drift of the Scripture, to make vs certaine of the mercie of God tovvard vs. Rom. 4.25. Iohn. 3.16. but aſſure our ſelues & vndoutedly beleue that God is mercifull, louing and patient: that he is neither diſſembler nor deceauer, but that he is faithfull and true, and kepeth his promiſe: yea and hath performed that he promiſed, in deliuering his only begotten Some to death for our ſinnes, that euery one that beleueth in him might not periſh, but haue euerlaſting life. Here we can not dout, but that God is pleaſed with vs, that he loueth vs in dede, that the hatred and wrath of God is taken away, ſeeing he ſuffered his ſonne to die for vs wretched ſinners. Although this matter be ſette out and often repeted thoroughout the whole Goſpell, yet it profited nothing at all. This one ſaying of Salomon peruerſly vnderſtand,One ſentence out of the boke of the Preacher not vvell vnderſtand, vvas of more force in the Papacie, then all the promiſes of the ſcripture. did more preuaile (eſpecially among the votaries and hypocrites of the ſtraiter religion) then all the promiſes and conſolations of the whole Scripture: yea then Chriſte him ſelfe. They abuſed the Scriptures therfore to their owne deſtruction, and were moſt iuſtly puniſhed for deſpiſing the Scriptures and reiecting the Goſpell. It is expedient for vs to know theſe things: Firſt becauſe the Papiſtes vaunt of their holines, as if they had neuer committed any euill. Therefore they muſt be conuinced by their owne abhominations, wherewith they haue filled the whole world, as their owne Bookes doe witnes, wherof there is yet an infinite nomber: Secondly, that we may be fully certified that we haue the pure doctrine of the Goſpell:Doutfulnes of ſaluation in th Papacie. of which certaintie the Pope can not glory. In whoſe kingdom though all things elſe were ſound and vncorrupt, yet this monſtrous doctrine of douting of Gods grace and fauour, paſſeth all other monſters. And although it be manifeſt that the enemies of Chriſtes Goſpell teach vncertaine things becauſe they commaund that mens conſciences ſhould remaine in dout, yet notwithſtanding they condemne and kill vs as heretikes, becauſe we diſſent from them, and teach thoſe things which are certaine. And this they doe with ſuch deuilliſh rage and crueltie, as if they were moſt aſſured of their doctrine. Let vs therefore geue thankes vnto God, that we are deliuered from this monſtrous doctrine of douting, and can now aſſure our ſelues that the holy Ghoſt crieth and bringeth forth in our heartes vnſpeakeable gronings.Hovv vve mai knovv that are ī gods fauour, and haue the holy Ghoſt. And this is our ankerhold and our foundation. The Goſpell commaundeth vs to behold, not our owne good workes, our owne perfection: but God the promiſer, & Chriſt the Mediatour. Contrariwiſe, the Pope commaundeth vs to looke, not vnto God the promiſer, nor vnto Chriſt our high Biſhop, but vnto our works & merites. On the one ſide muſt nedes folow douting & deſperation: but on yt other ſide aſſurance of Gods fauour and ioy of the ſpirit. For we cleaue vnto God who can not lie. For he ſayth: Behold I deliuer my Sonne to death, that through his bloud he may redeme thee from thy ſinnes and from eternall death. In this caſe I can not dout,The doctrine vvhich vve profeſſe, is certaine. vnleſſe I will vtterly deny God. And this is the reaſon that our doctrine is moſt ſure and certaine, becauſe it carieth vs out of our ſelues, and from the conſideration of our ſelues, to the end that we ſhould not leane to our owne ſtrength, to our owne conſcience, to our owne feeling, our owne perſon and our owne workes: but to that which is without vs, that is to ſay, the promiſe and truth of God which can not deceaue vs. This the Pope knoweth not, and therefore he wickedly imagineth that no man knoweth, be he neuer ſo iuſt or ſo wiſe, whether he be worthy of loue or of hatred. But if he be iuſt and wiſe he knoweth aſſuredly that he is beloued of God, or elſe he is neither iuſt nor wiſe. Moreouer,The true meanīg of the ſentence out of the .9 of Eccleſiaſtes. this ſentence of Salomon ſpeaketh nothing at all of the hatred or fauour of God towardes men, but it is a morall ſentēce reprouing the ingratitude of men. For ſuch is the peruerſnes and ingratitude of the world, that the better a man deſerueth, yt leſſe thāks he ſhall haue, and oftentimes he that ſhould be his moſt friend,VVhat thanks the vvorld geueth to them that deſerue vvell of it. ſhall be his moſt enemie. Contrariwiſe, ſuch as leaſt deſerue, ſhall be moſt eſtemed. So Dauid a holy man and a good King, was caſt out of his kingdom. The Prophetes, Chriſte and his Apoſtles were ſlaine. To conclude, the hyſtories of all nations witnes, that many men well deſeruing of their countrey, were caſt into baniſhment by their owne Citizens, and there liued in great miſery, and ſome alſo ſhamefully periſhed in priſon. Wherefore Salomon in this place ſpeaketh not of the conſcience hauing to doe with God, and of the fauour and iudgement of God, but of the iudgementes and affections of men among them ſelues. As though he would ſay: There are many iuſt and wiſe men, by whom God worketh much good, and geueth peace and quietnes vnto men. But ſo farre of are they from acknowledging the ſame, that oftentimes they requite them againe very ilfauouredly for their well deſeruings. Therefore although a man doe all things neuer ſo well, yet he knoweth not whether by this his diligence and faithfulnes he deſerue the hatred or fauour of men. So we at this day, when we thought we ſhould haue found fauour among our countreymen the Germains, for that we preach vnto them the Goſpell of peace, life, and eternall ſaluation, in ſtede of fauour we haue found bitter and cruell hatred. In deede at the firſt many were greatly delited with our doctrine, and receaued it gladly. We ſuppoſed that they would haue ben our friends and brethren, and that with one conſent together with vs, they would haue planted and ſet forth this doctrine to others. But now we finde that they are falſe brethern and our deadly enemies, which ſow and ſpread abrode errours & falſe doctrine, and that which we teach well and godly, they peruert and ouerthrow, ſtirring vp offences in the Churches. Whoſoeuer therefore doth his duety godly and faithfully, in what kinde of life ſo euer he be, and for his well doing receaueth nothing againe but the vnkindnes and hatred of men,Hovv vve muſt ouercome vnthākfulnes. Pſal. 109.3.4. let him not vexe and torment him ſelfe therfore: but let him ſay with Chriſte: They hated me vvithout a cauſe. Alſo: For that they should haue loued me, they ſclaundered me, but I did pray. The Pope therefore with this deuilliſh doctrine, whereby he commaunded men to dout of the fauour of God towards them, tooke away God and all his promiſes out of the Church, buried all the benefites of Chriſt, & aboliſhed the whole Goſpel. Theſe inconueniences do neceſſarily folow: for men doe not leane to the promiſes of God, but to their owne workes and merites. Therefore they can not be aſſured of the good will of God towardes them, but muſt needes dout therof, and ſo at length deſpaire. No man can vnderſtand what Gods will is, and what pleaſeth him,The vvill of God is ſeene in his vvord. but in his word. This word aſſureth vs that God caſt away all anger and diſpleaſure which he had conceaued againſt vs, when he gaue his onely begotten ſonne for our ſinnes. &c. Wherefore let vs vtterly abandon this deuilliſh douting wherwith the whole Papacie was poyſoned, and let vs be fully aſſured that God is mercifull vnto vs, that we pleaſe him, that he hath a care ouer vs, that we haue the holy Ghoſt which maketh interceſſion for vs with ſuch crying and groning as can not be expreſſed. Now, this is the true crying and groning in deede, when a man in tentation calleth vpon God: not as a tyranne, not as an angry iudge, not as a tormēter, but as a father, although this groning be ſo ſoft & ſo ſecrete, that it can ſcantly be perceaued. For in ſerious tentations, and in the time of trial where the conſcience wraſtleth with the iudgement of God, it is wont to call God, not a Father, but an vniuſt, an angry and cruell tyranne and iudge. And this crying which Satan ſtirreth vp in the heart, farre paſſeth the cry of the ſpirite, and is ſtrongly felt. For then it ſeemeth that God hath forſaken vs, and will caſt vs downe into hell. So ye faithful complaine oftētimes in the Pſalmes: I am caſt from the preſence of God. Alſo: I am become as a broken veſſel. &c. This is not in deede the groning that crieth, Abba Father: but the roring of Gods wrath, which crieth ſtrongly, O cruell iudge, O cruel tormentour. &c. Here now it is time that thou turne away thine eyes from the law, from works, and from the ſenſe and feling of thine owne conſcience, and lay hold by Faith of the promiſe, that is to ſay, of the word of grace & life, which raiſeth vppe againe the conſcience, ſo that now it beginneth to grone and ſay: Although the law accuſe me, ſinne and death terrifie me neuer ſo much, yet O my God, thou promiſeſt grace, righteouſnes and euerlaſting life through Ieſus Chriſt: And ſo yt promiſe bringeth a ſighing & a groning, which crieth Abba Father.

Verſe. 7. VVherfore thou art no more a ſeruaunt, but a ſonne. This is the ſhutting vppe and the concluſion of that which he ſaid before. As if he ſhould ſay: This being true that we haue receaued the ſpirite by the Goſpell, whereby we crie, Abba Father: then is this decree pronounced in heauen, that there is now no bōdage any more, but mere libertie and adoption. And who bringeth this libertie? verely this groning. By what meanes? The father offreth vnto me by his promiſe, his grace and his fatherly fauour. This remaineth then,By vvhat meanes the adoption cometh vnto v[illegible: 1 letter]. that I ſhould receaue this grace. And this is done when I againe with this groning doe crie, and with a childly heart doe aſſent vnto this name Father. Here then the Father & the Sonne meete, and the mariage is made vp without all pompe and ſolemnitie: that is to ſaye, nothing at all cometh betwene: no lawe nor worke is here required. For what ſhould a man doe in theſe terrours and horrible darknes of tentations? Here is nothing elſe but the father promiſing, & calling me his ſonne by Chriſte, who was made vnder the law. &c. and I receauing and anſwering by this groning, ſaying: Father. Here then is no exacting, nothing is required, but only yt childly groning that apprehendeth a ſure hope and truſt in tribulation, and ſaith: Thou promiſeſt, and calleſt me thy childe for Chriſtes ſake, and I againe receaue this and call thee Father. This is in deede to be made children ſimplie and without any workes. But theſe things without experience and practiſe can not be vnderſtand. Paule in this place taketh this word Seruaunt otherwiſe then he did before in the .3. chapt. where he ſayeth:Galath. 3.28. There is neither bond not free. &c. Here he calleth him a Seruaūt of the law, that is ſubiect to ye law,Galat. 4.3. as he did a litle before: VVe vvere in bōdage vnder the rudimēts of the vvorld. VVhat Paule meaneth by a ſeruaunt in this place. Wherfore to be a Seruaūt in this place after Paule, is to be giltie and captiue vnder the law, vnder the wrath of God & death: to behold God, not as a merciful Father, but as a tormentour, an enemie and a tyranne. This is in deede to be kept in bondage & Babilonicall captiuitie, & to be cruelly tormented therin. For the law deliuereth not from ſinne and death,Rom. 3.20. Rom. 4.15. but reuealeth and encreaſeth ſinne & engendreth wrath. This bondage (ſayth Paule) continueth no longer: it oppreſſeth vs not, nor maketh vs heauy any more, &c. Paule ſayeth: Thou shalt be no more a ſeruaunt. But the ſentence is more generall if we ſay: there ſhall be no bondage in Chriſte any more, but mere fredome and adoption. For when Faith commeth, that bondage ceaſeth,Galath. 3 2[illegible: 1 letter]. as he ſayd before in the third Chapter. Now, if we by the ſpirite of Chriſte crying in our hearts, Abba Father, be no more ſeruaūts, but children: then it foloweth that we are not onely deliuered from the horrible monſters of the Pope, and all the abominations of mens traditions, but alſo from all the iuriſdiction and power of the lawe of God. Wherefore we ought in no wiſe to ſuffer the lawe to raigne in our conſcience,The lavv muſt not be ſuffred to rule in the conſcience. Reuelat. 10.3. and much leſſe the Pope wt his vaine threatnings and terrours. In deede he roreth mightely as a Lion Apoc. 10. and threatneth to all thoſe that obey not his lawes, the wrath and indignation of almighty God and of his bleſſed Apoſtles. &c. But here Paule armeth and comforteth vs againſt theſe rorings, when he ſayth: Thou art no more a ſeruaunt but a ſonne. Take hold of this conſolation by Faith,The lavv hath no povver ouer the conſcience, but ouer the flesh. and ſay: O lawe, thy tyrannie can haue no place in the throne where Chriſte my Lord ſitteth: there I can not heare thee (much leſſe doe I heare thy monſters O Antichriſte): for I am free and a ſonne, who muſt not be ſubiect to any bondage or ſeruile lawe. Let not Moiſes therefore with his lawes, (much leſſe the Pope) aſcend vppe into the bridechamber there to lie: that is to ſay, to raigne in the conſcience: which Chriſte hath deliuered from the lawe, to the ende that it ſhould not be ſubiect to any bondage. Let the ſeruauntes abide with the Aſſe in the valley:Gen. 22.4.5. Let none but Iſaac aſcend vppe into the Mountaine with his father Abraham: that is, let the lawe haue dominion ouer the body and ouer the olde man: let him be vnder the lawe and ſuffer the burden to be laide vpon him: let him ſuffer him ſelfe to be exerciſed and vexed with the lawe: let the lawe limite and preſcribe vnto him what he ought to doe, what he ought to ſuffer, and how he ought to liue and to gouerne him ſelfe among men. But let it not defile the bed in which Chriſte ſhould reſt and ſleepe alone: that is to ſay, let it not trouble the cōſcience. For ſhe alone ought to liue with Chriſte her Spouſe in the kingdom of libertie and adoption. If then (ſayth he) by the ſpirite of Chriſt ye crie: Abba Father, then are ye in deede no longer ſeruaunts, but free men & ſonnes. Therfore ye are without the lawe, without ſinne, without death: that is to ſay, ye are ſaued, and ye are now quite deliuered frō all euils: Wherfore the adoption bringeth with it the eternall kingdom,VVhat the adoption bringeth. and all yt heauenly inheritaunce. Now, how ineſtimable the glory of this gift is, mans heart is not able to conceaue, and much leſſe to vtter. In the meane time we ſee this but darkely & as it were a farre of:1. Cor. 13.1[illegible: 1 letter]. We haue this litle groning and feeble Faith which onely reſteth vpon the hearing and the ſound of the voyce of Chriſte promiſing. Therefore we muſt not meaſure this thing by reaſon or by our owne feeling, but by the promiſe of God. Now, becauſe he is infinite, therefore his promiſe is alſo infinite, although it ſeeme to be neuer ſo much encloſed in theſe narrow ſtreites, theſe anguiſhes I meane. Wherfore there is nothing that can now accuſe, terrifie, or binde the conſcience any more. For there is no more ſeruitude, but adoption: which not onely bringeth vnto vs libertie from the law, ſinne and death, but alſo the inheritaunce of euerlaſting life, as foloweth.

Verſe. 7. Novv, if thou be a ſonne, thou art alſo the heire of God thorough Chriſte. For he that is a ſonne, muſt be alſo an heire: for by his birth he is worthy to be an heire. There is no worke or merite that bringeth to him the inheritance, but his birth only. And ſo in obtaining the inheritance he is a mere patient and not an agent: that is to ſay, not to beget, not to labour, not to care: but to be borne is that which maketh him an heire. So we obtaine eternall gifts, namely ye forgeuenes of ſinnes, righteouſnes, the glory of the reſurrection and euerlaſting life, not as agents but as patiēts: that is, not by doing but by receiuing. Nothing here cometh betwene: but faith alone apprehendeth ye promiſe offred. Like as therfore a ſōne in ye politike & houſhold gouernmēt is made an heire by his onely birth: ſo here faith onely maketh vs ſonnes of God, borne of the word, which is the wombe of God, wherin we are conceaued, caried, borne, and nouriſhed vp. &c. By this birth thē we are made new creatures, 1. Pet. 1.23. The vvord of God is the vvombe of God. formed by Faith in the word: we are made Chriſtians, children and heires of God through Ieſus Chriſt. Now, being heires we are deliuered from death, ſinne and the Deuill, and we haue righteouſnes and eternall life. But this farre paſſeth all mans capacitie, that he calleth vs heires: not of ſome rich and mighty Prince, not of the Emperour, not of the world: but of God the almighty creatour of all things. This our inheritaunce then (as Paule ſayth in an other place) is ineſtimable. And if a man could comprehend the great excellencie of this matter, that he is the ſonne and heire of God, and wt a conſtant Faith beleue the ſame, this man would eſteme all the power and riches of all the kingdoms of the world but as filthie donge in compariſon of his eternall inheritāce. He would abhorre whatſoeuer is high and glorious in the world: yea, the greater the pompe & glory of the world is, the more would he hate it. To conclude, whatſoeuer the world moſt highly eſtemeth and magnifieth, that ſhould be in his eyes moſt vile and abhominable. For what is all the world, with all his power, riches and glory, in compariſon of God whoſe ſonne and heire he is? Furthermore, he would heartely deſire with Paule to be looſed and to be with Chriſt,Philip. 1.[illegible: 1 letter]1. and nothing could be more welcome vnto him, thē ſpeedy death, which he would embrace as a moſt ioyfull peace, knowing that it ſhould be the ende of all his miſeries, and that through it he ſhould attaine to his enheritance. &c. Yea a man that could perfectly beleue this, ſhould not lōg remaine aliue, but ſhould be ſwalowed vp incontinent with exceſſiue ioy. But the law of the members ſtriuing againſt the law of the minde, hindreth Faith in vs, and ſuffereth it not to be perfect. Therefore we haue neede of the helpe & comfort of the holy Ghoſt,The godly haue nede of the comfort of the holy Ghoſt. which in our troubles and afflictions may make interceſſion for vs wt vnſpeakeable groning, as before I haue ſayd. Sinne yet remaineth in the fleſh, which oftentimes oppreſſeth the conſcience, and ſo hindreth faith that we can not with ioy perfectly behold & deſire thoſe eternall riches which God hath geuen vnto vs through Chriſt. Paule himſelfe feeling this battell of the fleſh againſt ye ſpirit,Rom. 7.24. crieth out: O vvretched mā that I am, vvho shall deliuer me from this body of death? He accuſeth his body, which notwtſtanding it behoued him to loue, calling it by an odious name, his death. As if he would ſay: My body doth more afflict me, & more greuouſly vexe me thē death it ſelf: For it hīdred in hī alſo this ioy of ſpirit. He had not alwayes the ſweete and ioyfull cogitations of the heauenly inheritaunce to come, but he felt oftentimes alſo great heauines of ſpirite, anguiſh and terrours. Hereby we may plainly ſee how hard a matter Faith is: which is not eaſily and quickly apprehended, as certaine full and lothing ſpirites dreame, which ſwallow vppe at once all that is contained in the holy Scriptures. The great infirmitie which is in the Sainctes, and the ſtriuing of the fleſh againſt the ſpirite,Galath. [illegible: 1 letter].[illegible: 1 letter]7. do ſufficiently witneſſe how feeble Faith is in them. For a perfect Faith bringeth by and by a perfect contempt and lothing of this preſent life. If we could fully aſſure our ſelues, and conſtantly beleue that God is our Father, and we his ſonnes and heires, then ſhould we vtterly contemne this world with all the glory, righteouſnes, wiſedom and power, with all the royall ſcepters and crownes, and with all the riches and pleaſures therof. We ſhould not be ſo carefull for this life: we ſhould not be ſo addicted to the world and worldly things, truſting vnto them when we haue them: lamenting and deſpairing when we loſe them: but we ſhould doe all things with great loue, humilitie and patience. But we do the contrary, for the fleſh is yet ſtrong, but Faith is feeble and the ſpirite weake.In this life vve haue but only the firſt fruits of the ſpirite. Rom. 8.23. Therfore Paule ſayth very well, that we haue here in this life, but only the firſt fruites of the ſpirite, and that in the world to come, we ſhall haue the tenthes alſo.

Verſe. 7. Thorough Chriſte. Paule hath Chriſt alwayes in his mouth, he can not forget him.Paule hath alvvayes the name of chriſt in his mouth. For he did well forſee that nothing ſhould be leſſe knowen in ye world (yea among them which ſhould profeſſe themſelues to be Chriſtians) then Chriſte and his Goſpell. Therefore he talketh of him and ſetteth him before our eyes cōtinually. And as often as he ſpeaketh of grace, righteouſnes, the promiſe, adoption & inheritance, he is alwayes wōt to adde: In Chriſt, or, thorough Chriſt, couertly impugning the law. As if he would ſay: Theſe things come vnto vs, neither by the lawe, nor by the workes thereof: much leſſe by our owne ſtrength, or by the workes of mens traditions: but onely by Chriſte.

Verſ. 8.9. But euen then vvhen ye knevv not God, ye did ſeruice vnto them vvhich by nature vvere no Gods. But novve ſeing ye knovv God, yea rather are knovvn of God: hovv turne you againe vnto impotent and beggerly rudiments, vvherevnto ye vvill be in bondage againe. This is the concluſion of Paules diſputation. From this place vnto the end of the Epiſtle he doth not much diſpute, but onely geueth precepts as touching maners. Notwithſtanding he firſt reproueth the Galathians, being ſore diſpleaſed that this diuine and heauenly doctrine ſhould be ſo ſuddenly and ſo eaſily remoued out of their heartes. As if he would ſay: Ye haue teachers which will bring you backe againe into the bondage of the law. This did not I: but by my doctrine I called you out of darknes & of the ignorance of God, into a wōderful light and knowledge of him.1. Pet. 1.9. I brought you out of bōdage, and ſet you in the freedom of the ſonnes of God, not by preaching vnto you the workes of the lawe, or the merites of men, but the grace and righteouſnes of God, and the geuing of heauenly & eternal bleſſings through Chriſt. Now, ſeeing this is true, why doe ye ſo ſoone forſake the light and returne to darknes? Why doe ye ſuffer your ſelues ſo eaſily to be brought from grace vnto the law, from freedom to bondage? Here againe we ſee (as before I haue ſayd) that to fall in Faith is an eaſie matter,To ſlide in Faith, is an eaſie thing. as the example of the Galathians witneſſeth. The example of the Anabaptiſts, Libertines, and ſuch other heretikes witneſſeth the ſame alſo at this day. We for our part doe ſet forth the doctrine of Faith with continuall trauell, by preaching, by reading and by wryting: we purely and plainly diſtinguiſh the Goſpell from the law,The ſleightes of the deuil to bring men frō Faith to the lavve. and yet doe we litle preuaile. This cometh of the Deuill, who goeth about by all ſubtile meanes to ſeduce men and to hold them in errour: he can abide nothing leſſe then the true knowledge of grace and Faith in Chriſt. Therfore, to the end he may take Chriſt cleane out of ſight, he ſetteth before them other ſhewes, wherewith he ſo deceaueth them that by litle and litle he leadeth them from Faith and the knowledge of grace, to the diſputation of the lawe. When he hath brought this about, then is Chriſte taken away. It is not without cauſe therefore that Paule ſpeaketh ſo much and ſo often of Chriſte, and that he goeth about ſo purely to ſet forth the doctrine of Faith: wherevnto he attributeth righteouſnes onely and alone, & taketh it from the law, declaring that the lawe hath a cleane contrary effect: that is, to engender wrath, to encreaſe ſinne &c. For he would gladly perſwade vs, that we ſhould not ſuffer Chriſte to be plucked out of our heart: that the ſpouſe ſhould not ſuffer her huſband to depart out of her armes, but ſhould alwayes embrace him and cleaue faſt vnto him, who being preſent there is no daunger: yea there is the Faithfull groning, fatherly good will, adoption and inheritaunce. But why ſayeth Paule that the Galathians turned backe againe to weake and beggerly rudiments or ceremonies, that is to ſay,VVhy Paule ſayth that the Galathians returned back to vveake and beggerly elements. to the law, wheras they neuer had the law: for they were Gentiles (notwithſtanding he wrote theſe things to ye Iewes alſo, as afterwardes we wil declare): or why ſpeaketh he not rather after this maner? Once vvhen ye knevve not God, ye did ſeruice vnto them vvhich by nature vvere no gods: but now, ſeing ye know God, why turne ye back again, forſaking the true God, to worſhip Idols? Doth Paule take it to be all one thing, to fall from the promiſe to the law, frō faith to works: and to do ſeruice vnto Gods which by nature are no Gods? I anſwer: Whoſoeuer is falne from the article of iuſtification, is ignorant of God & an Idolater. Therfore it is all one thing whether he afterwards turne againe to the law, or to the worſhipping of Idols: it is all one, whether he be called a Monke, a Turke, a Iew or an Anabaptiſt. For whē this article is taken away, there remaineth nothing elſe but errour, hypocriſie, impietie and idolatry, how much ſo euer it ſeeme in outward appearance to be the very truth, the true ſeruice of God, and true holines. &c. The reaſon is,God is knovven by Chriſte onely. Iohn. 1.18. becauſe God will or can be knowen no otherwiſe then by Chriſt, according to that ſaying of Iohn. 1: The onely begotten Sonne vvhich is in the boſome of the Father, he hath declared him. He is the Seede promiſed vnto Abraham, in whom God hath eſtabliſhed all his promiſes. Wherfore Chriſt is the onely meane and, as ye would ſay, the glaſſe by the which we ſee God, that is to ſay, we know his will. For in Chriſt we ſee that God is not a cruell exactour or a iudge, but a moſt fauourable, louing and merciful Father, who to the ende he might bleſſe vs, that is to ſay, deliuer vs from the lawe, ſinne, death and all euils, and might endue vs with grace, righteouſnes and euerlaſting life, ſpared not his owne Sonne, Rom. 8.32. The true knovvledge of God. but gaue him for vs all. &c. This is a true knowledge of God, and a diuine perſwaſion, which deceaueth vs not, but painteth out God vnto vs liuely. He that is falne from this knowledge, muſt nedes conceiue this fantaſie in his heart: I will ſet vp ſuch a ſeruice of God: I will enter into ſuch an order: I will chooſe this or that worke, and ſo will I ſerue God, and I doute not but God will accepte this, and reward me wyth euerlaſting life for the ſame. For he is mercifull and liberal, geuing all good things euen to the vnworthy and vnthankfull: much more will he geue vnto me grace and euerlaſting life for my great and manifold good deedes and merites. This is the higheſt wiſedom,The higheſt vviſedom of reaſon. righteouſnes and religion that reaſon can iudge of: which is common to all nations, to the Papiſts, Iewes, Turkes, heretikes &c. They can goe no higher then that Phariſey did, of whom mention is made in the Goſpell.Luke. 15.11.12. They haue no knowledge of the Chriſtian righteouſnes,1. Cor. 1.14. Rom. 3.11. or of the righteouſnes of Faith. For the naturall man perceaueth not the myſteries of God. Alſo: There is none that vnderſtā deth, there is none that ſeeketh after God. &c. Therefore there is no difference at all betwene a Papiſt,There is no difference betvvene the Turks, Ievves and Papiſts. a Iewe, a Turke and an heretike. In dede there is a difference of the perſons, the places, rites, religiōs, workes and worſhippings: notwithſtanding there is all one and the ſame reaſon, the ſame heart, opinion, and cogitation in them all. For the Turke thinketh the ſelfe ſame thing that the Charterhouſe monke doth: namely, if I doe this or that worke, God will be mercifull vnto me: if I doe it not, he wil be angry. There is no meane betwene mans working and the knowledge of Chriſt. If this knowledge be darkened or defaced, it is all one whether thou be a Monke, a Turke, a Iew. &c. Wherfore it is an extreme madnes that the Papiſts and Turks do ſo ſtriue among themſelues about the religion and ſeruice of God, contending that both of them haue the true religion and true worſhip of God. And the Monkes themſelues agree not together. For one of them wil be accounted more holy then an other for certaine fooliſh outward ceremonies, and yet in their hearts the opinion of them all is ſo like, tha[illegible: 1 letter] one egge is not more like to an other. For this is the imagination of thē all:The imagination of all the meritmongers alike. If I doe this worke, God wil haue mercy vpon me: if I doe it not he will be angry. And therefore euery man that reuolteth from the knowledge of Chriſt, muſt needes fall into Idolatry, and conceaue ſuch an imagination of God as is not agreable to his nature. As the Charterhouſe Mōke for the obſeruing of his Rule, the Turke for the keping of his Alcoran, hath this affiance, that he pleaſeth God and ſhall receaue a reward of him for his labour. Such a God as after this ſort forgeueth ſinnes and iuſtifieth ſinners,All meritmongers honour a God vvhich by nature is no God. can no where be found, and therefore this is but a vaine imagination, a dreame, and an Idoll of the heart. For God hath not promiſed that he will ſaue and iuſtifie men for the religions, obſeruations, ceremonies, and ordinaunces deuiſed by men: yea God abhorreth nothing more (as the whole Scripture witneſſeth) then ſuch willworks, ſuch ſeruice, rites and ceremonies:God abhorreth vvil vvorshippings and vvorkes de[illegible: 2 letters] ſed by man. for the which alſo he ouerthroweth whole kingdoms and Empires. Therfore, as many as truſt to their owne ſtrength and righteouſnes, doe ſerue a God, but ſuch a God as they them ſelues haue deuiſed, and not the true God in deede. For the true God ſpeaketh thus: No righteouſnes, wiſedom,Doctrine concerning the true God. nor religiō pleaſeth me, but that onely whereby the Father is glorified through the Sonne. Whoſoeuer apprehendeth this Sonne, and me, and my promiſe in him by Faith, to him I am a God, to him I am a Father, him do I accept, iuſtifie and ſaue. All other abide vnder wrath, becauſe they worſhip that thing which by nature is no God. Whoſoeuer forſaketh this doctrine,To vvhat euils they be ſubiect, vvhich deſtroy the doctrine of faith. muſt needes fall into the ignorance of God: he vnderſtandeth not what the true Chriſtian righteouſnes, wiſedom, and ſeruice of God is: he is an Idolater abiding vnder the law, ſinne, death, and the power of the Deuill, and all things that he doth, are accurſed and condemned. Therefore the Anabaptiſt imagining with him ſelfe that he pleaſeth God if he be rebaptiſed, if he forſake his houſe, wife and children, if he mortifie his fleſh and ſuffer much aduerſity, and at length death it ſelfe, yet there is not one droppe of the knowledge of Chriſte in him, but ſecluding Chriſt, he dreameth altogether of his owne workes, of the forſaking of his goodes, of his affliction and mortification, and now differeth nothing frō the Turke, Iewe, or Papiſt in ſpirite or in heart, but onely in the outward appearance, workes and ceremonies which he hath choſen to him ſelfe. The ſame confidence in workes, haue all the Monkes and other religious orders: notwithſtanding in their apparell and other outward things there is a difference. There are at this day very many like vnto theſe, which notwithſtanding would be counted among the true profeſſors and teachers of the Goſpell, and as touching the words, they teach that men are deliuered from their ſinnes by the death of Chriſt. But becauſe they teach faith in ſuch ſort, that they attribute more to charitie then to faith, they highly diſhonour Chriſte and wickedly peruert his word. For they dreame yt God regardeth & accepteth vs for our charities ſake, wherby we being reconciled to God, doe loue God and our neighbour. If this be true, then haue we no neede of Chriſt at all. Such men ſerue not the true God, but an Idol of their owne heart, which they themſelues haue deuiſed. For the true God doth not regard or accept vs for our charitie, vertues, or newnes of life, but for Chriſtes ſake. &c. But they make this obiection. Yet notwithſtāding the Scripture cōmaundeth yt we ſhould loue God wt all our heart &c. It is true. But it foloweth not, yt becauſe God cōmaūdeth vs, therfore we do it. If we did loue God wt all our heart. &c. then, no dout we ſhould be iuſtified, & liue through this obedience,Rom. 1[illegible: 1 letter].5. as it is wrytten: He that shal doe theſe things shall liue in them. But the Goſpel ſayth: Thou doeſt not theſe things: therfore thou ſhalt not liue in them. For this ſentence: Thou shalt loue the Lord thy God, &c. requireth a perfect obedience, a perfect feare, truſt, & loue towards God. Theſe things men neither doe nor can performe in this corrupt nature. Therfore this law: Thou shalt loue the Lord thy God. &c. iuſtifieth not, but accuſeth & condemneth all men, according to that ſaying:Rom. 4.15. Rom. 1[illegible: 1 letter].4. The lavv cauſeth vvrath. &c. Contrariwiſe, Chriſt is the finishing & accomplishing of the lavv to righteouſnes, to euery one that beleueth. Of this we haue ſpoken largely before. In like maner the Iewe keping the law with this opinion, that he by this obediēce wil pleaſe God, ſerueth not the true God, but is an Idolater,God is not knovvne and the Bleſſing geuē through the lavv, but by the goſpel. Geneſ. 22.18. worſhipping a dreame & an idoll of his owne heart, which is no where to be found. For ye God of his fathers, whom he ſaith he worſhippeth, promiſed to Abraham a Seede, thorough ye which all nations ſhould be bleſſed. Therfore God is knowen & the Bleſſing is geuē, not by the lawe, but by the Goſpel of Chriſt. Although Paule ſpeake theſe words: Thē vvhē ye knevv not God, ye did ſeruice &c. properly & prī cipally to the Galathians, which were Gentiles: yet notwtſtanding by ye ſame words he alſo toucheth ye Iewes, who though they had reiected their Idols outwardly, yet in their hearts they worſhipped them more then did the Gentiles, Rom. 2.[illegible: 1 letter]2. The Gentiles Idolatry vvas groſe. Cōtrarivviſe the Ievves Idolatry vvas outvvardly holy, and therefore more hurtfull. as it is ſayd. Rom. 2. Thou abhorreſt Idols, & committeſt ſacriledge. The Gētiles were not the people of God, they had not his word, and therfore their Idolatrie was groſſe. But the Idolatrous Iewes cloked their Idolatrie with ye name and word of God (as all Iuſticiaries which ſeeke righteouſnes by workes, are wont to doe) and ſo wt this outward ſhew of holines they deceiued many. Therfore Idolatrie the more holy and ſpirituall it is, the more hurtfull it is. But how may theſe two contrary ſayings which ye Apoſtle here ſetteth downe, be recōciled together? Ye knevv not God: & ye vvorshipped God. I anſwer: All mē naturally haue this general knowledge, yt there is a God,Rom. 1.19.20. according to ye ſaying. Ro. 1. Foraſmuch as that vvhich may be knovvn of god, vvas manifeſt in thē. For God was made manifeſt vnto thē, in that ye inuiſible things of him did appeare by ye creation of the world. Moreouer ye ceremonies & religiōs which were, & alwaies remained among al nations, ſufficiently witneſſe yt all men haue had a certain general knowledge of God. But whether they had it by nature or by the tradition of their forefathers, I wil not here diſpute. But here ſome wil obiect againe. If all mē knew God, wherfore thē doth Paul ſay, that ye Galathians knew not God before ye preaching of the Goſpel? I anſwer: There is a double knowledge of God:A generall & particular knovvledge of God. general & perticuler. All men haue ye generall knowledge, namely, that there is a God, that he created heauen & earth, that he is iuſt, that he puniſheth ye wicked. But what god thīketh of vs, what his wil is towards vs, what he wil geue & do to the end we may be deliuered from ſinne & death and be ſaued (which is the true knowledge of God in dede) this they know not. As it may be yt I know ſome man by ſight, whō yet in dede I know not thorowly, becauſe I vnderſtand not what affection he beareth towards me. So mē know naturally yt there is a god, but what his wil is, or what is not his will, they doe not know. For it is wrytten:Rom. 3.11. Iohn. 1.18. There is none that vnderſtādeth God. And in an other place: No mā hath ſene God: that is to ſay, no man hath knowen what is ye will of God. Now,No man hath ſene God. what doth it auaile thee if thou know yt there is a God, & yet art ignorāt what is his will towards thee? Here ſome thinke one thing, & ſome an other. The Iewes imagine this to be ye will of God, if they worſhip him according to the rule of Moſes lawe:The diuers opinions of men concerning the vvill of God. Rom. 1.22. the Turke if he obſerue his Alcoran: the Monke if he kepe his order and performe his vowes. But all theſe are deceaued, and become vaine in their owne cogitations, as Paule ſayeth Rom. 1. not knowing what pleaſeth or diſpleaſeth God: therfore in ſteed of the true and naturall God, they worſhip the dreames and imaginations of their owne heart. This is it that Paul meaneth whē he ſaith: vvhē ye knevv not God: that is, when ye knew not the wil of God, ye ſerued thoſe which by nature were no gods: that is to ſay, ye ſerued ye dreames & imaginatiōs of your owne heart, wherby ye imagined wtout the word, ye God was to be worſhipped wt this or that worke, wt this or that rite or ceremonie. For vpon this propoſition, which all men doe naturally hold,VVhence idolatrie came. namely that there is a God, hath ſprong all Idolatrie, which wtout yt knowledge of the Diuinitie could neuer haue come into the world. But becauſe men had this naturall knowledge of God, they conceaued vaine and wicked imaginations of God wtout & againſt the word, which they eſteemed and maintained as the very truth it ſelfe, and ſo dreamed that God is ſuch a one as by nature he is not.The opinion of the Monke, as touching Gods vvill. So the Mōke imagineth him to be ſuch a God as forgeueth ſinnes, geueth grace and euerlaſting life for the keping of his Rule. This God is no where to be foūd: therfore he ſerueth not the true God, but that which by nature is no God: to witte, the imagination and Idoll of his owne heart: that is to ſay, his owne falſe and vaine opinion of God, which he dreameth to be an vndoubted truth. Now, reaſon it ſelfe will enforce vs to confeſſe that mans opinion is no God.VVorshippers of God vvithout his vvord. Therfore who ſo euer wil worſhip God wtout this word, ſerueth not the true God (as Paule ſayth): but that which by nature is no God. Therfore whether ye call rudiments here the lawe of Moiſes, or elſe the traditions of the Gentiles (albeit he ſpeaketh here properly and principally of the rudiments of Moiſes) there is no great difference. For he that falleth from grace to the law, falleth with no leſſe daunger then he that falleth from grace to Idolatrie. For wtout Chriſt there is nothing elſe but mere Idolatrie,VVithout Chriſte all vvorshippīgs and all lavves are Idolatrie. an Idoll and falſe imagination of God, whether it be called Moiſes law, or the Popes ordinance, or the Turks Alcoran, &c. Therfore he ſayth wt a certaine admiration:

Verſe. 9. But novv ſeing ye knovv God. As though he would ſay: This is a maruelous thing, that ye knowing God by the preaching of Faith, doe ſo ſuddainly reuolt from the true knowledge of his will (wherein I thought ye were ſo ſurely eſtabliſhed, that I feared nothing leſſe then that ye ſhould ſo eaſily be ouerthrowne) doe now againe by the inſtigation of the falſe Apoſtles, returne to the weake and beggerly ceremonies, which ye would ſerue againe afreſh. Ye heard before by my preaching, that this is the will of God,The vvill of God. to bleſſe all nations: not by circumciſion or by the obſeruation of the law, but by Chriſte promiſed to Abraham. They that beleue in him ſhall be bleſſed with faithfull Abraham: they are the ſonnes and heires of God.Galath. 3.9. Galath. 4.7. Thus (I ſay) haue ye knowen God.

Verſe. 9. Yea rather are knovven of God. &c. He correcteth the ſentence going before [:But novv ſeing ye haue knovven God] or rather turneth it after this maner: yea rather ye are knovven of God. For he feared leſt they had loſt God vtterly. As if he would ſay: Alas, are ye come to this poynt, that now ye know not God, but returne againe from grace to the law? Yet notwithſtanding God knoweth you. And in deede our knowledge is rather paſſiue then actiue: that is to ſay, it conſiſteth in this, that we are rather knowen of God, then that we know him. All our doing, that is, all our endeuour to know and to apprehend God, is to ſuffer God to worke in vs. He geueth the word: which when we haue receiued by Faith geuen from aboue, we are new borne and made the ſonnes of God. This is then the ſenſe and meaning. Ye are knovven of God, that is, ye are viſited with the word, ye are endued with Faith and the holy Ghoſt, wherby ye are renewed. &c. Wherfore euen by theſe words. Ye are knovven of God, Ye are knovvn of God. he taketh away all righteouſnes from the law, and denieth that we attaine the knowledge of God through the worthines of our owne workes. For no man knovveth the father but the ſonne, Math. 11.17. & he to vvhom the ſonne vvill reueale him. Alſo:Eſay. 53.11. He by his knovvledge ſhall iuſtifie many, becauſe he ſhall beare our iniquities. Wherefore our knowledge concerning God, conſiſteth in ſuffering and not in doing. He much meruelleth therfore, that ſeing they knew God truely by the Goſpell, they returned ſo ſuddenly backe to weake and beggerly rudiments, by the perſwaſion of the falſe apoſtles. As I my ſelfe alſo ſhould greatly maruell if our Church (which by the grace of God is godly reformed in pure doctrine and Faith) ſhould be ſeduced and peruerted by ſome fond and frantike head, through the preaching of one or two ſermons, that they would not acknowledge me for their paſtour any more. Which thing notwithſtanding ſhall one day come to paſſe, if not whileſt we liue, yet when we are dead and gone. For many ſhall then riſe vppe, which will be maiſters and teachers: who vnder a colour of true religiō ſhall teach falſe and peruerſe doctrine, and ſhall quickly ouerthrow all that we in ſo long time and with ſo great trauel haue builded. We are not better then the Apoſtles, who,The Apoſtles euen in their life time ſavv the ſubuerſiō of thoſe churches, vvhich they had plā ted. whiles they yet liued ſawe (not without their great griefe and ſorow) the ſubuerſion of thoſe Churches which they thēſelues had planted through theyr miniſterie. Therfore it is no great maruell if we be conſtrained to behold the like euill at this day in thoſe Churches, where Sectaries doe raigne, who hereafter when we are dead, ſhall poſſeſſe thoſe Churches which we haue wonne and planted by our miniſterie, and with their poyſon infect and ſubuert the ſame. And yet notwithſtanding Chriſte ſhall remaine and raigne to the end of the world, and that maruelouſly, as he did vnder the Papacie. Paule ſeemeth to ſpeake very ſpitefully of the lawe,Rudiments or elements are called the prī ciples and firſt beginning of any thing, and ſo the lavve is but as an A.B.C in reſpect of the Goſpel when he calleth it rudiments (as he did alſo before in the beginning of this chapt.) and not only rudiments, but weake and beggetly rudiments and ceremonies. Is it not blaſphemie to geue ſuch odious names to the law of God? The lawe being in his true vſe ought to ſerue the promiſes and to ſtand with the promiſes & grace. But if it fight againſt them, it is no more the holy law of God, but a falſe and a deuiliſh doctrine, and doth nothing elſe but driue men to deſperation, & therfore muſt be reiected. Wherefore, when he calleth the lawe weake and beggerly rudiments, he ſpeaketh of the lawe in reſpect of proud and preſumpteous hypocrites which would be iuſtified by it,Rom 4.15. and not of the law being ſpiritually vnderſtand, which engendreth wrath. For the law (as I haue often ſayd) being in his owne proper vſe, accuſeth and condemneth a man:VVhen the lavv is vveake and beggerly, and vvhen it is ſtrong and mightie. and in this reſpect it is not onely a ſtrong and a rich rudiment, but alſo moſt mighty and moſt rich, yea rather an inuincible power & riches: and if here the conſcience be compared with the law, then is it moſt weake and beggerly. For it is ſo tender a thing, that for a ſmall ſinne it is ſo troubled and terrified, that it vtterly deſpaireth, vnleſſe it be raiſed vp againe. Wherefore the lawe in his proper vſe hath more ſtrength and riches, then heauen and earth is able to containe: in ſo much that one letter or one tittle of the law is able to kill all mākinde, as the hyſtorie of the lawe geuen by Moiſes Exod. 19.20. doth witneſſe. This is the true and diuine vſe of the lawe, of which Paule ſpeaketh not in this place. Paule then entreateth here of hypocrites, which are fallen from grace, or which haue not yet attained to grace. Theſe, abuſing ye law, ſeeke to be iuſtified by it. They exerciſe and tire themſelues day and night in the workes therof: as Paule witneſſeth of the Iewes. Ro. 10. For I beare thē record (ſayth he) that they haue the zeale of God, Rom. 10.2.3. but not according to knovvledge, for they being ignoraunt of the righteouſnes of God. &c. Such doe hope ſo to be ſtrengthened and enriched by the lawe, that they may be able to ſet their power and riches which they haue gotten by the righteouſnes therof, againſt the wrath and iudgement of God, and ſo to appeaſe God, and to be ſaued therby. In this reſpect then we may well ſay that ye law is a weake & a beggerly rudiment:VVhen the lavve is a vveake and beggerly rudiment. that is to ſay, which can geue neither helpe nor counſell. And who ſo liſteth to amplifie this matter, may further ſay, that the lawe is a weake and a beggerly rudiment, becauſe it maketh men more weake and beggerly: Againe, becauſe that of it ſelfe it hath no power or riches whereby it is able to geue or to bring righteouſnes: And moreouer, that it is not onely weake and beggerly, but euē weaknes and beggery it ſelfe. How then ſhall it enrich or ſtrengthen thoſe, which were before both weake and beggerly? Therefore to ſeeke to be iuſtified by the lawe, is as much as if a man being weake and feeble already, would ſeeke ſome other greater euill wherby he might ouercome his weaknes and pouertie, which notwithſtanding would bring vnto him vtter deſtructiō. As if he which hath ye falling ſicknes, would ſeeke to ioyne vnto it the Peſtilence for a remedy: or if a Leaper ſhould come to a Leaper, or a begger to a begger, the one to helpe and to enrich the other. Paule therfore ſheweth,The more a man ſeeketh to be iuſtified by the lavve, the more he is drovvned in ſinnes. Epheſ. 2.3. that they which ſeeke to be iuſtified by the lawe, haue this commoditie thereby, that daily they become more and more weake and beggerly. For they be weake and beggerly of them ſelues: that is to ſay, they are by nature the children of wrath, ſubiect to death and euerlaſting damnation: and yet they lay hold vpon that which is nothing elſe but mere weaknes and beggerie, ſeeking to be ſtrengthened and enriched therby. Therfore euery one that falleth frō the promiſe to the law, from faith to workes, doth nothing elſe but lay vpon him ſelfe ſuch a burden, being weake and feeble already, as he is not able to beare.Actes. 15.1[illegible: 1 letter]. Ac. 15. and in bearing therof is made ten times more weake, ſo that at length he is driuen to deſpaire, vnleſſe Chriſte come and deliuer him. This thing the Goſpell alſo witneſſeth, ſpeaking of the woman which was greeued 12. yeres wt a bloudy iſſue, Luke. 5.43. Of the vvomā vvhich vvas diſeaſed vvith the bloudie iſſue. & ſuffered many things of many Phiſitians, vpon whom ſhe had ſpent all her ſubſtance, & yet could not be cured, but the longer ſhe was vnder their hands, the worſe ſhe was. As many therfore as doe the works of the law to the end they may be iuſtified thereby, are not onely not made righteous, but twiſe more vnrighteous then they were before, that is (as I haue ſaid) more weake & beggerly, & more vnapt to doe any good worke. This haue I proued to be true both in my ſelf & in many others. I haue knowen many Monks in ye Papacy which with great zeale haue done many great works for the attaining of righteouſnes & ſaluation, and yet were they more impatiēt, more weake, more miſerable, more faithles, more fearful, & more ready to deſpaire thē any other. The ciuil Magiſtrates who were euer occupied in great and weightie affaires, were not ſo impatient, ſo fearfull, ſo faint hearted, ſo ſuperſtitious and ſo faithles as theſe Iuſticiaries and Meritmongers were. Whoſoeuer thē ſeketh righteouſnes by ye law, what cā he imagin elſe, but ye god being angry, muſt nedes be pacified wt works? Now, whē he hath once cōceiued this fantaſy, he beginneth to work. But he cā neuer find ſo many good works as are able to quiet his cōſciēce: but ſtil he deſireth moe. Yea he findeth ſinnes in thoſe works yt he hath don already. Therfore his conſcience can neuer be certified,The conſciēce is neuer quieted through vvorkes. but muſt needes be alwayes in dout, and thus thinke with it ſelfe: Thou haſt not ſacrificed as thou ſhouldeſt doe: thou haſt not prayed aright: this thou haſt left vndone: this or that ſinne thou haſt committed. Here the heart trembleth and feeleth it ſelfe oppreſſed with innumerable ſinnes which ſtill encreaſe without end, ſo that he ſwarueth from righteouſnes more and more, vntill at length he fall to deſperation. Hereof it cometh that many being at the poynt of death, haue vttered theſe deſperate words: O wretch that I am: I haue not kept mine order: Whether ſhall I flie from the wrath of Chriſt, that angry iudge? would to God I had ben made a ſwinheard or the vileſt wretch in the whole world. VVhat profite Monks haue by their religion.Thus the Monke in the ende of his life is more weake, more beggerly, more faithles and fearfull then he was at the beginning when he firſt entred into his order. The reaſon is, becauſe he would ſtrengthen himſelfe through weaknes, and enrich him ſelfe through pouertie. The law or mens traditions, or the Rule of his order ſhould haue healed him when he was ſicke, and enriched him when he was poore: but he is become more feeble & more poore thē the Publicanes and harlots. The Publicanes and harlots haue not an heape of good works to truſt vnto as the Monks haue: but although they feele theyr ſinnes neuer ſo much,Luke. 18.13. yet they can ſay with the Publicane: O Lord be mercifull to me a ſinner. But contrariwiſe ye Monke which hath ſpent all his time in weake & beggerly elements, is confirmed in this opinion:A liuely deſcription of al the religious hypocrites in the kingdom of Antichriſt. If thou keepe thy rule thou ſhalt be ſaued, &c. With this falſe perſwaſion he is ſo deluded & bewitched, that he can not apprehend grace, no nor once remember grace. Thus, notwtſtāding all the works which either he doth or hath done, be they neuer ſo many and ſo great, he thinketh that he hath neuer done enough, but hath ſtill an eye to moe workes, and ſo by heaping vppe of workes he goeth about to appeaſe the wrath of God and to iuſtifie him ſelfe, vntill he be driuen to vtter deſperation.The Fable is this, that a dogge ſvvimming ouer the vvater vvith a pece of flesh in his mouth, let the flesh goe, and ſnatched at the shadovve vvhich appeared in the vvater. Wherfore, whoſoeuer falleth frō Faith, and foloweth the law, is like to Eſopes dogge, which forgoeth the fleſh, and ſnatcheth at the ſhadow. Wherfore it is impoſſible that ſuch as ſeeke righteouſnes & ſaluation by the lawe (wherevnto men are naturally enclined) ſhould euer finde quietnes and peace of conſcience: yea they doe nothing elſe but heape lawes vpon lawes, whereby they torment both themſelues and others, and afflict mens conſciences ſo miſerably, that through extreme anguiſh of heart many die before their time. For one lawe alwayes bringeth forth ten moe, and ſo they encreaſe wtout number and without ende. Now, who would haue thought that the Galathians,Falling avvay from the Goſpell is very eaſie. which had learned ſo ſound and ſo pure a doctrine of ſuch an excellent Apoſtle and teacher, could be ſo ſuddenly ledde away from the ſame, and vtterly peruerted by the falſe Apoſtles? It is not wtout cauſe that I repete this ſo often: that to fall away from the truth of the Goſpel is an eaſie matter. The reaſon is, becauſe men doe not ſufficiently conſider, no not the very faithfull, what an excellent and a precious treaſure the true knowledge of Chriſt is. Therefore they doe not labour ſo diligently & ſo carefully as they ſhould doe, to obtaine & to retaine the ſame. Moreouer, the greater part of thoſe that heare the word, are exerciſed with no croſſe or affliction: they wraſtle not againſt ſinne, death & the Deuill, but liue in ſecuritie without any conflict. Such men,They that are not tried vvith afflictions and tentations, neuer feele the povver of the vvord of god. becauſe they are not proued and tried with tentations, and therefore are not armed with ye word of God againſt the ſubtilties of the Deuill, neuer feele the vſe and power of the word. In dede whileſt they are among faithfull miniſters and preachers, they cā folow their words & ſay as they ſay, perſwading themſelues that they perfectly vnderſtand the matter of iuſtification. But whē they are gone,Math. 7.15. & wolues in ſheepes clothing are come in their place, it hapneth vnto them as it did to the Galathians: that is to ſay, they are ſuddenly ſeduced & eaſily turned backe to weake and beggerly rudiments. Paule hath here his peculier maner of ſpeech,Paules maner of ſpeech. which the other Apoſtles did not vſe. For there was none of them beſides Paule that gaue ſuch names to the lawe: to witte, that it is a weake and a beggerly rudiment: that is to ſay, vtterly vnprofitable to righteouſnes. And ſurely I durſt not haue geuen ſuch termes vnto the lawe, but ſhould haue thought it great blaſphemy againſt God, if Paule had not ſo done before. But of this I haue entreated more largely before, where I ſhewed when the lawe is weake and beggerly, and when it is moſt ſtrong and rich. &c. Now,If the lavve of God be vveak and not able to obtaine righteouſnes, much more the Popes traditions. if the law of God be weake and vnprofitable to Iuſtification, much more are the lawes and decrees of the Pope, weake and vnprofitable to Iuſtification. Therefore we geue ſentence againſt the ordinaunces, lawes and decrees of the Pope with ſuch boldnes & aſſurance as Paule did againſt the law of God, that they are not onely weake and beggerly rudiments, and vtterly vnprofitable to righteouſnes, but alſo execrable, accurſed, deuiliſh & dānable: for they blaſpheme grace, they ouerthrow the Goſpel, aboliſh faith, take away Chriſt. &c. For as much then as the Pope requireth that we ſhould kepe his lawes as neceſſary to ſaluation, he is very Antichriſt and the Vicar of Sathā. And as many as cleaue vnto him, & cōfirme his abhominatiōs & blaſphemies, or kepe them to this ende, that therby they may merite the forgeuenes of their ſinnes, are the ſeruaunts of Antichriſt & of the Deuil. Now, ſuch hath the doctrine of the Papiſticall church ben of a lōg time, yt theſe lawes ought to be kept as neceſſary to ſaluatiō. Thus the Pope ſitteth in the temple of God, vaunting him ſelfe to be God: he ſetteth him ſelfe againſt God,1 Theſ. 2.[illegible: 1 letter]. and exalteth himſelfe aboue all that is called God or worſhipped &c: And mens conſciences more feared & reuerenced the lawes and ordinaunces of the Pope, then the word of God & his ordinaūces.The Popes triple crovvn. By this meanes he was made the Lord of heauen, of earth, and of hell, and bare a triple crowne vpon his head. The Cardinals alſo & Biſhops his creatures, were made Kings & Princes of ye world: And therfore if he did not burden mens conſciences wt his lawes, he could not long maintaine his terrible power, his dignitie and his riches: but his whole kingdom would quickly fall. This place which Paule here handleth, is weightie and of great importance,To fall from the grace of God. and therefore the more diligently to be marked: to witte, that they which fall from grace to the law, doe vtterly loſe the knowledge of the truth: they ſee not their owne ſinnes: they neither know God nor the Deuill, nor them ſelues: and moreouer they vnderſtand not the force and vſe of the lawe,VVhat iudgemēt they geue of the lavve, that knovv not Chriſte. although they bragge neuer ſo much that they keepe and obſerue the ſame. For without the knowledge of grace, that is to ſay, without the Goſpell of Chriſt, it is impoſſible for a man to geue this definition of the lawe, that it is a weake and a beggerly rudiment, and vnprofitable to righteouſnes. But he rather iudgeth quite contrary of the law: to witte, that it is not onely neceſſary to ſaluation, but alſo that it ſtrengthneth ſuch as are weake, and enricheth ſuch as are poore and beggerly: that is to ſay, that ſuch as obey and obſerue the ſame, ſhall be able to merite righteouſnes and euerlaſting ſaluation. If this opinion remaine, the promiſe of God is denied, Chriſte is taken away, lying, impietie and idolatrie is eſtabliſhed.The thundrings of Luther againſt the Pope and his lavves. Now, the Pope with all his Biſhops, his Schooles, and whole Sinagoge, taught that his lawes are neceſſary to ſaluation: Therfore he was a teacher of weake and beggerly elements, wherwith he made the Church of Chriſt thorow out the whole world, moſt weake & beggerly: that is to ſay, he burdened and miſerably tormented the Church with his wicked lawes, defacing Chriſt and burying his Goſpell.

Verſe. 9. VVhervnto ye vvill be in bondage againe. This he addeth, to declare that he ſpeaketh of proud and preſumpteous hypocrites, which ſeeke to be iuſtified by the law, as I haue ſhewed before. For otherwiſe he calleth the law holy and good.1. Timot. 1.[illegible: 1 letter]. As 1. Timot. 1. VVe knovv that the lavv is good, if it be rightly vſed: to witte, ciuily to bridle euill doers, and ſpiritually to encreaſe tranſgreſſions.Galath. 3.19. But, whoſoeuer obſerueth the lawe to obtaine righteouſnes before God, maketh the lawe which is good,1. Timot. c. 7. damnable and hurtfull vnto him ſelfe. He reproueth the Galathians therefore, becauſe they would be in bondage to the lawe againe, which doth not take away ſinne, but encreaſeth ſinne. For whileſt a ſinner, being weake and poore of himſelf, ſeeketh to be iuſtified by the lawe, he findeth nothing in it but weakenes and pouertie it ſelfe. And here two ſicke and feeble beggers meete together, of whom the one is not able to helpe and heale the other, but rather moleſteth and troubleth the other. We, as being ſtrong in Chriſte, will gladly ſerue the lawe: not the weake and beggerly, but the mightie and rich lawe: that is to ſay, ſo farre forth as it hath power and dominion ouer the body. For then we ſerue the lawe but onely in our body and outward members, and not in our conſcience. But the Pope requireth that we ſhould obey his lawes with this perſwaſion, that if we doe this or that, we are righteteous: if we doe it not we are damned. Here the lawe is more then a weake and beggerly element. For whiles this bondage of the conſcience continueth vnder the lawe, there can be nothing but meere weaknes and pouertie. Wherefore all the weight of the matter lieth in this word, To ſerue. The meaning therfore of Paule is this, that he would not haue the conſcience to ſerue vnder the lawe as a captiue, but to be free and to haue dominion ouer the lawe. For the conſcience is dead to the law through Chriſt, and the law againe vnto the cōſcience: Wherof we haue more largely entreated afore in the ſecond Chapter.

Verſe. 10. Ye obſerue dayes and monethes, times and yeares, By theſe words he plainly declareth what ye falſe apoſtles taught,The doctrine of the falſe apoſtles. namely ye obſeruation of dayes, moneths, times & yeares. The Iewes were commaunded to kepe holy the Saboth daye, the new Moones, the firſt and the ſeueth moneth, the three appoynted times or feaſtes,The holy dayes of the Ievves. namely, the paſcall or paſſeouer, the feaſt of weekes, of ye tabernacles, and the yere of Iubilie. Theſe ceremonies the Galathians were alſo conſtrained by the falſe apoſtles to kepe as neceſſary to righteouſnes. Therfore he ſayth that they, loſing ye grace & liberty which they had in Chriſte, were turned backe to the ſeruing of weake and beggerly elements. For they were perſwaded by ye falſe apoſtles, that theſe lawes muſt nedes be kept, and by keping of them they ſhould obteine righteouſnes: but if they kept them not they ſhould be damned. Contrariwiſe Paule can in no wiſe ſuffer that mens conſciences ſhould be bound to the law of Moſes, but alwayes deliuereth them from the law. Behold I Paule (ſayeth he a litle after in the .5. chap.) do vvrite vnto you, Galath. 5.2. that if ye be circūciſed, Coloſſ. 2.16. Chriſte shall profit you nothing. And Coloſſ. 2. Let no mā iudge you in meat or drink, or in a peece of an holy day, or of a nevv Moone, Luke 17.20. or Saboth day. &c. So ſayth our Sauiour Chriſte: The kingdō of God cometh not vvith obſeruation of the lavv. Much leſſe then are mens conſciences, to be burdened & ſnared wt mens traditiōs.

Verſe. 11. I am in feare of you, leſt I haue beſtovved on you labour in vaine. Here Paule ſheweth him ſelfe to be greatly troubled through the fall of the Galathians: whom he would more bitterly reproue, but that he feareth leſt if he ſhould deale with them more ſharply,The fatherly affection of Paul tovvards the Galathiās. he ſhould not onely not make them better, but more offend them and ſo vtterly alienate their mindes from him. Therfore in wryting he chaungeth and mitigateth his words, and as though all the harme redoūded vnto him ſelfe, he ſayth: I am in feare of you leſt I haue beſtovved my labour on you in vaine: That is to ſay, it greueth me that I haue preached ye goſpell wt ſo great diligence and faithfulnes amongſt you, and ſee no frute to come therof. Notwithſtanding, although he ſhew a very louing & a fatherly affection towards them, yet withall he chideth them ſomwhat ſharply, but yet couertly. For when he ſayeth, that he had laboured in vaine,VVhat this vvord, to labour i[illegible: 1 letter] vaine, importeth. that is to ſay, that he had preached the Goſpell among them wt out any frute, he ſheweth couertly that either they were obſtinate vnbeleuers, or elſe were falne from ye doctrine of faith. Now, both theſe, as wel vnbeleuers as backſliders from ye doctrine of faith, are ſinners, wicked, vnrighteous & dāned. Such therfore do obey the law in vaine, they obſerue daies, moneths & yeres in vaine. And in theſe words: I am in feare of you, leſt I haue beſtovved on you labour in vaine, is cōtained a certaine ſecret excōmunication. For ye Apoſtle meaneth hereby yt the Galathiās were ſecluded & ſeparate frō Chriſt, vnleſſe they ſpedely returned to ye ſincere & ſound doctrine againe: yet he pronoūced no open ſentence againſt them. For he perceaued that he could do no good with ouer ſharpe dealing: wherefore he chaungeth his ſtile, and ſpeaketh them very faire, ſaying:

Verſe. 12. Be ye as I: for I am euen as you. Hetherto Paule hath ben occupied wholy in teaching, and being moued with this great enormitie and wicked reuolting of the Galathians, he was vehemētly incenſed againſt them, and chid them bitterly, calling them fooles, bewitched, not beleuing the truth, crucifiers of Chriſt, &c. Now, the greater part of his Epiſtle being finiſhed,The Apoſtle novv ſpeketh them faire, vvhom before he did ſharply chide. he beginneth to perceiue that he had handled them too ſharply. Therefore being carefull leſt he ſhould doe more hurt then good through his ſeueritie, he ſheweth that this his ſharpe chiding proceded of a fatherly affection and a true Apoſtolical heart: And ſo he amplifieth the matter with ſweete and gentle wordes, to the ende that if he had offended any (as no dout there were many offended) by theſe ſweete & louing words he might winne them againe. And here by his owne example he admoniſheth all Paſtours and Miniſters, that they ought to beare a fatherly and motherly affection:A right patern of a godly paſtour. not towardes rauening wolues, but towardes the poore ſheepe, miſerably ſeduced and going aſtray, patiently bearing with their faultes and infirmities,Galath. 6.1. inſtructing and reſtoring them wt the ſpirite of mekenes: For they can not be brought into the right way againe by any other meanes: and by ouer ſharpe reprouing and rebuking they are prouoked to anger, or elſe to deſperation, but not to repentaunce. And here is to be noted by the way, that ſuch is the nature and frute of true and ſound doctrine, that when it is well taught and well vnderſtand,The frute of ſoūd doctrine. it ioyneth mens hearts together with a ſinguler concord: but when men reiect godly and ſincere doctrine, and embrace errors, this vnitie and concord is ſoone broken.The agrement of mindes is broken by vvicked doctrine. Therfore as ſoone as thou ſeeſt thy brethern ſeduced by vaine and fantaſticall ſpirites, to fall from the article of Iuſtification, thou ſhalt perceiue that by and by they wil purſue the faithfull with bitter hatred, whom before they moſt tenderly loued. This we find to be true at this day in our falſe brethern and other Sectaries, who at the beginning of the reformation of the Goſpell, were glad to heare vs, and redde our Bookes with great zeale and affection. They acknowledged the grace of the holy Ghoſt in vs, and reuerenced vs for the ſame as the miniſters of God. Some of them alſo liued familiarly with vs for a time, and behaued them ſelues very modeſtly and ſoberly.They vvhich fall frō ſound doctrine, become vvorſe thē they vver before. But when they were departed from vs and peruerted by the wicked doctrine of the Sectaries, they ſhewed them ſelues more bitter enemies to our doctrine & our name then any other. I doe much and often maruell whervpon they ſhould conceiue ſuch a deadly hatred againſt vs, whom they before ſo dearly and ſo tenderly loued: For we offended them not in any thing, nor gaue them any occaſion to hate vs. Yea they are conſtrained to confeſſe yt we deſire nothing more then that the glory of God may be aduaunced, the benefite of Chriſte truely knowne, and the truth of the Goſpel purely taught: which God hath now againe in theſe later dayes reueiled by vs vnto this vnthankfull world: which thing ſhould rather prouoke them to loue vs then to hate vs. I maruel therfore not without cauſe, wherof this chaunge cometh. Verely there is no other cauſe, but that they haue gotten vnto them ſelues new maſters & harkened to new teachers, whoſe poyſon hath ſo infected thē, that now of very frends they are become our mortall enemies.The conditiō of the Apoſtles. And I ſee the condition of the Apoſtles & all other faithful miniſters to be ſuch, that their diſciples and hearers being once infected with the errours of the falſe Apoſtles and heretikes, haue & doe ſet them ſelues againſt them, and become their enemies. There were very fewe amongſt the Galathians which continued in the ſound doctrine of the Apoſtle: All the reſt being ſeduced by the falſe apoſtles, did not acknowledge Paule for their paſtour and teacher any more: yea there was nothing more odious vnto them then the name and doctrine of Paule. And I feare me that this Epiſtle brought very few of them backe againe from their errour. If the like caſe ſhould happen vnto vs: that is to ſay, if in our abſence our Church ſhould be ſeduced by fantaſticall heads, & we ſhould wryte hither, not one or two, but many Epiſtles: we ſhould preuaile litle or nothing at all. Our men (a few onely excepted of the ſtronger ſort) would vſe themſelues no otherwiſe towardes vs, then they doe at this day which are ſeduced by the Sectaries: who would ſooner worſhip the Pope, then they would obey our admonitions or approue our doctrine. No man ſhall perſwade them that they, reiecting Chriſt, doe returne againe to weake and beggerly elementes, & to thoſe which by nature are no Gods. They can abide nothing leſſe, then to heare that their teachers by whom they are ſeduced, are ouerthrowers of ye Goſpell of Chriſt, and troublers of mens conſciences. The Lutherans (ſay they) are not onely wiſe, they alone doe not preach Chriſte, they alone haue not the holy Ghoſt, the gift of propheſie, and the true vnderſtanding of the Scriptures.The Anabaptiſts bragge altogether of the ſpirite, of illuminations & reuelatiōs. Our teachers are in nothing inferiour vnto them: yea in many things they excell them, becauſe they folowe the ſpirite and teach ſpirituall things. Contrariwiſe they neuer yet taſted what true Diuinitie ment, but ſticke in the letter, and therefore they teach nothing but the Catechiſme, Faith, and charity. &c. Wherfore,Falling from Faith is eaſie. like as to fall in Faith is an eaſie matter (as I am wont to ſay) ſo is it moſt perillous: to witte, euen from the high heauen into the deepe pitte of hell. It is not ſuch as properly foloweth the nature of man, as murther, adultery and ſuch like, but deuiliſh & the proper worke of the deuil. For they which ſo fal, cā not be eaſily recouered again, but moſt cōmonly they continue peruerſe & obſtinate in their errour. Therfore ye later ende of thoſe men is worſe then the beginning: As our Sauiour Chriſt witneſſeth when he ſayth: The vncleane ſpirit being caſt out of his houſe, when he returneth he entreth in againe not alone, but taketh vnto him ſeuen ſpirits worſe then himſelfe, and there dwelleth. &c. Paule therefore perceauing through the reuelation of the holy Ghoſt, that it was to be feared leſt the mindes of the Galathians, whō of a godly zeale he had called foliſh and bewitched. &c. ſhould rather by this ſharpe chiding be more ſtirred vppe againſt him then amended, (eſpecially ſince he now knew that ye falſe apoſtles were among them, who would expoūd this ſharpe chiding which proceded from a fatherly affection to the worſt, and would crie out: Now, Paule which ſome of you ſo greatly praiſe, ſheweth what he is, and with what ſpirit he is led: when he was wt you he would ſeme to be vnto you a father, but his letters ſhew in his abſence that he is a tyranne. &c.) therefore he is ſo troubled through a godly care & fatherly affection, that he can not well tell how and what to wryte to them. For it is a dangerous thing for a man to defend his cauſe with thoſe which are abſent and haue now begun to hate him, who alſo be perſwaded by others that his cauſe is not good. Therfore being in great perplexitie, he ſayth a litle after:Galath. 4.20. I am troubled and at my wittes ende for your cauſe: that is, I know not what to doe, or how to deale with you.

Verſe. 12. Be ye as I am, for I am as ye are. Theſe wordes are to be vnderſtand, not of doctrine, but of affections. Therefore the meaning is not: Be ye as I am: that is to ſay,He mitigateth his former sharpe chiding. thinke of doctrine as I doe: but beare ſuch an affection towardes me as I doe towardes you. As though he would ſay: Perhappes I haue too ſharply chidden you, but pardon this my ſharpnes, and iudge not my heart by my wordes, but my wordes by the affection of my heart. My wordes ſeme rough and my chaſtiſement ſharpe, but my heart is louing and fatherly. Therfore (O my Galathians) take this my chiding with ſuch a minde as I beare towards you: For the matter required that I ſhould ſhew my ſelfe ſo ſharpe and ſeuere towardes you. Euen ſo may we alſo ſay of our ſelues. Our correction is ſeuere, and our maner of wryt[illegible: 1 letter]ng ſharpe and vehement: but certainly there is no bitternes in our heart, no enuie, no deſire of reuenge againſt our aduerſaries: but there is in vs a godly carefulnes and ſorrow of ſpirit. We doe not ſo hate ye Pope and other erroneous ſpirites, that we wiſh any euil vnto them, or deſire their deſtruction: but rather we deſire that they may returne againe to the right way, and be ſaued together with vs.The Maſter. The Scholemaſter chaſtiſeth his ſcholer, not to hurt him, but to reforme him. The rodde is ſharpe, but correction is neceſſary for the childe, and the heart of him that correcteth, louing and frendly. So the father chaſtiſeth his ſonne,The Father. not to deſtroy him, but to reforme & amend him.Chaſtiſement neceſſary and profitable. Stripes are ſharpe and greuous to ye childe, but the fathers heart is louing and kinde: And vnleſſe he loued his childe, he would not chaſtiſe him, but caſt him of, deſpaire of his welfare, and ſuffer him to periſh. This correction therfore which he geueth to his childe, is a token of a fatherly affection, and is profitable for the childe. Euen ſo, O my Galathians, thinke ye likewiſe of my dealing towards you: then will ye not iudge my chiding to be ſharpe and bitter, but profitable for you. Chaſtiſement for the preſent time ſeemeth not to be ioyous, Heb. 12.11. but greuous: but aftervvards it bringeth the quiet frute of righteouſnes vnto them vvhich are exerciſed thereby. Let the ſame affection therfore be in you towardes me, which I haue towardes you. I beare a louing heart towards you: the ſame I deſire againe of you. Thus he ſpeaketh them faire, and with this faire ſpeech he ſtill continueth, that he might pacifie their mindes which were ſtirred vp againſt him by his ſharpe chiding. Notwithſtanding he reuoketh not his ſeuere wordes. In deede he confeſſeth that they were ſharpe and bitter: but neceſſitie (ſayth he) compelled me to reprehend you ſomewhat ſharply & ſeuerely: but that which I did, proceded of a ſincere & louing heart towards you.The Phiſitian. The Phiſitian geueth a bitter potion to his patient, not to hurt him, but to cure him. If then the bitternes of the medicine which is geuen to the ſicke body is not to be imputed to the Phiſitian, but to the medicine and the maladie: iudge ye alſo in like maner of my ſeuere and ſharpe reprehenſion.

Verſe. 12. Brethern, I beſeech you: ye haue not hurt me at all. Is this to beſeech the Galathians, when he calleth them bewitched, diſobedient to the truth, and crucifiers of Chriſte? It ſeemeth rather to be a great rebuke. But contrariwiſe Paule ſayeth, that it is no rebuke but an earneſt beſeeching: and in deede ſo is it.The ſtripes of a friend, are better then the kiſſes of an enemie. And it is as much as if he ſayd: I confeſſe that I haue chidden you ſomewhat bitterly, but take it in good part, and then ſhall ye finde this my chiding, to be no chiding, but a praying and a beſeeching. If a father likewiſe doe ſharply correct his ſonne, it is as much as if he ſayde: My ſonne I pray thee be a good childe. &c. It ſeemeth in deede to be a correction, but if ye reſpect the fathers heart, it is a gentle & an earneſt beſeching.

Verſe. 12. Ye haue not hurt me at all. As if he ſayd: Why ſhould I be angrie with you, or of a malicious minde ſpeake euill of you, ſeing ye haue nothing offended me?An obiection. Why then ſayeſt thou that we are peruerted, that we haue forſaken thy doctrine, that we are fooliſh, bewitched? &c. Theſe things do witneſſe that we haue offended thee. He āſwereth: Ye haue not offended me, but your ſelues: and therefore I am thus troubled, not for mine owne cauſe, but for the loue I beare vnto you. Thinke not therfore that my chiding did procede of malice, or any euill affection. For I take God to witnes, ye haue done me no wrong, but contrariwiſe ye haue beſtowed great benefites vpon me. Thus ſpeaking them faire, he prepareth their mindes to ſuffer his fatherly chaſtiſements wt a childely affection. And this is to tēper wormewode or a bitter potion with honie and ſuger, to make it ſweete againe. So parentes ſpeake their children faire when they haue well beaten them, geuing them apples, peares and other like things, whereby the children know that their parentes loue them and ſeeke to doe them good, how ſharpe ſo euer their correction doth appeare.

Verſe. 13. And ye knovv hovv through infirmitie of the fleſh, I preached the Goſpell vnto you at the firſt. And the triall of me vvhich vvas in my fleſh, ye deſpiſed not, neither abhorred, but ye receaued me as an angell of God, yea, as Chriſt Ieſus. Now he declareth what pleaſures he had receiued of the Galathians. The firſt benefite (ſayth he) which I eſteeme greateſt of all,He praiſeth the Galathiās becauſe they vvere not offended vvith his vveaknes. was this. When I began firſt to preach the Goſpel amōgſt you, & that through infirmitie of the fleſh and great tentatiōs, my croſſe did nothing at all offend you. But ye ſhewed your ſelues ſo louing, ſo kinde and ſo frendly towardes me, that not onely ye were not offended with this my infirmitie of the fleſh, with my tentations and perils wherewith I was almoſt ouerwhelmed: but alſo ye loued me dearly, and receaued me as an angell of God, yea rather as Ieſus Chriſt himſelfe. This is in dede a great commendation of the Galathians,The commendation of the Galathians. that they receaued the Goſpell of a man ſo contemptible and afflicted on euery ſide as Paule was. For where he preached the Goſpell amongeſt them, both the Iewes & and Gentiles murmured and raged againſt him. For all the mightie, wiſe, religious and learned mē, hated, perſecuted, & blaſphemed Paule. With all this the Galathiās were no whit offended, but turning their eyes from the beholding of this infirmitie, theſe tentations & dangers, they did not onely heare that pore, deſpiſed, wretched & afflicted Paule and acknowledged them ſelues to be his diſciples, but alſo they receiued and heard him as an angell of God, yea as Ieſus Chriſt himſelfe. This is a worthy commendation and a ſinguler vertue of the Galathians: and in dede it is ſuch a commendation as he geueth to non of all thoſe to whom he wrote, beſides theſe Galathians. VVhat the infirmitie of the flesh is after Ieromes opinion. Ierome and certaine other of the auncient fathers expound this infirmitie of the fleſh in Paule, to be ſome diſeaſe of the body, or ſome tentation of luſt. Theſe men liued when the Church was outwardly in a peaceable and proſperous eſtate without any croſſe or perſecution. For then the Biſhops began to encreaſe in riches,The iudgemēt of the fathers vvhen the church vvas in proſperitie. eſtimation & glory in the world. And many alſo exerciſed tyrannie ouer the people which were cōmitted to their charge, as ye Eccleſiaſtical hyſtorie witneſſeth. Few did their duetie, and they that would ſeme to doe it, forſaking the doctrine of the Goſpel,Marke that vvhen the church began to grovve in honour and vvealth of the vvorld, it decreaſed in vertue, knovvledge, and other ſpirituall giftes vvhich before it poſſeſſed. ſet forth their owne decrees to yt people. Now, when the Paſtours and Biſhops are not exerciſed in the word of God, but neglect the pure and ſincere preaching therof: they muſt nedes fall into ſecuritie: For they are not exerciſed with tentatiōs, with yt croſſe and perſecutions, which are wont alwayes vndoutedly to folow ye pure preaching of the word: Therefore it was impoſſible that they ſhould vnderſtand Paule. But we by the grace of God, haue ſound and ſincere doctrine, which alſo we preach and teach freely, and therfore are compelled to beare the bitter hatred, afflictions and perſecutions of ye Deuill and the world. And if we were not exerciſed outwardly by tyrānes and Sectaries wt force and ſubtiltie, and inwardly with terrours and the fierie dartes of ye Deuil, Paule ſhould be as obſcure and vnknowne vnto vs as he was in times paſt to the whole world, and is yet to the Papiſts, the Anabaptiſts and other our aduerſaries.VVho they are that beſt vnderſtād the Scriptures. Therfore ye gift of knowledge and interpretation of the Scriptures, and our diligēce, with our inward and outward tentations, open vnto vs the meaning of Paule, and the ſenſe of all the holy Scriptures. Paule therfore calleth the infirmitie of the fleſh,VVhat the vveaknes of the flesh is, vvhich Paule ſpeaketh of. no diſeaſe of ye body or tentation of luſt, but his ſuffring and affliction which he ſuſtained in his body: ſo that he ſetteth the ſame againſte the vertue & power of the ſpirit. But leſt we ſhould ſeme to wreſt and peruert Paules wordes, let vs heare himſelfe ſpeaking in the .2. Corrin. 12.2. Corin. 12.9.10 Very gladly vvil I reioyce rather in mine infirmities, that the povver of Chriſt may dvvell in me. Therfore I take pleaſure in infirmities, in reproches, in neceſſities, in perſecutiōs, in anguish for Chriſtes ſake: for vvhē I am vveake then am I ſtrong. And in the .11. chap. In labours more aboundant: 2. Cor. 11.23.24.25. in ſtripes aboue meaſure: in priſons more plenteous: in death ofte. Of the Ievves fiue times receiued I fortie ſtripes ſaue one: I vvas thriſe beaten vvith roddes: I vvas once ſtoned: I ſuffred thriſe shipvvracke. &c. Theſe afflictions which he ſuffred in his body he calleth the infirmitie of the fleſh, & not any corporall diſeaſe. As though he would ſay: When I preached the Goſpel amōgſt you, I was oppreſſed with ſondry tentations & afflictions. I was alwayes in daunger both of the Iewes, of the Gentiles & alſo of falſe brethern. I ſuffred hunger, and wā ted all things. I was as the very filth and of ſcouring of the world. He maketh mētion of this his infirmitie in many places, as in ye. 1. Cor. 4. 2. Cor. 4.6.11.12. and in many other. We ſee then that Paule calleth afflictiōs the infirmities of the fleſh which he ſuffred in ye fleſh, like as yt other Apoſtles, the Prophets, & al godly men did: notwtſtanding he was mighty in ſpirit. For ye power of Chriſt was in him, which alwaies raigned & triumphed through him. Which thing he teſtifieth in yt. 2. Cor. 12. wt theſe words:2. Cor. 12.9.10. For vvhen I am vveake, then am I ſtrōg. Alſo: I vvil gladly reioyce in my infirmities, that the povver of Chriſt may dvvel in me. And in the .2. chapter. Thanks be to God vvhich alvvayes maketh vs to triumph in Chriſt. 2. Cor. 2.14. As though he would ſay: In dede the Deuil, the Iewes & the Gentiles rage cruelly againſt vs: notwithſtāding we continue conſtant & inuincible againſt all their aſſaults,The povver of the ſpirite in Paule. & wil they nil they our doctrine preuaileth & triumpheth. This was the ſtrength & power of yt ſpirit in Paule, againſt the which he ſetteth here the infirmitie and bōdage of the fleſh. Now, this infirmitie of the fleſh in the Godly doth wonderfully offend reaſon. Therfore Paule ſo highly commendeth the Galathians, for that they were not offended with this great infirmitie, and wt this vile and contemptible forme of the croſſe which they ſaw in him: but receaued him as an angell, yea as Chriſt him ſelfe. And Chriſt alſo armeth the Faithfull againſt this baſe and contemptible forme of the croſſe in which he appeared,Math. 11.6. when he ſayeth: Bleſſed is he that is not offended in me. And ſurely it is a great matter that they which beleue in him doe acknowledge him to be the Lord of all, and Sauiour of the world: whom notwithſtanding they heare to haue bene the moſt miſerable of all others, Pſal. 21.7. the laſt of men, yea a very ſcorne of men, and a contempt of the world: briefly, deſpiſed and hated of all men, and condemned to the death of the croſſe, and euen of his owne people, and eſpecially of thoſe that were eſteemed the beſt, the wiſeſt, and holieſt of all other. This is a great matter (I ſay), not to be moued with theſe great offences, and to be able, not onely to contemne them, but alſo to eſteme this pore Chriſt ſo ſpitefully ſcorned, ſpitte vpon, whipped and crucified, more then the riches of all the richeſt, the ſtrength of all the ſtrongeſt, the wiſedom of all ye wiſeſt, the holines of all the holieſt mē, with all the crownes & ſcepters of all the Kings and Princes of the whole world. They therfore are worthily called bleſſed of Chriſt, which are not offended in him. The ſpirituall tentations of Paule.Now, Paule had not onely outward tentations (wherof I haue ſpoken alredy) but alſo inward and ſpirituall tentations, as Chriſt had in the garden: Such as that was wherof he complaineth in the 2. Corrin. 12. that he felt the pricke or ſting of the flesh, 2. Cor. 12.7. and the angell of Satan vvhich buffetted him. This I ſay by the way, becauſe the Papiſts expounded this to be a motion of fleſhly luſt: but it was a ſpirituall tentation. And herein is no repugnance that he addeth this word Flesh, ſaying: A pricke vvas geuen me in my Flesh. Yea he calleth it of purpoſe a pricke in the fleſh. For the Galathians and others which were conuerſant wt Paule, had ſeene him oftentimes in great anguiſh, terrour and heauines of ſpirite. Wherfore the Apoſtles had not onely bodily,2. Cor. 7.5. but alſo ſpirituall tentations, which alſo he confeſſeth in the .2. Cor. 7. with theſe wordes: Fightings vvithout, and terrours vvithin. And Luke ſayeth in the laſt of the Actes,The ſorovv of ſpirite in the Apoſtles. that Paule when he had long ſtriued in the tempeſtes of the ſea, euen vnto heauines of his ſpirite, was againe refreſhed, and waxed bolde when he ſawe the brethern that came from Rome to meete him at the market of Appius and three Tauernes. Alſo, in the .2. Phil. he confeſſeth,Philip. 2.27. that God had mercy vpon him, in that he reſtored Epaphroditus ſo weake and neare to death, vnto health againe, leſt he ſhould haue ſorrow vpon ſorrow. Therefore beſides outward tentations, the Apoſtles alſo ſuffered great anguiſh, heauines and terrours. But why ſayth Paule, that he was not deſpiſed of the Galathians? It ſeemeth that they deſpiſed him, when they fell away from his Goſpell. Paule expoundeth himſelfe. When I firſt preached to you the Goſpell (ſayth he) ye did not as other people for the moſt parte haue done, who being greatly offended through this my infirmitie and tentation of the fleſh, haue deſpiſed and reiected me. For mans reaſon is ſoone offended with this vile and contemptible forme of the croſſe, and iudgeth thoſe that are ſo afflicted to be ſtarke madde which will goe about to cōfort, helpe and ſuccour others: Alſo, thoſe that boaſt of their great riches, that is to ſay, of righteouſnes, ſtrēgth, victory ouer ſinne, death and all euils: of ioy, ſaluation, and euerlaſting life, and yet notwithſtanding they themſelues are needie, weake, heauy hearted and deſpiſed, euill intreated, and ſlaine, as very noyſome poyſons of common weales and of Religion,Iohn. 17.[illegible: 1 letter]. and they that kill them thinke they doe high ſeruice vnto God. Therfore, when they promiſe vnto others eternall treaſures, and they themſelues periſh ſo wretchedly before the world, they are laughed to ſcorne and cōpelled to heare: Luke. 4.32. Phiſitian cure thy ſelfe And hereof come theſe complaints which are euery where in the Pſalmes: I am a vvorme and no man. &c. Againe:Pſal. 22.6.15. Depart not frō me, for tribulation is at hand, and there is none to helpe. &c. This is therfore a great commendation of the Galathians,The praiſe of the Galathians. that they were not offended with this infirmitie and tentation of Paule, but receaued him as an Angell of God, yea as Chriſt Ieſus. It is in dede a great vertue and worthy of great praiſe to heare the Apoſtle. But it is a greater, and a true Chriſtian vertue, to geue eare vnto one ſo miſerable, weake and contemptible as Paule was among the Galathians (as here he witneſſeth of him ſelfe) and to receaue him as an angel from heauen, and to geue him ſuch honour as if he had bene Chriſt Ieſus him ſelfe: and not to be offended with his afflictions being ſo great and ſo many. Wherefore, by theſe wordes he highly commendeth the vertue of the Galathians, which he ſayeth, he will kepe in perpetuall remembraunce, and ſo much eſtemeth the ſame, that he deſireth it may be knowne vnto all men. Notwithſtanding in ſetting forth ſo highly their benefites and praiſes, he ſheweth couertly how entirely they loued him before the comming of the falſe apoſtles, and therwithall he moueth them to continue as they began, and to embrace hym with no leſſe loue and reuerence then they did before. And hereby it may alſo appeare, that the falſe apoſtles had greater aucthoritie amōg the Galathians then Paule himſelfe. For the Galathians being moued with their authoritie, preferred them farre aboue Paule, whom before they ſo dearly loued and receaued as an angell of God. &c.

Verſe. 15. VVhat vvas then your felicitie? As if he would ſay: How happie were ye counted: how much were ye then praiſed and commended? The like maner of ſpeech we haue in the ſong of the virgin Marie: Luke. 1.48. All generations shall call me bleſſed: And theſe words: VVhat vvas then your felicitie? containe in them a certeine vehemēcie. As if he would ſay: ye were not only bleſſed, but in all things moſt bleſſed & highly cōmēded. Thus he goeth about to qualifie & mitigate his bitter potion, that is to ſay, his ſharpe chiding, fearing leſt the Galathians ſhould be offended therwith: eſpecially knowing that ye falſe apoſtles would ſclaūder him and moſt ſpitefully interprete his wordes.Heretikes vvreſt things that are ſpoken vvell to an euill meaning. For this is the qualitie and nature of theſe Vipers, that they will ſclaunder & maliciouſly peruert thoſe words which procede from a ſimple and ſincere heart, and wreſt them cleane contrary to the true ſenſe and meaning thereof. They are maruelous cunning workemen in this matter, farre paſſing all the witte and eloquence of all the Rhetoricians in the world. For they are ledde with a wicked ſpirite, which ſo bewitcheth them, that they being enflamed with a diueliſh rage againſt the Faithfull, can no otherwiſe doe, but maliciouſly interprete and wickedly peruert their wordes and wrytings. Therefore they are like vnto the ſpider, which ſucketh venome out of ſweete and pleaſant flowers: and this procedeth not of the flowers, but of their owne venemous nature, which turneth that into poyſon which of it ſelfe is good and holeſome. Paule therefore by theſe milde and ſweet wordes goeth about to preuent the falſe apoſtles, to the ende they ſhould haue no occaſion to ſclaunder and peruert his wordes after this maner: Paule handleth you very vngentely, he calleth you fooliſh, bewitched, and diſobecient to the truth: which is a ſure token that he ſeeketh not your ſaluation, but accounteth you as damned and reiected from Chriſte.

Ver. 15. For I beare you record, that if it had bene poſſible, ye vvould haue plucked out your ovvne eyes, and haue geuen them to me. He praiſeth the Galathians aboue meaſure. Ye did not onely entreat me (ſayth he) moſt curteouſly and with all reuerence, receauing me as an angell of God &c: but alſo if neceſſitie had required, ye would haue plucked out your owne eyes and geuen them to me: yea, ye would haue beſtowed your liues for me. And in dede the Galathians beſtowed their liues for him: For in that they receaued and mainteined Paule (whom the world accounted, moſt execrable and accurſed) they turned vpon their owne heades as receauers & mainteiners of Paule, the cruell hatred and indignation of all the Iewes and Gentiles. So alſo at this day the name of Luther is moſt odious to yt world.The name of Luther odious. He that praiſeth me, ſinneth worſe then any idolater, blaſphemer, periurer, whoremonger, adulterer, murtherer or theefe. It muſt needes be therfore that the Galathians were wel eſtabliſhed in the doctrine & faith of Chriſt, ſeeing that they wt ſo great daūger of their liues, receaued & maintained Paule which was hated throughout all ye world: For elſe they would neuer haue ſuſtained ye cruel hatred of the whole world.

Verſ. 16. Am I therfore becōe your enemy, becauſe I tel you the truth? Here he ſheweth the reaſon, why he ſpeaketh the Galathians ſo faire. For he ſuſpecteth that they take him for their enemie, becauſe he had reproued them ſo ſharply. I pray you (ſayth he) ſet apart theſe rebukes, and ſeparate them from doctrine, and ye ſhal finde that my purpoſe was not to rebuke you, but to teach you the truth. In deede I confeſſe that my Epiſtle is ſharpe and ſeuere: but by this ſeueritie I goe about to call you backe againe to the truth of the Goſpel, from ye which ye are falne, and to kepe you in the ſame: therfore applie this ſharpnes & this bitter potiō, not to your perſons, but to your diſeaſe: And iudge me not to be your enemy in rebuking you ſo ſharply, but rather thinke that I am your father. For vnleſſe I loued you dearly as my children, and knew alſo that I am beloued of you, I would not haue reproued you ſo ſharply. It is the part of a frend, freely to admoniſh his frend if he doe amiſſe: and when he is ſo admoniſhed, if he be wiſe he is not angry with the other which hath ſo frendly admoniſhed him and tolde him the truth, but geueth him thanks. It is commonly ſeene in the world that truth bringeth hatred,Truth procureth hatred. and that he is accounted an enemie which ſpeaketh the truth. But amongſt frendes it is not ſo: much leſſe amongſt Chriſtians. Seing therefore I haue reprehended you of mere loue, to the ende ye might abide in the truth, ye ought not to be offended with me, nor loſe the truth or thinke me your enemie becauſe of my fatherly reprehenſion. All theſe things are ſpoken of Paule, to confirme that which he ſayd before: Be ye as I am: Ye haue not hurt me. &c.

Verſe. 17. They are ielous ouer you amiſſe. &c. He reproueth here the flattery of the falſe apoſtles. For Satan is wont by his miniſters, through wonderfull ſubtiltie & craftie ſleightes to begile the ſimple:Rom. 16.18. As Paule ſayth Rom. 16. VVith faire ſpeech and flattering they deceaue the hearts of the ſimple. For firſt of all they make great proteſtations that they ſeeke nothing elſe but the aduaūcement of Gods glory: and moreouer that they are moued by the ſpirite (becauſe the miſerable people are neglected, or elſe becauſe the truth is not purely taught of others) to teach the infallible truth,1. Timot. 2.4. that by this meanes the elect may be deliuered from errour, and may come to the true light & knowledge of the truth. Moreouer, they promiſe vndouted ſaluation to thoſe that receaue their doctrine. If vigilant and faithfull paſtors doe not withſtand theſe rauening wolues, they will doe great harme to ye church vnder this pretēce of godlines & vnder this ſheepes clothing.Math. 7.15. For ye Galathiās might ſay: Why doſt thou inuey ſo bitterly againſt our teachers,Paule anſvvereth here to an obiection that might be made againſt him. for that they be iealous ouer vs? For that which they doe, they doe of zeale & mere loue: this ought not to offend thee, &c. In dede (ſayeth he) they are ielous ouer you, but their ielouſie is not good. Here note that zeale or ielouſie, properly ſignifieth an angrie loue,Zeale. or, as ye would ſay, a godly enuie. Elias ſayth: I haue bene very ielous for the Lord of hoſtes. After this maner the huſband is ielous towardes his wife,2. Reg. 19.1[illegible: 1 letter]. the father towardes his ſonne, the brother towards his brother: that is to ſay, they loue them entierly: yet ſo that they hate their vices and goe about to amend them. Such a zeale the falſe Apoſtles pretended to beare towardes the Galathians. Paule in dede confeſſeth that they were very zelous towardes the Galathians,The ſimple are deceaued by the pretence and fained zeale of heretikes. but their zeale (ſayth he) was not good. Now, by this colour and ſubtil pretēce the ſimple are deceaued, when theſe ſeducers doe make them to beleue that they beare a great zeale and affection towardes them, and that they beare a great zeale and affection towardes them, and that they are very carefull for them. Paule therfore warneth vs here to put a difference betwixt a good zeale and an euill zeale.A good zeale & an euill zeale. In deede a good zeale is to be cōmended, but not an euil zeale. I am as zelous ouer you (ſaith Paule) as they. Now iudge ye which of our zeales is better, mine or theirs: which is good and godly, which is euill and carnall. Therfore let not their zeale ſo eaſily ſeduce you. For,

Ver. 17. They vvould exclude you, that you shuld altogether loue thē. As if he ſayd: True it is, that they are very zealous towards you,The zeale of the falſe apoſtles. but by this meanes they ſeeke that ye againe ſhould be zelous towards them, and reiect me. If their zeale were ſincere and godly, then ſurely they would be content that I alſo ſhould be beloued of you as well as they. But they hate our doctrine, and therfore their deſire is to haue it vtterly ouerthrowne, & their owne preached amongſt you. Now, to yt ende they might bring this to paſſe, they goe about by this ielouſie to plucke your hearts from me, & to make me odious vnto you: to ye ende that when ye haue conceiued an hatred againſt me & my doctrine, and turned your affection & zeale towards them, ye ſhould loue them onely, & receiue no other doctrine but theirs. Thus he bringeth the falſe apoſtles into ſuſpition among the Galathians, ſhewing that by this goodly pretence they goe about to deceiue them. So our Sauiour Chriſte alſo warneth vs, ſaying: Take heede of falſe prophets, Math. 7.15. vvhich come to you in sheepes clothing. Paule ſuffred ye ſame tentation which we ſuffer at this day. He was maruelouſly troubled wt this enormitie,Many euils folovved Paules doctrine, notvvithſtanding that it vvas godly and holy. that after the preaching of his doctrine which was diuine & holy, he ſaw ſo many ſects, commotiōs, diſſipations of common weales, chaūges of kingdoms and ſuch other like things to enſue, which were the cauſe of infinite euils & offences. He was accuſed of ye Iewes to be a pernicious felow, a mouer of ſedition in his whole nation,Actes. 24.5. and to be an author of the ſecte of the Nazarites. As if they had ſayd: This is a ſeditious and a blaſphemous fellow: for he preacheth ſuch things wherby he not onely ouerthroweth ye Iewiſh common wealth excellently well ordred and ſtabliſhed by the lawes of God: but alſo aboliſheth euen the ten commaundements, the religion and ſeruice of God, and our prieſthoode and publiſheth thorow out the world the Goſpell (as he calleth it): whereof are ſprong infinite euilles, ſeditions, offences, and ſectes. He is compelled to heare of ye Gentiles alſo which cried out againſt him in Philippi,Actes. 16.20.21. that he was a troubler of their Citie, and preached ordinaūces which were not lawfull for them to receaue. &c. Such troubles of common weales and other calamities, as famine,The Ievves imputed all euils to the doctrine of the Apoſtles. warres, diſſenſions and Sects, ye Iewes and Gentiles imputed to the doctrine of Paule and of the other Apoſtles: and therefore they perſecuted them as cōmō plages, & enemies of ye publike peace & religion. The Apoſtles notwtſtanding all this did not ceaſe to doe their office, but moſt conſtantly preached & confeſſed Chriſt. For they knew yt they ſhould rather obey God then men: and that it was better that the whole world ſhould be troubled & in an vprore,Actes. 5.29. then that Chriſt ſhould not be preached, or that one ſoule ſhould be neglected and periſh. In the meane time it was (no dout) a heauy croſſe to the Apoſtles to ſee theſe offences: for they were not made of iron. It was a wonderfull greefe vnto them that that people for whoſe ſakes Paule wiſhed to be ſeparate from Chriſt, ſhould periſh with all their ornaments. They ſaw that great tumultes & chaunges of kingdoms ſhould follow theyr doctrine. Rom. 9.3. The Apoſtles vvere the beholders of great euils, not vvithout their great griefe. And (which was more bitter vnto them then death it ſelf, but ſpecially to Paule) they ſawe that euen amongs them there ſprang vp many Sectes. It was heauy newes to Paule, when he heard that the Corinthians denied the reſurrection of the dead: when he heard that the churches which were planted by his miniſtery were troubled, that the Goſpell was ouerthrowne by the falſe apoſtles, and that all Aſia was reuolted from his doctrine, and certaine great perſonages. But he knew that his doctrine was not ye cauſe of theſe offences and Sects,The conſolation of Paule. and therfore he was not diſcouraged: he forſoke not his vocation, but went forward, knowing that ye Goſpel which he preached was ye power of God to ſaluation to all that beleue,Rom. 1.16. howſoeuer it ſeemed to ye Iewes & Gētiles to be a foliſh & offenſiue doctrine.1. Cor. 1.23. He knew that they are bleſſed which are not offended by this word of the croſſe, whether they be teachers or hearers, as Chriſt hīſelf ſayth: Bleſſed is he vvhich is not offended in me. Math. 11.6. Contrariwiſe he knew that they were condemned, which iudged this doctrine to be fooliſh & hereticall. Therfore he ſayth as Chriſte ſaid of the Iewes and Gentiles which were offended wt this doctrine: Math. 15.14. All the troubles vvhich are at this day the vvorld layeth vnto Luthers charge. Let thē alone, they are blind, & leaders of the blind. We alſo are conſtrained at this day to heare the ſame ſpoken of vs, which was ſayd of Paule & the other Apoſtles: to witte, that ye doctrine of the Goſpel which we profeſſe, is the cauſe of many & great enormities, as of ſeditions, warres, ſects and innumerable offences. Yea they impute vnto vs al the troubles which are at this day. Surely we teach no hereſies or wicked doctrine, but we preach ye glad tidings cōcernīg Chriſt, that he is our high Prieſt & our Redemer. Moreouer, our aduerſaries are conſtrained (if they will confeſſe the truth) to graunt vs this, that we haue geuen no occaſion through our doctrine, of ſeditiōs, warres, or tumults: but alwayes haue taught that honour & reuerence muſt be geuen to the Magiſtrate, becauſe God hath ſo commaunded. Neither are we ye authors of offences: but in that the wicked are offended, the fault is in thēſelues and not in vs. God hath cōmaunded vs to preach the doctrine of the Goſpell without any reſpect of offence. But becauſe this doctrine condemneth the wicked doctrine and idolatrie of our aduerſaries, they being prouoked thereby, breede offences of thē ſelues, which the Schoolemen called offences taken,Offence tak[illegible: 1 letter] which they ſayd ought not to be auoided, nor can be auoided. Chriſt taught the Goſpell, hauing no regard to the offence of the Iewes. Suffer thē (ſayth he): they are blinde, & leaders of the blinde. Math. 15.14. Actes. 4.31. Acts. 2.21.36. Actes. 2.36. Actes. 4.12. The more the prieſts forbad ye Apoſtles to preach in ye name of Chriſt, the more the Apoſtles gaue witneſſe that the ſame Ieſus whom they had crucified, is both Lord and Chriſte: and vvhoſoeuer should call vpon him, should be ſaued: and that there vvas none other name geuen vnto men vnder heauē through vvhich they could be ſaued. &c. Euen ſo we preach Chriſt at this day,The cōplaints of the aduerſaries againſt the doctrine of the goſpell. not regarding the clamours of the wicked Papiſts and all our aduerſaries: which crie out that our doctrine is ſeditious and full of blaſphemie, that it troubleth common weales, ouerthroweth religion, and teacheth hereſies, and briefly that it is the cauſe of all euils. When Chriſte and his Apoſtles preached,Iohn. 11.48. the ſame was ſayde likewiſe of them. Not long after, the Romanes came, and according to their owne propheſie, deſtroyed both the place and ye nation. Wherfore let the enemies of the Goſpel at this day take heede that they be not ouerwhelmed with theſe euils, which they propheſie vnto themſelues. Theſe they make greeuous and hainous offences,The Papiſtes iuſtifie their ovvne horrible ſinnes, and condemne our good deedes. that Monks and prieſts doe marry wiues, that we eate fleſh vpon the fridayes, and ſuch like. But this is no offence to them at al, that by their wicked doctrine they ſeduce & daily deſtroy innumerable ſoules, yt by their euill examples they offend the weake, that they blaſpheme & condemne ye goſpell of the glory of the mighty God, and that they perſecute and kil thoſe ye loue the ſinceritie of doctrine & the word of life: this (I ſay) is to them no offence, but an obedience, a ſeruice and an acceptable ſacrifice vnto God.Math. 15.14. Apoc. 22.11. Let vs [illegible: 2 letters]er them therfore: For they are blinde, and leaders of the blinde. He that hurteth, let him hurt ſtill, and he that is filthie, let him be more filthie. But we, becauſe we beleue, will ſpeake and ſette forth the wonderful works of the Lord ſo long as we haue breath, and wil endure ye perſecutiōs of our aduerſaries vntill the time that Chriſt our high Biſhop and King ſhall come from heauen, who we hope will come ſhortly as a iuſt iudge to take vengeaunce of all thoſe that obey not his Goſpell.1. Theſ. 1.8. So be it. With theſe offences which the wicked alledge, the godly are nothing moued: For they know that the Deuill hateth nothing more then the pure doctrine of the Goſpel,The Deuil defaceth the goſpell vvith infinite offences. & therefore he goeth about to deface it wt innumerable offences, that by this meanes he might roote it out of mens heartes for euer. Before, when nothing elſe was taught in the church but mans traditions, the Deuil did not ſo rage. For whileſt the ſtrong man kept the houſe, all that he poſſeſſed was in peace: but now when a ſtronger cometh which vanquiſheth and bindeth that ſtrong one and ſpoileth his houſe,Luke. 11.21.22. then he beginneth to rage in deede. And this is an infallible token, that the doctrine which we profeſſe is of God.Iob. 40.16. For elſe (as it is ſayd in ye 40. of Iob) that Behemoth vvould lie hid vnder the trees in the couert of the reede and fennes. But now, that he rangeth about like a roring Lion & ſtirreth vp ſuch hurly burleis,1. Pet. 5.8. it is a manifeſt token that he feeleth ye power of our preaching. When Paule ſayth: They are ielous ouer you, but amiſſe, he ſheweth by the way who are the authors of ſectes: to witte, thoſe ielous ſpirits which in all times ouerthrow the true doctrine,Zelous ſpirits vvithous knovvledge, are the authors of Sectes. and trouble the publike peace. For theſe being ſtirred vp wt a peruerſe zeale, imagine that they haue a certaine ſinguler holines, modeſtie, patience and doctrine aboue others, & therfore they thinke that they are able to prouide for ye ſaluation of all men, yt they can teach more profound & profitable things, ordaine better ſeruice & ceremonies then all other teachers beſides: whom they deſpiſe as nothing in cōpariſon of themſelues, and abaſe their authority, and corrupt thoſe things which they haue purely taught. The falſe apoſtles had ſuch a wicked & peruerſe zeale, ſtirring vp ſects, not onely in Galatia, but alſo in all ye places wherſoeuer Paul & the other Apoſtles had preached: after the which ſectes folowed innumerable offences & maruelous troubles. For the Deuil (as Chriſt ſayth) is a lier and a murtherer, Iohn. 8.44. and therefore he is wont, not onely to trouble mens conſciences by falſe doctrine, but alſo to ſtirre vppe tumultes, ſeditions and warres. There are very many in Germanie at this day which are poſſeſſed with this kinde of ielouſie: which pretend great religion, modeſty, doctrine & patience, and yet in very deede they are rauening wolues:Math. 7.15. who with their hypocriſie ſeeke nothing elſe but to diſcredite vs, that the people might eſteme, loue, and reuerence them onely, and receaue no other doctrine but theirs. Now, becauſe theſe men haue a great opinion of them ſelues & deſpiſe other, it can not be but that there muſt needes folow horrible diſſentions, ſectes, diuiſions and ſeditions. But what ſhould we doe? We can not remedy this matter: as Paule could not doe in hi time. Notwithſtanding he gained ſome which obeyed his admonitions. So I hope alſo that we haue called ſome backe from the errours of the Sectaries.

Verſe. 18. But it is a good thing to loue earneſtly alvvayes in a good thing, and not onely vvhen I am preſent vvith you. As if he ſhould ſay: I commend you for this, that ye loued me ſo entirely when I preached the Goſpel amongſt you in the infirmitie of ye fleſh. Ye ought to haue borne ye ſame affection towards me now whē I am abſent, euē as if I had neuer departed from you. For although I be abſent in body, yet haue ye my doctrine, which ye ought to retain & maintain, ſeeing ye receiued ye holy ghoſt through it: thinking wt your ſelues that Paule is alwaies preſent wt you as long as ye haue his doctrine. I do not therfore reprehend your zeale, but I praiſe it, & ſo farre forth I praiſe it, as it is the zeale of God or of the ſpirite,The zeale of the ſpirit, and the zeale of the flesh. and not of the fleſh. Now, the zeale of the ſpirite is alwayes good: for it is an earneſt affection and motion of the heart to a good thing, and ſo is not ye zeale of the fleſh. He commendeth therfore the zeale of the Galathians, that therby he may pacifie their mindes, and that they may patiently ſuffer his correction. As if he would ſay: Take my correction in good parte: for it procedeth not of an angrie but of a ſorrowfull heart and careful for your ſaluation.A liuely picture of a faith full paſtor. This is a liuely example to teach all miniſters how to be careful for their ſheepe, and to aſſay euery way, that by chiding, faire ſpeaking or entreating, they may reteine them in ſound doctrine, and turne them from ſubtill ſeducers and falſe teachers.

Verſe. 19. My litle children, of vvhom I trauaile in birth againe, vntill Chriſt be formed in you. All his wordes are waightie and fitly framed to the purpoſe, that they may moue the hearts of the Galathians, and winne theyr fauour and good will againe. And theſe are ſweete and louing words, when he calleth them his children. When he ſayeth: of vvhom I trauaile in birth, it is an allegorie. For the Apoſtles are in the ſtede of parentes: as Scholemaſters alſo are in their place and calling.The Apoſtles are parents. For as the parents beget the bodely forme, euen ſo the other beget the forme of the minde.The forme of a Chriſtian minde, and hovv it is gotten. Now, the forme of a Chriſtian minde is Faith, or the confidence of the heart which layeth hold vppon Chriſte and cleaueth to him alone and to nothing elſe. The heart being furniſhed with this confidence or aſſurance, to witte, that for Chriſtes ſake we are righteous, hath the true forme of Chriſte. Now, this forme is geuen by the miniſterie of the word,1. Cor. 4.15. as it is ſayd. 1. Corrinthians. 4: I haue begotten you through the Goſpell, that is to ſay, in ſpirit, that ye might know Chriſte and beleue in him.1. Cor. 3.3. Alſo. 2. Corrinthians. 3. Ye are the Epiſtle of Chriſte, miniſtred by vs and vvritten, not vvith incke, but vvith the ſpirite of the liuing God. For the word commeth from the mouth of the Apoſtle or of the miniſter, and entreth into the heart of him that heareth it: There the holy Ghoſt is preſent, and emprinteth the word in the heart, ſo that it conſenteth vnto it. Thus euery godly teacher is a father, which engendreth and formeth the true ſhape of a Chriſtian heart, and that by the miniſterie of the word. Moreouer, by theſe wordes: of vvhom I trauaile in birth, he toucheth the falſe apoſtles. As though he would ſay: I did beget you rightly through the Goſpell, but theſe corrupters haue formed a new ſhape in your heart, not of Chriſte, but of Moſes: ſo that now your affiance is not grounded any more vpon Chriſte, but vpon the workes of the lawe. This is not the true forme of Chriſte, but it is an other forme, and altogether deuiliſh. And he ſayth not: of whom I trauaile in birth vntill my forme be faſhioned in you, but vntill Chriſte be formed in you:The forme of Chriſte. that is to ſay, I trauaile that ye may receaue againe the forme and ſimilitude of Chriſte, and not of Paule. In which wordes he againe reproueth the falſe apoſtles: For they had aboliſhed the forme of Chriſte in the heartes of the beleuers, and had deuiſed an other forme, that is to ſay, their owne: As he ſayeth. Chap. 6. They vvould haue you circumciſed, that they might reioyce in your flesh. Galath. [illegible: 1 letter].13. Of this forme of Chriſte he ſpeaketh alſo in the third to the Coloſſians: Put ye on the nevve man vvhich is renevved in knovvledge after the image of him that created him. Coloſſ. 3.10. Paule therefore goeth about to repaire the forme of Chriſte in the Galathians that was diſfigured and corrupted by the falſe apoſtles: which is,VVho be like to God. that they ſhould thinke, ſpeake and will, as God doth, whoſe thought and will is, that we ſhould obtaine remiſſion of our ſinnes and euerlaſting life by Ieſus Chriſt his onely Sonne, whom he ſent into the world to the ende he might be the propiciation for our ſinnes, and that we ſhould know that through this his ſonne he is appeaſed and become our louing father. They that beleue this are like vnto God: that is to ſay, all their thoughtes are of God, as the affection of their heart is: they haue the ſame forme in their minde which God or Ieſus Chriſte hath. This is to be renewed in the ſpirite of our minde, and to put on the new man which after God is created in righteouſnes and true holines, as Paule ſayth, Epheſ. 4.Epheſ. 4.24. He ſayeth then, that he traueileth againe of the Galathians in birth: notwithſtanding in ſuch ſort, that the forme of the children be not the forme of the Apoſtle: ſo that the children ſhould not reſemble the forme of Paule, or of Cephas, &c. but of an other Father, that is to ſay, Chriſt. I will faſhion him (ſayeth he) in you, to the ende ye may be like minded in all things vnto Chriſte himſelfe. To be briefe:Philip. 2.5[illegible: 1 letter] I trauell of you in birth: that is to ſay, I labour carefully to call you backe againe to your former Faith the which ye haue loſt (being deceaued by the craft and ſubteltie of the falſe apoſtles) and are returned to the lawe and workes. Therefore I muſt now againe carefully trauell to bring you backe from the lawe to the Faith of Chriſt. This he calleth to trauell in birth. &c.

Verſe. 20. And I vvould I vvere vvith you novv, that I might chaūge my voice. &c. Theſe are the true cares of an Apoſtle. It is a common ſaying,An Epiſtle or letter is a dead meſſenger. that a letter is a dead meſſenger: for it can geue no more then it hath. And no Epiſtle or letter is wrytten ſo exactly wherein there is not ſomewhat lacking. For the circumſtances are diuers: there is a diuerſitie of times, places, perſons, manners and affections: all which no Epiſtle can expreſſe: Therefore it moueth the reader diuerſly, making him now ſadde, now merry, as he him ſelfe is diſpoſed. But if any thing be ſpoken ſharpely or out of time, ye liuely voyce of a man may expound, mitigate, or correct the ſame. Therfore the Apoſtle wiſheth that he were with them, to the end he might temper and chaunge his voyce, as he ſhould ſee it needefull by the qualities of their affections. As, if he ſhould ſee any of them very much troubled he might ſo temper his wordes, that they ſhould not be oppreſſed therby, with more heauines: Contrariwiſe if he ſhould ſee others high minded, he might ſharply reprehend them; leſt they ſhould be too ſecure and careles, and ſo at length become contemners of God. Wherefore he could not deuiſe how he being abſent, ſhould deale with them by letters. As if he ſhould ſay: If my Epiſtle be to ſharpe, I feare I ſhall more offend then amende ſome of you. Againe: if it be too gentle, it will not profite thoſe which are peruerſe and obſtinate: For dead letters and wordes geue no more then they haue. Contrariwiſe the liuely voyce of a man compared to an Epiſtle, is a Queene: For it can adde & diminiſh, it can chaūge it ſelfe in to all maner of affections, times, places & perſons. To be briefe, I would gladly conuert you by letters, that is to ſay, cal you backe from the law to the Faith of Ieſus Chriſte: but I feare that I ſhall not ſo doe by my dead letters. But if I were with you, I could chaūge my voice, I could reproue them bitterly that are obſtinate, and comfort the weake with ſweete & louing wordes, as occaſion ſhould require.

Verſe. 20. For I am troubled for you. That is to ſay: I am ſo troubled in my ſpirite, that I know not how by letters to behaue my ſelfe towardes you. Here is a liuely deſcription of the true affections of an Apoſtle. He omitteth nothing: he chideth the Galathians: he entreateth them: he ſpeaketh them faire: he highly commendeth their Faith, labouring by all meanes to bring them backe againe to the truth of the Goſpell,The true affections of an Apoſtle. and to deliuer them out of the ſnares of the falſe apoſtles. Theſe are vehement words, proceding from a heart ſtirred vppe and enflamed with a hot burning zeale, and therfore ought diligently to be conſidered.

Verſe. 21. Tell me, ye that vvill be vnder the lavve, doe ye not heare the lavve? Here would Paule haue cloſed vp his Epiſtle: for he deſired not to wryte any more, but rather to be preſent with the Galathians, and to ſpeake vnto them him ſelfe. But he being in great perplexitie and very carefull for this matter, taketh by the way this allegorie,The vſe of allegories and ſimilitudes. which then came into his minde. For the people are greatly delighted with allegories and ſimilitudes, and therfore Chriſte himſelfe oftentimes vſeth them. For they are as it were certaine pictures which ſet forth things as if they were painted before the eyes of the ſimple, and therefore they moue and perſwade very much, eſpecially the ſimple and ignorant. Firſt therfore he ſtirreth vp the Galathians with words and wrytings: Secondly he painteth out the matter it ſelfe before theyr eyes with this goodly allegorie. Now,Hovv Paule handleth allegories. Paule was a maruelous cunning workman in handling of allegories: For he is wont to applie them to the doctrine of Faith, to grace and to Chriſt, and not to the law and the workes therof, as Origen and Hierom doe,Origen and Hierom. who are worthely reprehended for that they turned the plaine ſentences of the Scripture, where allegories haue no place, into vnfitte and fooliſh allegories. Therfore to vſe allegories it is oftentimes a very daungerous thing. For vnleſſe a man haue the perfect knowledge of Chriſtian doctrine, he can not vſe allegories rightly and as he ſhould doe. But why doth Paule call the booke of Geneſis,VVhy Paule calleth the booke of Geneſis the lavv. out of the which he aleageth the hyſtorie of Iſmael and of Iſaack, the lawe, ſeeing that booke containeth nothing at all concerning the law: and ſpecially that place which he aledgeth ſpeaketh not of any law, but onely containeth a plaine hyſtorie of Abrahams two children. Paule is wont to call the firſt booke of Moſes the lawe after the maner of the Iewes, which although it cōtaine no law beſides the law of circumciſion, but the principall doctrine therof is concerning Faith, and that the Patriarkes pleaſed God becauſe of their Faith, yet the Iewes notwithſtanding, onely becauſe of the law of circumciſion which is there contained, called the booke of Geneſis the lawe, as well as the other bookes of Moſes. So did Paule him ſelfe alſo being a Iewe. And Chriſt vnder the title of the lawe, comprehendeth not onely the bookes of Moſes, but alſo ye Pſalmes. Iohn 15. But it is, Iohn. 15.25. Pſal 35.19. that the vvord might be fulfilled vvhich is vvrytten in their lavve: They hated me vvithout a cauſe.

Verſ. 22.23. For it is vvrytten, that Abraham had tvvo ſonnes, one by a ſeruaunt, and one by a free vvoman. But he vvhich vvas of the ſeruaunt vvas borne after the flesh: and he vvhich vvas of the free vvoman, vvas borne after the ſpirite. As if he ſayd: Ye forſake grace, Faith and Chriſte, and turne backe againe to the lawe: ye will be vnder the lawe, and become wiſe through it. Therefore I will talke with you of the lawe. I pray you then,Abrahams tvvo ſonnes. conſider the lawe diligently. Ye ſhall finde that Abraham had two ſonnes, Iſmael by Agar, and Iſaack by Sara. They were both the true ſonnes of Abraham. Iſmael was as well the true ſonne of Abraham as Iſaack was, for both came of one father, of one fleſh, and of one Seede.Iſmael vvas a ſonne after the flesh, and Iſaack after the promiſe. What was then the difference? This maketh not the difference (ſayeth Paule) that the mother of one was free, and the other bond (albeit it pertaineth to the allegorie): but that Iſmael which was borne of the bondwoman, was borne after the fleſh, that is to ſay, without the promiſe and the word of God.An obiection. But Iſaack was not onely borne of the freewoman,The anſvver. but alſo according to the promiſe. What thē? Yet was Iſaack notwithſtanding as well borne of the ſeede of Abraham as Iſmael was. I graunt that they were both the children of one father,Both Iſaack & Iſmael vvere the children of one father. and yet notwithſtanding there is a difference. For although Iſaack were borne of the fleſh, yet the promiſe went before. None obſerued this difference but onely Paule, which he gathered out of the text of Geneſis after this maner.Geneſ. 16.2. In that Agar conceaued and brought forth Iſmael, there was no word of God that foreſhewed that thys ſhould come to paſſe: but by the permiſſion of Sara, Abraham went in to his ſeruaunt Agar, whom Sara being barren had geuen to wife to Abraham, as is ſayd in the booke of Geneſis.Sara had hard the promiſe of God as cōcerning the ſede, but she vvaiteth not gods appoynted time. For Sara had heard that Abraham by the promiſe of God, ſhould haue ſeede of his body, and ſhe hoped that ſhe ſhould be the mother of this ſeede. But when ſhe had waited now for the promiſe many yeares with great anguiſh of ſpirite, and ſawe that the matter was ſo long differred, ſhe was out of hope. This holy woman therefore geueth place for the honour of her huſband,Sara reſigneth vp her right. and reſigneth her right to an other, that is to ſay, to her maide. Notwithſtanding ſhe ſuffreth not her huſband to marrie an other wife out of his houſe, but ſhe geueth vnto him in mariage her ſeruaunt, to the ende that ſhe might be builded by her: For ſo ſayeth the hyſtorie,Gen. 16.1.2. &c. Geneſ. 16. Novv Sara Abrahams vvife bare him no children, and she had a maid an Egyptian, Agar by name. And Sara ſaid vnto Abraham: Behold novv the Lord hath reſtrained me frō childe bearing. I pray thee goe in to my maide: it may be that I shall be builded by her. The humilitie of Sara. This was a great humilitie of Sara, who ſo abaſed her ſelf, & tooke in good part this tentation & trial of her faith. For thus ſhe thought. God is no lier: that which he hath promiſed to my huſband he will ſurely performe. But peraduenture God will not that I ſhall be the mother of that Seede. It ſhall not greeue me that Agar ſhould haue this honour, vnto whom let my Lord enter: for I may peraduenture be builded by her. Iſmael therefore is borne without the word and promiſe at the onely requeſt of Sara.Iſmael the ſonne of Abraham accordīg to the flesh. For there is no word of God which commaunded Abraham thus to doe, or promiſed vnto him a ſonne, but al this is done atThat is ſayd to be done at aduenture or by chaunce, vvhereof man knovveth not the cauſe: although vnto God it be foreknovvne and appoynted. Rom. 9.8. aduenture: which the wordes doe alſo declare: It may be (ſayeth ſhe) that I shall be builded by her. Seeing therfore there was no word of God ſpoken to Abraham before, as there was when Sara ſhould bring forth Iſaack, but onely the word of Sara: it is euident enough that Iſmael was the ſonne of Abraham after the fleſh onely, without the word of God: therefore he was borne at aduenture, and vnlooked for as an other childe is. This Paule obſerued and diligently conſidered. In the .9. Chapt. to the Romaines he proſecuteth the ſame argument which here he repeteth and ſetteth forth in an allegorie, and concludeth ſtrōgly, that all the ſonnes of Abraham are not the ſonnes of God. Abraham (ſaith he) hath two ſorts of childrē.Abraham hath tvvo ſortes of children. Some are borne of his fleſh & bloud, but the word and promiſe of God goeth before, as Iſaack. Other are borne wtout the promiſe, as Iſmael. Therefore the children of the fleſh (ſayth he) are not the children of God, but the children of the promiſe, &c. And by this argument he mightely ſtoppeth ye mouthes of the proud Iewes, which gloried that they were the ſeede & children of Abraham: As alſo Chriſt doth in the .3. of Math. and in the 8. of Iohn. As if he ſaid: It foloweth not: I am the carnal ſede of Abraham, therfore I am ye childe of God. Eſau is ye naturall ſonne, therfore the heire. Nay rather (ſayth he) they that will be the children of Abraham, beſides their carnall byrth, muſt be alſo the ſonnes of the promiſe, and muſt beleue. And they are the true children of Abraham, VVho be the true ſonnes of Abraham. and conſequently of God, who haue the promiſe and beleue. But Iſmael, becauſe he was not promiſed of God to Abraham, is a ſonne after the fleſh only, and not after the promiſe, and therfore he was borne at aduēture as other children be. For no mother knoweth whether ſhe ſhall haue a childe or no,Note this cō cerning the mother. or if ſhe perceaue her ſelfe to be wt childe, yet ſhe can not tel whether it ſhalbe a ſonne or a daughter. But Iſaac was expreſly named,Geneſ. 17.19. Geneſis. 17. Sara thy vvife (ſayth the angell to Abraham) shall beare thee a ſonne, and thou shalt call his name Iſaac. The mother & the ſonne are expreſly named. Here the ſonne and the mother are expreſly named. Thus, for this humilitie of Sara, becauſe ſhe gaue vp her right and ſuffred the cōtempt of Agar, Geneſis. 16. God requited her with this honor, that ſhe ſhould be the mother of the promiſed ſonne. &c.

Verſe. 24. The vvhich things are ſpoken by allegories. An allegorie is that vvherby one thing is ſpoken, and an other thīg is meant.Allegories doe not ſtrongly proue and perſwade in Diuinitie, but as certaine pictures they beutifie and ſette out the matter. For if Paule had not proued the righteouſnes of Faith againſt the righteouſnes of workes by ſtrong and pithie arguments, he ſhould haue litle preuailed by this allegorie. But becauſe he had fortified his cauſe before with inuincible arguments taken of experience,VVhat accoūt is to be made of allegories. of the example of Abraham, the teſtimonies of the Scripture, and ſimilitudes: now, in the ende of his diſputation he addeth an allegorie, to geue a beautie to all the reſt. For it is a ſeemely thing ſometime to adde an allegorie when the foundation is well laide and the matter thorowly proued. For as painting is an ornament to ſet forth and garniſh an houſe already builded: ſo is an allegorie the light of a matter which is already otherwiſe proued and confirmed.

Verſ. 24.25. For theſe mothers are the tvvoThey are called tvvo couenaunts, one of the olde, another of the nevv teſtamēt although in very deede they are not tvvo, but are ſo called in reſpect of the times. Teſtamentes: the one vvhich is Agar of mount Syna, vvhich engendreth vnto bondage. (For Agar or Syna is a mountaine in Arabia. Abraham is a figure of God.Abraham is a figure of God, which hath two ſonnes, that is to ſay, two ſortes of people are repreſented by Iſmael and Iſaac. Theſe two are borne vnto him by Agar and Sara, the which ſignifie the two Teſtaments,Tvvo ſortes of people. the olde and the new. The olde is of mount Syna, begetting vnto bondage,Tvvo teſtaments. which is Agar. For the Arabians in their lāguage call Agar the ſame mountaine which the Iewes call Sina (which ſemeth to haue that name of brambles and thornes):Sina. Agar. which alſo Ptolomaeus and the Greeke commentaries doe witneſſe. After the ſame maner diuers names are geuen to many mountaines, according to the diuerſitie of nations.Hermon. So the mounte which Moſes calleth Hermon, of the Sidonians is called Sirion, and of the Amorites Senir. Now, this ſerueth very well to the purpoſe, that mount Sina in ye Arabians language ſignifieth as much as an handmaid: and I thinke the likenes of this name gaue Paule light and occaſion to ſeeke out this allegorie.Agar brought forth a ſonne, not an heire but a ſeruaūt. Likewiſe then as Agar the bondmaid brought forth to Abraham a ſonne, and yet not an heire but a ſeruaunt, ſo Sina the allegoricall Agar, brought forth to God a ſonne, that is to ſay, a carnall people. Againe, as Iſmael was the true ſonne of Abraham, Sina brought vnto God a ſonne, but a carnal people. ſo the people of Iſrael had the true God to be their father, which gaue them his law, his oracles, religion and true ſeruice, and the temple: as it is ſaid in the Pſalme. 147: He shevveth his vvord vnto Iacob, his ſtatutes and his iudgements vnto Iſrael. Pſal. 147.19. Notwithſtanding this onely was the difference: Iſmael was borne of a bondmaid after the fleſh, that is to ſay, without the promiſe, and could not therfore be the heire. So the miſticall Agar, that is to ſay,The people of the lavve. mount Sina where the lawe was geuen and the old Teſtament ordained, brought forth to God, who is yt great Abraham, a people, but without the promiſe, that is to ſay, a carnall and a ſeruile people, and not the heire of God. For the promiſes as touching Chriſt the geuer of all Bleſſing, and as touching the deliuerance from the curſe of the law, from ſinne and death: alſo as touching the free remiſſion of our ſinnes, of righteouſnes and euerlaſting life, are not added to the lawe, but the lawe ſayth:Rom. 10.5. He that shall doe theſe things shall liue in them. Therefore the promiſes of the lawe are conditionall,The promiſes of the lavve & the goſpell. promiſing life, not freely, but to ſuch as fulfill the law, and therefore they leaue mens conſciences in doubt: for no man fulfilleth the law. But the promiſes of the new Teſtament haue no ſuch condition ioyned vnto them, nor require any thing of vs, nor depend vppon any condition of our worthines, but bring and geue vnto vs freely forgeuenes of ſinnes, grace, righteouſnes and life euerlaſting for Chriſtes ſake, as I haue ſayd more largely in an other place. Therfore the law or the old Teſtament containeth onely conditionall promiſes: for it hath alwayes ſuch conditions as theſe are,The promiſes of God in the lavv are conditionall. Deut. 26.1. &c. ioyned to it: If ye harken to my voice: If ye kepe my ſtatutes: if ye vvalke in my vvayes, ye shall be my people. &c. The Iewes not conſidering this,Hovv the Ievves toke the promiſes of God. layd hold of thoſe conditionall promiſes as if they had bene abſolute and wtout all condition: which they ſuppoſed that God could neuer reuoke, but muſt needes kepe them. Herevpon, when they heard the Prophets foreſhew the deſtruction of the citie of Ieruſalem, of the temple, of the kingdom and prieſthoode (which could well diſcerne betwixt the corporall promiſes of the lawe, and the ſpirituall promiſes concerning Chriſte and his kingdom):The Ievves perſecuted the Prophets. they perſecuted and killed them as heretikes and blaſphemers of God: For they ſawe not the condition that was annexed: If ye kepe my commaundementes, it shall goe vvell vvith you. &c. The lavv bringeth forth bondmen, or bondſeruaūtsTherfore Agar the bondmaid bringeth forth but a bond ſeruaunt. Iſmael then is not the heire, although he be the naturall ſonne of Abraham, but remaineth a bondman. What is here lacking? The promiſe and Bleſſing of the word. So the lawe geuen in mount Sina, which the Arabians call Agar, begetteth none but ſeruauntes. For the promiſe made as concerning Chriſt, was not annexed to the lawe. Wherfore (O ye Galathians) if ye, forſaking the promiſe and faith, fall backe to the law and works, ye ſhall alwayes continue ſeruaunts: that is, ye ſhall neuer be deliuered from ſinne and death, but ye ſhall alwayes abide vnder the curſe of the lawe. For Agar gendreth not the ſeede of the promiſe and heires,The lavv maketh not heires, neither doth it iuſtify. that is to ſay, the lawe iuſtifieth not: it bringeth not the adoption & inheritance, but rather it hindreth the inheritance, and worketh wrath.

Verſe. 25. And it anſvvereth to Ieruſalem vvhich novv is, and she is in bondage vvith her children. This is a wonderfull allegorie. As Paule a litle before made Agar of Sina, ſo now of Ieruſalem he would gladly make Sara: but he dareth not, neither can he ſo doe: but is compelled to ioyne Ieruſaſalem with mount Sina. For he ſayth: The ſame belongeth to Agar, ſeeing mount Agar reacheth euen to Ieruſalem. And it is true that there be continuall mountaines reaching from Arabia Petrea, vnto Cades Bernea of Iurie. He ſayth then that this Ieruſalem which now is, that is to ſay, this earthly and temporall Ieruſalem is not Sara: but pertaineth to Agar:The earthly Ieruſalem perteineth to Agar. for there Agar raigneth. For in it is the law begetting vnto bondage: in it is the worſhip and ceremonies, the temple, the kingdome, the Prieſthoode: and whatſoeuer was ordained in Sina by the mother which is the lawe,That vvhich vvas ordained in Sina, vvas kept in Ieruſalem. the ſame is done in Ieruſalem. Therfore I ioyne her with Sina, and I cōprehend both in one word, to witte, Sina or Agar. I durſt not haue bene ſo bolde to handle this allegorie after this maner, but would rather haue called Ieruſalem Sara or the new Teſtament, eſpecially ſeeing the preaching of the Goſpell began in it, the holy Ghoſt was there geuen, and the people of the new Teſtament were there borne: and I would haue thought that I had found out a very fitte allegory.It is not for euery man to dally vvith allegories. Wherfore it is not for euery man to vſe allegories at his pleaſure: for a goodly outward ſhew may ſoone deceaue a man and cauſe him to erre. Who would not thinke it a very fitte thing to call Sina Agar, and Ieruſalem Sara?Tvvo Ieruſalems, an heauenly and an earthly. In deede Paule maketh Ieruſalem Sara, but not this corporall Ieruſalem, which he ſimplie ioyneth vnto Agar: but that ſpirituall and heauenly Ieruſalem in which the law raigneth not nor the carnall people,Sara the heauenly Ieruſalem. as in that Ieruſalē which is in bondage with her children, but wherein the promiſe raigneth, wherin is alſo a ſpirituall and a free people. And to the ende that the lawe ſhould be quite aboliſhed, and that whole kingdom which was eſtabliſhed in Agar:The earthly Ieruſalem deſtroyed. the earthly Ieruſalē was horribly deſtroyed, wt all her ornamēts, ye tēple, ye ceremonies. &c. Now, although ye new teſtament began in it, & ſo was ſpread through out the whole world, notwtſtanding it appertaineth to Agar: that is to ſay, it is the citie of the law,The citie of the lavv. of ye ceremonies & of ye prieſthoode inſtituted by Moſes. Briefly it is gendred of Agar the bondwoman, and therfore is in bondage with her children, that is to ſay:The earthly Ieruſalem in bondage. it walketh in the works of the lawe, and neuer attaineth to the libertie of the ſpirite, but abideth continually vnder the lawe, ſinne, an euil conſcience, the wrath and iudgement of God, and vnder the gilt of death and hell. In deede it hath the libertie of the fleſh, it hath a corporall kingdom,Ieruſalem had a corporall kingdom for a time. it hath magiſtrates, riches, and poſſeſſions, and ſuch like things: but we ſpeake of the libertie of the ſpirit, wherby we are dead to the law, to ſinne and death, and we liue and raigne in grace, forgeuenes of ſinnes, righteouſnes and euerlaſting life. This can not the earthly Ieruſalem performe, and therefore it abideth with Agar.

Verſe. 26. But Ieruſalem vvhich is aboue, is free: vvhich is the mother of vs all. That earthly Ieruſalem (ſayth he) which is beneath, hauing the policie and ordinances of the law is Agar, and is in bondage with her children: that is to ſay, ſhe is not deliuered from the lawe, ſinne and death. But Ieruſalem, which is aboue, that is to ſay, the ſpirituall Ieruſalem, is Sara (albeit Paule addeth not the proper name of Sara, but geueth her an other name, calling her the free woman), that is to ſay, that true Ladie and freewoman, which is the mother of vs all, begetting vs vnto libertie, and not vnto bondage as Agar doth. Now, this heauenly Ieruſalem which is aboue, is the Church, that is to ſay,VVho are the citizens of the church. the Faithful diſperſed thorow out the whole world: which haue one and the ſame Goſpell, one and the ſame Faith in Chriſte, the ſame holy Ghoſt, and the ſame Sacraments. Aboue.Therfore vnderſtand not this word [Aboue] of the triumphant Church (as the Schoolemen do) which is heauen:The church triumphant & militant. but of the militant church in earth, as they call it. For the godly are ſayd to haue theyr conuerſation in heauen, Philip. 3. Our conuerſation is in heauen, not locally:Philip. 3.20. but in that a Chriſtian beleueth, in that he layeth holde of thoſe ineſtimable, heauenly and eternal gifts he is in heauen, Epheſians. 1. VVhich hath bleſſed vs vvith all ſpiritual bleſſing in heauenly things in Chriſt. Epheſ. 1.3. We muſt therfore diſtinguiſh ye heauēly & ſpiritual Bleſſing from the earthly.The earthly and heauenly bleſſing. For the earthly Bleſſing is to haue a good ciuill gouernment both in common weales & families: to haue children, peace, riches, frutes of the earth, and other corporall commodities. But the heauenly Bleſſing is to be deliuered from the law,The heauenly bleſſing. ſinne, and death: to be iuſtified and quickened to life: to haue peace with God: to haue a faithfull heart, a ioyfull conſcience, and ſpirituall conſolation: to haue the knowledge of Ieſus Chriſte: to haue the gift of Propheſie and the reuelation of the Scriptures: to haue the giftes of the holy Ghoſt, and to reioyce in God. Theſe are the heauenly bleſſings which Chriſt geueth to his Church. Wherfore Ieruſalem which is aboue, that is to ſay, the heauenly Ieruſalem is the church which is now in the world: and not the citie of the life to come,The interpretation of the Monkes. or the Church triumphant, as the idle and vnlearned Monks and the Schooledoctors dreamed, which taught that the Scripture hath foure ſenſes: the literall ſenſe, the figuratiue ſenſe, the allegoricall ſenſe,The foure ſenſes of the ſcripture, according to the Papiſtes. and the morall ſenſe, and according to theſe ſenſes they haue fooliſhly interpreted almoſt all the wordes of the Scriptures. As this word Ieruſalem literally ſignified that citie which was ſo named: figuratiuely a pure conſcience: allegorically ye church militāt: morally the celeſtiall Citie or the church triumphant. With theſe trifeling and fooliſh fables, they rent the Scriptures into ſo many and diuers ſenſes, that ſeely poore conſciences could receaue no certaine doctrine of any thing. But Paule ſayeth here that the olde and earthly Ieruſalem belongeth vnto Agar,The heauenly Ieruſalem vvhich is yet vpon earth. and that it is in bondage with her children, and is vtterly aboliſhed. But the new and heauenly Ieruſalem, which is a Queene and a freewomā, is appoynted of god in earth and not in heauen, to be the mother of vs all, of whom we haue bene engendred, and yet daily are gendred. Therefore it is neceſſary that this our mother ſhould be in earth among men, as alſo her generation is. Notwithſtanding ſhe gendreth by the holy Ghoſt, by the miniſtery of the word and ſacraments, and not in the fleſh. This I ſay to the ende that in this matter we ſhould not be caried away with our cogitations into heauen, but that we ſhould know that Paule ſetteth the Ieruſalem which is aboue,The heauenly Ieruſalem is ſet againſt the earthly, not locally but ſpiritually. againſt the earthly Ieruſalem, not locally but ſpiritually. For there is a diſtinction betwene thoſe things which are ſpirituall, and thoſe which are corporall or earthly. The ſpirituall things are aboue, the earthly are beneath: So Ieruſalem which is aboue, is diſtinguiſhed from the carnall and temporall Ieruſalem which is beneath, not locally (as I haue ſayd) but ſpiritually. For this ſpirituall Ieruſalem which tooke her beginning in the corporall Ieruſalem,The ſpirituall Ieruſalem diſperſed thorovv out the vvhole vvorld hath not any certaine place as hath the other in Iudea: but it is diſperſed thorow out the whole world, and may be in Babylon, in Turkie, in Tartarie, in Scythia, in Iudea, in Italie, in Germanie, in the Iſles of the ſea, in the mountaines and valleis, and in all places of the world where men dwel which haue the Goſpel and beleue in Ieſus Chriſt. Wherfore Sara or Ieruſalem our free mother, is the Church it ſelfe, the ſpouſe of Chriſte, of whom we all are gendred. This mother gendreth free children without ceaſing to the ende of the world, as long as ſhe exerciſeth the Miniſterie of the word, that is to ſay, as long as ſhe preacheth and publiſheth the Goſpell: for this is truely to gender. Now, ſhe teacheth the Goſpell after this maner: to witte, that we are deliuered from the Curſe of the lawe, from ſinne, death and all other euils through Ieſus Chriſt, & not by the law, neither by workes. Therefore Ieruſalem which is aboue, that is to ſay, the Church, is not ſubiect to the law and works, but ſhe is free and a mother, without the law, ſinne and death. Now, ſuch a mother as ſhe is, ſuch children ſhe gendreth. This allegorie teacheth very aptly that the Church ſhould doe nothing elſe but preach and teach the Goſpell truely and ſincerely,The Church begetteth children by teaching. and by this meanes ſhould gender children. So, we are all fathers and children one to an other: For we are begotten one of an other. I being begotten by other through the Goſpell, doe now beget other, which ſhall alſo beget other hereafter: and ſo this begetting ſhall endure to the ende of the world. Now, I ſpeake of the generation, not of Agar the bondmaid, which gendreth her bondſeruauntes by the lawe, but of Sara the freewoman, who gendreth heires without the law, and without mans workes or endeuours. For in that Iſaac is heire and not Iſmael (albeit notwithſtāding that both of them were the naturall ſonnes of Abraham) Iſaac had the inheritaunce by the word of promiſe,Iſaac is heir through the promiſe. Geneſ. 17.19. namely: Sara thy vvife shall bring thee a ſonne, and thou shalt call his name Iſaac. This did Sara well vnderſtand, and therefore ſhe ſayeth: Caſt out the bondvvoman and her ſonne: And Paule alſo aledgeth theſe words afterwards. Wherfore as Iſaac hath ye inheritance of his father onely by the promiſe and by his birth, wtout the law and without works: euen ſo we are borne through the Goſpel of that freewomā Sara, true heires of the promiſe. She, that is to ſay, the church enſtrueteth vs, nouriſheth vs, and carieth vs in her wombe, in her lappe, and in her armes: ſhe formeth and faſhioneth vs to the image of Chriſte,Epheſ. 4.13. vntill we grow vppe to a perfect man, &c. So all things are done by the miniſterie of the word. Wherefore the office of the freewoman is to gender children to God her huſband without ceaſing and without end: that is to ſay, ſuch children as know that they are iuſtified by Faith and not by the lawe.

Eſay. 54.1. Verſe. 27. For it is vvrytten: Reioyce thou barren that beareſt no children: breake forth and crie thou that trauaileſt not: for the deſolate haue many moe children then she vvhich hath an huſband. Paule aledgeth this place out of Eſay the Prophet, which is altogether allegoricall.Eſay. 54. It is wrytten (ſayeth he) that the mother of many children, and ſhe which hath an huſband muſt be ſicke and die and contrariwiſe, that the barren & ſhe which hath no children, muſt haue aboundance of children. After the ſame maner Hanna ſingeth in her ſong, out of yt which Eſay ye Prophet tooke his Propheſie, 1. Sam. 2. The bovve and the mightie men are broken, The ſong of Anna. 1. Sam. 2.4.5. and the vveake haue girded them ſelues vvith ſtrength. They that vvere full are hired forth for bread, and the hungrie are no more hired, ſo that the barren hath borne ſeuen: and she that had many children is feeble. A maruellous matter (ſayth he): ſhe that was frutefull ſhalbe made barren, and ſhe that was barren frutefull. Moreouer, ſuch as before were ſtrong, full, rich, glorious, righteous and bleſſed, ſhall become feeble, hungrie, poore, ignominious, ſinners, ſubiecte to death and damnation: And contrariwiſe the feeble and hungrie, &c. ſhalbe ſtrong and ſatiſfied, &c. The Apoſtle ſheweth by this allegorie of the Prophet Eſay, the difference which is betwixt Agar and Sara, that is to ſay,The differēce betvvixt the ſinagoge and the church. betwixt the ſinagoge and the church, or betwixt the lawe and the Goſpell. The lawe being the huſband of the frutefull woman, that is to ſay, of the ſinagoge, begetteth very many children. For men of all ages, not onely idiotes, but alſo the wiſeſt and beſt (that is to ſay, all mankinde except the children of the freewoman) doe neither ſee nor know any other righteouſnes then the righteouſnes of the law: much leſſe doe they know any which is more excellent: Wherefore they thinke them ſelues righteous if they folow the lawe and outwardly performe the workes thereof. Now, although theſe be frutefull, haue many diſciples, and ſhine in the righteouſnes and glorious workes of the lawe: yet notwithſtanding they be not free but bondſeruauntes: For they are the children of Agar, which gendreth to bondage. Nowe, if they be ſeruauntes, they can not be pertakers of the inheritance,Iohn. 8 3[illegible: 1 letter]. but ſhall be caſt out of the houſe: for ſeruauntes remaine not in the houſe for euer: Yea, they are already caſt out of the kingdom of grace and libertie. For he that beleueth not, is iudged alreadie. Iohn. 3.18. They remaine therefore vnder the malediction of the lawe, vnder ſinne and death, vnder the power of the Deuill, and vnder the wrath and iudgement of God. Now, if the Morall lawe it ſelfe or the ten commaundementes of God, can doe nothing elſe but gender ſeruauntes, that is to ſay, can not iuſtifie, but onely terrifie, accuſe, condemne, and driue mens conſciences to deſperation:1. Timot. 4.1. how then (I pray you) ſhall the lawes of men, or the lawes of the Pope iuſtifie, which are the doctrines of Deuils? They therefore that teach and ſette forth either the traditions of men, or the lawe of God as neceſſary to obtaine righteouſnes before God: doe nothing elſe but gender ſeruauntes.The teachers of the lavve gender bond-ſeruaunts. Notwithſtanding ſuch teachers are counted the beſt men: they obtaine the fauoure of the world, and are moſt frutefull mothers: for they haue an infinite number of diſciples. For mans reaſon vnderſtandeth not what Faith and true godlines is,Reaſon is taken vvith hypocriſie. and therefore it neglecteth and deſpiſeth it, and is naturally addicted to ſuperſtition and hypocriſie, that is to ſay, to the righteouſnes of workes. Nowe, becauſe this righteouſnes ſhineth and flouriſheth euery where, therefore it is as a mighty Empereſſe of the whole world. They therfore which teach the righteouſnes of workes by the lawe, beget many children which outwardly ſeeme to be free, and haue a glorious ſhew of excellēt vertues, but in conſcience they are ſeruauntes and bondſlaues of ſinne: therfore they are to be caſt out of the houſe and condemned. Contrariwiſe Sara the freewoman, that is to ſay, the true church ſeemeth to be barren.The church ſeemeth to be barren. 1. Cor. 1.18. For the Goſpell which is the word of the croſſe and affliction, which the Church preacheth, ſhineth not ſo brightly as the doctrine of the law and workes, and therfore ſhe hath not ſo many diſciples to cleaue vnto her. Moreouer, ſhe beareth this title, that ſhe forbiddeth good workes,The Goſpell hath but fevv diſciples. maketh men ſecure, idle, and negligent, raiſeth vp hereſies and ſeditions, and is the cauſe of all miſcheefe: and therefore ſhe ſeemeth to bring no ſucceſſe or proſperitie, but all things ſeeme to be full of barennes, deſolation and deſperation. Therefore the wicked are certenly perſwaded, that the church with her doctrine can not long endure. The Iewes aſſured themſelues that the church which was plāted by the Apoſtles, ſhould ſhortly be ouerthrowne: the which by an odious name they called a Sect. For thus they ſpeake to Paule in the .28. Chapter of yt Acts. Actes. 21.22. Hovv many yeares, dayes & times haue our Papiſtes appoynted vvhen the goſpel should be ouerthrovne, and they receaue their idolatrous Maſſe & other abhominations againe? As concerning this Sect, vve knovv that euery vvhere it is ſpoken againſt. In like maner how often (I pray you) haue our aduerſaries ben deceaued, which ſomewhiles appoynted one time, & ſomewhiles an other, when we ſhould be certainly deſtroyed? Chriſt and his Apoſtles were oppreſſed: but after their death the doctrine of the Goſpell was further ſpred abrode then it was during their life. In like maner our aduerſaries may oppreſſe vs at this day but the word of God ſhall abide for euer. How much ſo euer then the church ſeeme to be barren and forſaken, weake and deſpiſed, and outwardly to ſuffer perſecution: and moreouer be compelled to heare this reproch, that her doctrine is heretical and ſeditious: notwithſtanding ſhe alone is frutefull before God: ſhe gendreth by the miniſterie of the word an infinite number of children, heires of righteouſnes and euerlaſting life: And although outwardly they ſuffer perſecution, yet in ſpirite they are moſt free: who not onely are iudges ouer all doctrines & works, but alſo are moſt victorious conquerours againſt the gates of hell. The church in heauines.The Prophet therefore confeſſeth, that the church is in heauines, for elſe he would not exhort her to reioyce. He graunteth that ſhe is barren before the world: For elſe he would not call her barren and forſaken, hauing no children: but before God he ſayth ſhe is fruteful, and therfore he biddeth her reioyce. As though he would ſay:The church barren before the vvorld. Thou art in deede forſaken and barren, and haſt not the law for thy huſband, and therefore thou haſt no children. But reioyce: for although thou haſt not the lawe for thy huſband, but art forſaken as a virgine that is ready to marry (for he will not call her widowe) which ſhould haue an huſband if ſhe were not forſakē of him, or if he were not ſlaine: thou (I ſay) which art ſolitarie & forſaken of thy huſband the law, and not ſubiect to the mariage of the lawe, ſhalt be a mother of innumerable children.The people of grace. Wherefore the people or the Church of the new Teſtament is altogether without the lawe as touching the conſcience, and therefore ſhe ſemeth to be forſaken in the ſight of the world. But although ſhe ſeeme to be neuer ſo barren without the law and without workes, yet notwithſtanding ſhe is moſt frutefull before God, & bringeth forth an infinite nombre of children, not in bondage but in freedome. By what meanes? Not by the lawe, but by the word and ſpirite of Ieſus Chriſt which is geuen by the Goſpell, through which ſhe conceaueth, bringeth forth and nouriſheth her children. Paule therefore plainly ſheweth by this allegory the difference betwixt the law and the Goſpell:The difference betvvixt the lavv and the goſpell. Firſt when he calleth Agar the olde Teſtament, and Sara the newe: Againe, when he calleth the one a bondmaind, the other a freewoman: Moreouer, when he ſayeth that the maried & frutefull is become barren and caſt out of the houſe with her children. Contrariwiſe the barren and forſaken is become frutefull, & bringeth forth an infinite nōber of children, & thoſe alſo inheritours. By theſe differences are reſembled the two ſortes of people, of Faith & of the law I meane. The people of Faith haue not the lawe for their huſband, they ſerue not in bondage, they are not borne of that mother Ieruſalem which now is: but they haue the promiſe, they are free, and are borne of free Sara. He ſeparateth therefore the ſpirituall people of the new Teſtament from the other people of the lawe, when he ſayeth that the ſpirituall people are not the children of Agar the bondmaid, but of Sara the freewoman, which knoweth nothing of ye law. And by this meanes he placeth the people of faith farre aboue and without the law. Now, if they be aboue and wtout the law, then are they iuſtified by the ſpirituall birth onely, which is nothing elſe but Faith: and not by the lawe or by the workes thereof. Now, as the people of grace, neither haue, nor can haue the lawe: ſo the people of the lawe neither haue nor can haue grace:The people of grace vvithout the lavve, and the people of the lavv vvithout grace. for it is impoſſible that the lawe and grace ſhould ſtand together. Therfore we muſt be iuſtified by faith, & loſe the righteouſnes of the law: or elſe be iuſtified by the law, and loſe the righteouſnes of Faith. But this is a fowle and a lamētable loſſe, to loſe grace and to returne to the lawe. Contrariwiſe it is an happie and bleſſed loſſe, to loſe the lawe, and lay hold of grace. We therefore (folowing the example and diligence of Paule) doe endeuour as much as is poſſible, to ſet forth plainly the difference betwixt the lawe and the Goſpell: which is very eaſie as touching the wordes. For who ſeeth not that Agar is not Sara, and that Sara is not Agar? Alſo, that Iſmael is not Iſaac, and that he hath not that which Iſaac hath? A mā may eaſily diſcerne theſe things: but in great terrours and in the agonie of death, when the conſcience wraſtleth with the iudgement of God, it is the hardeſt thing of all others to ſay with a ſure and a ſtedfaſt hope: I am not ye ſonne of Agar, but of Sara: that is to ſay, the law belōgeth nothing vnto me: For Sara is my mother, who bringeth forth free children and heirs, and not ſeruaunts. Paule then by this teſtimonie of Eſay hath proued that Sara, that is to ſay, the church is the true mother which bringeth forth free children & heires: Contrariwiſe that Agar, that is to ſay, the ſinagoge gendreth many children in deede: but they are ſeruauntes and muſt be caſt out. Moreouer, becauſe this place ſpeaketh alſo of the aboliſhing of the lawe and of Chriſtian libertie, it ought to be diligently conſidered. For as it is the moſt principall and ſpeciall article of Chriſtian doctrine, to know that we are iuſtified and ſaued by Chriſte, ſo is it alſo very neceſſary to knowe and vnderſtand well the doctrine concerning the aboliſhment of the lawe. For it helpeth very much to confirme our doctrine as touching Faith, and to attaine ſound and certaine conſolation of conſcience, when we are aſſured that the lawe is aboliſhed, and ſpecially in great terrours and ſerious conflicts. I haue often ſayd before, and now I ſay againe (for it can not be too often repeted), that a Chriſtian laying holde of the benefit of Chriſte through Faith,The lavve is abolished to all chriſtians. hath no lawe, but all the lawe is to him aboliſhed with all his terrours and tormentes. This place of Eſay teacheth the ſame thing, and therefore it is very notable and full of comfort, ſtirring vp the barren and forſaken to reioyce, which was counted worthy to be mocked or pitied according to the lawe. For ſuch as were barren were accurſed according to the lawe: but the holy Ghoſt turneth this ſentence, and pronounceth the barren worthy of praiſe and Bleſſing: and contrariwiſe the frutefull, and ſuch as bring forth children, accurſed, when he ſayth: Reioyce thon barren, vvhich beareſt not: Eſay. 54.1. The church is barren and forſaken before the vvorld. Breake forth into ioy and reioyce thou that trauaileſt not: For the deſolate hath many moe children then the maried vvife. Howſoeuer then Sara, that is to ſay, the Church ſeeme to be forſaken and barren before the world, not hauing the righteouſnes and works of the law: yet notwithſtanding ſhe is a moſt frutefull mother, hauing an infinite number of children before God, as the Prophet witneſſeth. Contrariwiſe, although Agar ſeeme neuer ſo frutefull,The childre[illegible: 1 letter] of the bondvvomā vvith their mother, are caſt out of the houſe. and to bring forth neuer ſo many children, yet notwithſtanding ſhe hath no iſſue remaining: for the children of the bondwoman are caſt out of the houſe together wt theyr mother and receaue not the inheritaunce with the children of the freewoman, as Paule ſayth afterwardes. Becauſe therefore we are the children of the freewoman, the lawe our olde huſband is aboliſhed, Romaines.Rom. [illegible: 1 letter].4.5.6. 7: who as long as he had dominion ouer vs, it was impoſſible for vs to bring forth children free in ſpirite, or knowing grace: but we remained with the other in bondage. True it is, that as long as the lawe raigneth, men are not idle, but they labour ſore, Math. 10.12. The people of the lavv laborious and painfull. they beare the burden and the heate of the day, they bring forth and gender many children: but as well the fathers as the children are baſtardes, and doe not belong to the freemother: Therefore they are at length caſt out of the houſe and inheritaunce with Iſmael they die & are damned. It is impoſſible therfore that men ſhould attaine to the inheritance, that is to ſay, that they ſhould be iuſtified and ſaued by the lawe, although they trauell neuer ſo much, & be neuer ſo frutefull therein. Accurſed therefore be that doctrine, life and religion, which endeuoreth to gette righteouſnes before God by the lawe or the workes thereof. But let vs proſecute our purpoſe as touching the aboliſhment of the law. The Scholedoctors ſpeaking of yt aboliſhment of the law, ſay that ye Iudiciall & the ceremonial lawes are pernicious ſince the comming of Chriſt and therfore are aboliſhed: but not the morall law. Theſe blind Doctors knew not what they ſaid. But if thou wilt ſpeake of ye aboliſhment of the law, talke of it as it is in his owne proper vſe & office,The vvhole lavv is abolished. & as it is ſpiritually taken, & comprehend withall the whole lawe, making no diſtinction at all betwixt the Iudiciall, Ceremoniall and Morall law. For when Paule ſayth, that we are deliuered from the curſe of the law by Chriſt, he ſpeaketh of the whole lawe, and principally of the Moral law, which only accuſeth, curſeth & condemneth the cōſcience: which the other two doe not. Wherefore we ſay that the Morall lawe, or the lawe of the ten commaundements hath no power to accuſe and terrifie the conſcience, in which Ieſus Chriſte raigneth by his grace: for he hath aboliſhed the power therof. A godly man feeleth the terrours of the lavve, but by faith in Chriſt he is comforted. Rom. 3.1. Iohn. 3.36. Not that the conſcience doth not at all feele the terrours of the law (For in deede it feeleth them): but that they can not condemne it nor bring it to deſperation. For there is no condemnation to them that are in Chriſt Ieſus. Rom. 8. Alſo: If the ſonne shall make you free, ye shall be free in deede. Iohn. 8. Howſoeuer then a Chriſtian man be terrified through the lawe, ſhewing vnto him his ſinne, notwithſtanding he therefore deſpaireth not: For he beleueth in Ieſus Chriſt and being baptiſed in him and clenſed by his bloud, he hath remiſſion of all his ſinnes. Now, when our ſinne is pardoned through Chriſte, who is the Lord of the lawe (and yet ſo pardoned that he gaue himſelfe for it) the law being a ſeruaunt hath no more power to accuſe and condemne vs for ſinne,The lavve hath no povver ouer a hoſe that beleue. ſeeing it is forgeuen vs and we are now made free foraſmuch as the ſonne hath deliuered vs from bondage: Wherfore the law is wholy aboliſhed to them that beleue in Chriſte. But thou wilt ſay: I doe nothing. True it is that thou canſt doe nothing whereby thou maiſt be deliuered from the tyrannie of the lawe. But heare this ioyfull tidings which the holy Ghoſt bringeth vnto thee out of the wordes of the Prophet: Reioyce thou that arte barren. 1. Cor. 1.30. Galath. 3.13. &c As if he would ſay: Why art thou ſo heauie, ſince there is no cauſe why thou ſhouldeſt ſo mourne? But I am barren and forſaken. &c. Well: although thou be neuer ſo barren and forſaken. &c, not hauing the righteouſnes of the law, notwithſtāding Chriſt is thy righteouſnes: he was made a curſe for thee to deliuer thee from the curſe of the lawe. If thou beleue in him the law is dead vnto thee. And ſo much as Chriſte is greater then the lawe, ſo much haſt thou a more excellent righteouſnes then the righteouſnes of the lawe. Moreouer, thou art frutefull and not barren: for thou haſt many moe children then ſhe which hath an huſband. The outvvard abolishment of the lavve.There is alſo an other aboliſhment of the law which is outward: to witte, that the politike lawes of Moiſes doe nothing belong vnto vs at all. Wherfore we ought not to call them backe againe, nor ſuperſtitiouſly binde our ſelues vnto them: as ſome went about to doe in times paſt,The goſpell doth not releaſe vs from all lavves. being ignorant of this libertie. Now although the Goſpell make vs not ſubiect to the Iudiciall lawes of Moiſes, yet notwithſtanding it doth not exempt vs from the obedience of all ciuill lawes, but maketh vs ſubiect in this corporall life to the lawes of that gouernment wherin we liue, that is to ſay: it commaundeth euery one to obey his Magiſtrate and lawes, not onely becauſe of vvrath, but alſo for He ſpeaketh of ſuch gouernment as God hath appoynted, vvhich no priuate man may contēne vvith out the br[illegible: 1 letter]ch of conſcience. 1 Pet. 2.13.14. Rom. 13 5. conſcience ſake. 1. Pe. 2. Rom. 13. And the Emperour, or any other Prince ſhould not offend if he vſed ſome of the Iudiciall lawes of Moiſes: yea he might vſe them freely and without offence. Therefore the Popiſh Schoolemen are deceaued, which dreame that the Iudiciall lawes of Moſes are pernicious and deadly ſince the comming of Chriſte. Likewiſe we are not bound to the Ceremonies of Moſes, much leſſe to the ceremonies of the Pope. But becauſe this bodely life can not be altogether without ceremonies and rites (for there muſt needes be ſome introduction) therefore the Goſpell ſuffereth ordinaunces to be made in the church as touching dayes, times, places.The ceremonies of Moſes lavv doe not bind vs, much leſſe the ceremonies of the Pope. &c. that the people may know vpō what day, in what houre, and in what place to aſſemble together to heare the word of God. It permitteth alſo that leſſons and readings ſhould be appoynted, as in the Schooles, eſpecially for the inſtruction of children and ſuch as are ignorant. Theſe things it permitteth, to the ende that all may be done comely and orderly in the church. 1. Cor. 14. not that they which kepe ſuch ordinā ces, doe thereby merite remiſſion of ſinnes. 1. Cor. 14.40. Tvvo things to be taken hede of in the keping or cō maunding of ceremonies: the offence of the vveake, & the pernicious opinion of merite. Moreouer they may be chaunged or omitted without ſinne, ſo that it be done without offence of the weake. Nowe Paule ſpeaketh here eſpecially of the aboliſhment of the morall lawe: which is diligently to be conſidered. For he ſpeaketh againſt the righteouſnes of the lawe, that he might eſtabliſh the righteouſnes of Faith, concluding thus: If onely grace or Faith in Chriſte iuſtifie, then is the whole law aboliſhed, without any exception. And this he confirmeth by the teſtimonie of Eſay, wherby he exhorteth the barren and forſaken to reioyce: for it ſeemeth that ſhe hath no childe, nor hope euer to haue any, that is to ſay, ſhe hath no diſciples, no fauour nor countenance of the world, becauſe ſhe preacheth the word of the croſſe of Chriſt crucified, againſt all the wiſedom of the fleſh. But thou that art barren (ſayeth the Prophet) let not this any whit trouble thee: yea rather lift vp thy voyce and reioyce, for ſhe that is forſaken hath moe children then ſhe that hath an huſband: that is to ſay ſhe that is maried & hath a great number of children ſhall be made weake, and ſhe that is forſaken ſhall haue many children. He calleth the church barren becauſe her children are not begotten by the lawe, by workes, by any induſtrie or endeuour of man:The church is barren. but by the word of Faith in the ſpirite of God. Here is nothing elſe but birth: no working at all. Contrariwiſe, they that are frutefull, labour and exerciſe themſelues with great trauell in bearing and bringing forth. Here is altogether working, andNo ſpirituall birth, vvhich is vvrought by the vvord and ſpirite of God. no birth. But becauſe they indeuour to gette the right of children and heires by the righteouſnes of the lawe or by their owne righteouſnes, they are ſeruauntes and neuer receaue the inheritance, no though they tire them ſelues to death with continuall trauell. For they goe about to obtaine that b[illegible: 1 letter] their owne workes againſt the will of God, which God of his meer grace will geue to all beleuers for Chriſtes ſake. The faithfull worke well alſo: but they are not thereby made ſonnes and heires (for this theirThat is, their regeneration in Chriſte by Faith and the holy Ghoſt. birth bringeth vnto them): but this they doe to the end that they being now made children and heirs, might glorify God by their good works, and helpe their neighbors.

Verſe. 28. Therefore brethern, vve are after the maner of Iſaac, children of the promiſe. That is to ſay, we are not children of the fleſh, as Iſmael, or as all the fleſhly Iſraell, which gloried that they were the ſeede of Abraham and the people of God. But Chriſt anſwered them, Iohn. 8: If ye vvere the ſonnes of Abraham, Ioh. 8.37.40.42. ye vvould not ſeeke to kill me vvhich ſpeake the truth vnto you. Alſo: If God vvere your Father, then vvould ye loue me and receaue my vvord. As if he would ſay: Brethern borne and brought vp together in one houſe,Of children, ſome be as Iſmael, & ſome as Iſaac. know one an others voyce: But ye be of your father the Deuill. &c. We are not ſuch children (ſayeth he) as they are: which remaine ſeruauntes, and at length ſhall be caſt out of the houſe. But we are children of the promiſe as Iſaac was: that is to ſay, of grace and of Faith, borne onely of the promiſe.The children of the promiſe. Concerning this I haue ſpoken ſufficiently before in the third chapter entreating vpon this place: In thy ſeede shall all the nations of the earth be bleſſed. Therefore we are pronoūced righteous: not by the lawe, by workes, or our owne righteovſnes, but by the mere mercy and grace of God. Paule repeteth very often, and diligently ſetteth forth the promiſe which is receaued by Faith alone: for he knew that it was very neceſſary ſo to doe. Hitherto as touching the allegorie out of Geneſis: to the which Paule annexeth the place of Eſay as an interpretatiō. Now he applifieth the hyſtorie of Iſmael and Iſaac, for our example and conſolation.

Verſe. 19. But as then he that vvas borne after the flesh, perſecuted him that vvas borne after the ſpirite, euen ſo is it novv. This place containeth a ſinguler conſolation. Whoſoeuer are borne and liue in Chriſte, and reioyce in this birth and inheritance of God, haue Iſmael for their enemie and their perſecutour. This we learne at this day by experience: For we ſee that all the world is full of tumultes, perſecutions, ſectes and offences. Wherefore, if we did not arme our ſelues with this conſolation of Paule and ſuch like, and well vnderſtand this article of Iuſtification, we ſhould neuer be able to withſtand the violence & ſubtill ſleightes of Satan. For who ſhould not be troubled with theſe cruell perſecutions of our aduerſaries, and with theſe ſectes and infinite offences, which a ſort of buſie and fantaſticall ſpirits ſtirre vp at this day? Verely it is no ſmal greefe vnto vs, when we are conſtrained to heare that all things were in peace & tranquilitie before the Goſpel came abrode:The iudgemēt of the vvorld concerning the goſpell. but ſince the preaching & publiſhing therof, al things are vnquiet & the whole world is in an vprore, ſo that euery one armeth himſelfe againſt an other. When a man that is not endued with the ſpirit of God heareth this, by and by he is offended, and iudgeth that the diſobedience of ſubiectes againſt their magiſtrates, that ſeditions, warres, plages & famine, that the ouerthrowing of common weales, kingdoms and countreis, that ſectes, offences and ſuch other infinite euils doe procede altogether of the doctrine of the Goſpell. Againſt this great offence we muſt comfort & arme our ſelues wt this ſweete cōſolation,VVhat the faithfull muſt be content to be called in this vvorld. Iohn. 16.2. that the faithfull muſt beare this name and this title in the world, that they are ſeditious and ſchiſmatikes, and the authors of innumerable euils. And hereof it commeth that our aduerſaries thinke they haue a iuſt cauſe, yea that they doe God high ſeruice when they hate, perſecute, and kill vs. It can not be then but that Iſmael muſt perſecute Iſaac: But Iſaac againe perſecuteth not Iſmael. Who ſo wil not ſuffer the perſecution of Iſmael, let him not profeſſe himſelfe to be a Chriſtian. But let our aduerſaries (which ſo vehemently amplifie & exaggerate theſe euils at this day) tel vs what good thīgs enſued ye preaching of the Goſpel of Chriſt and his Apoſtles.VVhat folovved the preaching of the Goſpell. Did not the deſtruction of ye kingdom of the Iewes follow? was not the Romaine Empire ouerthrowne? was not ye whole world in an vprore. And yet ye Goſpell was not the cauſe hereof, which Chriſte and his Apoſtles preached for the profite and ſaluation of men, and not for their deſtruction. But theſe things folowed through the fault of ye people,Pſal. 2.2.3. the nations, the Kings & Princes, who being poſſeſſed of ye Deuill, would not hearkē to ye word of grace, life, and eternall ſaluation: but deteſted and condemned it as a doctrine moſt pernicious and hurtfull to religion & common weales. And that this ſhould ſo come to paſſe, the holy Ghoſt foretold by Dauid when he ſayeth, Pſal. 2. VVhy doe the heathen rage, and the people murmure in vaine. &c. Pſal. 2.2.3.Such tumultes and hurly burlies we heare and ſee at this day The aduerſaries lay the fault in our doctrine. But ye doctrine of grace and peace ſtirreth not vp theſe troubles: but ye people, nations, kings, and Princes of the earth (as the Pſalme ſayeth) rage, murmure, conſpire and take counſell, not againſt vs (as they thinke) nor againſt our doctrine, which they blaſpheme as falſe and ſeditious: but againſt the Lord and his annoynted. Therfore all their counſels and practiſes are and ſhall be diſappoynted and brought to naught: He that dvvelleth in the heauen shall laugh: Pſal. 2.4. the Lord shall haue them in deriſion. Let thē cry out therfore as long as they liſt, that we raiſe vp theſe tumults and ſeditions: notwithſtanding this Pſalme comforteth vs, and ſaith, that they themſelues are the authors of theſe troubles. They can not beleue this, & much leſſe can they beleue that it is they which murmure, riſe vp,The blindnes of the aduerſaries. Iohn. 16.2. & take coūſell againſt the Lord & his anoynted: nay rather they thinke that they maintaine ye Lords cauſe, that they defend his glory, & do him acceptable ſeruice in perſecuting vs: but ye Pſalme lieth not, and that ſhall the ende declare. Here we doe nothing, but onely ſuffer, as our conſcience beareth vs witneſſe in the holy Ghoſt.Rom. 9.1. Moreouer, the doctrine for the which they raiſe vp ſuch tumultes and offences, is not ours, but it is the doctrine of Chriſte. This doctrine we can not deny, nor forſake the defence thereof, ſeeing Chriſt ſayth: VVhoſoeuer shall be ashamed of me and of my vvordes in this adulterous and ſinnefull nation, Luke. 9.26. of him shal the ſonne of man be ashamed vvhen he shall come in his glory, and in the glory of the father and of the holy angels. He therfore that will preach Chriſt truely, and confeſſe him to be our righteouſnes, muſt be content to heare that he is a pernicious fellow, and that he troubleth all things.Paule a peſtiferous felovv. Actes. 17.6.7. They which haue troubled the world (ſayd the Iewes of Paul and Silas, Acts. 17.) are alſo come vnto vs, and haue done contrary to the decrees of Caeſar. And in the. 24. of the Actes. We haue found this peſtilent fellow ſtirring vp ſedition among all the Iewes thorow out the whole world,Actes. 24.3. and the authour of the Sect of the Nazarites. &c. In like maner alſo the Gentiles complaine in the. 16. of the Actes: Theſe men trouble our Citie. Actes. 16.20. So at this day they accuſe Luther to be a troubler of the Papacie and of the Romaine Empire. If I would kepe ſilence, then all things ſhould be in peace which the ſtrong man poſſeſſeth,Luke. 11.21.2[illegible: 1 letter]. and the Pope would not perſecute me any more. But by this meanes the Goſpell of Ieſus Chriſte ſhould be blemiſhed & defaced. If I ſpeake, the Pope is troubled and cruelly rageth. Either we muſt loſe the Pope an earthly and mortall man, or elſe the immortall God, Chriſt Ieſus, life and eternall ſaluation. Let the Pope periſh then, & let God be exalted, let Chriſt raigne and triumph for euer. Chriſte himſelfe when he foreſaw in ſpirite the great troubles which ſhould folow his preaching, cōforted himſelfe after this maner: I came (ſayth he) to ſend fire vpon the earth, Luke. 12.49. Hovv Chriſt comforteth him ſelfe againſt the euils that shuld folovv his preaching. and vvhat vvil I but that it be kindled? In like maner we ſee at this day that great troubles folowe the preaching of the Goſpell through the perſecution & blaſphemie of our aduerſaries and the ingratitude of the world. This matter ſo greueth vs that oftentimes after the fleſh and after the iudgement of reaſon, we thinke it had bene better that the doctrine of the Goſpell had not bene publiſhed, then that after ye preaching therof the publike peace ſhould be ſo troubled? But according to the ſpirite we ſay boldly with Chriſte: I came to ſend fire vpon the earth, and what will I but that it ſhould now be kindled? Now, after that this fire is kindled, ther folow forthwith great commotions. For it is not a King or an Emperour that is thus prouoked: but the God of this world,2. Cor. 4.4. which is a moſt mighty ſpirite, and the Lord of the whole world. This weake worde preaching Chriſt crucified, ſetteth vpon this mightie and terrible aduerſarie.He meaneth the Deuill. Behemoth feeling the diuine power of this word, ſtirreth vp all his members, ſhaketh his taile, and maketh the depth of the ſea to boile like a potte. Iob. 41. Hereof come all theſe tumultes,Iob. 41.14.22. all theſe furious and cruell rages of the world. Wherefore let it not trouble vs that our aduerſaries are offended and cry out that there cometh no good by the preaching of the Goſpel. They are infidels, they are blinde and obſtinate, and therfore it is impoſſible that they ſhould ſee any frute of the Goſpell.The faithfull ſee infinite profites by the Goſpell. But contrariwiſe we which beleue, doe ſee the ineſtimable profites and frutes therof: although outwardly for a time we be oppreſſed with infinite euils, deſpiſed, ſpoiled, accuſed, cōdemned as the outcaſts and filthy dunge of the whole world, and put to death: and inwardly afflicted wt the feeling of our ſinne, and vexed with Deuils. For we liue in Chriſte, in whom and by whom we are made Kings and Lordes ouer ſinne, death, the fleſh, the world, hel, and all euils: In whom and by whom alſo we tread vnder our feete that Dragon and Baſiliſke which is the King of ſinne & death.Pſal. 91.13. How is this done? In Faith. For ye bleſſednes which we hope for, is not yet reuealed, which in ye meane time we wait for in patience, and yet notwithſtanding doe now aſſuredly poſſeſſe the ſame by faith. The article of iuſtification comforteth vs againſt al ſclā ders and tentations.We ought therfore diligently to learne the article of iuſtification: for that onely is able to ſupport vs againſt theſe infinite ſclaunders & offences, & to cōfort vs in all our tentatiōs and perſecutiōs. For we ſee that it cā not otherwiſe be, but that ye world wil be offended wt the pure doctrine of the Goſpel, & continually cry out that no good cometh of it: For the natural man vnderſtandeth not thoſe things vvhich are of the ſpirit of God: 1. Cor. 2.12. for they are foliſhnes to him. 1. Cor. 2. He onely beholdeth the outward euils,The vvorld cā not but be offended at the preaching of the Goſpel. troubles, rebellions, murthers, ſects, and ſuch other like things. With theſe ſights he is offended and blinded, and finally falleth into the contempt & blaſpheming of God and his word. On yt contrary part we ought to ſtay & cōfort our ſelues in this, that our aduerſaries do not accuſe & condemne vs for any manifeſt wickednes which we haue committed, as adulterie, murther, theft & ſuch like, but for our doctrine.VVhy our aduerſaries doe condemne vs. And what doe we teach? That Chriſt the ſonne of God by ye death of ye croſſe hath redemed vs frō our ſinnes & from euerlaſting death. Therfore they do not impugne our life, but our doctrine: yea ye doctrine of Chriſt, & not ours. Therfore if ther be any offence, it is Chriſtes offence & not ours, & ſo ye fault wherfore they perſecute vs, Chriſt hath committed and not we. Now, whether they wil condemne Chriſt, & plucke him out of heauē as an heretike & ſeditious perſon for this fault that he is our onely iuſtifier and Sauiour, let them looke to that. As for vs, we commending this his owne cauſe vnto himſelf, are quiet beholders whether of them ſhal haue the victory, Chriſt or they. In dede after the fleſh it greueth vs that theſe Iſmaelites hate & perſecute vs ſo furiouſly:Greefe after the flesh, and glory after the ſpirite. Rom. 5.3. notwtſtanding according to the ſpirite we glory in theſe afflictions: both becauſe we know that we ſuffer them not for our ſinnes, but for Chriſtes cauſe, whoſe benefite and whoſe glory we ſet forth: and alſo becauſe Paule geueth vs warning aforehand, that Iſmael muſt mocke Iſaac and perſecute him. The Iewes expound this place, which Paule alleageth out of the 21. of Geneſis, Gene. 21.9. The expoſitiō of the Ievves. of Iſmael mocking & perſecuting Iſaac after this maner: that Iſmael conſtrained Iſaac to commit Idolatrie. If he did ſo, yet I beleue not yt it was any ſuch groſſe idolatry as ye Iewes dreame of: to witte, that Iſmael made images of clay after the maner of the Gentiles, which he compelled Iſaac to worſhip: For this Abraham would in no wiſe haue ſuffred.VVhat maner of man Iſmael vvas. But I thinke that Iſmael was in outward ſhew a holy mā, as Caine was, who alſo perſecuted his brother, and at length killed him: not for any corporall thing, but becauſe he ſaw that God eſtemed him aboue the other. In like maner Iſmael was outwardly a louer of religion: he ſacrificed & exerciſed himſelfe in well doing. Therefore he mocked his brother Iſaac, & would be eſtemed a better man then he, for two cauſes:Iſmael vvould be preferred before Iſaac for tvvo cauſes. Firſt for his religion and ſeruice of God: Secōdly for his ciuill gouernment & inheritance. And theſe two things he ſeemed iuſtly to chalenge to himſelfe. For he thought that the kingdom and Prieſthode pertained to him by ye right of Gods law as the firſt borne: and therfore he perſecuted Iſaac ſpiritually becauſe of religion, and corporally becauſe of his inheritance. This perſecution alwayes remaineth in the Church,Iſmael alvvayes perſecuteth Iſaac. eſpecially when the doctrine of the Goſpell flouriſheth: to witte, that the children of the fleſh mocke the children of the promiſe and perſecute them. The Papiſts perſecute vs at this day, and for none other cauſe, but for that we teach that righteouſnes cometh by the promiſe. For it vexeth the Papiſtes, that we will not worſhip their Idols, that is to ſay,The ſpirituall perſecution. that we ſet not forth their righteouſnes, their workes and worſhippings deuiſed and ordained by men, as auaileable to obtaine grace and forgeuenes of ſinnes. And for this cauſe they goe about to caſt vs out of the houſe, that is to ſay, they vaunt that they are the Church, the children and people of God, and that the inheritance belongeth vnto them. &c. Contrariwiſe they excommunicate and baniſh vs as heretikes and ſeditious perſons, and if they can, they kill vs alſo: and in ſo doing they thinke they doe God good ſeruice. So, as much as in them lieth, they caſt vs out of this life, and of the life to come. The Anabaptiſtes and ſuch other do hate vs deadly becauſe we impugne & deteſt their errors & hereſies which they ſpread abrode & daily renue in ye church: and for this cauſe they iudge vs to be far worſe then ye Papiſts, & therfore they haue cōceiued a more cruel hatred againſt vs, then againſt ye Papiſts. As ſoone therfore as the word of God is brought to light,The Deuil perſecuteth the church by violence & ſubteltie. the Deuil is angry, & vſeth all his force & ſubtil ſleightes to perſecute it, & vtterly to aboliſh it: Therfore he cā no otherwiſe do, but raiſe vp infinite ſects, horrible offences, cruel perſecutions & abhominable murthers. For he is the father of lying and a murtherer. He ſpreadeth his lies thorowout the world by falſe teachers, & he killeth men by tyrannes. By theſe meanes he poſſeſſeth both the ſpirituall and the corporall kingdom:Epheſ. 6.16. the ſpirituall by the lying of falſe teachers (ſtirring vppe alſo without ceaſing euery one of vs perticularly by his fierie dartes to hereſies and wicked opinions): the corporall kingdom by ye ſword of tyrannes.The ſpirituall and corporall perſecution of the godly. Thus this father of lying and of murther, ſtirreth vp perſecution on euery ſide, both ſpirituall and corporall againſt the childrē of the freewoman. The ſpirituall perſecution which we are at this day conſtrained to ſuffer of heretikes, is to vs moſt greeuous & intolerable becauſe of the infinite offences and ſclaunders wherewith the Deuill goeth about to deface our doctrine. For we are enforced to heare that the hereſies and errours of the Anabaptiſtes and other heretikes, and all other enormities, doe proceede from our doctrine. The corporall perſecution, by which tyrannes lie in wait for our goodes and liues, is more tolerable: For they perſecute vs not for our ſinnes, but for the teſtimonie of the word of God. Let vs learne therefore euen by the title which Chriſt geueth to the Deuill: to witte, that he is the father of lying and murther,Iohn. 1.44. Iohn. 8. that when the Goſpel flouriſheth and Chriſt raigneth, then ſectes of perdition muſt needes ſpring vppe, and murtherers, perſecuting the Goſpell, muſt rage euery where. And Paule ſayeth:1. Cor. 11.19. That there muſt be hereſies. He that is ignorant of this, is ſoone offended, and falling away from the true God and true Faith, he retourneth to his olde God and olde falſe faith. Paule therefore in this place armeth the godly beforehand, that they be not offended with thoſe perſecutions, ſectes and offences, ſaying: But as then he that vvas borne after the flesh, &c. As if he would ſay:Falſe brethrē at the firſt are frendes, but aftervvardes they become moſt deadly enemies. If we be the children of ye promiſe and borne after the ſpirite, we muſt ſurely loke to be perſecuted of our brother which is borne after ye fleſh: that is to ſay, not only our enemies which are manifeſtly wicked, ſhall perſecute vs, but alſo ſuch as at the firſt were our deare frendes, with whom we were familiarly conuerſant in one houſe, which receaued from vs the true doctrine of the Goſpell, ſhall become our deadly enemies,The brethern borne after the flesh, muſt perſecute the brethern that are borne after the ſpirit. Pſal. 41.9. and perſecute vs extremely. For they are brethren after the fleſh, and muſt perſecute their brethern which are borne after the ſpirite. So Chriſt in the .41. Pſalme complaineth of Iudas: The man of my peace vvhom I truſted, vvhich did eate of my bread, hath lifted vp the hele againſt me. But this is our conſolation, that we haue not geuen any occaſion to our Iſmaelites to perſecute vs. The Papiſtes perſecute vs becauſe we teach ye pure and ſincere doctrine of ye Goſpel: which if we would forſake, they would perſecute vs no more.The true doctrine of the goſpel is the cauſe of perſecution. Moreouer, if we would approue the pernicious hereſies of the Sectaries, they would praiſe vs. But becauſe we deteſt and abhorre the impietie both of the one and the other, therefore doe they ſo ſpitefully hate and ſo cruelly perſecute vs. But not onely Paule (as I haue ſayd) armeth vs againſt ſuch perſecutions and offences,Chriſte comforteth his againſt the hatred and perſecutions of the vvorld. Iohn. 15.19. but Chriſt himſelfe alſo moſt ſweetely comforteth vs in the .15. of Iohn, ſaying: if ye vvere of the vvorld, the vvorld vvould loue you: but becauſe ye are not of the vvorld, but I haue choſen you out of the vvorld, therfore the vvorld hateth you. As if he would ſay: I am the cauſe of all theſe perſecutions which ye endure: and if ye be killed it is I for whoſe ſake ye are killed. For if ye did not preach my word and confeſſe me, the world would not perſecute you. But it goeth well with you:Math. 10.24. Iohn. 15.20. For the ſeruaunt is not greater then his maſter. If they haue perſecuted me, they vvill alſo perſecute you for my names ſake. By theſe wordes Chriſte layeth all the fault vpon himſelfe,The name of Chriſte is the cauſe vvhie the vvorld rageth againſt the godly. Iohn. 16.33. and deliuereth vs from all feare. As if he would ſay: Ye are not the cauſe why the world hateth & perſecuteth you, but my name which ye preach and confeſſe, is the cauſe thereof. But be of good comfort: I haue ouercome the vvorld. This comfort vpholdeth vs, ſo that we dout nothing but that Chriſte is ſtrong enough, not onely to beare, but alſo to vanquiſh all the crueltie of tyrannes, and the ſubtill ſleightes of heretikes. And this he hath declared in ſhewing forth his power againſt the Iewes and Romaines, whoſe tyrannie and perſecutions he ſuffered for a time:Chriſt remaineth king and conquerour, though the gates of hell fight againſt him. He alſo ſuffered the ſubtelties and craftie practiſes of heretikes, but in time and place he ouerthrew them all, and remained King and conquerour. Let the Papiſtes then rage as much as they will: let the Sectaries ſclaunder and corrupt the Goſpell of Chriſte as much as they can: notwithſtanding Chriſte ſhall raigne eternally, and his word ſhall ſtand for euer, when all his enemies ſhalbe brought to nought. Moreouer, this is a ſingular conſolation, that the perſecution of Iſmael againſt Iſaac ſhall not alwayes continue, but ſhall endure for a litle while, and when that is ended, the ſentence ſhall be pronounced, as foloweth.

Verſe. 30. But vvhat ſayeth the Scripture?Gen. 21.2[illegible: 1 letter]. Caſt out the ſeruaunt and her ſonne: For the ſonne of the ſeruaunt shall not be heire vvith the ſonne of the freevvoman. This word of Sara was very greeuous to Abraham: and, no doubt, when he heard this ſentence, his fatherly bowels were moued wt compaſſion towards his ſonne Iſmael: for he was borne of his fleſh. And this the Scripture plainly witneſſeth, Geneſ. 21. when it ſayeth: And this thing vvas very greeuous in Abrahams ſight, Gen. 21.11. becauſe of his ſonne. God cōfirmed the ſentence of Sara. Gen. 21.12. But God confirmed the ſentence which Sara pronounced, ſaying to Abraham: Let it not be greeuous in thy ſight for the childe and for thy bondvvoman: In all that Sara shall ſay vnto thee heare her voice: For in Iſaac shall thy Seede be called. The ſentence pronounced againſt the Iſmalites, is effectuall. &c.The Iſmaelites heare in this place the ſentence pronounced againſt them, which ouerthroweth the Iewes, Grecians, Romanes, and all ſuch other as perſecute the Church of Chriſte. The ſelfe ſame ſentence alſo ſhall ouerthrowe the Papiſtes, and as many as truſt in their owne workes, which at this day boaſt them ſelues to be the people of God and the Church:The vaine hope of hypocrites in condemning others. which alſo truſt that they ſhall ſurely receaue the inheritance, and iudge vs which reſt vppon the promiſe of God, not onely to be barren and forſaken, but alſo heretikes caſt out of the Church, and that it is impoſſible that we ſhould be ſonnes and heyres. But God ouerthroweth theyr iudgement and pronounceth this ſentence againſt them, that becauſe they are the children of the bondwoman, and perſecute the children of the freewoman:The children of the bondvvoman haue no inheritāce vvith the children of the freevvoman. Iohn. 10.35. The vineyard shalbe let out to other huſbandmen. therefore they ſhall be caſt out of the houſe, and ſhall haue no inheritaunce with the children of promiſe: to whom onely the inheritaunce belongeth becauſe they are the children of the freewoman. This ſentence is ratified, and can neuer be reuoked: wherefore it ſhall aſſuredly come to paſſe that our Iſmaelites ſhall not onely loſe the Eccleſiaſticall and politike gouernment which now they haue, but alſo euerlaſting life. For the Scripture hath foretold that the children of the bondwoman ſhall be caſt out of the houſe, that is to ſay, out of the kingdom of grace: for they can not be heires together with the children of the freewoman. Now, here is to be noted that the holy Ghoſt calleth the people of the lawe and workes, as it were in contempt, the childe of the bondwoman. As if he ſayd: Why doe ye vaunt of the righteouſnes of the lawe and workes, and why doe ye glory that ye are the people and children of God for the ſame? If ye know not of whom ye are borne, I will tell you. Ye are borne bondſeruauntes of a bondwoman. And what ſeruauntes? The bondſeruauntes of the lawe,They that are borne of the bondvvoman are borne ſeruaunts of the lavve. and conſequently of ſinne of death, and of euerlaſting damnation. Now, a ſeruaunt is no inheritour, but is caſt out of the houſe. Wherfore the Pope with all his kingdom, and all other Iuſticiaries (what outward appearance of holines ſo euer they haue) which hope to obtaine grace and ſaluation by the lawe,The Pope and all that ſeeke righteouſnes by vvorkes, are children of the bondvvoman. Philip. 3.19. are ſeruauntes of that bondwoman, and haue no inheritaunce with the children of the freewoman. I ſpeake now, not of the Popes, Cardinals, Biſhops & Monks that were manifeſtly wicked, who haue made their bellies theyr God, and haue committed ſuch horrible ſinnes as I will not willingly name: but of the beſt of them, ſuch I meane as liued holily, and went about through great labour and trauaile by keeping of theyr Monkiſh order, to pacifie the wrath of God, and to merite remiſſion of their ſinnes and euerlaſting life. Theſe heare their ſentence here pronounced, that the ſonnes of the bondwoman muſt be caſt out of the houſe with their mother the bondwoman. Such ſentences diligently conſidered, make vs certaine of our doctrine, and confirme vs in the righteouſnes of Faith,The vvorld embraceth the righteouſnes of vvorks, and condemneth the righteouſnes of Faith. againſt the doctrine and righteouſnes of workes, which the world embraceth and magnifieth, condemning and deſpiſing the other. And this troubleth and offendeth weake conſciences: which albeit they plainly ſee the impietie, the execrable wickednes, and horrible abhominations of the Papiſtes, yet notwithſtanding, they are not eaſily perſwaded, that all the multitude which beareth the name and title of the church doe erre, and that there are but fewe of them which haue a ſounde and a right opinion of the doctrine of Faith.A compariſon of the old Papacie, and of the Papacie at this day. And if the Papacie had the ſame holines and auſteritie of life which it had in the time of the auncient fathers, Hierome, Ambroſe, Auguſtine and others, when the Cleargie had not yet ſo euill a name for their Simonie, exceſſe, abundance of riches, diſſolute liuing, voluptuouſnes, whoredome, ſodomitrie and ſuch other infinite abhominations, but liued after the rules and decrees of the fathers religiouſly and holily in outward ſhew, and vnmaried, what could we doe now againſt the Papacie? The ſingle life which the Cleargye kept very ſtraitly in the time of the fathers, was a goodly thing,The Iuſticiaries make ſuch a shevv of holines, as if they vvere angels and no men. Coloſſ. 2.[illegible: 2 letters]. and made of men very Angelles in in the ſight of the world: and therefore Paule in the ſecond Chapiter to the Coloſſians calleth it the religion of Angelles. And the Papiſtes ſing thus of their virgines: He ledde an angelicall life whileſt he liued in the fleſh,The contemplatiue life of Monkes and ſuch other, vvhich ſequeſtred themſelues frō the vvorld and all vvorldly affaires. and yet liued contrary to the fleſh. Moreouer, the life which they call the contemplatiue life (whervnto the clergie men were then very much geuen, vtterly neglecting all ciuile and houſhold gouernmēt) had a goodly ſhew of holines. Wherfore, if that outward ſhew and appearance of the olde Papacie remained at this day, we ſhould peraduenture doe but litle againſt it by our doctrine of Faith, ſeeing we doe now ſo litle preuaile when (that olde ſhew of outward holines and ſeuere diſcipline being vtterly aboliſhed) there is nothing to be ſeene but a very ſinke and puddle of all vices and abhominations. But admitte the caſe that the olde diſcipline and religion of the Papacie were yet remaining: notwithſtanding we ought by the example of Paule (who vehemently purſued the falſe apoſtles, which outwardly appeared to be very godly and holy men) to fight againſt the Meritmongers of the Papiſticall kingdom, and to ſay: Although ye liue a ſingle life tiering and conſuming your bodies with cōtinuall trauaile, and walking in the humilitie and religion of Angels, yet are ye ſeruauntes of the lawe, of ſinne and of the Deuill, and muſt be caſt out of the houſe: for ye ſeeke righteouſnes and ſaluation by your workes, and not by Chriſte. Wherefore we ought not ſo much to conſider the wicked life of the Papiſts, as their abhominable doctrine and hypocriſie, againſt the which we ſpecially fight. Let vs ſuppoſe then that the religion and diſcipline of the olde Papacie doth yet ſtill flouriſh, The deuotion and diſcipline of the old Poperie. No holines of life can be ſet againſt Gods iudgement. and that it is now obſerued with as much ſeueritie and ſtraitnes as euer it was: yet muſt we ſay notwithſtanding: If ye haue nothing but this holines and chaſtitie of life to ſette againſt the wrath and iudgement of God, ye are in very deede the ſonnes of the bondwoman, which muſt be caſt out of the kingdom of heauen and be damned. The Papiſtes at this day do not defend their vvicked life, but their doctrine.And now, they themſelues doe not defend their wicked life: nay rather they which are the beſt and the ſoundeſt of them all doe deteſt it: but they fight for the maintenaunce and defence of the doctrine of Deuils, for hypocriſie, and for the righteouſnes of workes. Here they alledge the authoritie of Councels and the examples of holy fathers, whom they affirme to haue bene the authors of their holy orders and ſtatutes. Therefore we fight not againſt the manifeſt wickednes & abhominations of the Papacie, but againſt the greateſt holines & holieſt Saincts therof, which thinke they lead an angelicall life, whileſt they dreame that they kepe not only ye cōmaundements of God, but alſo the counſels of Chriſt, and doe workes of ſuperogation,The Papiſts diuide the Goſpell into precepts and coū ſels. The precepts they are boūd to kepe (ſay they) but not the counſels, and therfore if they kepe them, it is a vvorke of ſuperogation, that is, more then nedeth. & ſuch as they are not bound to doe. This we ſay is to labour in vaine, except they take hold of that onely and alone, which Chriſt ſaith is onely neceſſary, and chooſe the good part with Marie, which ſhall not be taken from them. This did Bernard, a man ſo godly, ſo holy and ſo chaſt, that he is to be commended & preferred aboue them all. He being once greuouſly ſicke, and hauing no hope of life, put not his truſt in his ſingle life wherin he had liued moſt chaſtly, nor in his good workes and deedes of charitie whereof he had done many: but remoued them farre out of his ſight, and receauing the benefite of Chriſt by Faith, he ſayd: *I haue liued wickedly. But thou Lord Ieſus Chriſt, by double right doeſt poſſeſſe the kingdom of heauen: Firſt,Bernards confeſſion. becauſe thou art the ſonne of God: Secondly, becauſe thou haſt purchaſed it by thy death & paſſion. The firſt thou keepeſt for thy ſelfe by thy birthright. The ſecond thou geueſt to me, not by the right of my workes, but by the right of grace. He ſet not againſt the wrath of God his Monkerie nor his angelicall life: but he tooke hold of that one thing which was neceſſary, and ſo was ſaued. I thinke that Hierome, Gregorie, and many other fathers were ſaued after the ſame ſorte. And it is not to be doubted but that alſo in the olde Teſtament many Kings of Iſraell and other Idolaters were ſaued in like maner, who at the houre of death, caſting away their vaine truſt which they had in Idolles, tooke holde of the promiſſe of God, which was made vnto the Seede of Abraham, that is to ſay, Chriſte in whom all nations ſhould be bleſſed. And if there be any of the Papiſts which ſhall be ſaued, they muſt ſimplie leane, not to their owne good deedes and deſertes, but to the mercy of God offred vnto vs in Chriſt, & ſay with Paule:Phil. 3.9. I haue not mine ovvne righteouſnes vvhich is of the lavve, but that vvhich is by Faith in Chriſte.

Verſe. 31. Then brethern vve are not children of the ſeruaunt, but of the freevvoman. Paule here concludeth his allegorie of the barren church, and of the frutefull people of the lawe.The children of the bondvvoman are vnder the lavv. We are not (ſayth he) the children of the bondwoman: that is to ſay, we are not vnder the lawe which begetteth vnto bondage, that is, which terrifieth, accuſeth and bringeth to deſperation: but we are deliuered from it by Chriſte: Therefore it can not terrifie nor condemne vs. Of this we haue ſpoken enough before. Moreouer,The children of the bondvvoman shall at length be caſt out. Math. 25.29. although the ſonnes of the bondwoman doe perſecute vs neuer ſo much for a time, yet this is our comfort, that they ſhall be compelled to leaue the enheritance vnto vs, which belongeth vnto vs that are the ſonnes of the freewoman, and ſhall at length be caſt into vtter darknes. Paule therefore by theſe wordes [bondwoman and freewoman] tooke occaſion (as we haue heard) to reiect the righteouſnes of the lawe, and to confirme the doctrine of Iuſtification. And of purpoſe he taketh hold of this word [freewoman] vehemently vrging and amplifying the ſame, eſpecially in the beginning of the chapter folowing. Whervpon he taketh occaſion to reaſon of Chriſtian libertie: ye knowledge whereof is very neceſſary. For the Pope hath in a maner quite ouerthrowne it, and made the Church ſubiect to mans traditions and ceremonies, and to a moſt miſerable and filthie bondage. That libertie which is purchaſed by Chriſt, is vnto vs at this day a moſt ſtrong fort and munition wherby we defend our ſelues againſt the tyrannie of the Pope. Wherfore we muſt diligently conſider this doctrine of Chriſtian libertie, as well to confirme the doctrine of iuſtification, as alſo to raiſe vppe and comfort weake conſciences againſt ſo many troubles & offences, which our aduerſaries doe impute vnto the Goſpell. Now, Chriſtian libertie is a very ſpirituall thing,Chriſtian libertie. Rom. 9.23. which the carnall man doth not vnderſtand. Yea they which haue the firſt frutes of the ſpirite, and can talke well therof, doe very hardly retaine it in their heart. It ſeemeth to reaſon that it is a matter of ſmall importance. Therefore if ye holy Ghoſt do not magnifie it, & adde a waight vnto it, it is contēned.