William Perkins on Galatians 4

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.