Commentary on Galatians 1-5

justice, peace of conscience, joy in the holy Ghost. In the first estate, there are sundry differences of persons that believe: some fathers and mothers, some children, some [ 35] masters and servants, some magistrates and subjects. In the second estate, there are no outward differences of men, but all are members of Christ, and all one in him. Thus must the text be understood.

Object. II. Believes are governed by God's spirit, and therefore outward government by magistrates is needless Answ. In the visible Church, hypocrites are mingled with true believers, and they are not governed by God's spirit, but by the spirit of the devil: and therefore in respect of them, civil authority is requisite. Again, true believers are but in part governed by the spirit, for the time of this life. And for this cause, [ 5] civil government is requisite, for the ordering of the outward man, and for the protection of the Church.

Object. III. They that are in Christ, are freed from sin, and consequently, from subjection which follows upon sin. [ 10] Answ. Subjection is either politique, or servile. Politic is, when men are subject for their own good: and this was before the fall, yielded by Eve to Adam. Seruile subjection, when they are subject for the good of their masters: and this only comes of sin. Again, subjection with joy was before the fall: subjection joined with pain and misery, follows upon sin: [ 15] Gen. 3. 16.

The second question is, whether bondage, in which some are Lord's, others bond-men, or slaves, may stand with Christian religion? Answ. It may, in the countries where it is established [ 20] by positive laws, if it be used with mercy and moderation. Righteons Abraham had in his own house, bondslaves: Gen. 17. 13. God did permit the Jews to buy the children of the Canaanites, Levite. 25. 45. Paul saith, If any man be calied being a servant or bondman, let him not care for it, 1. Cor. 7. 21. [ 25]

Object. I. Be not servants of men, 1. Cor. 7. 23. Ans. That is, in respect of conscience, the subjection whereof must be reserved to God.

Object. II. Christians have liberty by Christ: and where liberty is, there may be no bondage. Answ. Christians obtain [ 30] by Christ spiritual liberty in this life, and bodily liberty in the life to come.

Object. III. Bondage is against the law of nature. Answ. Against the law of pure nature, created in innocence, not against the law of corrupt nature, the fruit whereof is bondage. [ 35]

Object. IU. All are one in Christ: therefore the difference of bond men and free-men must cease. Ans. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, and in regard of civil order.

The sense then of the text is this. There are distinctions of men in respect of nation, some Jews, some Gentiles: in respect of condition, some bond, some free, some rich, some poor, some in authority, some in subjection, &c. in respect of sex, some men, some women: yet in Christ Jesus, all are even as one [ 5] man.

The use. By this text we may expound another, 1. Tim. 2. God would have all men to be saved: that is, not all particular persons upon earth, but all kinds. For here Paul saith, all are one in Christ: that is, men of all nations, of all conditions, and of all [ 10] sexes.

Again, the name (Jewe) apposed to Gentiles, signifies not only men of the tribe of Judah, but all circumcized persons of all tribes, Rom. 2. 28. and thus it is all one with an Israelite. And thus we see howe to expound the place of scripture, 2. [ 15] Chron. 21. 2. where Jehoshaphat king of Judah is called king of Israel. The words Judah, and Israel, are sometime opposed, Judah signifying the kingdom of the two tribes, Judah and Benjamin: and Israel signifying the 10. tribes. Sometimes again, [ 20] they are Synonima and are put one for another, as Psalm. 114. 1, 2. and in this text. And Judah at this time was indeed the true Israel of God, and Jehoshaphat without any fault in the text (as some suppose) is truly called king of Israel.

Thirdly, they which are of great birth and of heigh condition, [ 25] must be pnt in mind not to be heigh minded, nor to despise them that are of low degree, for all are one in Christ: the obscure and base person hath as good part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift up his heart against his brethren. [ 30] Deut. 17. 20. rich men (saith Paul) must not be high minded. 1. Tim. 6. 17. Job would not despise the cause of his handmaid. Job. 31. 13. Naaman a great man, respected the counsel of his servants. 2. King. 5. 13.

Fourthly, all believers must be on heart and mind. 1. Cor. [ 35] 1. 10. In the kingdom of Christ the wolf and the lamb dwell together. Isai. 11. 6. And good reason: for all are on in Christ. And we have great cause to be humbled, when schisms, coutentions, and differences arise in points of religion. For that shows that hypocrites are mingled with true believers, and that we are but in part (as yet) united to Christ.

Lastly, hence we learn not to hate any man, but always to carry in mind a purpose to do good to all by thought, word, and deed, and to do good to men in respect of their names, their goods, their lives. And this wholly mind and purpose, must always bear sway in us. there is no hurt in the mount [ 5] of the Lord. Isai 1 • . 9. Men turn their swords & spears into mattocks & sithes, that are of the kingdom of Christ. Isai, 2. 4. because they are one with Christ by the bond of on spirit.

Before, Paul had taught v. 7. 8. 9. that all believing gentiles [ 15] were the children of Abraham, and not the Jews only. Here he returns to the same point again and proves it by a new Argument, thus. Christ is the seed of Abraham v. 16. and all gentiles believing in Christ, are parts of him and one [ 20] with him: therefore they also are children of Abraham and heirs of all the blessings of God.

The intent of Paul in these words, is to establish and confirm an argument which before he had urged in this chapter against patrons of works in the case of our justification: it [ 25] may be framed thus. As Abraham was justified, so are all they that believe in Christ, instified: for they are Abr •• ams children and succeed him v. 29. but Abraham was justified by faith without works; therefore all believers in Christ are so justified. Let the Argument be observed: for it makes against the Papist, who, if he study till his head and heartake, shall never [ 30] answer it.

In this verse, Paul sets down the fruit and banefit, that comes by the gift of adoption, to them that believe. And that is, to be children of Abraham, and heirs of all the blessings of God. And therefore learn here one golden lesson; namely, that the basest person that is, if he believe in Christ, is in the place of [ 35] Abraham, and succeeds him in the inheritance of the kingdom of heaven. Some man may say; O this is excellent comfort, if I might know that I were in the case of Abraham. Answ. Thou mayest know it certainly, if thou wilt do as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subject thy heart to the commandments of God, which bid thee repent, and believe in Christ: for then all the good things revealed in the Gospel, shall be thine.

The use. Believes in this world must be content with any [ 5] estate that God shall lay upon them. For they are heirs with Abraham of heàuen and earth. In this regard, Abraham was content, to forsake his country, and his fathers house, and as a pilgrim to dwell in tents to the death, Heb. 11. 8, 9. [ 10]

Secondly, they that believe in Christ, must moderate their worldly cares, and not live as drudges of the world. For they are heirs of God, and have a title or right to all good things promised in the covenant. Therefore they shall never want any good thing that is needful for them. He that hath made them [ 15] heirs, will carefully provide for them. Therefore our care must be, to do the duties that belong unto us: and all other cares we must cast upon God. They in this world, that are borne to land and living, are content to live sparingly, and oftentimes very barely with a little, upon hope of further enlargement, [ 20] after the decease of some friends.

Lastly, our special care must be for heaven. For the things of this world are but trifles in respect. The city of God in heaven is thy portion, or child's part. Seek for the assurance of that above all things. Thus did Abraham, Heb. 11. 15, 16. [ 25]

CHAP. IIII.

T Hese words depend on the former chapter, [ 30] as an answer to an objection, which may be framed on this manner. Paul thou sayest that the Jews before Christ, were under the [ 35] law as under a schoolmaster, c. 3. v. 24. and that we are free from the same schoolmaster, v. 25. being children of God, and heirs by Christ, v. 29 but we for our parts think our selves servants under the law, as well as the ancient Jews, and that they are as well children of God, as we. To this objection, Paul makes answer in these 7. verses, as the very first words import; And I say: that is, whatsoever you suppose, I say thus. And then he propounds the reason of his answer, which may be framed thus. If the time of our bondage be ended, and the full time of our liberty come, then are we sons and not servants: but the time of our bondage is ended, and the full time of our liberty is [ 5] come: therefore we are not servants but sons.

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

Again, the minor, [the time of our bondage is ended, and the [ 10] time of our liberty is come] is first of all declared by a similitude, and then confirmed. The similitude is borrowed from the Civil law; and it may be framed thus. Heirs in their minority, live in subjection to Tutors and governors: but when they are of riper years at the appointment of their parents, they are [ 15] at their own liberty. Even so, the people of God before Christ were in their infancy, under the law as under a Tutor: but when the fullness of time was come, which God had appointed, they entered into the fruition of their liberty. The first part of the similitude is expressed in the 2. first verses, and the second [ 20] in the 3. and 4.

Again, the minor is confirmed by two reasons. The first is this: Your liberty is procured by Christ: therefore the time of your liberty is come. This reason is in the 4. and 5. verses. The second reason is taken from the sign, You have received the spirit [ 25] of adoption: therefore the time of your liberty is come, v. 6. Of these points in order.

First, where he signifies, that the father hath authority to dispose of his child. This is the law of nature, and the law of nations. Paul saith, Col. 3. 20. that children must obey their parents [ 30] in all things. When the devil had obtained liberty to afflict Job in all things that belonged to him, save his person; he destroyed his children. Job 1. 12. 18. And this shows, that the children in respect of their bodies, are the goods of their parents. In this respect, the Jews were permitted to sell their children. Exod. 21. [ 35] 7. And so sacred a thing was the authority of the parent, that he which rebelliously despised the same, was put to death. Deu. 21. 21.

This authority shows it self, specially in two things: in the marriage, and in the calling of the child. In the marriage of the child, the parent is the principal agent, and the disposer thereof. Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where observe, that the commandment touching the marriage of the child, is given not to the child, but to the parent: and the parent hath authority by the said commandment to give and bestow his child, and to take wives to his sons. Thus Abraham took a [ 5] wife for Isaac, and Isaac suffered himself to be disposed at the appointment of his father. For a more full declaration of this authority, I propound these three questions.

The first is, whether the father may command his child to marry? Ans. Presuppose two things; one, that the commandment [ 10] is without compulsion; the second, that the father knows what is for the good of the child: then I answer, that he may command his child to marry, and to marry a person thus or thus qualified. Thus Isaac commanded Jacob to marry in the house of Laban, Gen. 28. 1, 2. and Jacob obaied. Now [ 15] whether a father may command his child to marry this or that person, I doubt, and therefore suspend.

The second question is, whether parents may make void the contract secretly made by their children, without or against their consent? Ans. The scripture giveth them authority either [ 20] to ratify such contracts, or to make them void. Num. 30. 6. the father may make void the vow of the child pertaining to God's worship: much more a matrimonial promise. If a young man deflowre a maid, and this be found, in equity he is to be compelled to marry her, Deut. 22. 28. yet by God's law this [ 25] 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 political, or civil marriage, because it is ratified in the courts of men, according to human laws: and [ 30] by this means the ishue is freed from bastardy. Nevertheless it is not a divine or spiritual conjunction, or marriage (as it ought to be) because it is flat against the commandment of God.

Touching the callings of children, they are to be ordered [ 35] and appointed at the discretion of parents. For if the parent may order the vow and the marriage of the child, then much more the calling.

Here take notice of the impiety of the Roman religion. There are three especial estates whereby man lives in society with man: the Church, the Commonwealth, the family. In the Church, that religion sets up another head, beside Christ: in the Commonwealth, it sets up an authority that serves to curb, and restrain the Supremacy of Princes in causes Ecclesiastical. [ 5] In the family, it puts down the authority of the father: for it ratifieth clandestine contracts, and it gives liberty to children past twelve or fourteen years of age, to enter into any order of religion against the consent of their parents.

Again, parents must be put in mind to know their authority, [ 10] to maintain it, and to use it aright, for the good of their children, specially for their salvation. And children must be warned in all things honest and lawful, to yield subjection to their parents: and in this subjection shall they find the blessing of God. [ 15]

Again, here is set down the office of parents, and that is, to provide meet overseers and Tutors for their children after their departure. When Christ upon the cross had the pangs of death upon him, he commends his mother to the tuition of John. John. 19. 26. When widows and Orphans are wronged, [ 20] God himself takes upon him the office of a Tutor in their behalf. Exod. 22. 22. And this shows that it is a necessary duty to be thought upon.

Thirdly, here the duty of children is set down, and that is, that they must be subject to their Tutors and governors, as to [ 25] their own fathers and mothers. Ruth loved Naomi, and clave unto her as to her own mother. Ruth. 1. 16. Christ was subject to Joseph who was but a reputed father. Luk. 2. last. The sons of the Prophets obey their masters as their own fathers, 2. king. 2. 12. and so do the servants to their master. 2. king. 5. 13. [ 30]

Now I come to the second part of the similitude, v. 3. Even so we] that is, the Jews, and all the people of God in the old testament. Were children] were as children in respect of the Christian Church, in the New Testament.

Were in bondage] The Jews are said to be in bondage in respect [ 35] of us: because they were subject to more laws then we are, and they wanted the fruition of the liberty which we enjoy. They had the right of sons, but they enjoyed not their right as we do: and this is their bondage. For otherwise liberty in conscience frō hell, death, & sin, they had even as we now have.

Rudiments of the world] that is, the law or Ministry of Moses, and it is so called, in respect of a more full and plentiful doctrine, in the ministry of the new Testament. And it is called the Rudiments of the world, because Jewry was as it were, a little school set up in a corner of the world, the law of Moses was as it were, an a, b, c, or Primar, in which Christ was revealed [ 5] to the world, in dark and obscure manner, specially to the Jews.

The use. Here we see, that the people of the Old Testament, were for right, heirs as well as we, and therefore they had right to all the blessings of God. The difference between us and [ 10] them, is only in the manner which God used in dispensing the foresaid blessings to us.

Again, the fathers of the old Testament before Christ, were but as children in respect of us now. Thus much saith Paul in express words. And they were so, two ways. First, in [ 15] respect of the Mosaical regiment: because they were kept in subjection to more laws then we. Secondly, they were so in respect of revelation: because God hath revealed more to us, then to them. Read Luk. 10. 24. It may be said, we now are (the best of us,) but children to Abraham and the Prophets, whether [ 20] we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare body with body, and compare the Christian church, with the Church of the Jews before Christ: then we exceed them and they are but children to us. This must teach us all, to be careful [ 25] to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to live in ignorance (as the most do) is the shame of us 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 ask a man how he looks to be saved, he will answer, by serving God, and by dealing truly. [ 30] Now his serving of God, is his saying of his prayers: and his prayers are the Belief, and the ten Commandments. This is a poor serving of God, fitter for babes, then for men of years. It is further to be observed, that Paul saith, the fathers of the Old Testament, were in bondage under the law, after the manner of [ 35] servants, specially by reason of rites & ceremonies. And hence it follows, that the observation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertains to the Church, for the time of her infancy or minority. Let this be remembered against the Romish religion: for it is like to that of the Jews, in the old Testament; standing for the greatest part, in bodily rites, in differences of meats, and drinks, in differences of times, places, garments; in exercises, and afflictions of the body, in local succession, in the collation [ 5] of grace by the work done, and such like. This is manifest to them which know • the mass, which indeed is nothing but a mass of ceremonies. Therefore the Roman religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the new Testament, that is come forth of [ 10] her minority. Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humility. Col. 2. 23. And the true worshippers of God in the New Testament, worship him in spirit and truth, John. 4. v. 24

The fullness of time, or the full time, is that time in which the [ 15] captivity of the Church endeth, and her liberty begins. This time was ended 4000. years from the creation: and it is called a full time, because it was designed and appointed, by the will & providence of the heavenly father. For he is Lord of time, and [ 20] all seasons are in his hand: and his will or providence makes times fit or unfit. Mark then, that is the only full and fit time for the enjoining of any blessing of God, which he by his providence appointeth. This must teach us, when by prayer we ask any good thing at God's hand, not to prescribe any time [ 25] unto God, but to leave it to his providence. Again, if thou live in any misery, wait on the Lord, and be content. For that is the fit & best time of thy deliverance, which God hath appointed. Lastly, thou must be admonished to pray to god for grace and mercy, and to turn to him this day before tomorrow. [ 30] For this is the time which God hath appointed for these duties: this is the day of grace, and therefore the only fit time. Heb. 3. 7. Psal. 32. 6.

Thus much of the similitude: now I come to the first reason, whereby Paul confirms his main argument. Christ hath [ 35] purchased and procured your liberty: therefore the time thereof is come and past. For the better clearing of this reason, Paul sets down the way and order which was used in procuring this liberty. And it contains five degrees. The first is, the sending of the son, the second, his incarnation, the third his subjection to the law; the fourth, our redemption from the laws, the fifth, the fruition of our adoption, v. 4. 5.

The first, the sending of the son is in these words, In the fullness of time, God sent forth his son. That we may attain to the sense of this great Mystery, six questions are to be propounded. [ 5]

The first is, what is meant by God? Answ. The father, the first person. Eph. 1. 3. Blessed he God the Father of our Lord Jesus Christ, 2. Cor. 1. 3. and John. 20. 17. And he is called God, not because he partakes more of the godhead then the son, or the [ 10] h. Ghost: but because he is the first in order, of the three divine persons: and he is the beginning of the son, and the H. ghost; and hath no beginning of his own person: because he doth not receive the godhead by communication from any other. In this respect he is called God more commonly then the son, or the holy Ghost. [ 15]

The second question is, How the father sends the son? Answ. By his counsel and eternal decree, whereby the son was designed to the office of a Mediator, and consequently to become man. Act. 2. 23. And thus is he said to be sealed of the [ 20] father, John. 6. 27. and to be sanctified, and sent into the world, John. 10. 36. And therefore this sending implies no alteration or change of place.

The third question is, whether the son was sent with his own consent or no? Ans. Yea, the decree of the father is the decree [ 25] of the son, and the holy Ghost: because as they are all one in nature, so are they all one in will. All the persons then have a stroke in this sending, yet for orders false, the father is said to send, because he is first.

The fourth question is, how the father can send the son, considering they are both one? Ans. In the doctrine touching [ 30] the Trinity, Nature, and person must be distinguished. N • ture, is a substance common to many, as the Godhead. A person is that which subsisteth of it self, and hath a proper manner of subsisting, as the father begetting, the son begotten, the H. [ 35] Ghost proceeding. Now the father and the son 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 son, nor the son the father. And thus doth the father send the son.

The fifth question is, why the son is so called? Ans. Because he was begotten of the father, by a perfect and eternal generation, not to be uttered of man, or conceived. And we must be warned, not to conceive it in any carnal or human manner. For an earthly father is in time before his son, and the son after: but God the father and the son are coeternal, and not one before or after the other for time. An earthly father is [ 5] forth of the son, and the son forth of the father: but God the father is in the son, and the son in the father. An earthly child is from his father by propagation, but the son is from the heavenly father not by propagation, but by communication of substance. Lastly the heavenly father begettes [ 10] the son by communication of his whole substance, and so doth no earthly father.

The last question is, whether the Son be God? For it is here said, God sent his Son. Ans. He is God. For he that is sent forth from God, was before he was sent forth. And the son [ 15] is said to be sent forth; because he was with God the father before all worlds, John. 1. 1. and because he came from the bosom of his father, v. 18.

Object. I. The son is sent of the father: and he that is sent is inferior to the father: and he that is inferior to God, is not [ 20] God. Ans. Two equals by common consent may send each other: and therefore sending always implies not inequality. Again inferiority is of two sorts, inferiority of nature, and inferiority of condition. The first doth not befall Christ: because [ 25] for nature he is one and the same with the father. The second agrees unto him, because of his own voluntary accord, he abased himself, and took upon him the shape of a man, Phil. 2. 5.

Object. II. God hath his beginning of none: the son [ 30] hath his beginning of the father: therefore he is not God. Ans. The son in respect of his person is of the father: but in respect of his godhead, he is of none. The son of God considered as he is a son, is of the father, God of very God. But considered as he is God, he is God of himself, because the godhead [ 35] of the son is not begotten, more then the Godhead of the father.

Object. III. The son was made Lord in time, Act. 2. 36. therefore no God. Ans. Christ as he is the son of God, was not made Lord in time, but is by nature an eternal Lord, as the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is received into the unity of the second person, and exalted to the right hand of God in heaven. In respect of his Godhead, the majesty and Lordship whereof, he declared and made manifest in the flesh [ 5] after his resurrection. Thus was he made Lord by declaring himself to be so indeed. Rom. 1. 4. 1. Tim. 3. 16.

Thus we see how God sent forth his son: the use follows. This act of God in sending, declares his infinite love: for this [ 10] sending was for their sakes that were the enemies of God. And it further signifies unto us the most free love of God. For nothing in us moved him to send, but his own goodness. This love of God must move us to love God again, and to be thankful. [ 15]

The son of God takes not to himself the office of a Mediator, but he is called and sent forth of the father: whereby two things are signified; one, that the office of a Mediator was appointed of the father: the other, that the Son was designed to this office in the eternal counsel of the blessed Trinity. [ 20] And so, that we may please God in our callings and places, we must have a double assurance in our consciences: one, that the offices and callings which we perform, are good, & pleasing unto God: the second, that we are designed and called of God to the said offices and callings. By this must we stay our minds [ 25] in all our miseries.

The son is sent forth, that is, he comes from his father, lays aside his majesty, and takes on him the condition of a servant. The same mind must be in us to humble and abase our selves before God, to think better of others then of our selves, to be [ 30] content with our condition, to be well pleased when we are despised and contemned, because we are worthy of it. This is to conform our selves to Christ.

That the son of God himself must be sent forth from the bosom of his father, this shows the greatness of our sin and [ 35] misery, which was the occasion of this sending. And this must teach us with bitterness to hate and detest our sins, which fetched the son of God from heaven, and to humble our selves with David even to the deeps, and thence to pray to God for his mercy. Psal. 130. 1.

The second point, namely, the Incarnation of the son, is expressed in these words, Made of a woman: that is, made man, or made flesh of a woman. The Word was made flesh. John. 1. 14. Here three questions are to be handled. The first is, why the Son was made flesh? Ans. There be two special causes hereof. [ 5] First, the order of divine justice requires that God's wrath should be appeased, and a satisfaction made, in the same nature in which his majesty was offended. Now the offense was in man's nature: and therefore in it must satisfaction to God be performed. Secondly, the Mediator between God and man [ 10] must be both for nature and condition in the mean between God and man, that is, both God and man: and thus the son of God is a perfect Mediator.

The second question is, how far forth the son of God, was made flesh? I answer three things. The first, that he took [ 15] unto him the whole and perfect nature of man in respect of essence, namely, the entire substance of a reasonable soul, and human body. Here remember, that quantity, that is, length, breadth, and thickness, is not an accident which may pass and repass, but it is of the substance of everybody, & therefore of [ 20] the body of Christ. And for this cause it is impossible that the body of Christ in his quantity, being four or five foot in length, should be included in the compass of a piece of bread that is but two or three inches in quantity. The second is, that the son of God • ooke unto him the properties of man's nature, [ 25] the powers of life, sense, motion, the faculty of reason, will, and affection. The third is, that he took to him the infirmities, and miseries of man's nature. Here two caveats must be remembered. The first, that he took to him only such infirmities as are mere infirmities, and no sins. For example, upon [ 30] the words of Christ, Let this cup pass, Matth. 26. some say, that their was oblivion in Christ: but this may not be said. For oblivion is a sin, namely, a forgetting of that which a man ought to remember: & there may be in Christ or other men, a suspending of the Memory, by some external and violent [ 35] cause, without oblivion. The second caveat is, that the son of God took to him the infirmities which pertain to the nature of man, and not such as pertain to the persons of men, as dropsies, gouts, consumptions, and such like. For he took not the person of any man, but the nature of all men, with all the appurtenances thereof, except sin.

The third question is, How was he made flesh? Ans. The flesh or manhood of Christ, was first framed, then sanctified, and then vn • ted to the godhead of the son. And thus was he made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personal Union are all together [ 5] for time: and I distinguish them in this sort, only 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 [ 10] 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 • edde clay. From Eve, because she was made of man, and not of woman. From all that come of Adam and Eve, for they are both of man and woman; whereas Christ is of woman, and not of man. Again, [ 25] Paul adds these words, [made of a woman] to note the accomplishment of the promise, the seed of the woman shall bruise the serpents head. Gen. 3. 15.

The manner of framing is expressed, when Paul saith, made, [ 20] not begotten of a woman. The manhood then of Christ, was framed without natural generation, by an extraordinary work of the holy Ghost. Here a doubt is answered. Some man may say, if he were made of a woman, he comes of Adam, and consequently he is a sinner. Ans. The order set down by [ 25] God with Adam in the creation is, that whatsoever he looseth, all his posterity shall loose that comes of him by generation. Upon this order, all that are begotten of Adam, with the nature of man, receive the sin and corruption of nature. And so should Christ have done, if he had descended of Adam by [ 30] 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 work of divine power, whereby at the time of the framing thereof, it was [ 25] filled with the gifts of the holy Ghost above measure, that he mightin both natures be a perfect Savior. Here observe, that Christ by the actions of his life, did not merit for himself glory, and eternal happiness: because he was most worthy of all glory and honor at the very first moment of his conception. Again, observe 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 infancy, Christ received a full measure of grace fit for that age: when he was twelve years old, he received a further measure, fit for that age: and so when he [ 5] was thirty years old. And thus increase of grace, and the perfection thereof, stand both together. And this increase is not only in respect of experience, and the manifestation of Grace before God and men, but also in respect of the habit or gift: though the Schools for 400. years have taught the contrary [ 10] ever since the days of Lombard.

The third thing is, the Uniting of flesh to the Godhead of the Son: and that is done, when the son of God makes the flesh, or nature of man, a part of himself, and communicates unto it his own subsistence. The like example to this is [ 15] not to be found again in the world: yet have we some resemblance of this mystery in the plant called Misselto, which hath no root of his own, but grows in a tree of another kind, and thence receives his sap. And so the manhood of the son hath no personalitie or personal subsistence, but is received [ 20] into the Unity of the second person, and is sustained of it. It must here be observed, that there is a difference between the manhood of Christ, and all other men. Peter is a person subsisting of himself, and so is Paul, and every particular man: but so is not the manhood of Christ: and therefore it is to be [ 25] termed a nature, and not a person. And it is no disgrace, but an exaltation to the nature of man, that is subsists by the uncreated subsistence of the second person.

It may be objected, that all believers are joined to the son of God, as well as the flesh of Christ: I answer, they are so, but [ 30] in another kind, and in a lower degree, by communication of grace, and not by communication of personal subsistence.

Thus we see how the son was made flesh: the use follows. Hence we learn to use all means, that we may become new creatures, and be borne of God. God becomes man, that we [ 35] men might be partakers of the divine nature. Christ is made bone of our bone, and flesh of our flesh, by his incarnation, that we might be made bone of his bone, and flesh of his flesh by regeneration. The son of God was made the son of man, that we which are the sons of men might be made the sons of God.

To be made flesh, is the abasement of the son: in this abasement he goes on, till he become even as a worm of the earth, Psal. 22. 7. so must we abase our selves, till we be anihillated and brought to nothing: then shall we be like to Christ, and filled with the good things of God. [ 5]

Our sins are a wall of partition between God and us: so as we are far from God, and God from us, Isa, 59. 2. and this partition is of our own making: and by this means we have no access to God of our selves, though we pray unto him, and fill [ 10] heaven and earth with our cry. Now the son of God made man, is Immanuel, that is, God with us, Isai, 7. 14. and his incarnation is a means whereby we have access to god, and he is nere unto us when we pray unto him in truth, 2. Chron. 15. 2. This must teach us to draw nere to God in the hearing and obeying [ 15] of his word, in prayer, and in the use of the holy Sacraments. If this be not done, great is our wickedness, and great shall be the punishment, Job. 21. 14. Psal. 73. 27.

The incarnation of Christ, is the foundation of all our comfort, and all good things which we enjoy. By it God comforts, [ 20] Adam, The seed of the woman shall brnise the serpents head. Jacob is comforted by the vision of a ladder, reaching from heaven to earth: and this ladder is the son of God made man, John. 1. 51. Job comforts himself in this, that his Redeemer of his own flesh (as the word signifieth) liveth, Job. 19. 25. In the old testament, [ 25] they which sought unto God, came to the Ark or Propitiatorie, and there were they heard, and received the blessings of God. Now Christ, God and man, is instead of the Ark, Rom. 3. 25. and therefore we must come to him, if we would receive any good thing of God. The godhead is the fountain of all [ 30] good things, and the flesh or manhood is a pipe or conduit to conuaie the same unto us. If we would then receive true comfort, we must hunger and thirst in our hearts after Christ, and by our faith eat his flesh and drink his blood, John. 6. 54. 56.

The third point or degree, is the subjection of the son of God to the law expressed in these words, made under the law. [ 35]

Here two questions are to be answered. The first is, who is made subject to the law? I answer, the son of God. And this may not seem strange, that he which is Lord of the law, should be subject to the law: for he must be considered, as he is our pledge and surety, Heb. 7. 22. and as one that stands in our place, room, and stead; and before God represents the person of all the elect: and in this respect is he subject to the law, not by nature, but by voluntary abasement and condition of will.

The second question is, how the son of God was subject to the law? Answ. By a twofold obedience: namely, by the obedience [ 5] of his passion, and by his obedience in fulfilling the law. 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 self. The foundation [ 10] is, that the son of God was made sin for us, 2. Cor. 5. 21 that is, all the sins of all the Elect were imputed to him, and he in our room and place was recounted a sinner. The passion it self, is the curse of the law, laid on the son of God, namely, the first death, and the pains of the second death, [ 15] which is in effect and substance, the pains of hell, as I have shown in the 3. chap. v. 13. of this Epistle.

By the second Obedience in fulfilling the law, the son of God performed for us, all things contained therein, that we might have right to life everlasting, and that according to the [ 20] tenor of the law, Levite. 18. 5. Do all these things and live. Of this obedience 2. questions are demanded. The first is, whether it be necessary for the justification of a sinner? Answ. It is: The sum of the law is, Love God with all thy heart, and thy neighbor as thyself: Now every jot and title of the law must necessarily [ 25] be fulfilled, Math. 5. 18. Much more then the sum and substance of the law. And it cannot be fulfilled by us, being sinners: therefore there must needs be a translation of the law from our persons, to the person of the Mediator, who is to accomplish every jot of the law for us. Again, He that doth not [ 30] all things contained in the law, is cursed. Gal. 3. 13. He therefore that would eschew the curse of the law, and come to life everlasting, must by himself 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 Mediator: [ 35] otherwise the curse cannot be avoided. Lastly, we owe unto God a double debt or tribute. The first is, homage or subjection to be performed with all the powers of the soul, & 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 law is the bond that binds us to the payment of this double debt. And till the justice of God in the law be answered to the full, this bond cannot be cancelled. Therefore the son of God the Mediator, must not only die for us, but also perform homage for us to God, according to the tenor of the law. Therefore he saith, that he must perform all [ 5] righteousness, Math. 3. 15. And Paul, that Christ is the end of the law for righteousness, Rom. 10. 4.

It is alleged, that Christ as man fulfilled the law for himself: and therefore not for us. Ans. The flesh or manhood of [ 10] Christ considered by it self apart from the godhead of the son, is a creature that owes homage unto God. Yet if it be considered as it is received into the unity 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 perform subjection, [ 15] as all men are. For if the son of man be Lord of the Sabbath, then also is he Lord of the whole law. And Paul here saith, that the son of God, is not borne but made under the law.

Again, it is alleged, that the blood of Christ taketh away all sin, 1. John. 1. 7. and when all sin is taken away, the law is fulfilled, [ 20] and the person justified. Ans. When S. John saith, the blood of Christ purgeth us from all sin, he excludes the blood of beasts, and all meritorious means of salvation in man, out of Christ, & he excludes not the obedience which the Mediator yielded to the father in all his sufferings. Again, it is not true that a sinner [ 25] is justified, when all sin is abolished, unless justice be added. For justification is an alteration of a sinner from one contrary to another, from evil to good, from life to death: and therefore sin must depart, and justice come in the room thereof. That a dark house may be enlightened, darkness must [ 30] first be abolished, and light must come in the stead thereof. And that a man may be justified, sin must be covered, and righteousness imputed.

The second question is, how the son of God performed this obedience? Ans. He was obedient to his father to the death, [ 35] and that according to all the duties of love in the first table: & for the second table, he loved his enemy as himself, because he gave his life for man. Mark then, he did all things contained in the law, and more too, in respect of the duties of the second Table. For the law binds us to love our neighbors as our selves, and not more then our selves. This obedience therefore is truly to be termed a work of supererogation: and there is none in the world beside.

The use. That the son of God was conformable to the law, it argues the goodness, perfection, and excellency thereof. Here again mark the difference, between the man Christ, [ 5] and all other men. He was not borne subject to the law, but made subject: not subject by nature, but by will and by voluntary abasement. All other men are subject not by will, but by nature: not made, but borne subject. Therefore Paul saith, the Gentiles do by nature the things of the law. The remainders of [ 10] the law since the fall are natural in all men: therefore the whole law was natural before the fall. Man was at the first created in righteousness and holiness, Eph. 4. 24. and therefore in a perfect subjection and conformity to the law. It is a natural property of a reasonable creature, to do homage to the creator. [ 15] It is an error then in the papist to teach, that the Image of God in our first parents was supernatural.

The fourth point or degree is, the Redemption of man frō under the law in these words [that he might redeem them which were under the law.] Here five things are to be considered. The [ 20] first is, what is meant by being under the law? Ans. The law must be considered two ways: first, as the Rule of life. Thus angels are under the law, and Adam before his fall, and the saints now in heaven. And none yield more subjection to the law then they: and this subjection is their liberty. Again, the law [ 25] must be considered as a grievous yoke which none can bear. It is a yoke three ways: first, because it did bind the Church of the old testament to the observation of many and that very costly ceremonies, for the maintenance of the altar at Jerusalem [ 30] was a matter of great charges. Secondly, it is a yoke because it binds every offender to everlasting death, Gen. 2. 17. Gal, 3. 13. Thirdly, it is a yoke as it increaseth sin, and as it is the strength of it, 1. Cor. 15. 56. Rom. 5. 20. and 7, 8. And it increaseth sin, not as a cause, but as an occasion. For the wicked nature of man is, the more to do a thing, the more he is forbidden. [ 35] The Israelites are bidden to go on to Canaan, then they like Egypt well. They are forbidden to go to Canaan, and commanded to stay in the wilderness, but then they will needs go to Canaan. Circumcision commanded, was lothed of all nations: when it was abolished, then men of sundry nations embraced it as needful to salvation. To be under the law then, is to be in subjection to it, as it is a burden and yoke in the three former respects, specially to be subject to the curse of the law.

The second point is, who are under the law? Ans. The Jews before the coming of Christ were under the law in respect [ 5] of Ceremonies: and all men naturally are under the law in respect of the malediction and curse thereof, all being borne children of wrath. Eph. 2. 3. Here comes a lamentable matter to be considered. Very few in respect, know themselves to be [ 10] in bondage to the curse of the law. For they think it an easy matter to observe the law: and it is used for a form of prayer whereby men use to bless themselves morning and evening. Learn therefore this one lesson, that thou art by nature in thyself under the curse of the law, and for thine offenses by it [ 15] bound over to everlasting death. If thou should est be proclaimed an Outlaw, or a writ of rebellion should be served on thee, it would make thee at thy wits ende. Now behold, the law proclaims thee a traitor and rebel against God, through heaven and earth. The law shuts heaven against thee: it sets [ 20] hell and death wide open for thee, and it arms all the creatures of God against thee. Therefore it stands thee in hand to look about thee, and to fly from the sentence of the law, to the throne of grace for mercy and forgiveness. It hath been the fashion of all holy men to acquaint themselves with this one lesson, [ 25] that they were by nature under the law, specially then when they were to humble themselves in the presence of God. Daniel in his prayer, ascribes shame and confusion to himself, Dan. 9. according to the voice and cry of the law: and the prodigal son confesseth that he had sinned against his father, [ 30] and against heaven, and that he was unworthy to be accounted a child of God; according to the law judging and condemning himself.

The third point is, what is the price whereby men are bought or redeemed from under the law? Ans. The obedience of the [ 35] Son, whereby he stood in subjection to the law for us: as Paul signifies in the words immediately going before. It may be said, how can the obedience of one man be a price of redemption for another? I answer, we must consider Christ not as a mere man, but as God-man, and by this means his Obedience is of infinite merit, and efficacy. Again, we must consider him not as a private, but as a public person, representing all the Elect in his obedience to his father. And by this means his Obedience serves for all that believe in him. Again, it may be alleged, that the law saith, Thou shalt love, thou shalt not lust, &c. And, the soul that sins, that soul shall die. Ezech. 18. 20. And, [ 5] a man shall not redeem the life of his brother. Psal. 49. 7. Ans. The law requires that every man perform obedience and make satisfaction in his own person, and the law knows no other obedience. But this must be considered, that the law is but one [ 10] part of the revealed will of God: and that the Gospel is another distinct part, revealing more then the law ever knew. And the Gospel teacheth a Translation of the law in respect of obedience, from our persons to the person of the Mediator, and thereby it adds an Exception to the law.

The fourth point is, who are partakers of this Redemption? [ 15] Ans. They which see, and feel, and bewail their condition that they are under the law, and fly from the sentence thereof to the throne of grace for mercy. Christ came to save sinners, Matth. 9. that is, such as are convicted by the law, and know [ 20] themselves to be sinners. He offers ease to them that travel and are heavy laden, Matth. 11. 28. He preacheth deliverance to captives, Luk. 4. 18. Here we are to bewail the misery of our people, that know not themselves to be under the law: nay they love and delight to be under it. For they allege for [ 25] themselves, that they say their prayers duly and truly, that they mean well to Godward, and deal truly with men: and therefore they think God will have mercy on them, and have them excused for all their offenses.

The last point is, what benefits arise of this deliverance from [ 30] under the law? Ans. They which turn to God, and believe in Christ, reap four benefits hereby. The first is, that no sin shall have dominion over them, Rom. 6. 14. Here mark by the way, that they which are in Christ, cannot wholly fall from grace. For they which wholly fall away, are under the dominion [ 35] of sin.

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

The third is, that they have liberty to live and serve God without fear of damnation, or any other evil. Luk. 1. 74.

The last is, that afflictions cease to be curses, and are turned to blessings: and for this cause they are delayed and qualified for the good of them which are afflicted. Psal. 89. 32. J will correct them that offend with a rod, but I will not take my mercy from them. Prov. 3. 11. Grieue not for the correction of the Lord: [ 5] for he loveth, whom he correcteth. Ierem. 10. 24. Correct us in judgment: and pour forth thy wrath upon the nations, that have not known thee. This must teach men that profess, or teach Christ, not to be discouraged when they are abused, railed on, slandered, or cursed. For if they be from under the law, and [ 10] so from under the sting of a guilty conscience; nothing shall hurt them. They must be content for a while to suffer the snatches, and bitings of the devil: for in the ende his head shall be bruised in pieces. [ 15]

To ende this point, it may be said, if we that believe be not under the law, then we may live 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 [ 20] selves: we must be voluntaries, Psal. 110. 4. without constraint, freely yielding subjection to the will of God, and not for fear of hell, and the last judgment.

The third and last degree, is the Fruition of adoption, in these words [that we might receive the adoption of sons.] Here [ 25] two questions are to be considered. The first is, How the Church of the New Testament is said to receive the adoption which was before received in the Old Testament? Ans. In scripture a thing is often said to be done, when it is done more fully, and plentifully. Christ tells Nathanael that he shall see heaven open, [ 30] John. 1. 51. that is, more plainly opened. For it was not shut in the Old Testament. And, the holy Ghost was not yet, John. 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, Believes of the New Testament receive the Adoption: because they receive it in a more [ 35] full and plentiful manner, in that the spirit of children is poured forth upon them in larger measure, whether we regard Illumination, or the gifts of regeneration. This must teach us that live in these latter days, to put on the condition of sons and daughters of God, in reverence, obedience, and thankfulness. Butalas, among the multitude, it is far otherwise. For the most live even as Atheists in ignorance, according to the lusts of their own hearts. The faith and repentance, which they profess, is but Ceremonial faith, and Repentance.

The second question is, whence springs our adoption? The [ 5] answer is plain in the words: from the obedience of the son, whereby he stood in subjection to the law. Here the question of all questions is answered, namely, what is that thing by which, and for which, a sinner is justified before God, and saved? Ans. The Obedience of the son of God made man, [ 10] and made under the law for us. For this is it that frees us from under the law, and gives us the Adoption of sons. And this alone is it, whereby we stand before the Tribunal seat of God, which also we are to oppose to the judgment of God, to hell, [ 15] death, and condemnation.

Therefore our common people err, that look to be saved by their good deeds, that is, by their good meaning, and dealing. They thus tread the blood of Christ under their own feet, and become Iesuses or Saviors to themselves. [ 20]

Secondly they err, that teach justification by the essential justice of the Godhead of the son: for that it is incommunicable: and they which are justified by it, are also deified.

Thirdly, the Papist erreth, which teacheth justification partly by remission of sins, and partly by that which we call [ 25] inward sanctification: which is imperfect and mixed in this life with our corruption, and therefore unfit to absolve and acquit us before God.

It may be said, what must we do that we may be justified and saved by this Obedience of the Mediator? Answ. In the [ 30] Old Testament, when a man had sinned, he brought a sheep or an ox to the door of the Tabernacle, and when the Priest cut the throat of it, the party laid his hand upon the head of it. Exod. 29. 10. And hereby he signified, that the beast had done no hurt, and that he as a guilty malefactor had deserved [ 35] death. Now all this was done in figure. And it teacheth us, that we miserable sinners must come to God; that we must bring our sacrifice with us, namely, the lamb of God, which is the son of God, made man, & made under the law: that we must present this lamb, and the oblation thereof to the father for us, laying our hands on the head of it: that is, confessing ourguiltinesse, and that we have justly deserved death and perdition from the presence of God. In the last place, we must entreat the Lord to accept the blood of the lamb for us, and the whole obedience of the Mediator. Thus shall we be justified and saved. Thou wilt say, I will therefore do this, when I am dying. [ 5] I say again, let it be thy daily exercise to the very death. Thou wast seven years in learning of thy trade; think not therefore in an hour or two, to work thy reconciliation with God. If thou art many years in learning such things as are done by the strength of nature, think not to attain to things above nature, [ 10] when, and howe thou wilt. It is a rule received of all men, that they must bless themselves: now the right way to bless thyself, is to plead-guilty before God, and to entreat him to accept the obedience of the Mediator for thee. [ 15]

Verse. 6.

Sons] that is, such as enjoy the liberty of sons. Sent forth] a speech borrowed from Ambassadors, which are sent forth with instructions, what they shall say or do: & it signifies, that the spirit reveals nothing but that which is the will of the father & son, John. 16. 14. Crying] making us to cry, Rom. 8. 26. For if [ 20] the words be taken properly, the spirit must pray to it self. Abba] the next word is the exposition, Father.

The sense. The father hath sent forth the spirit of his son unto you; this spirit sent forth, dwells in your hearts: dwelling in [ 25] your hearts, it makes you pray to God as to a father • and all this it doth, because you are indeed sons of God.

The scope. The question is, whether believers of the new Testament be servants to the law, or children? Paul answers, no: and he gives two reasons. The first, was in the former verses: [ 30] the second in this. And it is drawn from the sign, thus. Ye have received the spirit crying, Abba, father: therefore ye are sons indeed.

In the words, I consider five things: the person sent forth, the spirit of the son: the person sending, God: the manner of sending: the place, whither the spirit is sent, your hearts: the office [ 35] of the spirit, Crying, Abba.

Of the first: the spirit of the son it is, who is sent forth. He is so called: first, because he proceeds by communication of substance, or godhead, not only from the father, but also from the son. Secondly, because in his manhood he is anointed and filled with the Holy Ghost, above measure: thirdly, because by his death; he hath merited the giving and sending of the Holy Ghost unto us.

Moreover, the spirit of the son is here described. First, he is a [ 5] person subsisting of himself, in that he is said to be sent forth: secondly, he is a divine person and no creature, because he dwells in the hearts of all believers: thirdly, he proceeds from the father and the son: from the father, because he is sent of him; from the son, because he is the spirit of the son. [ 10]

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

And it is a superfluous doctrine, to teach the Real presence of the flesh of Christ in the Sacrament. For Christ is departed [ 15] from us in respect of his manhood: because the spirit is sent, John. 16. 7.

Thirdly, that which the spirit inwardly teacheth, is the same with that which the son hath revealed by the Ministry of the Prophets, and Apostles; because the spirit is the spirit of the [ 20] son. Read John. 16. 14. Doctrines then concerning salvation, that are beside, or contrary to the Scriptures (as a great part of the Romish religion is) are not revealed by the spirit of God, but are the fictions of the devil.

The person sending is God, that is, the father, in these words, [ 25] God sent forth the spirit of his son. Where mark the distinction of the persons in Trinity. There is the father, the son, & the spirit of the son. And here remember, that this action of sending forth, argues not superiority in the person sending, nor inferiority in the person sent: (for equals may send each other [ 30] by common consent;) but it argues Order, and a distinction of persons in respect of their beginning. For the father is of none, the son is of the father, and the Holy Ghost is of both: and hence it is that he is sent of both.

The manner of this sending forth, was on this sort. We may [ 35] not imagine that in this sending, there was any change of place, for the Holy Ghost is everywhere. But he is said to be sent forth, when he manifests his presence by his divine operation, or by special & supernatural gifts in the hearts of believers, as by the gift of illumination, faith, regeneration, life, sense and motion are the gifts of the spirit, and so are civil virtues: but the sending of the spirit is only in respect of such gifts as are bestowed in the Church, in the receiving of which, the spirit is acknowledged.

The place, or mansion of the spirit is the heart, that is, the mind, will, and affection. The heart is the very sink of sin; [ 5] yet that doth the spirit choose for his abode. Hence we learn.

1. That the beginning of our new birth is in the heart, when a new light is put into the mind, a new and heavenly disposition into the will, and affection. [ 10]

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

3. The beginning and principal part of God's worship is [ 15] in the heart. He that serves God in the righteousness of his heart, in peace, and joy in the Holy Ghost, is accepted, Rom. 14. 17.

4. In our hearts no wicked or carnal thought, will, desire, or lust must reign, but only God's word and spirit. For thy [ 20] heart is the house where the spirit dwells, and he must be Lord of his own house.

5. Above all things keep watch and ward about thy heart: and fill it with all good cogitations & desires, that it may be a fit place of entertainment for the spirit, who is (as it were) [ 25] an Ambassador sent from the great God unto thee.

The last thing is, the office of the spirit, which is to make believers Crie Abba. Here I consider 4. things: 1. The means whereby this Crie is caused. 2. The nature of it. 3. To whom it is directed. 4. The manner of direction. [ 30]

For the first, in the effecting or causing of this Crie, there are 4. works of the spirit. The first is Conuiction, when a man in his judgment and conscience is convicted, that the scriptures of the Prophets and Apostles, are indeed the word of God. To this purpose there are many arguments which now [ 35] I omit. This conviction is a common work of the spirit, yet necessary, because much Atheism lies lurking in our hearts, which makes us call into question every part of the word of God.

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

The third is, the Certificate or testimony of the spirit, which is a divine manner of reasoning framed in the minds of them [ 5] that believe and repent, on this manner:

This is the practical syllogism of the H. Ghost. It is the testimony of the spirit, that we are the sons of God: it is the [ 15] earnest of the spirit, and the seal whereby we are sealed to the day of our redemption: and it contains the certainty ofspeciall faith.

The fourth thing that follows upon this Testimony, is [ 20] Peace of conscience, Joy, and affiance in God. And from this affiance comes the crying here mentioned, whereby every true believer with open throat (as it were) cries unto god the father. This doctrine is of great worth, it is the hinge upon which the gate of heaven turns: and therefore to be remembered. [ 25]

The use. By this we see a manifest error in the Popish religion, which teacheth that we can have no other certainty of our salvation in this life, but that which is probable or conjectural, that is, a certainty joined with fear, suspicion, and some doubting. Certentie in respect of God, that promiseth: fear & [ 30] doubting, in respect of our own indisposition. But this doctrine is false. For they which are God's children, receive the spirit crying Abba: and this crying argues affiance or confidence in God. By faith we have confidence in God, and entrance with boldness, Eph. 3. 11. and boldness is opposite to [ 35] fear, and excludes doubting in respect of our selves.

Again, by this doctrine we see it is ordinary, and possible, for all that believe and repent, to be certainly assured that they are the children of God. For if they have the spirit of God crying in them (as all God's childrē have) they cannot but perceive this cry, and withal they have the testimony of the spirit in them, which is the ground of this cry. Rom. 8. 16. And seeing this is so, we must be admonished to use all means that we may be assured that we are the children of God. 2. Pet. 1. Give all diligence to make your Election sure. Paul bids rich men lay up a good foundation against the time to come. 1. Tim. 6. 18. [ 5] And this foundation must be laid not in heaven, but in the conscience. God of his mercy hath made a covenant or bargain with us that believe and repent: in this bargain he hath promised to us pardon of our sins, and life everlasting: let us [ 10] then never be at rest till we have received earnest from the hand of God, and have his promise sealed unto us by the spirit in our hearts. You will say, what shall I do to be assured that I am God's child? Ans. Thou must examine thyself of two things. The first is, whether thou art convicted in thy judgment [ 15] that the Scripture is indeed the word of God: if thou art not yet convicted, then inquire and use means that thou mayest indeed be convicted: otherwise all is in vain. Secondly, inquire whether thou dost indeed and in good earnest, submit and subject thy will to the commandment of God, which bids [ 20] thee believe in Christ, and turn unto God. For if thou canst say, that thou dost will to believe, and will to repent, if thou show this will indeed in the use of good means, if thou condemn and detest thy unbelief, and all other thy sins, thou hast received the earnest of the spirit, and thou art indeed the [ 25] child of God. And this assurance shall be unto thee of great use. For it will make thee rejoice in afflictions: and it will work patience, experience, hope. Rom. 5. 5. It will make thee despise this world, it will take away the fear of death, and kindle in thy heart a desire to be with Christ. [ 30]

Touching the nature of this cry, it stands in the desires and groans of the heart, directed unto God. And these desires may be distinguished from all carnal desires, by three properties. First of all, they are in the hearts of them that are turned to God, or at the least begin to turn unto him. For God heareth [ 35] no sinners. Secondly, they are conceived in the mind according to the revealed will of God. Rom. 8. 27. 1. John. 5. 14. Thirdly, they are divine and spiritual, touching things which concern the kingdom of God. Rom. 8. 5.

Desires thus qualified, have the force of a loud cry in the ears of God. Psal. 10. 17. God heareth the desire of the poor. Psal. 38. 9. All my desires are before thee. Psal. 145. 19. He fulfilleth the desire of them that fear of him. Isa. 64. 24. Before they cry I will answer: that is, so soon as a desire of my help is conceived, and before it be uttered, I will answer.

That the desires of our hearts are cries, it is by means of the [ 5] intercession of Christ. This Intercession is not a vocal, but a virtual prayer, in that the Son of God presents his manhood and his merits before the father in heaven, willing as God, and desiring as man, that the father should accept the said merits for [ 10] us. Now this will and desire of the Son, 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 ears of God.

Of these desires there be two special examples in the scriptures. The first is, when we are touched in our hearts for our [ 15] sins, to fly to the throne of grace, and to desire reconciliation with God in Christ. When David did but desire the pardon of his sins, and therefore purposed in his heart to humble himself, he received pardon. Psal. 32. 5. I said I will confess my wickedness against myself unto the Lord, and thou forgavest [ 20] the punishment of my sin. When the prodigal son conceived a desire to be reconciled to his father, with a purpose to confess his offense, before he had uttered his desire, he is received to mercy. Luk. 15. 21.

The second example is a desire of God's presence and protection [ 25] in common judgments. When Moses stood at the red sea, in great danger, having the sea before him, and Pharaohs charriots behind him, no doubt he lifted up his heart unto God, but we read not of anything that he said, and yet the Lord saith, Why criest thou to me? Exod. 14. 15. When Jehoshaphat [ 30] was in great distress, by reason of the army of the Ammonites confounded in himself, he saith, O Lord, we know not what to do, but our eyes are towards thee. 2. Chron. 20. 12. and hereupon he obtained deliverance.

The use. By this we learn to lay aside formal praying and [ 35] lip labor, and to learn to lift up our hearts to God in heavenly sighs and desires: for that is indeed 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 do this, is not as yet borne of God.

Again, many are cast down in themselves, because they see their minds full of ignorance, their wills full of rebellion, and subject to many temptations; and they find little goodness in themselves, but they must be comforted by this: if they can but groan and sigh unto God in their hearts for mercy and forgiveness, they have the spirit of God crying in them Abba; [ 5] and they have received the first fruits of the spirit. The desires and cries of our hearts are fruits of the Intercession, or cry of the Son of God in heaven for us.

Others are grieved, because they have prayed long, and they [ 10] find not the fruit of their prayers: but if they can pray, sighing and groaning in their hearts for grace and mercy, let them be content: for it is the spirit of grace and prayer, that makes them sigh and groan. And every sigh of a contrite heart, hath a loud cry in the ears of God. [ 15]

It falls out often, that men in extremity of danger confounded in themselves, know not what in the world to say, or do. Hezekiah in his sickness could not say anything, but chatter in his throat, and mourn like a dove. Isa. 38. 14. Some lie under the sword of the enemy, others in a tempest are cast over [ 20] shipboard into the sea. Now this must be their comfort, if they can lift up their hearts unto God if they can but sigh & groan for his presence and assistance, the Lord will hear the petitions of their hearts: for the inward sobbes, groans, and sighs of repentant sinners, are loud and strong cries in the ears of god [ 25] the father.

The third point is, That the cry of the spirit is directed to God; because it makes us cry, Abba, father. Here first observe that Prayer to Saints and Angels, is carnal prayer. For the prayer which is caused by the spirit, is direct to the father. And [ 30] good reason: for it is the property of God to hear the cry of the heart. Rom. 8. 27. Some say, that the Saints in heaven are with God, and that in him they see the desires of our hearts: but it is false which they say. For the Scripture saith, that God alone searcheth the heart. 1. king. 8. 39. None knows what is in [ 35] 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 knows us not. Isa. 64. 16. And for this cause, Invocation of Saints, whether it be called Latria, or Dulia, is flat idolatry.

Again, Prayer is to be made to God as he hath revealed himself in the word; that is, to God, who is the father of Christ, and in him our father, who also sends his spirit into our hearts, crying Abba. It is an heathenish practice (which is also the practice of many among us) to pray to an absolute God, that is, to God out of the Father, Son, and holy spirit. [ 5]

Thirdly, here we see that true and spiritual Invocation of God, is a mark of the Church of God: because it is a fruit of the spirit of God in them that are the children of God. And by this the people of God are noted. Act. 9. 14. 1. Cor. 1. 2. and on the contrary, it is the mark of an Atheist not to pray. Psal. [ 10] 14. 4.

The last point is, the manner of directing our cries to God. First of all, they are to be directed to him with reverence, as being present with us: for to cry Abba, is not to speak words into the air, but to direct our hearts to one that is present [ 15] with us in all dutiful and childlike manner. Thus did David, Psal. 119. 58. and Paul, Eph. 3. 14. Secondly, our cries are to be directed to God with subjection to his will. Read the example of Christ, Mark. 14. 36. and of David, 2. Sam. 15. 26. This condemns the practice of many men. Balaam desired to [ 20] die the death of the righteous, but without subjection to God: for he would not live the life of the righteous. And many among us have often good motions and desires in their minds, but there is no soundness in them: because they are not joined with a change and conversion of heart and life. Thirdly, our [ 25] desires are to be directed unto God with importunity and instancie. For the spirit makes us cry Abba, Father: that is, My father, and thy father. God requires this importunity of us. Luk. 18. 1. It is practiced by David, Psal. 69. 4. by the woman [ 30] of Canaan, Matth. 15. We must do as Jacob did, wrestle with God, and give him no rest till he fulfil the desires of our hearts, and give us the blessing. And our constant desires and groans to heaven for mercy, shall never be in vain. For if we ask anything according to his will, he heareth us indeed. 1. John. [ 35] 5. 14.

These words, are the conclusion of the former doctrine of Paul. The time of our liberty is come, in that your liberty is procured and purchased by Christ, and ye have received the spirit of sons crying Abba: therefore ye are not servants to the law, but sons of God. And from this conclusion Paul derives a second, which is the sum and substance of the whole disputation, from the beginning of the third chapter, to this place; namely, that they which are sons, are also heirs, [ 5] not by the law, and the works thereof, but by Christ.

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

One thing is to be observed, namely the change of the number. Paul said before, ye are sons: here he saith, thou art a son. [ 10] And this he doth to teach us, that they which turn to God & believe in Christ, must be assured that they are the sons and heirs of God. Paul hath set down immediately before, the infallible sign, whereby a man may know himself to be the child of God: therefore in the next words he saith; therefore [ 15] thou art the son of God. Saint John saith, these things we write unto you that believe, that ye may know that ye have life ever lasting 1. John. 5. 13. Thus must every believer apply the Gospel, and the benefits thereof to himself.

The meditation of this point serves greatly to sweeten all [ 20] crosses unto us: for if we know that we be God's children, that is comfort enough; and we may then assure our selves, that in every cross, God comes unto us as a father. Again, this meditation works a contentation in every loss. For if thou be the child of god, thou canst have no great loss. For all things are [ 25] thine, thou Christ's, and Christ God's, 1. Cor. 3. 22. Lastly, this meditation must stir up in us, a care to lead a heavenly and spiritual life, 1. John. 3. 3. that we may be like our eldest brother Christ Jesus.

Here Paul returns again to the principal conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: ye have done evil to revolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul proved in the first, second, and [ 20] third chapters. Therefore ye have done evil to revolt from my doctrine. This conclusion he propounded before, and here again he repeats it: and withal amplifies it two ways. First by setting down the particular matter of the revolt and Apostasy of the Galatians, v. 9, 10. ye return to impotent rudiments: [ 25] ye observe days and times. Secondly, he sets down the greatness of their revolt: first, by comparison thus: Once ye served false gods: but there is some excuse of that offense: because ye did not know God: but that ye have returned to the Rudiments of the world, there is no excuse of it: for ye then [ 30] knew god, or rather were known of god. Again, he sets forth the greatness of their revolt, by the effect, v. 11. It makes me fear least I have lost my labor among you.

Here Paul sets down a threefold estate of the Galatians: [ 35] their estate in Gentilism before their conversion, their estate in their conversion, and their estate in the Apostasy.

Their estate in Gentilism stands in two things: Ignorance of God [then ye knew not God.] Idolatry or superstition, ye served them which are not God's by nature.

Touching their ignorance of God, it may be demanded, how they can be said not to know God, whereas Paul saith, that which may be known of God, is made manifest unto the Gentiles? Rom. 1. 20. and that God did not leave himself without witness? Act. 14. 17. Answ. Knowledge of God is twofold, Natural, or revealed knowledge. Natural is, that which all men have [ 5] in their minds by the light of nature, which also they may gather by the view and observation of the creatures. This knowledge hath two properties. The first, it is imperfect: because by it we know some few and general things of God: as namely, that there is a God, and that he is to be worshipped, &c. In [ 10] this respect, this knowledge is like the ruins of a princely palace. Again it is weak: because it serves only to cut off excuse, and it is not sufficient to direct us in the worship of God. Nay, when by it we begin to set down the worship of God, we then run headlong into superstition, and vanity. Reuealed [ 15] knowledge is, that which is set down in the written word, whereby we may know what God is in himself, and what he is to us: namely, a father in Christ, giving pardon of sin, and life everlasting. This knowledge the Gentiles altogether want: [ 20] nay by reason of the blindness and impotency of their minds, they judge it foolishness. Thus then in effect, though the Gentiles by nature know some things of God, yet do they not know God, as he will be known of us.

Again, it may be demanded, whether this ignorance be a [ 25] sin in the Galatians? Answ. Yea. For all men are bound to know God by the first commandment. And this ignorance is a want of the image of God in the mind, Col. 3. 10. And every defect of the image of God, is a branch of originally sin. And vengeance is the punishment of this sin, 2. Thess. 1. 8. [ 30]

It may be objected, 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 sin, and not the sin it self, Luk. 12. 48.

Again, it may be said, that this their ignorance is invincible, [ 35] because as the Gentiles do not know God, so they cannot know him. Ans. That they cannot know him, it is not God's fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads it self over all mankind, as a punishment of the first offense.

The third point is, that this ignorance is a great and grievous sin: for here Paul makes it the mother of superstition and Idolatry. This must teach us all to detest this ignorance of God, and his will, and to seek by all means to know God. God hath a controversy with men, because they know him not, Hose, 4. 1. 6. [ 5]

Again, this serves to warn all Ministers of the word, to be careful to root out ignorance out of the minds of the people, and to plant the knowledge of God. And by this we see, it is false which the Papist teacheth, that Ignorance is the mother of [ 10] devotion.

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

It may be objected, that the wisest of the Gentiles, worshipped [ 15] the true God, creator of heaven and earth. Answ. False gods are set up two ways. The first is, when that which is not God is placed and worshipped in the room of the true God; as when the son, moon, and stars are worshipped, &c. and this is the grossest kind of idolatry. The second is, when men [ 20] acknowledge the true God, but do not conceive him, as he will be conceived, & as he hath revealed himself in the word. In this respect, the Ephesians are said to be without God, Eph. 3. 12. and the Samaritans to worship they knew not what, John. 4. 22. For they conceived the true God in a false manner, because [ 25] they conceived him forth of the father, son, and holy Ghost: and therefore they set up a false god unto themselves. False worship given to God, presupposeth a false opinion of God: and a false opinion of God, sets up an idol, or false god, in the room of the true God. For it is not sufficient to conceive [ 30] some true things of God, but we must precisely conceive him, as he hath revealed himself, without addition or detraction. And thus did the wisest of the Galatians worship false gods.

This Idolatry is a common sin, and bred (as it were) in [ 35] the bone. The Turks at this day worship a false and feigned God. For they conceive and worship a God creator of heaven and earth, that is neither father, son, nor holy Ghost: and the Jews worship God out of Christ: and so a feigned god. For he which hath not the son, hath not the father, 1. John. 2. Likewise the religion of the Papist teacheth and maintaineth the worship of false gods. For it gives to Angels and Saints a faculty or power to know the desires of our hearts, to hear and help us in all places, at all times: and hereupon prayer is made to them: but all this is indeed the prerogative and privilege of the true God: and in as much as it is given to Angels and [ 5] Saints departed, they are set up in the room of the true God.

Again, 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 [ 10] hear and help us, in, at, and before images: now this God is a God devised by the brain of man. Papists allege, that their intention is to worship the true God, the Father, Son, and holy Ghost. And I say again, that the true God hath revealed his will that he doth detest this manner of worship: and therefore [ 15] the worship is directed either to the images themselves, or to the God devised in the brain.

Thirdly, they of the Popish religion worship a feigned Christ of their own devising: namely, a Christ that sits at the right hand of the father in heaven, and is withal in the hands of every [ 20] Priest, after the words of consecration. And they worship a God set up by themselves, namely, a God that will be appeased by human satisfactions, and at whose hands a sinful man may merit everlasting life, that is to say, a God all of mercy, and little or no justice. [ 25]

Though our religion teach no Idolatry, yet certain it is, that many among us practice a spiritual idolatry in their hearts. For look what a man loves most, and cares most for, and delites most in, that is his God; some therefore have their riches for their God, some their pleasures, some their beastly lusts. For [ 30] where the heart is, there is thy God. Again, the ignorant multitude worship a God of their own coining, which is a God made all of mercy, and no justice. For they persuade themselves, that there is mercy with God, though they repent not, but go on in their sins: whereas the true God is infinite, not [ 35] only in mercy, but also in justice. Exod. 34.

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

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

The knowledge whereby men know God, is either literal knowledge, or spiritual knowledge: Litterall is when the doctrine [ 5] of God, and his will is known, without reformation of life. Spiritual knowledge is when the mind is enlightened by the spirit of God, with the knowledge of God, by the word, and according to the word; so as thereupon men are transformed into the image of God. 2. Cor. 3. 18. And this kind of [ 10] knowledge is here meant when Paul saith, Ye know God.

The foundation of this knowledgae is, that God is to be known in Christ, for in him God hath manifested his infinite wisdom, justice, mercy. Therefore is he called the ingranen image of the person of the father, Heb. 1. 2. and Paul [ 15] saith that we have the knowledge of the glory of God, in the face of Jesus Christ. 2. Cor. 3. 6.

The properties of this knowledge are three. The first is, that it must be a Special knowledge, whereby we must acknowledge God to be our God in Christ. The first commandment [ 20] of the law requires, that we take the true God for our God. The commandment of Christ is, Believe the Gospel. Now the stipulation of the covenant of grace (which also is the substance of the gospel) is this, I am thy God, Ier. 31 33. this therefore must we believe. And to this knowledge, is the promise of life ever [ 25] lasting annexed. John. 17. 3. Isa. 53. 11.

The second property is, that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of his presence with us in all places. Thus Moses is said to know the invisible, Hebr. 11. 27. Secondly, we must [ 30] know and acknowledge God in respect of his particular providence over us. Thus David knew God, when he said that he numbered his flittings, and put his tears 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 [ 35] knowledge of God, to have regard to his will. Rom. 12. 2. Eph. 5. 17. David saith, All thy laws are before me. 2. Sam. 22. 23. And when Shimei reviled, he spake thus, He raileth because God bids him rail. 2. Sam. 6. 10. Lastly, we must know and acknowledge God in the power which he shown 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 eternal life, and in an experimental knowledge of the virtue of the resurrection of Christ in our selves.

The third property is, that this knowledge must be an effectual [ 5] and lively knowledge, working in us new affections and inclinations. He that saith he knows God, and keeps not his commandments, makes him a liar. 1. John. 2. 4. and 3. 6. Tit. 2. last.

The use. Seeing the conversion of a sinner stands in this spiritual [ 10] knowledge of God, we must be stirred up to seek to know God according as he will be known of us. We desire to serve God: and we cannot serve him, unless we know him: nay, so long as we know him not, we do nothing but serve the false gods of our own hearts. Again, we desire life eternal: [ 15] and this is life, in right manner to acknowledge God. John. 17. 3. And the whole matter of our boasting, must be the knowledge of God. Ierem. 9. 24. God himself ministereth unto me a further Argument to move you to this desire: namely, by the moving of the earth yesterday. For though Philosophers ascribe [ 20] all to nature, yet the truth is, that the trembling and shogging of the earth, is a sign of the great, and extraordinary anger of God. The cause of this anger is, that we know not God, neither do we for the most part care to know him. We have had the Gospel long, but we bring forth but small fruits. For [ 25] this cause the earth in his trembling doth as it were groan to be disburdened of so rebellious a nation; and it doth aster a sort crave leave of God, that it may devour a sinful people, as it once devoured Dathā and the company of Abiram. Now our duty is, in this judgment of God to acknowledge his majesty [ 30] his anger, and his justice; and with fear and trembling to humble our selves for our sins past, thereby to prevent his anger to come. The earth a brute and dumb creature in his kind, is become a preacher unto us: and his trembling must teach us to tremble in our hearts, and to sin no [ 35] more.

Again, 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 know 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 carnal manner. This therefore is not to keep a Memory of Christ, to spend twelve days in revel and riot, in masking and mumming, in carding and dicing (as many do:) this is rather to bury the memory of Christ, and to do homage to the god of pleasure. Of them that said, Let us eat, drink, and sleep, Paul [ 5] faith thus: Awake and do righteously: for some of you do not know God. 1. Cor. 15. 34.

Paul saith further, But rather ye are known of God. The knowledge whereby God knows men, stands in two things; his Election of them to his special love, 2. Tim. 1. 19. and the [ 10] Execution of Election, whereby he makes men his peculiar people, by calling, justifying, and sanctifying of them. Tit. 2. v. 14.

Hence observe: first, that God's Election is the root of all the gifts of God in us. We know God, because he first knows [ 15] us. 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 believe.

Secondly, hence we learn, that we can neither think, will [ 20] or do that which is good, unless God prevent us with his grace. God must first vouchsafe to acknowledge us, before we can acknowledge him. John. 10. 14. Preuenting grace, is twofold. The first, and the second. The first, when God in our first conversion takes away the stony heart, and puts a fleshy heart [ 25] in the room. The second is, after we are regenerate: for then God still prevents us with good motions and desires. Of both, read Ezech. 36. 26. Some teach, that if we do that which we can, God will give us his grace: but this is false: for then we should prevent God. [ 30]

Thirdly, by this we see, that the works 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 knows who are his: and this knowledge brings [ 35] forth another knowledge in us, whereby we know God for our God. There is an Election in God which works in the Elect another Election, whereby they choose God for their God. The love, whereby God loves us, works in us another love whereby we love God. 1. John. 4. 19. Christ first apprehends us: and this apprehension of his, works in us the apprehension of faith, whereby we lay hold upon him. Phil. 3. 12. When Christ makes intercession for us in heaven, there is another intercession wrought in our hearts by the spirit, whereby we cry Abbafather, Rom. 8. 26. The death of Christ hath a virtue in it, to work in us the death of sin. Thus doth [ 5] the spirit of God seal us to the day of our redemption. By this may we know that we belong to God, if we find any impression of the grace of God in us. The sun by his light shines upon us, and by the same light we view and behold the sun.

Lastly, here is the foundation of true comfort. Our faith [ 10] doth not save us, because it is a perfect virtue: but because it apprehends a perfect object; namely, the perfect obedience of Christ. So then, if our faith err not in his object, but be rightly fixed on the true causes of our salvation, though it be but a weak faith, and do no more but cause us to will, desire, and [ 15] endeavor to apprehend Christ, it is true faith, and justifieth: the weakness of it shall not hinder our salvation, which stāds not in this, that we know God, but in this, that God knows us, whose knowledge is perfect and cannot fail. Again, our salvation stands not in our apprehension of Christ, but in [ 20] Christ's apprehending of us. Phil. 3. 12.

This knowledge of God whereby he knows us, hath two properties. First; it is special, whereby he knows all the elect even by name. Exod. 33. 17. Again, it is a perpetual and unchangeable knowledge. For whom God once knows, he never [ 25] forgets, Isai, 49. 15.

The third estate of the Galatians is their estate in their revolt or Apostasy, in these words, How turn ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage again? or thus, to which ye will do service again as [ 30] from the beginning?

The words carry this sense: How turn ye again? that is, it is an intolerable offense in you, having known God, to return again to the rudiments of the law. By rudiments we are to understand Circumcision, the Jewish sacrifices, and all the ceremonies [ 35] of the law of Moses And it may not seem strange, that they are called impotent and beggarly rudiments. For they must be considered three ways, with Christ, without Christ, and against Christ. With Christ, when they are considered as types and figures of Christ to come, and as signs of grace by divine institution for the time of the Old Testament. Without Christ, when they are used only for custom, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of salvation, and the justification [ 5] 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 having said, that the Galatians returned again to the rudiments of the law, in the next words he shows howe [ 10] they do it: namely, by serving them again. They served or yielded service to them three ways: In opinion, because they judged them to be necessary parts of God's worship, and means of their salvation. In Conscience: because they subjected their consciences to them. In affection, because they placed [ 15] part of their affiance in them for their justification and salvation.

It may be demanded, howe the Galatians can be said to return again to the rudiments of the law, & serve them again, that were never used to them before? Answ. In the speech of [ 20] Paul there is that which is called Catachresis, that is, a kind of speaking somewhat improper in respect of fineness and Elegancie. The like we have, Ruth. 1. 22. when Ruth is said to return to Judah with Naomi; & yet she was never there before. Nevertheless, the speech in sense is most significant and proper. [ 25] For Paul (no doubt) signifies hereby, that when the Galatians subjected themselves to the rudiments of the law, and placed their salvation in part even in them, they did in effect and in truth as much as return again to their old superstitions, & serve again their false gods. [ 30]

Here then we have a description of the Apostasy of the Galatians. It is a voluntary sin (for Paul saith, ye will serve) after the knowledge of the truth, in which they return again to the rudiments of the law, by yielding subjection, and service to them: which act of theirs is indeed as much as if they had served [ 35] again their false gods. Here some may say, if this be so, then they sinned against the holy Ghost. Ans. The sin against the holy Ghost, is indeed a voluntary sin: but that is by reason of the obstinacy and malice of the will: and this offense in the Galatians was voluntate only by infirmity. Again, the sin against the holy Ghost is an universal Apostasy, in respect of all the Articles of religion: for that sin makes men crucify Christ crucified, Heb. 6. 5. and to tread under foot the son of God: the Apostasy of the Galatians was particular only in the article of justification.

The use. In that the Ceremonies of the law set up against [ 5] Christ, in the cause of our justification and salvation, are called impotent and beggarly rudiments, Paul teacheth a weighty conclusion: That Christ stands alone in the work of redemption, without collegue or partner, without deputy, or substitute, whether we respect the whole work of redemption, or [ 10] the least part of it. Again, that all the works of mediation stand alone by themselves, and admit nothing to be added and adjoined to them, There is no other name whereby we can be saved beside the name of Christ. Act. 4. 12. Christ saves them perfectly that come unto him, Heb. 7. 25. In him we are complete, [ 15] Col. 2. 10. He alone treads the winepress of God's wrath, and none with him, Isai, 63. 3. If Christ be a Savior, he must be a perfect Savior, considering he is God and man: and being a perfect Savior in himself, he needs no partner, and because he is everywhere 〈◊〉 all times, therefore he needs no deputy in [ 20] his stead. Again, every work 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 concur to make one person, so the operations [ 25] of both natures concur to make the compound work of a mediator, which is an admirable work, not merely human, but theandricke, that is, human-divine. For this cause no action pertaining to redemptiō, can be performed by a mere creature, whether man or angel. [ 30]

Objection. I. John. 20. 23. The Apostles have the power to remit and retain sins: therefore it is not proper to Christ. Answ. To remit by meriting and by efficacy in the conferring of pardon, is proper to the mediator. The Apostles and other Ministers remit by preaching and by declaring remision. The [ 35] ministers of the word do not procure our reconciliation with God as Christ doth, but they exhort men to be reconciled to God. 2. Cor. 5. 20.

Object. II. 1. Pet. 3. 18. Baptism saveth: therefore not Christ alone. Ans. Baptism saveth by signifying and by sealing unto us the grace and mercy of God: and the effecting of our salvation, is in the same place ascribed to Christ and his resurrection.

The conclusion then of Paul is to be remembered: for it serves as in engyne to overturn the main grounds of popery. The [ 5] primacy of the Pope is a certain estate in which he is substituted into the place and room of Christ: for he takes upon him to make laws that properly and truly bind conscience, even as the laws of God. Again, he takes unto him a proper and judicial power, to remit or retain the sins of men. Now [ 10] these actions indeed, are the proper actions of God & Christ, no mere creature is capable of them. In this respect the primacy of the Pope is an impotent and beggarly invention. Again, the Romish relligion beside the all sufficient oblation of Christ upon the cross, lets up the sacrifice of the mass for the sins [ 15] of the quick and the dead: besides the Intercession of Christ, it sets up the Intercession of Saints and Angels: beside the perfect satisfaction of Christ, it sets up human satisfactions: beside the infinite merit of Christ, it maintains and magnifies the merit of human works. But all these are but impotent and beggarly [ 20] devises 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 need no supply.

This again must teach us, to content our selves with Christ alone, and not to set up anything with him, or against him. [ 25] This is the safest and the surest course. A certain Papist writeth to this effect, that we Protestants in our justification, cleave only to the body of the tree, and that the Papists cleave both to the body and the branches. And I say again, it is the safest with both the hands to cleave to the body of the tree: and he [ 30] that with one hand lays hold upon the body of the tree, and with the other stays himself upon the branches, • in great danger of falling.

The second conclusion of Paul is, that to set up anything out of Christ, as a meritorious cause of salvation, and to place [ 35] our justification in it, either in whole or in part, is indeed the service of Idols. And the reason is plain. For this is to set up something in the place and room of Christ: and men put a confidence in that which they make a cause of their own salvation.

The doctrine then of Justification by works, is a doctrine that maintains idolatry: for if they justify, 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 God's hand, they must not only be sanctified, but also deified.

The distinction used of the Papists, of Latria, and Dulia, that [ 5] is of worship, and service, falls to the ground. They say they give worship to God, and service to Angels and Saints. It is a toie. For here Paul condemns the very service to heathen gods: and the service of the rudiments of the law, is the Apostasy of the Galatians. [ 10] And to give service, or worship to anything, are all one.

The third conclusion of Paul is, that they which have given their names to God, and Christ, must not return to anything, that they have forsaken, or ought to forsake. He that puts his hand to the plough, must not look back: he that goes to the [ 15] land of Canaan, must not look back to Egypt. We in England have been long delivered from the superstition of Popery, and we must not so much as dream of any return. It is a common fault among us, that in outward profession we cleave to [ 20] Christ, & yet in affection and practice we cleave to the world, and walk after the lusts of our own hearts. This is in show to go forward, but in deed to turn back again. But our duty is, in thought, conscience, will, affection, word, and deed, to go on forward, and no way to go back. [ 25]

Vers. 10.

In the former verse, Paul sets down the Apostasy of the Galatians in general terms, saying, How turn ye again to the Elements of the world? In the 10. verse, he shows, what these Elements be, Ye observed days, and months, and times, and years. [ 30] By days, are meant Jewish Sabbaths: by months, the feasts observed every month in the day of the new moon. By times, some understand the feast of the Passover, the feast of Pentecost, and the feast of Tabernacies. But the word ( 〈 in non-Latin alphabet 〉 ) signifies, seasons, or fit times for the doing of this or that business. So [ 35] 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 success, and that according to the signs of heaven. And it is very likely, that the Galatians observed days not only in the Jewish, but also in the heathenish manner. By years, are meant every seventh year, and the Iubelie years, which the Galatians observed after the fashion of the Jews.

Again, there is a fourfold kind of observation of days; one natural, the other civil, the third Ecclesiastical, the fourth superstitious. Natural is, when days are observed according to [ 5] the course of the sun & moon, Gen. 1. 14. thus day follows night, and night follows day, and every year hath four seasons, spring, summer, autumn, winter. And the observation of these times, is according to the law of nature. Civil observation is, when set times are observed for husbandry, in planting, setting, [ 10] reaping, sowing: for household affairs, and for the affairs of the commonwealth, in keeping of fairs, and markets, &c. And thus to observe days, is not unlawful. Ecclesiastical observation of times is, when set days are observed for orders sake, [ 15] that men may come together to worship God: these days, are either days of thanksgiving, or days of humiliation. Of days of thanksgiving, take the example of the Jews, Hest. 9. 26. who observed yearly the feast of Purim, for a memory of their deliverance. In like manner they appointed and observed the [ 20] feast of Dedication: and it seems that Christ was present at Jerusalem, as an observer of this feast. John. 10. 22. And thus for orders sake, to observe certain days of solemnity, is not forbidden. Superstitious observation of days, is twofold, Jewish, or heathenish. Jewish, when set days are observed with an opinion, [ 25] that we are bound in conscience to observe them, and when the worship of God is placed in the observing of this or that time. Heathenish, when days are observed in respect of good or bad success. Now then, to come to the point, the intent of Paul is only to condemn the Jewish manner of observing of days, [ 30] in these words, Ye observe days, months, years: and the heathenish manner, in these words, ye observe seasons.

Against this interpretation, the place of Paul may be objected, Rom. 14. 6. He that observes the day, observes it to the Lord. Ans. Indeed Paul in these words excuseth the Romans that [ 35] observed days, and saith, that their intention was to observe them to the honor of God: and this he saith, because as yet they were not fully instructed touching Christian liberty: but withal, let it be remembered, that in mild sort he notes this to be a fault in them, when he saith, that they were weak in faith. Now the case was otherwise with the Galatians: because they observed days after they had been informed touching their liberty in Christ: and withal they placed their salvation, in part, in the observation of days: and thus they mixed the Gospel with the law. And therefore they were justly to be blamed. [ 5]

Again, it may be objected, that now in the time of the New Testament, we in religious manner observe the Lord's day. Ans. Some men both godly and learned are of opinion, that the Lord's day was appointed by the Apostles for orders sake: and that it is in the liberty of the Church to appoint the Sabbath [ 10] upon any other day in the week, because they say, all days without exception are equal: and they add further, that when the public worship of God is ended, men may then return to their labors, or give themselves to recreation, on the Lord's day. But this doctrine seems not to stand with the fourth commandment. [ 15]

It seems to be a truth more probable, that every seventh day in the week, must be set a part in holy rest unto God: for this is the substance of the fourth commandment. And it is also very probable, that the Sabbath of the New Testament is limited [ 20] and determined by our Savior Christ to the Lord's day. For Paul and the rest of the Apostles observed the first day of the week for a Sabbath day, Act. 20. 7. and he saith, Whatsoever ye have heard, and what ye have seen in me, that do. Phil. 4. 9. Again it was the decree or constitution of Paul, that the collection [ 25] for the poor should be the first day of the week at Corinth: now this collection in the Primitive Church, followed preaching, prayer, sacraments, and it was the conclusion of all other exercises in the assembly. 1. Cor. 16. 2. And this first day of the week is called the Lord's day, Apoc. 1. 11. and it is so called, [ 30] because it was dedicated and consecrated to the honor of Christ our Lord. And who is the author of this Dedication but Christ himself the Lord of the Sabbath? It is alleged, that the Sabbath, and the commandment touching the Sabbath, is Ceremonial: and upon this ground, they take liberty, [ 35] & keep no Sabbath at all But the truth is, that the commandment touching the Sabbath is not wholly Ceremonial. It may be, the first words, Remember the Sabbath day to sanctify it, and the words, In it thou shalt do no manner of work, &c. are spoken of the Jews Sabbath: but the words, Six days shalt thou labor, and the seventh day is the Sabbath of the Lord thy God, are moral, and contain a perpetual truth. Therefore the words of Paul must be conceived with an exception of the Sabbath day, which is the seventh day in every week; which day Christ hath limited by his Apostles, to the Lord's day.

The use. This text of Paul discovers unto us a great part of [ 5] the superstition of the Popish Church, in the observation of holy days. First, beside the Lord's day, they appoint many other sabbaths: whereas it is the privilege of God to appoint an ordinary day of rest, and to sanctify it to his own honor. Secondly, [ 10] they bind men's consciences to the observation of their holy days, which Paul here forbids, and Col. 2. 16. Thirdly, they place the worship of God in the observation of their holy days: but God is worshipped in vain by men's precepts. Matth. 15. Fourthly, they place a great holiness in their festival [ 15] days, more then in other days. Fifthly, they dedicate many of their holy days to the honor of Saints and Angels: whereas the dedication of ordinary and set days, is a part of divine or religious worship. Lastly, their holy days for number are more then the festival days of the Jews: and thus they bring people [ 20] into their old bondage, nay to a greater bondage then ever the Jews endured, in respect of days and times. It may be said, that the Church of the Protestants observe holy days. Ans. Some Churches do not: because the Church in the Apostles days, had no holy day, beside the Lord's day: and the 4. commandment [ 25] enjoins the labor of six days. Indeed the Churches of England observeth holy days, but the Popish superstition is cut off. For we are not bound in conscience to the observation of these days: neither do we place holiness or the worship of God in them: but we keep them only for orders [ 30] sake, that men may come to the Church to hear God's word. And though we retain the names of Saints days, yet we give no worship to saints, but to God alone. And such days as contained nothing in them but superstition, as the conception and assumption of the virgin Marie, we have cut off. Thus doth the [ 35] Church with us observe holy days, and no otherwise. Indeed the ignorant multitude among us fail greatly in the observing of days. For they greatly solemnise the time of the birth of Christ, and then they keep few or no markets: but the Lord's day is not accordingly respected: and men will not be dissuaded from following of fairs on that day.

Again, to observe days of good & bad success, according to the constellations of the heavens, is an heathenish fashion to be avoided. For it is here condemned in the Galatians. Here therefore, we must be put in mind, not to observe the planetarie hours: for men suppose that the hours of the day are ruled [ 5] by the planets, and hereupon, that some hours are good, and lucky (as they say) and some unlucky: that men are taken with planets, and borne under unlucky planets. But these are heathenish conceits. Neither must we respect our Horoscope or the time of our birth, and the constellation of the heavens thē, [ 10] as though we could hereby know, what should befall us to the end of our days. And we must not put difference of days, as though some were lucky unto us, and some unlucky, according to the course of the stars. The like I say of the Criticall days, that is, the 7. and the 14. day after that a man begins to [ 15] be sick. For they are grounded upon the aspects of the moon, which are not to be regarded. And the Climactericall years are not to be observed as dangerous and dismal. The obseruatiō of the signs, is of the same nature. For the 12. signs are nothing [ 20] else, but 12. parts of the first mooueable, which is but a supposed heaven. Therefore there is no danger in the thing, but in our conceit. We are to fear God, and not to fear the stars: neither are we to make differences of days in respect of them, as though the affairs we take in hand, should prosper [ 25] the better or the worse, in respect of their different operation. God's commandment is, Fear not the signs of heaven. Ierem. 10. 2. And good reason. For no man can by learning know the operation of the stars: because their lights and operations are all mixed together in all places upon earth: and therefore [ 30] no observation can be made of this or that star, more then of this or that herb, when all herbs are mixed and compounded together. Again, the operation of the stars is by their light, and light hath no operation but in heat or cold, moisture or dryness. In this respect, (though we may well observe the [ 35] full and the change of the moon) it is foolishness to ascribe the regiment of our affairs to the stars, they being matters contingent, which depend on the will and pleasure of man. Lastly, it is a great oversight to hold sundry of the stars to be malignant and infortunate, in respect of us: whereas they are the creatures of God, and their light serves for the good of man. In a word, we are not to make difference of days, neither in respect of holiness, nor in respect of good or bad success.

In these words, the Apostle sets forth the greatness of the [ 5] Apostasy of the Galatians, by the effect thereof, which was to cause him to fear, least he had bestowed labor in vain among them.

First the occasion of the words must be considered, and that is expressed in the former words. ye observe days and months. [ 10] And hereupon he saith, J am in fear of you. And thus Paul teacheth, that works set up as causes of salvation with Christ, make void the Ministry and grace of God. It may be said, this is meant of ceremonial works, and so it is true. I answer, it is indeed spoken of ceremonial works, but it must be enlarged [ 15] to all works without exception. For Paul saith, c. 5. v. 3. If ye be circumcised, ye are bound to fulfill the whole law. Hence then it follows, that the doctrine of justification by works, is an error in the foundation, and being distinctly, and obstinately [ 20] maintained, there is no hope of salvation.

Again, here we see the fidelity of the Apostle Paul, and it stands in two things: the first is, his painful and wearisome labor, to gain the Galatians to God. The second is, his care that the foresaid labor be not in vain. And in this example [ 25] of his, we learn three things. The first, that they which are, or desire to be dispensers of the word, must do it not for the belly, or for lucres sake, or for the praise of men, but simply for this ende, that they may gain souls to God. The Scribe that would have followed Christ for gain, was repelled with this [ 30] 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 merchandise of the word of God, 2. Cor. 2. 17. The second is, that ministers after the example of Paul, must be laborers indeed, 1. Cor. 3. 9. and workmen, 2. Tim. 2. 15. And they must [ 35] show themselves to be so, by their care and industry in winning souls to God. And it is not sufficient now and then to make a discourse upon a text. Thirdly, Ministers of the word must be watchmen. Ezech. 3. 14, and Heb. 13. 17. their office is not only to gain and call men to God, but also to preserve and keep them in Christ, which are already called.

Thirdly, here we see the condition of the Church of Galatia, and of all other visible Churches upon earth, that they are subject to Apostasy. It may be said, how can this be, considering true believers cannot fall away? Ans. In the visible church [ 5] on earth, there are four kinds of believers. The first are they, which hear the word without zeal, and they are like the stony ground. The second are they, which hear, know, and approve the word. The third are they, which hear, know, and approve the word, and have a taste of the power thereof, and [ 10] accordingly yield some outward obedience. The fourth are they, which hear, know, approve, and keep the word, in that they believe it, and are turned into the obedience of it. The three first may fall quite away, the fourth cannot. And by this means it comes to pass, that visible Churches upon earth [ 15] may fall away: because of them that profess the faith, three to one may utterly fall away.

The use. This must teach us that are members of the visible Church, to fear and to suspect our selves: and not to content our selves, because we have some good things in us: but we [ 20] must labor to be sealed up to the day of our redemption, and to lay up a good foundation against the time to come, 1. Tim. 6. 18. By seeking to have in us such good things, as are proper to the Elect, as unfeigned faith in Christ, and conversion to God from all our sins. [ 25]

It may be demanded, how Paul's labor should be in vain? Ans. It was in vain in respect of his own desire and affection to save all the Galatians: secondly, it was in vain, in respect of the whole body of that Church, whereof many were hypocrites. It was not in vain in respect of the elect, nor in respect of the [ 30] counsel of God, Isa. 55. 11.

Again, it may be demanded, what must be done when the labors of our callings are in vain? Ans. We must follow the calling and commandment of God; whether we have good success or no, and whatsoever come of it. Paul fears least his [ 35] labor is in vain, and yet he still labors. When Peter had labored all night and caught nothing, he saith, at the commandment of Christ, In thy word will I cast out my net, Luk. 5. And thus to do, (whatsoever follows) is true wisdom, and the fear of God. For it must suffice us, that the work we take in hand is pleasing unto God. And though it be in vain, in respect of men, it is not so before God. Isa, 49. 4. and 2. Cor. 2. 18. This must every man remember in his place and calling, for the establishing of his mind against all events.

The words in this verse, to the 16. verse, are an answer to an [ 10] objection. The objection is this, we see now by these sharp reproofs, that Paul hath changed his mind toward us, and that he hath turned his love into hatred. The answer is, be as I, I am as you: the speech is very effectual and significant, and it is [ 15] like the common proverb, Amicus, alter ego, alter idem, that is, a man's friend is all one with himself. The sense of the words is, Be as I, look that your minds be not estranged from me, but tender me even as your own selves: for I Paul am the same that ever I was, I respect and tender you even as mine own self. [ 20] And least the Galatians should say, see ye not how Paul commands imperiously, be ye as I? therefore he adds, I beseech you brethren, I command you not. In the next words he adds a reason of his answer, thus, Hatred presupposeth a hurt or wrong to be done: ye have done me no hurt or wrong: therefore ye [ 25] may not think that I hate you.

When Paul saith, be as I: I am as you: we learn, that there must be a special and mutual love between the teachers and the people. Paul saith, that he did enlarge his heart for the Corinthians, and he requires the like of them, 2. Cor. 6. 11. 13. [ 30] Teachers must show their love, by tendering the salvation of the people by all means, even as their own souls. Paul could have found in his heart to have been accursed for his countrymen the Jews, Rom. 9. 〈◊〉 . He desired that he might be offered up as a drink offering upon the sacrifice of the faith of the [ 35] Philippians, Phil. 2. 18. When the Israelites had sinned, Moses stands in the breach, as it were in the face of the Canon, between the wrath of God and them, by his prayer to stay the judgment of God, Psal. 106. 23. Again, the people must show their love to their teachers; first, by praying for them, as for themselves, Rom. 15. 30. secondly, by having in singular price the work of the Ministry, 1. Thess. 5. 13. and that is, by wholesome doctrine to repair the image of God, and to erect the kingdom of God in the hearts of men. When this thing is loved and desired, then are Ministers loved. This mutual love is of great use, it encourageth people to obey, and the Preachers [ 5] of the word to labor in teaching.

When Paul saith, I beseech you brethren, he shows what moderation is to be used in all reproofs. He tells the Galatians his mind plainly to the full: and withal he endeavors to show his own love to them, and to keep theirs. [ 10]

It may be asked, how Paul can say, Ye have done me no hurt at all. For when a believer in Corinth committed incest, Paul took it for a wrong to himself? 2. Cor. 2. 10. And no doubt, to call the doctrine of the Apostle into question, was a great wrong unto him? I answer, the wrong was no wrong in his estimation [ 15] and affection, who was content to put up, and to forgive the wrong. Here we see the meekness of Paul, in that he quietly bears the crosses and wrongs laid upon him. The like was in Moses, who 40. years together endured the bad manners of the Israelites, Act. 13. 18. but the perfect example of this [ 20] virtue is in Christ, who saved thē that crucified him. We likewise are to exercise our selves in this virtue. And that we may indeed so do, we must first of all have a sense of our spiritual poverty, and a faith in the mercy, presence, and protection of God. [ 25]

Again, mark the mind of the Apostle, that he may win souls to God; he is content to suffer any wrong. The Priests and Jesuits among us in England, are content to venter life and limb that they may win Proselytes to the Church of Rome: much more then must the true Ministers of the Gospel be [ 30] content with any condition, so they may gain men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

The answer to the Objection in the former verse was this; [ 20] Be as J: I am as you. And the reason was this: hatred presupposeth an offense: ye have done me no offense or hurt: therefore ye may not think that I hate you. The minor is in the 12. v. the conclusion in the 16. v.

Again, the minor [ye have done me no hurt] is confirmed in the 13, 14, 15. verses. The sum of the Argument is this: [ 25] Though my outward condition was subject to contempt; yet did the Galatians show love and reverence to me: therefore ye did me no hurt. Again, Paul sets forth both the parts of his argument. And first of all he describes his own condition, by three things: that he preached in weakness of the flesh: that he [ 30] preached the first: that he preached having the trial of himself in his own flesh. Secondly, the love and reverence of the Galatians is set out by three signs, or effects: they despised him not; they received him as an Angel, or as Christ himself: they would have plucked out their eyes to have done him good. [ 35]

The first thing in Paul's condition is, that he published the Gospel in the infirmity of his flesh, that is, in a mean and base estate, without the show of human wisdom, and authority, and subject to many miseries. In this sense Paul opposeth infirmity to the excellency of human wisdom, 1. Cor. 2. 1. 3. and under it he comprehends all the calamities and troubles that befell him. 2. Cor. 12. 10.

This was the condition of the rest of the Apostles. For they were but fishers, and preached the word in their fisherlike simplicity. Nay, this was the condition of Christ himself. For he [ 5] hid the majesty of his godhead under the veil of his flesh: and his outward man was subject to reproach, and contempt. Isa. 53. 3. And this is the Order of God. The word must be dispensed in the infirmity of man's flesh for sundry causes. First, that we [ 10] might not exalt our teachers above their condition, who are no more but instruments of grace. When the men of Derbe and Listra would have offered sacrifice to Paul, and Barnabas, Paul forbids them, saying, that they were men subject to the same passions with themselves, Act. 14. 15. The second cause, that we [ 15] might ascribe the whole work of our conversion not to men, but to God alone. 2. Cor. 4. 7. The third is, that God might by this means confound the wisdom of the world, and cause men that would be wise, to become fools, that they might be wise. 1. Cor. 3. 18. The last is, that we might be assured, that the doctrine [ 20] of the Apostles is of God: because it prevails in the world without the strength and policy of man.

And as the word is preached in weakness, so it is believed of men; and the grace of God is conferred to us, and continued in us, in the weakness of the flesh. God's love is shed abroad [ 25] in the hearts of men: but when? even then, when we are in the midst of manifold afflictions. Rom. 5. 2. 5. Paul bears about him the mortification of our Lord Jesus, not for his damnation, but that the life of God might be manifest in his mortal flesh. 2. Cor. 4. 10. And he saith plainly, that the grace of God is made [ 30] perfect through weakness. 2. Cor. 12. 9. By this we are taught a high point in religion, and that is, not only to be content with the miseries and troubles of this life, but to rejoice therein: because when we are weakest, we are strongest: and when we think our selves forsaken of God in the time of distress, we [ 35] are not forsaken indeed, but have his special favor and protection. 2. Cor. 12. 10. Let this be thought upon: for the works of God in the cause of man's salvation, are in, and by their contraries. This is the manner of God's 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 claims his privilege, that he was to be esteemed as a master-builder, that laid the foundation of the Church of Galatia: and withal he gives a close item to the false Apostles, who did not plant Churches, but only corrupt them after they were planted. Again, Paul here notes the condition [ 5] of God's Church, or kingdom: in which first comes the husbandman and sows good seed, and then after comes the devil with his tares, Matth. 13. 24. and all this is evident in the Church of Galatia, first planted by Paul, and then seduced by [ 10] false teachers.

The third thing is, that Paul preached bearing about him the trial of God. This trial is a work of God whereby he discovers unto us, and to the world, either the grace or the corruption of our hearts. Thus God tried Abraham, Hebr. 11. 17. the [ 15] Israelites, Deut. 6. 1. and Hezekiah, 2. Chron. 32. 31. and Paulin this place.

The use. We must not think it strange, when we are afflicted any way. Nay, we must look for trials, and be content when they come. 1. Pet. 4. 12. I am. 1. 2. We are either gold in [ 30] deed, or gold in show; if in deed, we must be cast into the furnace, that we may be purged: if we be gold in appearance, we must again into the furnace, that we may be known what we are. The best vine in the vineyard must be lopped and cut with the pruning knife, that it may bear the more fruit. John. [ 25] 15.

Again, we must take heed least there be any hidden corruptions reigning in our hearts: and we must labor to be indeed that which we appear to be. For we must be tried by God: and then that which now lies hid, shall be discovered [ 30] to our shame.

Lastly, we must look to it, that there be soundness of grace in us, that we may be able to bear the trials of God, and show forth some measure of faith, potience, obedience.

The first sign of Reverence in the Galatians is, that they did [ 35] not despise Paul in his base condition. This is a matter of commendation in them, and it is to be followed of us. And he is a blessed man that is not offended at Christ, Math. 11. 6.

The second sign of reverence is, that they received Paul as an angel of God, or as Christ Jesus. Here first we must distinguish between Paul's person, and his doctrine or ministry. And he is said to be received as an angel, or as Christ: because his doctrine was received even as if an angel, or Christ had delivered it. Secondly, we must put a difference between an Apostle, and all ordinary pastors and teachers. And to be received as an angel, or as Christ, properly and simply concerns Paul, and the [ 5] rest of the Apostles. For to them it was said, it is not you that speak, but the spirit of the father in you, Math. 10. 20. Again, he that heareth you heareth me, he that despiseth you despiseth me, Luk. 10. 16. The Apostles were called of God immediately, [ 10] taught and inspired immediately, and immediately governed by the spirit, both in preaching and writing, so as they could not err in the things which they delivered to the Church: and therefore they were to be heard even as Christ himself.

As for other ordinary teachers, they are in part and in the [ 15] second place to be heard as angels, and as Christ so far forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the covenant, Math. 2. 7. And Ambassadors in the stead of Christ, 2. Cor. 5. 21.

Here Paul notably expresseth the Authority and honor [ 20] of an Apostle, which is to be heard even as Christ himself: because in preaching he is the mouth, and in writing the hand of God. This authority is to be maintained: and the consideration of it is of great use. The Papists say, we know the scripture to be the word of God, by the testimony of the Church: but [ 25] indeed the principal means whereby we are assured touching the truth of Scripture, is, that the books of scripture were penned by men, whose writings, and sayings, we are to receive, even as from Christ himself, because they had either Prophetical or Apostolical authority, and were immediately taught [ 30] 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 spouse of the Church, and Christ by annointment (as Bernard did) for thus is he more then an Apostle. [ 35]

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

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

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

Sixthly, the people are to hear their teachers with all reverence, even as if they would hear the very angels of God, or [ 5] Christ himself.

Seventhly, the comfort of the Ministry is as sure and certain, as if an angel came down from heaven, or Christ himself to comfort us: so be it we do indeed truly turn to God and repent. [ 10]

Vers. 15.

What was your felicity?] that is, you esteemed it to be your felicity, that you received me and my doctrine. Ye would have plucked out your eyes and have given them to me] a proverbial [ 15] speech, signifying the special love of the Galatians to Paul, so as nothing which they had could be to dear for him. If it had been possible] this he saith, because no mā can pluck out his eye to do another man good: or thus, no man can possibly give his eye and the sight thereof to another. [ 20]

In these words Paul sets down the third sign of the love and reverence which the Galatians shown to him: and that is, that they thought themselves happy by reason of Paul's Ministry, and would have parted with their own eyes for his good. [ 25]

Hence we learn, that there is a felicity after the time of this life, and that is, to receive and embrace the doctrine of the Gospel So saith Christ else where. Luk. 8. 21. and 11. 18. Math. 7. 26. True happiness stands in our reconciliation with God in Christ. And this reconciliation is offered and given us on gods [ 30] part by his word and promise, and it is received of us, when we turn to God; and by faith rest on the said promise. To be in God's kingdom is happiness: and this is the kingdom of God, when we resign our selves in subjection to his will and word. The preaching of the word is the key of this kingdom, [ 35] Matth. 16. 19. and when it is received into our hearts by faith, heaven is set open unto us even in this life, John. 1. 51.

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

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

Thirdly, this doctrine serves to beat down a point of natural Atheism in the heart of man, which makes many think [ 5] it a vain thing to serve God, and to hear his word, Job. 21. 15. Mala. 3. 14. David was troubled with this corruption, Psal. 73. 15. Many of them which profess the name of Christ, will not be brought to keep the Sabbath day: and in their dealings they [ 10] use fraud, and lying as other men do: and all is because they think they cannot live by their religion.

Fourthly, the only way to establish a kingdom or common wealth, is to plant the Gospel there: for this makes an happy people: And this is the main cause of our happiness [ 15] and success in this church and land. And the obedience of the Gospel is it that makes every man in his trade, office, and calling whatsoever it be, to prosper. Read Psal. 1. 3.

5. On the contrary, they are wretched and miserable that live without the Gospel, Prov. 29. 18. 2. Cor. 4. 3. 2. Tim. [ 20] 3. 7.

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

7. We may not despise the preaching of the word, 1. Thes. [ 25] 5. 20. If we do, we despise our own happiness. If it be said, Preachers sometime are deceived. Answ. Mark the addition of Paul, Prooue all things, hold that which is good, 2. Thess. 5.

Touching the special love of the Galatians to Paul, First it may be demanded, what was the cause of it? Answ. The very [ 30] Ministry 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 privilege to preach the truth, so as he could not err in things which he delivered to the church. 2. He preached with authority, as having power to [ 35] correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence. Read. Act. 20. 31. 4. He had a prerogative, (as the rest of the Apostles had) after he had made disciples by imposition of hands to give unto them the extraordinary gifts of the Holy Ghost Act. 8. 17. And these are the means whereby this special love was procured.

Secondly, it may be demanded, whether the Galatians did not more then keep the law, when they would have plucked out their own eyes, and have given them to Paul? for thus they love him more then their own selves. Ans. The commandment [Thou shalt love thy neighbor as thyself] doth not prescribe [ 5] that we must in the first place love our selves, and then in the second love our neighbor: but it sets down the right manner of loving our neighbor, and that is, to love him, as heartily, and unfeignedly, as our own selves. [ 10]

The measure of love is expressed when Christ saith we must love on another, as Christ loved us. John. 13. 34.

There is a certain case in which we must consider our neighbor not only as a neighbor, but also as a special instrument of God: and thus are we in some respects to love, and to prefer him before our selves. Thus a subject is more to love the [ 15] 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 have given their eyes to Paul, that was so worthy an instrument of the grace of God. [ 20]

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

Vers. 16.

Because I tell you the truth.] We must after Paul's example [ 25] speak the truth to all men, Eph. 4. 25. Am I therefore your enemy] the conclusion of the Apostles argument. Here we see a corruption of nature, which makes us that we cannot abide to hear the truth in things that are against us. We hate them that [ 30] speak the truth: self love makes us conceive the best things of our selves. Here then learn

1. To search thy heart and life, that thou mayest know the very worst by thyself: If thou wilt not know it now, thou shalt know it to thy shame in the day of judgment. [ 35]

2. Be vile and base in thine own opinion, Job. 34. last.

The word zeal, hath many significations; here it is fittely translated jealousy. Ye are jealous] hereby much is signified; that there is a spiritual marriage between Christ and his Church: [ 10] that the Church is the Bride, Christ the bridegroom, or husband, the Gospel an instrument drawn touching the marriage: the sacraments as seals, the graces of the spirit as love-tokens, the Ministers of Christ, as friends of the bridegroom, and suitors for him. In this respect they put on the affection of [ 15] Christ, and are zealous for him. This Jealousy is twofold, pretended jealousy, and true jealousy. Pretended jealousy is, when men falsely pretend the love of the Church for Christ's sake. Thus Paul saith, They are jealous, that is, they pretend a love unto you for Christ's sake, but indeed they do it amiss. And the reason [ 20] follows, They would exclude you, namely, from loving of me. Others read the words thus; they would exclude 〈 in non-Latin alphabet 〉 , us: the difference in the Original is only in one letter: and the sense is the same, that the false Apostles would exclude Paul from the love of the Galatians, that they only might be honored and [ 25] loved.

Jt is good] These words may be understood either of the Galatians, or of Paul. I rather choose to apply them to Paul, that for jealousy he may make an opposition between himself, and the false teachers. The sense is this: that jealousy is a good [ 30] thing, if it be in a good cause, that is, if it be indeed for Christ's sake, and be always the same. And Paul adds further, that this kind of jealousy is in himself: because he is jealous over the Galatians not only when he is present with them, but also when he is absent: and this he further confirms in the two next [ 35] verses.

The scope. In these words, Paul meets with a conceit of the Galatians: for they might happily say, that their new Teachers loved them exceedingly, and were zealous for their salvation. Paul therefore answers by a comparison, thus: they are jealous over you, but it is amiss: nay, jealousy for you is good. The first part of the comparison is in the 17. verse, the second in the 18.

The use. When Paul saith, that the false Apostles were jealous over the Galatians amiss, he sets out the fashion of men in the world, which is to do things which are good in their [ 5] kind, but to do them for wrong ends. It is an excellent office to preach the word, but some do it of envy and contention, Phil. 1. 15. others make merchandise of the word. It is an excellent thing to embrace the Gospel: and yet many men do it [ 10] amiss, for fear, or for honor, or for profit, or for other sinister respect, and not for the Gospels sake. This temporal life is an excellent thing, yet few there are that know the ende of this life. For men commonly spend not their time to seek the kingdom of heaven, and to serve God in serving of men, but [ 15] with all their might, they aim at honors, profits, pleasures: and thus they live amiss not for the honor of God, but for themselves. This must teach us not only to do good, but to do it well, and to propound good ends to our selves: and to seek to be upright in the statutes of God. Psal. 119. 80. To [ 20] this ende, three things must be done. First, we must set before us the will and commandment of God, and this must move us to do the good we do. Secondly, the outward action must be conformable to the inward motions of the inward man: and they must both go together. Thirdly, we must directly intend [ 25] to obey God in the things we do, and to approve our hearts and doings to him.

In that the false Apostles are said to be jealous, or zealous, we see how nature can counterfeit 〈◊〉 grace of God: and that which the child of God doth by 〈◊〉 that the natural man can do by nature. Thus Pharaoh fa 〈…〉 repentance, Exod. 9. [ 30] 27. and Ahab, that sold himself to work wickedness, 1. king. 21. 27. and Judas in the midst of his despair is said to repent. Matt. 27. 1. Daily experience shows the like in such persons, who in their extremity, with tears use to bewail their lives past, and [ 35] with many vows, and protestations, promise amendment: and yet afterward when they are on foot again, they return 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 do the like carnally. Nature can play the part of the ape in imitating good things. Therefore it stands us in hand to pray, and examine our hearts, least we be deceived in our selves. For there may lie a depth of deceit and falsehood lurking in the heart. And that we be not deceived, two things must be observed. One is, that we must cherish in our hearts an universal hatred of all and every sin; first in our selves, and then in others. [ 5] The second is, that we must be changed and renewed in our minds, consciences, and affections.

Thirdly, here we see the property of envy, and Ambition, in these false teachers. Paul must be excluded from the love of the Galatians, that they alone may be loved. Thus Joshua would [ 10] have excluded Eldad and Medad from prophesying, and he would have Moses to be the only prophet: but Moses saith, I would to God all the people could prophecy. Num. 11. 29. John's disciples would have excluded Christ baptising: but John saith, He must increase, and I must decrease. John. 3. 30. The disciples [ 15] of Christ would have excluded one that cast out devils in the name of Christ, but did not follow him, and Christ forbad them. Luk. 9. 49.

Lastly, we here see the property of deceivers is to make a [ 20] division between the Pastors and the people.

Beside the former pretended jealousy, there is a good jealousy, which the Apostle takes to himself, and else where he calls it the jealousy of God. 2. Cor. 11. 2.

This jealousy presupposeth the office of the Apostles, and [ 25] all Ministers, which stands in three things. The first, is, to become suitors to the Church, or to the souls of men, in the name of Christ, and to make the offer or motion in his name, of a spiritual marriage: and this is done in the ministry and dispensation of the Gospel. The second is, to make the Contract between [ 30] men's souls and Christ. Now to the making of a contract, the consent of both the parties (at the least) is required: Christ gives his consent in the word, Ose 2. 20. and we give our consent to him and choose him for our head, when we turn to God, and believe in Christ. And the ministry of the word [ 35] serves to signify the will of Christ unto us, and to stir up our hearts to an holy consent. The third is, after the contract, to preserve them in true faith, and good life, that they may be fit to be presented to Christ in the day of judgment, and so be married to him eternally: for then, and not before, is the marriage of the lamb. These duties are all noted by Paul, when he saith, that he prepared the Corinthians that he might present them as a pure virgin unto Christ. 2. Cor. 11. 2. And because this charge and office is laid upon the Apostles and Ministers: therefore they are said to be jealous. [ 5]

This Jealousy stands in three things. The first is, to love the Church, indeed and truth, for Christ's sake. The second is, to fear least by reason of weakness, and by means of the temptations of the devil, the Church and they that believe, should fall away from Christ. The third is, after the fall of the church, [ 10] to be angry with holy anger and indignation, for Christ's sake. Thus Moses was jealous, when the Israelites worshipped the golden calf: and Elias with like zealessue the priests of Baal. Thus is Paul said to be jealous in this place, and Act. 14.

If the Apostle be thus jealous, how much more then is Christ [ 15] himself jealous, who hath espoused himself to his Church? This plainly shows, that he cannot brook either Partner, or deputy. And therefore his sacrifice on the cross must stand without the sacrifice of the mass, his intercession without the intercession of Saints, his merits without the merit of works, [ 20] his satisfaction without any satisfaction of ours. He will have the heart alone, and all the heart, or nothing: and he will not give any part of his honor to any other.

This Jealousy in the Ministers must teach all faithful servants of God, that they keep themselves as pure virgins for [ 25] 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 have their conversation in heaven with him: and love his coming unto thē by death. Psal. 45. 10. Contrariwise they that set their hearts on [ 30] any other thing beside him, are said to go a whoring from him, and therefore they are accursed. Psal. 73. 27. Thus many Protestants do in their practice, whatsoever they profess. Thus doth the Church of Rome both in word and deed. For beside Christ she hath many other lovers: and she goes a whoring [ 35] after them when she worships Angels and Saints, the images of God, and Christ, with religious worship.

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

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

Paul hath said before, that his jealousy over the Galatians was good: because it was in a good cause, and it was constant, not only [ 15] in his presence, but even in his absence: and this he declares here by two signs: his love now in his absence, in the 19. verse, and his desire in the second verse.

The word, 〈 in non-Latin alphabet 〉 , translated, I travel in birth, signifies not only, the travel of the woman at the birth of the child, but also the [ 20] painful bearing thereof, before the birth. And the words have this sense, O ye Galatians, once heretofore I bare and brought you forth, when I first preached Christ unto you: and because now ye are revolted from my doctrine, I am constrained once again to bear you, and to travel with you in my Ministry, [ 25] till by the operation of the Holy Ghost, the right knowledge, and the true image of Christ defaced by the false Apostles, be once again reformed and restored.

In these words (my little children) Paul takes to him the condition of a mother, and he signifies his most tender and motherly [ 30] affection to the Galatians. It is the fashion of mothers, when their children prosper and do well, to rejoice, when they are sick, or die, to mourn exceedingly, and to be moved with pity and compassion. The Galatians deserved no love at Paul's hand: for their Apostasy was very foul: yet [ 35] because there were some good things remaining in them, and there was hope of recovery, he enlargeth his bowels towards them, and shows his love with compassion. If this be the case with Paul, then great is the love and compa 〈…〉 ion of God to his children. If the child be sick, and froward, the mother doth not cast it forth of the doors, but she tenders it, and carefully looks unto it: much more then will the Lord have pity and compassion. Here then a main comfort is to be remembered: if we be of the number of them that believe in Christ, haung vice, & having a care to please God, our weaknesses and falls [ 5] of weakness, do not abolish the mercy of God, but are occasions to illustrate the same. The weekenesse of the chide stirs up compassion in the mother: and David saith, as a father hath compassion on his children, so hath the Lord compassion on them that fear him: and mark the reason: for he knows our frame, & that [ 10] we are but dust. Psal. 103. 14.

When Paul saith, I travel, he signifies the measure of his Ministerial pains, that they were as the travel of a woman with child: and this he shows plainly in the particulars, 2. Cor. 11. 23. Elias, that was sent in his time to restore religion, [ 15] was at length so wearied in this business, that he desired the Lord to take him out of the world, 1. King. 19. 4. The pains of the prophet Isai, made him cry, My leannes, my leannes; & Jeremiah cries, my belly my belly: signifying that his griefs and his pains in the Ministry, were as the pain of the Colicke. By [ 20] this we see, that they have much to answer for before God, that are in this calling, and yet take little or no pains therein. And that they which take the most pains, come far short of their duty.

Again, when he saith, I travel, he signifies the dignity of [ 25] the ministry, that it is an instrument appointed of God for the work of regeneration: for Paul compares himself to a woman in travel, and the work of his ministry, to the travel it self, whereby children are borne to God. This serves very well to stop their mouths, that condemn the vocal and [ 30] external ministry.

When he saith, I travel again, he teacheth, that if men fall after their first initial repentance, there is still a possibility of mercy, and place for a second repentance. We must forgive till seaventie seven times, Mat. 18. 22. Much more will god do it. [ 35] The parable of the prodigal son shows, that they which fall frō God after their calling and first conversion, may again by new repentance be recovered.

An objection: Paul's second travel presupposeth a second regeneration in the Galatians: and if they are borne again the second time, then in their Apostasy they fell wholly from god. Answ. When Paul saith, J travel again, he doth not presuppose any second spiritual generation: for the child of God is but once begotten to the Lord, and Paul here calls the Galatians; little children, because even in the time of their fall, the seed of [ 5] God still remained in their hearts. And because the image of Christ was again to be reformed and restored in the Galatians, in this respect he saith, I travel again of you.

The end of Paul's ministry is expressed in the words, till Christ be formed in you: that is, till (as it were) the counterfeit or [ 10] 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 joined works with Christ: for then they made him [ 15] to be an imperfect Savior. The second part of this image, is a Conformitie with Christ, Rom. 8. 29. It is twofold, conformity in quality, and conformity in practice.

Conformitie in quality is again twofold. The first is a Conformitie to the death of Christ, when the virtue thereof works in [ 20] us a death of sin, and when we suffer as Christ suffered, in silence, contentation, obedience, subjecting our selves to the will of God. The second is, a conformity to the resurrection or life of Christ, and that is, when we live not only a natural, but also a [ 25] spiritual life, which is, to submit our selves to be ruled by the word and spirit of Christ.

Conformitie in practice is, when we carry ourselves as Prophets in the confession of the name of Christ, in teaching, exhorting, and admonishing one another: as Priests to offer our [ 30] bodies and souls in sacrifice to God: as spiritual kings, bearing sway over the lusts and corruptions of our own hearts. And thus is Christ to be framed in the hearts of men.

The use. Here we see, the end of all preaching, is to make sinful men to become new creatures, like unto Christ: this is [ 35] the drift of the ministry: and the doctrine that tends to this purpose, is sound and wholesome.

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

Furthermore, Paul here makes two degrees of God's children; one is, when they are begotten of God, and Christ is formed in them. The second is, when they are begotten of God, [ 5] yet so, as they are as yet unformed. Such were the Apostles when they confessed Christ to be the son of the living God, Math. 16. for then they knew not the article of Christ's death, resurrection, ascension, at that time, nor the manner of his kingdom. Of this sort was Rahab, when she received the spies, [ 10] Heb. 11. for then she was not informed in the religion of the Jews, but only acknowledged the God of Israel to be the true God, and had a resolution to join her self to the people of God. Of this sort were the Corinthians at the first. For they were carnal more then spiritual, even babes in Christ, 1. Cor. [ 15] 3. 3. This must teach us, where we see any good thing in men, to cherish it. For though as yet they be not Christians formed, yet they may be Christians in forming.

When Paul saith, until Christ be formed, he shows that the conversion of a sinner is not wrought in one moment, but by [ 20] little and little, in process of time. In the generation of infants, first the brain, heart, and liver are framed: then the bones, veins, arteries, nerves, membranes: and after this, flesh is added. And the infant first begins to live the life of a plant, by growing and nourishing: then it lives the life of a beast, by sense and [ 25] motion: and thirdly, the life of a man, by the use of reason. Even so God outwardly prevents us with his word, and inwardly he puts into us knowledge of his will, with the beginnings or seeds of faith and repentance, as it were a brain and a heart: from these beginnings of faith and repentance, arise heavenly desires: [ 30] from these desires follows asking, seeking, knocking: and thus the beginnings of faith are increased, and men go on from grace to grace, till they be tall men in Christ. And for this cause, we must with constancy use the good means, in hearing, [ 35] reading, praying.

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

Thus much of Paul's love: now follows his desire in the 20. verse. In which I consider three things: the desire it self, I [ 5] 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 shows, that the presence of Pastors with their people, is a thing most necessary. And there are two reasons thereof. One is, to prevent [ 10] spiritual dangers, which are manifold and continual, in that the devil seeks continually whom he may devour: and we fight against principalities and powers in heavenly things. In this respect Pastors are called watchmen, and overseers. Secondly, the presence of Pastors with their people, serves to redress things [ 15] amiss, and to recover them that be in Apostasy: as Paul saith in this place. Therefore it were to be wished that this mind of Paul were in all Pastors, that with one consent they might say to their people, I would I were with you n 〈…〉 .

In the words, [that I might change my voice] Paul continues [ 20] the allusion (which he made in the former verse) to a woman with child: and hereby he signifies two things. The first is, that he will leave further disputing with the Galatians, and fall to lamenting and crying, as mothers do in the time of their travel, by reason of their pain. This is to change the voice. It was [ 25] the manner of Paul to abase himself, and to mourn for the sins of others, 2. Cor. 12. 24. and he reproves the Corinthians that they were puffed up, and did not mourn for the incestuous person. Like was the practice of David, Psal. 119. 136. of Lot. 2. Pet. 2. 7. of Jeremiah, Lam. 2. 11. of the friends of Job, Job 2. last. of the godly in the days of Ezekiel. c. 9. 4. of Christ [ 30] in respect of Jerusalem, Luk. 19. 41. And it hath been always the practice of holy men, when there was no other help, with tears to commend the case to God.

If sorrow for other men's offenses make Paul change his [ 35] voice, much more are men to do it for their own. Peter, in his repentance left his presumptuous speaking, and fell to bitter and secret tears: and so did the woman that stood at the feet of Christ weeping, and washed his feet with her tears, Luk. 7. 38. The like ought we to do for our offenses and sins. The earth-quake this winter past, must stir us up to this duty. For it is a matter full of terror, 1. Sam. 14. 15. and the sickness 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 [ 5] in the little world, that is, in the bodies of men.

Again, to change the voice, is to confer with the Galatians, and upon conference to temper his voice to their manners and condition, as nources stammer and lispe with children. For [ 10] some are with pity to be recovered: and some with terror. Iud. 22. 23. Hence I gather,

That the Conference of Pastors and people, is a thing very necessary. Paul here ascribes more to it then to his Epistle. It is the life of preaching. For by it the teachers know better what [ 15] to teach, and the people better to conceive things that are taught. Here then we see a common fault. Men are content to hear, but they will not confer with their teachers: and in the time of sickness, the first person that is conferred with, is the Physician: and the Minister is last sent for: whereas on the contrary, [ 20] the cure of the soul is the cure of the body. Job 33. 23. 25.

Again, here is set down the way to attain all good learning: and that is, that learners be present with their teachers: and the teachers again temper their voices to the capacity of [ 25] the learners. Thus Samuel was with Eli at the door of the Tabernacle: thus Christ was in the Temple among the doctors hearing them and asking them questions. Luk. 2. 44.

Thirdly, Paul here sets down the way to make a pacification for religion in these last days: and the way is, that the Pastors [ 30] of the Church be assembled together by the authority of Princes: and being assembled, they temper their voices one to another according to the written word. Thus may they that lic now under the Apostasy of Antichrist, be recovered, Act. 15. 6. And the promise of God is, that when two or three come [ 35] together in his name, he will be with them. Matth. 18.

Lastly, the Ministers (as here we see) are to temper their gifts and speech to the condition of their hearers. The Corinthians were babes in Christ, and Paul feeds them with milk. 1. Cor. 3. 3. to the Jew he became a Jew, to the Gentile a Gentile, that he might win some. 1. Cor. 9. 18. For this cause it were to be wished, that Catechising were more used 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 loaf set before a child. And it is no disgrace for learned Ministers, in [ 5] plain and familiar manner to catechise: for this is to lay the foundation, without which all labor in building is in vain. Again, our ignorant people should be content even in their old age to learn the catechism: for by reason of their ignorance, they lie as a pray to the Atheist and Papist: and in much [ 10] hearing, they learn little; because they know not the grounds of doctrine that are usually in all sermons. And it is a fault in many that they love to hear sermons, which are beyond their reach, in which they stand and wonder at the Preacher: and plain preaching is little respected of such. [ 15]

The occasion of Paul's desire is in these words, I doubt of you, or thus, I am in perplexity for you: and this Paul speaks as a mother in some dangerous extremity, in the time of her travel; as Rachel was in the birth of Benjamin, Gen. 35. And the [ 20] words carry this sense, I am troubled for your recovery; and I fear it will never be.

Here we learn, how dangerous a thing it is to fall from grace, though it be but in part. For a man cannot recover himself when he will. We do not the good we can, unless God make us do it. Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore [ 25] it is an Error to think that we may repent and turn to God when we will, as many suppose. And this must be a warning unto us to preserve the good things that God hath put into us, and not to quench the spirit. [ 30]

And though Paul doubt of the recovery of the Galatians, yet he spares not to send his Epistle to them, and to use means. And thus in desperate cases, we must use the best means and leave the success to God. Thus the Israelites when there was no other help, went into the sea, as into their death bed, or grave, by faith staying themselves on the promise of god. Heb. [ 35] 11. 29. 2. Chron. 20. 12.

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

From the 8. verse of this chapter to the 20. verse, Paul hath handled the conclusion of the principal argument of this Epistle touching the Apostasy of the Galatians: and here he returns again to his former doctrine touching the justification [ 20] of a sinner by faith, without the works of the law: and he confirms it by another Argument, the sum and substance whereof is this: Your liberty from the law, w 〈…〉 prefigured in the family of Abraham: therefore ye are not bondmen to the law, but freemen. [ 25]

The argument is at large propounded, and it hath four parts: a preface in the 21. verse: an history of Abraham and his family, verse. 22. 23. the Application of the history from the 24. verse to the 30. the conclusion, v. 31. [ 30]

And first of the Preface. Law] the word (law) in the first place, is taken properly for the moral and Ceremonial law of Moses: and in the second place, for the books of Moses, and namely, for the book of Genesis. And in this sense the word is taken, when Christ is said to expound the law and the Prophets, [ 35] Luk. 24. And sometime it signifies all the books of the old testament, John. 15. 15.

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

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

In this preface, first Paul meets with the pride of man's nature, whereby the Galatians went about to establish their own righteousness by the law, when he saith, ye that will be under [ 5] the law, &c. with this pride were the Jews tainted, Rom. 10. 3. and the young Prince that came to Christ and said, Good master what must I do to be saved? And the Papists of our time, who will not be subject to the justice of God, but set up their own justice in the keeping of the law. The like do the ignorant [ 10] people among us, who hold that they are able to fulfill the law, and that they are to be saved thereby. And when they say, they look to be saved by their faith, they under stand thereby their fidelity, that is, their good dealing.

Again, Paul here notes the servile disposition of men that [ 15] loves rather to be in bondage under the law, then to be in perfect liberty under the grace of God. This we see in daily experience. All profess Christ among us: yet is it even a death to the most, to forsake the bondage of the flesh. Christ we profess, [ 20] yet so as we take liberty to live after the lusts of our own hearts.

When Paul saith, do ye not hear the law? he notes the cause of our spiritual pride, and of the servile disposition before named, namely, ignorance in mistaking and misconceiuing the [ 25] true scope of the law: for the Galatians did not consider that Christ was the scope of the law, but they supposed that the very observation of the law even since the fall of man, did give life and justify. This ignorance was to the Jews as a veil before their eyes in the reading of the law, 2. Cor. 3. 14. And [ 30] this ignorance hath blinded the Papist at this day: for he supposeth that the Gospel is nothing else but the law of Moses: & that Christ indeed is but an instrument to make us keepers of the law, and consequently saviors of our selves.

In the history of Abraham I consider three things, the fact [ 35] of Abraham in taking two wives: the Euent upon this fact, he had two sons by them: the condition of these sons.

Touching the fact of Abraham, it may be demanded, what is to be judged thereof? The ground to the answer shall be this: that marriage is the indivisible conjunction of one man and one woman only. This Christ of purpose 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 cleave to his wife, not to his wives, v. 5. that they twain shall be one flesh, v. 6. And in all this Christ makes no new law, but only reuiues the first institution of marriage made in Paradise. And [ 5] Moses having set down this divine institution, adds withal that Lamech was the first that brake it, by taking many wives.

Now then, the answer to the question is twofold. Some say, that Abraham and the rest of the Patriarchs had a dispensation from God to marry many wives, and therefore that it was no [ 10] sin in them. Of this mind are sundry learned men, both Protestants and Papists. But the answer is only conjectural, and hath no evidence in scripture.

The second answer is, that God did not approve the polygamy of the fathers, or commend it, but did only tolerate it, [ 15] as a lesser evil, for the preventing of a greater. This toleration appears, in that God commanded that the king must not multiply his wives, Deut. 17. 17. and that the child of the hated wife, (though she be the second wife,) if it be first borne, shall be the heir. Deut. 21. 15. The occasions of this toleration were [ 20] two. One was, a desire in the Patriarchs to multiply their posterity, that if it were possible, the Messias might descend of their line. The second was, the common custom of men in the east countries, who made no matter of it, to mary many wives: and common custom bred a common error, and a common [ 25] error, bred common ignorance, whereby that which was indeed a sin, was esteemed no sin.

It may be objected, if the having of many wives were an offense, that Abraham and the rest of the holy Patriarchs lived and died in a sin without repentance: because we find nothing [ 30] in scripture teaching their repentance for their sin. Answer. Known sins require particular repentance: but if sins be unknown, or vnconsidered, by reason that men are carried away with the sway of the times (as the Patriarchs were) a general repentance sufficeth, Psal. 19. 12. [ 35]

Again, it may be alleged, that Abraham took Agar by the consent of Sara. Ans. that sufficeth not to make a full excuse for Abraham. For if marriage were a mere civil contract, as it is made by the consent of men and women, so it might be dissolved by like consent: But it is more then a civil contract: because in the making of it, beside the consent of the parties, the authority of God is interposed: and therefore Saraes consent (in giving Agar to Abrahā) is nothing, without the allowance of God: and we may not think that God will allow of that which is directly against his own ordinance. [ 5]

Thirdly, it may be alleged, that if the having of may wives be a fault, then Abraham and the rest were adulterers. Ans. Not so, the polygamy of the fathers is to be placed in the middle, between adultery, and holy wedlock. They took not wives of a lewd mind, for the satisfying of their lust, but of a conscience [ 10] not rightly informed in this point.

The event upon the fact of Abraham was, that his two wives, bare him two sons. He had indeed more sons by Ketura, Gen. 25. 2. but these two, Ishmael and Isaac are only here mentioned: because by the special appointment of God, [ 15] they were ordained as types of true believers, 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 bond woman, & therefore [ 20] a bondman, the other of a free woman, and therefore a free man, and the heir. Here it may be demanded, how the same person can be both a wife and a bond woman? Answ. Among the heathen (as also among the Jews) there were two sorts of wives. Of the first kind were they, that were joint governors of the family with the husband, and they were called mistresses [ 25] of the house. Of the second sort were they, that served only for propagation, and were in all other respects as servants or strangers. Of the first kind, was Sara, and of the second, Hagar and Ketura. [ 30]

The second difference of the children was this. One, that is, Ishmael 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 room. 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 virtue of the promise of [ 35] God.

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

Again, we are here taught not to make haste to accomplish [ 5] our desires, but when God promiseth anything, to wait his leisure, and in the mean season to live in subjection. Sara with all her haste could not prevent God's providence. She hath her desire in the birth of Ishmael, but yet he is borne according to the flesh, in bondage, and he is not the promised seed. [ 10]

In the birth of Isaac we see the virtue of the promise of God, when it is mixed with our faith: for then it makes things possible, that are otherwise impossible, Math. 17. 20. If then we desire any good things at the hands of God, our duty is in silence and patience to rest on the promises of God, and then [ 15] our desire shall indeed be accomplished.

The application of the former here beginneth: and the sense of the words is. An other thing meant] the words are thus. These things are spoken by allegory: that is, one thing is said, and [ 35] another thing is meant. Two mothers] Agar and Sara. Are two] they represent or signify the two Testaments. Est is put for significat. Of the two Testaments I will speak afterward.

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

For Agar or Sina] here the translators are deceived, supposing [ 5] 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 Abraham's handmaid, as that which is said in the former history of Agar. For the words are, 〈 in non-Latin alphabet 〉 . And Sina must be [ 10] considered as a place, where it pleased God to publish the law. And the words thus considered, have this sense, Agar is Sina, that is, Agar figures Sina, two ways. 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. [ 15] which was a desert out of the land of Canaan. Secondly, in effect: for as Agar bare Ishmael a bondman to Abraham; so Sina or the law, makes bondmen. And it answereth] Sina answereth to Jerusalem, that is, as Agar figures Sina; so Agar figures Jerusalem: and by this means, Sina and Jerusalem are [ 20] like, and stand both in one order. Now Agar figures Jerusalem two ways, in condition, and effect. In condition: for as Agar was a bondwoman, so Jerusalem, or the nation of the Jews refusing Christ, and looking to be saved by the law, are in spiritual bondage. In effect: for as Agar brings forth Ishmael a [ 30] bondman; so Jerusalem by teaching the law, makes bondmen. Therefore Paul saith in the last place, of Jerusalem, and she is in bondage with her children.

The use. These things are said by allegory] Here the Papists make a double sense of scripture, one literal, the other spiritual. [ 35] Literall is twofold. Proper, when the words are taken in their proper signification. Figuratiue, when the holy Ghost signifies his meaning in borrowed terms.

Spiritual senses they make three. One allegorical, when things in the old testament are applied to signify things in the [ 40] new testament. The second, is Tropologicall; when scripture signifies something touching manners. The third, is Anagogical, when things are in scripture applied to signify the estate of everlasting life. Thus Jerusalem properly is a city: by allegory, the Church of the New Testament: in a tropologicall sense, a state well ordered: in an anagogicall sense, the estate of eternal life. These senses they use to apply to most places of the Scripture, specially to the history. But I say to the contrary, that there is but one full and entire sense of every place of [ 5] scripture, and that is also the literal sense, sometimes expressed in proper, and sometimes in borrowed or figurative speeches. To make many senses of scripture, is to overturn all sense, and to make nothing certain. As for the three spiritual senses (so called) they are not senses, but applications or uses of scripture. [ 10] It may be said, that the history of Abraham's family here propounded, hath beside his proper and literal sense, a spiritual or mystical sense. I answer, they are not two senses, but two parts of one full & entire sense. For not only the bare history, but also that which is thereby signified, is the full sense of the h. G. [ 15]

Again, here we see the scripture is not only penned in proper terms, but also in sundry divine figures and allegories. The song of Solomon is an Allegory borrowed from the fellowship of man and wife, to signify the communion between Christ & his Church: & so is the 45. psalm. The book [ 20] of Daniel, and the Revelation, is an allegorical history. The Parables of the old and new Testaments, are figures or allegories. When David saith, Psal. 45. 4. Ride on upon the word of truth, meekness, and justice, he describes a Princes chariot by allegory. The Guide is the word, the horses that draw it, are [ 25] three, Truth, meekness, justice. And thus the throne of God is described by like allegory. Psal. 89. v. 14. the foundation of the throne, are righteousness, and equity: the main bearers to go before the throne, are mercy and truth.

It may be demanded, when doth the scripture speak properly, [ 30] and when by figure? Ans. If the proper signification of the words be against common reason, or against the analogy of faith, or against good manners, they are not then to be taken properly, but by figure. The words of Christ, John. 15. 1. I am the true vine, & my father is an husband man. If they be taken [ 35] properly, they are absurd in common reason: therefore the words are figurative, and the sense is this: I am as the true vine, and my father as an husbandman. The words of Christ, Take, eat, this is my body, 1. Corinth. 11. verse. 24. taken properly, are against the articles of faith, He ascended into heaven, and sits at the right hand of God. And they are against the sixth commandment, Thou shalt not kill. And therefore they must be expounded by figure, thus, This bread is a sign of my body. The like is to be said of other places: they must be taken properly, if it be possible: if not, by figure.

Here then they are to be blamed, that make the use of Rhetoric in the Bible, to be a mere fopperie. For to this purpose [ 5] there is a book in English heretofore published. As also they of the family of love are justly to be condemned, who in another extremity, turn all the Bible to an Allegory, yea even that which is said of Adam, and of Christ.

They are two Testaments] they are, that is, they signify: and so [ 10] Agar is Sina a mountain in Arabia, that is, signifies Sina. Thus the Rock in the wilderness is Christ, 1. Cor. 10. 4. that is, figures Christ. Like to this is the Sacramental phrase, This is my body, that is to say, this bread signifies my body. Great is the madness of men that hence gather Transubstantiation, or the real conversion [ 15] of bread into the body of Christ. They might as well gather hence the conversion of Agar into mount Sina.

The two Testaments are the Covenant of works, and the Covenant of grace, one promising life eternal to him that doth all things contained in the law: the other to him that [ 20] turns and believes in Christ. And it must be observed, that Paul saith, they are two, that is, two in substance, or kind. And they are two, sundry ways. The law, or covenant of works, propounds the bare justice of God, without mercy: the covenant of grace, or the Gospel, reveals both the justice and mercy [ 25] of God, or the justice of God giving place to his mercy. Secondly, the law requires of us inward and perfect righteousness, both for nature, and action: the Gospel propounds unto us an imputed justice resient in the person of the Mediator. Thirdly, the law promiseth life upon condition of works: the [ 30] Gospel promiseth remission of sins and life everlasting upon condition that we rest our selves on Christ by faith. Fourthly, the law was written in tables of stone, the Gospel in the fleshy tables of our heart. Ier. 31. 33. 2. Cor. 3. 3. Fifthly, the law was in nature by creation: the Gospel is above nature, and was revealed [ 35] after the fall. Sixthly, the law hath Moses for the mediator, Deut. 5. 27. but Christ is the mediator 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 main pillar in Popish religion, which is, that the law of Moses, and the Gospel, are all one law for substance: and that the difference lies in this, that the law of Moses is dark and imperfect, and the Gospel or the law of Christ more perfect: because he hath (as they say) added Counsels to precepts. Again, the law (they say) without [ 5] 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. [ 10]

And whereas the Papists make two justifications, the first merely by grace, the second by works: besides the two Testaments, they must establish a third Testament compounded of both, and it must be partly legal, and partly Evangelical; otherwise the twofold justification cannot stand. For the law [ 15] propounds only one way of justification, and the Gospel a second. The doctrine therefore that propounds both, is compounded of both.

God did not approve the polygamy of Abraham, yet doth he use it to signify the greatest mystery of our religion. [ 20] Here we see a great point of the divine providence of God, who ordereth and useth well the things which he doth not approve. This is the foundation of our patience, and a means of true comfort. Joseph thus comforts himself and his brethren, that God ordered and disposed their bad enterprise, to [ 25] his and their good. Gen. 45. 6, 7.

Here again Paul sets down two properties of the Testament of works, or of the law. The first is, that it came from mount Sina. And here lies the difference between the law and the Gospel: the law is from Sina, the gospel from Zion or Jerusalem. [ 30] For there it was first to be preached, and thence conveyed to all nations. Mich. 4. 1. Ezech. 47. 1.

The second property of the law is, that it gendereth to bondage: because it maketh them bond men, that look to be saved [ 35] and justified thereby. And this it doth, by revealing sin and the punishment thereof, which is everlasting death; and by convincing all men of their sins, and of their deserved condemnation. In this respect, it is called the ministry of death, 2. Cor. 3. 6. and Paul saith, that after he knew his sins by the law, he died, and the law was the means of death unto him, Rom. 7. 10. Here is another difference between the law and the Gospel. The law genders to bondage: the Gospel genders to life. For it is an instrument of the spirit for the beginning and confirming of our regeneration and salvation: and so is not the law, which is no cause, but only an occasion of the grace of [ 5] God in us.

Whereas Jerusalem that now is, is said to be in bondage, as Sina and Hagar. It is to be observed, that there is no Church in the world, nor people, which is not subject to Apostasy. For God had made great and large promises to Jerusalem, Psal. [ 10] 122. and 132. and yet for all this, Jerusalem by refusing Christ, and by establishing the justice of the law, is comne into bondage, and deprives herself of the inheritance of eternal life. Therefore it is a falsehood which the Papists teach, that the infallible assistance of the spirit is tied to the Chair, and Consitory [ 15] of the Pope, so as he, and consequently the Church of Rome, cannot err. Here again, 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 been, namely, a maintainer [ 20] of the Gospel of Christ. Therefore we must not be high minded but fear, and now take heed of the first beginning of apostasy. The holy Ghost, Heb. 3. 12, 13. set down the degrees thereof, and they are five in number. The first is, the deceit of sin: the second is, the hardening of the heart after men are deceived [ 25] by sin: the third is, an evil heart, which grows upon hardness of heart: the fourth is, unbelief, whereby the word of God is called in question, and the truth thereof: and after unbelief follows a departure from God and Christ. That this may not be, we must carefully avoid all the deceits of sin, as [ 30] namely, covetousness, ambition, lust, &c.

Again, as Agar figures the law, so doth Ishmael all iusticiaries, that look to be saved by the law. Here then we see the condition of the world, the greatest part whereof are Ismalites. For the Turk and the Jew, look at this day to be faued by their [ 35] works. The Papist ascribes his conversion not wholly to grace, but partly to grace, and partly to nature, or the strength of man's will helped by grace. And thus are they borne after the flesh as Ishmael was. And our common people, though in show they profess reformed religion, yet indeed a great part of them are Ishmaelites. For they look to be saved by their good serving of God, and by their good deeds: and they little think on Christ and his merits. And thus they deprive themselves of all title to eternal life. Therefore it stands them in hand to condemn nature and the strength thereof, and to renounce their own works, and to rest only on the promise of mercy for eternal [ 5] salvation: thus shall they be the children of the promise and heirs of God.

Lastly, in that Jerusalem is in bondage like Agar or mount Sina, we see how vain are the pilgrimages to the holy land, & [ 10] how needless were the wars made for the recovery thereof.

Here Paul shows what is figured by Sara, namely, the new Jerusalem, which is the Catholic Church, Heb. 12. 22, 23. Revel. 21. 2. [ 20] And it is here so termed, because Jerusalem was a type thereof in six respects. First, God chose Jerusalem above all other places to dwell in, Psal. 132. 13. And the Catholic Church is the company of predestinate, chosen to be a particular people to God. Secondly, Jerusalem is a city compact in [ 25] it self, by reason of the bond of love and order among the citizens, Psal. 122. 3. In like sort, the members of the Catholic Church are linked together by the bond of one spirit. Thirdly, in Jerusalem was the sanctuary, a place of God's presence, and of his worship, where also the promise of the seed of the woman [ 30] was preserved till the coming of the Messias: and now the Catholic Church is in the room of the sanctuary: in it must we seek the presence of God and the word of life: therefore it is called the pillar and ground of truth, 1. Tim. 3. 15. Fourthly, in Jerusalem was the throne of David, Psal. 122. 5. [ 35] and in the Catholic Church is the throne or scepter of Christ, figured by the kingdom of David, Reu. 3. 7. Fifthly, the commendation of a city (as Jerusalem) is the subjection & obedience of the citizens: now in the Catholic Church all believers are citizens, Eph. 2. 19. and they yield voluntary obedience and subjection to Christ their king, Psal. 110. 2. Isai, 2. 5. Lastly, as in Jerusalem the names of the citizens were enrolled in a register: so the names of all the members of the Catholic Church, are enrolled in the book of life, Reu. 20. 15. Hebr. 12. 23. [ 5]

Again the Catholic Church dwelling here below, is said to be above in heaven for two causes. First, in respect of her beginning, which is from the Election and grace of God, and from Christ the Mediator, of whose flesh and bone we are that believe, Eph. 5. 30. The justice whereby we are justified is [ 10] in Christ: our holiness and life, flows from the holiness and life of Christ, as from a root. Secondly, the Church is said to be above, because it dwells by faith in heaven with Christ: for the property of faith is to make us present after a sort, when we are absent, Heb. 11. 2. [ 15]

The use. This being so, we are admonished to live in this world as Pilgrimes and strangers, 1. Pet. 2. 11. and therefore we must not set our love upon any earthly thing, but our minds must be upon the country to which we are traveling. And whatsoever is an hindrance to us in our journey, we must [ 20] cast it from us, that we may go lightly: and if we have any wrongs done us either in goods or good name, we must the rather be content: because we are out of our country in a strange place: and hereupon we must take occasion to make haste to our journeys end, that is, to our own city, and last abode. Thus [ 25] did the Patriarchs, Heb. 11. 13, 15.

Secondly, we must carry our selves as Burgesses of heaven, Phil. 3. 20. And this we shall do by minding, seeking, affecting of heavenly things, by speaking the language of Canaan, which is, to invocate and praise the name of God. Lastly, by leading a [ 30] spiritual life, that may beseem the citizens of heaven. Many fail in this point, when they come to the Lord's table, they profess themselves to be citizens of the city of God, but in their common dealings in the world, they play the stark rebels against God, and his word, and live according to the lusts [ 35] of their blind and unrepentant hearts.

Thirdly, when Paul saith, that Jerusalem which is above is free &c. he shows that the Catholic Church is one in number, & no more. Cant. 6. 8. My dove is above, and the only daughter of her mother. John. 10. 16. One sheepfold. There be many members, but one body, 1. Cor. 12. 12.

Fourthly, hence we gather, that the Catholic Church is invisible. For the company of them that dwell in heaven by their faith, cannot be discerned by the eye. John saw the heavenly Jerusalem descending from heaven, yet not with the bodily eye, but in spirit, Revel. 21. 10. The things which make the Catholic [ 5] Church to be the Church, namely, election, vocation, justification, glorification, are invisible. The papist therefore erreth, when he teacheth, that the Catholic Church is a visible company under one Pastor, namely the Pope. And the places which they bring to prove the visibility of the universal [ 10] Church, concern either particular churches, or the churches which were in the days of the Apostles, or again, they speak of the inward glory, and beauty of the Church.

Free] that is, redeemed from the bondage of death and sin: and so from the curse of the law. Of this freedom I will speak [ 15] more afterward.

The mother of us all] she is called a mother, because the word of God is committed to the keeping of the Church, which word is seed, 1. Pet. 1. 23. and milk, 1. Cor. 3. 2. and strong meat, Heb. 5. 14. And the church as a mother, which by the ministry [ 20] of the said word, brings forth children to God, & after they are borne & brought forth, she feeds them with milk out of her own breasts, which are the Scriptures of the old and new Testament.

Here a great question is to be propounded, namely, where [ 25] we shall find this our Mother? For it is the duty of all children to have recourse unto their mother, and to live under her wing. The advocates of the Popish Church, Priests and Jesuits, say, we must be reconciled to the Church and See of Rome, if we would be of the Catholic church. To this purpose they use [ 30] many motives, I will here propound seven of them: because heretofore they have been scattered abroad among us.

The first motive. The Church of Rome hath means of sure and certain interpretation, tradition, councils, fathers: we have nothing but the private interpretation of Luther, Melancthon, [ 35] Calvin, &c. Answ. Scripture is both the gloss and the text; And the principal means of the interpretation of scripture, is scripture it self. And it is a means, when places of scripture are expounded by the Analogy of faith, by the words, scope, and circumstances of the place. And the interpretation which is suitable to all these, is sure, certain, and public: for it is the interpretation of God. Contrariwise, the interpretation, which is not agreeable to these, though it be from Church, Fathers, and Councils, is vncerten, and it is private interpretation. Now this kind of interpretation we allow: and therefore [ 5] it is false, that we have only private interpretations: and that all the interpretations of the Church of Rome are public. Secondly, I answer, that we are able to justify our Interpretations of Scripture for the main points of religion, by the consent of Fathers, and Councils, as well as they of the church of [ 10] Rome.

The second motive. We have no divine and infallible authority to rest on in matter of religion: but they of the church of Rome have. Ans. In the Canonical scriptures of the Prophets and Apostles, there is divine and infallible authority: [ 15] for they are now in the New Testament, instead of the lively voice of God. And this authority we in our Church acknowledge. Secondly, I answer, that the church hath no divine and infallible authority distinct from the authority of scriptures (as [ 20] the Papists teach) but only a Ministry, which is to speak in the name of God, according to the written word.

The third motive. We have no limitations of opinion, and affection, but they of the church of Rome have. I answer first: we suffer our selves to be limited for opinion, by the Analogy [ 25] of faith, and by the written word, and so doth not the Papist, which adds tradition to the scripture. And for affection we suffer our selves to be limited by the doctrine of repentance, and new obedience. Secondly, I answer, that the church of Rome useth false means of Limitation. For it teacheth, that [ 30] for opinion, we must captivate our senses to the determination of the church, by believing as the church believeth, though it be not known, what the church believeth. And it limits affection, by auricular confession, and by canonical satisfactions, mere inventions of men. [ 35]

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

The fifth motive. There were never but two alterations of religion. One, in the days of Elias; the other, in the days of John the Baptist. Ans. I will show a third. Paul saith, that before the ende, there shall be a departure, 2. Thess. 2. and this departure is general in all nations, Revel. 13. 16. and after a thousand years there shall be the first resurrection, Revel. 20. 5. and this [ 5] resurrection is the reviving and the restoring of the Gospel, after long ignorance and superstition.

The sixth motive. The church of Rome hath a Judge to ende controversies: we have none. Ans. Christ is our Judge: and the scripture is the voice of this judge, determining all things [ 10] pertaining to salvation, fully, and plainly, to the contentation of any conscience.

The seventh motive. The Roman religion is suitable to ancient Tradition. Ans. It is contrary. For it abolisheth the second commandment touching Images, and the tenth, touching lust. [ 15] And it overturneth sundry Articles of faith. For it abolisheth one of the natures of Christ by the real presence, and his three offices, by joining partners, and associates with him.

To these seven, I add three other. The eight motive then is [ 20] this. Our Ministers (they say) took unto themselves new callings: and consequently that we are but schismatics. Ans. The offices of the first restorers of the Gospel were ordinary: and their vocation to the said offices was ordinary: for they were all either Priests, or School doctors. It may be said, that they departed [ 25] from their callings. I answer, they departed only from the common abuse of their callings, which they restored to their right use.

The ninth motive. The church of Rome hath true baptism, and therefore it is a true church. Ans. Baptism in the Papacie, [ 30] pertains not to it, but to another hidden church in the midst of the Papacie: as the light in the lantern, pertains not to it, but to the passenger. Secondly, though the church of Rome hold the outward baptism, yet doth it overturn the inward, which stands in the justification of a sinner by imputation of [ 35] the obedience of Christ. Thirdly, baptism severed from the preaching of the Gospel, is no mark of a church. Circumcision was used in Samaria, and yet they were no people of God. Hos. 1. 9.

The tenth motive. The church of Rome hath antiquity and succession from the Apostles. Ans. They are no marks of the church, unless they be joined with prophetical and Apostolical doctrine. The kingdom of darkness, hath also antiquity, succession, universality, and unity.

Now then we are to hold the church of Rome as a stepmother, nay as a professed harlot: she is no mother of ours. [ 5] For the Lord saith, Come out of her my people, Revel. 18. Let us therefore come to the true answer.

The catholic Church, our Mother, is to be sought for, and to be found in the true visible churches, the certain marks whereof are three. The preaching of the word of God, out of [ 10] the writings of the Prophets and Apostles, with obedience. John. 10. 28. Eph. 2. 20. True invocation of God the father, in the only name of Christ by the assistance of the spirit. Act. 9. 14. 1. Cor. 1. 2. the right use of the sacraments, baptism, and the Lord's supper. Math 28. 18. And by these shall we find the [ 15] true Church of God in England, Ireland, Scotland, Germany, France, &c.

Again, in that the Church is called our Mother, the Papist gathereth that her commandments must be obaied, Prov. 1. 8. and therefore in their Catechisms, beside the commandments [ 20] of God, they propound the commandments 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 us all, that is, of all true [ 25] believers. Hence it follows, that wicked men are not members of the catholic Church (as Popish doctors erroneously teach) for then the church shall be a mother not only to the children of God, but also to the children of the devil. [ 30]

Lastly, in that the church is our Mother, we are taught that we must despise our first birth, and seek to be borne again unto God, and suck the breast of our mother, feeding on the milk of the word. Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Jerusalem, is a great privilege. Psal. 87. 5. [ 35] Revel. 3. 12.

These words are the testimony of the Prophet Isa, c. 54. 1. and they are brought to prove that which Paul said in the former verse, that the Catholic Church is the Mother of us all, that is, not only of the Jews, but also of all believing Gentiles. [ 10]

In the words, I consider the preface to the Testimony, and the testimony it self. 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 authority was divine, and infallible, [ 15] because he was led into all truth by the spirit of God, so as he could not err in delivering doctrine to the church. And yet for all this he follows the rule of the written word. And his manner was so to do. Act. 26. 22. This shows the shameless impudency of the church of Rome, which takes to it [ 20] self an absolute power of judgment in all matters, without, and beside the scripture, yea a power to judge of the scripture it self and of the sense thereof, without the help of scripture, upon a supposed infallible assistance of the spirit.

The second point is, In what question saith Paul, It is written? [ 25] Ans. In a controversy between him and the false Apostles, touching the justification of a sinner. This shows that the scripture it self is the means to determine and decide controversies. There was for this purpose in the Old Testament, the lively voice of God uttered in the Oracle at the Mercy seat: [ 30] but in the New Testament there is no such voice of God, but the written word is instead thereof, to the ende of the world. And therefore Paul saith, It is written.

In the testimony, I consider three things, the condition of two Churches, the change of the condition, the joy that is upon [ 35] 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 virtue and strength of nature, it bears no children to God, no more then Sara did to Abraham, John. 1. 13. 1. Cor. 3. 7. Secondly, it is so called in respect of the beginning thereof, when the Jewish church was yet standing, till the spirit of God was poured forth upon all flesh, after the ascension of Christ: and before [ 5] this, the number of them which were converted to God, was very small: and therefore Christ himself complained that he spent his strength in vain, Isai, 49. 1. Thirdly, it is so called in respect of the latter times of the church, in which Christ shall scarce find faith upon the earth, Luk. 18. 8. Further that the [ 10] church is barren, it is declared by the sign, because she neither brings forth child, nor bears.

Desolate] that is, without husband in appearance, by reason of the cross and affliction, and without children: because at the first the Christian church was constrained to hide herself in [ 15] the wilderness. Revel. 12. 14. It may be demanded howe the catholic 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 sins, and life everlasting, in the hearing [ 20] of our prayers, in protection and deliverance from all spiritual enemies, in the gifts of the spirit, faith, hope, love, &c. In respect of this estate, the church is all glorious within, and never desolate. Psal. 45. 13. The outward estate of the Catholic church, stands in visible assemblies, in the public Ministry of the [ 25] word, and sacraments, in a government according to the word of God. In respect of this second estate, the Church may be in desolation. This was the condition of the Church in paradise upon the fall of our first parents, of the Israelites at Mount [ 30] Horeb, when they worshipped the golden calf, and in the days of Elias, Rom. 11. 3. and afterward, 2. Chron. 15. 3. When Christ suffered the shepherd was smitten, and the sheep were scattered. After Christ's ascension all the earth worshipped the beast, Reu 13. 12. [ 35]

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

Having an husband] in these words the condition of the Jewish church is set forth, that she is married or espoused to God, who is her husband. Ezech. 16. 8, 9. Ose. 2. 19. The like [ 5] may be said of any other church, and namely of the church of England. The use.

This must teach us, to dedicate our bodies and souls to God and Christ, and to give the main affections of our hearts unto him, as our love, and our joy, &c. [ 10]

Secondly, we must adorn and trim our selves 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 subjecting our selves to Christ, and his laws. [ 15]

Again, if we be • roath our selves to Christ indeed, we may assure our selves that Christ is our Christ, and that he hath given himself unto us: and consequently, that he will sanctify us, Ezech. 16. 9. protect us as an husband doeth his wife, Gen. 20. 16. and indowe us with all things needful for this life, and [ 20] the life to come, Ezech. 16. 10, 11.

The second point is the change of the church of the new Testament, because she shall cease to be barren, and bring forth many children. This is the promise of God: and hereupon Paul concludes, that the church is a mother of all believers, [ 25] both Jews and Gentiles. Observe, that the promise of God is of infinite virtue in his time and place. In the beginning God said, let there be this or that, and it was so. Of like virtue is God's promise, if we can wait his leisure. God promised that after 430. years, the Israelites should be delivered out of Egypt, [ 30] presently when the time was expired, nothing could hinder the promise. Read Exod. 12. 41. Therefore our duty is, to rest on God's promises in all times, both in life and death.

The third point is the joy upon the change. Rejoice. Here [ 35] are two things to be considered. The first, who must rejoice? Answ. The church. God's kingdom is the place of joy. Rom. 14. 17. Reioycing belongs to the people of God, Psal. 68. 3. & 106. 5. The music of the Temple was typical, and figured the joy of the Catholic Church, where is the assurance of remission of sins, and life eternal.

The second point is, in what must the church rejoice? Ans. In the redemption of Christ and the fruit thereof, the conversion of sinners to god. For the prophet had shown at large the passion and sufferings of Christ: Isai, 53. and hereupon he saith, Rejoice thou barren. The Israelites were commanded to feast [ 5] and to be merry before the Lord, Levite. 23. 40. 1. Chron. 29. 32. that is, before the Lord's Ark, which was the pledge of his presence. Now this Ark was a figure of Christ: and the mirth before the Ark, signified, that the foundation of all our joy, lies in our Reconciliation with God in Christ. The angels [ 10] in heaven greatly rejoice at the conversion of a sinner: and at the return of the prodigal son, the fat calf is killed.

The use. It is false that religion breeds Melancholie, and cuts of all mirth. It doeth not abolish mirth, but rectify it: nay it brings men to true and perfect joy. [ 15]

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

Break forth] this signifies, that the church upon earth is (as it were) pent in, with present grief. Our joy in this life is mixed with sorrow. The pascal lamb was eaten with sour herbs, to signify, that we feel no sweetness in the blood of Christ, till we feel the smart of our sins. We here must rejoice in [ 30] trembling, Psal. 2. 11. Joy is sown for them that are upright in heart, Psal. 97. 12.

Crie] in our earthly joys, we must be moderate and sparing: we must not eat to much honey least we surfeit. Yet in spiritual joys the measure is to rejoice without measure, if we be ravished [ 35] with joy in Christ, that we cry again, it is the best of all.

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

Therefore] or thus, And we brethren.

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

Promise] the promise made to Abraham, I will be thy God, and the God of thy seed: or the promise made to the church, that [ 5] being barren she shall bear many children.

Children of promise] believers are so called: not because they believe the promise (though that be a truth) but because they are made children of God, by the virtue of God's promise. For thus was Isaac the child of promise, in that he was borne to [ 10] Abraham, not by the strength of nature, but by God's promise. And Paul opposeth the children of the promise to the children of the flesh, which were borne by natural strength, Rom. 9. 8.

Hence it follows, that the mere grace of God, is the cause [ 15] of our election and adoption, and not anything in us. For the promise of God makes us God's children: and the promise is of the mere grace of God: and therefore we are God's children by the mere grace of God. For the cause of the cause, is the cause of the thing caused. Therefore Paul saith, that the Ephesians [ 20] were predestinate to adoption, Eph. 1. 5. And he saith, the 7000, that never bowed knee to Baal, were reserved by the election of grace, Rom. 11. 5. And it is a false Position, to teach, that Election and adoption, are according to God's foreknowledge of our faith and obedience. For thus shall we Elect our selves, [ 25] and be children not of God's promise, but of our own freewill and faith. Moreover God foresees our future faith and obedience, because he first decreed to give the grace of faith unto us: because the foreknowledge of things which are to come to pass, depends upon a precedent will in God. [ 30]

Mark further, the children of God are called the children of the promise, and this promise is absolute and effectual. Here a question may be resolved: and that it, whether the child of God in his conversion have a liberty and power to resist the inward calling of God? Answ. No. The absolute will of God [ 35] cannot be resisted: now the promise whereby men are made the children of God, is the absolute will of God. Again, with this promise is joined the infinite power of God, which without all resistance brings that to pass which God hath promised. For he makes men to do that which he commands. Ezek. 36. 26. he gives the will and the deed, Phil. 2. 13. so as men effectually called, cannot but come. John. 6. 45.

It may be said, that this is to abolish all freedom of will. Ans. It sufficeth to the liberty of the will, that it be free from compulsion: for constraint takes away the liberty of the will, and not necessity. Secondly, the determination of man's will [ 5] by the will of God, is the liberty of the will, and not the bondage thereof: for this is perfect liberty, when man's will is conformable to the will of God.

These words, are an answer to an Objection, on this manner. We are hated of the Jews: and therefore we are not the children of promise. The answer is twofold. One in this verse, thus, No marvel: this is the old fashion: it was thus in Abraham's [ 20] family. For Ishmael (borne after the flesh) persecuted Isaac (borne after the spirit:) and so it is at this day.

Observe, that there is a perpetual enmity and opposition, between true believers and hypocrites. God put enmity between the seed of the serpent, and the seed of the woman. Gen. [ 25] 13. 15. The world hates them that are chosen out of the world. John. 15. 19. Carnal men cannot abide that their opinions and doings, should be judged, and condemned of others. John. 3. 20. And hence comes the opposition that is between believers, and hypocrites, who cannot abide such as are not like themselves. [ 30]

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

The first is, who persecutes? Ans. Carnal Ishmaelites, such as are of the same religion and family with Isaac. Thus the Jews [ 35] persecuted their own Prophets, and the Thessalonians were persecuted of their own prophets. 1. Thes. 2. 14. Thus Priests and Jesuits, that have been heretofore borne, baptized, & brought up among us, are the causes of many seditions, conspiracies, and seek the subue • sion of Church, and land.

The second is, who are persecuted? Ans. Spiritual men, the children of the promise. They suffer wrong, but they do none. In the mount of the Lord there is no hurt done. Isa. 11. 9. they turn their spears and swords, into mattocks and sithes. Isa. 2. 4. [ 5] And they which do 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, [ 10] 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 guilty of a Council. Matth. 5. 22. Here Raca, signifieth all signs and gestures that express contempt, as snuffing, tushing, [ 15] iering, gerning, &c. Cain is rebuked of God, even for the casting down of his countenance. Gen. 4. 6.

Again, the mocking wherewith Ishmael 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 [ 20] which was borne after the spirit. This hatred of God's grace in men, is the beginning of all persecution, and the deriding of the grace of God, is as much as the spoiling of our goods, and the seeking of our lives. Thus Cain hated his brother, by reason of the grace of God: