Commentary on Galatians 1-5, Chapter 4 (3 of 3)

Commentary on Galatians 1-5 · Chapter 4 (3 of 3)

p. 333In these words (my little children) Paul takes to him the condition of a mother, and he signifies his most tender and motherly 30affection to the Galatians. It is the fashion of mothers, when their children prosper and doe well, to reioyce, when they are sicke, or die, to mourne exceedingly, and to be mooued with pitie and compassion. The Galatians deserued no louelove at Pauls hand: for their Apostasie was very foule: yet 35because there were some good things remaining in them, and there was hope of recouerie, he inlargeth his bowels towards them, and shewes his louelove with compassion. If this be the case with Paul, then great is the louelove and compa…ion of God to p. 334his children. If the child be sicke, and froward, the mother doth not cast it forth of the dores, but shee tenders it, and carefully lookes vntounto it: much more then will the Lord hauehave pittie and compassion. Here then a maine comfort is to be remembred: if we be of the number of them that beleeue in Christ, haung vice, & hauing a care to please God, our weakenesses and falls 5of weakenesse, doe not abolish the merciemercy of God, but are occasions to illustrate the same. The weekenesse of the chide stirs vp compassion in the mother: and Dauid saith, as a father hath compassion on his children, so hath the Lord compassion on them that feare him: and marke the reason: for he knowes our frame, & that 10we are but dust. Psal. 103. 14.

When Paul saith, I trauell, he signifies the measure of his Ministeriall paines, that they were as the trauell of a woman with child: and this he shewes plainely in the particulars, 2. Cor. 11. 23. Elias, that was sent in his time to restore religion, 15was at length so wearied in this businesse, that he desired the Lord to take him out of the world, 1. King. 19. 4. The paines of the prophet Isai, made him crie, My leannes, my leannes; & Ieremie cries, my bellie my bellie: signifying that his griefes and his paines in the Ministerie, were as the paine of the Colicke. By 20this we see, that they hauehave much to answer for before God, that are in this calling, and yet take little or no paines therein. And that they which take the most paines, come farre short of their dutie.

Againe, when he saith, I trauell, he signifies the dignitie of 25the ministerie, that it is an instrument appointed of God for the worke of regeneration: for Paul compares himselfe to a woman in trauell, and the worke of his ministerie, to the trauell it selfe, whereby children are borne to God. This serues very well to stoppe their mouthes, that condemne the vocall and 30externall ministerie.

When he saith, I trauell againe, he teacheth, that if men fall after their first initiall repentance, there is still a possibilitie of merciemercy, and place for a second repentance. We must forgiue till seaventie seauen times, Mat. 18. 22. Much more will god doe it. 35The parable of the prodigall son shewes, that they which fall frō God after their calling and first conuersion, may againe by newe repentance be recouered.

An obiection: Pauls second trauell presupposeth a second p. 335regeneration in the Galatians: and if they are borne againe the second time, then in their Apostasie they fell wholly from god. Answ. When Paul saith, J trauell againe, he doth not presuppose any second spirituall generation: for the child of God is but once begotten to the Lord, and Paul here calls the Galatians; little children, because euen in the time of their fall, the seede of 5God still remained in their hearts. And because the image of Christ was againe to be reformed and restored in the Galatians, in this respect he saith, I trauell againe of you.

The end of Pauls ministerie is expressed in the words, till Christ be formed in you: that is, till (as it were) the counterfeit or 10image of Christ be stamped and imprinted in your hearts. This image hath two parts. The first is, a Right knowledge of Christ in respect of his natures and offices, as they are set forth in the word. This knowledge was defaced in the Galatians, when they ioyned workes with Christ: for then they made him 15to be an imperfect Sauiour. The second part of this image, is a Conformitie with Christ, Rom. 8. 29. It is twofold, conformitie in qualitie, and conformitie in practise.

Conformitie in qualitie is againe twofold. The first is a Conformitie to the death of Christ, when the vertue thereof works in 20vsus a death of sinne, and when we suffer as Christ suffered, in silence, contentation, obedience, subiecting our selues to the will of God. The second is, a conformitie to the resurrection or life of Christ, and that is, when we liue not onelyonly a naturall, but also a 25spirituall life, which is, to submit our selues to be ruled by the word and spirit of Christ.

Conformitie in practise is, when we carrie ourselues as Prophets in the confession of the name of Christ, in teaching, exhorting, and admonishing one another: as Priests to offer our 30bodies and soules in sacrifice to God: as spiritual kings, bearing sway ouer the lusts and corruptions of our own hearts. And thus is Christ to be framed in the hearts of men.

The vse. Here we see, the end of all preaching, is to make sinnefull men to become new creatures, like vntounto Christ: this is 35the drift of the ministerie: and the doctrine that tends to this purpose, is sound and wholesome.

Againe, here we see, that in the new Testament, there is but one rule and order for all men, and that is the rule of Christ, Take vp thy crosse and follow me: and for this cause the Ministerie p. 336serues to frame Christ in the hearts of all beleeuers: Therefore the seuerall rules and orders of Monkes and Friars in the Church of Rome, are meere superstitions.

Furthermore, Paul here makes two degrees of Gods children; one is, when they are begotten of God, and Christ is formed in them. The second is, when they are begotten of God, 5yet so, as they are as yet vnformed. Such were the Apostles when they confessed Christ to be the sonne of the liuing God, Math. 16. for then they knewe not the article of Christs death, resurrection, ascension, at that time, nor the manner of his kingdome. Of this sort was Rahab, when shee receiued the spies, 10Heb. 11. for then shee was not informed in the religion of the Iewes, but only acknowledged the God of Israel to be the true God, and had a resolution to ioyne her selfe to the people of God. Of this sort were the Corinthians at the first. For they were carnall more then spirituall, euen babes in Christ, 1. Cor. 153. 3. This must teach vsus, where we see any good thing in men, to cherish it. For though as yet they be not Christians formed, yet they may be Christians in forming.

When Paul saith, vntill Christ be formed, he shewes that the conuersion of a sinner is not wrought in one moment, but by 20little and little, in processe of time. In the generation of infants, first the braine, heart, and liuer are framed: then the bones, veines, arteries, nerues, membranes: and after this, flesh is added. And the infant first begins to liue the life of a plant, by growing and nourishing: then it liues the life of a beast, by sense and 25motion: and thirdly, the life of a man, by the vse of reason. Euen so God outwardly preuents vsus with his word, and inwardly he puts into vsus knowledge of his wil, with the beginnings or seeds of faith and repentance, as it were a braine and a heart: from these beginnings of faith and repentance, arise heauenly desires: 30from these desires follows asking, seeking, knocking: and thus the beginnings of faith are increased, and men goe on from grace to grace, till they be tall men in Christ. And for this cause, we must with constancy vse the good means, in hearing, 35reading, praying.

Lastly, we are all here put in minde to studie, and to vse all good meanes, that we may be like to Christ, specially in the disposition of the inward man. There is a spirituall madnesse in the mindes of many men: they thinke of nothing but of the fashion p. 337of their apparell, and of the trimming of their bodies: but let vsus thinke how to imprint the gratious image of Christ in our hearts: thus shall we be louely, and hauehave fauour in the eyes of God.

Thus much of Pauls louelove: now follows his desire in the 20. verse. In which I consider three things: the desire it selfe, I 5would J were with you now: the ende of his desire, that I might change my voice: the occasion thereof, for I am in doubt of you.

When Paul saith, I would I were with you now, he shewes, that the presence of Pastours with their people, is a thing most necessarie. And there are two reasons thereof. One is, to preuent 10spirituall daungers, which are manifold and continuall, in that the deuill seekes continually whome he may deuoure: and we fight against principalities and powers in heauenly things. In this respect Pastours are called watchmen, and ouerseers. Secondly, the presence of Pastours with their people, serues to redresse things 15amisse, and to recouer them that be in Apostasie: as Paul saith in this place. Therefore it were to be wished that this mind of Paul were in all Pastours, that with one consent they might say to their people, I would I were with you n….

In the words, [that I might change my voice] Paul continues 20the allusion (which he made in the former verse) to a woman with child: and hereby he signifies two things. The first is, that he will leaue further disputing with the Galatians, and fall to lamenting and crying, as mothers doe in the time of their trauell, by reason of their paine. This is to change the voice. It was 25the manner of Paul to abase himselfe, and to mourne for the sinnes of others, 2. Cor. 12. 24. and he reprooues the Corinthians that they were puffed vp, and did not mourne for the incestuous person. Like was the practise of Dauid, Psal. 119. 136. of Lot. 2. Pet. 2. 7. of Ieremie, Lam. 2. 11. of the friends of Iob, Iob 2. last. of the godly in the daies of Ezechiel. c. 9. 4. of Christ 30in respect of Ierusalem, Luk. 19. 41. And it hath bin alwaies the practise of holy men, when there was no other helpe, with tears to commend the case to God.

If sorrow for other mens offences make Paul change his 35voice, much more are men to doe it for their owne. Peter, in his repentance left his presumptuous speaking, and fell to bitter and secret teares: and so did the woman that stood at the feete of Christ weeping, and washed his feete with her teares, p. 338Luk. 7. 38. The like ought we to doe for our offences and sinnes. The earth-quake this winter past, must stirre vsus vp to this dutie. For it is a matter full of terrour, 1. Sam. 14. 15. and the sicknesse which hath taken hold of thousands as a gentle warning must be respected. And it must be considered, that the changes of the great world bring with them like changes 5in the little world, that is, in the bodies of men.

Againe, to change the voice, is to conferre with the Galatians, and vponupon conference to temper his voice to their manners and condition, as nources stammer and lispe with children. For 10some are with pitie to be recouered: and some with terrour. Iud. 22. 23. Hence I gather,

That the Conference of Pastours and people, is a thing very necessarie. Paul here ascribes more to it then to his Epistle. It is the life of preaching. For by it the teachers know better what 15to teach, and the people better to conceiue things that are taught. Here then we see a common fault. Men are content to heare, but they will not conferre with their teachers: and in the time of sicknesse, the first person that is conferred with, is the Physitian: and the Minister is last sent for: whereas on the contrarie, 20the cure of the soule is the cure of the bodie. Iob 33. 23. 25.

Againe, here is set downe the way to attaine all good learning: and that is, that learners be present with their teachers: and the teachers againe temper their voices to the capacitie of 25the learners. Thus Samuel was with Eli at the dore of the Tabernacle: thus Christ was in the Temple among the doctours hearing them and asking them questions. Luk. 2. 44.

Thirdly, Paul here sets downe the way to make a pacification for religion in these last daies: and the way is, that the Pastours 30of the Church be assembled together by the authoritie of Princes: and beeing assembled, they temper their voices one to another according to the written word. Thus may they that lic now vnderunder the Apostasie of Antichrist, be recouered, Act. 15. 6. And the promise of God is, that when two or three come 35together in his name, he will be with them. Matth. 18.

Lastly, the Ministers (as here we see) are to temper their gifts and speach to the condition of their hearers. The Corinthians were babes in Christ, and Paul feedes them with milke. 1. Cor. 3. 3. to the Iew he became a Iew, to the Gentile a Gentile, p. 339that he might winne some. 1. Cor. 9. 18. For this cause it were to be wished, that Catechising were more vsed then it is of our Ministers. For our people are for the most part rude and vncatechised: and therefore they profit little or nothing by sermons. A sermon to such persons is like a great loafe set before a child. And it is no disgrace for learned Ministers, in 5plaine and familiar manner to catechise: for this is to lay the foundation, without which all labour in building is in vaine. Againe, our ignorant people should be content euen in their old age to learne the catechisme: for by reason of their ignorance, they lie as a pray to the Atheist and Papist: and in much 10hearing, they learne little; because they know not the grounds of doctrine that are vsually in all sermons. And it is a fault in many that they louelove to heare sermons, which are beyond their reach, in which they stand and wonder at the Preacher: and plaine preaching is little respected of such.

The occasion of Pauls desire is in these words, I doubt of you, or thus, I am in perplexitie for you: and this Paul speakes as a mother in some dangerous extremitie, in the time of her trauel; as Rachel was in the birth of Benjamin, Gen. 35. And the 20words carrie this sense, I am troubled for your recouerie; and I feare it will neuer be.

Here we learne, how daungerous a thing it is to fall from grace, though it be but in part. For a man cannot recouer himselfe when he will. We doe not the good we can, vnlesse God make vsus doe it. Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore 25it is an Errour to thinke that we may repent and turne to God when we will, as many suppose. And this must be a warning vntounto vsus to preserue the good things that God hath put into vsus, and not to quench the spirit.

And though Paul doubt of the recouerie of the Galatians, yet he spares not to send his Epistle to them, and to vse meanes. And thus in desperate cases, we must vse the best meanes and leaue the successe to God. Thus the Israelites when there was no other helpe, went into the sea, as into their death bedde, or graue, by faith staying themselues on the promise of god. Heb. 3511. 29. 2. Chron. 20. 12.

That which Paul here saith, may be saide of many among vsus in whome Christ is not yet framed, whether we respect knowledge, or good life: for they giuegive iust occasion of doubting p. 340whether they will euer turne to God or no.

21 Tell me ye that will be vnderunder the law, doe ye not heare the law?

22 For it is written, that Abraham 5had two sonnes, one by a seruant, and an other by a free-woman.

23 But he which was of the seruant, 10was borne after the flesh: and he which was of the free-woman, by 15promise.

From the 8. verse of this chapter to the 20. verse, Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians: and here he returnes againe to his former doctrine touching the iustification 20of a sinner by faith, without the workes of the law: and he confirmes it by an other Argument, the summe and substance whereof is this: Your libertie from the law, w… prefigured in the familie of Abraham: therefore ye are not bondmen to the law, but freemen.

The argument is at large propounded, and it hath foure parts: a preface in the 21. verse: an historie of Abraham and his familie, vers. 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion, v. 31.

And first of the Preface. Law] the word (law) in the first place, is taken properly for the morall and Ceremoniall lawe of Moses: and in the second place, for the bookes of Moses, and namely, for the booke of Genesis. And in this sense the word is taken, when Christ is said to expound the law and the Prophets, 35Luk. 24. And sometime it signifies all the bookes of the old testament, Ioh. 15. 15.

VnderUnder the law] to be vnderunder the lawe, is to hold our selues bound to the fulfilling of the lawe: and to looke for life eternall thereby.

p. 341Doe ye not heare the law?] that is, ye read and heare indeede, but ye vnderstand not the scope and drift of that which you read.

In this preface, first Paul meetes with the pride of mans nature, whereby the Galatians went about to establish their owne righteousnesse by the lawe, when he saith, ye that will be vnderunder 5the lawe, &c. with this pride were the Iewes tainted, Rom. 10. 3. and the young Prince that came to Christ and said, Good master what must I doe to be saued? And the Papists of our time, who will not be subiect to the iustice of God, but set vp their owne iustice in the keeping of the law. The like doe the ignorant 10people among vsus, who hold that they are able to fulfill the law, and that they are to be saued thereby. And when they say, they looke to be saued by their faith, they vnderunder stand thereby their fidelitie, that is, their good dealing.

Againe, Paul here notes the seruile disposition of men that 15loues rather to be in bondage vnderunder the law, then to be in perfect libertie vnderunder the grace of God. This we see in daily experience. All professe Christ among vsus: yet is it euen a death to the most, to forsake the bōdage of the flesh. Christ we professe, 20yet so as we take libertie to liue after the lustes of our owne hearts.

When Paul saith, doe ye not heare the lawe? he notes the cause of our spirituall pride, and of the seruile disposition before named, namely, ignorance in mistaking and misconceiuing the 25true scope of the law: for the Galatians did not consider that Christ was the scope of the lawe, but they supposed that the very obseruation of the lawe euen since the fall of man, did giuegive life and iustifie. This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe, 2. Cor. 3. 14. And 30this ignorance hath blinded the Papist at this day: for he supposeth that the Gospell is nothing els but the lawe of Moses: & that Christ indeed is but an instrument to make vsus keepers of the lawe, and consequently sauiours of our selues.

In the historie of Abraham I consider three things, the facte 35of Abraham in taking two wiues: the Euent vponupon this fact, he had two sonnes by them: the condition of these sonnes.

Touching the fact of Abraham, it may be demanded, what is to be iudged thereof? The ground to the answer shall be this: that marriage is the indiuisible coniunction of one man and one p. 342woman onelyonly. This Christ of purpose teacheth. Math. 16. where he saith that God created them at the first man and woman, and not women, v. 4. that a man must for sake father and mother and cleaue to his wife, not to his wiues, v. 5. that they twaine shall be one flesh, v. 6. And in all this Christ makes no newe lawe, but onelyonly reuiues the first institution of marriage made in Paradise. And 5Moses hauing set down this diuine institution, addes withall that Lamech was the first that brake it, by taking many wiues.

Now then, the answer to the question is twofold. Some say, that Abraham and the rest of the Patriarks had a dispensation from God to marrie many wiues, and therefore that it was no 10sinne in them. Of this minde are sundrie learned men, both Protestants and Papists. But the answer is onelyonly coniecturall, and hath no euidence in scripture.

The second answer is, that God did not approoue the polygamie of the fathers, or commend it, but did onelyonly tolerate it, 15as a lesser euill, for the preuenting of a greater. This tolleration appeares, in that God commanded that the king must not multiply his wiues, Deut. 17. 17. and that the child of the hated wife, (though shee be the second wife,) if it be first borne, shall be the heire. Deut. 21. 15. The occasions of this tolleration were 20two. One was, a desire in the Patriarches to multiply their posteritie, that if it were possible, the Messias might descend of their line. The second was, the common custome of men in the east countries, who made no matter of it, to mary many wiues: and common custome bred a common errour, and a common 25errour, bred common ignorance, whereby that which was indeed a sinne, was esteemed no sinne.

It may be obiected, if the hauing of many wiues were an offence, that Abraham and the rest of the holy Patriarches liued and died in a sinne without repentance: because we finde nothing 30in scripture teaching their repentance for their sinne. Answer. Known sinnes require particular repentance: but if sinnes be vnknown, or vnconsidered, by reason that men are carried away with the sway of the times (as the Patriarches were) a generall repentance sufficeth, Psal. 19. 12.

Againe, it may be alleadged, that Abraham tooke Agar by the consent of Sara. Ans. that sufficeth not to make a full excuse for Abraham. For if marriage were a meere ciuill contract, as it is made by the consent of men and women, so it might be dissolued p. 343by like consent: But it is more then a ciuill contract: because in the making of it, beside the consent of the parties, the authoritie of God is interposed: and therefore Saraes consent (in giuing Agar to Abrahā) is nothing, without the allowance of God: and we may not thinke that God will allowe of that which is directly against his owne ordinance.

Thirdly, it may be alleadged, that if the hauing of may wiues be a fault, then Abraham and the rest were adulterers. Ans. Not so, the polygamie of the fathers is to be placed in the middle, betweene adulterie, and holy wedlocke. They tooke not wiues of a leude minde, for the satisfying of their lust, but of a conscience 10not rightly informed in this point.

The euent vponupon the facte of Abraham was, that his two wiues, bare him two sonnes. He had indeed more sonnes by Ketura, Gen. 25. 2. but these two, Ismael and Isaac are onelyonly here mentioned: because by the speciall appointment of God, 15they were ordained as types of true beleeuers, and hypocrites. Read Rom. 9, 7, 8.

The condition of the children is set forth, by a double difference. The first is, that one was borne of a bonde woman, & therefore 20a bondman, the other of a free woman, and therefore a free man, and the heire. Here it may be demanded, how the same person can be both a wife and a bond woman? Answ. Among the heathen (as also among the Iewes) there were two sorts of wiues. Of the first kinde were they, that were ioynt gouernors Vxor materfamilias.of the family with the husband, and they were called mistresses 25of the house. Of the second sort were they, that serued onelyonly for propagation, and were in all other respects as seruants or strangers. Vxor Vsuaria.Of the first kind, was Sara, and of the second, Hagar and Ketura.

The second difference of the children was this. One, that is, Ismael was borne after the flesh, that is, by the strength of nature, and according to the fleshly counsel of Sara, who did substitute Hagar into her own roome. The other, namely Isaac, was borne by the promise, that is, according to the order of nature, yet not by the strength of nature, but by the vertue of the promise of 35God.

In the birth of Ismael Saras desire was good, that the promise of God might be accomplished: but the meanes was carnall, the substitution of her handmaid, This is the condition of p. 344the godly: they intēd & desire the best things, but they faile in the manner of doing. The spirit stirs vp good motions, and the flesh corrupteth them. Paul saith, that to will was present with him, but he could not doe that which was good as he ought. This must cause vsus alwaies to humble our selues for our best works.

Againe, we are here taught not to make haste to accomplish 5our desires, but when God promiseth any thing, to waite his leasure, and in the meane season to liue in subiection. Sara with all her haste could not preuent Gods prouidence. Shee hath her desire in the birth of Ismael, but yet he is borne according to the flesh, in bondage, and he is not the promised seed.

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

24 By the which things another thing is meant. For these mothers are 20the two Testaments, the one which is Agar) of mount Sina, which gendreth to bondage.

2525 For Agar, or Sina, is a mountaine in Arabia, and it answereth to Ierusalem which now is) and shee is 30in bondage with her children.

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

The one] the one Testament, which is the couenant of works p. 345[which is Agar] which Testament is figured by Agar [is of mount Sina] came from mount Sina, where the law was deliuered to the Israelites. And gendreth to bondage] that is, it makes all them bondmen that looke to be iustified and saued by the works of the law.

For Agar or Sina] here the translatours are deceiued, supposing 5that mount Sina had two names, Agar and Sina: but this opinion of theirs hath no ground, and the words are thus to be read, Agar is Sina. Here Agar signifies not so much the person of Abrahams handmaid, as that which is said in the former historie of Agar. For the words are, foreign. And Sina must be 10considered as a place, where it pleased God to publish the law. And the wordes thus considered, hauehave this sense, Agar is Sina, that is, Agar figures Sina, two waies. First, in condition: for as Agar was a bondwoman, so Sina in respect of the law, was a place of bondage: and in this respect also it is called Sina of Arabia. 15which was a desart out of the land of Canaan. Secondly, in effect: for as Agar bare Ismael a bondman to Abraham; so Sina or the law, makes bondmen. And it answereth] Sina answereth to Ierusalem, that is, as Agar figures Sina; so Agar figures Ierusalem: and by this meanes, Sina and Ierusalem are 20like, and stand both in one order. Now Agar figures Ierusalem two waies, in condition, and effect. In condition: for as Agar was a bondwoman, so Ierusalem, or the nation of the Iewes refusing Christ, and looking to be saued by the law, are in spirituall bondage. In effect: for as Agar brings forth Ismael a 30bondman; so Ierusalem by teaching the law, makes bondmen. Therefore Paul saith in the last place, of Ierusalem, and shee is in bondage with her children.

The vse. These things are said by allegorie] Here the Papists make a double sense of scripture, one literall, the other spirituall. 35Literall is twofold. Proper, when the words are taken in their proper signification. Figuratiue, when the holy Ghost signifies his meaning in borrowed tearmes.

Spirituall senses they make three. One allegoricall, when things in the old testament are applied to signifie things in the 40new testament. The second, is Tropologicall; when scripture signifies something touching manners. The third, is Anagogicall, when things are in scripture applied to signifie the estate of euerlasting life. Thus Ierusalem properly is a citie: by allegorie, p. 346the Church of the new Testament: in a tropologicall sense, a state well ordered: in an anagogicall sense, the estate of eternall life. These senses they vse to applie to most places of the Scripture, specially to the historie. But I say to the contrarie, that there is but one full and intire sense of eueryevery place of 5scripture, and that is also the literall sense, sometimes expressed in proper, and sometimes in borrowed or figuratiue speaches. To make many senses of scripture, is to ouerturne all sense, and to make nothing certen. As for the three spirituall senses (so called) they are not senses, but applications or vses of scripture. 10It may be said, that the historie of Abrahams familie here propounded, hath beside his proper and literall sense, a spiritual or mysticall sense. I answer, they are not two senses, but two parts of one full & intire sense. For not onelyonly the bare historie, but also that which is therby signified, is the ful sense of the h. G.

Againe, here we see the scripture is not onelyonly penned in proper tearmes, but also in sundrie diuine figures and allegories. The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife, to signifie the communion betweene Christ & his Church: & so is the 45. psalme. The booke 20of Daniel, and the Reuelation, is an allegoricall historie. The Parables of the old and new Testaments, are figures or allegories. When Dauid saith, Psal. 45. 4. Ride on vponupon the word of truth, meeknes, and iustice, he describes a Princes charriot by allegorie. The Guide is the word, the horses that draw it, are 25three, Truth, meekenes, iustice. And thus the throne of God is described by like allegorie. Psal. 89. v. 14. the foundation of the throne, are righteousnes, and equitie: the maine bearers to goe before the throne, are merciemercy and truth.

It may be demanded, when doth the scripture speake properly, 30and when by figure? Ans. If the proper signification of the words be against common reason, or against the analogie of faith, or against good manners, they are not then to be taken properly, but by figure. The words of Christ, Ioh. 15. 1. I am the true vine, & my father is an husband man. If they be taken 35properly, they are absurd in common reason: therefore the words are figuratiue, and the sense is this: I am as the true vine, and my father as an husbandman. The wordes of Christ, Take, eate, this is my body, 1. Corinth. 11. vers. 24. taken properly, are against the articles of faith, He ascended into heauen, and sits at the right hand of God. And they are against the sixt commandement, p. 347Thou shalt not kill. And therefore they must be expounded by figure, thus, This bread is a signe of my bodie. The like is to be said of other places: they must be taken properly, if it be possible: if not, by figure.

Here then they are to be blamed, that make the vse of Rhetoricke in the Bible, to be a meere fopperie. For to this purpose 5there is a booke in English heretofore published. As also they of the familie of louelove are iustly to be condemned, who in another extremitie, turne all the Bible to an Allegorie, yea euen that which is said of Adam, and of Christ.

They are two Testaments] they are, that is, they signifie: and so 10Agar is Sina a mountaine in Arabia, that is, signifies Sina. Thus the Rocke in the wildernes is Christ, 1. Cor. 10. 4. that is, figures Christ. Like to this is the Sacramentall phrase, This is my bodie, that is to say, this bread signifies my bodie. Great is the madnes of men that hence gather Transsubstantiation, or the real conuersion 15of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina.

The two Testaments are the Couenant of workes, and the Couenant of grace, one promising life eternall to him that doth all things contained in the law: the other to him that 20turnes and beleeues in Christ. And it must be obserued, that Paul saith, they are two, that is, two in substance, or kind. And they are two, sundrie waies. The law, or couenant of workes, propounds the bare iustice of God, without merciemercy: the couenant of grace, or the Gospel, reueales both the iustice and merciemercy 25of God, or the iustice of God giuing place to his merciemercy. Secondly, the law requires of vsus inward and perfect righteousnes, both for nature, and action: the Gospel propounds vntounto vsus an imputed iustice resient in the person of the Mediatour. Thirdly, the law promiseth life vponupon condition of works: the 30Gospel promiseth remission of sinnes and life euerlasting vponupon condition that we rest our selues on Christ by faith. Fourthly, the law was written in tables of stone, the Gospel in the fleshie tables of our heart. Ier. 31. 33. 2. Cor. 3. 3. Fiftly, the law was in nature by creation: the Gospel is aboue nature, and was reuealed 35after the fall. Sixtly, the law hath Moses for the mediatour, Deut. 5. 27. but Christ is the mediatour of the new testament. Heb. 8. 6. Lastly, the law was dedicated by the blood of beasts, Exod. 24. 5. & the new Test, by the blood of Christ. Heb. 9. 12.

p. 348Here then falls to the ground a maine pillar in Popish religion, which is, that the law of Moses, and the Gospel, are all one law for substance: and that the difference lies in this, that the law of Moses is darke and imperfect, and the Gospel or the law of Christ more perfect: because he hath (as they say) added Counsells to precepts. Againe, the law (they say) without 5the spirit, is the law properly, and with the spirit, it is the Gospel. But all this is false which they teach. For the two Testaments the law and the Gospel, are two in nature, substance, or kind: and the difference lies not in the presence or absence of the spirit.

And whereas the Papists make two iustifications, the first meerely by grace, the second by workes: besides the two Testaments, they must establish a third Testament compounded of both, and it must be partly legall, and partly Euangelicall; otherwise the twofold iustification cannot stand. For the law 15propounds onelyonly one way of iustification, and the Gospel a second. The doctrine therefore that propounds both, is compounded of both.

God did not approoue the polygamie of Abraham, yet doth he vse it to signifie the greatest mysterie of our religion. 20Here we see a great point of the diuine prouidence of God, who ordereth and vseth well the things which he doth not approoue. This is the foundation of our patience, and a meanes of true comfort. Ioseph thus comforts himselfe and his brethren, that God ordered and disposed their bad enterprise, to 25his and their good. Gen. 45. 6, 7.

Here againe Paul sets downe two properties of the Testament of workes, or of the law. The first is, that it came from mount Sina. And here lies the difference betweene the law and the Gospel: the law is from Sina, the gospel from Sion or Ierusalem. 30For there it was first to be preached, and thence conueied to all nations. Mich. 4. 1. Ezech. 47. 1.

The second propertie of the law is, that it gendreth to bondage: because it maketh them bond men, that looke to be saued 35and iustified thereby. And this it doth, by reuealing sinne and the punishment thereof, which is euerlasting death; and by conuincing all men of their sinnes, and of their deserued condemnation. In this respect, it is called the ministerie of death, 2. Cor. 3. 6. and Paul saith, that after he knew his sins by the lawe, p. 349he died, and the lawe was the meanes of death vntounto him, Rom. 7. 10. Here is another difference between the law and the Gospel. The lawe genders to bondage: the Gospell genders to life. For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation: and so is not the law, which is no cause, but only an occasion of the grace of 5God in vsus.

Where as Ierusalem that now is, is said to be in bondage, as Sina and Hagar. It is to be obserued, that there is no Church in the world, nor people, which is not subiect to Apostasie. For God had made great and large promises to Ierusalem, Psal. 10122. and 132. and yet for all this, Ierusalem by refusing Christ, and by establishing the iustice of the lawe, is comne into bondage, and depriues herselfe of the inheritance of eternall life. Therefore it is a falshood which the Papists teach, that the infallible assistance of the spirit is tyed to the Chaire, and Consistorie 15of the Pope, so as he, and consequently the Church of Rome, cannot erre. Here againe, we see what may be the future condition of England. For it may be said of it hereafter, England that now is, is not that which it hath bin, namely, a maintainer 20of the Gospell of Christ. Therefore we must not be high minded but feare, and now take heed of the first beginning of apostasie. The holy Ghost, Heb. 3. 12, 13. set down the degrees thereof, and they are fiue in number. The first is, the deceit of sinne: the second is, the hardening of the heart after men are deceiued 25by sinne: the third is, an euill heart, which growes vponupon hardnesse of heart: the fourth is, vnbeleefe, whereby the word of God is called in question, and the trueth thereof: and after vnbeleefe followes a departure from God and Christ. That this may not be, we must carefully avoid all the deceits of sinne, as 30namely, couetousnes, ambition, lust, &c.

Againe, as Agar figures the lawe, so doth Ismael all iusticiaries, that looke to be saued by the law. Here then we see the condition of the world, the greatest part whereof are Ismalites. For the Turke and the Iewe, looke at this day to be faued by their 35workes. The Papist ascribes his conuersion not wholly to grace, but partely to grace, and partly to nature, or the strength of mans will helped by grace. And thus are they borne after the flesh as Ismael was. And our common people, though in shew they professe reformed religion, yet indeed a great part of p. 350them are Ismaelites. For they looke to be saued by their good seruing of God, and by their good deeds: and they little thinke on Christ and his merits. And thus they depriue themselues of all title to eternall life. Therefore it stands them in hand to condemne nature and the strength thereof, and to renounce their owne workes, and to rest onelyonly on the promise of merciemercy for eternall 5saluation: thus shall they be the children of the promise and heires of God.

Lastly, in that Ierusalem is in bondage like Agar or mount Sina, we see how vaine are the pilgrimages to the holy land, & 10how needlesse were the warres made for the recouery thereof.

26. But Ierusalem which is aboue is free: which is the mother of 15vsus all.

Here Paul shewes what is figured by Sara, namely, the new Ierusalem, which is the Catholike Church, Heb. 12. 22, 23. Reuel. 21. 2. 20And it is here so tearmed, because Ierusalem was a type thereof in sixe respects. First, God chose Ierusalem aboue all other places to dwell in, Psal. 132. 13. And the Catholike Church is the companie of predestinate, chosen to be a particular people to God. Secondly, Ierusalem is a citie compact in 25it selfe, by reason of the bond of louelove and order among the citizens, Psal. 122. 3. In like sort, the members of the Catholike Church are linked togither by the bond of one spirit. Thirdly, in Ierusalem was the sanctuarie, a place of Gods presence, and of his worship, where also the promise of the seed of the woman 30was preserued till the comming of the Messias: and now the Catholike Church is in the roome of the sanctuarie: in it must we seeke the presence of God and the word of life: therefore it is called the pillar and ground of truth, 1. Tim. 3. 15. Fourthly, in Ierusalem was the throne of Dauid, Psal. 122. 5. 35and in the Catholike Church is the throne or scepter of Christ, figured by the kingdome of Dauid, Reu. 3. 7. Fiftly, the commendation of a cittie (as Ierusalem) is the subiection & obedience of the citizens: now in the Catholike Church all beleeuers are citizens, Eph. 2. 19. and they yeild voluntarie obedience p. 351and subiection to Christ their king, Psal. 110. 2. Isai, 2. 5. Lastly, as in Ierusalem the names of the citizens were inrolled in a register: so the names of all the members of the Catholike Church, are inrolled in the booke of life, Reu. 20. 15. Hebr. 12. 23.

Againe the Catholike Church dwelling here belowe, is said to be aboue in heauen for two causes. First, in respect of her beginning, which is from the Election and grace of God, and from Christ the Mediatour, of whose flesh and bone we are that beleeue, Eph. 5. 30. The iustice whereby we are iustified is 10in Christ: our holinesse and life, flowes from the holinesse and life of Christ, as from a roote. Secondly, the Church is said to be aboue, because it dwels by faith in heauen with Christ: for the propertie of faith is to make vsus present after a sort, when we are absent, Heb. 11. 2.

The vse. This beeing so, we are admonished to liue in this world as Pilgrimes and strangers, 1. Pet. 2. 11. and therefore we must not set our louelove vponupon any earthly thing, but our mindes must be vponupon the countrie to which we are trauelling. And whatsoeuer is an hinderance to vsus in our iourney, we must 20cast it from vsus, that we may goe lightly: and if we hauehave any wrongs done vsus either in goods or good name, we must the rather be content: because we are out of our countrie in a strange place: and hereupon we must take occasion to make haste to our iourneys end, that is, to our own citie, and last abode. Thus 25did the Patriarches, Heb. 11. 13, 15.

Secondly, we must carrie our selues as Burgesses of heauen, Phil. 3. 20. And this we shall do by minding, seeking, affecting of heauenly things, by speaking the language of Canaan, which is, to inuocate and praise the name of God. Lastly, by leading a 30spirituall life, that may beseeme the citizens of heauen. Many faile in this point, when they come to the Lords table, they professe themselues to be citizens of the citie of God, but in their common dealings in the world, they play the starke rebels against God, and his word, and liue according to the lusts 35of their blinde and vnrepentant hearts.

Thirdly, when Paul saith, that Ierusalem which is aboue is free &c. he shewes that the Catholike Church is one in number, & no more. Cant. 6. 8. My doue is aboue, and the onelyonly daughter of her mother. Ioh. 10. 16. One sheepefold. There be many members, p. 352but one bodie, 1. Cor. 12. 12.

Fourthly, hence we gather, that the Catholike Church is invisible. For the companie of them that dwell in heauen by their faith, cannot be discerned by the eie. Iohn saw the heauenly Ierusalem descending from heauen, yet not with the bodily eye, but in spirit, Reuel. 21. 10. The things which make the Catholike 5Church to be the Church, namely, election, vocation, iustification, glorification, are inuisible. The papist therfore erreth, when he teacheth, that the Catholike Church is a visible companie vnderunder one Pastour, namely the Pope. And the places which they bring to prooue the visibilitie of the vniuersall 10Church, concerne either particular churches, or the churches which were in the daies of the Apostles, or againe, they speake of the inward glorie, and beautie of the Church.

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

The mother of vsus all] shee is called a mother, because the word of God is committed to the keeping of the Church, which word is seed, 1. Pet. 1. 23. and milke, 1. Cor. 3. 2. and strong meat, Heb. 5. 14. And the church as a mother, which by the ministery 20of the said word, brings forth children to God, & after they are borne & brought forth, shee feeds them with milke out of her owne breasts, which are the Scriptures of the olde and newe Testament.

Here a great question is to be propounded, namely, where 25we shall find this our Mother? For it is the dutie of all children to hauehave recourse vntounto their mother, and to liue vnderunder her wing. The aduocates of the Popish Church, Priests and Iesuits, say, we must be reconciled to the Church and See of Rome, if we would be of the Catholike church. To this purpose they vse 30many motiues, I will here propound seauen of them: because heretofore they hauehave bin scattered abroad among vsus.

The first motiue. The Church of Rome hath meanes of sure and certen interpretation, tradition, councels, fathers: we hauehave nothing but the priuate interpretation of Luther, Melancthon, 35Caluin, &c. Answ. Scripture is both the glosse and the text; And the principall meanes of the interpretation of scripture, is scripture it selfe. And it is a means, when places of scripture are expounded by the Analogie of faith, by the words, p. 353scope, and circumstances of the place. And the interpretation which is sutable to all these, is sure, certen, and publike: for it is the interpretation of God. Contrariwise, the interpretation, which is not agreeable to these, though it be from Church, Fathers, and Councells, is vncerten, and it is priuate interpretation. Now this kind of interpretation we allow: and therefore 5it is false, that we hauehave onelyonly priuate interpretations: and that all the interpretations of the Church of Rome are publike. Secondly, I answer, that we are able to iustifie our Interpretations of Scripture for the maine points of religion, by the consent of Fathers, and Councells, as well as they of the church of 10Rome.

The second motiue. We hauehave no diuine and infallible authoritie to rest on in matter of religion: but they of the church of Rome hauehave. Ans. In the Canonicall scriptures of the Prophets and Apostles, there is diuine and infallible authoritie: 15for they are now in the new Testament, in stead of the liuely voice of God. And this authoritie we in our Church acknowledge. Secondly, I answer, that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures (as 20the Papists teach) but onelyonly a Ministerie, which is to speake in the name of God, according to the written word.

The third motiue. We hauehave no limitations of opinion, and affection, but they of the church of Rome hauehave. I answer first: we suffer our selues to be limited for opinion, by the Analogie 25of faith, and by the written word, and so doth not the Papist, which addes tradition to the scripture. And for affection we suffer our selues to be limited by the doctrine of repentance, and new obedience. Secondly, I answer, that the church of Rome vseth false meanes of Limitation. For it teacheth, that 30for opinion, we must captiuate our senses to the determination of the church, by beleeuing as the church beleeueth, though it be not knowne, what the church beleeueth. And it limits affection, by auricular confession, and by canonicall satisfactions, meere inuentions of men.

The fourth motiue. The Romane religion drawes the multitude. Ans. It drawes them indeede, because it is a naturall religion: but it doth not turne them from darknes to light, from death to life. Secōdly, I answer, that Antichrist in his comming shall draw the multitude. 2. Thess. 2. 9.

p. 354The fift motiue. There were neuer but two alterations of religion. One, in the daies of Elias; the other, in the daies of Iohn the Baptist. Ans. I will shew a third. Paul saith, that before the ende, there shall be a departure, 2. Thess. 2. and this departure is generall in all nations, Reuel. 13. 16. and after a thousand yeares there shall be the first resurrection, Reuel. 20. 5. and this 5resurrection is the reuiuing and the restoring of the Gospel, after long ignorance and superstition.

The sixt motiue. The church of Rome hath a Iudge to ende controuersies: we hauehave none. Ans. Christ is our Iudge: and the scripture is the voice of this iudge, determining all things 10pertaining to saluation, fully, and plainly, to the contentation of any conscience.

The seauenth motiue. The Romane religion is sutable to ancient Tradition. Ans. It is contrarie. For it abolisheth the second commandement touching Images, and the tenth, touching lust. 15And it ouerturneth sundrie Articles of faith. For it abolisheth one of the natures of Christ by the reall presence, and his three offices, by ioyning partners, and associates with him.

To these seauen, I adde three other. The eight motiue then is 20this. Our Ministers (they say) tooke vntounto themselues new callings: and consequently that we are but schismatikes. Ans. The offices of the first restorers of the Gospel were ordinarie: and their vocation to the said offices was ordinary: for they were all either Priests, or Schoole doctors. It may be saide, that they departed 25from their callings. I answer, they departed onelyonly from the common abuse of their callings, which they restored to their right vse.

The ninth motiue. The church of Rome hath true baptisme, and therefore it is a true church. Ans. Baptisme in the Papacie, 30pertaines not to it, but to another hidden church in the middest of the Papacie: as the light in the lanthorne, pertaines not to it, but to the passenger. Secondly, though the church of Rome hold the outward baptisme, yet doth it ouerturne the inward, which stands in the iustification of a sinner by imputation of 35the obedience of Christ. Thirdly, baptisme seuered from the preaching of the Gospel, is no marke of a church. Circumcision was vsed in Samaria, and yet they were no people of God. Hos. 1. 9.

The tenth motiue. The church of Rome hath antiquitie and p. 355succession from the Apostles. Ans. They are no markes of the church, vnlesse they be ioyned with propheticall and Apostolicall doctrine. The kingdome of darknes, hath also antiquitie, succession, vniuersalitie, and vnitie.

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

The catholike Church, our Mother, is to be sought for, and to be found in the true visible churches, the certen markes whereof are three. The preaching of the word of God, out of 10the writings of the Prophets and Apostles, with obedience. Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father, in the onelyonly name of Christ by the assistance of the spirit. Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments, baptisme, and the Lords supper. Math 28. 18. And by these shall we finde the 15true Church of God in England, Ireland, Scotland, Germanie, France, &c.

Againe, in that the Church is called our Mother, the Papist gathereth that her commandements must be obaied, Prov. 1. 8. and therefore in their Catechismes, beside the commandements 20of God, they propound the commandements of the Church. But I answer, that the precepts of the father and the mother must be one: and then the mother must be obaied.

The Church is called the mother of vsus all, that is, of all true 25beleeuers. Hence it follows, that wicked men are not members of the catholike Church (as Popish doctors erroniously teach) for then the church shall be a mother not onelyonly to the children of God, but also to the children of the deuill.

Lastly, in that the church is our Mother, we are taught that we must despise our first birth, and seeke to be borne againe vntounto God, and sucke the brest of our mother, feeding on the milke of the word. Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem, is a great priuiledge. Psal. 87. 5. 35Reuel. 3. 12.

27 For it is written, Reioyce thou barren that bearest no childrē, p. 356breake forth and crie thou that trauelest not: for the desolate hath many more children, then shee which hath an husband.

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

In the words, I consider the preface to the Testimonie, and the testimonie it selfe. The preface, It is written: where two points are to be considered. The first is, who saith, Jt is written? Ans. The Apostle Paul, whose authoritie was diuine, and infallible, 15because he was led into all truth by the spirit of God, so as he could not erre in deliuering doctrine to the church. And yet for all this he followes the rule of the written word. And his manner was so to doe. Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome, which takes to it 20selfe an absolute power of iudgement in all matters, without, and beside the scripture, yea a power to iudge of the scripture it selfe and of the sense thereof, without the helpe of scripture, vponupon a supposed infallible assistance of the spirit.

The second point is, In what question saith Paul, It is written? 25Ans. In a controuersie betweene him and the false Apostles, touching the iustification of a sinner. This shewes that the scripture it selfe is the meanes to determine and decide controuersies. There was for this purpose in the old Testament, the liuely voice of God vttered in the Oracle at the MercieMercy seat: 30but in the new Testament there is no such voice of God, but the written word is in stead thereof, to the ende of the world. And therefore Paul saith, It is written.

In the testimonie, I consider three things, the condition of two Churches, the change of the condition, the ioy that is vponupon 35the change.

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

p. 357Barren] The Christian Church is so called, because by the vertue and strength of nature, it beares no children to God, no more then Sara did to Abraham, Ioh. 1. 13. 1. Cor. 3. 7. Secondly, it is so called in respect of the beginning thereof, when the Iewish church was yet standing, till the spirit of God was powred forth vponupon all flesh, after the ascension of Christ: and before 5this, the number of them which were conuerted to God, was very small: and therefore Christ himselfe complained that he spent his strength in vaine, Isai, 49. 1. Thirdly, it is so called in respect of the latter times of the church, in which Christ shall scarce finde faith vponupon the earth, Luk. 18. 8. Further that the 10church is barren, it is declared by the signe, because she neither brings forth child, nor beares.

Desolate] that is, without husband in appearance, by reason of the crosse and affliction, and without children: because at the first the christian church was constrained to hide herselfe in 15the wildernesse. Reuel. 12. 14. It may be demanded howe the catholike church should be desolate? Answ. The estate of the church is twofold: inward, or outward. The inward estate stands in the true knowledge of God in Christ, in comfort touching remission of sinnes, and life euerlasting, in the hearing 20of our praiers, in protection and deliuerance from all spirituall enemies, in the gifts of the spirit, faith, hope, louelove, &c. In respect of this estate, the church is all glorious within, and neuer desolate. Psal. 45. 13. The outward estate of the Catholike church, stands in visible assemblies, in the publike Ministerie of the 25word, and sacraments, in a gouernment according to the word of God. In respect of this second estate, the Church may be in desolation. This was the condition of the Church in paradise vponupon the fall of our first parents, of the Israelites at Mount 30Horeb, when they worshipped the golden calfe, and in the daies of Elias, Rom. 11. 3. and afterward, 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten, and the sheepe were scattered. After Christs ascension all the earth worshipped the beast, Reu 13. 12.

Hence it followes, that the Catholike church is not a visible estate or companie of men vnderunder one visible head: because in respect of her outward estate shee may be for a time in desolation. And as this is the estate of the church, so is it also of the mē bers thereof. They shall be hated of all men, Luk. 21. 17. Men shall p. 358thinke they doe God good seruice, when they kill them. Ioh. 16. 2. And Christ himselfe was a man without forme, or beautie. Isai. 53. 2.

Hauing an husband] in these wordes the condition of the Iewish church is set forth, that shee is married or espoused to God, who is her husband. Ezech. 16. 8, 9. Ose. 2. 19. The like 5may be said of any other church, and namely of the church of England. The vse.

This must teach vsus, to dedicate our bodies and soules to God and Christ, and to giuegive the maine affections of our hearts vntounto him, as our louelove, and our ioy, &c.

Secondly, we must adorne and trimme our selues with grace, that we may please our husband. Psal. 45. 12.

Thirdly, we must be the glory of Christ, as the wife is to her husband, 1. Cor. 11. 7. and that is by subiecting our selues to Christ, and his lawes.

Againe, if we be…roath our selues to Christ indeed, we may assure our selues that Christ is our Christ, and that he hath giuen himselfe vntounto vsus: and consequently, that he will sanctifie vsus, Ezech. 16. 9. protect vsus as an husband doeth his wife, Gen. 20. 16. and indowe vsus with all things needfull for this life, and 20the life to come, Ezech. 16. 10, 11.

The second point is the change of the church of the newe Testament, because shee shall cease to be barren, and bring forth many children. This is the promise of God: and hereupon Paul concludes, that the church is a mother of all beleeuers, 25both Iewes and Gentiles. Obserue, that the promise of God is of infinite vertue in his time and place. In the beginning God said, let there be this or that, and it was so. Of like vertue is Gods promise, if we can waite his leisure. God promised that after 430. yeares, the Israelites should be deliuered out of Egypt, 30presently when the time was expired, nothing could hinder the promise. Read Exod. 12. 41. Therefore our dutie is, to rest on Gods promises in all times, both in life and death.

The third point is the ioy vponupon the change. Reioyce. Here 35are two things to be considered. The first, who must reioyce? Answ. The church. Gods kingdome is the place of ioy. Rom. 14. 17. Reioycing belongs to the people of God, Psal. 68. 3. & 106. 5. The musicke of the Temple was typicall, and figured the ioy of the Catholike Church, where is the assurance of remission p. 359of sinnes, and life eternall.

The second point is, in what must the church reioyce? Ans. In the redemption of Christ and the fruit thereof, the conuersion of sinners to god. For the prophet had shewed at large the passion and sufferings of Christ: Isai, 53. and hereupon he saith, Reioyce thou barren. The Israelites were commanded to feast 5and to be merrie before the Lord, Leuit. 23. 40. 1. Chron. 29. 32. that is, before the Lords Arke, which was the pledge of his presence. Now this Arke was a figure of Christ: and the myrth before the Arke, signified, that the foundation of all our ioy, lies in our Reconciliation with God in Christ. The angels 10in heauen greatly reioyce at the conuersion of a sinner: and at the returne of the prodigall sonne, the fat calfe is killed.

The vse. It is false that religion breeds Melancholie, and cuts of all mirth. It doeth not abolish mirth, but rectifie it: nay it brings men to true and perfect ioy.

Our first and principall ioy must be, that we are in Gods fauour, reconciled to God by Christ, Luk. 10. 20. In Dauid, the head of his ioy, was the good estate of the church, Psal. 137 6. And all other pettie ioyes must flow from this, and be sutable to it.

Breake forth] this signifies, that the church vponupon earth is (as it were) pent in, with present greife. Our ioy in this life is mixed with sorrow. The paschall lambe was eaten with sowre hearbes, to signifie, that we feele no sweetnesse in the blood of Christ, till we feele the smart of our sinnes. We here must reioyce in 30trembling, Psal. 2. 11. Ioy is sowne for them that are vpright in heart, Psal. 97. 12.

Crie] in our earthly ioyes, we must be moderate and sparing: we must not eate to much hony least we surfet. Yet in spirituall ioyes the measure is to reioice without measure, if we be rauished 35with ioy in Christ, that we crie againe, it is the best of all.

28. Therefore brethren, we are after the manner of Isaac, children 40of the promise.

Here Paul shewes, that as Sara figured the catholike p. 360church: so Isaac was a figure of all true beleeuers the children of God.

Therefore] or thus, And we brethren.

We] not onelyonly the Iewes, but also beleeuing Gentiles.

Promise] the promise made to Abraham, I will be thy God, and the God of thy seed: or the promise made to the church, that 5beeing barren shee shall beare many children.

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

Hence it followes, that the meere grace of God, is the cause 15of our election and adoption, and not any thing in vsus. For the promise of God makes vsus Gods children: and the promise is of the meere grace of God: and therefore we are Gods children by the meere grace of God. For the cause of the cause, is the cause of the thing caused. Therefore Paul saith, that the Ephesians 20were predestinate to adoption, Eph. 1. 5. And he saith, the 7000, that neuer bowed knee to Baal, were reserued by the election of grace, Rom. 11. 5. And it is a false Position, to teach, that Election and adoption, are according to Gods foreknowledge of our faith and obedience. For thus shall we Elect our selues, 25and be children not of Gods promise, but of our own freewill and faith. Moreouer God foresees our future faith and obedience, because he first decreed to giuegive the grace of faith vntounto vsus: because the foreknowledge of things which are to come to passe, depends vponupon a precedent will in God.

Marke further, the children of God are called the children of the promise, and this promise is absolute and effectual. Here a question may be resolued: and that it, whether the child of God in his conuersion hauehave a libertie and power to resist the inward calling of God? Answ. No. The absolute will of God 35cannot be resisted: nowe the promise whereby men are made the children of God, is the absolute will of God. Againe, with this promise is ioyned the infinite power of God, which without all resistance brings that to passe which God hath promised. p. 361For he makes men to doe that which he commands. Ezec. 36. 26. he giues the will and the deede, Phil. 2. 13. so as men effectually called, cannot but come. Ioh. 6. 45.

It may be saide, that this is to abolish all freedome of will. Ans. It sufficeth to the libertie of the will, that it be free from compulsion: for constraint takes away the libertie of the will, and not necessitie. Secondly, the determination of mans will 5by the will of God, is the libertie of the will, and not the bondage thereof: for this is perfect libertie, when mans wil is conformable to the will of God.

29 But as he which was borne 10according to the flesh, persecuted him that was borne after the spirit, so is it now.

These wordes, are an answer to an Obiection, on this manner. We are hated of the Iewes: and therefore we are not the children of promise. The answer is two fold. One in this verse, thus, No maruell: this is the old fashion: it was thus in Abrahams 20familie. For Ismael (borne after the flesh) persecuted Isaac (borne after the spirit:) and so it is at this day.

Obserue, that there is a perpetuall enmitie and opposition, betweene true beleeuers and hypocrites. God put enmitie betweene the seede of the serpent, and the seede of the woman. Gen. 2513. 15. The world hates them that are chosen out of the world. Ioh. 15. 19. Carnall men cannot abide that their opinions and doings, should be iudged, and condemned of others. Ioh. 3. 20. And hence comes the opposition that is betweene beleeuers, and hypocrites, who cannot abide such as are not like themselues.

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

The first is, who persecutes? Ans. Carnall Ismaelites, such as are of the same religion and familie with Isaac. Thus the Iewes 35persecuted their owne Prophets, and the Thessalonians were persecuted of their own prophets. 1. Thes. 2. 14. Thus Priests and Iesuits, that hauehave bin hertofore borne, baptised, & brought vp among vsus, are the causes of many seditions, conspiracies, p. 362and seeke the subue…sion of Church, and land.

The second is, who are persecuted? Ans. Spirituall men, the children of the promise. They suffer wrong, but they doe none. In the mount of the Lord there is no hurt done. Isa. 11. 9. they turne their speares and swords, into mattocks and sithes. Isa. 2. 4. 5And they which doe no wrong, but are content to suffer wrong (and that for a good cause,) are in this respect blessed. Matth. 5. 10.

The third point, is▪ touching the kind of persecution: and that was skorning or mocking. Gen. 21. 9. It may be demanded, 10how mocking can be persecution? Ans. Mocking and derision, which riseth of the hatred and contempt of our brother, is a degree of murder. He which saith Raca to his brother, is guiltie of a Councell. Matth. 5. 22. Here Raca, signifieth all signes and gestures that expresse contempt, as snuffing, tushing, 15iering, gerning, &c. Cain is rebuked of God, euen for the casting downe of his countenance. Gen. 4. 6.

Againe, the mocking wherewith Ismael mocked Isaac, proceeded from a contemp: and hatred of the grace of God in Isaac: which Paul notes when he saith, that he was persecuted 20which was borne after the spirit. This hatred of Gods grace in men, is the beginning of all persecution, and the deriding of the grace of God, is as much as the spoiling of our goods, and the seeking of our liues. Thus Cain hated his brother, by reason of the grace of God: because his deedes were good. 1. Ioh. 3. 2512. A great part of the sufferings of Christ, stood in this, that he was mocked for his confidence in God. Psal. 22. 8. Matt. 27. 43. The children of Bethel mocke Elizeus: first, for his person, calling him bald pate: secondly, for the fauour of God shewed vponupon Elias his master, in saying, Ascend, bald …ate: that 30is. oo…us…in. in q…st.ascend not to Bethel, but ascend to heauen as Elias did. And this prophane skorning he cursed in the name of God. 2. King. 2. 23. The like skorning is vsed among vsus at this day. For the practise of that religion which stands by the law of God, and the good lawes of this land, is nicknamed with tearmes of 35precis…nes, and puritie. A thing much to be lamented: for this bewraies that there is a great want of the grace of God among …s. Therefore take heede of it.

30 But what saith the Scripture: p. 363put out the bond-woman, and her sonne: for the sonne of the bondwoman shal not be heire with the sonne of the freewoman.

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

Obiect. I. These wordes, cast out the bondwoman, are the words of Sara to Abraham: therefore they are not the words of scripture. Ans. The words were vttered by Sara, but they were afterward approoued by God, Gen. 21. 12. and thus they are the voice of scripture.

Obiect. II. Sara is commended for her subiection to Abraham, 1. Pet. 3. 6. yet here shee speakes imperiously, Cast out the bondwoman. Ans. Shee speakes this not as a priuate woman, but as the voice and mouth of God, and that (no doubt) by instinct from God. And therefore the words shee vttereth, are to be esteemed 20as the commandement of God. This her case is extraordinarie, and not to be followed.

Thevse. I. All carnall hypo…ites, mockers of the grace of God, shall be cast forth of Gods familie, though for a time they beare a sway therein. This is the sentence of God. Let vsus therefore 25repent of our mocking, and hereafter become louers of the grace of God, as Christ was. Mark. 10. 21.

II. Consolation: the persecution of the people of God shall not be perpetuall. For the persecuting bondwoman, and her sonne, must be cast out. The rodde of the wicked shall no… rest 30vponupon the Lot of the righteous. Psal. 125. 3. This is our comfort.

III. All iustitiarie people, and persons that looke to be saued and iust…fied before God by the law, and the workes of the law, either in whole, or in part, are cast out of the church of God, and hauehave no part in the kingdome of heauen. The casting 35out of Agar and Ismael, is a figure of the reiection of all such. Behold here the voice of God casting downe from heauen the greatest part of the earth, the Turke, the Iew, the obstinate Papist, with the stepmother, the Romish church.

p. 36431 Then brethren, we are not children of the seruant, but of the freewoman.

The conclusion of the whole argument following directly from the 27. verse. If we be children of the promise, then are we children of the freewoman and not of the bondwoman, & consequently we are iustified and saued without the works of the law, by the meere grace of God causing vsus by faith to 10rest on the promise of God, whose substance and foundation is Christ.