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

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

p. 272CHAP. IIII.

1 And I say that the heire, as long 30as he is a child, differeth nothing frō a seruant, though he be Lord of all.

352 But is vnderunder tutors & gouernors till the time appointed of the father.

3 Euen so we, when we were children, p. 273were in bondage vnderunder the rudiments of the world.

4 But when the fulnesse of time was come, God sent forth his sonne 5made of a woman, and made vnderunder the law,

105 That he might redeeme them that were vnderunder the lawe, that we might receiue the adoption of sonns.

156 And because ye are sonnes, God hath sent forth the spirit of his sonne into your hearts, which crieth, Abba, 20father.

7 Wherefore thou art no more a seruant, but a sonne: and if thou be a 25sonne, thou art also an heire of God through Christ.

THese words depend on the former chapter, 30as an answer to an obiection, which may be framed on this manner. Paul thou saiest that the Iewes before Christ, were vnderunder the 35law as vnderunder a schoolemaster, c. 3. v. 24. and that we are free from the same schoolemaster, v. 25. beeing children of God, and heires by Christ, v. 29 but we for our parts thinke our selues seruants vnderunder the law, as well as the ancient Iewes, and that they are as well children of God, as we. To this obiection, Paul makes answer p. 274in these 7. verses, as the very first words import; And I say: that is, whatsoeuer you suppose, I say thus. And then he propounds the reason of his answer, which may be framed thus. If the time of our bondage be ended, and the full time of our libertie come, then are we sonnes and not seruants: but the time of our bondage is ended, and the full time of our libertie is 5come: therefore we are not seruants but sonnes.

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

Againe, the minor, [the time of our bondage is ended, and the 10time of our libertie is come] is first of all declared by a similitude, and then confirmed. The similitude is borrowed from the Ciuill law; and it may be framed thus. Heires in their minoritie, liue in subiection to Tutors and gouernours: but when they are of riper yeares at the appointment of their parents, they are 15at their owne libertie. Euen so, the people of God before Christ were in their infancie, vnderunder the law as vnderunder a Tutor: but when the fulnes of time was come, which God had appointed, they entred into the fruition of their libertie. The first part of the similitude is expressed in the 2. first verses, and the second 20in the 3. and 4.

Againe, the minor is confirmed by two reasons. The first is this: Your libertie is procured by Christ: therefore the time of your libertie is come. This reason is in the 4. and 5. verses. The second reason is taken from the signe, You hauehave receiued the spirit 25of adoption: therefore the time of your libertie is come, v. 6. Of these points in order.

First, where he signifies, that the father hath authoritie to dispose of his child. This is the law of nature, and the law of nations. Paul saith, Col. 3. 20. that children must obay their parents 30in all things. When the deuill had obtained libertie to afflict Iob in all things that belonged to him, saue his person; he destroied his children. Iob 1. 12. 18. And this shewes, that the children in respect of their bodies, are the goods of their parents. In this respect, the Iewes were permitted to sell their children. Exod. 21. 357. And so sacred a thing was the authoritie of the parent, that he which rebelliously despised the same, was put to death. Deu. 21. 21.

This authoritie shewes it selfe, specially in two things: in the marriage, and in the calling of the child. In the marriage of the p. 275child, the parent is the principall agent, and the disposer thereof. Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where obserue, that the commandement touching the marriage of the child, is giuen not to the child, but to the parent: and the parent hath authoritie by the saide commaundement to giuegive and bestow his child, and to take wiues to his sonnes. Thus Abraham tooke a 5wife for Isaac, and Isaac suffered himselfe to be disposed at the appointment of his father. For a more full declaration of this authoritie, I propound these three questions.

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

The second question is, whether parents may make voide the contract secretly made by their children, without or against their consent? Ans. The scripture giueth them authoritie either 20to ratifie such contracts, or to make them void. Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship: much more a matrimoniall promise. If a yong man deflowre a maide, and this be found, in equitie he is to be compelled to marrie her, Deut. 22. 28. yet by Gods law this 25may not be, except the father consent. Exod. 22. 17.

The third question is, whether a marriage made without and against the consent of parents, be a marriage or no? Ans. It may be called a politicke, or ciuill marriage, because it is ratified in the courts of men, according to humane lawes: and 30by this meanes the ishue is freed from bastardie. Neuerthelesse it is not a diuine or spirituall coniunction, or marriage (as it ought to be) because it is flat against the commandement of God.

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

Here take notice of the impietie of the Romane religion. p. 276There are three especiall estates whereby man liues in societie with man: the Church, the Commonwealth, the familie. In the Church, that religion sets vp another head, beside Christ: in the Commonwealth, it sets vp an authoritie that serues to curb, and restraine the Supremacie of Princes in causes Ecclesiasticall. 5In the familie, it puts downe the authoritie of the father: for it ratifieth clandestine contracts, and it giues libertie to children past twelue or fourteene yeares of age, to enter into any order of religion against the consent of their parents.

Againe, parents must be put in minde to know their authoritie, 10to maintaine it, and to vse it aright, for the good of their children, specially for their saluation. And children must be warned in all things honest and lawfull, to yeeld subiection to their parents: and in this subiection shall they find the blessing of God.

Againe, here is set downe the office of parents, and that is, to prouide meete ouerseers and Tutors for their children after their departure. When Christ vponupon the crosse had the pangs of death vponupon him, he commends his mother to the tuition of Iohn. Ioh. 19. 26. When widdowes and Orphanes are wronged, 20God himself takes vponupon him the office of a Tutor in their behalfe. Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vponupon.

Thirdly, here the dutie of children is set downe, and that is, that they must be subiect to their Tutors and gouernours, as to 25their owne fathers and mothers. Ruth loued Naomi, and claue vntounto her as to her owne mother. Ruth. 1. 16. Christ was subiect to Ioseph who was but a reputed father. Luk. 2. last. The sonnes of the Prophets obay their masters as their owne fathers, 2. king. 2. 12. and so doe the seruants to their master. 2. king. 5. 13.

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

Were in bondage] The Iewes are said to be in bondage in respect 35of vsus: because they were subiect to more lawes then we are, and they wanted the fruition of the liberty which we inioy. They had the right of sonnes, but they inioyed not their right as we doe: and this is their bondage. For otherwise libertie in conscience frō hell, death, & sin, they had euen as we now hauehave.

p. 277Rudiments of the world] that is, the lawe or Ministerie of Moses, and it is so called, in respect of a more full and plentifull doctrine, in the ministerie of the newe Testament. And it is called the Rudiments of the world, because Iewrie was as it were, a little schoole set vp in a corner of the world, the lawe of Moses was as it were, an a, b, c, or Primar, in which Christ was reuealed 5to the world, in darke and obscure manner, specially to the Iewes.

The vse. Here we see, that the people of the old Testament, were for right, heires as well as we, and therefore they had right to all the blessings of God. The difference betweene vsus and 10them, is onelyonly in the manner which God vsed in dispensing the foresaid blessings to vsus.

Againe, the fathers of the olde Testament before Christ, were but as children in respect of vsus now. Thus much saith Paul in expresse words. And they were so, two waies. First, in 15respect of the Mosaicall regiment: because they were kept in subiection to more lawes then we. Secondly, they were so in respect of reuelation: because God hath reuealed more to vsus, then to them. Read Luk. 10. 24. It may be said, we now are (the best of vsus,) but children to Abraham and the Prophets, whether 20we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare bodie with bodie, and compare the Christian church, with the Church of the Iewes before Christ: then we exceede them and they are but children to vsus. This must teach vsus all, to be carefull 25to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to liue in ignorance (as the most doe) is the shame of vsus all. For in respect of the time, we should all be teachers, Heb. 5. 12. and yet God knows, the most are very babes. For aske a man how he lookes to be saued, he will answer, by seruing God, and by dealing truely. 30Now his seruing of God, is his saying of his praiers: and his praiers are the Beleefe, and the ten Commandements. This is a poore seruing of God, fitter for babes, then for men of yeares. It is further to be obserued, that Paul saith, the fathers of the old Testament, were in bondage vnderunder the lawe, after the manner of 35seruants, specially by reason of rites & ceremonies. And hence it followes, that the obseruation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertaines p. 278to the Church, for the time of her infancie or minority. Let this be remembred against the Romish religion: for it is like to that of the Iewes, in the olde Testament; standing for the greatest part, in bodily rites, in differences of meates, and drinkes, in differences of times, places, garments; in exercises, and afflictions of the bodie, in locall succession, in the collation 5of grace by the worke done, and such like. This is manifest to them which know… the masse, which indeede is nothing but a masse of ceremonies. Therefore the Romane religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the newe Testament, that is come forth of 10her minoritie. Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humilitie. Col. 2. 23. And the true worshippers of God in the new Testament, worship him in spirit and trueth, Ioh. 4. v. 24

The fulnesse of time, or the full time, is that time in which the 15captiuitie of the Church endeth, and her libertie begins. This time was ended 4000. yeares from the creation: and it is called a full time, because it was designed and appointed, by the will & prouidence of the heauenly father. For he is Lord of time, and 20all seasons are in his hand: and his will or prouidence makes times fit or vnfit. Marke then, that is the onelyonly full and fit time for the inioying of any blessing of God, which he by his prouidence appointeth. This must teach vsus, when by praier we aske any good thing at Gods hand, not to prescribe any time 25vntounto God, but to leaue it to his prouidence. Againe, if thou liue in any miserie, waite on the Lord, and be content. For that is the fit & best time of thy deliuerāce, which God hath appointed. Lastly, thou must be admonished to pray to god for grace and merciemercy, and to turne to him this daie before to morrowe. 30For this is the time which God hath appointed for these duties: this is the day of grace, and therefore the onelyonly fit time. Heb. 3. 7. Psal. 32. 6.

Thus much of the similitude: nowe I come to the first reason, whereby Paul confirmes his maine argument. Christ hath 35purchased and procured your libertie: therefore the time therof is come and past. For the better clearing of this reason, Paul sets downe the waie and order which was vsed in procuring this libertie. And it containes fiue degrees. The first is, the sending of the sonne, the second, his incarnation, the third his subiection p. 279to the law; the fourth, our redemption from the laws, the fift, the fruition of our adoption, v. 4. 5.

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

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

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

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

The fourth question is, how the father can send the sonne, considering they are both one? Ans. In the doctrine touching 30the Trinitie, 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 selfe, and hath a proper manner of subsisting, as the father begetting, the sonne begotten, the H. 35Ghost proceeding. Now the father and the sonne are one indeed for nature, or godhead, but they are not one for person. Nay thus they are really distinct. The father is not the sonne, nor the sonne the father. And thus doth the father send the son.

The fift question is, why the sonne is so called? Ans. Because p. 280he was begotten of the father, by a perfect and eternall generation, not to be vttered of man, or conceiued. And we must be warned, not to conceiue it in any carnall or humane manner. For an earthly father is in time before his sonne, and the sonne after: but God the father and the sonne are coeternall, and not one before or after the other for time. An earthly father is 5forth of the sonne, and the sonne forth of the father: but God the father is in the sonne, and the sonne in the father. An earthly child is from his father by propagation, but the sonne is from the heauenly father not by propagation, but by communication of substance. Lastly the heauenly father begettes 10the sonne by communication of his whole substance, and so doth no earthly father.

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

Obiect. I. The sonne is sent of the father: and he that is sent is inferiour to the father: and he that is inferiour to God, is not 20God. Ans. Two equalls by common consent may send each other: and therefore sending alwaies implies not inequalitie. Againe inferioritie is of two sorts, inferioritie of nature, and inferioritie of condition. The first doth not befall Christ: because 25for nature he is one and the same with the father. The second agrees vntounto him, because of his owne voluntarie accord, he abased himselfe, and tooke vponupon him the shape of a man, Phil. 2. 5.

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

Obiect. III. The sonne was made Lord in time, Act. 2. 36. therefore no God. Ans. Christ as he is the sonne of God, was not made Lord in time, but is by nature an eternall Lord, as p. 281the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is receiued into the vnitie of the second person, and exalted to the right hand of God in heauen. In respect of his Godhead, the maiestie and Lordship whereof, he declared and made manifest in the flesh 5after his resurrection. Thus was he made Lord by declaring himselfe to be so indeede. Rom. 1. 4. 1. Tim. 3. 16.

Thus we see how God sent forth his sonne: the vse follows. This act of God in sending, declares his infinite louelove: for this 10sending was for their sakes that were the enemies of God. And it further signifies vntounto vsus the most free louelove of God. For nothing in vsus mooued him to send, but his owne goodnes. This louelove of God must mooue vsus to louelove God againe, and to be thankfull.

The sonne of God takes not to himselfe the office of a Mediatour, but he is called and sent forth of the father: whereby two things are signified; one, that the office of a Mediatour was appointed of the father: the other, that the Sonne was designed to this office in the eternall counsell of the blessed Trinitie. 20And so, that we may please God in our callings and places, we must hauehave a double assurance in our consciences: one, that the offices and callings which we performe, are good, & pleasing vntounto God: the second, that we are designed and called of God to the said offices and callings. By this must we stay our minds 25in all our miseries.

The sonne is sent forth, that is, he comes from his father, laies aside his maiestie, and takes on him the condition of a seruant. The same minde must be in vsus to humble and abase our selues before God, to thinke better of others then of our selues, to be 30content with our condition, to be well pleased when we are despised and contemned, because we are worthie of it. This is to conforme our selues to Christ.

That the sonne of God himselfe must be sent forth from the bosome of his father, this shewes the greatnes of our sinne and 35miserie, which was the occasion of this sending. And this must teach vsus with bitternes to hate and detest our sinnes, which fetched the sonne of God from heauen, and to humble our selues with Dauid euen to the deepes, and thence to pray to God for his merciemercy. Psal. 130. 1.

p. 282The second point, namely, the Incarnation of the sonne, is expressed in these words, Made of a woman: that is, made man, or made flesh of a woman. The Word was made flesh. Ioh. 1. 14. Here three questions are to be handled. The first is, why the Sonne was made flesh? Ans. There be two speciall causes hereof. 5First, the order of diuine iustice requires that Gods wrath should be appeased, and a satisfaction made, in the same nature in which his maiestie was offended. Now the offence was in mans nature: and therefore in it must satisfaction to God be performed. Secondly, the Mediatour betweene God and man 10must be both for nature and condition in the meane betweene God and man, that is, both God and man: and thus the sonne of God is a perfect Mediatour.

The second question is, how farre forth the sonne of God, was made flesh? I answer three things. The first, that he tooke 15vntounto him the whole and perfect nature of man in respect of essence, namely, the intire substance of a reasonable soule, and humane bodie. Here remember, that quantitie, that is, length, breadth, and thicknes, is not an accident which may passe and repasse, but it is of the substance of eueryevery bodie, & therefore of 20the bodie of Christ. And for this cause it is impossible that the bodie of Christ in his quantitie, beeing foure or fiue foote in length, should be included in the compasse of a peece of bread that is but two or three inches in quantitie. The second is, that the sonne of God …ooke vntounto him the properties of mans nature, 25the powers of life, sense, motion, the facultie of reason, will, and affection. The third is, that he tooke to him the infirmities, and miseries of mans nature. Here two caueats must be remembred. The first, that he tooke to him onelyonly such infirmities as are meere infirmities, and no sinnes. For example, vponupon 30the words of Christ, Let this cuppe passe, Matth. 26. some say, that their was obliuion in Christ: but this may not be said. For obliuion is a sinne, namely, a forgetting of that which a man ought to remember: & there may be in Christ or other men, a suspending of the Memorie, by some externall and violent 35cause, without obliuion. The second caueat is, that the sonne of God tooke to him the infirmities which pertaine to the nature of man, and not such as pertaine to the persons of men, as dropsies, gouts, consumptions, and such like. For he tooke not the person of any man, but the nature of all men, with all the p. 283appurtenances thereof, except sinne.

The third question is, How was he made flesh? Ans. The flesh or manhood of Christ, was first framed, then sanctified, and then vn…ted to the godhead of the sonne. And thus was he made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personall Vnion are all together 5for time: and I distinguish them in this sort, onelyonly 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 10in 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 Eue, because shee was made of man, and not of woman. From all that come of Adam and Eue, for they are both of man and woman; whereas Christ is of woman, and not of man. Againe, 25Paul addes these words, [made of a woman] to note the accomplishment of the promise, the seede of the woman shall bruise the serpents head. Gen. 3. 15.

The manner of framing is expressed, when Paul saith, made, 20not begotten of a woman. The manhood then of Christ, was framed without naturall generation, by an extraordinarie worke of the holy Ghost. Here a doubt is answered. Some man may say, if he were made of a woman, he comes of Adam, and consequently he is a sinner. Ans. The order set downe by 25God with Adam in the creation is, that whatsoeuer he looseth, all his posteritie shall loose that comes of him by generation. VponUpon this order, all that are begotten of Adam, with the nature of man, receiue the sinne and corruption of nature. And so should Christ hauehave done, if he had descended of Adam by 30generation. But considering his flesh was made of the substance of a woman, and not begotten of any man: therefore he takes the nature of man, and not the corruption of nature.

The sanctifying of the manhood of Christ, is a worke of diuine power, whereby at the time of the framing thereof, it was 25filled with the gifts of the holy Ghost aboue measure, that he mightin both natures be a perfect Sauiour. Here obserue, that Christ by the actions of his life, did not merit for himselfe glorie, and eternall happines: because he was most worthie of all glorie and honour at the very first moment of his conception. p. 284Againe, obserue that Christ in his manhood increased in grace, as in age, and stature. Luk. 2. And this increase was without all imperfection: for in his infancie, Christ receiued a full measure of grace fit for that age: when he was twelue yeares old, he receiued a further measure, fit for that age: and so when he 5was thirtie yeares old. And thus increase of grace, and the perfection thereof, stand both together. And this increase is not onelyonly in respect of experience, and the manifestation of Grace before God and men, but also in respect of the habit or gift: though the Schooles for 400. yeares hauehave taught the contrarie 10euer since the daies of Lumbard.

The third thing is, the Vniting of flesh to the Godhead of the Sonne: and that is done, when the sonne of God makes the flesh, or nature of man, a part of himselfe, and communicates vntounto it his owne subsistance. The like example to this is 15not to be found againe in the world: yet hauehave we some resemblance of this mysterie in the plant called Misselto, which hath no roote of his owne, but growes in a tree of an other kinde, and thence receiues his sappe. And so the manhood of the sonne hath no personalitie or personall subsistance, but is receiued 20into the Vnitie of the second person, and is sustained of it. It must here be obserued, that there is a difference betweene the manhood of Christ, and all other men. Peter is a person subsisting of himselfe, and so is Paul, and eueryevery particular man: but so is not the manhood of Christ: and therefore it is to be 25tearmed a nature, and not a person. And it is no disgrace, but an exaltation to the nature of man, that is subsists by the vncreated subsistance of the second person.

It may be obiected, that all beleeuers are ioyned to the sonne of God, as well as the flesh of Christ: I answer, they are so, but 30in an other kind, and in a lower degree, by communication of grace, and not by communication of personall subsistance.

Thus we see how the sonne was made flesh: the vse follows. Hence we learne to vse all meanes, that we may become newe creatures, and be borne of God. God becomes man, that we 35men might be partakers of the diuine nature. Christ is made bone of our bone, and flesh of our flesh, by his incarnation, that we might be made bone of his bone, and flesh of his flesh by regeneration. The sonne of God was made the sonne of man, that we which are the sonnes of men might be made the sonnes p. 285of God.

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

Our sinnes are a wall of partition betweene God and vsus: so as we are farre from God, and God from vsus, Isa, 59. 2. and this partition is of our own making: and by this means we hauehave no accesse to God of our selues, though we pray vntounto him, and fill 10heauen and earth with our crie. Now the sonne of God made man, is Immanuel, that is, God with vsus, Isai, 7. 14. and his incarnation is a meanes whereby we hauehave accesse to god, and he is nere vntounto vsus when we pray vntounto him in trueth, 2. Chron. 15. 2. This must teach vsus to drawe nere to God in the hearing and obeying 15of his word, in praier, and in the vse of the holy Sacraments. If this be not done, great is our wickednesse, and great shall be the punishment, Iob. 21. 14. Psal. 73. 27.

The incarnation of Christ, is the foundation of all our comfort, and all good things which we inioy. By it God comforts, 20Adam, The seed of the woman shall brnise the serpents head. Iacob is comforted by the vision of a ladder, reaching from heauen to earth: and this ladder is the sonne of God made man, Ioh. 1. 51. Iob comforts himselfe in this, that his Redeemer of his own flesh (as the word signifieth) liueth, Iob. 19. 25. In the old testament, 25they which sought vntounto God, came to the Arke or Propitiatorie, and there were they heard, and receiued the blessings of God. Now Christ, God and man, is in stead of the Arke, Rom. 3. 25. and therefore we must come to him, if we would receiue any good thing of God. The godhead is the fountaine of all 30good things, and the flesh or manhood is a pipe or conduit to conuaie the same vntounto vsus. If we would then receiue true comfort, we must hunger and thirst in our hearts after Christ, and by our faith eate his flesh and drinke his blood, Ioh. 6. 54. 56.

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

Here two questions are to be answered. The first is, who is made subiect to the law? I answer, the sonne of God. And this may not seeme strange, that he which is Lord of the law, should be subiect to the law: for he must be considered, as he is our p. 286pledge and suretie, Heb. 7. 22. and as one that standes in our place, roome, and stead; and before God represents the person of all the elect: and in this respect is he subiect to the lawe, not by nature, but by voluntarie abasement and condition of will.

The second question is, how the sonne of God was subiect to the lawe? Answ. By a twofold obedience: namely, by the obedience 5of his passion, and by his obedience in fulfilling the lawe. The obedience of his passion stands before God as a satisfaction for the breach of the law. In it consider two things, the foundation of the passion, and the passion it selfe. The foū dation 10is, that the sonne of God was made sinne for vsus, 2. Cor. 5. 21 that is, all the sinnes of all the Elect were imputed to him, and he in our roome and place was recounted a sinner. The passion it selfe, is the curse of the law, laid on the sonne of God, namely, the first death, and the paines of the second death, 15which is in effect and substance, the paines of hell, as I hauehave shewed in the 3. chap. v. 13. of this Epistle.

By the second Obedience in fulfilling the lawe, the sonne of God performed for vsus, all things contained therein, that we might hauehave right to life euerlasting, and that according to the 20tenour of the law, Leuit. 18. 5. Doe all these things and liue. Of this obedience 2. questions are demanded. The first is, whether it be necessarie for the iustification of a sinner? Answ. It is: The summe of the lawe is, LoueLove God with all thy heart, and thy neighbour as thy selfe: Now eueryevery iot and title of the lawe must necessarily 25be fulfilled, Math. 5. 18. Much more then the summe and substance of the lawe. And it cannot be fulfilled by vsus, beeing sinners: therefore there must needs be a translation of the lawe from our persons, to the person of the Mediatour, who is to accomplish eueryevery iot of the law for vsus. Againe, He that doth not 30all things contained in the law, is cursed. Gal. 3. 13. He therefore that would eschewe the curse of the law, and come to life euerlasting, must by himselfe accomplish all things contained in the law: and if this cannot be done, the law and all the contents thereof, must needs be accomplished in the person of the Mediatour: 35otherwise the curse cannot be auoided. Lastly, we owe vntounto God a double debt or tribute. The first is, homage or subiection to be performed with all the powers of the soule, & with all the strength of all the powers, and that from the first conception. The second is, a satisfactiō by death for the breach p. 287of the law. And the lawe is the bond that binds vsus to the paiment of this double debt. And till the iustice of God in the law be answered to the full, this bond cannot be cancelled. Therefore the sonne of God the Mediatour, must not onelyonly die for vsus, but also performe homage for vsus to God, according to the tenour of the law. Therefore he saith, that he must performe all 5righteousnesse, Math. 3. 15. And Paul, that Christ is the end of the law for righteousnesse, Rom. 10. 4.

It is alleadged, that Christ as man fulfilled the lawe for himselfe: and therefore not for vsus. Ans. The flesh or manhood of 10Christ considered by it selfe apart from the godhead of the sonne, is a creature that owes homage vntounto God. Yet if it be considered as it is receiued into the vnitie of the second person, and is become a part thereof, it is exempted from the common condition of all other men, and is not bound to performe subiection, 15as all men are. For if the sonne of man be Lord of the Sabboth, then also is he Lord of the whole law. And Paul here saith, that the sonne of God, is not borne but made vnderunder the lawe.

Againe, it is alleadged, that the blood of Christ taketh away all sinne, 1. Ioh. 1. 7. and when all sinne is taken away, the law is fulfilled, 20and the person iustified. Ans. When S. Iohn saith, the blood of Christ purgeth vsus from all sin, he excludes the blood of beasts, and all meritorious means of saluation in man, out of Christ, & he excludes not the obedience which the Mediatour yeelded to the father in all his sufferings. Againe, it is not true that a sinner 25is iustified, when all sinne is abolished, vnlesse iustice be added. For iustification is an alteration of a sinner from one cō trarie to another, from euill to good, from life to death: and therefore sinne must depart, and iustice come in the roome thereof. That a darke house may be inlightned, darkenes must 30first be abolished, and light must come in the stead thereof. And that a man may be iustified, sinne must be couered, and righteousnesse imputed.

The second question is, how the sonne of God performed this obedience? Ans. He was obedient to his father to the death, 35and that according to all the duties of louelove in the first table: & for the second table, he loued his enemie as himselfe, because he gaue his life for man. Marke then, he did all things contained in the lawe, and more too, in respect of the duties of the second Table. For the lawe binds vsus to louelove our neighbours as our p. 288selues, and not more then our selues. This obedience therefore is truely to be tearmed a worke of supererogation: and there is none in the world beside.

The vse. That the sonne of God was conformable to the law, it argues the goodnesse, perfection, and excellencie thereof. Here againe marke the difference, between the man Christ, 5and all other men. He was not borne subiect to the lawe, but made subiect: not subiect by nature, but by will and by voluntarie abasement. All other men are subiect not by will, but by nature: not made, but borne subiect. Therefore Paul saith, the Gentiles doe by nature the things of the lawe. The remainders of 10the law since the fall are naturall in all men: therfore the whole lawe was naturall before the fall. Man was at the first created in righteousnes and holinesse, Eph. 4. 24. and therefore in a perfect subiection and conformitie to the lawe. It is a naturall propertie of a reasonable creature, to doe homage to the creator. 15It is an error then in the papist to teach, that the Image of God in our first parents was supernaturall.

The fourth point or degree is, the Redemption of man frō vnderunder the law in these words [that he might redeeme them which were vnderunder the law.] Here fiue things are to be considered. The 20first is, what is meant by beeing vnderunder the law? Ans. The lawe must be cōsidered two waies: first, as the Rule of life. Thus angels are vnderunder the lawe, and Adam before his fall, and the saints nowe in heauen. And none yeeld more subiection to the lawe then they: and this subiection is their libertie. Againe, the lawe 25must be considered as a grieuous yoke which none can beare. It is a yoke three waies: first, because it did bind the Church of the olde testament to the obseruation of many and that very costly ceremonies, for the maintenance of the altar at Hierusalem 30was a matter of great charges. Secondly, it is a yoke because it binds eueryevery offendour to euerlasting death, Gen. 2. 17. Gal, 3. 13. Thirdly, it is a yoke as it increaseth sinne, and as it is the strength of it, 1. Cor. 15. 56. Rom. 5. 20. and 7, 8. And it increaseth sinne, not as a cause, but as an occasion. For the wicked nature of man is, the more to doe a thing, the more he is forbidden. 35The Israelites are bidden to goe on to Canaan, then they like Egypt well. They are forbidden to goe to Canaan, and cō manded to stay in the wildernesse, but then they will needs go to Canaan. Circumcision commanded, was lothed of all nations: p. 289when it was abolished, then men of sundrie nations imbraced it as needefull to saluation. To be vnderunder the law then, is to be in subiection to it, as it is a burden and yoke in the three former respects, specially to be subiect to the curse of the law.

The second point is, who are vnderunder the law? Ans. The Iewes before the comming of Christ were vnderunder the law in respect 5of Ceremonies: and all men naturally are vnderunder the law in respect of the malediction and curse therof, all beeing borne children of wrath. Eph. 2. 3. Here comes a lamentable matter to be considered. Very few in respect, know themselues to be 10in bondage to the curse of the law. For they thinke it an easie matter to obserue the law: and it is vsed for a forme of praier whereby men vse to blesse themselues morning and euening. Learne therefore this one lesson, that thou art by nature in thy selfe vnderunder the curse of the law, and for thine offences by it 15bound ouer to euerlasting death. If thou should est be proclaimed an Outlaw, or a writ of rebellion should be serued on thee, it would make thee at thy wits ende. Now behold, the law proclaimes thee a traytour and rebell against God, through heauen and earth. The law shuts heauen against thee: it sets 20hell and death wide open for thee, and it armes all the creatures of God against thee. Therefore it stands thee in hand to looke about thee, and to flie from the sentence of the lawe, to the throne of grace for merciemercy and forgiuenes. It hath bin the fashion of all holy men to acquaint themselues with this one lesson, 25that they were by nature vnderunder the law, specially then when they were to humble themselues in the presence of God. Daniel in his praier, ascribes shame and confusion to himselfe, Dan. 9. according to the voice and crie of the law: and the prodigall sonne confesseth that he had sinned against his father, 30and against heauen, and that he was vnworthy to be accounted a child of God; according to the law iudging and condemning himselfe.

The third point is, what is the price wherby men are bought or redeemed from vnderunder the law? Ans. The obedience of the 35Sonne, whereby he stood in subiection to the law for vsus: as Paul signifies in the words immediatly going before. It may be said, how can the obedience of one man be a price of redemption for an other? I answer, we must consider Christ not as a meere man, but as God-man, and by this meanes his Obedience p. 290is of infinit merit, and efficacie. Againe, we must consider him not as a priuate, but as a publike person, representing all the Elect in his obedience to his father. And by this meanes his Obedience ferues for all that beleeue in him. Againe, it may be alledged, that the law saith, Thou shalt louelove, thou shalt not lust, &c. And, the soule that sinnes, that soule shall die. Ezech. 18. 20. And, 5a man shall not redeeme the life of his brother. Psal. 49. 7. Ans. The law requires that eueryevery man performe obedience and make satisfaction in his owne person, and the law knows no other obedience. But this must be considered, that the law is but one 10part of the reuealed will of God: and that the Gospel is an other distinct part, reuealing more then the law euer knew. And the Gospel teacheth a Translation of the law in respect of obedience, from our persons to the person of the Mediatour, and thereby it addes an Exception to the law.

The fourth point is, who are partakers of this Redemption? 15Ans. They which see, and feele, and bewaile their condition that they are vnderunder the law, and flie from the sentence thereof to the throne of grace for merciemercy. Christ came to saue sinners, Matth. 9. that is, such as are conuicted by the law, and know 20themselues to be sinners. He offers ease to them that trauell and are heauie laden, Matth. 11. 28. He preacheth deliuerance to captiues, Luk. 4. 18. Here we are to bewaile the miserie of our people, that know not themselues to be vnderunder the law: nay they louelove and delight to be vnderunder it. For they alleadge for 25themselues, that they say their praiers duly and truly, that they meane well to God-ward, and deale truly with men: and therfore they thinke God will hauehave mercy on them, and hauehave them excused for all their offences.

The last point is, what benefits arise of this deliuerance from 30vnderunder the law? Ans. They which turne to God, and beleeue in Christ, reape foure benefits hereby. The first is, that no sinne shall hauehave dominion ouer them, Rom. 6. 14. Here marke by the way, that they which are in Christ, cannot wholly fall from grace. For they which wholly fall away, are vnderunder the dominion 35of sinne.

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

The third is, that they hauehave libertie to liue and serue God p. 291without feare of damnation, or any other euill. Luk. 1. 74.

The last is, that afflictions cease to be curses, and are turned to blessings: and for this cause they are delaied and qualified for the good of them which are afflicted. Psal. 89. 32. J will correct them that offend with a rodde, but I will not take my merciemercy from them. Prou. 3. 11. Grieue not for the correction of the Lord: 5for he loueth, whome he correcteth. Ierem. 10. 24. Correct vsus in iudgement: and powre forth thy wrath vponupon the nations, that hauehave not knowne thee. This must teach men that professe, or teach Christ, not to be discouraged when they are abused, railed on, slaundered, or cursed. For if they be from vnderunder the law, and 10so from vnderunder the sting of a guiltie conscience; nothing shall hurt them. They must be content for a while to suffer the snatches, and bitings of the deuill: for in the ende his head shall be bruised in peeces.

To ende this point, it may be said, if we that beleeue be not vnderunder the law, then we may liue and die as we list. Ans. We are free from the law, as a yoke, but not free from it, as it is the rule of obedience, and good life. And because we are freed from the bondage of the law, therefore we must be a law to our 20selues: we must be voluntaries, Psal. 110. 4. without constraint, freely yeelding subiection to the will of God, and not for feare of hell, and the last iudgement.

The third and last degree, is the Fruition of adoption, in these words [that we might receiue the adoption of sonnes.] Here 25two questions are to be considered. The first is, How the Church of the new Testament is saide to receiue the adoption which was before receiued in the old Testament? Ans. In scripture a thing is often said to be done, when it is done more fully, and plentifully. Christ tells Nathanael that he shall see heauen open, 30Ioh. 1. 51. that is, more plainly opened. For it was not shut in the old Testament. And, the holy Ghost was not yet, Ioh. 7. 39. that is, in the full measure. And, the way into the Holiest, was not open while the Tabernacle was standing, Hebr. 9. 8. that is, plainly made manifest. And in this place, Beleeuers of the new Testament receiue the Adoption: because they receiue it in a more 35full and plentifull manner, in that the spirit of children is powred forth vponupon them in larger measure, whether we regard Illumination, or the gifts of regeneration. This must teach vsus that liue in these latter daies, to put on the condition of sonnes p. 292and daughters of God, in reuerence, obedience, and thankefulnes. Butalas, among the multitude, it is farre otherwise. For the most liue euen as Atheists in ignorance, according to the lusts of their owne hearts. The faith and repentance, which they professe, is but Ceremoniall faith, and Repentance.

The second question is, whence springs our adoption? The 5answer is plaine in the words: from the obedience of the sonne, whereby he stood in subiection to the law. Here the question of all questions is answered, namely, what is that thing by which, and for which, a sinner is iustified before God, and saued? Ans. The Obedience of the sonne of God made man, 10and made vnderunder the law for vsus. For this is it that frees vsus from vnderunder the law, and giues vsus the Adoption of sonnes. And this alone is it, whereby we stand before the Tribunall seat of God, which also we are to oppose to the iudgement of God, to hell, 15death, and condemnation.

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

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

Thirdly, the Papist erreth, which teacheth iustification partly by remission of sinnes, and partly by that which we call 25inward sanctification: which is imperfect and mixed in this life with our corruption, and therefore vnfit to absolue and acquit vsus before God.

It may be said, what must we doe that we may be iustified and saued by this Obedience of the Mediatour? Answ. In the 30old Testament, when a man had sinned, he brought a sheepe or an oxe to the doore of the Tabernacle, and when the Priest cut the throat of it, the partie laid his hand vponupon the head of it. Exod. 29. 10. And hereby he signified, that the beast had done no hurt, and that he as a guiltie malefactour had deserued 35death. Now all this was done in figure. And it teacheth vsus, that we miserable sinners must come to God; that we must bring our sacrifice with vsus, namely, the lambe of God, which is the sonne of God, made man, & made vnderunder the law: that we must present this lambe, and the oblation thereof to the father for p. 293vsus, laying our hands on the head of it: that is, confessing ourguiltinesse, and that we hauehave iustly deserued death and perdition from the presence of God. In the last place, we must intreat the Lord to accept the blood of the lamb for vsus, and the whole obedience of the Mediatour. Thus shall we be iustified and saued. Thou wilt say, I will therefore doe this, when I am dying. 5I say againe, let it be thy daily exercise to the very death. Thou wast seauen yeares in learning of thy trade; thinke not therfore in an houre or two, to worke thy reconciliation with God. If thou art many yeares in learning such things as are done by the strength of nature, thinke not to attaine to things aboue nature, 10when, and howe thou wilt. It is a rule receiued of all men, that they must blesse themselues: now the right way to blesse thy selfe, is to plead-guiltie before God, and to intreat him to accept the obedience of the Mediatour for thee.

Uers. 6.

Sonnes] that is, such as inioy the libertie of sonnes. Sent forth] a speach borrowed from Embassadours, which are sent forth with instructiōs, what they shal say or do: & it signifies, that the spirit reueales nothing but that which is the will of the father & sonne, Ioh. 16. 14. Crying] making vsus to crie, Rom. 8. 26. For if 20the words be taken properly, the spirit must pray to it selfe. Abba] the next word is the exposition, Father.

The sense. The father hath sent forth the spirit of his sonne vntounto you; this spirit sent forth, dwels in your hearts: dwelling in 25your hearts, it makes you pray to God as to a father… and all this it doth, because you are indeed sonnes of God.

The scope. The question is, whether beleeuers of the newe Testament be seruants to the law, or children? Paul answers, no: and he giues two reasons. The first, was in the former verses: 30the second in this. And it is drawne from the signe, thus. Yee hauehave receiued the spirit crying, Abba, father: therefore ye are sonnes indeede.

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

Of the first: the spirit of the sonne it is, who is sent forth. He is so called: first, because he proceeds by communication of substance, or godhead, not onelyonly from the father, but also from the p. 294sonne. Secondly, because in his manhood he is annointed and filled with the Holy Ghost, aboue measure: thirdly, because by his death; he hath merited the giuing and sending of the Holy Ghost vntounto vsus.

Moreouer, the spirit of the sonne is here described. First, he is a 5person subsisting of himselfe, in that he is said to be sent forth: secondly, he is a diuine person and no creature, because he dwels in the hearts of all beleeuers: thirdly, he proceeds from the father and the sonne: from the father, because he is sent of him; from the sonne, because he is the spirit of the sonne.

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

And it is a superfluous doctrine, to teach the Reall presence of the flesh of Christ in the Sacrament. For Christ is departed 15from vsus in respect of his manhood: because the spirit is sent, Ioh. 16. 7.

Thirdly, that which the spirit inwardly teacheth, is the same with that which the sonne hath reuealed by the Ministerie of the Prophets, and Apostles; because the spirit is the spirit of the 20sonne. Read Ioh. 16. 14. Doctrines then concerning saluation, that are beside, or contrarie to the Scriptures (as a great part of the Romish religion is) are not reuealed by the spirit of God, but are the fictions of the deuill.

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

The manner of this sending forth, was on this sort. We may 35not imagine that in this sending, there was any change of place, for the Holy Ghost is eueryevery where. But he is said to be sent forth, when he manifests his presence by his diuine operation, or by speciall & supernaturall gifts in the hearts of beleeuers, as by the gift of illumination, faith, regeneration, life, sense and p. 283motion are the gifts of the spirit, and so are ciuill vertues: but the sending of the spirit is onelyonly in respect of such gifts as are bestowed in the Church, in the receiuing of which, the spirit is acknowledged.

The place, or mansion of the spirit is the heart, that is, the minde, will, and affection. The heart is the very sinke of sinne; 5yet that doth the spirit choose for his abode. Hence we learne.

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

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

3. The beginning and principall part of Gods worship is 15in the heart. He that serues God in the righteonsnesse of his heart, in peace, and ioy in the Holy Ghost, is accepted, Rom. 14. 17.

4. In our hearts no wicked or carnall thought, will, desire, or lust must raigne, but onelyonly Gods word and spirit. For thy 20heart is the house where the spirit dwels, and he must be Lord of his owne house.

5. Aboue all things keepe watch and warde about thy heart: and fill it with all good cogitations & desires, that it may be a fit place of intertainment for the spirit, who is (as it were) 25an Embassadour sent from the great God vntounto thee.

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

For the first, in the effecting or causing of this Crie, there are 4. workes of the spirit. The first is Conuiction, when a man in his iudgement and conscience is conuicted, that the scriptures of the Prophets and Apostles, are indeed the word of God. To this purpose there are many arguments which nowe 35I omit. This conuiction is a common worke of the spirit, yet necessarie, because much Atheisme lies lurking in our hearts, which makes vsus call into question eueryevery part of the word of God.

The second worke is Subiection, whereby a man conuicted p. 296that the scripture, and eueryevery part of it, is the word of God, subiects himselfe in his heart to the commandement of God, which bids him turne to God and beleeue in Christ. And this second, is a worke of the spirit of grace proper to the elect.

The third is, the Certificate or testimonie of the spirit, which is a diuine manner of reasoning framed in the mindes of them 5that beleeue and repent, on this manner:

He that beleeues and repents is Gods child. Thus saith the Gospel:

But I beleeue in Christ and repent: at the least I subiect my will 10to the commandement which biddes me repent and beleeue: I detest mine vnbeleefe, and all my sinnes: and desire the Lord to increase my faith.

Therefore I am the child of God.

This is the practicall syllogisme of the H. Ghost. It is the testimonie of the spirit, that we are the sonnes of God: it is the 15earnest of the spirit, and the seale whereby we are sealed to the day of our redemption: and it containes the certentie ofspeciall faith.

The fourth thing that followes vponupon this Testimonie, is 20Peace of conscience, Ioy, and affiance in God. And from this affiance comes the crying here mentioned, whereby eueryevery true beleeuer with open throat (as it were) cries vntounto god the father. This doctrine is of great worth, it is the hinge vponupon which the gate of heauen turnes: and therefore to be remembred.

The vse. By this we see a manifest errour in the Popish religion, which teacheth that we can hauehave no other certenty of our saluation in this life, but that which is probable or coniecturall, that is, a certentie ioyned with feare, suspicion, and some doubting. Certentie in respect of God, that promiseth: feare & 30doubting, in respect of our owne indisposition. But this doctrine is false. For they which are Gods children, receiue the spirit crying Abba: and this crying argues affiance or confidence in God. By faith we hauehave confidence in God, and entrance with boldnesse, Eph. 3. 11. and boldnesse is opposite to 35feare, and excludes doubting in respect of our selues.

Againe, by this doctrine we see it is ordinarie, and possible, for all that beleeue and repent, to be certainly assured that they are the children of God. For if they hauehave the spirit of God crying in them (as all Gods childrē hauehave) they cannot but perceiue p. 297this crie, and withall they hauehave the testimonie of the spirit in them, which is the ground of this crie. Rom. 8. 16. And seeing this is so, we must be admonished to vse all meanes that we may be assured that we are the children of God. 2. Pet. 1. GiueGive all diligence to make your Election sure. Paul bids rich men lay vp a good foundation against the time to come. 1. Tim. 6. 18. 5And this foundation must be laide not in heauen, but in the conscience. God of his merciemercy hath made a couenant or bargaine with vsus that beleeue and repent: in this bargaine he hath promised to vsus pardon of our sinnes, and life euerlasting: let vsus 10then neuer be at rest till we hauehave receiued earnest from the hand of God, and hauehave his promise sealed vntounto vsus by the spirit in our hearts. You will say, what shall I doe to be assured that I am Gods child? Ans. Thou must examine thy selfe of two things. The first is, whether thou art conuicted in thy iudgement 15that the Scripture is indeede the word of God: if thou art not yet conuicted, then inquire and vse meanes that thou maist indeed be conuicted: otherwise all is in vaine. Secondly, inquire whether thou dost indeed and in good earnest, submit and subiect thy will to the cōmandement of God, which bids 20thee beleeue in Christ, and turne vntounto God. For if thou canst say, that thou dost will to beleeue, and will to repent, if thou shew this will indeede in the vse of good meanes, if thou condemne and detest thy vnbeleefe, and all other thy sinnes, thou hast receiued the earnest of the spirit, and thou art indeede the 25child of God. And this assurance shall be vntounto thee of great vse. For it will make thee reioyce in afflictions: and it will worke patience, experience, hope. Rom. 5. 5. It will make thee despise this world, it will take away the feare of death, and kindle in thy heart a desire to be with Christ.

Touching the nature of this crie, it stands in the desires and groanes of the heart, directed vntounto God. And these desires may be distinguished from all carnall desires, by three properties. First of all, they are in the hearts of them that are turned to God, or at the least beginne to turne vntounto him. For God heareth 35no sinners. Secondly, they are conceiued in the minde according to the reuealed will of God. Rom. 8. 27. 1. Ioh. 5. 14. Thirdly, they are diuine and spirituall, touching things which concerne the kingdome of God. Rom. 8. 5.

Desires thus qualified, hauehave the force of a loud crie in the p. 298eares of God. Psal. 10. 17. God heareth the desire of the poore. Psal. 38. 9. All my desires are before thee. Psal. 145. 19. He fulfilleth the desire of them that feare of him. Isa. 64. 24. Before they crie I will answer: that is, so soone as a desire of my helpe is conceiued, and before it be vttered, I will answer.

That the desires of our hearts are cries, it is by meanes of the 5intercession of Christ. This Intercession is not a vocall, but a vertuall praier, in that the Sonne of God presents his manhood and his merits before the father in heauen, willing as God, and desiring as man, that the father should accept the said merits for 10vsus. Now this will and desire of the Sonne, is of great force with the father. It is a Crie in which the father is well pleased: and by it the desires of our hearts are Cries in the eares of God.

Of these desires there be two speciall examples in the scriptures. The first is, when we are touched in our hearts for our 15sinnes, to flie to the throne of grace, and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes, and therefore purposed in his heart to humble himselfe, he receiued pardon. Psal. 32. 5. I said I will confesse my wickednes against my selfe vntounto the Lord, and thou forgauest 20the punishment of my sinne. When the prodigall sonne conceiued a desire to be reconciled to his father, with a purpose to confesse his offence, before he had vttered his desire, he is receiued to merciemercy. Luk. 15. 21.

The second example is a desire of Gods presence and protection 25in common iudgements. When Moses stoode at the redde sea, in great danger, hauing the sea before him, and Pharaohs charriots behind him, no doubt he lifted vp his heart vntounto God, but we read not of any thing that he said, and yet the Lord saith, Why criest thou to me? Exod. 14. 15. When Iehosaphat 30was in great distresse, by reason of the armie of the Ammonites confounded in himselfe, he saith, O Lord, we know not what to doe, but our eyes are towards thee. 2. Chron. 20. 12. and hereupon he obtained deliuerance.

The vse. By this we learne to lay aside formall praying and 35lippe labour, and to learne to lift vp our hearts to God in heauenly sighs and desires: for that is indeede to pray. It is the very first thing, that the child of God doth, inwardly to sigh and desire reconciliation with God in Christ: and he which cannot doe this, is not as yet borne of God.

p. 299Againe, many are cast downe in themselues, because they see their mindes full of ignorance, their wills full of rebellion, and subiect to many temptations; and they find little goodnes in themselues, but they must be comforted by this: if they can but groane and sigh vntounto God in their hearts for merciemercy and forgiuenes, they hauehave the spirit of God crying in them Abba; 5and they hauehave receiued the first fruits of the spirit. The desires and cries of our hearts are fruits of the Intercession, or crie of the Sonne of God in heauen for vsus.

Others are grieued, because they hauehave praied long, and they 10find not the fruit of their praiers: but if they can pray, sighing and groaning in their hearts for grace and merciemercy, let them be content: for it is the spirit of grace and praier, that makes them sigh and groane. And eueryevery sigh of a contrite heart, hath a loud crie in the eares of God.

It falls out often, that men in extremitie of danger confounded in themselues, know not what in the world to say, or doe. Ezechias in his sicknes could not say any thing, but chatter in his throat, and mourne like a doue. Isa. 38. 14. Some lie vnderunder the sword of the enemie, others in a tempest are cast ouer 20shipboard into the sea. Now this must be their comfort, if they can lift vp their hearts vntounto God if they can but sigh & groane for his presence and assistance, the Lord will heare the petitions of their hearts: for the inward sobbes, groanes, and sighs of repentant sinners, are loud and strong cries in the eares of god 25the father.

The third point is, That the crie of the spirit is directed to God; because it makes vsus crie, Abba, father. Here first obserue that Praier to Saints and Angels, is carnall praier. For the praier which is caused by the spirit, is direct to the father. And 30good reason: for it is the propertie of God to heare the crie of the heart. Rom. 8. 27. Some say, that the Saints in heauen are with God, and that in him they see the desires of our hearts: but it is false which they say. For the Scripture saith, that God alone searcheth the heart. 1. king. 8. 39. None knowes what is in 35man but God, and the spirit of man. 1. Cor. 2. 11. Though Abraham had the sight of God, yet is it said, Thou art our father, and Abraham knowes vsus not. Isa. 64. 16. And for this cause, Inuocation of Saints, whether it be called Latria, or Dulia, is flat idolatrie.

p. 300Againe, Praier is to be made to God as he hath reuealed himselfe in the word; that is, to God, who is the father of Christ, and in him our father, who also sends his spirit into our hearts, crying Abba. It is an heathenish practise (which is also the practise of many among vsus) to pray to an absolute God, that is, to God out of the Father, Sonne, and holy spirit.

Thirdly, here we see that true and spirituall Inuocation of God, is a marke of the Church of God: because it is a fruit of the spirit of God in them that are the children of God. And by this the people of God are noted. Act. 9. 14. 1. Cor. 1. 2. and on the contrarie, it is the marke of an Atheist not to pray. Psal. 1014. 4.

The last point is, the manner of directing our cries to God. First of all, they are to be directed to him with reuerence, as beeing present with vsus: for to crie Abba, is not to speake words into the aire, but to direct our hearts to one that is present 15with vsus in all dutifull and childlike manner. Thus did Dauid, Psal. 119. 58. and Paul, Eph. 3. 14. Secondly, our cries are to be directed to God with subiection to his will. Read the example of Christ, Mark. 14. 36. and of Dauid, 2. Sam. 15. 26. This condemnes the practise of many men. Balaam desired to 20die the death of the righteous, but without subiection to God: for he would not liue the life of the righteous. And many among vsus hauehave often good motions and desires in their minds, but there is no soundnes in them: because they are not ioyned with a change and conuersion of heart and life. Thirdly, our 25desires are to be directed vntounto God with importunitie and instancie. For the spirit makes vsus crie Abba, Father: that is, My father, and thy father. God requires this importunitie of vsus. Luk. 18. 1. It is practised by Dauid, Psal. 69. 4. by the woman 30of Canaan, Matth. 15. We must doe as Iacob did, wrastle with God, and giuegive him no rest till he fulfil the desires of our hearts, and giuegive vsus the blessing. And our constant desires and groanes to heauen for merciemercy, shall neuer be in vaine. For if we aske any thing according to his will, he heareth vsus indeede. 1. Ioh. 355. 14.

Verse 7.

These words, are the conclusion of the former doctrine of Paul. The time of our libertie is come, in that your libertie is procured and purchased by Christ, and ye hauehave receiued the p. 301spirit of sonnes crying Abba: therefore ye are not seruants to the lawe, but sonnes of God. And from this conclusion Paul deriues a second, which is the summe and substance of the whole disputation, from the beginning of the third chapter, to this place; namely, that they which are sonnes, are also heires, 5not by the lawe, and the works thereof, but by Christ.

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

One thing is to be obserued, namely the change of the number. Paul said before, ye are sonnes: here he saith, thou art a sonne. 10And this he doth to teach vsus, that they which turne to God & beleeue in Christ, must be assured that they are the sonnes and heires of God. Paul hath set downe immediately before, the infallible signe, whereby a man may knowe himselfe to be the childe of God: therefore in the next words he saith; therefore 15thou art the sonne of God. Saint Iohn saith, these things we write vntounto you that beleeue, that ye may know that ye hauehave life euer lasting 1. Ioh. 5. 13. Thus must eueryevery beleeuer apply the Gospell, and the benefits thereof to himselfe.

The meditation of this point serues greatly to sweeten all 20crosses vntounto vsus: for if we know that we be Gods children, that is comfort enough; and we may then assure our selues, that in eueryevery crosse, God comes vntounto vsus as a father. Again, this meditation works a contentation in eueryevery losse. For if thou be the childe of god, thou canst hauehave no great losse. For all things are 25thine, thou Christs, and Christ Gods, 1. Cor. 3. 22. Lastly, this meditation must stirre vp in vsus, a care to lead a heauenly and spirituall life, 1. Ioh. 3. 3. that we may be like our eldest brother Christ Iesus.

v. 8. But euen then when yee 30knew not God, ye did seruice vntounto them, which by nature are not Gods. 35v. 9. But nowe seeing ye know God, or rather are known of God, p. 302how turne ye againe vntounto impotent and beggarly rudiments, whereunto as from the beginning, ye will be in bondage againe, 5v. 10. Yee obserue daies and moneths, and times, and yeares. v. 11. I am in feare of you, least 10I hauehave bestowed labour on you in vaine.

Here Paul returnes againe to the principall conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: ye hauehave done euill to reuolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul prooued in the first, second, and 20third chapters. Therefore ye hauehave done euill to reuolt from my doctrine. This conclusion he propounded before, and here againe he repeates it: and withall amplifies it two waies. First by setting downe the particular matter of the reuolt and Apostacie of the Galatians, v. 9, 10. ye returne to impotent rudiments: 25ye obserue daies and times. Secondly, he sets downe the greatnesse of their reuolt: first, by comparison thus: Once ye serued false gods: but there is some excuse of that offence: because ye did not know God: but that ye hauehave returned to the Rudiments of the world, there is no excuse of it: for ye then 30knewe god, or rather were known of god. Againe, he sets forth the greatnesse of their reuolt, by the effect, v. 11. It makes me feare least I hauehave lost my labour among you.

Here Paul sets downe a threefold estate of the Galatians: 35their estate in Gentilisme before their conuersion, their estate in their conuersion, and their estate in the Apostasie.

Their estate in Gentilisme stands in two things: Ignorance of God [then ye knew not God.] Idolatrie or superstition, ye serued them which are not Gods by nature.

p. 303Touching their ignorance of God, it may be demaunded, how they can be said not to know God, whereas Paul saith, that which may be known of God, is made manifest vntounto the Gentiles? Rom. 1. 20. and that God did not leaue himselfe without witnesse? Act. 14. 17. Answ. Knowledge of God is twofold, Naturall, or reuealed knowledge. Naturall is, that which all men hauehave 5in their minds by the light of nature, which also they may gather by the view and obseruation of the creatures. This knowledge hath two properties. The first, it is imperfect: because by it we know some fewe and generall things of God: as namely, that there is a God, and that he is to be worshipped, &c. In 10this respect, this knowledge is like the ruines of a princely pallace. Againe it is weake: because it serues onelyonly to cut off excuse, and it is not sufficient to direct vsus in the worship of God. Nay, when by it we beginne to set downe the worship of God, we then runne headlong into superstition, and vanitie. Reuealed 15knowledge is, that which is set downe in the written word, whereby we may knowe what God is in himselfe, and what he is to vsus: namely, a father in Christ, giuing pardon of sinne, and life euerlasting. This knowledge the Gentiles altogether want: 20nay by reason of the blindenes and impotencie of their minds, they iudge it foolishnesse. Thus then in effect, though the Gentiles by nature know some things of God, yet doe they not knowe God, as he will be known of vsus.