Four Sermons, Sermon 1
Galat. 4. Verſ. 22, 23, 24, 25, 26.
For, it is written that Abraham had two Sons, the one of a Bond-woman, the other of a Free-woman. But hee that was borne of the ſervant was borne after the fleſh, &c.
TWo things of great weight are handled in this Epiſtle; Firſt, the Apoſtle doth avouch and maintaine the truth and dignity of his Apoſtleſhip, and this is done in the two firſt Chapters. Secondly, the Apoſtle doth by many reaſons confirme the true manner of Iuſtification, to be, not by the conjoyned workes of the Law with Faith, but by Faith alone in Chriſt: and this is done in the 3d. and 4th. Chapter, and to the 13. verſe of the fift Chap. In theſe words here ſet downe, the Apoſtle doth moſt ſharply taxe the folly and madneſſe of the Galatians, in that being freed from the yoke of the Law by CHRIST; they would againe ſubmit and ſubject themſelves unto it: and this is done by an argument of contraries, or by ſhewing the moſt unlike contrary condition and effect of the Law and of Faith; it is thus framed. It is a moſt fooliſh and abſurd thing, for the free and ingenuous to give themſelves or inthrall themſelves in bondage: But all that Beleeve in Christ, are manumitted and ſet free, but they that are and will be under the Law are ſlaves and bondmen: And this madneſſe was partly layd open before, by ſhewing that the Law was as a Priſon, chap. 3.23. Wee were kept under and ſhut up, &c. By ſhewing that the Law is as a ſevere Schoole-maſter. That it is alſo as a tutor and guardian for ſuch as are in their minority; and therefore all thoſe that were or would be under the Law, they did offer themſelves to be detained in Priſon, and doe acknowledge themſelves ignorant and children, that need to be ordered and nurtured with the ſharpe diſcipline of another: now who is ſo fond and fooliſh as to delight alway to be in this condition.
The firſt part of the Apoſtles reaſon is not expreſſed and needs no declaration, as being plaine to reaſon and common ſenſe and experience. The ſecond part of the Argument hath prefixed to it, an indirect reproofe of this Ignorance, in the 21 verſe; as if hee ſhould have ſaid. It is a moſt fooliſh and raſh part for any man to bind himſelfe or to deſire to ſerve any Maſter, and not to know what wages or reward he ſhall have: Will yee ſerve the Law, are you ignorant what is the fruit or profit of it, or if you be, why doe you not enquire and you ſhall find, that it is the bondage of your ſelfe and your Poſterity. So that herein is the naturall inconſiderations of us all detected, that we runne a head in the way of errour and wickedneſſe, and never conſider what will follow of it, what benefit we ſhall get, as the Apoſtle elſe-where ſheweth, by oppoſing the Romans, with the like queſtion, Rom. 6.21. What fruit had you, &c. After this preparative, there followes the juſt and ſufficient proofe of the truth of the ſecond part of the reaſons in the 22 verſe. From the type of the family of Abraham: for as the Son of a bond-woman is a ſervant and bound, ſo the Son of a free-woman is free: So the worſhippers of the Law, borne of the law of their Mother, a bond-woman, are ſervants: But the beleevers in Chriſt borne of the free-woman, are theſe. The firſt part of this type is fully layd downe in the 22, and 23 verſes: the tradition, or latter part in the 24, 25, and 26 verſes.
Doct. 1 The firſt part, containes a double deſcription of the Sons; firſt, from their common Parent: To wit, Abraham, it is written, Abraham had two Sons. Second, they are deſcribed by their peculiar and differing Parents, and this difference is two-fold: Firſt, from the adjoyning or adherent condition of the Mothers. One namely, Agar, a bond-maid; the other, to wit, Sara, a free-woman. Second difference is, from the procreating or begetting cauſes, the one is of and by the fleſh; the other is of and by the Promiſe: and thus have you the parts and diviſion of the firſt part of the Text, of which in order.
It is written. I where? Anſ. No where in expreſſe words, but it is gathered out of the 16 Chap. and 21 Chap. of Geneſis: as if he had ſaid, by conference of Scripture, it may be gathered. Whence ariſeth this obſervation: That the ſenſe and collection of the Scripture, is rightly called Scripture; although the ſenſe is not in expreſſe & intire terms, any where: and this is oft uſed in the Epiſtle to the Hebrews: This is to be noted againſt Arius Sabellius and ſuch Hereticks, who when they did impugne the Divinity of CHRIST, and the diſtinction of Perſons in the unity of Eſſence in the bleſſed Trinity, they did condemne the names and words of Eſſence, Conſubſtantiall, Subſiſtance, Unity, Trinity, which were uſed of the ancient Fathers; to open theſe myſteries, they I ſay, accuſed them of Novelty and falſhood; becauſe not found expreſly in the Scripture. But by this place of Paul we learne that there is no need that every word and ſyllable be found in the Scripture, ſo that if the reaſon thereof be manifeſt out of the true ſenſe of the Scripture, it is all one; as if it had been written:
Secondly, hence we learne, what wee are to judge of the Sermons of Miniſters. It muſt needs be, that in Preaching, while they open the Doctrine and exhort, that they utter many words and ſentences, which in every ſyllable are not found in Scripture; yet while they ſpeake out of the true ſenſe of Scripture, all their words are the words of God: Neither is there hereby any way made for the Papiſts, to eſtabliſh their ſmoakie and reaſty traditions, who when they heare thoſe termes of Conſubſtantiall, Coeſſentiall, &c. Thinke that they may by the like right, obtrude upon us their fooliſh Superſtitions as authorized by Scripture; for herein as in all other things, they erre fondly; for though is be lawfull to deviſe new words, the ground and meaning whereof is manifeſt out of the Scripture, yet to coine names repugnant to Piety, or ſuch as through their ambiguity may bring the ſame in danger, is wicked and not to bee attempted.
And thus much out of the words, is it not written.
Doct. 2 Now followes the common deſcription of the Sons. They were two, and both of Abraham: He had alſo ſix Sons by Keturah, Gen. 25.1, 2. But Paul makes mention only of thoſe, wherein God did principally ſhadow forth the condition of the Church. Now Paul makes mention of Abraham their common Father, that none might boaſt in the prerogative of the Fleſh, as it was an uſuall thing with the Jewes to boaſt of their Stock, Math. 3. But when Abraham had two Sons of ſuch differing conditions, to what purpoſe is it to boaſt of kindred, Piety is not propagated by birth, but infuſed by Beleeving; and therefore, leaſt any ſhould aſcribe holineſſe to nature, rather then to grace, God permits oft, that the Poſterity of the godly, to become wicked. As Cain of Adam, Cham of Noah, Iſmael of Abraham &c. So that its not enough to Piety and Grace; that one be borne of godly Parents, which thing doth illuſtrate the grace of God, in that hence it is manifeſt that godlineſſe flowes alone from Gods grace, and not from any humane endeavour, Iohn, 1.12. For when as Abraham did ſo diligently apply and imploy himſelfe in inſtructing his Family, Gen. 18.19. It is likely, he left no means unattempted, whereby his ſonne Iſmael might be inſtructed to Piety, he loving him ſo well, Gen. 17.18. Whence came it then, that Iſaac was godly, and Iſmael prophane. Surely hence, that God hath mercy on whom hee will; neither doth Birth or humane endeavour profit any whit without the grace of God; for as in Trees, ſet and planted, in the which, the Husbandman beſtowes equall paines and care, yet God gives life and increaſe as ſeemes good to him. So in diſtributing his graces, God doth ſelect out of men, in every reſpect, equall, ſuch as on whom hee beſtowes his mercy, paſſing by others.
Vſe, 1 To godly Parents, when they have diſcharged their duty, and yet ſee great difference in their Children, they muſt with humility, ſubmit their wills to God, reverencing his works, adoring his Soveraignty, and ſo ſtay themſelves from too much afflicting themſelves.
Vſe, 2 Second, this muſt make more ſweet the grace of God, to thoſe that are partakers of it; the more gratuitall it is, the more gratefull it ſhould be: A ſingular grace and extraordinary, requires a ſingular and extraordinary praiſe, as God of his peculiar people, expects peculiar ſervice; eſpeciall to be earneſt in Prayer, and frequent in Praiſes.
Vſe, 3 Third, it muſt teach all Parents to run oft to God for their Children, not for worldly things, but to bee partakers of the heavenly Grace; and as the conference of Davids fault made him more humble himſelf for that Child; ſo though Parents beget not Children in ſin in that behalf, yet all are conceived and borne in ſin received from Parents, which muſt make them ſue to God, that Grace may correct Nature. And thus much of the generall deſcription.
In the particular deſcription of Sons; the firſt difference is of the Mothers and their conditions. For one of the Sons was born of a Maid, ſubject to the authority of her Miſtreſſe; for hee is a Servant, that may not live after his owne will, but doth ſerve at the appointment and pleaſure of another; And hence note, that when in Abrahams time and family, there were ſuch Servants: It muſt needs be, that this condition and outward difference is both ancient and lawfull; otherewiſe, this holy man would not have ſuffered it in his Family,
Now who and what manner of Servant this was here mentioned, nothing is mentioned in this place; but Gen. 16.1. ſhee is deſcribed by her Nation and name. She was an Egyptian; for it is likely, that while Abraham was driven by the famine into Egypt, (Gen. 12.8.9.) hee did with his money purchaſe this Maid; for men for the moſt part, delight in ſervants of ſtrange Countries as is to be ſeene of Joſeph, advanced by Pharoah, in Naamans ſervant: divers others in Scripture, as Nehemiah waited on Aſhueroſh.
For this womans name, it was Agar, this as occaſion ſerved, was impoſed on her by Abraham or his Family, and it ſignifies ſo much as that Stranger. So then we ſee what manner of one the Mother of the one Son was: to wit, a Servant, an Egyptian by Nation, a ſtranger by her Name. But what is this to the Son? Namely this, To ſhew her Son to bee a Servant, as the Proverbe is; The brat or brood followes the Belly. But you will ſay, It was ſhewed before, that the condition of the Parents, neither helps nor hurts the Of-ſpring. To this the anſwer is; It is true, in regard of the grace of God, but not as touching Externall and civill condition; for in this regard, ſuch Parents ſuch Children.
Now this Externall condition of theſe Sons, God doth not make the cauſe of beſtowing or with-holding his Grace; but onelyonly a figure and type thereof. But why is the ſonne of the Servant, firſt mentioned. Anſw. Firſt, becauſe hee was the elder. Second, becauſe for the moſt part, the condition of the ſonnes of this world, in carnall things, is better then the children of God; they take to themſelves, lofty tytles, as the Son of the ſervant was called Iſhmaell, one heard of God: But the Son of the free-woman called Iſaac, Laughter; not onelyonly of the laughter of his Parents, but becauſe he was laughed at and ſcorned of Iſmaell; which Paul calls Perſecuting in the 28 verſe: againe, Iſmaell grew preſently into a mighty and populous Nation, Gen. 17.20. and 25. chap. 11.12 verſ. But Iſaac ſcarce crept up in many ages; but ſuch is the will of God, who hath layd up better things for his, leaſt being faſtned to the earth, they ſhould forget heaven.
The other Son was of the free-woman, of Sara, a wife, no captive, nor bought with money, and no way of Servile condition, but Free, the neice of Abraham: and this is the firſt difference of theſe two Sons, ariſing of the differing condition of their Mothers.
The ſecond difference is, in regard of the manner of Procreation; the Son of the ſervant is ſayd to be borne after the Fleſh, that is, after the ordinary courſe of Nature, without any word of God going before to that end. Secondly, hee is ſaid to be borne after the Fleſh, becauſe hee was begot and borne by the counſell of the fleſh; which Sara ſuggeſted to Abraham: For when they had received from God a Promiſe of a Son, and had long expected the ſame, till growing in yeares, ſhee thought it vaine to expect it any longer of her ſelfe; ſhe thought it might be, that what God had Promiſed, hee would performe by another, and ſo out of the deſire of ſeed, ſhee perſwaded her Husband to goe in into her Maid: This counſell was of the Fleſh, and therefore that that was borne of it, is ſaid to bee borne after the Fleſh.
This practiſe though it did argue great Humility and Ingenuity in Sara, in not envying that honour to her Maid which ſhe thought was denyed to her ſelfe; yet herein greatly to bee blamed, becauſe ſhe ought not by her owne overhaſty deſire to have prevented the Lords opportunity; and therefore this her fact doth openly declare our corruption: which can not beare any long delay, but through irkſomneſſe wee are ready to attempt by unlawfull meanes, ſuch things as God would have effected by himſelf in ſeaſonable time: neyther was Abraham blameleſſe in this, that hee did ſo eaſily hearken to his wife adviſing ſo ill. But ſuch is our Nature: thus did the Children of Lot, Gen. 19.32. Thus the Iſraelites, not expecting till Moſes returned (Exod. 32.) made the Calfe: Thus did Saul in preſuming to Sacrifice, (1 Sam. 13.8, 9.) And in conſulting with the Witch, 1 Sam. 28.7.
Vſe. This muſt teach us to take notice of this Corruption, ſo watch over it that wee faint not in Faith; if God at any time deferre to performe his Promiſe, that we be not carried to the ſeeking of carnall and unlawfull means for the accompliſhing of it, but that in Faith and Patience wee poſſeſſe our ſoules; depending on him, who is faithfull, able and moſt wiſe to effect every thing in due ſeaſon. The want of this, God complaines of in the Iſraelites, Pſal. 78.41. That the limited the holy one of Iſraell. And David was overtaken with this in his Paſſion, Pſal. 116. I ſaid, that all men were lyars. But hee that Beleeves, makes not haſt, Iſaiah 28.16. and 30.18. Bleſſed are all they that wait for him.
A ſecond thing to bee obſerved hence, is, That albeit Iſmael was begot by holy Counſell in regard of the parties giving it, and in regard of the end, why given; yet becauſe he was conceived without the authority of Gods word, hee is ſaid to be born after the Fleſh. Abraham was not moved by luſt but by his wives perſwaſion: If yet for all this, the Scripture doth taxe this as a carnall Birth; then of what account, ſhall that unbridled luſt be had, to the fulfilling whereof men are caried with the breach of all the barres and bonds of Nature, modeſty, and the ordinance of God. Sure the damnifying of the Child ſo borne, ſhould bee of greater force to reſtraine, then the gaine got by ſuch filthy pleaſure, ſhould provoke; for (though God being bound to none, can and doth freely beſtow his mercy, where ſeemes him good) yet as much as in us lies; that which is borne by ſuch conception, is made altogether Carnall. Not onelyonly opprobious in regard of civill condition and diſhoneſty of birth, (then which, what injury can be greater) but is alſo made naked and deſtitute of divine Grace; which conſideration of it might take place, would be an effectuall bridle to this raging and raigning ſin of Luſt, ſeeing this is ſo, that this action and the fruit thereof in ſome ſort holy, is termed carnall, let us take heed of good intents; it is the Divels ſubtilty to corrupt our good wee doe by doing it oft to bad ends, and to encourage us to doe evill by propounding good ends, but both theſe are diſpleaſing to God. Good intents then though never ſo holy, yet being beſides the word, are taxed and are unlawfull and dangerous; as are ſeene in the examples of Saul. 1 Sam. 15. In ſacrificing. See what a goodly end he had, verſe 11. and 12. ſo 1 Sam. 15. They were reſerved for Sacrifices. So 2 Sam. 23. beginning. Saul ſlew the Gibeonite forzeale to the Iſraelites, yet a Plague came on the Land for the ſame.
Second, It behoves us to watch over our hearts, and to examine the thoughts and ſuggeſtions thereof, that they ſavour not too rankly of the fleſh; for even this counſell heere called Carnall, had not his ground meerly on the fleſh, but in part of that faith which ſhe had in the Promiſe of God. So ſubtile is the divell (ſayes learned Beza) that he can ſerve his own turn, not onelyonly, of our corruptions, but even of God graces in his Children, as here, and the like in Rebecca, who grounded on the Promiſe of God made her; that the elder ſhould ſerve the younger, was enduced to practiſe the accompliſhment of it by unlawfull and unſeaſonable meanes, to the endangering of her Son Iacob, and to the obſcuring of the wiſdome and truth of God, which elſe would have appeared more glorious, being effected by God himſelfe. Thus much of the firſt Son and his condition.
The other Son was born of the free-woman by Promiſe, not but that he was conceived and born of Man and Woman, but it is ſo ſaid; becauſe their barren and out-worne bodies were made able by vertue of the Promiſe to beget that Son. Rom. 4.19. For in the begetting of this ſeed, there was ſomething more, then the naked ſtrength of nature; to wit, a word of Promiſe, Gen. 17.19. God before had Promiſed to Abraham a numerous ſeed, Gen. 13.16. But he neither told of whom hee ſhould conceive that Seed, nor what manner it ſhould bee: But in the word of Promiſe, by whoſe vertue Iſaac was conceived, every thing is determined diſtinctl…, as that Sara his wife ſhould be the Mother, the Seed ſhould be maſculine, a Man. His name Jſaac, and his condition, a confederate with God.
Hence wee may obſerve two things. 1. That there is a certain difference of men as touching Gods grace, before they are bo…er conceived; for ſome are ſonnes of the fleſh, as Iſmael ſ…me of the Promiſe as Iſaac; neither may any ſay, that theſe are perſonall and particular differences of theſe two …ere, for S. Paul takes away this cavil. Rom. 9. and 11. Cap. and the Type following here. It is not in the Parents power to conſtitute this difference of their Children. For the Promiſe, according to which, they beget Children of the Promiſe, is made unto them of God they make it not themſelves. Neither is it in the power of the Children borne, that at their own pleaſure, they can make themſelves Sons of the fleſh, or of the Promiſe; For how can that be left entire to them, that went before their being and beginning: So then it is in the power of God alone, who for his infinite goodneſſe and Iuſtice, and Soveraignty doe chuſe moſt freely on whom hee will have mercy as is plainly taught. Rom. 9.
Vſe. This teaches, that the Grace which God vouchſafes his Children is moſt free. And therefore moſt obliged unto him in unſpeakable manner: For by nature, what was Iſaac above Iſmael, or Iacob above Eſau, as God himſelfe in upbraiding manner for their unthankfulneſſe, witneſſes againſt the Jewes. Malachi 1.2, 3. Was not Eſau Iacobs brother, &c.
A ſecond thing hence to be learned is, what manner of procreating of Children is pleaſing to God; to wit, that which is of his Promiſe. For here wee ſee, that this Son ſo born was enriched with all ſpirituall bleſſings, the other being paſt by. Firſt, that if any deſire a holy and bleſſed poſterity, he muſt ſeeke it by Promiſe. But you will ſay, there is no ſuch Promiſe extant now, as was then. J Anſ. Not as touching that particular kind of propagating the Meſſias, and extraordinary raiſing of the Church; but there is a generall Promiſe whereby God hath promiſed to bleſſe the lawfull and holy conjunction of Man and Wife, they then that goe a whoring after ſtrange fleſh, ſeeke ſtrange children, out of the Promiſe, which how heavy a thing it is, may eaſily be learned by thoſe, who have been borne after this manner.
Verſ. 24. By the which thing, another thing is meant. J Wee have heard of the firſt part of this compariſon, now followes the latter to the ſpeciall application whereof, before he come, he doth admoniſh, that this Hiſtory which he hath rehearſed, doth containe more deepe matter, then it might ſeeme at the firſt view. But it doth not onelyonly barely relate a thing done, but doth alſo ſhadow, and repreſent the condition of the future Church. And therefore he ſayes, theſe are to be allegorized, which is, when one thing is ſignifyed by another, which is done two wayes; firſt in words, ſecond in actions, perſons or things. When one thing is ſaid in word and another is ſignifyed, that is properly called an Allegory; for ſo the very word Allegory ſounds. As Pſal. 91.13. Thou ſhalt tread on the Lyon and the Adder. Math 5.29.30. If thy eye offend thee, &c. Theſe are Allegoricall ſpeeches, by which another thing is meant, as is in other figurative ſpeeches. Second, when things are uſed whether dead or alive, brute or reaſonable, and that their perſons or actions are uſed to ſignifie another thing, then it is called a Type. So that in this place. This Anagogicall application of a thing done, is not properly an Allegory, (for that is only in figurative words) but it is ſo called in a large ſenſe, or abuſive manner as Rhetorick ſpeaks. For it is a Type indeed. For the houſe of Abraham was the true Church; and whatſoever in it, or in the ſucceeding old Church, when it was a Nation, did happen as memorable, were Types to us. 1 Cor. 10.6. Heb. 10.1. Hence ariſes a double Inſtruction.
Firſt, a reproofe, and that of two ſorts of men. Firſt, of thoſe, who from this place would fetch a patronage for the vanity of their wits, for while they doe moſt wickedly, corrupt the whole Scripture by their fooliſh A…legories, ſeeking a confirmation of their error, they ſay the Apoſtle uſed Allegoricall application, which is falſe, for he onelyonly uſed a Typicall: And ſuppoſe hee had done ſo, yet the uſe of it once or twice doth not infer a frequent and ordinary practice of it. Againe, theſe men do much ſwarve from the purpoſe of the Apoſtle; for an Allegory being another thing then that is ſaid, and that the whole Scripture ſhould be an Allegory, then it muſt needs be, that the ſenſe of Scripture cannot be that that the words import, and ſo by Allegorizing, they take away all the literall ſenſe of Scripture, which for the moſt part, is the true ſenſe, but is not in an Allegory; now to do this is an intollerable wickedneſſe, farre from the Apoſtle; for he doth not weaken, much leſſe, deſtroy the credit and truth of the thing done, but out of the Hiſtory and literall ſenſe, as a ſhadow, doth deduce or extract a further truth ſignifyed.
The ſecond ſort of men to be reproved hence, are ſuch, as do indeed abhorre Allegories. But yet do exerciſe great liberty in interpretation of Types, and wreſting them at their pleaſure; for as every imprinted ſtampe and forme is proper to the Character by which it was ſtamped, and every ſhadow is peculiar to it own body: ſo every Type is an expreſſe repreſentation or ſhadow of the patterne or truth to which it was appointed of God; therefore it belongs not to us to coyn new and raſh interpretations at our liking, neither may we in this caſe compare or imitate the Apoſtle, who had drunk deeper of the Spirit, then we have done; and if any thing be darke to us, we muſt refraine our ſelves till God reveale it.
The ſecond thing to be learned hence, is the agreement twixt the old and new Church, for when ſo many hundred yeares paſt things done in the old Church, are Types of ours now, it muſt needs be, that there is great conſent every where, for how can things better agree, then the Type and the thing ſignifyed by the Type, then the Seale and the ſtampe of the ſame; ſo that there is one and the ſame way to Salvation, one head, one Church, the ſame members, though diſtinguiſhed by times and places. But in this is our condition better then theirs, that they only ſaw the truth in the Type and ſhadow, wee in expreſſe feature, ſhape, and body. Which muſt teach us to be anſwerable in faith and manners; ſo many Promiſes performed, confirme us, and a thing done is eaſilier beleeved then that which is to be done. And ſo for our life, wee muſt expreſſe more obedience, and give more honour to our God, as more is looked for at the hands of one of diſcretion, then of a Child. Gal. 4. at the beginning.
Now followes the ſecond part of the compariſon it ſelfe. Which ſtands thus. As the two Mothers are to the two Children, ſo are the two Teſtaments to the worſhippers or embracers thereof.
In this, two things is to be conſidered. 1. The fitting of the Type with the thing Typified, 2. The manner of accommodation or application. The application is two-fold, firſt, generall in theſe words. Theſe are the two Teſtaments, that is, theſe two Mothers are the two Teſtaments, the old and the new. But how can this be. Anſ. Not in the thing it ſelfe or very deed, but in Type and ſignifycation; for as in the Sacrament, the earthly matter being a Symboll of the heavenly, is oft called by the name of it. As the Tree of life and of knowledge, of good and evill. Gen. 2.9. The bloud of the Sacrifices is called the bloud of the Covenant. Gen. 41.26. The ſeaven fat Kine, are ſeaven plentifull yeeres, the Bread is the body of Chriſt, with infinite ſuch ſpeeches. So in this place, the two Mothers are the two Teſtaments, not that Agar or Sara were the Teſtaments themſelves, but becauſe they were the ſignes and Types thereof.
Hence we learne, that as oft in Scripture as one thing i… called another, to conſider what is the reaſon thereof, and not to conclude thence, that the one is forthwith the other, as Mat. 26.26. Shall wee thence abſurdly conclude with the Papiſts, that the Bread and Wine are tranſubſtantiated, but wee muſt know that Chriſt ſpake after Scripture manner, calling the ſigne by the name of the thing ſignifyed. Thus much of the generall.
The particular Application is two-fold. Firſt of Agar, ſecond of Sara. In that of Agar, the applycation it ſelfe is in verſe 24. The manner of it in the 25. verſe, and it is on this wiſe. Agar ſignifies one Covenant and Teſtament, which was given on Mount Sina, which Covenant doth beget Children to bondage. Here two things to be conſidered. Firſt what Covenant is meant, ſecond what is the effect thereof. To wit, bondage.
The Covenant is deſcribed from the place where it was given, Sina. Which what it was and the manner of it is ſet down…, Exod. 19, 20, 21, 22. chap. It was three-fold. 1. Morall, touching the inward ſervice of God and Eternall worſhip; The ſecond Ceremony concerning the outward manner of Gods worſhip, for the time, place, perſons and Sacrifices. The third was touching the Policy and Common-wealth of the Jewes.
The effect of this Covenant, was ſervitude and bondage, and this was ſeene in two ſorts of people. Firſt in thoſe that knew how to uſe the Covenant, and were the true Sonnes of God, and beleevers, yet unto theſe, this Covenant was a heavy bondage, to be holden with ſo many prohibitions, whereby ſin was increaſed, to be cumbred with ſo many Ceremonies both coſtly and painfull; but eſpecially the Morall Law, was a great bondage to the Conſcience, making them to tremble, as Pſal. 119.120. David trembled at the threats therein, and in this regard the Law is truly called the Spirit of bondage to feare againe. Rom. 8.15. Hence the Law in regard of theſe, is called a Schoolemaſter, Gal. 3.24. And as long as one is under ſuch, he differs nothing from a ſervant, though he be Lord of all. Gal. 4. at the beginning.
The other ſort of men who are in the bondage of the Law, are thoſe, who knew not nor do not underſtand the right end and uſe of the Law, and ſo cleave to it, boaſt in this their Mother, as if by her right, they would claime the inheritance. It muſt needs be, that theſe men are moſt miſerable ſlaves. You will ſay how? Anſw. One is ſaid to be borne to ſervitude, to whom by right of birth, nothing is due, but if he deſire any liberty or dignity, he muſt purchaſe it by his own merits. So they that cleave to the Law & ſeek not for ſalvation out of the ſame, they have no liberty nor inheritance purchaſed for them, but ſuch as they can get by their own deſerts. Now it is a hard ſervitude when the things commanded, exceed ſtrength, and it is a moſt hard and intollerable bondage to them, who for want of theſe things muſt undergoe the heavy wrath of God and torments of Eternall puniſhment, even for violating of an impoſſible command. Now by the Law, every Sonne of the Law is bound in his own perſon to performe all the things of the Law, Gal. 3. Rom. 10.5. For theſe comes wrath, Gal. 3.10. and theſe are impoſſible, Rom. 8.3. Whence comes feare, terror, and diſpaire, when one ſees that he is excluded from all hope of Salvation by the ſame thing, by which he hoped once to obtain it.
Hence we learne two things. Firſt, that the Law ſuffices no man to get the inheritance of Heaven, for this belongs to the Sonnes and free, not to Servants. Now the Sonnes of the Law are ſervants. Hence the Iewes by cleaving to the Law, & not to Abrahams faith, loſt the Inheritance. Gal. 3.8, 9. and 14. verſe. So Rom. 4.1.12, 13, 14. verſ. And Paul twice beats on this, that the Iewes loſt Salvation becauſe they ſought it by the workes of the Law, Rom. 9.31, 32. and Rom. 10.4. So that wee muſt take heed, that we apply not our ſelves to the keeping of the Law with this hope, as the Papiſts and common people doe.
Secondly, if the Law of God uttered from his own mouth, doth beget to bondage, then how great is their ſervitude that are held under the bondage and inventions of Antichriſt, who are tyed to Superſtitions, Faſts, Pilgrimages, numbred Prayers on Beads, lying on the ground, whippings. &c. O miſerable ſoules! No tongue is able to expreſſe your miſery. And all praiſe to God and joy to us, in that God hath broken this yoake from of our ſhoulders, Eſa. 9.3, 4, 5. The Papiſts uſe to boaſt that their followers do more devoutly give themſelves to the practice of good workes then wee do.
What then? It may be, that a ſervant may uſe greater induſtry and paines then a Sonne; is his condition therefore better then the Sons, no: the obedience which is performed through feare, proceeds from love of it ſelfe: this which is done in love, doth come from the love of another, whom we love. Now whereas every man loves himſelfe more then another, it muſt needs be, that that be greater obedience (in outward ſhew) which comes from feare, then that is, which comes f…om love; but that greater obedience hath leſſe truth and ſolidity, then this leſſer; and therefore by this it cannot be rightly judged of men, it muſt be left alone to God. O that the Papiſts or ſeduced by them, would conſider what wrong they doe Chrſtians; for while they goe about to make them the Sons of God, they make them moſt fearefull bondmen, and preſcribe them ſuch a courſe that the longer they walke in it, the further from liberty: doe you ſo reward your followers, doe you ſo bleſſe your friends. And thus much of the Application.
Now of the reaſon or manner of applycation, verſe 25. Why Agar doth reſemble the Law given in Mount Sina. This is for the great agreement that is twixt Agar and Sina, and this agreement is ſeene in foure things. 1. In Name. 2. In the Place. 3. In the Married condition. 4. In the Servile.
As touching the Name. I thinke the Greeke Fathers are here to be followed, Chryſoſtome, Oecumen, Theophilact, who ſay, that Mount Sina had two names; the one whereof was Agar. For theſe men, in regard of vicinity both of time and place, when and wherein they lived, might know theſe things better then we can doe: Againe, the Article To prefixed before the word Agar, being of the newter Gender, doth ſhew that the woman her ſelfe is not here underſtood, but the name; but the name was not a Type of the Mount or of the Law, but the woman herſelfe; and therefore the name is here taken, becauſe the name of the Mount was the ſame, as the Scripture ſeemes to teach. 1 Chron. 5.10. And other Authors, as Dion in Trajano, and Ziphilin.
The ſecond thing is the place of this Mount, whence is great agreement twixt Agar and the Mount, and ſo of the Law delivered there. The Mount was in Arabia, out of the confines of Canaan, and what doth Agar ſignifie, but a ſtranger, as was ſhewed before; ſo that whether we reſpect the name it ſelfe, or the force of the Name, it might juſtly and fitly reſemble this Mount. Whence is manifeſt that God doth governe and diſpoſe the ſmalleſt things in the earth with great Counſell and wiſdome. For what is more ſleighter, then the impoſing of a name, and yet we ſee here, that the names both of men and places are ſo wiſely ordered, that they are not raſhly impoſed, but ſo as may ſerve moſt fitly, both for his own providence, as alſo for our Inſtruction, and the Law was given on this Mount, out of the bounds of the promiſed Land, that we might underſtand that it was not the Law of our Country and of heyres, but of Exiles and baniſhed; whither alſo tended that, that Moſes the Law-giver could not bring the people into Canaan, but Ioſhua did it, whom the Author to the Heb. calls Ieſus.
And anſwers, to Ieruſalem that now is.] Here is touched the third argument, and it is as it were of conjugall condition, for as Agar was not the lawfull wife of Abraham, but ſubordinated by her Miſtris into the fellowſhip of the marriage bed. (So this may ſeeme to be the meaning of the word in the originall, which in military uſe properly ſignifies, a Ranke in the Army, extended from the Fore-front to the rereward or hindmoſt.) So was Agar ſubordinate to Sara in the ſame ranke or order, but behind, in a more inferiour place and order, then was Sara; and ſo, as Agar ſubordinate to Sara was correſpondent to her; ſo was Sina to Ieruſalem. For this Covenant that God made with the Jſraelites on Sina, is compared to a Marriage. Ezech. 16. For this Covenant of the Law was as the fellowſhip, Abraham had with Agar. But as this ſervant though ſhe was admitted into the fellowſhip of the marriage bed, yet was ſubject to her Miſtris, ſo is Sina inferiour to Jeruſalem; to which God made a Promiſe of ſtraiter fellowſhip. Hoſ. 2.19, 20. This interpretation may ſhew ſtrange, and is new indeed, yet me thinks, it agrees moſt fitly with the purpoſe of this place.
The fourth Agreement is, that as Agar with her ſons are in bondage, ſo is Sina with her Sons, and in this the Ieruſalem that now is on the earth, is in bondage alſo, both bodily and ſpirituall. For firſt, they were in ſubjection to the Roman Empire, and are now under the Tyranny and Superſtition of the Turke and Mahomet; neither was the Inhabitants of that place only in bondage, but all thoſe, whereſoever they dwell, which cleave to the Law. And thus much for theſe foure particular agreements of Sina and Agar, which are ſufficient to declare, that Agar was a Type of the Law.
Verſ. 26. But Ieruſalem which is above, is free.] Here is the ſecond Application, of Sara to the other Teſtament, it ſtands thus: As Sara was to Iſaac, ſuch is the Church of the New Teſtament to the faithfull; and that the Text might runne more fully, ſome words may ſeeme needfull to be ſupplied, thus. But the other Mother, which is Ieruſalem, or is Sara, &c. As in the Text,
This Mother the Church is deſcribed by three things. Firſt, ſhe is above. 2. She is free. 3. A Mother of all beleevers. For the firſt, ſhe is ſaid to be above, firſt in way of diſtinction from the other, & that thereby their minds might be withdrawn from thinking on the earthly Ieruſalem: For as this was a Type of the other above, becauſe by the appointment of God, it had a Propitiatory, yet when the true one comes the ſhadow will vaniſh. And out of this firſt reſpect of this title, here fals to ground, the vaine boaſting and confidence of the Iewes in their earthly Ieruſalem; for thoſe goodly and lofty Predictions of the Prophets of Sion and Ieruſalem did not concern the fleſh or the earthly Ieruſalem but in a Type. God is not tyed to any place, though it hath been beautifyed by him with moſt ſingular bleſſings, and ſpeciall Promiſes. So then much more vaine is the bragging of the Papiſts of their Romiſh Babylon, which can ſhew no ſuch Promiſe as the earthly Ieruſalem had, but only reſembles herin this, in a reducing and reviving all the dead and buried Ceremonies of the Synagogues.
Second, this Ieruſalem is ſaid to be above, in regard of the Originall of it. Becauſe it hath it beginning from the Heavenly grace. Iohn 1.13, 13. Iohn 3.3, 4. Every member muſt be borne from above. Pſal. 110.3. The birth of thy womb is as the Morning dew, which comes from above, Eſa. 60.21. The graft of my planting ſhall be the worke of my hands, that I may be glorifyed; hence it is. Heb. 11.10. and Heb. 12.22. Wee are come to the Coeleſtiall Ieruſalem.] From this ariſes this neceſſary and comfortable conſequence, that the Church is invincible, though Satan and the world plot the deſtruction of it never ſo much. For it cannot be that the planting of God ſhould be rooted up, and it cannot be that the earth ſhould be ſtronger then heaven, Man or Devill, then God. Second, hence it followes that the Papiſts are no children of this Church, or elſe Baſtards, for they will have part of the ſtrength of Nature, and Free-will; and not be borne wholly from Heaven; whereas this Church and every member of it is meerely from above, as Iſaac was not conceived by ſtrength of nature, but by the mighty power of God and gracious Promiſe.
Third, this Church is ſaid to be above, for the common fellowſhip it hath with the heavenly Kingdome of glory, whence Chriſt told Nathaniel, Iohn 1. at the end. That hence forth he ſhould ſee the heavens open, and the Angels aſcending and deſcending, this is that, Heb. 12.23, 24. We are come to innumerable Angels; and to the Spirits of juſt men, and to Jeſus the Mediator, &c. So that though the faithfull live here on earth, yet they have Communion with Chriſt. The way to the Holy of Holies, is now wide open.] This ſerves, Firſt to diſprove the Papiſts no true members of this Church, both becauſe their Doctrine is earthly, fixing mens minds to earthly things by them Doctrine of Images, Tranſubſtantiation, and all the manner of their worſhip; as alſo their lives and converſation… i… earthly, conſiſting in a vaine pumpe of outward things, and in heaping up riches, and bearing rule over the Kingdomes of the earth, and conforming themſelves to ſuch a Policy.
Second, this ſerves much to ſtrengthen Gods children when we may certainly determine, that they that are the true members of the Church or earth, are and ſhall be members of the Church in glory.
Third, our Converſation muſt be in heaven, not groveling on the earth, but our mind and meditation muſt be of the glory prepared, our heart and affections of love, joy, delight, deſire and hope muſt be fixed there, and thereby be made, to purge our ſelves. 1 Iohn 3.3. By out ſtedfaſt hope, doing the will of God in earth, as it is in heaven, as we Pray and Promiſe.
The ſecond Property, is Freedome. Becauſe ſhe is freed from …he l…g… ſervitude. From the bondage of Ceremonies, from the rigour, compulſion, terrour, juſtification, curſe and condemnation of the moral Law, and the conſequences thereof; from the wrath of God: For Christ hath purchaſed true liberty from all theſe. Coloſ. 2.11, 16, 17, 18. verſ. Gal. 5. at the beginning; ſtand faſt in the liberty. John 8.36. If the Son make you free, you ſhall be free, 2 Cor. 3. at the end. Where the Spirit of the Lord is (as in the new Teſtament) there is liberty: And therefore, as Sara though for a while barren, yet becauſe the Wife and free, remained with Abraham, and was partaker of the ſame dignity with him; when as Agar becauſe a Servant, though fruitfull, was caſt forth. So the Church of Christ, though barren of deſerts, yet becauſe a wife and free, whoſe dignity and worth is not to be meaſured by deſerts, ſhe ſhall be copartner of the heavenly Kingdome; whereas Agar puffed up with her carnall conception and goodly brood of workes, ſhall be excluded.
Vſe. This property, alſo touches the Church of Rome to the quick, who as a leud Son, nothing regards his Mothers true prerogatives, but doth ſeeke to impeach them, making the ſtate of the Church more intollerable then the Iewiſh was.
2. It teaches all Chriſtians to ſtand faſt in their liberty; as every Corporation will maintain it Charter, and every Citizen, and free Denizen will not looſe his freedome; eſpecially if purchaſed deerely. Now there was never liberty coſt ſo deere as ours did, we are free, not to live as we liſt, but to him, that freed us. Luke 1.74, 75. And it behooves us to look to it, for it had been better, never to have been freed then to ſuffer our ſelves to be brought into bondage againe. 2 Peter 2.20, 21, 22. How earneſtly doe men conte…d for liberty, once loſt and recovered: and how carefully is health preſerved, after it is reſtored from ſickneſſe. Relapſes be dangerous, let us not provoke and tempt God.
Thirdly, this ſerves for comfort of Conſcience to the godly and weake, that are caſt down with the terrors of the Law, ſuch muſt know they are freed from this feare, the Law hath nothing to exact of us as debters; for Chriſt our creditor hath diſcharged all, both puniſhment and perfect obedience, and hath made the Law amiable to us, it being onelyonly as a rule for Chriſtians to walke by.
The third property, the Mother of all; a mother doth three things. Firſt, ſhee conceives and brings forth Children. Second, Nouriſhes and brings them up. Third, Nurtures and corrects them by moderate diſcipline. Now the Church begets us by the word which is the ſeed, the Spirit is the quickner. 1 Pet. 1.21. Iames 1.18. Gal. 3.19. Paul travailed in birth, till Chriſt was faſhioned in the Galatians.
Second, ſhe Feeds them with the ſame word and and Sacraments. Heb. 5. at the end. 1 Cor. 3. 1 Pet. 2. at the beg.
Third, ſhe reſtraines their Wantonneſſe, by ſhewing the anger of God, the unſpeakable torments, of hell, by holy admonitions, exhortations and threatnings.
Of us all.] This is ſaid for diſtinction from the old Church, which was of the Jewes onelyonly, but this of all ſorts, times and places. Hence Chriſt expounding the parable of the Tares, expounds the Kingdome of Heaven: Firſt, the Church to be the World; becauſe it is diſperſed all over the ſame. Second, hence is taught, that all that will be Children, muſt be borne of this Mother, neither can they have the true God to be their Father that hath not the Church their Mother.
Vſe. To plead with Rome againe. Where are her Conceptions, where is the food, where true diſcipline; nay doth ſhe not murther in ſoule and body, the true Children of the Church, giving them poyſon in a gilded Cup.
Secondly, this Church is Univerſall, and therefore cannot be Rome.
Secondly, this teaches all ſuch as deſire Salvation, to labour for Regeneration, 1 Pet. 2.1. For this is not as the firſt Generation where the Child is not ſenſible of it; but none have this, but they know it: True it is that the wonderfull manner of working of it can not be conceived, no more then the wind can be ſeene, Iohn 3.5.6, 7. But yet it may be felt and diſcerned by the ſtirring and blaſt thereof. And every Regenerate ſhall find as great a difference in himſelfe, betwixt that bee was by Nature and now is by Grace, as a Child doth twixt the darke and ſtrait priſon of the Mothers wombe, and the world which is large and light. So then, many deceive themſelves, thinking they are Gods children, though they never came almoſt where the ſeed was ſowen, and never ſhew themſelves Spiritually alive by hungring after the milke of the Word; ſo that it may ranckle in the breſts of the Nurſes, before theſe will deſire to draw it out; and hence comes the neglect and contempt of the Word and Miniſters.
Verſe 27. Rejoyce thou barren, &c.] This is the reaſon of the Application out of the teſtimony of the Prophet Eſay, chap. 54.1. And by allegation of this Scripture, it is manifeſt, that Sara was a lively patterne of the Evangelicall Church, and the Apoſtle warranted by Divine authority, did undertake the interpretation of this Type. For when the Prophet in theſe words alluding to Sara, doth ſpeake to the Chriſtian Church, it is meet that by the other, eyther Wife or Concubine of Abraham, that the other Church ſhould bee underſtood; ſo that this Interpretation was not fained of himſelfe. For though the Apoſtles, of their own authority might propound and command any thing to the Church, as being Promiſed the infallible aſſiſtance of the Spirit; yet oft did depart from ſome part of their right, and for the weaker ones, did confirme by Propheticall authority, what they did deliver, but this was touched before.
This teſtimony doth ſhew a three-fold agreement twixt Sara and the Chriſtian Church: Firſt, in Sterility. Second, in joy for Of-ſpring. Third, in multitude of Poſterity. For the firſt, Sara was long barren, even till ſhe came to that age, that ſhe might diſpaire of Seed, but when ſhe had received a Promiſe of a Son, ſh…e was ſo joyed with it, that her Son had her name thence, Gen. 17.17. and 18.12. And this joy the Parents ſhewed by an extraordinary Feaſt, Gen. 21.8. Then in progreſſe of time, the ſeed became ſo fruitf…ll, that in multitude it farre paſſed the Poſterity of Agar, for the Iſmaelites might not compare with the Iſraelites, eyther in largeneſſe of Territory, or multitude of People. And even ſuch like was the ſtate of the Chriſtian Church before Chriſt, while the Temple and Sinagogue flouriſhed, it was barren of any truly faithfull, and ſate as a widow forſaken, and ſo long remained thus, till all hope of ever being viſited with Of-ſpring might ſeeme to have been taken away. But when the promiſed ſeed came, how great joy and gladneſſe poſſeſſed the hearts of the faithfull, ſo that it was truly ſaid of the Angels. Luke 2.10. J bring you great tydings of joy; and now we ſee the Chriſtian Church farre to paſſe the Synagogue, that ſhee may now contend with her and overcome. Hence three things is to be learned. Firſt, that judgement is not to be given of a Churches truth or being, by the multitude of her Sons; for Agar was ever fruitfull, and Sara long barren, and the ſmall number of the Church is not to be deſpiſed, much leſſe to be forſaken. Why then doth Rome boaſt of her multitude, may ſhe not be Agar for all that.
2. The Church doth rejoyce in the multitude of her Sons, that is, in the converſion of men to God, as the Angels do for a repentant ſinner. Luke 15.4, 7, 9, 23. verſes.
3. God is not tyed to meanes, for he makes the barren and forſaken woman more fruitfull then the married. Pſal. 113. at the end. Eſa. 62.4, 5.
Vſe. The meditation of theſe points are very profitable. For firſt they admoniſh us of our former condition, what we were once; namely, barren and forſaken. Hoſ. 1.10. This moſt diligently Saint Paul admoniſhes the Epheſians of, Epheſians 2.1, 2, 3, 4, 11, and 12 verſes. So doth Pet. 1 Epiſt. 2.9. & 10. verſes. For hereby we ſhall be ſtirred up to thankfulneſſe and a walking worthy our calling, and a great meanes to keepe in obedience. To this end God appointed a ſervice to the Iewes, Deut. 26.5, 6. Wherein they ſhould ſolemnly remember their former condition. So did the Prophet Ezech. chap. 16. O that we could think how deformed, ugly, wicked, and enemies we were, would it not inflame our heartt with a love of God.
2. It muſt ſhame us now to be barren, Rom. 7. at the beg. Pa…l ſhewes that the Law was as an unſufficient and impotent Husband, by whom wee could not conceive Children to God; but now we are freed from that Husband and married to CHRIST, who is all-ſufficient; ſo that there remaines no excuſe for us, and as much as in us lies, wee ſhame our Husband; and therefore it behooves us to bee fruitfull in all good workes, not walking in the oldneſſe of the Letter, but newneſſe of Spirit. No marvell if a Land be barren, that hath neither dew, Sunne, nor raine to refreſh it. But the Land that hath all theſe plentifully, and yet remaines barren, is curſed and neere to burning; and have not we long had all theſe.
3ly. It behoves every Chriſtian in his place and eſpecially the Miniſters, by all diligence to increaſe the Church, for this makes to Gods glory; for the glory of a King is in the multitude of his Subjects; yea, it ſhall be the joy of the faithfull here and hereafter; this is ſhewed Eſay. 62.4 and 5 verſes, O how ſhould this move all, to be ready to plant the Goſpell where it is not, and to make ſmooth way for it, and to take away the ſtumbling blocks, that hinder the free and the fruitfull courſe of it.
4ly. Every true Chriſtian muſt rejoyce in the proſperity of the Church, and grieve in the wayning and decay thereof, as Nature teaches to mourne in the loſſe or affliction of naturall brethren and ſiſters. So muſt grace in theſe of the godly; and the rather, becauſe Gods glory and the good of ſoules, ſhould be more deere and nere to us then any outward things: yea, this is a certain token to try our hearts by, if we can rejoyce and mourne in the Peace and calamity of the Church, as in the naturall body, if one member be in paine, all ſuffer.
5. Laſtly, let us not diſpaire of the Church, if at any time it ſeeme to be brought to a deſperate ſtate, for it cannot periſh; and God can make it, then when it ſeem'd to have been cleane withered, to flouriſh; as he did in Christs time and in our Fathers dayes, and as the Iewes were in captivity, Ezech. 37. And with this power and love of God to his Church, Ezechiel, doth comfort the Church chap. 17.24. that God exalts the low Tree; and abaſes the high; that he makes the greene Tree to wither and the dry to flouriſh, I the Lord have ſpoken it, and have done it. Amen.
FINIS.