❧ A SERMON preached on sunday, being the. 17, of March Anno. 1577. at S. Alpheges Church within Creplegate in London, by William Fulke Doctor in Divinity.  
Seen and allowed, according to the order appointed in the Queen's majesties Injunctions.  
¶ Imprinted at London for Lucas Harryson.   

To the Right worshipful M. Robert Forth of Butley in Suffolk Esquyer.  
YOur good will towards me testified by many benefits (right woorshypfull) hath many ways deserved that I should show myself thankful unto you for the same. But chief your great love of the Gospel, joined with many godly virtues accompanying the same, procureth the love and good will not only of such as have tasted of your benevolence, but also of many other which know you not in person, whereby both thanks is given to God by many for your godly zeal and prayers to him are made for your increase therein, and preservance unto the end. And for a public signification of my good will and thankful mind towards you, I have thought good to present this Sermon unto you, which by great importunity of divers of my godly friends, I was constrained to put in writing, nothing doubting but you will accept it as thankfully, as it was meant of me dutifully. The Lord preserve you and all yours in his fear, with increase of godly worship in this life, to the reward of eternal felicity at the coming of our saviour Christ, which you with all the children of God, both love & pray for, to whom be all honour and glory both now and ever.  
Your worships to command in the Lord William Fulke.   

❧ A Sermon preached on Sunday, being the. 17. of March, Anno. 1577. at S. Alpheges Church within Creplegate in London, by William Fulke, doctor in Divinity.  Galat. 4. 
Vers. 21 Tell me you that will be under the Law, do ye not hear the Law?  
22 For it is written that Abraham had two Sons, one by a bondwoman, and one by a free woman.  
23 But he which was of the bondwoman, was borne after the flesh: and he which was of the free woman, was borne by promise.  
24 Which things are figuratively understood. For these are the two Testaments, the one from mount Sinai, begetting unto bondage, which is Agar.  
25 (For Agar is the mount Sinai in Arabia, and answereth to that jetusalem which is now,) and is in bondage, with her children.  
26 But jerusalem which is above, is free: which is the mother of us al.  
27 For it is written, Rejoice thou barren that bearest no children: break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.  
28 Therefore brethren, we after the manner of Isaac, are children of the promise.  
29 But as than he that was borne after the flesh, persecuted him that was borne after the spirit, even so is it now.  
30 But what saith the Scripture? Put out the servant and her son: for the son of the servant shall not be heir with the son of the free woman.  
31 Then brethren, we are not children of the servant, but of the Free woman.  
AFter that the Apostle hath by many pithy and substantial reasons proved the abrogation of the Law, and the justification of man by faith only in Christ: Now doth he in this Text by the example of the two Sons of Abraham, describe and set forth before their eyes, the state of both sorts of men, as well them that seek to be justified by their own works, as of them that trust only in the mercy of God. His purpose is not by this comparison to prove either the abolishing of the law, or the justification by faith, for that he hath done plentifully before, but only to show the galatians what they shall gain, if they proceed as they began, to lay upon themselves the unnecessary and untolerable burden of the law, namely the reward of Ishmael, that is, too be banished from the Church of GOD, and the Heavenly inheritance▪ whereas they that will obtain the inheritance with Isaac, must become as he was, altogether Children of the promise.  
And first of all he imputeth their error too ignorance: Come of, sayeth he, and Tell me, you that will needs be under the Law, when you need not, do you hear the Law: do you know the Law? as though he should say, I see verily, that you are ignorant of the Law, although you would never so fain be under the Law: for if you knew the Law, and whither it would bring you, and from what it would hinder you, doubtless you would not be, so ready too take the yoke upon you. You imagine too get freedom by submitting yourselves unto the Law, but that is the very way too bring you into perpetual bondage. You have an eye too reward, when you seek too merit, but while you seek too have it by desert, which you can not, you lose it, being offered by gift, which you might attain. And all this cometh, because you know not the Law, for no man will wittingly and willingly deprive himself of reward, and thrust himself into eternal chraldome. See therefore what cometh of ignorance the Mother of popish devotion, and of all error and superstition, false Doctrine, and Idolatry.  
The Papists are wise in their generation, when they will not have the people too know the mysteries of their own Popish Religion. For I am persuaded, that a great number which now continue in blindness, if they did see that which they handle in the dark, they would repent that ever they touched it, yea, they would detest it as much as he that for lack of light putteth a toad in his bosom, in stead of a bird, or which taketh up dung in stead of gold, or drinketh Poison in stead of Wine, when he seeth how he hath been deceived. And therefore I may say too them, as the Apostle doth too the galatians. Tell me, you that long too be under the Pope, do you know what Popery meaneth? Do you know whither it will carry you? I am persuaded, if you knew, a great number of you would soon have done with it. But alas how should you know? Your masters hold best you should not know, fearing you would not follow them, 
john. 4.  if you saw whither they led you. And of us you will not learn, for so your masters teach you to worship you wot not what, and wilfully to refuse all instruction, whereby you might be learned to worship God aright: Howbeit this is most true, think of it as you will, The end and drift of Popery is to carry you from Christ, and so from God, unto whom there is no access but by Christ. For that I may bring so many controversies as are between the Christians and the Papists into one, what other thing do we strive for in all our preachings, but that Christ only should be our perfect saviour & redeemer? What other thing is sought throughout all parts of Popery, but that Christ only should not be our King, Saviour, Redeemer, high Priest, sacrifice and propitiation for our sins, mediator and advocate, and his word our only sufficient instruction? But that the Pope, the Mass, our own merits, the merits of Saints and invocation of them, Popish ceremonies, traditions, counsels, decrees and decretals, pardons and Images, & such like, must needs challenge no small portion of that honour and glory, which the holy scripture maketh proper to God and our saviour Christ alone. 
Apoca. 7. 10.  Salvation be ascribed to him that sitteth upon the throne of our God, and to the Lamb. It is the voice of all them that are saved by Christ: And therefore all the Angels of God, and all the creatures of God, join with them in confessing, that all blessing, glory, wisdom, thanksgiving, honour, might, and power aught to be ascribed to him for ever and ever. Consider this you papists for your own benefit, learn to know what popery is, before you determine to die therein. And as in this general controversy I have called the papists to knowledge and consideration of their own grounds and principles, so might I run through every particular error of theirs: But one or two may serve for examples: Tell me you that would eat the natural body of Christ in the sacrament, do you know what absurdities do follow of it? O you think it a goodly matter to receive the body of Christ into your mouth. But if you had wit, you would think it much better to receive Christ into your hearts, and so to receive him, that he should never departed from thence, for he dwelleth in our hearts by faith. 
〈◊〉. 3. 17.  And so do we teach men to receive the body of Christ by faith, that he may devil with us for ever: Whereas they that teach you to receive the natural body into your mouths, give no more to faith, then to infidelity: for wicked men, as they say, receive the body of Christ as well as the godly: you will say, yea, but it tarrieth not with the wicked. Not more it doth with the faithful by your own doctrine, for you have not yet determined how far it goeth down into the stomach of man, nor how long it abideth, but you all agreed, that it abideth no longer than the forms of bread and mine remain uncorrupt, which is not long after they come into the stomach: but this is not all the absurdity that followeth of that eating. For while you strain the body of Christ into so small a compass, and multiply the same into so many places, what else do you, but overthrow the truth of his natural body? Which if it be not like ours in all things, except sin, than could it be no redemption of our bodies. Then have we no hope of resurrection, nor assumption into heaven, which is grounded upon the truth of this natural body, being flesh of our flesh, and bone of our bone, in which our nature he suffered death, rose again, and ascended into heaven for us. But I may not stand upon these matters. Tell me you that would fain hear your old Latin service, do you know what it was? verily a great part of it was such as you would be ashamed to hear it in English. But if it had been nothing else but the Scriptures of God, and godly prayers, yet the Apostle in his Epistle to the Corinthians telleth you plainly, that being in a tongue unknown, it were not mere for the Church of God. But to leave the Papists, and return to the galatians: Tell me, saith S. Paul, you that would be under the law, do you hear the law, or have you read the law? etc. As if he should say, take no heed what men beside the book teach you of the law, but look to the law itself. The false Apostles would have borne the galatians in hand, that they must join the observation of the law with the faith of the Gospel: They would not bring them altogether from Christ, but they would match the ceremonies of Moses' law, with the faith of Christ. Wherefore the Apostle willeth them to look what the law saith, and not what these counterfeit lawyers said. He willeth them to examine the law, whether it admitteth or alloweth any such mixture as they would bring in, or no? The like, and in a manner the same controversy, we have now with the Papists, saving that the Papists as very Antichristians, are worse than the false Apostles. They agreed both in this, that they join works with Christ, merits with mercy, man with God, in the mean of our salvation: but herein the false Apostles were less hurtful, that they joined the works of the law which God himself required, the Papists join works of Supererogation, which are such as God never commanded, and prefer them as much more meritorious, than any works which God hath prescribed. They both agreed in this, that they place righteousness in the observation of Ceremonies: but the Papists are more blasphemous than those false Apostles. For they, although they placed righteousness in Ceremonies, yet it was in such ceremonies as God himself appointed to be observed for a time: but the Papists place justification in ceremonies which were never of God's institution: for Circumcision, the passouer, with other sacrifices, and rites of the old Testament, had God for their Author: but holy water, holybread, Pilgrimages and such like, had neither God nor good man for their founder, but came from Antichrist the enemy of GOD and Christ.  
And therefore you that would be under the Law, look well to your footing whether you stand upon good ground, for if righteousness come by the Law, then cometh it by such deeds only as the Law commandeth. And if a man may be justified by observation of Ceremonies, they must be such Ceremonies as GOD hath required, when even of those which he himself required, being done otherwise then he meant them, he sayeth: 
Esay. 1. 1●.  Who hath required these things at your hands? At whose hands do you look too receive the reward of righteousness? is it not of him that hath taught you the rule of righteousness? Therefore if you willbe justified by the Law, look what be the works & Ceremonies of the law & keep them, for god hath not promised the reward but to him that observeth them. The man (saith he) that doth them, shall live in them. give not ear therefore too the Papists, but give ear too the Law, if you hope too win reward by observing the law. And especially in that point, wherein the false Apostles of Saint Paul's time, and the false Apostles of our time, agreed, that is, joining man's merit with God's mercy. Tell me, you that refuse too be clearly see at liberty from the bondage of the Law by Christ, and will needs be under the Law, do you know the Law? Can you tell whether God will allow such a mixture, or not, of works and grace, of mercy and merits? If the condition of the law will bear such a medley, no man forbiddeth you, but that you may seek righteousness where it may best be found: but if the condition of the Law be so straight, as it will admit nothing but a perfect observation in him that shall have the reward, why will you seek too establish your own righteousness, and so voided yourselves clean of the righteousness of God in Christ? And so while you will be justified both by Christ and by the works of the Law, you shallbe justified neither by Christ, nor by the works of the Law. For the Law can abide no transgression, nor the grace of Christ any satisfaction. And yet there is perfect righteousness in the observation of the law: And a man is justified by faith, without the works of the law. Whereupon the devils sophistry concludeth, that if justification be by either of these means by itself, much rather it must be when they are both joined together. Wherefore we must see whether they may be joined together, or no. Let us therefore first hear the law. The law in deed is a perfect rule of righteousness to justify, not the hearers, but the observers: The man that doth all things commanded by the Law, shall live thereby, that is, by his righteousness hath deserved eternal life. But here is a perfect observation required, or else no righteousness obtained, no life deserved: for cursed is he that abideth not in all the precepts of the law to do them. So that here appeareth a double condition annexed to the law. The one is an absolute and perfect observation required of them that shall be rewarded: the other everlasting curse and damnation threatened to him that hath transgressed. By which it is most evident, that the Law and the Gospel, grace and works, merit and mercy, be of so contrary nature, as it is impossible they should be joined together in the attaining of eternal salvation. One transgression if there were but one in a man's whole life, and that never so small, yet such is the rigour of the law, as it barreth us from righteousness, and maketh us subject to the sentence of God's curse. Now let us on the other side consider the Gospel, and see whether that admitteth any mixture of deeds of the Law. By the Gospel we are assured, 
Ephes. 2.  that we are saved by grace: but grace is a word of such freeness, as it ceaseth to be grace, if you add any thing to it. If it be of works) saith the Apostle) then is it not of grace, and if it be of grace, then is it not of works: for grace were not grace, if it were not free. And it could not be truly said, that we are justified freely by his grace through the redemption of Christ jesus, if any thing in the world came in place of satisfaction besides the redemption of Christ jesus▪ 
Rom. 3.  But let us hear what the law saith: It is written in the law (for so are all the five books of Moses accounted) that Abraham had two sons, one of a bondmaid, another of a free woman, the one called Ishmael, the other named Isaac. Ishmael was borne of Agar the Egyptian, which was a bondwoman, Isaac was borne of Sara the wife of Abraham, which was a free woman: such as Agar the mother was, such was Ishmael her son, and Isaac was free, as his mother Sara was.  
first we must observe here, that this comparison is altogether within the family of Abraham, that was a figure of the Church of GOD. And therefore we must not seek Ishmael and his posterity among them that are altogether without the Church, and profess open hatred against the same: But even in the bosom of the visible Church, even in the family of Abraham, those that profess themselves to be the sons of Abraham, that is, the sons of God, and occupy no small ro●mes in the Church, but even the highest oftentimes, as Ishmael for a season being the first borne of Abraham was accounted as the heir of Abraham, and so the most principal person in all the household. Wherefore if we will at this day know who be the Ismaelits, we must not look to the profane nations of the Turks and miscreants, that openly despise the Church of God, but even to those that make the boldest and loudest claim to be heirs of the Church, even the Papists. They have their profession, so had Ishmael, they have their title, so had Ishmael, they stand upon their prerogative, and so did Ishmael. They will have a place in the family of Abraham, yea they will thrust out Isaac. They claim (they say) by the elder title, to be heirs of the Church, yea they ween they have the Church itself in possession. And here it is marvelous how they swell and stand upon tiptoes, if you seem to allow them any place at all in the Church, though it be but in the Belfry, they will straight way perk up into the Chancel. But soft a while my masters, we allow you no other place in the Church of God, then that which Ishmael sometimes occupied in the family of Abraham. And that in deed was no base room in outward appearance, and in the judgement of men. For who was thought to be the heir of Abraham for sixteen or seventeen years, but Ishmael, the eldest son of Abraham? You, who seemed to have more right unto the inheritance of Abraham, than he that had the prerogative of the first begotten. But all the sons of Abraham are not the heirs of Abraham. For it is written: In Isaac shall thy seed be called. Wherefore we must not regard who maketh claim to the inheritance of Abraham, but who is rightly begotten to be the heir of Abraham: for a bond man is capable of no inheritance. And the child is accounted in the civil law, of such condition as his mother is. Therefore Ishmael being borne of a bond woman, hath no just title to be the heir of Abraham, though he pretend to be his eldest son. And he that was borne of the free woman, though he were younger by many years, yet by the prerogative of his free birth, become the heir of Abraham his Father. Wherefore if the Papists and all they that seek to be justified by their works, be proved to be the sons of the bond woman, it will not help them any thing in the world, that they have of long time been accounted as principal members of the family of Abraham: for it will fall out in the end, that they shall be found no better than Ismaelits and Agarynes, and have the same reward that Agar and Ishmael had.  
We have heard now, that Abraham had two sons, of which, the one only was his heir. And now let us see why Ishmael being the natural son of Abraham, & the first borne, was not the heir, either before Isaac or at leastwise jointly with him: here indeed standeth all the matter of controversy, although there be two sons, why there is but one heir, but it is soon answered, because there is but one way to come to the inheritance, and that is only by promise, only by mercy, only by faith. So the cause now followeth, why Ishmael could not be Abraham's heir, and only Isaac was: because Ishmael was borne after the flesh, and Isaac was borne by promise. The inheritance depended wholly upon the promise, and the promise altogether upon the grace of god. Therefore he that was borne after the promise, was the heir, & not he that was borne after the flesh. But this at the first view, seemeth to be strange, why S. Paul should say, that Ishmael was borne after the flesh, & Isaac by promise. Whereas there seemeth to be no difference, but that Isaac was born after the flesh, as Ishmael was, for he was conceived after the manner of all the world, as Ishmael was. It is the only privilege of our saviour Christ to be conceived by the holy ghost. Wherefore Isaac might be thought to be borne after the flesh, on the other side it seemeth that Ishmael was borne by promise. For Abraham was not moved by fleshly lust to take Agar to his wife, but by the suggestion of Sara, that he might have an heir of the promise. Why should not Ishmael then (whose birth was sought by so good an intent) be said to be borne after the promise? And wherefore should Isaac be denied to be borne after the flesh, when he was conceived and borne as Ishmael and all other men are? But let us hear what the Apostle saith: He that was borne of the bond woman, was borne after the flesh, and he that was borne of the free woman, by promise. Now let us see how Ishmael was borne after the flesh, & Isaac by promise. If we look to the conception of Ishmael, we shall see nothing in it, but carnal and fleshly, not only because it was altogether according to the course of nature: but also & chief because this devise of Sara, whereunto Abraham consented to beget children of Agar, though it seemed to come of a good intent, yet was it altogether carnal and fleshly. But God would have man's devise to have no place in the Nativity of Isaac, because he should be a right figure and pattern of them that are heirs of the promise. For thus the case stood, God had promised to Abraham to give him the land of Canaan, and to his seed, which should be as the stars of heaven, and as the sand of the sea innumerable, that he should be the father of many nations, and that in his seed all the nations of the world should be blessed.  
Now Abraham believed this promise of God, and it was imputed to him for righteousness, bu● while he continued steadfast in this Faith, GOD seemed too suspend of long time the performance of his promise, for Abraham waxed old, Sara was both old and barren, so that all hope of Children between them seemed too be cut of: at last, this devise came into Sara's head, that Abraham should take Agar the Egyptian her bondemayde too wife, and so of her should beget Children that should be heirs of the promise. No doubt her end and purpose was to obtain that which God had promised, and in such respect and none other, did Abraham agreed too her devise. And here we see what good intents are, if they be not directed by God's word. For surely the intent of Abraham & Sara in this matter, was exceeding good: but their mean which they had devised, was stark naught. For it was altogether beside the word of God: it proceeded not from the spirit of God, but from the spirit of man, from flesh and blood, and therefore it was a mere carnal and fleshly devise, & although it hath a show of great godliness, yet is there no spark of godliness in it, for it proceeded not of faith, but of infidelity: for although Sara believed the promise of God to be true, yet she thought it could not otherwise be performed but by this carnal devise of hers: she would help god to perform his promise, when she thought he was flack in performance, & saw more & more difficulty to grow daily by the age of Abraham increasing in weakness & old years, unapt for generation, & such are all the devices of men, by which they sek to obtain the promised inheritance of the kingdom of heaven they be altogether carnal & fleshly, & proceed only of infidelity. For why do they sek to add any thing of their own to the most free & gracious promise of god, but that they doubt either of his strength or goodwill to perform that which he hath promised? & therefore they will help the one with laying to the shoulders of their own strength & the other they will procure by commending the dignity and worthiness of their own persons, as though God were not thoroughly well pleased in his only begotten son our Lord & saviour Christ. By this that hath been said, I trust you do now understand, how Ishmael was born after the flesh, namely that in his conception & generation, there can nothing be considered that is heavenvly & spiritual, but altogether natural & carnal. For notwithstanding there was an intent & purpose to beget an heir of the promise, yet even this intent & purpose, being governed by a carnal & fleshly devise, proved nothing else, but an earthly, carnal, & fleshly matter. Wherefore he that was borne of the bond woman, was borne altogether after the flesh. Now let us see how Isaac was borne by promise. Isaac was born of Sara the free woman: not by her carnal devise as his brother Ishmael was, but by faith in gods promise'. For Abraham was now old, & past the strength of begetting children, Sara was both old & barren, here nature had denied them children: flesh & blood had denied them children: human reason had denied them children. Therefore the child that was now conceived and borne, came altogether by promise of God, & not by strength of man. Abraham waxed now strong in faith, though weak in body, & considered neither his own body as good as dead, nor the dead womb of Sara his wife, but only believed that he which had promised, was also able to perform it. And Sara by faith received strength to conceive seed; & brought forth a son when she was past childbearing & barren, because she counted him faithful, 
Ebru. 11. ●●.  which had promised so, that the whole work in the conception and birth of Isaac, was proper to God, and not to man, and so did the whole praise redound to God, and not to man. For Abraham's body being now as good as dead for age, received new strength for generation, as if he had been restored from death to life. Sara, beside her natural impediment of barrenness being taken away, which kept her from bearing of children when she was young, being now nyentie years of age, was endued with new strength to conceive Isaac, and therefore here is nothing of man's strength or wisdom in Isaac's nativity to be considered, but only the performance of God's promise. And therefore God only deserved to have all the praise▪ Whereas if Ishmael should have inherited the promise, the lea●t portion of the praise should have been given to God. For nature should have had one part, because Abraham although he were old when he begat Ishmael, yet he was not so old, that he was past the strength of generation. And as for Agar, she was lusty, and in the flower of her age. What singular praise should God have had in this conception, other then in all natural works? But the chief part of the commendation, should have been challenged by the wisdom of man. For if this devise of Sara had taken place, how much think you would she have pleased herself in that witty invention? And Abraham's diligence and endeavour to put in practise this invention of theirs, might have been thought worthy of no small commendation. And in Ishmael the title of First begotten, would have thrust in itself, for some dignity and portion of glory.  
Amongst these matters, every one setting forth it self as worthy of the praise, I pray you how small a pittance should have been left for the promise of GOD? And as you see it here in the patterns, so is it most clearly to be seen in them that follow these patterns. Whereby the Papists show themselves most plainly to be after Ishmael, children of the flesh, the natural sons of the bondwoman, borne after the flesh. For that they may be heirs of the promise, they ascribe something to nature, something to man's wisdom, something to their own industry, and by no means they willbe persuaded, to receive the inheritance altogether by God's promise. To nature with the heathen Philosophers, they attribute the beginning of all virtues in themselves, & such strength, as without the grace of God they may dispose themselves to an aptness to receive the grace of God, but with the grace of God they may be able to perform whatsoever God requireth at their hands. By man's wisdom, they have found out works of greater price and worthiness to win the favour of God, than God himself in his Law hath prescribed and appointed. And as for their own labour & industry, it doth in a manner all in all, for thereby nature is applied to win grace, grace is exercised to merit reward, wisdom is practised to increase merit, which shall not only be sufficient for those that labour in them, but also doth overflow too the satisfaction of other men's sins, and too the obtaining of righteousness for other men which fail in the measure of their own. In the mean time, they say they do not exclude the grace of God. Not more did Ishmael the promise of God, but Ishmael could not inherit the promise of God, because he was borne after the flesh, no more can they he partakers of the grace of GOD because they seek to procure it by camall and fleshly means. And they only are after Isaac heirs of the promise, which pretend no tycle too the promised inheritance but only the promise of GOD, which seek it only by grace, and not by works, which obtain it by Faith and not by deserts.  
For neither nature, nor the wisdom of man, nor the strength of man, nor the worthiness of man, made Isaac heir of the promise, but only Faith in the promise. These things (sayeth saint Paul) which are written of the two Mothers in Abraham's house of contrary condition, and the issue of them both, are Allegorical, that is figuratively or typically to be understood.  
For in as much as Abraham's house was the Church of GOD, such notable events as happened in that household, were figures and examples for us too see the state of the Church, and diverse kinds of men therein, for all ages followying. Wherefore as there was a bond woman engendering into bondage him that is borne after the flesh, even in that familey, so hath there always been in the outward face of the Church, a great seed and multitude of Heretics and hypocrites, which have sought justification by their own merits. Such were before the coming of Christ a great number of the froward and obstinate jews, and in the time of Christ, the Scribes and Pharisees, which abusing the doctrine of the law, contrary to the scope and end of the Law, sought to establish their own righteousness in observation and keeping of the law: but in the mean time, they become void of the righteousness of God. And yet thy did not pretend to exclude the grace of God, as appeareth right well in that Phariseye of whom our Saviour Christ telleth the Parable Luke. 18. against them that trusted in themselves that they were righteous, and despised other. This Pharisey trusted in himself that he was righteous, and yet not without the grace of God. For he giveth God thanks that he was not as other men were, or etc. And such for all the world, as this Pharisey was, are the whole generation of Papists. For they will seem too ascribe much to the grace of God, in form of words, and almost altogether, and so did the Pharisey. But yet nevertheless, he with them, and they with him, are Ismaelites, sons of the bond woman, borne after the flesh, because they join any thing with the grace of God, which only doth triumph in the Salvation of all the Children of promise. For by grace you are saved (sayeth the Apostle) through Faith, 
Ephes. ●. ●.  and that not of yourselves, it is the gift of God, not of works, lest any man should boast. And how is boalling excluded? by the law of works? Not but by the law of Faith. But let us proceed in the Text. 
Rom●. ●. 27.  The two Mothers (saith s. Paul) are the two covenants or Testaments, that is, they represent unto us the two Testaments, or covenants, that God hath made with mankind touching their Salvation. For God hath made two covenants, one in the Law, the other in the Gospel, the one, the covenant of justice, the other the covenant of mercy. In the one he requireth perfect righteousness, in the other he offereth remission of sins. And both these covenants have a necessary use to bring us to salvation. The covenants of justice, do show us what perfection of righteousness God requireth, and how far we are from it, to humble us & enforce us to seek righteousness else where then by our own deserts. And so the law when it is rightly used, is said to be a Schoolmaster unto Christ. For God did not make that covenant of righteousness with us, to the intent that we should obtain righteousness by observation of the Law, but by setting before our eyes, the impossibilytie of the condition which is required to be observed, and the extreme sentence of justice, when the condition is broken, to drive us altogether from hope of attaining to the reward of righteousness by works, and to 'cause us most joyfully to receive the second covenant of his mercy offered in Christ. So that the law indeed prescribeth a rule of perfect righteousness, if men could observe it, but in as much as no man was ever able to observe it (except our saviour Christ) no man ever was or shall be justified by it, but by Christ only. And as the covenant of justice doth require perfect righteousness and giveth no pardon: so the covenant of mercy giveth righteousness freely, & admitteth no satisfaction. These are those two Covenants that GOD hath made with mankind concerning their justification & salvation, & more than these two, he hath not made: so that he which will be justified by the law, must look for no mercy: and he that will be justified by grace in Christ, must not think of any merit, worthiness, or satisfaction of his own, but only in jesus Christ.  
What place then have these mongrels that make a confusion of grace and merits, of Faith and Works, of the Law and the Gospel? They have no place in neither of the two Testaments, the old nor the new. If they will have a third way of justification, they must show a third covenant: if they cannot show a third Covenant, they cannot have a middle way of justification.  
We have showed good evidence for the two Covenants, the one of justice, the other of mercy, and how the one covenant neither beareth with any transgression, nor alloweth any pardon, the other admitteth no dignity of the person, nor alloweth any satisfaction of his, for his unworthiness. Let the Papists which willbe justified partly by the grace of God, and partly by their own merits, let them I say now stand forth, and show us the Tables of such a covenant, if ever God made any such with men, that he would forgive them half their sins, and allow them to make amendss for tother half: let them show their evidence if they have any, if they have none, as there is none mentioned in the Scripture, but the two Testaments, the two covenants, the law and the Gospel: what title or claim can they make to the heavenly inheritance, whereof they have no promise, no Testament, no covenant, but only a carnal persuasion of their own fleshly reason, an earthly Imagination of human wisdom, yea an hellish presumption of their proud worldly affection: whereby they show themselves to be nothing else but Agarens and Ismaelytes, Children of the bondwoman, and borne after the flesh, as Ishmael their Father was, whose title and claim unto the spiritual inheritance, was altogether earthly and carnal, utterly void of the promise and word of God.  
But let us hear the Apostle describing the two covenants. The one (sayeth he) is from mount Sinai, gendrying into bondage, which is Agar. The Law therefore which is the first covenant, is compared to Agar, because it begetteth into bondage as she did, yea mount Sinai from whence the Law was published, is compared too Agar. And then the Law is as it were the seed, by which, of Sinai, that is the Church of Hypocrites, are begotten no Children but unto perpetual bondage.  
But here now ariseth a doube, how of the law of GOD which is holy and good, such wicked and ungodly Children should be conceived. For answer unto this doubt, we must understand, that not of the law rightly used, such unhappy Children are begotten, for we know that the law is good, 
Tim. 1. 8. Rom. 7. 1●.  if a man use it lawfully. But when righteousness is sought by observation of the law, which is not attained by any man, but through grace only, then is the law abused, and of the Law so abused, are begotten no Children, but hypocrites, unto everlasting bondage. The Law is used rightly, when it is made our Schoolmaster unto Christ, 
Galat. 3. 2●  that we may be justified by Faith. But when justification is not sought by Faith without the deeds of the Law, but either by the deeds of the Law only, or by the deeds of the Law and Faith: then is the law which is holy of itself, by this abuse, made a corrupt seed, of which is conceived these bastardly Hypocrites that falsely challenge to be the Sons of GOD. whereas they are in deed the sons of eternal sclavery and bondage. You will say, they seek liberty by this means, and not bondage, but certain it is, they find nothing but bondage: what soever they pretend too seek. For such is the nature of the law, that it bringeth all men into bondage, that are not set at liberty, by the only mean which GOD hath appointed for their infranchisment, which is the Redemption of the Son of GOD. Now when these men that seek too be under the Law, refuse the only charter of enfranchisement, which almighty GOD doth most mercifully offer to give them freely, they are entangled with double bondage, and thraldom both that which is by nature, whereunto all the sons of Adam are subject, that are not set at liberty by the son of GOD: and also that which groweth by their omne confession, while they refuse the freedom offered, and voluntarily put their necks under the yoke of the Law, which promiseth no liberty, but upon the keeping of an impossible condition, and threateneth certain and perpetual bondage, for every voluntary, & yet necessary transgression. So that it is impossible for all them that are under the Law, either to obtain the reward which it promiseth, or to avoid the punishment which it threateneth. Wherefore mount Sinai which is Agar, & the law thus abused, begetteth no children, but hypocritical slaves unto everlasting bondage. (For Agar is mount Sinai in Arabia, and answereth in figure too that Jerusalem which is now, & is in bondage, with her children.) First let us here observe, that manner of speech which the Apostle useth, when he sayeth that Agar is the mount Sinai, whereas it is evident that he meaneth that Agar doth figure or signify the mount Sinai. The Papists make great exclamation against those Interpreters, which in the words of consecration as they call them, This is my body, do expound est for significat. This is my body, that is, this bread doth signify my body. And a great matter they make of the verb substantive est, as though that when soever it is used is Scripture, it declareth a substance, and no figure or sign of a substance. howbeit there be infinite places of Scripture, where this verb substantive est, can not be otherwise interpreted, then for significat, and this our Text is one very manifest place. Agar (saith he) is the mount Sinai in Arabia. What? was Agar now changed into the substance of a Mount? who is so void of reason or sense, but he must needs confess, that his meaning is, that Agar doth signify Mount Sinai, or is a figure of Mount Sinai in Arabia:  
Yea: but I know what will be replied. Sayncte Paul speaketh not here of the Sacraments. That is true, but when the holy Ghost speaketh of Sacraments, which are holy and Heavenly signs, it were more probable too understand his speech figuratively, and not literally. Yea it is most usual in the Scripture, when the spirit of God speaketh of the Sacraments, to say they be those things which they do but represent and signify. As Circumcision is called the covenant, the Lamb is called the Passover, Baptism is called the new birth, and S. Paul speaking of the Sacrament of Christ's blood saith, The Rock was Christ: And our Saviour Christ himself saith, This cup is the new Testament. In all which speeches there can be no transubstantiation and change of substances be understood, but a sign, a figure, or representation. What then? Do we make the Sacraments nothing else but bore signs, naked figures, and imaginative representations? God forbid, it is not in vain that the ontwarde elements in the divine Sacraments do bear the names of those things which they do represent, but that God doth truly and in deed perform his promises unto the faithful, of which these Sacraments are the seals, to confirm their faith. So God in Baptism which is the Sacrament of regeneration, doth work effectually to the mortifying of the old man, and renewing of the new man, whereby the man that is baptized, is made the child of God. And Christ in the Sacrament of his body and blood, doth truly feed us with his body and blood which is the only food of our souls, whereby we are nourished and preserved unto eternal life. But to return to the matter: Agar in this figure, doth signify the Mount Sinai in Arabia, from whence the Law of bondage was given, as Sara doth signify the Mount Zion in Jerusalem, from whence the Gospel of freedom proceeded. And we must note here, that Sinai is a mountain in the desert of Arabia, where the law of bondage was proclaimed. Namely we must understand, that it was altogether out of the compass of the land of promise. It was in the barren wilderness, not in the land that flowed with milk & honey, It was in Arabia, & not in Canaan. So that god would signify, even by the place where he published the law, that it pertained not to the promise of his mercy, but to the pact or Covenant of his justice. For the land of Canaan, was the land of promise, a very fruitful land, abundant in all commodities and pleasures of this life, which GOD professeth oftentimes unto the people, that he gave it them, and that without all desert or worthiness of theirs, of his only goodness and mercy towards them, to fulfil his promise made to their Fathers. forbidding them always to think or say that for their own righteousness God had chosen them, to cast out those nations before them, putting them oft in mind that they were a froward and stiffnecked people, and how many ways they had deserved that God should utterly have rejected them, as Moses preacheth to them in Deuteronomie.  
Wherefore the land of Canaan was to them a Sacrament of the Kingdom of Heaven, which being an inheritance of most glorious and eternal felicity, no man shall attain unto, by his own merits or worthiness, but only by the mercy of God. Not more than the Israelites were brought into the land of promise in respect of their own deservings, but only by the promise of GOD. Now far without the bonds of this holy land, in a desert and solitary place, in a barren and unfruitful soil, where nothing grew for the sustentation of man's life, where water wanted for the necessary use of man and beast, even there God chose a hard stony and craggy rock to be the pulpit from whence he thundered out the Law of justice, with most terrible lights and noises, to signify that by the Cavenant of his righteousness, no man should look for any favour or grace, but that all they that were found transgressors of this law, should undoubtedly incur the pains of eternal condemnation. This was Mount Sinai in Arabia, This was Agar the Egyptian, This was the mother of Ifmael, This is the nobility of the sons of bondage.  
But he proceedeth, and saith that Agar or Sinai answereth in figure or similitude to that Jerusalem which is now, and is in bondage with her children. Some translations read that Sinai bordereth upon Jerusalem, but that is neither true in the literal sense, nor agreeth with the meaning of the Apostle in this figure, nor expresseth the Greek word which the Apostle useth. For mount Sinai doth not border upon Jerusalem, but is far distant from it by certain hundredth miles. But the word which the Apostle useth, doth signify a respect or relation of one thing to an other. And so he meaneth that Mount Sinai hath respect to that Jerusalem which is now, which is, to the earthly Jerusalem, because the earthly Jerusalem did answer in figure to Agar, & not to Sara, to Sinai, & not to Zion. And why so? Because she was now degenerated & gone out of kind, as the Prophet complaineth: 
Esay. 1. ●●.  How is the faithful City become an Adulteres? Because she sought to be justified by the Law that was given in Mount Sinai, and refused the grace of Christ, that was preached on Mount Zion. She should have been a lively Image of the heavenly Jerusalem, if she had accepted the Gospel of Christ, but now by refusing the same, she answereth in figure to Sinai the mountain of Arabia, to Agar the mother of Ishmael, and is in bondage, with her Children. she was called with her children to liberty and freedom by the son of God, who only hath authority to set at liberty those that were in bondage, but they proudly refused it, and stood upon their prerogative, saying, We are the seed of Abraham, we have not served any man, how sayest thou that we shall be made free? They would not understand that every one that committeth sin, is the servant of sin, and cannot have eternal abiding in the house. 
john. 8. 67.  They would not acknowledge that the Son of GOD who alway abideth in the house, hath Authority to enfranchise them, and that they could not be delivered from the bondage of sin, but by him. Therefore they ramayne still in bondage without hope of deliverance. For the adulteress Jerusalem their mother, having now embraced a servile doctrine and Religion, is become Agar or Sinai, whose qualities and condition she doth properly represent. Wherefore although they do with full mouth never so proudly boast themselves to be the seed of Abraham, they are nevertheless, the sons of Agar. And no greater privilege they have by being the sons of Abraham, than Ishmael had, who also was the Son of Abraham, but after the flesh only, and not after the spirit. Wherefore though Sinai in distance of place be far of from Jerusalem, yet in quality and condition they are altogether like, for they are both servile, the doctrine of them both engendereth to bondage.  
Thus you see how Jerusalem which is now, that is, the earthly Jerusalem, by retaining the doctrine and religion of bondage, and refusing the doctrine and Religion of freedom, is become Sinai of Zion, Agar of Jerusalem. A good admonition for us all, to take heed, that we do not embrace the doctrine of bondage, but most joyfully and thankfully receive the glad tidings of liberty. That we may beware by the punishment of Jerusalem, to refuse freedom offered, lest we be chrust into perpetual bondage. No City nor people in the world had greater privileges of honour, than the City and people of Jerusalem: And yet we see now, how justly Jerusalem is turned into Sinai, freedom into bondage, glory into shame, that we should not stand upon any prerogatives or privileges, as though any thing could exempt us from the severity of God's judgement, if we reject the grace of God when it is freely offered. If Jerusalem escaped not punishment for all her dignity, what shall become of Sodom or Babylon which have no prerogative of dignity, if they being called to liberty do still continued in bondage? And here we have an example whereby to shape the Papists an answer, for all that they can bring, to commend the dignity of their Church of Rome. For the present time, or that hath been these many hundredth years, they can speak little good of her, if they will speak the truth that all men do see with their eyes in this age, or may read in stories of the former ages, written by their own Registers: but they have a great glory to bring forth the ancient commendation of faith which the Scriptures and old doctors do ascribe unto the Church of Rome, the godly conversation of the Anrient Christian Romans, the multitude of Constant Martyrs which that Church did yield in the space of two or three hundredth years, but all in vain, yea all to their greater shame, except they can prove the same faith, conversation, and Christian constancy, to remain now in the Church of Rome, that was in those golden days of the primitive Church. S. Paul in deed commendeth the faith of the Romans, to be celebrated in all the world, which place the Papists think to make much for the dignity of the See of Rome. But let them show that the Pope and his Church of Rome do now hold the same faith which S. Paul praised in the Romans of his time, or else it maketh nothing in the world for the Church of Rome now, but to her shame and reproach, which is degenerated from that doctrine of liberty which of old time was wont to be embraced in those places. The faith of the Romans of that time, which S. Paul commended, was this, that a man is justified by faith without the deeds of the law. Is this the doctrine of the Church of Rome according to the true meaning of S. Paul and the whole discourse of his Epistle to the Romans? Do they not teach the contrary directly, that a man cannot be justified by faith only without the works of the law? Wherefore seeing the Romans that are now, have a contrary faith to the Romans of old time, there is no cause why they should claim the ancient praise, which have not retained the ancient faith. And forasmuch as they are fallen from the grace of Christ to seek righteousness by their own merits, there is no reason why they should have the commendation of the faith of the Gospel, which have submitted themselves to to the bondage of the Law.  
And if Jerusalem that is now, be turned into Agar, and the earthly Zion into the barren Sinai, because she hath despised the promise of mercy & redemption which the ancient Jerusalem and Mount Zion in the time of the godly Parriarches and Prophets most joyfully received: why should Rome that is now, with her seven hills, appointed for the throne of antichrist, enjoy the praise of the ancient Romans and the Christian Church that sometime was a stranger in that place, whom now she persecuteth, and condemneth their faith for Heresy? she cannot be taken for the heavenly Jerusalem, that professeth the servile doctrine and Religion of the earthly Jerusalem. Neither can her children the Papists, be taken for Citizens of the heavenly Jerusalem, which think so great a part of religion to consist in going a Pilgrimage to the earthly Jerusalem. The Apostle here utterly rejecteth Jerusalem that is now, and thrusteth her out of the land of promise, into Arabia the desatte. The Papists make no account of Jerusalem that is above, but all their delight is in Jerusalem that is on earth, so they show themselves right Agarens & Ismaelites. What a great matter is made in Popery of Jerusalem that is now? yea although it be in the hands of Turks & Pagans, yet they so esteem it, that they think they should have the greatest treasure in the world, if they could get the possession of that city, out of the Pagans hands. And for that purpose how many thousand men have lost their lives in the enterprises that have been adventured, to gain that place out of the Turks & soldan's dominions?  
What an high point in Religion is it made of the Papists, to visit Jerusalem, that is now? yea it is a matter of so great importance, that the vow which one hath made to go on Pilgrimage to Jerusalem, cannot be dispensed withal, by any other inferior person, but even by the Pope's own holiness himself. Such a goodly matter it is to be a Citizen of the earthly Jerusalem.  
But let the Papists alone with their holy mother the earthly Jerusalem mount Sinai or Agar, and let us return to the comparison of the Apostle, which saith: But Jerusalem which is above, is free, which is the mother of us all: we heard before, that there were two mothers in the family of Abraham, Agar, and Sara: the one begetting into bondage, the other unto liberty, we hard also that these mothers do signify two Covenants, or two Churches, and that Agar signifieth the Covenant of justice, or Jerusalem that is now, the Church of Hypocrites, which abuse this covenant in seeking to be justified thereby, which was given to direct us to the covenant of mercy: Now must we consider Sara the second mother, which was a free-woman, how she was a figure of the new covenant, and of the heavenly Jerusalem, that is the mother of all the Children of God. The first covenant in Mount Sinai what it was, namely the Covenant of righteousness, we have sufficiently declared already. The second Covenant of mercy is excellently well described, by the Prophet jeremy. 
jeremy. 31.  Chap. 31. alleged by the Apostle to the hebrews. 
Hebr. 8.  Chap. 8. Behold the days come (sayeth the Lord) that I will accomplish with the house of Israel and juda a new Covenant.  
9 Not according to the Covenant which I made with their Fathers in the day when I took them by the hand to bring them out of the land of Egypt: for they themselves abide not in my Covenant, and I regarded them not (sayeth the Lord.)  
10. For this is the Covenant that I will make with the house of Israel. After those days (saith the Lord) I will give my Laws into their minds, and write them in their hearts: And I will be their God, and they shall be my people.  
11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me from the lest to the greatest of them:  
12 For I will be merciful to their unrighteousness, and I will no more remember their sins, and their iniquities.  
Behold this is the new Testament, this is the second Covenant of mercy, not written in Tables of stone as the first Covenant of justice was, but in the fleshly Tables of our hearts, by the spirit of GOD. Of this Covenant Sara was a lively figure, when she brought forth Isaac, not by course of nature, or Carnal devise as Ishmael was begotten: but by the power of GOD, according to his promise. For by the doctrine of this covenant, the children of God, are borne unto liberty, through faith. For to those that receive jesus Christ, he giveth this dignity, that they should be the sons of God, even to those that believe in his name, which are not borne of blood, nor of the will of the flesh, 
john. 1. 12. 13.  nor of the will of man, but of God. And this is that law that cometh out of Zion. that word that proceedeth out of Jerusalem, which proclaimeth liberty & freedom from Zion. to all them that embrace Christ by faith. The same godly matron Sara, being the mother of the faithful, is also a figure of the true Church of god which is no earthly City flourishing in worldly dignity, but is altogether heavenly and spiritual, Jerusalem that is above, is the mother of us all. For although a great number of children be dispersed over all the world, yet is she heavenly, because she hath her beginning of the heavenly grace, and dwelleth above by Faith: and those her Children which are in the world, are but pilgrims and strangers on the earth, for their conversation and dwelling, their Franchise and liberty is in heaven, from whence they look for a Saviour. 
Philip. 3. 2●  The word of promise and covenant of mercy, is that incorruptible seed, by which she conceiveth children, & heirs unto God: In the same she hath milk for her infants, and stronger meat for them of riper age, she cherisheth and bringeth them up until they come of years apt to enjoy their Father's inheritance, performing all offices and duties of a most kind and natural mother. And therefore it is truly said, he shall not have GOD to his Father, that refuseth the Church to be his mother. And here we must note, that there is but one true Church, namely, Heavenly Jerusalem the mother of us all, that are Gods Children, and therefore all Heretics and schismatics that be not Children of this one mother, are excluded from being Children of God. Here also we see that the Church is Catholic or Universal, and how she is Catholic or Universal, not in respect of every great multitude, that challengeth her to be their mother, but she is the mother of all the faithful, of all the free borne Children of God, that are borne according to the promise, according to the Covenant of God's mercy, and not of the will or works, merits or worchynesse of man, but of the spirit of God.  
The third condition, she is heavenly, she is from above, she is not bound to any place upon the earth. Not she hath forsaken earthly Jerusalem, to devil in heaven. And think you she will forsake heaven to come down and dwell in Rome? Not not, all the enchanters and Sorcerers of Egypt and Babylon, cannot draw her down from Heaven too place her seat at Rome. If we willbe Children of the free-woman, we must look up into Heaven by Faith, where our Mother dwelleth, and not too any place on earth, neither to Jerusalem in juda, nor to Rome in Italy, nor to Constantinople in Thracia, nor to Alexandria in Egypt, nor to Antiochia in Syria, but to jerusalem in Heaven, for she is the Mother of us all, that are the Children of God. We learn here, that if we be true children of Jerusalem that is above, what manner life and conversation becometh us, namely such as our Mother is, yea and our Father also, heavenly, Godly, Spiritual. Besides this, in that Jerusalem is above, we see how mad the fury and rage of Tyraants is, that think by persecuting her Children which are strangers on earth, they can destroy and vanquish her that is in Heaven, whereas when they have done the uttermost that their rage leadeth them unto, that is, to kill their bodies, they do but sand home the Children to their Mother, who as long as she is great with Child, by the seed of the Gospel, she still traveleth in birth in bringeth forth men Children, which under their Prince and eldest Brother the Son of GOD, shall tread down that Dragon's head, that persecuteth the mother and the Children, until he be caught by the heels, and thrown into the bottomless lake that burneth with fire and brimstone.  
The fourth condition of the Church is, that she is free, and therefore bringeth forth Children unto freedom. she is free, in that she is redeemed and bought out of bondage, by the blood of the Son of God, that she might be holy and unspotted before him, not having her own righteousness, wherewith she is adorned, but the garment washed in the blood of Christ, which is the righteousness of Saints, Thus is she a glorious mother, and bringeth forth Children that are made free from sin and wickedness, to serve the Lord GOD their father in holiness and rlghteousnesse all the days of their life. By this that hath been said, it is manifest, that the Church of Rome, is not the Church of Christ, for she is earthily, glistering in Earthly glory, maynceyned by carnal strength and wisdom, maintaining the Doctrine of bondage, and persecuting the Gospel of liberty. Here also is decided a great controversy between the Papystes and us, whether the catholic Church of Christ be visible yea or no. The Papystes stoutly maintain, that the Catholic Church is visible, that is, apparent and open to be seen to the eyes of all men, and they think it the strongest reason they have, either too defend their Church, or to impugn ours, that their Church hath always been and yet is visible, and in the open veywe of the world, when our Church within these hundredth years, was driven into Corners and not too be spyede except it were in a few persecuted members. The ground they stand upon is a wrong Interpretation of the saying of our Saviour christ in the. 5. of Saint Math. 
Math. 5. 14.  A City that is builded upon an hill cannot be hid. But this pertaineth nothing to the City of Rome, although it be builded not on one, but upon seven hills, For our Saviour Christ (as the whole context of his speech doth evidently declare) speaketh not there of the Catholic Church, but of his Apostles that were appointed to be the light of the world, & therefore must needs be seen, were as a City which is builded on a hill, and therefore could not be hidden, exhorting them therefore to give good example of life and doctrine, because their place was such, as their example could not be secret, but open and manifest, and therefore either very profitable or very hurtful. But this place, (which every man must confess to be understood of the catholic Church) doth most clearly declare, that the Catholic Church neither is, nor can be visible and subject too the eyes of any man, but only them, that are endued with the eyes of Faith. For he saith that Jerusalem is above, she is in Heaven, even she that is the catholic and universal Mother of us all, and therefore she is not to be seen but by the eye of Faith. Let the Papists still glory in their visible Church, let them acknowledge none other Mother but their visible Church of Rome, we will boldly defy them and the whore their mother, for the Heavenly and Spiritual Jerusalem, that is above, is the mother of us all. And this the Apostle proveth by the Testimony of Esaye, taken out of the. 54. Chapter, that the Church bringeth forth lawful sons and heirs too God according too the promise, even of the gentiles. For in as much as the galatians were Gentiles, he bringeth forth the comfortable promise made unto the Church of the gentiles, that (although of long time she were barren and had no husband, and therefore brought forth no Children too GOD, yet the time should come, that God would join her as a chaste virgin in marriage unto christ, and then she should be more fruitful, and bring forth more Children unto God, then ever did the Church of the jews, when she was the spouse of God so many hundred years, all which time the other was barren, desolate, and had no husband. So brethren (sayeth he) we are after Isaac Children of the promise. Not only those that are the carnal seed of Abraham by Isaac, but all those that take hold of the promise of God by faith. For what prerogative of dignity had Isaac too be the Son of God more than Ishmael: because he was the carnal lead of Abraham: so was Ishmael: Because he was the first begotten of Abraham, that was he not, but Ishmael was: nothing then but the promise of GOD made Isaac the Son of GOD, and the same promise extendeth too all nations of the world as largely and in as ample manner, as too the carnal seed of Abraham Isaac or jacob. In thy seed shall all nations of the world be blessed.  
Therefore Brethrens we are after Isaac, not by carnal generation, but by spiritual regeneration, Children of the promise.  
For the only Pryvyledge that made Isaac the Son of GOD, was the promise of GOD, and that also maketh us the sons of GOD. What made jacob too be preferred before Esaw, who was the Son of Abraham and the Son of Isaac, yet jacob was loved, and Esaw was hated? Whereby (I say) was jacob preferred to be the heir of Isaac his Father, but by the election of GOD? It is therefore of the election, grace, mercy, and promise of GOD, that any man is advanced to this honour to be the Son of GOD, and not of any merit, dignity, or worthiness of a man.  
But even as then he that was borne after the flesh, persecuted him that was borne after the Spirit, even so is it now. By these words the Apostle comforteth the galatians and all other, that were true Children of the Church, and armeth them to patience, assuring them that of the hypocritical Church of merit-mongers, they should look for nothing else but persecution. For it is no marvel if those proud slaves, the Children of the earthily Jerusalem, did unto the Sons of the Heavenly Jerusalem as Ishmael their Father did to Isaac the true heir, boasting of his birth right. For such is the swelling pride of that slavish generation, that although they be altogether bondmen and thrall unto perpetual destruction, yet do they most arrogantly contemn and despise all other, that profess not the same way of justification that they do.  
Therefore our Saviour Christ telleth a parable against them that trusted in themselves, that they were righteous, and desprsed other. For they that be once so proud as to justify themselves, they will also contemn and despise others. Of this contempt ariseth their cruel mind, whereby they do also persecute them.  
Thus the false Apostles that preached justification partly by Christ, and partly by observation of the Law, raised persecution against the true Apostles, that taught justification by grace of Christ only, embraced by Faith alone without the deeds of the law, and all them that received the same most comfortable doctrine. And their successors the Papists, are nothing behind: for they never cease to the uttermost of their power, too persecute and afflict the true Children of promise with all kind of torments that they can devise, to maintain the proud persuasion of their own righteousness, and too deface the glory of the mo●te free and plentiful Redemption of Christ. But for as much as the Apostle here sayeth, that he that was borne after the flesh, persecuted him that was borne after the spirit, we have to see, what kind of persecution this was, by which Ishmael persecuted Isaac. For in all the story of Ishmael there is no mention of persecution, but only in the 21. Chapter of Genesis, where it is written, that at such time as Abraham made a great feast at the weaning of his son Isaac, and there was great joy and rejoicing on every side for Isaac that was Abraham's son by Sara according to the promise of GOD, Ishmael which was then in the house, a proud Lad of sixteen or seventeen years old, scorned and mocked his young Brother Isaac.  
This derision and scorning, the Apostle counteth for persecution, and not without great cause, for it showed the proud stomach of Ishmael that contemned and despised him whom GOD had chosen, secondly it declared his inward hatred and cruel mind that he bore against his Brother whom he so contumelyoustye derided, working him all the spirit and villainy that he could and durst. And chiefly it deserved to be called persecution, because he scorned and mocked the grace and election of GOD. Wherefore though he did not persecute him with the Sword which he could not, yet he persecuted him with his scornful reproaches, which is worse, because he contemned and trod under his feet, the promise of GOD whereof Isaac was made an heir by the mercy and grace of God. And verily there aught no persecution to be so grievous unto us, as when we see the grace of GOD upon which our vocation is grounded, to be trodden under foot and defaced with the proud taunts & scorns of the ungodly: yea it is the fountain and beginning of all persecutions, when the wicked do hate and despise the grace of GOD in his chosen, as appeareth most plainly in the story of Cain and Abel: yea our Saviour Christ himself no doubt was more grieved with that blasphemous mock of the proud persecuting jews, He trusted in God, let him take him if he will have him. etc. then with their buffeting, scourging, and nailing of him. And as the glory of GOD aught to be more dear unto us than our own lives, so aught we to be more grieved at the defacing of God's glory by the scorning and deriding of the ungodly, then at any bodily Torments, or at the loss of our own lives. For there is no kind of persecution more detestable, then that, by which the salvation of our scules is assaulted, as it is by the proud taunts & scorns of gods enemies both Papists and Atheists, who when their cruel rage is restrained, that they cannot persecute us by fire and sword as their desire is, than they blaspheme the grace of GOD, in our election and vocation, with most bitter and contumelious scorning and derision. So that the children of GOD and all they that will live godly in Christ jesus, shall never want persecution. For if the bloody sword be wrung out of the tyrants hands, yet will they not cease to persecute, unless their tongues also were pulled out of their heads. For they that are borne after the flesh, that is, all Hypocrites and justifyers of themselves, will ever play Ismaels' part, if they can do nothing else against the Children of promise.  
And this is the ground of the hatred of the papists against us. But to conclude, what shall be the end of these persecuting scorners? Ask not the world, for the world thinketh that such holy Hypocrites are the chief pillars of the Church, and principal members of the same. They themselves say: that they only are the Church, and that the sons of promise shall have nothing to do there, but by there licence. But what saith the scripture? The scripture will not flatter them, the scripture will not dissemble with them.  
Cast out the bond woman & her son, for the son of the bondwoman shall not inherit with the son of the free woman. These were in deed the words of Sara unto Abraham, but they were confirmed by the Oracle of god, which willed Abraham to follow the word of Sara in all that she had said. Therefore this is the sentence of GOD, though Ishmael keep a stir in the house a long time, and bear himself bold on his birthright as though he would be the only heir, persecuting the right heir Isaac with taunts & scorning, yet at the length he is thrust out of doors with that proud dame Agar his mother, that despised her mistresses Sara, and utterly rejected from the inheritance.  
There were a great number of servants which tarried in the house when Ishmael the first begotten was thrust out. What was the cause that they tarried? Because they reverenced the grace of God in Isaac, which Ishmael contemned. The same e●de remaineth the popish Agar and all the Ismaelites her children, though they boast themselves to be the only Church, so that they would seem to thrust Isaac and his seed out of the doors, yet the scripture hath determined their end long a go, and of all other hypocrites which now are mixed they shall be severed, which occupy great rooms in the Church, they shall be cast out of the doors, they shall have none inheritance with the sons of God.  
Let us therefore thankfully embrace the covenant of GOD'S mercy the doctrine of the Gospel, and free remission of sins, by which we are sure to be set at liberty from sin, made the sons of GOD and heirs of eternal felicity, which GOD of his mercy grant unto us all for Christ his sake, to whom with the Father and the holy ghost, be all honour and glory for ever and ever. Amen.  
FINIS.   

 

   

¶ Imprinted at London for Lucas Harrison. 1577.