Chapter 4
Chapter 4 1 And I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all:
2 But is under tutors and governors, till the time appointed of the father.
3 Even so we, when we were children, were in bondage under the rudiments of the world 4 But when the fullness of time was come, God sent forth His
Son made of a woman, and made under the law, 5 That He might redeem them that were under the law, that we might receive the adoption of sons.
6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth, Abba, Father.
7 Wherefore thou art no more a servant, but a son: and if thou be a son, thou art also an heir of God through Christ.
These words depend on the former chapter as an answer to an objection which may be framed on this manner. Paul, you say that the Jews before Christ "were under the law, as under a schoolmaster"
(3:24) and that we are "free from the same schoolmaster" (v. 25) "being children of God, and heirs of Christ" (v. 29); but we for our parts think ourselves servants under the law, as well as the ancient
Jews, and that they are as well the children of God, as we. To this objection Paul makes answer in these seven verses, as the very first words import: "And I say," that is, whatsoever you suppose, I say
thus. And then he propounds the reason of his answer, which may be framed thus. If the time of our bondage be ended, and the full time of our liberty come, then are we sons and not servants. But the time of our bondage is ended, and the time of our liberty is come. Therefore we are not servants, but sons.
The major is omitted, because it is manifest. The minor is in the six first verses. The conclusion is expressed in the seventh verse.
Again the minor ("the time of our bondage is ended, and the time of our liberty is come") is first of all declared by a similitude and then confirmed. The similitude is borrowed from the civil law, and it may be framed thus. Heirs in their minority live in subjection to tutors and governors. But when they are of riper years, at the appointment of their parents, they are at their own liberty. Even so, the people of God before Christ were in their infancy under the law as under a tutor. But when the fullness of time was come, which God had appointed, they entered into the fruition of their liberty. The first part of the similitude is expressed in the two first verses, and the second in the third and fourth.
Again, the minor is confirmed by two reasons. The first is this. Your liberty is procured by Christ. Therefore the time of your liberty is come. This reason is in the fourth and fifth verses. The second reason is taken from the sign, "You have received the Spirit of adoption."
Therefore the time of your liberty is come (v. 6). Of these points in order.
First, where he signifies that the father has authority to dispose of his child. This is the law of nature and the law of nations. Paul says that "children must obey their parents in all things" (Col. 3:20). When the devil had obtained liberty to afflict Job in all things that belonged to him, save his person, he destroyed his children (Job 1:12, 18). And
this shows that the children in respect of their bodies are the goods of their parents. In this respect the Jews were permitted to sell their children (Ex. 21:7). And so sacred a thing was the authority of the parent, that he which rebelliously despised the same was put to death (Deut. 21:21).
This authority shows itself specially in two things: in the marriage and in the calling of the child. In the marriage of the child, the parent is the principal agent and the disposer thereof (Deut. 7:3; Ex. 34:16; 1
Cor. 7:38). Where observe that the commandment touching the marriage of the child is given not to the child, but to the parent. And the parent has authority by the said commandment to give and bestow his child, and to take wives to his sons. Thus Abraham took a wife for Isaac, and Isaac suffered himself to be disposed at the appointment of his father. For a more full declaration of this authority I propound these three questions.
The first is, whether the father may command his child to marry?
Answer. Presuppose two things: one, that the commandment be without compulsion; the second, that the father knows what is for the good of the child. Then I answer that he may command his child to marry and to marry a person thus or thus qualified. Thus Isaac commanded Jacob to marry in the house of Laban (Gen. 28:1–2), and Jacob obeyed. Now whether a father may command his child to marry this or this person, I doubt, and therefore suspend.
The second question is, whether parents may make void the contract secretly made by their children without or against their consent?
Answer. The Scripture gives them authority either to ratify such contracts, or to make them void. The father may make void the vow of the child pertaining to God's worship (Num. 30:6); much more a matrimonial promise. If a young man deflower a maid, and this be
found, in equity he is to be compelled to marry her (Deut. 22:28), yet by God's law this may not be, except the father consent (Ex. 22:17).
The third question is, whether a marriage made without and against the consent of parents be a marriage or no? Answer. It may be called a politic or civil marriage because it is ratified in the courts of men, according to human laws. And by this means the issue is freed from bastardy. Nevertheless it is not a divine or spiritual conjunction or marriage (as it ought to be) because it is flat against the commandment of God.
Touching the callings of children, they are to be ordered and appointed at the discretion of parents. For if the parent may order the vow and the marriage of the child, then much more the calling.
Here take notice of the impiety of the Roman religion. There are three especial estates whereby man lives in society with man: the church, the commonwealth, the family. In the church, that religion sets up another head beside Christ. In the commonwealth, it sets up an authority that serves to curb and restrain the supremacy of princes in causes ecclesiastical. In the family, it puts down the authority of the father. For it ratifies clandestine contracts, and it gives liberty to children past twelve or fourteen years of age to enter into any order of religion against the consent of their parents.
Again, parents must be put in mind to know their authority, to maintain it, and to use it aright for the good of their children, specially for their salvation. And children must be warned in all things honest and lawful to yield subjection to their parents, and in this subjection shall they find the blessing of God.
Again, here is set down the office of parents, and that is to provide meet overseers and tutors for their children after their departure.
When Christ upon the cross had the pangs of death upon Him, He commends His mother to the tuition of John (John 19:26). When widows and orphans are wronged, God Himself takes upon Him the office of a tutor in their behalf (Ex. 22:22–24). And this shows that it is a necessary duty to be thought upon.
Thirdly, here the duty of children is set down, and that is that they must be subject to their tutors and governors as to their own fathers and mothers. Ruth loved Naomi and clave unto her as to her mother
(Ruth 1:16). Christ was subject to Joseph who was but a reputed father (Luke 2:51). The sons of the prophets obey their master as their own fathers (2 Kings 2:12), and so do the servants to their master (2 Kings 5:13).
Now I come to the second part of the similitude (v. 3). "Even so we," that is, the Jews, and all the people of God in the Old Testament.
"Were children"—were as children in respect of the Christian church in the New Testament.
"Were in bondage"—the Jews are said to be in bondage in respect of us because they were subject to more laws than we are, and they wanted the fruition of the liberty which we enjoy. They had the right of sons, but they enjoyed not their right as we do. And this is their bondage. For otherwise liberty in conscience from hell, death, and sin, they had even as we now have.
"Rudiments of the world," that is, the law or ministry of Moses; and it is so called, in respect of a more full and plentiful doctrine in the ministry of the New Testament. And it is called "the rudiments of the world" because Jewry was as it were a little school set up in a corner of the world; the law of Moses was, as it were, an ABC or primer in which Christ was revealed to the world, in dark and obscure manner, specially to the Jews.
The Use. Here we see that the people of the Old Testament were for right heirs as well as we, and therefore they had right to all the blessings of God. The difference between us and them is only in the manner which God used in dispensing the foresaid blessing to us.
Again, the fathers of the Old Testament before Christ were but as children in respect of us now. Thus much says Paul in express words.
And they were so two ways. First, in respect of the Mosaical regiment, because they were kept in subjection to more laws than we.
Secondly, they were so in respect of revelation, because God has revealed more to us than to them (read Luke 10:24). It may be said, we now are (the best of us) but children to Abraham and the prophets, whether we respect knowledge or faith. Answer. It is so if we compare person and person. But it is otherwise, if we compare body with body and compare the Christian church with the church of the Jews before Christ. Then we exceed them, and they are but children to us. This must teach us all to be careful to increase in knowledge and in the grace of God that we may be answerable to our condition. And to live in ignorance (as the most do) is the shame of us all. For in respect of the time, we should all be teachers, and yet God knows the most are very babes (Heb. 5:12). For ask a man how he looks to be saved, he will answer, By serving God and dealing truly. Now his serving of God is his saying of his prayers. And his prayers are the Belief and the Ten Commandments. This is a poor serving of God, fitter for babes than for men of years.4
It is further to be observed that Paul says the fathers of the Old Testament "were in bondage under the law," after the manner of servants, specially by reason of rites and ceremonies. And hence it follows that the observation of a religion in which are manifold bodily rites and figures is a kind of bondage and pertains to the church for the time of her infancy or minority. Let this be
remembered against the Romish religion. For it is like to that of the Jews in the Old Testament, standing for the greatest part in bodily rites, in differences of meats and drinks, in differences of times, places, garments, in exercises and afflictions of the body, in local succession, in the collation of grace by the work done, and such like.
This is manifest to them which know the Mass, which indeed is nothing but a mass of ceremonies. Therefore the Roman religion is a childish and babyish religion. And if it were of God, yet is it not fit for the church of the New Testament that is come forth of her minority.
Religion that stands in the afflicting of the body is but a shadow and an appearance of humility (Col. 2:23). And "the true worshipers of God" in the New Testament "worship him in spirit and truth" (John
4:24).
"The fullness of time," or, "the full time," is that time in which the captivity of the church ends and her liberty begins. This time was ended four thousand years from the creation. And it is called "a full time" because it was designed and appointed by the will and providence of the heavenly Father. For He is Lord of time and all seasons are in His hand. And His will or providence makes times fit or unfit. Mark then that is the only full and fit time for the enjoying of any blessing of God, which He by His providence appoints. This must teach us when by prayer we ask any good thing at God's hand not to prescribe any time unto God, but to leave it to His providence.
Again, if you live in any misery, wait on the Lord and be content. For that is the fit and best time of your deliverance which God has appointed. Lastly, you must be admonished to pray to God for grace and mercy and to turn to Him this day before tomorrow. For this is the time which God has appointed for these duties. "This is the day of grace," and therefore the only fit time (Heb. 3:7; Ps. 32:6).
Thus much of the similitude. Now I come to the first reason whereby Paul confirms his main argument. Christ has purchased and procured your liberty. Therefore the time thereof is come and past.
For the better clearing of this reason, Paul sets down the way and order which was used in procuring this liberty. And it contains five degrees. The first is the sending of the Son; the second, His incarnation; the third, His subjection to the law; the fourth, our redemption from the law; the fifth, the fruition of our adoption (vv.
4–5).
The first, the sending of the Son, in these words: "In the fullness of time, God sent forth his Son." That we may attain to the sense of this great mystery, six questions are to be propounded.
The first is, what is meant by God? Answer. The Father, the first person. "Blessed be God the Father of our Lord Jesus Christ" (Eph.
1:3; cf. 2 Cor. 1:3; John 20:17). And He is called "God" not because He partakes more of the Godhead than the Son or the Holy Ghost, but because He is the first in order of the three divine persons. And He is the beginning of the Son and the Holy Ghost and has no beginning of His own person because He does not receive the Godhead by communication from any other. In this respect He is called "God" more commonly than the Son or the Holy Ghost.
The second question is, how the Father sends the Son? Answer. By His counsel and eternal decree whereby the Son was designed to the office of a mediator, and consequently to become man (Acts 2:23).
And thus is He said to be "sealed of the Father" (John 6:27) and to be "sanctified, and sent into the world" (John 10:36). And therefore this sending implies no alteration or change of place.
The third question is, whether the Son was sent with His own consent or no? Answer. Yea, the decree of the Father is the decree of
the Son and the Holy Ghost, because as they are all one in nature, so are they all one in will. All the persons then have a stroke in this sending, yet for order's sake the Father is said to send, because He is first.
The fourth question is, how the Father can send the Son, considering they are both one? Answer. In the doctrine touching the Trinity, nature and person must be distinguished. Nature is a substance common to many, as the Godhead. A person is that which subsists of itself and has a proper manner of subsisting, as the Father begetting, the Son begotten, the Holy Ghost proceeding. Now the Father and the Son are one indeed for nature or Godhead, but they are not one for person. Nay thus they are really distinct. The Father is not the Son, nor the Son the Father. And thus does the Father send the Son.
The fifth question is, why the Son is so called? Answer. Because He was begotten of the Father by a perfect and eternal generation, not to be uttered of man or conceived. And we must be warned not to conceive it in any carnal or human manner. For an earthly father is in time before his son, and the son after. But God the Father and the Son are coeternal, and not one before or after the other for time. An earthly father is forth of the son, and the son forth of the father. But God the Father is in the Son, and the Son in the Father. An earthly child is from his father by propagation, but the Son is from the heavenly Father not by propagation, but by communication of substance. Lastly, the heavenly Father begets the Son by communication of His whole substance, and so does no earthly father.
The last question is, whether the Son be God? For it is here said, "God sent His Son." Answer. He is God. For He that is sent forth from God, was before He was sent forth. And the Son is said to be
sent forth, because He was "with God" the Father before all worlds (John 1:1) and because He came from "the bosom of his Father" (v.
18).
Objection I. The Son is sent of the Father. And He that is sent is inferior to the Father. And he that is inferior to God is not God.
Answer. Two equals by common consent may send each other. And therefore sending always implies not inequality. Again, inferiority is of two sorts: inferiority of nature and inferiority of condition. The first does not befall Christ because for nature He is one and the same with the Father. The second agrees unto Him, because of His own voluntary accord, He abased Himself and took upon Him the shape of a man (Phil. 2:5).
Objection II. God has His beginning of none. The Son has His beginning of His Father. Therefore He is not God. Answer. The Son in respect of His person is of the Father. But in respect of His
Godhead, He is of none. The Son of God considered as He is a Son is of the Father, "God of very God." But considered as He is God, He is
God of Himself, because the Godhead of the Son is not begotten, more than the Godhead of the Father.
Objection III. The Son was made Lord in time (Acts 2:36), therefore no God. Answer. Christ, as He is the Son of God, was not made Lord in time, but is in nature an eternal Lord as the Father. And He is said to be "made Lord" in respect of His condition as He is God-man, and that in time in respect of both His natures. In respect of His manhood, because it is received into the unity of the second person, and exalted to the right hand of God in heaven. In respect of His
Godhead, the majesty and lordship whereof, He declared and made manifest in the flesh after His resurrection. Thus was he made Lord by declaring Himself to be so indeed (Rom. 1:4; 1 Tim. 3:16).
Thus we see how God sent forth His Son. The use follows. This act of God in sending declares His infinite love. For this sending was for their sakes that were the enemies of God. And it further signifies unto us the most free love of God. For nothing in us moved Him to send, but His own goodness. This love of God must move us to love
God again and to be thankful.
The Son of God takes not to Himself the office of a mediator, but He is called and sent forth of His Father. Whereby two things are signified: one, that the office of a mediator was appointed of the Father; the other, that the Son was designed to this office in the eternal counsel of the blessed Trinity. And so, that we may please
God in our callings and places, we must have a double assurance in our consciences: one, that the offices and callings which we perform are good and pleasing unto God; the second, that we are designed and called of God to the said offices and callings. By this must we stay our minds in all our miseries.
The Son is "sent forth," that is, He comes from His Father, lays aside His majesty, and takes on Him the condition of a servant. The same mind must be in us to humble and abase ourselves before God, to think better of others than of ourselves, to be content with our condition, to be well pleased when we are despised and contemned because we are worthy of it. This is to conform ourselves to Christ.
That the Son of God Himself must be sent forth from the bosom of His Father, this shows the greatness of our sin and misery, which was the occasion of this sending. And this must teach us with bitterness to hate and detest our sins, which fetched the Son of God from heaven, and to humble [our] selves with David even to the deeps, and thence to pray to God for His mercy (Ps. 130:1).
The second point, namely, the incarnation of the Son, is expressed in these words, "made of a woman"—that is, made man, or made flesh of a woman. "The Word was made flesh" (John 1:14). Here three questions are to be handled. The first is, why the Son was made flesh? Answer. There be two special causes hereof. First, the order of divine justice requires that God's wrath should be appeased and a satisfaction made in the same nature in which His majesty was offended. Now the offence was in man's nature. And therefore in it must satisfaction to God be performed. Secondly, the mediator between God and man must be both for nature and condition in the mean between God and man, that is, both God and man. And thus the Son of God is a perfect mediator.
The second question is, how far forth the Son of God was made flesh?
I answer three things. The first, that He took unto Him the whole and perfect nature of man in respect of essence, namely, the entire substance of a reasonable soul and human body. Here remember that quantity, that is, length, breadth, and thickness, is not an accident which may pass and repass, but it is of the substance of every body, and therefore of the body of Christ. And for this cause it is impossible that the body of Christ in His quantity, being four or five foot in length, should be included in the compass of a piece of bread that is but two or three inches in quantity. The second is that the Son of God took unto Him the properties of man's nature, the powers of life, sense, motion, the faculty of reason, will, and affection. The third is that He took to Him the infirmities and miseries of man's nature. Here two caveats must be remembered.
The first, that He took to Him only such infirmities as are mere infirmities, and no sins. For example, upon the words of Christ, "Let this cup pass" (Matt. 26), some say, that there was oblivion in Christ.
But this may not be said. For oblivion is a sin, namely, a forgetting of that which a man ought to remember. And there may be in Christ or
other men a suspending of the memory by some external and violent cause, without oblivion. The second caveat is that the Son of God took to Him the infirmities which pertain to the nature of man, and not such as pertain to the persons of men, as dropsies, gouts, consumptions, and such like. For He took not the person of any man, but the nature of all men, with all the appurtenances thereof except sin.
The third question is, how was He made flesh? Answer. The flesh or manhood of Christ was first framed, then sanctified, and then united to the Godhead of the Son. And thus was He made man. Remember here that the forming of the flesh of Christ, the sanctifying of it, and the personal union are all together for time. And I distinguish them in this sort, only for doctrine's sake.
In the framing of the manhood, I consider the matter and the manner. The matter was the substance of the virgin, signified in these words: "made of a woman." By this Christ is distinguished from all men in the world. From Adam, because he was neither of man nor woman, but of red clay. From Eve, because she was made of man, and not of woman. From all that come of Adam and Eve, for they are both of man and woman; whereas Christ is of woman, and not of man. Again, Paul adds these words, "made of a woman," to note the accomplishment of the promise: "The seed of the woman shall break the serpent's head" (Gen. 3:15).
The manner of framing is expressed, when Paul says, "made," not begotten of a woman. The manhood then of Christ was framed without natural generation by an extraordinary work of the Holy
Ghost. Here a doubt is answered. Some man may say, if he were made of a woman, he comes of Adam, and consequently he is a sinner. Answer. The order set down by God with Adam in the
creation is that whatsoever he loses, all his posterity shall lose that comes of him by generation. Upon this order, all that are begotten of Adam with the nature of man receive the sin and corruption of nature. And so should Christ have done if He had descended of Adam by generation. But considering His flesh was made of the substance of a woman and not begotten of any man. Therefore He takes the nature of man, and not the corruption of nature.
The sanctifying of the manhood of Christ is a work of divine power, whereby at the time of the framing thereof it was filled with the gifts of the Holy Ghost above measure that He might in both natures be a perfect savior. Here observe that Christ by the actions of His life did not merit for Himself glory and eternal happiness because He was most worthy of all glory and honor at the very first moment of His conception. Again, observe that Christ in His manhood increased in grace, as in age and stature (Luke 2). And this increase was without all imperfection. For in His infancy, Christ received a full measure of grace fit for that age. When He was twelve years old, He received a further measure, fit for that age; and so when He was thirty years old. And thus increase of grace and the perfection thereof stand both together. And this increase is not only in respect of experience and the manifestation of grace before God and men, but also in respect of the habit or gift, though the schools for four hundred years have taught the contrary ever since the days of Lombard.
The third thing is the uniting of flesh to the Godhead of the Son. And that is done when the Son of God makes the flesh or nature of man a part of Himself and communicates unto it His own substance. The like example to this is not to be found again in the world. Yet have we some resemblance of this mystery in the plant called mistletoe, which has no root of his own, but grows in a tree of another kind and thence receives his sap. And so the manhood of the Son has no
personality or personal subsistence, but is received into the unity of the second person and is sustained of it. It must here be observed that there is a difference between the manhood of Christ and all other men. Peter is a person subsisting of himself, and so is Paul, and every particular man. But so is not the manhood of Christ. And therefore it is to be termed a nature, and not a person. And it is no disgrace, but an exaltation to the nature of man, that it subsists by the uncreated subsistence of the second person.
It may be objected that all believers are joined to the Son of God, as well as the flesh of Christ. I answer, they are so, but in another kind and in a lower degree, by communication of grace, and not by communication of personal subsistence.
Thus we see how the Son was made flesh. The use follows. Hence we learn to use all means that we may become new creatures and be born of God. God becomes a man that we men might be partakers of the divine nature. Christ is made bone of our bone and flesh of our flesh by His incarnation that we might be made bone of His bone and flesh of His flesh by regeneration. The Son of God was made the Son of man that we which are the sons of men might be made the sons of God.
To be made flesh is the abasement of His Son. In this abasement He goes on till He becomes even "as a worm of the earth" (Ps. 22:6); so must we abase ourselves till we be annihilated and brought to nothing. Then shall we be like to Christ, and filled with the good things of God.
Our sins are a wall of partition between God and us. So as we are far from God, and God from us (Isa. 59:2), and this partition is of our own making. And by this means we have no access to God of ourselves, though we pray unto Him and fill heaven and earth with
our cry. Now the Son of God made man, is Immanuel, that is, "God with us" (Isa. 7:14), and His incarnation is a means whereby we have access to God, and He is near unto us when we pray unto Him in truth (2 Chron. 15:2). This must teach us to draw near to God in the hearing and obeying of His word, in prayer, and in the use of the holy sacraments. If this be not done, great is our wickedness, and great shall be the punishment (Job 31:14; Ps. 73:27).
The incarnation of Christ is the foundation of all our comfort and all good things which we enjoy. By it God comforts Adam: "The seed of the woman, shall bruise the serpent's head." Jacob is comforted by the vision of a ladder reaching from heaven to earth. And this ladder is the Son of God made man (John 1:51). Job comforts himself in this, that "his Redeemer of his own flesh" (as the word signifies)
"liveth" (Job 19:25). In the Old Testament, they which sought unto God came to the ark or propitiatory, and there were they heard and received the blessings of God. Now Christ, God and man, is instead of the ark (Rom. 3:25), and therefore we must come to Him if we would receive any good thing of God. The Godhead is the fountain of all good things, and the flesh or manhood is a pipe or conduit to convey the same unto us. If we would then receive true comfort, we must hunger and thirst in our hearts after Christ, and by our faith eat
His flesh and drink His blood (John 6:54, 56).
The third point or degree is the subjection of the Son of God to the law, expressed in these words: "made under the law."
Here two questions are to be answered. The first is, who is made subject to the law? I answer, the Son of God. And this may not seem strange, that He which is Lord of the law should be subject to the law. For He must be considered as He is our pledge and surety (Heb.
7:22), and as one that stands in our place, room, and stead, and
before God represents the person of all the elect. And in this respect is He subject to the law, not by nature, but by voluntary abasement and condition of will.
The second question is, how the Son of God was subject to the law?
Answer. By a twofold obedience: namely, by the obedience of His passion and by His obedience in fulfilling the law. The obedience of His passion stands before God as a satisfaction for the breach of the law. In it consider two things: the foundation of the passion, and the passion itself. The foundation is that "the Son of God was made sin for us" (2 Cor. 5:21), that is, all the sins of all the elect were imputed to Him, and He in our room and place was recounted a sinner. The passion itself is the curse of the law laid on the Son of God, namely, the first death and the pains of the second death, which is in effect and substance the pains of hell, as I have shown in the third chapter, verse thirteen, of this epistle.
By the second obedience in fulfilling the law, the Son of God performed for us all things contained therein, that we might have right to life everlasting, and that according to the tenor of the law:
"Do all these things and live" (Lev. 18:5). Of this obedience two questions are demanded. The first is, whether it be necessary for the justification of a sinner? Answer. It is. The sum of the law is, "Love
God with all thy heart, and thy neighbor as thy self." Now every jot and tittle of the law must necessarily be fulfilled (Matt. 5:18). Much more then the sum and substance of the law. And it cannot be fulfilled by us, being sinners. Therefore there must needs be a translation of the law from our persons to the person of the mediator, who is to accomplish every jot of the law for us. Again, "He that doth not all things contained in the law is cursed" (Gal. 3:13). He therefore that would eschew the curse of the law and come to life everlasting, must by himself accomplish all things contained in the
law. And if this cannot be done, the law and all the contents thereof must needs be accomplished in the person of the mediator.
Otherwise this curse cannot be avoided. Lastly, we owe unto God a double debt or tribute. The first is homage or subjection to be performed with all the powers of the soul, and with all the strength of all the powers, and that from the first conception. The second is a satisfaction by death for the breach of the law. And the law is the bond that binds us to the payment of this double debt. And till the justice of God in the law be answered to the full, this bond cannot be canceled. Therefore the Son of God, the mediator, must not only die for us, but also perform homage for us to God, according to the tenor of the law. Therefore He says that He must "perform all righteousness" (Matt. 3:15). And Paul, that "Christ is the end of the law for righteousness" (Rom. 10:4).
It is alleged that Christ as man fulfilled the law for Himself, and therefore not for us. Answer. The flesh or manhood of Christ considered by itself apart from the Godhead of the Son is a creature that owes homage unto God. Yet if it be considered as it is received into the unity of the second person, it is become a part thereof, it is exempted from the common condition of all other men, and is not bound to perform subjection as all men are. For if "the Son of man be
Lord of the Sabbath," then also is He Lord of the whole law. And Paul here says that the Son of God is not born but "made under the law."
Again, it is alleged that "the blood of Christ taketh away all sin" (1 John 1:7), and when all sin is taken away, the law is fulfilled, and the person justified. Answer. When St. John says, "The blood of Christ purgeth us from all sin," he excludes the blood of beasts, and all meritorious means of salvation in man out[side] of Christ. And he excludes not the obedience which the mediator yielded to the Father in all His sufferings. Again, it is not true that a sinner is justified,
when all sin is abolished, unless justice be added. For justification is an alteration of a sinner from one contrary to another, from evil to good, from life to death. And therefore sin must depart, and justice come in the room thereof. That a dark house may be enlightened, darkness must first be abolished, and light must come in the stead thereof. And that a man may be justified, sin must be covered and righteousness imported.
The second question is, how the Son of God performed this obedience? Answer. He was obedient to His Father to the death, and that according to all the duties of love in the first table. And for the second table, He loved His enemy as Himself, because He gave His life for man. Mark then, He did all things contained in the law, and more too, in respect of the duties of the second table. For the law binds us to love our neighbors as ourselves, and not more than ourselves. This obedience therefore is truly to be termed a work of supererogation. And there is none in the world beside.
The Use. That the Son of God was conformable to the law, it argues the goodness, perfection, and excellency thereof. Here again mark the difference between the man Christ and all other men. He was not born subject to the law, but made subject—not subject by nature, but by will and voluntary abasement. All other men are subject not by will, but by nature, not made, but born subject. Therefore Paul says,
"The Gentiles do by nature the things of the law." The remainders of the law since the fall are natural in all men. Therefore the whole law was natural before the fall. Man was at the first created in righteousness and holiness (Eph. 4:24), and therefore in a perfect subjection and conformity to the law. It is a natural property of a reasonable creature to do homage to the Creator. It is an error then in the papist to teach that the image of God in our first parents was supernatural.
The fourth point or degree is the redemption of man from under the law, in these words: "that he might redeem them which were under the law." Here five things are to be considered. The first is, what is meant by being under the law? Answer. The law must be considered two ways. First, as the rule of life. Thus angels are under the law, and Adam before his fall, and the saints now in heaven. And none yield more subjection to the law than they. And this subjection is their liberty. Again the law must be considered as a grievous yoke which none can bear. It is a yoke three ways. First, because it did bind the church of the Old Testament to the observation of many and that very costly ceremonies, for the maintenance of the altar at Jerusalem was a matter of great charges. Secondly, it is a yoke because it binds every offender to everlasting death (Gen. 2:17; Gal. 3:13). Thirdly, it is a yoke as it increases sin, and as it is the strength of it (1 Cor.
15:56; Rom. 5:20; 7:8). And it increases sin, not as a cause, but as an occasion. For the wicked nature of man is the more to do a thing, the more he is forbidden. The Israelites are bidden to go on to Canaan, then they like Egypt well. They are forbidden to go to Canaan, and commanded to stay in the wilderness, but then they will needs go to Canaan. Circumcision commanded was loathed of all nations. When it was abolished, then men of sundry nations embraced it as needful to salvation. To be under the law then is to be in subjection to it as it is a burden and yoke in the three former respects, specially to be subject to the curse of the law.
The second point is, who are under the law? Answer. The Jews before the coming of Christ were under the law in respect of ceremonies. And all men naturally are under the law in respect of the malediction and curse thereof, all being born children of wrath (Eph.
2:3). Here comes a lamentable matter to be considered. Very few in respect know themselves to be in bondage to the curse of the law. For they think it an easy matter to observe the law, and it is used for a
form of prayer whereby men used to bless themselves morning and evening. Learn therefore this one lesson: that thou art by nature in yourself under the curse of the law, and for your offences by it bound over to everlasting death. If you should be proclaimed an outlaw, or a writ of rebellion should be served on you, it would make you at your wits' end. Now behold, the law proclaims you a traitor and rebel against God through heaven and earth. The law shuts heaven against you. It sets hell and death wide open for you, and it arms all the creatures of God against you. Therefore, it stands you in hand to look about you and to flee from the sentence of the law to the throne of grace for mercy and forgiveness. It has been the fashion of all holy men to acquaint themselves with this one lesson: that they were by nature under the law, specially then when they were to humble themselves in the presence of God. Daniel in his prayer ascribes shame and confusion to himself (Dan. 9), according to the voice and cry of the law. And the prodigal son confesses that he had sinned against his father and against heaven, and that he was unworthy to be accounted a child of God, according to the law judging and condemning himself.
The third point is, what is the price whereby men are bought or redeemed from under the law? Answer. The obedience of the Son, whereby He stood in subjection to the law for us, as Paul signifies in the words immediately going before. It may be said, how can the obedience of one man be a price of redemption for another? I answer, we must consider Christ, not as a mere man, but as Godman, and by this means His obedience is of infinite merit and efficacy. Again, we must consider Him not as a private, but as a public person, representing all the elect in His obedience to His
Father. And by this means His obedience serves for all that believe in Him. Again, it may be alleged that the law says, "Thou shalt love, thou shalt not lust, etc." And, "the soul that sins, that soul shall die"
(Ezek. 18:20). And, "A man shall not redeem the life of his brother"
(Ps. 49:7). Answer. The law requires that every man perform obedience and make satisfaction in his own person, and the law knows no other obedience. But this must be considered, that the law is but one part of the revealed will of God, and that the gospel is another distinct part, revealing more than the law ever knew. And the gospel teaches a translation of the law in respect of obedience from our person to the person of the mediator, and thereby it adds an exception to the law.
The fourth point is, who are partakers of this redemption? Answer.
They which see, and feel, and bewail their condition that they are under the law, and flee from the sentence thereof to the throne of grace for mercy. "Christ came to save sinners" (Matt. 9), that is, such as are convicted by the law and know themselves to be sinners. He offers ease to them "that travail and are heavy laden" (Matt. 11:28).
"He preacheth deliverance to captives" (Luke 4:18). Here we are to bewail the misery of our people that know not themselves to be under the law. Nay they love and delight to be under it. For they allege for themselves that they say their prayers duly and truly, that they mean well toward God and deal truly with men. And therefore they think God will have mercy on them and have them excused for all their offences.
The last point is, what benefits arise of this deliverance from under the law? Answer. They which turn to God and believe in Christ reap four benefits thereby. The first is that no sin shall have dominion over them (Rom. 6:14). Here mark by the way that they which are in Christ cannot wholly fall from grace. For they which wholly fall away are under the dominion of sin.
The second is that God will accept the endeavor to obey for obedience because they are freed from the rigor of the law (read Mal.
3:17).
The third is that they have liberty to live and serve God without fear of damnation or any other evil (Luke 1:74).
The last is that afflictions cease to be curses and are turned to blessings. And for this cause they are delayed and qualified for the good of them which are afflicted. "I will correct them that offend with a rod, but I will not take my mercy from them" (Ps. 89:32–33).
"Grieve not for the correction of the Lord: for he loveth whom he correcteth" (Prov. 3:11–12). "Correct us in judgment: and pour forth thy wrath upon the nations, that have not known thee" (Jer. 10:24).
This must teach men that profess or teach Christ not to be discouraged when they are abused, railed on, slandered, or cursed.
For if they be from under the law, and from under the sting of a guilty conscience, nothing shall hurt them. They must be content for a while to suffer the snatches and bitings of the devil. For in the end his head shall be bruised in pieces.
To end this point, it may be said, if we that believe be not under the law, then we may live and do as we list. Answer. We are free from the law as a yoke, but not free from it as it is the rule of obedience and good life. And because we are freed from the bondage of the law, therefore we must be a law to ourselves. We must be "voluntaries"
(Ps. 110:3) without constraint, freely yielding subjection to the will of God, and not for fear of hell and the last judgment.
The third and last degree is the fruition of adoption, in these words:
"That we might receive the adoption of sons." Here two questions are to be considered. The first is, how the church of the New Testament is said to receive the adoption which was before received in the Old
Testament? Answer. In Scripture a thing is often said to be done when it is done more fully and plentifully. Christ tells Nathaniel that "he shall see heaven open" (John 1:51), that is, more plainly opened.
For it was not shut in the Old Testament. And, "the Holy Ghost was not yet" (John 7:39), that is, in the full measure. And, "The way into the holiest was not open while the tabernacle was standing" (Heb.
9:8), that is, plainly made manifest. And, in this place, believers of the New Testament "receive the adoption" because they receive it in a more full and plentiful manner, in that the Spirit of children is poured forth upon them in larger measure, whether we regard illumination or the gifts of regeneration. This must teach us that live in these latter days to put on the condition of sons and daughters of God in reverence, obedience, and thankfulness. But alas, among the multitude it is far otherwise. For the most live even as atheists in ignorance, according to the lusts of their own hearts. The faith and repentance which they profess is but ceremonial faith and repentance.
The second question is, whence springs our adoption? The answer is plain in the words: from the obedience of the Son, whereby He stood in subjection to the law. Here the question of all questions is answered, namely, what is that thing by which and for which a sinner is justified before God and saved? Answer. The obedience of the Son of God made man and made under the law for us. For this is it that frees us from under the law and gives us the adoption of sons. And this alone is it, whereby we stand before the tribunal seat of God, which also we are to oppose to the judgment of God, to hell, death, and condemnation.
Therefore our common people err that look to be saved by their good deeds, that is, by their good meaning and dealing. They thus tread
the blood of Christ under their own feet, and become Jesuses or saviors to themselves.
Secondly, they err that teach justification by the essential justice of the Godhead of the Son. For that it is incommunicable. And they which are justified by it are also deified.
Thirdly, the papist errs which teaches justification partly by remission of sins and partly by that which we call inward sanctification, which is imperfect and mixed in this life with our corruption, and therefore unfit to absolve and acquit us before God.
It may be said, what must we do that we may be justified and saved by this obedience of the mediator? Answer. In the Old Testament, when a man had sinned, he brought a sheep or an ox to the door of the tabernacle, and when the priest cut the throat of it, the party laid his hand upon the head of it (Ex. 29:10). And hereby he signified that the beast had done no hurt and that he as a guilty malefactor had deserved death. Now all this was done in figure. And it teaches us that we miserable sinners must come to God; that we must bring our sacrifice with us, namely, the lamb of God, which is the Son of God made man and made under the law; that we must present this lamb and the oblation thereof to the Father for us, laying our hands on the head of it—that is, confessing our guiltiness and that we have fully deserved death and perdition from the presence of God. In the last place, we must entreat the Lord to accept the blood of the lamb for us, and the whole obedience of the mediator. Thus shall we be justified and saved. You will say, I will therefore do this when I am dying. I say again, let it be your daily exercise to the very death. You were seven years in learning your trade; think not therefore in an hour or two to work your reconciliation with God. If thou art many years in learning such things as are done by the strength of nature,
think not to attain to things above nature, when and how you will. It is a rule received of all men, that they must bless themselves. Now the right way to bless thyself is to plead guilty before God and to entreat Him to accept the obedience of the mediator for you.
Verse 6.
"Sons"—that is, such as enjoy the liberty of sins. "Sent forth"—a speech borrowed from ambassadors which are set forth with instructions, what they shall say or do. And it signifies that the Spirit reveals nothing but that which is the will of the Father and Son (John
16:14). "Crying"—making us to cry (Rom. 8:26). For if the words be taken properly, the Spirit must pray to itself. "Abba"—the next word is the exposition, "Father."
The Sense. The Father has sent forth the Spirit of His Son unto you; this Spirit sent forth, dwells in your hearts. Dwelling in your hearts it makes you pray to God as to a father. And all this it does, because thou art indeed the sons of God.
The Scope. The question is, whether believers of the New Testament be servants to the law, or children? Paul answers, No. And he gives two reasons. The first was in the former verses; the second in this.
And it is drawn from the sign thus. You have received the Spirit crying, Abba, Father. Therefore thou art sons indeed.
In the words, I consider five things: the person sent forth, "the Spirit of the Son"; the person sending, "God"; the manner of sending; the place whither the Spirit is sent, "your hearts"; the office of the Spirit,
"Crying, Abba."
Of the first: "the Spirit of the Son" it is, who is sent forth. He is so called, first, because He proceeds by communication of substance or
Godhead, not only from the Father, but also from the Son. Secondly, because in His manhood, He is anointed and filled with the Holy
Ghost above measure. Thirdly, because by His death, He has merited the giving and sending of the Holy Ghost unto us.
Moreover, the Spirit of the Son is here described. First, He is a person subsisting of Himself in that He is said to be sent forth.
Secondly, He is a divine person and no creature, because He dwells in the hearts of all believers. Thirdly, He proceeds from the Father and the Son: from the Father, because He is sent of Him; from the Son, because He is the Spirit of the Son.
The Use. By this we learn that the intercession of Christ is of force with God. For He prayed for the sending of the Spirit, and it is accomplished (read John 14:16).
And it is a superfluous doctrine to teach the real presence of the flesh of Christ in the sacrament. For Christ is departed from us in respect of His manhood, because the Spirit is sent (John 16:7).
Thirdly, that which the Spirit inwardly teaches is the same with that which the Son has revealed by the ministry of the prophets and apostles, because the Spirit is the Spirit of the Son (read John 16:13).
Doctrines then concerning salvation that are beside or contrary to the Scriptures (as a great part of the Romish religion is) are not revealed by the Spirit of God, but are the fictions of the devil.
The person sending is God, that is, the Father, in these words: "God sent forth the Spirit of his Son." Where mark the distinction of the persons in Trinity. There is the Father, the Son, and the Spirit of the Son. And here remember that this action of sending forth argues not superiority in the person sending, nor inferiority in the person sent
(for equals may send each other by common consent); but it argues
order and a distinction of persons in respect of their beginning. For the Father is of none, the Son is of the Father, and the Holy Ghost is of both. And hence it is that He is sent of both.
The manner of this sending forth was on this sort. We may not imagine that in this sending, there was any change of place. For the Holy Ghost is everywhere. But He is said to be sent forth when He manifests His presence by His divine operation, or by special and supernatural gifts in the hearts of believers, as by the gift of illumination, faith, regeneration. Life, sense, and motion are the gifts of the Spirit, and so are civil virtues. But the sending of the Spirit is only in respect of such gifts as are bestowed in the church, in the receiving of which the Spirit is acknowledged.
The place or mansion of the Spirit is the heart, that is, the mind, will, and affection. The heart is the very sink of sin; yet that does the Spirit choose for His abode. Hence we learn:
1. That the beginning of our new birth is in the heart, when a new light is put into the mind, a new and heavenly disposition into the will and affection.
2. The most principal part of our change or renovation is in the heart, where the Spirit abides. The end of all teaching is "love out of a pure heart, good conscience, and faith unfeigned" (1 Tim. 1:5).
3. The beginning and principal part of God's worship is in the heart.
He that serves God in the righteousness of his heart, in peace, and joy in the Holy Ghost is accepted (Rom. 14:17).
4. In our hearts no wicked or carnal thought, will, desire, or lust must reign, but only God's word and Spirit. For your heart is the house where the Spirit dwells, and He must be Lord of His own house.
5. Above all things keep watch and ward about your heart and fill it with all good cogitations and desires, that it may be a fit place of entertainment for the Spirit, who is (as it were) an ambassador sent from the great God unto you.
The last thing is the office of the Spirit, which is to make believers cry, "Abba." Here I consider four things: 1. The means whereby this cry is caused. 2. The nature of it. 3. To whom it is directed. 4. The manner of direction.
For the first, in the effecting or causing of this cry, there are four works of the Spirit. The first is conviction, when a man in his judgment and conscience is convicted that the Scriptures of the prophets and apostles are indeed the Word of God. To this purpose there are many arguments which now I omit. This conviction is a common work of the Spirit, yet necessary, because much atheism lies lurking in our hearts, which makes us call into question every part of the Word of God.
The second work is subjection, whereby a man convicted that the Scripture, and every part of it, is the Word of God, subjects himself in his heart to the commandment of God, which bids him turn to God and believe in Christ. And this second is a work of the Spirit of grace proper to the elect.
The third is, the certificate or testimony of the Spirit, which is a divine manner of reasoning framed in the minds of them that believe and repent, on this manner:
He that believes and repents is God's child. Thus says the gospel.
But I believe in Christ and repent. At the least I subject my will to the commandment which bids me repent and believe. I detest mine
unbelief, and all my sins: and desire the Lord to increase my faith.
Therefore I am the child of God.
This is the practical syllogism of the Holy Ghost. It is the testimony of the Spirit that we are the sons of God. It is the earnest of the Spirit and the seal whereby we are sealed to the day of our redemption.
And it contains the certainty of special faith.
The fourth thing that follows upon this testimony is peace of conscience, joy, and affiance in God. And from this affiance comes the crying here mentioned, whereby every true believer with open throat (as it were) cries unto God the Father. This doctrine is of great worth; it is the hinge upon which the gate of heaven turns, and therefore to be remembered.
The Use. By this we see a manifest error in the popish religion, which teaches that we can have no other certainty of our salvation in this life but that which is probable or conjectural, that is, a certainty joined with fear, suspicion, and some doubting. Certainty in respect of God that promises; fear and doubting, in respect of our own indisposition. But this doctrine is false. For they which are God's children receive the Spirit, crying, Abba. And this crying argues affiance or confidence in God. By faith we have confidence in God and entrance with boldness (Eph. 3:11). And boldness is opposite to fear and excludes doubting in respect of ourselves.
Again, by this doctrine we see it is ordinary and possible for all that believe and repent to be certainly assured that they are the children of God. For if they have the Spirit of God crying in them (as all God's children have), they cannot but perceive this cry, and withal they have the testimony of the Spirit in them, which is the ground of their cry (Rom. 8:16). And seeing this is so, we must be admonished to use
all means that we may be assured that we are the children of God.
"Give all diligence to make your election sure" (2 Peter 1). Paul bids "rich men lay up a good foundation against the time to come" (1 Tim.
6:19). And this foundation must be laid not in heaven, but in the conscience. God of His mercy has made a covenant or bargain with us that believe and repent. In this bargain He has promised to us pardon of our sins and life everlasting. Let us then never be at rest till we have received earnest from the hand of God and have His promise sealed unto us by the Spirit in our hearts. You will say, what shall I do to be assured that I am God's child? Answer. You must examine yourself of two things. The first is whether thou art convicted in your judgment that the Scripture is indeed the Word of God. If thou art not yet convicted, then inquire and use means that you may indeed be convicted. Otherwise all is in vain. Secondly, inquire whether you do indeed and in good earnest submit and subject your will to the commandment of God, which bids you believe in Christ and turn unto God. For if you can say that you do will to believe and will to repent, if you show this will indeed in the use of good means, if you condemn and detest your unbelief and all other your sins, you have received the earnest of the Spirit, and thou art indeed the child of God. And this assurance shall be unto you of great use. For it will make you rejoice in afflictions. And it will work patience, experience, hope (Rom. 5:3–5). It will make you despise this world; it will take away the fear of death and kindle in your heart a desire to be with Christ.
Touching the nature of this cry, it stands in the desires and groans of the heart directed unto God. And these desires may be distinguished from all carnal desires by three properties. First of all, they are in the hearts of them that are turned to God, or at the least begin to turn unto Him. For God hears no sinners. Secondly, they are conceived in the mind according to the revealed will of God (Rom. 8:27; 1 John
5:14). Thirdly, they are divine and spiritual, touching things which concern the kingdom of God (Rom. 8:5).
Desires thus qualified have the force of a loud cry in the ears of God.
"God heareth the desire of the poor" (Ps. 10:17). "All my desires are before thee" (Ps. 38:9). "He fulfilleth the desire of them that fear him" (Ps. 145:19). "Before they cry, I will answer" (Isa. 65:24)—that is, so soon as a desire of my help is conceived and before it be uttered
I will answer.
That the desires of our hearts are cries, it is by means of the intercession of Christ. This intercession of not a vocal, but a virtual prayer, in that the Son of God presents His manhood and His merits before the Father in heaven, willing as God and desiring as man that the Father should accept the said merits for us. Now this will and desire of the Son is of great force with the Father. It is a cry in which the Father is well pleased. And by it the desires of our hearts are cries in the ears of God.
Of these desires there be two special examples in the Scriptures. The first is when we are touched in our hearts for our sins to fly to the throne of grace and to desire reconciliation with God in Christ. When
David did but desire the pardon of his sins, and therefore purposed in his heart to humble himself, he received pardon. "I said, I will confess my wickedness against myself unto the Lord, and thou forgavest the punishment of my sin" (Ps. 32:5). When the prodigal son conceived a desire to be reconciled to his father with a purpose to confess his offence, before he had uttered his desire, he is received to mercy (Luke 15:21).
The second example is a desire of God's presence and protection in common judgments. When Moses stood at the Red Sea in great danger, having the sea before him and Pharaoh's chariots behind
him, no doubt he lifted up his heart unto God; but we read not of anything that he said, and yet the Lord says, "Why criest thou to me?" (Ex. 14:15). When Jehoshaphat was in great distress by reason of the army of the Ammonites, confounded in himself, he says, "O
Lord, we know not what to do, but our eyes are toward thee" (2 Chron. 20:12); and hereupon he obtained deliverance.
The Use. By this we learn to lay aside formal praying and lip labor, and learn to lift up our hearts to God in heavenly sighs and desires.
For that is indeed to pray. It is the very first thing that the child of God does, inwardly to sigh and desire reconciliation with God in Christ. And he which cannot do this is not as yet born of God.
Again, many are cast down in themselves because they see their minds full of ignorance; their wills full of rebellion and subject to many temptations; and they find little goodness in themselves; but they must be comforted by this. If they can but groan and sigh unto
God in their hearts for mercy and forgiveness, they have the Spirit of God crying in them, "Abba"; and they have received the first fruits of the Spirit. The desires and cries of our hearts are fruits of the intercession or cry of the Son of God in heaven for us.
Others are grieved because they have prayed long, and they find not the fruit of their prayers. But if they can pray, sighing and groaning in their hearts for grace and mercy, let them be content. For it is the Spirit of grace and prayer that makes them sigh and groan. And every sigh of a contrite heart has a loud cry in the ears of God.
It falls out often that men in extremity of danger confounded in themselves know not what in the world to say or do. Hezekiah in his sickness could not say anything, but chatter in his throat and mourn like a dove (Isa. 38:14). Some lie under the sword of the enemy; others, in a tempest are cast over shipboard into the sea. Now this
must be their comfort, if they can lift up their hearts unto God, if they can but sigh and groan for His presence and assistance, the Lord will hear the petition of their hearts. For the inward sobs, groans, and sighs of repentant sinners, are loud and strong cries in the ears of God the Father.
The third point is that the cry of the Spirit is directed to God, because it makes us "cry, Abba, Father." Here first observe that prayer to saints and angels is carnal prayer. For the prayer which is caused by the Spirit is direct to the Father. And good reason, for it is the property of God to hear the cry of the heart (Rom. 8:27). Some say that the saints in heaven are with God, and that in Him they see the desires of our hearts. But it is false which they say. For the Scripture says that "God alone searcheth the heart" (1 Kings 8:39). None knows what is in man but God and the spirit of man (1 Cor. 2:11).
Though Abraham had the sight of God, yet is it said, "Thou art our Father, and Abraham knows us not" (Isa. 63:16). And for this cause, invocation of saints, whether it be called latria or dulia, is flat idolatry.
Again, prayer is to be made to God as He has revealed Himself in the word, that is, to God who is the Father of Christ and in Him our
Father, who also sends His Spirit into our hearts, crying, "Abba." It is a heathenish practice (which is also the practice of many among us) to pray to an absolute God, that is, to God out of the Father, Son, and Holy Spirit.
Thirdly, here we see that true and spiritual invocation of God is a mark of the church of God because it is a fruit of the Spirit of God in them that are the children of God. And by this the people of God are noted (Acts 9:14; 1 Cor. 1:2), and, on the contrary, it is the mark of an atheist not to pray (Ps. 14:4).
The last point is the manner of directing our cries to God. First of all, they are to be directed to Him with reverence, as being present with us. For to cry "Abba" is not to speak words into the air, but to direct our hearts to one that is present with us, in all dutiful and childlike manner. Thus did David (Ps. 119:58), and Paul (Eph. 3:14). Secondly, our cries are to be directed to God with subjection to His will. Read the example of Christ (Mark 14:36), and of David (2 Sam. 15:26).
This condemns the practice of many men. Balaam desired to die the death of the righteous, but without subjection to God. For he would not live the life of the righteous. And many among us have often good motions and desires in their minds, but there is no soundness in them because they are not joined with a change and connection of heart and life. Thirdly, our desires are to be directed unto God with importunity and in constancy. For the Spirit makes us cry, "Abba,
Father"—that is, my Father and your Father. God requires this importunity of us (Luke 18:1). It is practiced by David (Ps. 69:4), by the woman of Canaan (Matt. 15). We must do as Jacob did, wrestle with God, and give Him no rest till He fulfill the desires of our hearts and give us the blessing. And our constant desires and groans to heaven for mercy shall never be in vain. For if we ask anything according to His will, He hears us indeed (1 John 5:14).
Verse 7.
These words are the conclusion of the former doctrine of Paul. The time of your liberty is come, in that your liberty is procured and purchased by Christ, and you have received the Spirit of sons crying,
"Abba." Therefore thou art not servants to the law, but sons of God.
And from this conclusion, Paul derives a second, which is the sum and substance of the whole disputation, from the beginning of the third chapter to this place, namely, that they which are sons are also heirs, not by the law and the works thereof, but by Christ.