operate in subserviency to the Gospel ; shewing men their need of it ; and, like a schoolmaster, disciplining them for the
grateful reception of it1 and, consequently, now that
the Gospel was fully revealed they should adhere to it, and look for acceptance solely by faith in itk
Here another question would arise. If the law was given to the Jews from the time of Moses, in what state were those Jews ? Were they under the covenant of grace, or under the covenant of works ? This he answers, by shewing that they were, in fact, under the covenant of grace ; but yet, that they were like minors, who, whilst they are under age, differ but little from servants ; not having any further enjoyment of their inheritance than their tutors and governors judged expedient for them. The time, however, being now come for them to enter on their possessions without restraint, he exhorts them to avail themselves of their liberty, and to walk no more as servants under bondage ; but as sons and heirs, at perfect liberty1
Thus he has made it appear, that to live under bondage to the law, is to abandon our dearest privileges, and to violate our most solemn duties.
He now proceeds, after some suitable admonitions, to esta- blish the same truth,]
2. In a way of allegorical illustration —
[In the history to which the Apostle refers, we should not, I confess, have seen any confirmation of the doctrine before us, if one who was inspired of God himself had not explained it to us. The transaction was this : Sarah, Abraham's wife, saw Ishmael, who was Abraham's son by Hagar, mocking her son Isaac. I apprehend that Ishmael derided Isaac, the younger son, for presuming to assert his title to his father's inheritance, in preference to him, who was the elder. Sarah, indignant at this behaviour, desired Abraham to expel Hagar and her son from his presence ; saying, " Cast out the bond- woman and her son ; for the son of the bond-woman shall not be heir with my son, even with Isaac." This was exceedingly grievous to Abraham, who felt a paternal love for Ishmael, and knew not how to part with him : but God himself confirmed the word that had been spoken ; and enjoined Abraham to comply with his wife's request, since it was his determination that " in Isaac should Abraham's seed be called"1."
Now, in my text, we are told, that under this domestic occurrence a great mystery was veiled ; for that it represented the distinction which should, to all eternity, be made between
1 Gal. iii. 19—24. * Gal. hi. 25—29.
1 ver. 1 — 7. m Gen. xxi. 9 — 12.