To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
That we might receive the Adoption of sons.
THE Apostle here shews the diffe∣rence between the Jewish and the Gentile Church; That was as an Heir in his Minority, This as an Heir come to full age. All Old Testament Saints were God's Heirs; But living under a darker Dispensation of Gospel Grace, before the coming of Christ in the flesh, in that respect they were un∣der
age, and in bondage under the Elements of the World; but when the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, v. 4, 5. i. e. To free them from the servile Discipline of the Law; pouring our a more ample measure of his Spirit upon Believers now; That we might receive the Adoption of Sons. Old Te∣stament Sains were Children as well as we; they are so called, Deut. 14. 1. Jer. 31. 20. Isa. 63. 16. Doubtless thou art our Fa∣ther; they had God for their Portion, Lam. 3. 24. were Heirs, as well as we, Gal. 4. 1. But their time and ours was not the same; they lived in the beginning of Gospel time, when Grace first broke out; the Glass was then first set a running, and is now run to a fulness, v. 4. i. e. to the time appointed of the father, v. 2. For the fuller manifestation of Gospel-Grace; Adoption is not to be restrained altogether to the times of the New Testament; the Saints of Old had their share of it, sucked some comfort from those more obscure Promises of Gospel-Grace; they were acted by some love, as well as fear; truly, Saints now are not altogether without their fears under this abundance of Grace that is revealed to them; so that their Adoption and ours, dif∣fer not in substance, but in the manner
of Revelation; 'tis clearer to us, than it was to them.
Adoption in Scripture is taken more largely, as including those who are Sons of God by Name only, as all common Profes∣sors, who are but externally in Covenant, such are called the Sons of God, and of the Kingdom, Gen. 6. 2. Mat. 8. 12. But such Children may prove Bastards, not true sons of God. So God chuseth the Nation of the Jews to be his peculiar Peo∣ple, this is called Adoption, Rom. 9. 4. Exod. 4. 22. Jer. 31. 1. This was a type, or resemblance of our spiritual Adoption in Christ; and in this strict sense I now take it, as it is applicable only to those who are the Children of God from special Sa∣ving Grace, who have the Nature, Affe∣ction, and Disposition of Children.
Christ is the Son of God by eternal Ge∣neration, Angels by Creation, Believers by a voluntary Adoption; and of this I am now to speak.
First, What this Adoption is.
1. As to the thing it self. Adoption is a high expression of God••s love to us; a clear evidence of that great intimacy and nearness that is between God and Believers, who are admitted into fellowship with the
Father, and with his Son Jesus Christ. How our Adoption rises from the Son-ship of Christ, by vertue of our Union to, and Communion with him, I shall shew in its proper place. For the present, take this general description of it, viz. 'Tis a gra∣cious act of God, giving all Believers power to become the Children of God, John 1. 12. looking upon them ever after as such; taking them into his Family, and under his eternal Care, Eph. 2. 19. Eph 3. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi filii constituti, constituted, ordained, and appoint∣ed by God to be his Children, to be in the state and condition of Children unto him.
Power to become, i. e. jus, or right to Adoption; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a lawful Liberty, or License given by God, 1 Cor. 8. 9. So here, Believers do not u∣surp a Name or Title that does not belong to them; God has called them his Children, and made them his Children; therefore they may lawfully and rightfully be called by that Name: The word also implies a special Prerogative, Dignity, and Honour conferred upon them, which is primarily intended in this place.
As Justification, so Adoption makes only a relative change of state in the Judgment of God; reckoning, or reputing us to be his Children, whom he will love and own as such.
2. As to its order and place in Divinity, how comes it in, and where, after what? 'Tis an Article of Faith; I am now enqui∣ring, What joint in the whole body of Di∣vinity is the proper Seat of this Article; that we may know what immediately goes before it, and what immediately follows after it: We have not a right Method or Scheme of Divinity in our Heads, till we see the coherence, dependance, and reference that one Gospel-truth hath with, upon, and to another, that stands next it.
There is some variation here among Di∣vines, tho no material difference; some re∣ferring it to Predestination, some to Voca∣tion, some to Justification, some to Sancti∣fication, and some to Glorification; indeed it has some reference to all those, as will appear by and by.
I conceive Adoption comes orderly to be considered after Justification, as an Appen∣dix, or consequent of it; it presupposes Faith, John 1. 12. And therefore is no part of Justification, but a Spiritual priviledge flowing from it.
Believers have a double right to Heaven, one from Redemption, the other from Fili∣ation; this is an accumulative right, ex a∣bundanti, given purposely to confirm them in their hope of Glory, Rom. 8. 17. A∣doption tends to Glorification, and gives a
right to it; I mean, it is not the Meritorious cause, but only causa dispositiva, it doth na∣turally tend, both to Sanctification, and Glorification. God draws Arguments from one act of his Grace towards us, to proceed further and further in a way of Grace with us; having made us his Children, it pleases him to give us a Kingdom.
Secondly, How it is brought about, as to the cause, manner, and time of it.
1. The free Grace of God the Father, not any Merit of ours, John 3. 1. Eph. 1. 5. Therefore we should be thankful to him for it, Col. 1. 12. To the father who hath made us meet, &c. He hath wrought us for the self-same thing, 2 Cor. 5. 5. Who hath not only conferred a right of inheri∣ting Glory, but also hath suited and qualifi∣ed our hearts and nature by his Grace, to enjoy this glory, and delight in it.
2. As God the Father is the prime Au∣thor of Adoption, so Christ is the exemplar; the Spirit impressing upon us the similitude of that exemplar, we become the Children of God. I shall open this a little, and shew you what influence Christ has into our A∣doption: God gives the Elect to Christ as his Children, as the Heirs of God, and
joint-Heirs with Christ; they lostt-heir In∣heritance in the first Adam, and recovered it in the second Adam; they now stand in the same relation to God, (in their mea∣sure) as Christ does; I, and the children thou hast given me, Heb. 2. 13. The Son of God must become the Son of Man, that we might be made the Sons of God in him, Gal. 4 4, 5. Here comes in our A∣doption by vertue of our relation to Christ our elder Brother, as one with him, Gal. 3. 28. All God's Adopted Children are found in his natural Son, mystically united to him, deriving from him that filial relation which they have to God: Al God's Chi∣dren are of one mould, of one shape and fashion, all conformable to the image of his Son; this is the Mark by which they are known and distinguished from others. The great enquiry that God makes, is, What of Christ there is in us? what of Christ there is held forth by us? God owns none for his Children, but such as resemble Christ; Christ is the express Image of the Father, and Christians are the express Image of Christ. The reason why God the Father is so well pleased with the man Christ, is, be∣cause he sees his own Image in him; he sees himself, his own essence in Christ, not so in the Saints; the Image of the Father in Christ, and the Image of Christ in the
Saints, do agree in many things, yet they differ in some; the Image of Christ in the Saints, is not the essence of God, for that is incommunicable to any mere Creature; but it is a lively resemblance of all the communicable attributes of God in some degree and measure drawn from the very face of Christ, upon the faces, hearts, and lives of all Christians; yet still, Christ is the original, by eternal Generation; the Saints are but so many Copies drawn in time from that Original, and they are drawn to the life, not only in a way of outward resem∣blance, but by a real inward participation of the Life and Spirit of Christ, according to their finite capacity. As the humane Na∣ture does subsist in the Divine Person of Christ; so our humane Persons, so far as we are new Creatures, do Subsist in Christ, in whom we spiritually live, move, and have our Being, as New Creatures; the Divine Graces of Christ do subsist in the Saints, by the Spirit of Christ dwelling in them; i. e. They act the same Graces fi∣nitely, which Christ acts infinitely; they receive of his fulness, but cannot contain all his fulness, they have not a capacity for that; they enter into his fulness, but all his fulness cannot enter into them.
3. Our Adoption is brought about, not only by the Father and the Son, but also by
the Spirit; bearing Witness with our spirit to the truth of the Image of Christ drawn upon the Soul, inferring from thence our Adoption. The same Image bears the same name, implies (in a measure) the same nature and Spirit to be in us, that is in Christ, puts us into the same relation to God, that the Man Christ stands in; the names of things would never occur to our memo∣ries, if the likeness of the object we look upon, did not teach us what to call it; con∣veniunt rebus Nomina &c.
The Spirit witnesses by inward impres∣sins, tho no voice be heard; and these im∣pressions are always according to the word; the Spirit does not speak from himself, sugge∣sting any thing to us not contained in the word; but of this more hereafter. I am now shewing how Adoption is carried on by the Spirit, therefore called the Spirit of Adop∣tion, because given only to the Adopted; and because he bears witness to them of the good Will of God, wherewith the Father hath accepted them in the beloved, that he might be a Father to them: Tho the Spirit works all other saving Graces in us, yet because Adoption is the prime, and chief work of the Spirit, therefore he is called the Spirit of Adoption.
This is clearly set down, Gal. 3. 25. ad
finem. 'Tis Faith makes us the Children of God, by joyning us to Christ; our union to, and communion with Christ, the na∣tural Son of God, is the Foundation of our Adoption, Gal. 3. 29. Christ by com∣ing into the World in our Nature, made way for our Adoption, of which Baptism is the symbol or sign; we are Baptized into Christ, we put on Christ, are incorpora∣ted into him by Faith; are all one in him, Gal. 3. 27, 28. If ye be Christ's, then are ye Abraham's seed, and heirs according to the pro∣mise, Gal. 3. 29. All Abraham's believing Posterity are blessed in Isaac, i. e. in Christ, Gal. 3. 16. They are Children, and remain in the House of God, i. e. in the Church for ever, John 8. 35.
1. From Eternity, in the purpose of God. This is virtual Adoption, Eph. 1. 5. Hence the Elect, not yet called, are said to be the Children of God, John 11. 52. compare with John 10. 16. God intended Adopti∣on in Predestination, and in the fulness of time, sent Christ to effect it, Gal. 4. 4, 5. And his Spirit to evidence it, Gal. 4. 6. We were Adopted in the purpose of God, be∣fore we were born; this is virtual Adoption.
2. At our effectual vocation, then actu∣al Adoption begins; we receive the
first fruits of it here; it follows Faith, at least, as to our sense of it, Ephesians 1. 13.
3. At our Glorification, then will our Adoption be compleated and perfected in our Bodies and Souls; we shall actually en∣joy all the Priviledges of it; then there will be a clearer manifestation of the Sons of God; the glorious Liberty of the Children of God, will more fully appear, then now it does, Rom. 8. 19, 21. Hence the Con∣summation of our Redemption, at the last day, is called Adoption, Rom. 8. 23. 24. But I now speak only of the present fruits of Adoption, which the Saints enjoy in this life.
1. DIVINE Adoption presuppo∣ses a Title to the Heavenly Inne∣ritance by Justification, John 1. 12. Hu∣mane Adoption gives all the Title that a Man, otherwise a Stranger to the Blood, hath to the Inheritance of him who adopts him.
2. Humane Adoption conveys only out∣ward goods to a person, does not change
his nature, but the Father communicates to us the Spirit, and likeness of his natural Son, Rom. 8. 29.
3. Humane Adoption is for want of a natural Son, 'tis an act of law, imitating nature, for the comfort of those who have no Children: But Divine Adoption is from the abounding love of God to us, making us joint heirs with his well-beloved Son. Though God had a Son from eternity, yet he had none of humane race, none of our kind, all being fallen in Adam.
4. Our spiritual Sonship runs thus; If children, then heirs; 'tis not so among men, all Sons are not Heirs, but only the eldest; but we shall every one possess the whole Inheritance: Come ye blessed of my father, inherit the kingdom, &c. Mat. 25. 34.
5. Adoption among men, implies a suc∣cession into the inheritance after the death of the Adopter: Haereditas est successio in uni∣versum jus defuncti, Civil. A Testament is of force after men are dead, Heb. 9. 17. The Heir, whether Natural or Adopted, has nothing to do with the Estate till then. But our Heavenly Father never dies, our Elder brother never dies; and yet we en∣ter into possession, have a present Copart∣nership with the Father and the Son; Tru∣ly our fellowship is with the Father, and with
his Son Jesus Christ, 1 John 1. 3. Nay, we actually enjoy the whole inheritance with the Father and the Son; indeed they are our inheritance, the only portion of our Souls: Had God left us never so much to be enjoyed by it self, apart from God, 'twould be as nothing to us; Heaven would not be Heaven, if God were not there; therefore we are said to be glorified together, Rom. 8. 17. Christ will be al∣ways among his Brethren, John 17. 24. Their Glory lies in beholding his; the Fa∣ther and the Son will have all things to be in common between them and the Saints, and that to all Eternity: Here is a Glorious Adoption indeed; the world never knew the like. What manner of love is this, that we we should be called the children of God. Tho our Heavenly Father never die, nor our Elder Brother never die, yet we must die before we can have full possession of the whole inheri∣tance; so did the Man Christ, and so must we, If we suffer with him, we shall reign with him, 2 Tim. 2. 12.
1. A Loving peaceable disposition. Bles∣sed are the peace-makers, for they shall be called the children of God, Mat. 5. 9. Who is the God of peace, and hath com∣manded us with great earnestness, if it be possible, and as much as lies in us, to live peaceably with all men, Rom. 12. 18. So far as may be without wrong to the truth and our own Consciences, we must so fol∣low Peace as not to quit Holiness, Heb. 12. 14. A zealous contending for the Truth, is very consistent with the peaceable Tem∣per of a true Christian, We may have salt in our selves, and yet have peace one with ano∣ther, Mark 9. 50. Adoption is an uniting principle; the Saints should live together in Love, as the Children of one Father, as joined in the same interest: Behold, how good and how pleasant is it for brethren to dwell together in unity, Psal. 133. 1. What Abra∣ham said unto Lot, Gen. 13. 8. we should say to each other, Let there be no strife, I pray thee, between me and thee, for we be bre∣thren. I wish there were more of this sign of Adoption among the Children of God this day: We have reason all of us to pray
for more of that Wisdom that is from above, Which is first pure, then peaceable, gentle, and easy to be intreated, James 3. 17.
2. A spiritual and holy Conversation, Abraham's children do the works of Abraham: Joh. 8. 39. Walk in the steps of his faith, Rom. 4. 12. Who is the father of us all, V. 16. The Children of God should not debase themselves to the sordid practices of the men of the World; they should shine out as lights in the midst of a crooked Generation, making streight paths for their feet, walking evenly and uprightly, as those who are led by the Spirit of God, and thereby do approve themselves to be the Children of God, Rom. 8. 14
3. A reverential Fear of God in all our ways, 1 Pet. 1. 17. Mal. 1. 6. joined with filial Obedience, 1 Pet. 1. 14. which they are led to, not from a mercenary hope of reward, but from an innate Principle of Love to God as their Heavenly Father; they cannot but take after that will of God, of which they were begotten.
4. A restless breathing and panting after God when he hides his face from us in any displeasure: A child of God can't bear the least distance between God and his soul, Psa. 42. 1, 2. There is nothing that a gracious Soul more desires, than the presence of God, Psal. 84 10. Psal. 65. 4. He is car∣ried
out by a Divine instinct after God, his joy is full when he is in communion with God, and he is presently troubled when his face is hid. The more God sheds abroad his Love in our hearts, the more are our hearts captivated to him, made more willing in the day of his power to serve him; The Love of God is a conquering Love, a heart-subduing Love, it has a mighty constraining power over us, draw∣ing the will after it. The Law presses du∣ty, but gives us no strength to perform it, it pricks us forward, as with the point of a Sword, but does not bear us up in doing it: The Law commands Holiness, but under the Gospel, Holiness commands us; the Principles of it being inlaid in our renewed Natures, We consent unto the law, that it is good; we delight in it after the inward man, Rom. 7. 16. 22. 'Tis written in our hearts, we are a Law to our selves, and therefore not without Law to God, but under the Law to Christ, 1 Cor. 9. 21. The Grace of the Gospel suits our wills to the will of God, the free Spirit of Christ inclines us to new Obedience; God knows how to commend his Love to us, how to ingratiate himself with us, till he has so taken our hearts, that we begin to be sick of love towards him, Cant. 5. 9. Full of vehement desires and longings after him. David's
heart was ready to break under this most holy frame, Psalm 119. 20.
Till we are Adopted children, we are (as to our state) under the Law.
To be under the Law, is to be without a Spirit of Grace; to be a debtor to the Law, when we have nothing to pay; to be under the curse and servitude of the Law, acting out of Fear, not Love: We can't Love God or Godliness, till we Believe God loves us in Christ; this molifies and changes the heart; we are holy by choice now, are a Law to our selves; ergo, the Doctrine of Free-Grace is no licentious Doctrine, as some would make us believe. 'Tis not wrangling about Faith and Works, but living by Faith, that gives us an experi∣mental knowledge of the truth and power of the Doctrine of Free-grace; which makes us own God as our God. We must break the First Commandment, before we can break any of the other Nine. In a dy∣ing hour, Bellarmine's Tutissimum est, will be good Doctrine. When we bring things to an issue between God and our own Souls about Justification, we shall conclude as Paul does, Rom. 3. 28. Then Blessed is the man to whom the Lord imputes righteousness without works, Romans 4. 6.
ADoption carries all the outward pri∣vileges of the Covenant along with it, Rom. 2. 4. But because this relates to Adoption at large, I shall confine my self to those special privileges of Adoption, that belong to the true Children of God only, viz.
1. A filial confidence and boldness at the Throne of Grace; In whom we have boldness and access with confidence, by the faith of him, Ephes. 3. 12. Heb. 4. 16. A∣doption heightens our trust and confidence in God; Christ as a Son, trusted in God, and so do all Christians, Heb. 2. 13.
2. Conformity to Christ; Christ is form∣ed in them all, Gal. 4. 19. As Christ is, so are they, each one resembles the children of a King, Judg. 8. 18. They will be exactly like Christ at the Resurrection, Psal. 17. 15. They were from Eternity predestinated unto 〈◊〉〈◊〉 Rom. 8, 29.
3. If 〈◊〉〈◊〉, then Heirs, Rom. 8. 17. Gal. 4. 7. We have not only a right, but a pre∣sent participation of the inheritance in some degree here; we have something in
hand, and more in hope; the earnest Pen∣ny, the first fruits we now have, the rest is reserved for us in Heaven, Eph. 1. 13, 14. 1 Pet. 3. 4. God makes us joint heirs with Christ, to share with him, because the Heavenly inheritance is not diminished by being communicated to many: Every one has all.
The Sons of God are Heirs, 1. Of Glo∣ry, 1 Pet. 1. 4. 5. 2. Of this World, 1 Cor. 3. 22. 3. Of the Promise, Heb. 6. 17. Heb. 11. 9.
4. Adoption translates us out of a Mise∣rable estate, into a Happy estate; from be∣ing Children of the Devil, of Wrath, of Perdition, of Darkness, to become the Children of God, partakers of the Divine Nature, Brethren of Christ, Children of Light, Children of Abraham; being Aliens and strangers before, standing at a great distance from God, We are now brought nigh by the blood of Christ, Eph. 2. 12, 13. Are become children of the house, to abide there for ever; God is in Covenant with us, and we in him. I will receive you, and be a father to you, 2 Cor. 6. 17, 18. A great promise indeed, it secures us for ever; like that which God made to David concern∣ing his Son Solomon, 2 Sam. 7. 14, 15. I will be his father, and he shall be my Son, my mercy shall not depart away from him.
Adoption casts us upon God, puts us under his Fatherly care for ever, Mat. 6. 25, 26, 32, 33. So Mordecai brought up Hester; when he took her for his own Daughter, Esther 2. 7. This title of being the Children of God is very honourable; how do the Saints glory in it! 1 John 3. 1. it makes us great indeed, as was said of Christ, Luke 1. 32. He shall be great, and shall be called the son of the most High. How do men value themselves upon the account of their Birth, as descending from an Ancient Ho∣nourable Family? He that is born of God, is better born, more Nobly descended than they, and may vie Genealogies with the best of them: By Faith Moses refused to be called the Son of Pharaoh's Daughter, chusing rather to suffer Affliction with the people of God; esteeming the reproach of Christ greater riches than the Treasures in Egypt, Heb. 11. 23, 24, 25.
I shall chuse rather to insist upon those privileges of Adoption that flow from that Christian Liberty, which always ac∣company it; If the son shall make you free, ye shall be free indeed, John 8. 36.
[ I] We are freed from the curse of the Law, by the merit of the death of Christ; Be∣lievers look above the Law and the Righte∣ousness of it for their Justification; they
have no respect to their own Works in Justification; because they know they are justified without them; they eye only the Mercy of God in Christ for their Justifi∣cation. When the question is about Justi∣fication (and 'tis a question much agitated among us now-a-days) 'tis not how we are made Righteous in our selves, but how we being Sinners in our selves, may be accoun∣ted Righteous and Just before God; we must consult with the Gospel about this, not the Law; how God becomes propiti∣ous to Sinners; 'tis Christ, not the Law, gives us the reason of this: And when Conscience is satisfied in this point, That we shall not be Judged by the Law, the Saints do willingly yield Obedience to the Law, according to the measure of Grace they have received; they know now, that for Christ's sake, their sincere, though im∣perfect Obedience will be accepted. We can never serve God chearfully till then; we cannot believe that God counts himself truly Worshipped by our imperfect Obedi∣ence, till we believe he will accept of it through Christ: For the Law rejects all imperfect Works, 'tis Faith in Christ only procures their acceptance; For we are not under the Law, but under grace, i. e. We are not only freed from the Curse of the Law: But
[ II] Are put into such a state of Grace, that we seek not the Blessing from the Law (indeed it has none for us) but from the Gospel, which blesses us in the Name of Christ, and for his sake, Gal. 3. 23, 24. Before faith came, we were kept under the law, shut up unto the faith, which should after∣wards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. So Romans 8. 15.
And as we are freed from the curse of the Law, and also from the intollerable yoak, and servile paedagogy of the Law. So
[ III] We are no longer tied up from the use of those indifferent things prohibited by the Law; and this is another part of the glorious Liberty of the Children of God, which we should always use to God's Glo∣ry and the good of our Neighbour. In∣different things are of that middle nature, that in the simple use of them, or abstain∣ing from them, there lies no Religion either way, i. e. Conscience is not bound to one, or to the other, but free to either: 'Tis ne∣cessary to know this, to satisfy scrupulous Consciences, that may be under the power of a superstitious Opinion, as if the use of this or that were unlawful.
'Tis a dangerous thing to speak too freely of Christian Liberty, because many under that pretence, allow themselves in very un∣warrantable courses, running into excess, lay∣ing aside all Moderation, Order and Go∣vernment of themselves in the use of out∣ward things: Therefore you must note, That Christian Liberty is altogether Spiri∣tual, 2 Cor. 3. 17. Not to be used for an occasion to the Flesh, Gal. 5. 13. So that Luxury in Diet, Pride in Apparel, &c. can never be justified by the doctrine of Christian Li∣berty, which is principally intended to pa∣cifie fearful Consciences in these Three Things.
These are the puzzling points that are apt to disturb our Consciences, till we rightly understand the nature of Christian Liberty; which does not countenance that excess, that too many of the Richer sort run into, vying who shall be finest in their Apparel, most sumptuous in their Enter∣tainments; these things are not forbidden,
say they: 'Tis true, the things themselves are not forbidden, but the immoderate use of them is forbidden. Therefore let your moderation be seen in all things; and know that your Christian Liberty lies as well in abstaining from indifferent things, when inexpedient, as in using them. Christian Liberty relates to Conscience, both thy own and thy Brothers: So use your Estates, that you may glorifie God and edifie your Brother, and we shall not question your Liberty; 'tis not for nothing that so many woes are pronounced against the Rich, Luke 6. 24, 25, 26. Read that place, and also Amos 6. to v. 7. I don't quote these places, that you should throw away your Riches, and lay aside all Mirth; no, do but throw out the sin that is in all these, and I have nothing to say against the lawful use of the things themselves, but see you don't abuse them.
LET us labour to live in the comforta∣ble sense of our Adoption, as the only way to walk worthy of it, Mal. 1. 6. 'Tis a shame to do otherwise, Deut. 32. 6.
The best way to keep up a sense of our Adoption, and of all the high priviledges belonging to it: Is
1. To attend to the witness of the Spirit within us: Our Adoption is a great myste∣ry, the grounds and reasons of it lie very deep, quite out of the reach of a mere Hu∣mane understanding, that cannot discern the deep things of God; we shall certainly be at a loss in our own thoughts, how to clear up our Adoption, if the Spirit do not help us, and make it out plainly to our Spirit from the word; and when that is done, we sit down astonished at the great∣ness of God's Love; when the Spirit has satisfied us, that it is so, we can give no reason why it should be so; but must re∣solve all into the Love of God in Christ, that passes our knowledg; Behold what man∣ner of love is this, 1 John 3. 1. That we
should not only be called, but really be the Children of God: We must observe what inward evidence and demonstration the Spirit gives of our particular Adoption by name, that is properly the work of the Spirit in witnessing to us, the Spirit ap∣plies in particular the promises of Life and Pardon; they are generally propounded by Ministers, but there comes a word be∣hind; from the Spirit, Isa. 30. 21. privily assuring a man of his Adoption. You may know 'tis not a delusion of your own Spirit, nor of Satan. Not of your own Spirit, because this testimony to the truth of our interest in Christ, is usually given in when we have no sensible apprehension or feeling of the Love of God to us, as Mat. 27. 46. The Spirit comes in to comfort us when we are most cast down, and over∣whelmed in our own spirits, and so not in a condition to speak comfort to our selves. Not from Satan, who at such a season seeks to drive you to utter despair, but the Spi∣rit strengthens our Faith at such a time, sets it against all discouragement; 'tis not said, he that feels, but He that believes has everlasting life, John 3. 36. And there is a feeling that belongs to Faith, that none but the Spirit of God can give us the sense of; hence it is that the Saints know more
certainly that they are the children of God, than the men of the World do, that they are the Children of those whom they call their Fathers in the Flesh.
The witness of the Spirit is a secret in∣formation of the Love of God, and his Fa∣therly affection to us; a still voice from Heaven that God is thy God, which the heart rests in, and is fully satisfied; 'tis more than if an Angel should come from Heaven and tell thee, Thou art greatly be∣loved, as Dan. 9. 23. The earnest of the Spirit in our hearts is more than all this, 2 Cor. 1. 22. We may without this testi∣mony of the Spirit, know that there is such a thing as Adoption spoken of in Scripture; but that we in particular are Adopted, none can assure us of this but the Spirit by a particular application of this Grace to our selves: The Spirit of God in us, speaks particularly to us, to our case, to our state, to our Souls. I hope he is so speaking to you now, so speaking in you at this time, shewing you what interest you have in Christ, and what follows upon it, reasoning you into a belief of the thing in reference to your selves. When the Spi∣rit comes in as a witness, 'twill be believed the Spirit comes on purpose to answer all our doubts and objections, to make the
matter plain and evident to us; else the Spirit could not be so effectual a Comforter, if he did not bring convincing light along with him into our dark Souls: You may put by all that we can say to you, and re∣main unsatisfied, after all the arguments that Ministers may use to convince you of your Adoption; you may hang down your heads every one of you, and say, notwith∣standing all this, I fear I am not a Child of God: But when the Spirit himself comes into that Soul, there is no resisting the wisdom of the Holy Ghost; Ministers have not wisdom enough to quiet a troub∣led Conscience. We may set outward light before a dark Soul, and yet that Soul be as dark as ever for want of inward light; we may speak the truth as it is in Jesus, but we cannot give you a discerning of that truth; we may hold the object before you, but cannot give you eyes to see it; but the Spirit does both, gives us a capacity to learn and take in what he teaches us. I grant an enlightned mind may reason it self into some present sense of his Adoption, but seeing so many things contrary to the Divine Nature in himself, he doubts again, and questions his Adoption, and will be ever and anon at a loss, wavering in this matter, 'till the testimony of the Spirit
confirm him, which is distinct from all his own spiritual reasonings, from all the right inferences that his Faith draws from the word: I mean, the testimony of the Spi∣rit hath a greater cogency and force with him, than all the apprehensions of his Faith can have; though Faith and the Spirit both go upon the same grounds, and quote the same Scriptures, yet the testimo∣ny of the Spirit is stronger, than the bare apprehensions of our Faith, and makes deeper impression upon the mind of Be∣lievers, than their Faith can; which im∣pressions are more easily retained and re∣membred, than all the just consequences of our Faith; we have not always that pre∣sence of mind, cannot so soon recollect our selves, as to be always under the light of that demonstration, that Faith well stu∣died and acted, can, and does sometimes make of our Adoption, and then the Spi∣rit comes in, and helps us under our present Temptations, gives such an unquestionable Testimony of the truth of that which we were in some suspence about, that we can doubt no more, but are setled and establish∣ed in our belief of it; so that when the Soul is clouded, when Faith is not so ready and prompt as formerly to make clear aud evident proof of our Adoption, cannot set
before us so plainly the reasons and grounds of it; the Spirit's Testimony puts the mat∣ter out of doubt, and makes us not only to know, but to feel that we are the true Chil∣dren of God; by that Childlike disposition towards God and our Heavenly Father, which we find in our selves.
If you observe how the Children of God come out of their doubts about their Adop∣tion, you'll find it to be this way; the same Scriptures and spiritual reasons, that Faith alone cannot set home at one time, do sud∣dainly enter and prevail at another time; we see that in them now that con∣vinces us, which we could not see before; and this is from the testimony of the Spirit, witnessing with our Spirit; our Spirit was alone before, labouring to perswade and convince, but could not; then in comes the Spirit, and gives such a corroborating Testi∣mony with our Spirit; that in the mouth of these two Witnesses the truth is confir∣med, and cleared up to our full satisfaction: Worldly men boast of their being the Chil∣dren of God, tho they do the works of the Devil; this is from their own Spirit, not from God's.
As we are to attend to the witness of the Spirit, so we should
2. Apply our selves often to God as our Father; say, Our father, which art in heaven; from the instinct of the Divine Nature in us, we cannot be beaten out of it, but that God is our Father; Doubtless thou art our father, tho Abraham be ignorant of us, Isa. 63. 16. We don't doubt of that, we will lie at thy feet, and commit our selves to thy care, not questioning thy love to us. A woman may forget her sucking child, and not have compassion on the son of her womb, yet thou wilt not forget us, Isa. 49. 15, 16. Therefore cry Abba, Father; he is not the God of the Jews only, but of the Gentiles also; the believing Gentiles, may in their several Languages, cry Father with as much confidence, as the Jews cryed Abba; if you, from your hearts own God as your Father, he will answer to that name, and call you his Children, make the Tryal when you will in uprightness of heart, you will find his Fatherly Bowels will earn towards you; he has stiled himself your Heavenly Fa∣ther, and your naming that word in Faith, will have a secret influence upon your Souls, and let in a sense of his Fatherly love to you, and make you pray like his Children; the more you do express a willingness to have God for your Father, counting your selves happy in that relation, the more wil∣ling
is God to own you for his Children; here is a poor Soul, says God, who counts himself utterly undone, if I do not be∣come a Father to him; he has cast himself down at my Feet, I cannot contain my self any longer, from owning him as my dear Child; I must tell him so, Son, Daughter, be of good cheer, I am thy Father, and will be a Father to thee for ever; all that I have is thine. This is the highest degree of comfort we are capable of in this World, to live under a clear manifestation of the love of God to us in Christ Jesus.
Obj. I can sometimes call God Father, and do think my self to be his Child; yet I am afraid he won't own me, because I have been a rebellious Child; I have sin∣ned greatly against him, and am afraid to come into his presence.
Ans. So it was with the Prodigal, Luk. 15. 21. But his Father, instead of taking notice of his former Miscarriages, sets him∣self to give him all the demonstrations of his love immaginable, in the highest expressions of his kindness to him, v. 22, 23, 24. And so does God carry it towards a returning Sin∣ner.
But if after all, doubts still remain, you are still under a secret Trepidation in your own mind, that you shall not be accepted of the Father, that he will not own you for his Child. Then,
3. Consider your alliance to Christ; apply to him as your elder Brother; A brother is born for the day of adversity, Prov. 17. 17. Never was there such a Brother as Christ, he is not ashamed to call us Brethren, Heb. 2. 11. Tho he be so infinitely above us, be∣ing the only Natural Son of God, his first-born yet Believers, by the Grace of Adoption, are called his first-born too, Heb. 12. 23. Being mystically joyned to Christ, the natural Son of God; Adam in his innocen∣cy, was never so joyned in that near∣ness to God; the priviledge of the first-born under the Law belongs to Believers now, who are therefore made Priests unto God. The Foundation of our Adoption lies in our Alliance to Christ our elder Bro∣ther, who is able to bring us into, and to fix us in that relation to God. Because
1. He hath a great interest with the Fa∣ther as his well-beloved Son; you may think your selves not beloved, but you can∣not think so of Christ, who is the express
Image of the Father; if Christ be so like the Father, and the Saints so like Christ, then stand before God in the Image of Christ, and you will find every cast of God's Eye upon his Son Christ, will reach your hearts; Christ in you, draws the eye and the heart of God towards you; for all the acts of love and complacency that God puts forth towards the Person of the Son, do extend themselves to all the operations of the Spi∣rit of the Son in the hearts of Believers; let me tell you, God cannot disown you, but he must disown Christ, in whom you are, and who is in you; let God look ei∣ther upon Christ, or upon Believers, he still sees them both together, one in another, John 17. 21, 22, 23. Then keep close to Christ, go to the Father in his name; to his Father, and your Father; if not to your Father, yet go as to his Father; when Faith cannot act one way, yet it may do the same thing another way; when it cannot enter in at one door, it may enter in at the other door of the same House; what can't be pro∣ved by one medium, may be proved by ano∣ther; the Devil can never so block up all ways of access to God, but Faith will break through somewhere; 'twill either find a way, or make a way.
2. Because he is a merciful and faithful High Priest, Heb. 2. 5. Every way fit∣ted for the Office of a Mediator, touched with the feeling of our Infirmities; in all points tempted as we are, Heb. 4. 15. A body hast thou prepared me, Heb. 10. 5. i. e. Framed to such a temper, that Christ through our nature, might best express God's love to man; Christ acted over the life of God in man's nature, therefore it was necessary, that the humane Nature of Christ should be adapted and suited to the Divine Nature; which was done three ways, viz.
First,
By the perfection of it, being free from all contagion of sin, by a miraculous con∣ception; the Holy Ghost over-shadowing the Virgin Mary, and separating humane Nature in the first conception of Christ, from original sin that descends down upon it, in all who come into the World by na∣tural Generation.
Secondly,
By the Hypostatical union of the humane Nature to the Divine, in the second Person of the Trinity, which eternally secures our humane Nature in Christ, from all possi∣bility
of the least defection, puts it quite out of the power of the Devil any way to corrupt or vitiate it, by all his subtil con∣trivances and temptations by which he did vainly attempt such a thing; perfect Nature in the first Adam (I don't say could not, but) did not preserve it self. Adam did not fall for want of light and knowledge; no, he could never have fallen unless he would; 'twas from the mutability of his Will that he fell, but the humane Nature of Christ, the second Adam, being under the Government of a Divine immutable Will, can never fall; hence it is, that our standing in Christ, is secured to eternity.
Thirdly,
By the pouring out of the Spirit with∣out measure upon him; that so strengthned all his humane Faculties, that 'twas impos∣sible the Devil should ever impose upon him; such an overflowing fulness of the Spirit, leaves no room for any carnal im∣pression to be made upon him; his humane Nature received such a Divine tincture from the essence of the Godhead, so power∣fully influencing his Manhood, that the Devil found nothing in him to work upon; he met with God in every thought, in eve∣ry word, in every Action of Christ, in e∣very
motion and affection of his heart; and finding one so much greater than himself, continually aiding and strengthning the Man Christ, he despairs of Victory, and leaves him.
The Devil was not mistaken in the Na∣ture of the Man Christ, which was really humane; but he was mistaken in the Per∣son of Christ, which was solely Divine; such a Person, in such a Nature, he never thought to meet with; that which posed the Devil, was the Person of Christ; he might know him to be God, and yet apply himself to him as Man, that he is sure he was; he could not conceive how humane Nature could subsist, but in a humane Per∣son, and as such a Person, he set upon him; but found it hard to kick against the pricks; such a mighty Man he never grapled with before; he was so shamefully foyled in this encounter, that he never durst look Christ in the face afterwards; he came behind him often like a Coward in disguise, and by his wicked Instruments annoyed him all he could, but durst not send him a second Challenge, to fight it out with him once more hand to hand; no, he had enough of that already; now he foams and rages at a distance, throws his fiery darts here and there, strikes at the Image of Christ in the
Saints, where ever he sees it, but dares not come up to his Person face to face; the great thing that the Devil dreads, in the se∣cond coming of Christ; he knows that is the time of his torment.
Therefore having such a high priest, who is set on the right hand of the throne of the ma∣jesty in the heavens, Heb. 8. 1. who is not a∣shamed to call us Brethren, let us not be a∣shamed to call God Father. Christ will bear us out in it; the Children of God as such are not known to the World, 1 John 3. 1. Have hard usage from the World, 2 Cor. 48. 9, 10. Yet God knows them, is kind to them, and tender of them, Isa. 54. 11. Behold now we are the sons of God, 1 John 3. 2. Now under all our infirmities and afflictions, God is with us in the fire, and in the water; he has a great love to, and very high esteem of all his Children; since thou wast precious in my sight, thou hast been honourable, and I have loved thee, Isa. 43. 2, 3, 4. He will by no means take away his loving kindness utterly from them, Psal. 89 32, 33. Deut. 8. 5. We are apt to think otherwise. Isa. 49. 14. Zion said, the Lord hath forsaken me, my Lord hath forgotten me. We shall be apt to entertain hard thoughts of
God upon all occasions, if we live not under the daily sense of our Adoption; in which we see the Fatherly love of God flowing down so strongly towards us, through Christ; that we cannot but greatly rejoyce in it.