Certain select discourses on those most important subjects, requisite to be well understood by a catechist in laying the foundation of Christian knowledge in the minds of novitiates viz., First discourses on I. The doctrine of the two covenants both legal and evangelical, II. On faith and justification / by William Allen. Secondly, Discourses on I. The covenant of grace, or baptismal covenant, being chatechetical lectures on the preliminary questions and answers of the Church-Catechism : II. Three catechetical lectures on faith and justification / by Thomas Bray, D.D.

THE Seventh Lecture. Wherein I was made a Child of God. (Book 7)

THE Preliminary Questions and Answers of your Church-Catechism, as I have already told you, do give you a general Account of the whole Covenant of Grace. And these Words, Wherein I was made a Member of Christ, being the First of those invaluable Priviledges, made over to us in this Covenant, on God's Part, I have already explain'd, and open'd to you what they do Import.

The next of those Priviledges, made over to us in the Covenant of Grace, is exprest in these Words, Wherein I was made a Child of God, in order to make you sensible of the Vastness of which Priviledge also,

First, I will shew you what is meant in Scripture, and here in your Catechism, by a Child of God.

Secondly, What an inestimable Priviledge accordingly it is, to be a Child of God.

* 1.1And first let us Enquire, What is meant both in Scripture, and here in your Catechism, by a Child of God. To understand which, we must Enquire into the several meanings of this Phrase, in the Holy Scriptures, and then, in which of those Sences it is to be un∣derstood, here in your Catechism, when every Catechumen is taught to Answer, that In his Baptism he was made a Child of God. And as to the several Acceptations of this Phrase, in the Holy Scriptures.

* 1.2First, In the highest, most natural, and most proper meaning of the Word, there is He, who is the Son, or Child of God, by an Eternal Generation, viz. Our Saviour Jesus Christ, who being Begot∣ten of God the Father, from all Eternity, in a peculiar, inconceivable, and inexpressible manner, so as to be Co-equal, Co-eternal with the Father himself, is call'd the Onely Begotten Son of God, Joh. 3.16. But then, being he is in so peculiar and high a manner, the Son of God, as infinitely to exceed, that wherein any one else, whether Angels or Men, can be call'd his Sons, he cannot, in any measure, be meant here by a Child of God, which signifies a Priviledge com∣mon to many, as will be presently shew'd.

* 1.3Secondly, There are those, who are the Sons of God by a Tempo∣ral Creation, and such are Reasonable Creatures, both Angels and Men; both being call'd the Sons of God, as you will see, Job 1.6. and Luk. 3.38. And that, both upon the account of the manner of

their Production, which was by the immediate Power of God, and because of their Spiritual and Immortal Natures, in which both do so immediately resemble God. But this is an Acceptation too wide. That which is meant here by a Child of God, is a Priviledge, which all Men in the World do not enjoy, but is the Favour, which is granted to a selected Body of Men, who are separated from the rest of the World; Behold, what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God, 1 Joh. 3.1.

Thirdly, There are those,* 1.4 who are the Children of God by Spiritual Regeneration, by being Renew'd in the Spirit of their Minds, and by being Created anew in Righteousness and true Holiness. And these are such, Who have put off, concerning the former Conversation, the Old Man, which is corrupt according to the deceitful Lusts; and who have put on the New Man, which after God is created in Rightousness and true Holiness, Eph. 4.22, 23, 24. They are such, who are Born, not only of Water, but also of the Spirit, that is, who have not only been Bap∣tized into the Christian Church, but have been Sanctify'd by the Holy Spirit, and have their whole Natures and Dispositions so alter∣ed for the Better, that, from Vicious and Ungodly, they are chang'd to Vertuous and Holy Dispositions and Inclinations.

And such a vast Change wrought in our Natures by the Word and Spirit of God, may very justly give those, who Enjoy it, the Title of the Children of God; for if in the way of Natural Generation, the Communicating of a Principle of Life, and of suitable Ope∣rations, does found the Relation and Title of a Father, there is as good Reason why in Regeneration, the deriving such Holy and Heavenly Dispositions and Powers from the Word, and the Spirit of God to the Soul, as give to a Man a Divine Nature, whereby he is a Partaker of the Life and Likeness of God himself, should Entitle God to be also a Father, and such, who are so Regenerated and Renew'd, his Children. And accordingly in the Holy Scripture we find, that such a Derivation of Strength and Grace from the Word and Spirit of God, does Entitle those, who are Renew'd there∣by, to be Children of God. St. Paul not only attributing to the Ministry of the Word, a Power of Begetting in Christ, 1 Cor. 4.15: But withal expresly assuring us, that As many as are led by the Spirit of God, are the Sons of God, Rom. 8.14. So that he is un∣doubtedly a Child of God, whoever giving himself up to the gui∣dance of God's Word and Spirit, is thereby Sanctify'd wholly in his own Spirit, Soul and Body, 1 Thess. 5.23. so as to subdue and mortify every Lust, and every naughty, inordinate and worldly Desire.

And indeed every truly Regenerate Child of God does do so; such a One does by the Power of the Word, and in the use and strength of that Grace, that God does afford him, subdue and mor∣tify every Lust, and every naughty, inordinate and worldly Desire. So we are expresly told, 1 Joh. 3.9. Whosoever is Born of God, doth not commit Sin, for his Seed remaineth in him, and he cannot sin, because he is born of God; that is, a sanctify'd Child of God, does really hate Sin, the very Temper and Bent of his Soul is against it; and as to living in any gross and wilful Sin, he cannot without much Reluctancy force himself to it; his renew'd Nature is so much contrary thereto. Such, I say, is every Regenerate Child of God;

and such indeed in a peculiar manner,* 1.5 and in the highest and strict∣est sence of the Word, that it can be apply'd to a meer Man, is a Child of God.

But then all, who are the Children of God, either in the sence of Scripture, or of your Catechism, are not actually thus Regenerate. As to the sence of Scripture, it is plain, as will presently appear, that every One, who bears the Relation of a Child to God, is not Dutiful to his Father,* 1.6 which is in Heaven, no more than all Children are to their Natural Parents. It is a monstrous Thing indeed, that any Child should be Undutiful to so good and gracious a Father, but it is too true, that too many are so: Hear, O Heaven, and give ear O Earth, for I the Lord have spoken; I have Nourished and brought up Children, and they have rebelled against me, Isa. 1.2. And as to the meaning of a Child of God, here in your Catechism, it is also plain,* 1.7 that it is not only such as are renew'd in the Spirit of their minds, and do imitate God, that are there to be understood; for every One, who is Catechized, is requir'd to answer, that In his Baptism he was made a Child of God, whereas many Catechumens are not actually as yet Renew'd, and really Converted, and by their own Fault, many will never be; so that a Child of God, by spiri∣tual Regeneration, and a God-like Imitation, expresses rather the Duty of every One, what he ought to be, than the Notion and Nature of a Priviledge, which many may enjoy, who in the mean time are not over Dutiful. So that a Child of God by spiritual Re∣generation, or a God-like Imitation, is a meaning of the Word, as much too narrow to be the sence of it, here in your Catechism, as a Child by Creation was too wide. To proceed then,

* 1.8Fourthly, There are the Children of God, by Vertue of a Cove∣nant Relation, and also by Adoption, who are neither all the Sons of God by Creation, nor yet on the other side, such onely as are Renew'd in the Spirit of their Minds, and do imitate God: But they are all those, who have been Baptized into the Covenant of Grace, and have been Incorporated into Christ's Church, and who do profess the true Religion, and themselves the Servants of the True God. Thus before the Law, Gen. 6.2. the whole House and Posterity of Seth are call'd the Sons of God, as on the contrary, the Posterity of Cain are call'd the Daughters of Men.* 1.9 They are there call'd the Sons of God, because that in the Family of Seth, the Worship of the True God was continued and establish'd, from which the Posterity of Cain had Revolted. And so likewise under the Law, the whole Body of the Children of Israel are call'd the Children of God, Deut. 14.1. and that for this reason,* 1.10 as it follows, ver. 2. because they were a Holy people unto the Lord, and the Lord had chosen them to be a peculiar people unto himself, above all the Nations that were upon the Earth. They were a Holy people unto the Lord, not all of 'em by an inward and real Change in their Natures, but by a Foederal Holiness, and by reason of their separation from the rest of the Idolatrous and wicked World, by a Holy Covenant. Alas! as to their inward Holiness, this very Body of Men, who were call'd the Children of God, are said Deut. 32.5. to have Corrupted themselves, and to have not the spot of Children, but to be a very froward Generation, Children in whom is no Faith, ver. 20. But their outward Relation to God

continued notwithstanding, and that whole Body of People being in Covenant with God, were styl'd thereupon his Children.

And under the Gospel likewise,* 1.11 all that are Members of the Church, and in Covenant with God, are styl'd his Children. Thus 2 Cor. 6.16, 17, 18. you will find, that with Relation to all those, concerning whom God declar'd, He would be their God, and that they should be his People, which are the express Terms of the Covenant betwixt God and all Christians, as you will see, Heb. 8.10. and with Relation to all those, whom he commanded to Come out from among the Gentiles, and to be separate, and not to touch the unclean thing, that is, not to Partake in their Idolatry, which is the very Descrip∣tion of the Members of Christ's Church; I say, with Relation to all these, he declar'd he would be a Father unto them, and that they should be his Sons and Daughters.

And such are call'd Sons by Adoption, concerning whom it is said,* 1.12 Gal. 4.4, 5. When the fulness of time was come, that God sent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. Now this word Adoption, is much used in the Epistles of St. Paul, to declare that filial Relation towards God, which the Members of Christ's Church are taken into; and because the right understanding of the Nature and meaning of such Adoption, will very much contribute to a right and through Explication of what is meant by a Child of God, I will

First, Shew you the Nature and Meaning of Adoption, both amongst the Jews and Gentiles, amongst both which different People it was in use.

Secondly, I will then shew you, how we Christians, especially such of us, who are descended from the Gentiles, are accordingly Adopted to be the Children of God.

And as to the First:* 1.13 Adoption (a Thing so well known both a∣mongst Jews and Gentiles) was the taking in of a Stranger upon the want, or loss of natural Issue, into the Relation of a Child, and into the Rights and Priviledges of a Son by Nature.* 1.14 As to the use of it a∣mongst the Israelites, we find Gen. 30. that Rachel upon the want of Issue by her Husband Jacob, did Adopt, and take as her own Sons, those of her Maid Bilhah, ver. 5.8. And so likewise did Leah, when she saw that she had left Bearing, she Adopted, and took also, as her own Children, the Sons of Zilpah. And several other the like Instances may be found in Scripture, as in Jacob's Adopting Ephraim and Ma∣nasseh, the Sons of Joseph, to be his Sons, Gen. 48.5. In all which cases it appears, that upon their Adoption, or being took into that Relation of Sons to Jacob, Rachel, and Leah, they were instated into equal Priviledges with the true and genuine Issue of those Persons, and were accounted amongst the Twelve Patriarchs of the Israelites, equally with the rest.

And as to the like Custom of Adoption, amongst the Gentiles,* 1.15 you'll see, Act. 7.21. how that Moses, when he was cast out, Pharaoh's Daughter took him up, and nourished him as her own Son, that is, Adop∣ted him as such. And by that Right of Adoption he would have Inherited the Crown of Pharaoh, but that By Faith, when he was come to Years, he refused to be called the Son of Pharaoh's Daughter; e∣steeming the reproach of Christ greater Riches than the Treasures of

Egypt, Heb. 11.24.26. Thus the Egyptians Adopted: And how the same Custom did also prevail amongst both Greeks and Romans, is a Thing well known to those, who read their Authors, but need not here be further mention'd, the Scripture use of this Custom being what it does most concern you to know. To hasten therefore,

* 1.16Secondly, I am now to shew you, How we Christians, especially such of us, who are descended from the Gentiles, are accordingly Adopted to be the Children of God. I say, how we Christians, for to the Jews did once pertain the Adoption, Rom. 9.4. and that whole Church and Nation were once His Children, Deut. 14.1. To understand which, you are to consider, that the whole World, who were the Sons of God by Creation, having Revolted from God, to serve strange Gods, then did God choose Abraham and his Posterity, to be a Holy Na∣tion, a peculiar People unto himself, and to that purpose did Enter into Covenant with him and them, and so Adopted them to be his Children, instead of the rest of Mankind, who had wholly forsaken him.* 1.17 And hence it is said, Rom. 9.4. that To the Israelites did once pertain the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises. Thus the Jews alone were once the Adopted Children of God.

And now the Question returns, How we Christians, especially such of us, who are descended from the Gentiles, are according, as has been spoke,* 1.18 Adopted to be the Children of God. And you must know, that the Covenant given to the Jews, was but a Temporary Law, to last only till they should be fit for, and till the Son of God should descend from Heaven to Institute a better, and more perfect One. Just as Children in their Minority are brought up under the Disci∣pline of the Rod, and Ferula, and of certain outward Observances, till such time as they shall be fit for a more Manly Government; so Before that Faith,* 1.19 or the Gospel came, the Jews were kept under the Law, which was their School-master, to bring them to Christ: But after that Faith, or the Gospel was come, they were to be no longer under a School-master, but were to be the Children of God, by Faith in Jesus Christ, Gal. 3.23, 24, 25, 26. that is, after they were sometime Train'd up,* 1.20 and exercis'd to Obedience, by that severe Dispensation given by Moses, God did design to prescribe 'em, by his own Son, a more Reasonable Service, namely, That contain'd in the Gospel; Ordering that That should thenceforward be the Rule of Obedience, to all such as would be his Adopted Children: And accordingly 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, that they might receive the Adoption of Sons, Gal. 4.4, 5. that is, when that time was come, wherein God saw it fit to lay that lower Discipline, the Law of Moses aside, then God sent his own Son in Humane Flesh, who submitted to, and perform'd the whole Law himself, to redeem 'em out of that Slavery of Mosaical Perfor∣mances, and to receive them into the Participation of his Promises, and to be his Children, without those Legal Observances, by Faith in Christ, and Obedience to his Gospel. But the Jews being still of a Childish Disposition, and fond of their Chains, as People, long accustomed to Slavery, commonly are, would not forego their Le∣gal Observances for the more Manly Religion, and more Reasonable

Service of the Gospel of the Blessed Jesus. And thus refusing Christ,* 1.21 in whom God did predestinate us all into the Adoption of Children by himself, according to the good Pleasure of his Will, Eph. 1.5. the A∣postles by the appointment of God, did thereupon turn to the Gentiles Acts 13.46, 47. Preaching Christ and Salvation by him, unto them, and to as many as Receiv'd him, to them gave he power, or the Right and Priviledge, as it is in the Original, to become the Sons of God, Joh. 1.12. This is a remarkable Text to our Purpose. In the Two Verses immediately before, viz. The 10, and 11, it is said, He was in the World, and the World was made by him, and the World knew him not; he came unto his own, and his own received him not, but as many as received him, to them gave he Power, or the Right and Priviledge, to be the Sons of God, even to them, who Believe in his Name. So, that by this time, I hope it does fully appear to you, what is meant by a Child of God, especially in that sence, wherein it is to be understood here in your Catechism. And you see, as he is not every Child by Creation, which is a sence too wide; so neither on the other side, is he only One, who is so by Regeneration, which is a sence as much too narrow; but every One is such, who has Enter'd into Covenant with God, and whom the Heavenly Father, has thereupon Adopted into his Family, to partake of the Priviledges, which belong to his Adopted Sons, which,

Secondly,* 1.22 Brings me next to Enquire what a Vast Priviledge it is, accordingly, to be made the Children of God. And truly upon Enquiry it will be found to be in general the very same Priviledge in Kind, but infinitely greater in Degree, (as Heavenly Things are always greater than Earthly) which the most Tender and In∣dulgent Father, that is withal Wise, as well as Good, can be sup∣pos'd to allow his own Children, beyond what he will do to Stran∣gers and Aliens.* 1.23 For is it natural to such a One more easily to Par∣don the Offences of his Child, than of his Slave, more favourably to over-look his Infirmities, more readily to hear his Requests, and to instate him in a surer Title to his Possessions, than he will do others, that have no such Relation to him? Why such are the Privi∣ledges our Heavenly Father will allow to us, who are his Children by Adoption, above others, who stand in no such Relation to him. He will be Just to all, but these are properly Fatherly Kindnesses, and he will Indulge 'em to none therefore but those, who are his Children. But more particularly,* 1.24

First, It is worthy our Consideration,* 1.25 that we shall have this in∣estimable Priviledge, by being his Children, above the rest of Mankind, namely, We shall have all our Sins Pardon'd, upon our hearty Repentance of 'em, upon Condition we forsake 'em, and return to God. The unbelieving Jews and Gentiles, and all Persons remaining in a State of Nature, who have not Embrac'd the Gos∣pel, who have not been Baptized, nor have Enter'd into Covenant with God, have no Assurance from him, that their Sins should be ever Pardon'd, tho' they should forsake 'em, because God never gave any Promise of Pardon to any other but his Children, who are in Covenant with him.

And for want of their having any express Engagements and Pro∣mises from God, of Mercies from him, does the Apostle therefore speak of the State of the Gentiles, as exceedingly Uncomfortable, Eph. 2.11, 12. in these very remarkable Words: Remember that ye being in times past Gentiles in the flesh, and at that time ye were with∣out Christ, being Aliens from the Commonwealth of Israel, Strangers from the Covenants and Promises, having no hopes of Pardon, and without God in the world.

But we Christians, who have Enter'd into Covenant with God, and so are his Children, have the utmost Assurance possible, ground∣ed upon the most gracious and express Promises, that upon laying down our Rebellious Arms, upon our Renouncing of his, and our own most mortal Enemies, our Sins, and Coming over to him, we shall have all our Sins Pardon'd. Or rather as the Apostle himself does express it in the following, viz. The 13, 14 ver. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the Blood of Christ, for he is our Peace.

And indeed, that this Pardon and Peace with the Father, does more peculiarly belong to us under the Character of his Children, who had formerly stray'd afar off from him, by our Sins, but are now return'd Home to him, by Repentance, we have Exemplify'd to us in that famous Parable of the Prodigal Son, Luk. 15. That Person, we there read, after a most Lewd and Riotous Life, after he had spent and squander'd away all his Substance, that his Father gave him, yet upon his deep Humiliation, for his Vile and Undutiful Be∣haviour towards his Father, and his hearty Desires to return Home, and to his Duty and Obedience to him, was thereupon admitted to his former Interest in his Father's Affections; Yea, and receiv'd with more than usual Joy. Why, the whole Design of that Parable is to shew us, how our Heavenly Father will graciously deal with us, his Undutiful and Rebellious Children; and that after, even a very ill Life, upon our laying down of our Sins, the forsaking the service of our Lusts, and Return to him, he will graciously Pardon and Forgive us, his Children.

* 1.26And, Secondly, being his Children, he will not be severe to mark what is done amiss, tho' after our Return to him, through the Infir∣mity of our Flesh, we do not altogether live up to the Rule, by an Unsinning Obedience, provided we watch carefully against the common Infirmities of Humane Nature, and do not wilfully In∣dulge our selves in any of 'em. The Rigour of the First Covenant would admit of no less than a Perfect, Exact, Ʋnsinning Obedience, the never Offending in any one Point. In the day thou dost eat thereof thou shalt surely dye, Gen. 2.17. But here under the Second, our Fa∣ther deals with us with the Indulgence of a tender Parent, who does not throw off his Child, and withdraw his Kindness upon the smallest Offences, and such as through Ignorance, Surprize, or the like, cannot in this our fall'n and corrupt State be avoided: But as a Father pitieth his own Children, even so the Lord pitieth them that fear him, that is, Who do not willingly displease him, Psal. 103.13.

In a word, As the Pardon of Sins, whether great, or small, is a Mercy held out to us only in the Covenant of Grace, so it is grant∣ed us under this very Notion, of being Children of God, as appears

from Mal. 3.17. where the Prophet foretels the Happy State of Christians, upon this very Score, in these words, And they shall be mine, saith the Lord of Hosts, in that day, when I make up my Jewels, and I will spare them, as a man spareth his own Son, that serveth him. And more particularly yet, Eph. 1.3.5.7. Forgiveness of Sins is there specify'd, as the distinct Priviledge of Adopted Sons, in these words; God the Father of our Lord Jesus Christ, having predestinated us unto the Adoption of Children by Jesus Christ unto himself, accord∣ing to the good pleasure of his Will; in him we have Redemption through his Blood, the Forgiveness of Sins, according to the Riches of his Grace.

And, Thirdly, which is an Appendage to this same Priviledge;* 1.27 A Child of God, upon the Score of such his Relation, is permitted to have an easy Access to the Throne of Grace; and is admitted to Address himself in Prayer to God, as for whatever other Mercies he stands in need of, so for Pardon of Sins, when he has Transgrest, with a full Assurance of a gracious Answer. The Gentiles, who serv'd no Gods, but what their own Imaginations created, did it after a Slavish manner; for how could they be sure the Offended Deity was to be Entreated, when he had Reveal'd no such thing unto 'em? And so did the Jews also, who serv'd the True God, it was in a Servile manner too, for when they had committed an Offence against the Law, they were to provide their Sacrifice, and bring it to the Priest, and he was to Offer it for 'em, whilst they stood at a distance. But now the Veil of the Sanctuary being broke, upon the Death of our High-Priest, We have therefore the Liberty to enter into the Holiest, by the Blood of Jesus, by a New and Living way, which he hath Consecrated for us, through the Veil, that is to say, his Flesh: And having him our High-Priest over the House of God, we may hence-forward draw near with a true Heart, in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, Heb. 10.19, 20, 21, 22. that is, Every Christian, provided he comes not with the guilt of any unrepented Sin upon his Conscience, may himself now Offer up his own Prayers to God through Christ, without the Medi∣ation of any other Priest, or Sacrifice, and that with a full Assu∣rance of being graciously heard and answer'd.

And that this Faith and full Assurance, with which we may Ap∣proach unto God, to Pray to him for the Forgiveness of Sins, is our Priviledge only, as we are the Sons of God by Adoption, is plain from St. Paul, Rom. 8.15. Ye have not received the Spirit of Bondage again unto fear, as under the Law, but ye have received the Spirit of Adop∣tion, whereby we cry unto God, Abba Father. And again, Gal. 4.6. Because ye are thus made his Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.

And now Lastly, If there be any other very considerable Priviledge,* 1.28 accruing to a Child of God, from such his Relation, it is, That God will more surely Instate him in the Inheritance of Heaven, than he will do others, that have no such Relation to him: And, indeed, if Children of God, then Heirs, we are told, Heirs of God, and Joint-Heirs with Christ, Rom. 8.17. But the Vastness of this will be best consider'd by us, when we come to the Explication of that Third, and the last of those Priviledges made over to us, on God's Part, in the Covenant of Grace; viz. What it is to be an Inheritor of the Kingdom of Heaven.

* 1.29And now, upon the Review of what has been said, in the Expo∣sition of this present Article, In what Admiration of God's Good∣ness may we all of us cry out with St. John, 1 Epist. 3.1. Behold what manner of Love the Father hath bestow'd upon us, that we should be call'd the Sons of God? And what infinite Reason have we, with St. Paul, thankfully to Praise him for it, Eph. 1.3.5. Blessed be the God and Father of our Lord Jesus Christ, who hath Blessed us Christians, with all Spiritual Blessings in, and concerning Heavenly Places, and Concerns of the World to come, through Christ; having Predestinated us to the Adoption, and Priviledges of Children, by Jesus Christ unto himself, according to the good Pleasure of his Will.

He Adopted us to be his Children according to the good Pleasure of his Will. This Priviledge, that we should be his Children, is Attended with very rich Advantages, all which have accru'd to us, not from any Merit and Desert of ours, being suppos'd Enemies unto him; but only from his free Goodness towards us, which was pleas'd so to deter∣mine it. And as it is both Great and Free, we ought certainly, with all possible Acknowledgments, to Magnify and Extol, both his infi∣nite Condescension and Goodness, and our own unspeakable Privi∣ledge and Dignity therein.

Indeed, for God to be a Father by Creation and Providence (as One observes) tho' it be a Mercy, yet it is no Priviledge; for in that Sence he is Parens rerum, the common Parent of all things: But, that God should be thy Father by Adoption, that he should make thee his Son, through his only Begotten Son, that he should rake up Dirt and Filth, as thou art, and lay it in his Bosom; that he should take Aliens and Strangers near unto himself, and Adopt Enemies and Rebels into his Family: Register their Names in the Book of Life, make them Heirs of Glory, Co-heirs with Jesus Christ, his Eternal Son, as the Apostle doth admiringly re-count it, Rom. 8.17.

This is Mercy and Miracle both. It is, indeed, an invaluable Grace and Favour, that we should be Adopted his Children, were it only for this, that he will be ready to Pardon our Sins and Infirmities, and will Admit us favourably to Address our Selves, and Prayers to him. But this Priviledge of being his Children will farther appear, to be beyond all Expression, Great, since, if Children, as the Apostle infers, Rom. 8.17. then Heirs, Heirs of God, and Joint-Heirs with Christ; If a Child of God, then, which Crowns all the rest of his Covenanted Mercies, Inheritors of the Kingdom of Heaven, which yet, it is said we shall be; But what, and how Great that Third, and Last Privi∣ledge of the Covenant is, I am in the Explication of the next Ar∣ticle to declare unto you.

Notes

• * 1.1

  What is meant in the Catechism by a Child of God.
• * 1.2

  I. Not the Son of God by an Eternal Ge∣neration.
• * 1.3

  Not every Son by Tem∣poral Crea∣tion, which is a Sence too wide.
• * 1.4

  III. Nor sachonly who are Chil∣dren of God, by spiritual Regenerati∣on, which is a Sence too narrow.
• * 1.5

  Such indeed are in a pe∣culiar man∣ner, and in the highest sence, the Children of God.
• * 1.6

  But every Child of God is not actual∣ly Regenerate, either in the sence of Scrip∣ture:
• * 1.7

  Or of your Catechism.
• * 1.8

  But, Fourth∣ly, a Child of God, as meant in the Catechism, is every one who is so by ver∣tue of a Co∣venant Rela∣tion.
• * 1.9

  This was the Notion of a Child of God before the Law.
• * 1.10

  Ʋnder the Law.
• * 1.11

  Ʋnder the Gospel.
• * 1.12

  Also a Child of God, as meant in the Catechism, is every One, who is so by vertue of A∣doption.
• * 1.13

  Adoption, What?
• * 1.14

  The use of it amongst the Israelites, & the Privi∣ledges it gave them.
• * 1.15

  The use of it amongst the Gentiles, and the Rights it confer'd upon them.
• * 1.16

  How we Christians, especially such who are de∣scended from the Gentiles, are accord∣ing, as has been spoke, the Adopted Children of God.
• * 1.17

  To the Israe∣lites did once pertain the Adoption.
• * 1.18

  But that Co∣venant, by en∣tering into which they were his Chil∣dren, was only Temporary.
• * 1.19

  To last only till the Pub∣lication of the Gospel.
• * 1.20

  After which they, and all Christians, were to be Children of God by faith in Christ.
• * 1.21

  But the Jews adhering to their Law, and refusing Christ, and his Gospel, in whom God had predesti∣nated all to be his Sons, the Apostles turned unto Gentiles, Preaching Christ, and Salvation to them, and to as many as receiv'd him, to them gave he Power to be the Sons of God.
• * 1.22

  What are the Priviledges, which do be∣long to the Children of God, as such.
• * 1.23

  In general, such as an in∣dulgent, but wise Father, may be sup∣pos'd to allow his Children beyond Ali∣ens and Strangers.
• * 1.24

  Particularly,
• * 1.25

  I. Pardon of all Sins, upon hearty Repen∣tance.
• * 1.26

  II. By being his Children, he will not be so severe, as to mark what is done amiss, as to sins of In∣firmity.
• * 1.27

  III. To the Chil∣dren of God is granted an easier Access by Prayer, to the Throne of Grace, for Pardon of Sins, and o∣ther Mercies.
• * 1.28

  Lastly, A Child of God is more surely instated in the Inheritance of Heaven, than others.
• * 1.29

  The infinite reason we have to praise God for these Advantages.