Choice Grounds and Principles of our Christian Religion, Treatise · Question 7
Quest. 7. What is our estate by grace?
Answ. By grace, wee are freed from the power and dominion of sinne: of the children of wrath, wee are made children, and heires of God, yea co-heires with Christ, Eph. 2.1. Io. 1.12. 1. Io. 3.1. Rom. 8.17.
ALthough all, without exception,Exposition. are by nature the childrē of wrath, full of sinne, and corruption, and heires of hell and condemn…tion, yet such among them, as do belon… to eternall life, the Lord doth not alwayes leaue in that wretched and miserable estate, but in due and conuenient time doth call and separate them from the rest, whom he doth not acknowledge for his owne; vouchsafing vntounto them his holy Spirit, by whose regeneration and sanctification, their corrupt and carnall affections are reformed, and from whom they receiue power, to subdue their lusts, to fight against the temptations of the world, the flesh, and the deuill, and not onelyonly to hunger and thirst after holinesse and righteousnesse, but to embrace, and put the same in practice. This teacheth the Apostle, Ephe. 2.Ephes. 2.1. where directing his spéech vntounto the Elect of God, And you (saith he) hath he quickned, that were dead in trespasses and sinnes. And to the same effect, Col. 2.Col. 2.13. Also Ro. 8.Rom. 8.10. If Christ be in you, the body is dead because of sinne, but the Spirit is life because of righteousnes. Plainely therein teaching, that the Spirit of God is neuer idle, nor vnfruitfull, in t…e hearts of those in whom it is: but as on the one side it doth mortifie their sinfull lusts, and corrupt affections, so as although sinne be in them, yet it doth not raigne in their mortall bodies, that they obey it in the lusts thereof, as the Apostle exhorteth, Rom. 6.Rom. 6.12, Though they walke in the flesh, yet doe they not warre after the flesh, as hee speaketh again, 2. Cor. 10.2. Cor. 10.3, 4, 5. Euen so on the other side, doth it quicken and inflame them, for the glorifying of God, and sealing of their owne saluation, in the fruits of holinesse, and righteousnesse, according to their seuerall places and callings, all the dayes of their life. And surely this is a notable effect of Gods grace, and blessed Spirit in the hearts of Gods children, and heerein doth it appeare to be mighty indeede, when as after this manner it casteth downe holds, the imaginations also, and eueryevery high thing, which exalteth it selfe against the knowledge of God, and bringeth into captiuity, eueryevery thought to the obedience of Christ, as the Apostle teacheth, 2. Cor. 10.2. Cor. 4, 5. when it maketh a man being by nature the child of wrath, to be the child of God; being by nature vnclean, prophane, abominable, and prone to all manner of euill, to be cleane contrary to his naturall disposition, zealous of Gods glory, holy and blamelesse in life and conuersation. When as, although the substance of the body remaineth the same it was before: yet the heart, the minde, and the affections, are altered and transformed, to will, to desire, and to doe that alone which is pleasing, and acceptable in the sight of God. This is that new birth that our Sauiour Christ speakes of, Ioh. 3.Ioh. 3.3. and without the which hee plainely pronounceth, that no man can hauehave any entrance into the Kingdome of heauen, saying, Except a man be borne againe, hee cannot see the Kingdome of God. Plainely therein teaching, that the first birth of all men in Adam, is vtterly corrupt, and subiect to sinne and death; And that vnlesse it please the Lord, to make vsus new creatures, and to repaire vsus according to his owne image: wee can neuer be fit inheritours of the heauenly Kingdome. This is the gift of regeneration, wherby a man, of a limbe of the deuill, is made a member of Christ, and of the child of Satan, the child of God. In regard of which effects, as our Lord Iesus Christ, in Io. 3.Ioh. 3.5. resembleth the Spirit of God to water, washing the sinfull soules of Gods Elect, as it is the property of water, to cleanse and purifie the filth of the body: So Math. 3.Math. 3.11. is he compared by Iohn the Baptist vntounto fire. For as it is the property of fire, to warme the body that is benummed, and frozen with cold: so when a man is frozen (as it were) and euen starke dead in sinne, it is the property of the holy Ghost, to warme and quicken his heart, and to reuiue him againe: yea to purge, and to eate the hidden corruption of sinne, out of the rebellious heart of man, euen as fire doth purge the drosse from the good metall: There being no drosse nor canker that hath so déepely festred into any metall, as sin hath done into the nature of man.
Thus you see, how wee are fréed from the power and dominion of sinne, not by any worke of flesh and bloud, but by the grace of God, according to that of the Apostle, 1. Cor. 15.1. Cor. 15.10. By the grace of God I am, that I am. And Rom. 7.Rom. 7.24, 25. after hee hath vttered many grieuous complaints against the flesh, and masse of corruption, remayning in him vnregenerate, and at length burst foorth into this pittifull exclamation, O wretched man that I am, who shall deliuer mee from the body of this death? hee presently magnifyeth ye grace of God, and comforteth himselfe, saying, I thanke God through Iesus Christ our Lord. As if hee said, God the Father, of his méere grace and mercy, hath already begun my deliuerance, and will nor faile to effect it; for which cause, I yéeld vntounto his Maiestie most humble and hearty praise & thankes. So that this withall is necessary to be obserued, that this freedome from the power and dominion of sinne, this grace of regeneration, and new birth, is onelyonly begun in the children of God in this life, through the grace and power of the Spirit of God, and neuer so fully perfected or finished whiles we are here, but that there remain many remnants of the flesh, which continually following corrupt affections, doe so moue warre against the Spirit, and regenerate part, that wee cannot hauehave any motion that is pure and vncorrupt, neither can we performe any action so soundly and perfectly as we desire: As this confirmeth the Apostle, Gal. 5.Gal 5.17. where speaking of the deare Saints and seruants of God, saith, That the flesh lusteth against the spirit, and the spirit against the flesh, and that these are contrary one to the other, so that they cannot doe what they would. Now among some other, there are these two especial reasons, wherefore the Lord doth onelyonly begin, and not perfect our regeneration in this life. First, that finding Reason 1 (so long as we are in this earthly Tabernacle) no end or stay of the conflict and combate betwixt the Spirit and the flesh, we might hauehave so much the more longing after the glory and blessednesse of the heauenly Kingdome, wherein wee shall appeare before God, perfectly righteous, and perfectly holy. A second reason is, Reason 2 that the Lords power may be made perfect in our weakenesse, and that seeing we are saued by meere grace,2. Cor. 12.9. Ephes. 2.8. Ier. 9.23, 24 and not by workes: our reioycing might not be in our selues, but onelyonly in God, as the Prophet Ier. exhorteth, Chap. 9.
Concerning the worke of redemption, in a further consideration, how we are redeemed from the guiltinesse of sinne, and from the slauery of Satan, and so, as the Apostle speaketh, Rom. 8.Rom. 8.1. There is now no condemnation to them that are in Christ Iesus. Wee shall hauehave fit occasion to remember it, when we come to the 10. and 11. questions. And therefore not now to enter into it, but to make some vse of that which hath already beene spoken.
Vse 1 First, seeing God is the Author of this our freedome, from the power and dominion of sinne, that therefore wee ascribe the honour and prerogatiue of so great a grace onelyonly vntounto him, and feeling the same spirituall worke of our new birth in any measure begun in vsus, let vsus yeeld vntounto his Maiestie vnfayned praise and thanks.
Vse 2 Secondly, let vsus learne to know and vnderstand the greatnesse and excellencie of this grace of God, that wee may prize and esteeme it according to the worth and worthinesse thereof. For this is a principle and point of doctrine, which vntounto eueryevery naturall man soundeth very harsh, and seemeth most strange, yea too nice and precise: Few there he that rightly vnderstand what it meaneth, and fewer that imbrace and entertaine it, when they doe vnderstand it, with any liking, or delight. And surely no maruell. For what can be more contrary to such a one, who hath his heart and minde wholly set vponupon the pleasures and commodities of this life, then to heare and consider, that he must be borne againe, be wholly cast (as it were) into a new mould, hauehave his heart cleane changed, and his naturall affections, and inclinations, quite altered and transformed, or else hee cannot bee saued? This maketh some to wonder (as Nicodemus did, Io. 3.Ioh. 3.4.9.) This is strange learning, say they, & how is this possible? Can a man enter into his mothers wombe, and be borne againe? And as it makes some to wonder, so othersome to wauer, and doubt, as Pauls hearers did, Acts 17.Act. 17.32. nay, some to mocke, give, and iest at it, as othersome of them did. None at all take pleasure in it, those few onelyonly excepted, in whom this change is begun, through the mighty working of Gods Spirit. It is therefore vndoubtedly to be accounted a speciall gift of Gods grace, if when we heare this truth of doctrine preached vntounto vsus, we perceiue our eyes to be opened for a right conceiuing, and vnderstanding of it, and our hearts and mindes illuminated, and entertaining of it. For, a man can receiue nothing, except it bee giuen him from Heauen, as Ioh. 3.Ioh. 3.27.
For a third vse; let vsus take it to heart, Vse 3 and resolue vponupon it, as a most certaine and infallible truth, that there is no man liuing at this day, neither euer was there any from the beginning of the world, (our Lord Iesus Christ onelyonly excepted) although he were neuer so learned, neuer so holy, and righteous, but he had great néed of this new birth; of this freedome from the power and dominion of sinne; yea, so great need, that without the same, it was vtterly vnpossible for him to be saued. Nicodemus, was a man, not only of the learnedst sort amongst the Iewes, but euen also of the best affectioned to the feare of God: and yet we may see, Ioh 3. how our Lord Iesus Christ would not exempt him from this second birth, but tels him plainly that he must be borne againe, Ioh. 3 7.or else hee could not possibly bee a fit member for Gods Kingdome. And therefore maruell not (said he) that I say vntounto thee, Yee must be borne againe. The Prophet Dauid was an excellent, holy, and good man, according to Gods owne heart, as the Scripture testifieth; & yet, in what high account he had this grace of regeneration, his earnest prayer to God for it, Psa. 51.Psa. 51.10, …. doth plainely approue. Create in mee a cleane heart, O God, and renue a right spirit within me, &c. The Apostle Paul was also an excellent and chosen vessell of the Lord, a notable instrument in the Church of Christ, for the conuersion and saluation of infinite multitudes: and yet, what great need he had of his deliuerance from the bondage of corruption, it appeareth plainely as in other places, so especially, Rom. 7.Rom. 7.14, 18. &c. Wee know (saith hee) that the Law is spirituall, but I am carnall, sold vnderunder sinne. And againe, I know that in mee, that is, in my flesh, there dwelleth no good thing. And therefore afterward cryeth out, and relyeth vponupon Gods grace and mercy, as I noted before. And now, if the case thus stood with these holy and excellent men of God, let vsus take heed, that none of vsus take any conceit, either in regard of our outward estate in the world, or in respect of any learning, wisedome, knowledge, goodnes, godlinesse, or vprightnesse, that wee may peraduenture suppose to be in our selues aboue other men, to flatter, and perswade our owne hearts, as though wee had no need of this change, and alteration of our hearts, minds, and inclinations. For from whence (I pray you) springeth such neglect, and contempt of Gods Word, as is amongst vsus? How is it, that so many men and women are so often, and so easily staid at home from the hearing of it; and so few profit by hearing, when they are present? That there is such vaine swearing, and irreuerent vse of Gods name in the mouths of some? Such prophaning of the Lords day? Such hatred, and heart-burning, malice, and enuy? Such whoredome, drunkennesse, & Alehouse-hunting? Such pride, and vanity? From whence is couetousnesse, oppression, deceit, lying, slandering, mocking, backbiting, and the like? Surely the fountaine, and well-spring, from whence all these disorders and offences doe slowe and proceede, is no other but the heart and mind of man remaining in its naturall estate, vnchanged, vnregenerate, vnsanctified. And therefore let men flatter themselues as they list, and perswade themselues as they thinke good, that they are sound within, and need not any change from their present condition; that they surely feare God well enough, and are in the state of grace and saluation as well as any other: yet so long as these and such like vnsauoury fruits & effects, are to be seene arising in them, & procéeding from them: it is as cleere as the light, and as good as a thousand witnesses to conuince them, that their hearts are not vpright, neither before God, nor man: And that vnlesse they be changed, and become new hearts, they are in the very high way to condemnation.
Last of all, seeing it pleaseth not God, Vse 4 to giuegive to his children an absolute perfection in this life, but reserueth the same vntill we be clearely rid of the burthen of this mortalitie, according as besides the testimonies of the Scripture; this, (as I shewed in the former principle) eueryevery true Christian feeling heart, hath continuall experience of, in the actions of al our life, nothing beeing performed in such sincerity and vprightnesse as it should be, no not the very duties of Gods worship, and seruice: but both in prayer, and in hearing Gods Word, we are oftentimes interrupted, with idle, vaine, and wandring cogitations: that therefore wee be duely mindfull, with true zeale, and feruency of spirit, to pray and beseech the Lord, that it would please him to goe forward with this most excellent worke of our regeneration, and new birth: so, that although it cannot be fully finished, whiles wee are heere; yet at leastwise, wee may by his grace, attaine to such perfection, as not onelyonly to fight, but also to preuaile against the corruption of our hearts, and notwithstanding all the temptations of the world, the flesh, and the Diuell, offer vp our bodies, and soules, liuing, and holy sacrifices, acceptable vntounto God through Iesus Christ: According as such speciall grace hath the Lord promised, Ezech. 36.Ezech. 36.26. vntounto all such as are truely desirous of the same, saying, A new heart will I giuegive you, and a new Spirit will I put within you, and I will take away the stony heart out of your body, and I will giuegive you a heart of flesh.
By grace we are not onelyonly freed from the power and dominion of sinne: but also made the children and heires of God; yea, coheires with Christ.
Exposition.Rightly are wee said to be the children of God by grace, because nothing else can be alledged, as any cause, or reason of our exaltation to so great honour and dignity, but onelyonly the meere grace and free mercy of God, who so loued vsus, as S. Iohn speaketh, 1. Epist. 3.1. Ioh. 3.1. Behold, what louelove the Father hath giuen vsus (saith hee) that wee should bee called the sons of God! Where the Apostle (as you see, setteth forth this louelove, with a note of admiration and attention, as a matter of no small moment, but religiously to bee admired, and regarded. For is it not (indeed) a wonderfull and vnspeakeable louelove, that we being by nature the children of wrath,Ephes. 2.3. should yet be accounted, and be indéed the sonnes and daughters of God? that we being in our selues, most wretched and miserable sinners, should be so highly aduanced, as to be the brethren of Christ? And doth it not proceed from speciall grace and fauour,Heb. 2.12. that we being worthy of nothing but of eternall death and condemnation, should be coheires with Christ, and accounted worthy inheritors with him, of eternall life and saluation? Surely, this louelove, this grace and mercy, is so surpassing excellent, as that it can neuer be sufficiently expressed; much lesse then possible to be deserued.
We account it a great honour and dignity, to be the sonnes & children of rich and wealthy Parents; of Noble, and Honourable P…sonages, and especially of great Princes, and Monarks. And surely, so it is, if we looke no further then the world. But if with a spirituall eye, and regenerate consideration, wee enter into the examination of the matter, we shall finde, that euen the poorest, and miserablest creature that is in the world (if hee bee through Christ, the adopted childe of God,) is in a farre more blessed and happy estate, then the other with all their riches, and worldly honour, if together with these outward good things, they hauehave not receiued the Spirit of Adoption.
Reason 1 For why? The Princes, the Nobles, and rich men of the world, though they giuegive their children all that they hauehave, yet all is but vaine and vncertaine riches: the time of their enioying them is but small: and yet in this small space of time, innumerable are the inconueniences that they are subiect vntounto. So that oftentimes it comes to passe,Eccl. 2.7, 8, 9, &c. Esay 40.8. that a man is rich, and in honour now; and within a little while, base, & beggerly, hauing little or nothing of his owne, to sustaine himselfe withall. Whereas, the honour, and wealth, which God bestoweth vponupon his adopted children, is incorruptible, and euerlasting. The one perisheth,Ioh. 6.27. (as our Sauiour speaketh, Ioh. 6.) the other endureth to eternall life. Farre more excellent therefore is the estate of Gods children, then the condition of the sonnes and children of men. And so high a Prerogatiue is it, to hauehave God to be our Father.
For this our heauenly Father, as hee Reason 2 surpasseth all men in goodnesse and mercy; so is his louelove much greater towards his children, then the louelove of any earthly parent can be towards his; according to that of Esay 49.Esa. 49.15, 16. Can a woman forget her Child, and not hauehave compassion on the Son of her wombe? though they should forget, yet will not I forget thee, &c. And Mat. 7.Math. 7.11. If ye that are euill (saith Christ) can giuegive to your children good gifts: How much more shall your Father which is in Heauen, giuegive good things to them that aske him? Herein Reason 3 againe, towards his children, doth his goodnes appeare; that although hee hath of his owne,Math. 3.17. a deare and onelyonly begotten Sonne, in whom (as the Scripture saith) he is well pleased; yet vouchsafeth he to adopt many other sonnes and daughters to himselfe; yea, and to make them heires with the same his naturall and dearely beloued Sonne, giuing them possession of one and the same inheritance with him. For as it is, Rom. 8.Rom. 8.17. If wee bee children, then are we also heires. Moreouer, whereas, among the sonnes and children of men, not all are heires, but commonly the eldest, and first borne: in this adoption, all the children are heires, as well the yongest, as the eldest.
Reason 4 Now further, as Gods louelove towards his children, is free without desert, and great without comparison: so is it also constant and perpetuall; the Scripture shewing in many places, that God is not like vntounto mortall men, who in their louelove are wauering, and vnconstant: but that in him there is no variablenesse, Iam. 1.17. Io. 13.1. Phil. 1.6.nor shadow of turning. Whom he loueth, vntounto the end he loueth them. And in whom he hath once begun a good worke, hee will not faile to performe it, vntill the day of Iesus Christ. And as it is 1. Sam. 15.1. Sa. 15.29 The strength of Israel will not lye, nor repent: for hee is not as a man, that he should repent. And Numb. 23.Nu. 23.19. Hath hee said, and shall not hee doe it? Hath he spoken, and shall not hee accomplish it? His gifts and callings are without repentance, as Rom. 11.R…m. 11.29 As God is vnchangeable in his essence, as Mal. 3.Mal. 3.6. I am the Lord, I change not: so is he vnchangeable in his louelove. And therefore by Saint Iohn 1. Epist. is he expressely called LoueLove. 1. Io. 4.8.For God (saith he) is louelove. But if any man aske heere by the way, whether the louelove of God be such towards his children, as that hee neuer hateth nor disliketh them vponupon any occasion whatsoeuer? I answere that the Lord God indeed is often angry with his children, as a louing Father, and doth oftentimes seuerely chasten and correct them; but he neuer hateth them. For his louelove towards them, being (as you hauehave heard) perpetuall, and constant: it cannot be, that hee should hate them at any time. Againe, he doth neuer deny them his mercy, but doth shew mercy vntounto them after they hauehave sinned. Hee indueth them also with faith, repentance, and with all other graces of sanctification, freely also pardoneth and forgiueth their sinnes, and accepteth them as righteous through the righteousnesse of Christ. All which are euident arguments, that hee doth not hate them. LoueLove and friendship among men, if it be true and sincere, is most pleasant: but to be thus beloued of God, and in account with him as his children, is not onelyonly much more pleasant, but also much more honourable; and not onelyonly much more honourable and glorious, but also much more profitable; and not only much more profitable, but also much more constant then all the louelove and friendship of Reason 5 mortall men. For by this louelove and kindnesse of the Lord, wee hauehave communion with Christ, then the which, what can be more sweet and pleasant? And what can be either more honourable, or more profitable, then to bee the brethren of Christ, and coheires with him? Againe, as I hauehave shewed before, whom God once receiueth into his louelove, he will still louelove such a one with vnfained louelove, and performe all the parts of a tender Father. And now, as there is no louelove or kindnes in the world, so pleasant, so honourable, profitable, or constant, as is the louelove of God; so is there none in the world, if it be of any worth, so easie to be obtained. For the Lord neuer denies his louelove to any that in sincerity of heart are desirous of it: No, although in many respects, they be vtterly vnworthy to be partakers of it: Vouchsafing it to eueryevery one that beleeueth in Christ, and hath a care and conscience to obey his wil, howsoeuer in the manner of obedience, they discouer much infirmitie, and can doe nothing so soundly as he requires. But I will now proceede to another priuiledge and prerogatiue of sonnes.
The Children of God, by the grace of Adoption, beeing the brethren of Christ, and coheires with him, hauehave a right of inheritance not onelyonly to the Kingdome of Heauen, but euen also to this world. The Apostle, Heb. 1.Heb. 1.2. speaking of Christ, saith, Hee is made heire of all things. If of all things, then of the world. According to that also, Psal. 2.Psal. 2.7, 8. Thou art my Sonne, this day hauehave I begotten thee. Aske of me, and I shall giuegive thee the Heathen for thine inheritance, and the ends of the earth for thy possession. In this fence, and no otherwise, then by reason of this adoption obtained by faith in Christ Iesus, is Abraham said to be the heire of the world. Rom. 4.13.And as Abraham, so all his seed according to the faith; all that are of the faith, being the children of faithfull Abraham, and blessed with him, as Gal. 3.Gal. 3.7, 9. For this cause thus pronounceth our Lord Iesus Christ, Math. 5.Math. 5.5. Blessed are the meeke, for they shal inherit the earth. And in 1. Cor. 3.1. Cor. 3.22, 23. All are yours, and yee Christs, and Christ Gods. Whatsoeuer was lost in Adam, the same by Christ is restored againe. And man (as we know) when hee was created, was made according to the Image of God, to be ruler ouer all the inferiour creatures. And now if Christ hath restored this image, then hath he also rendred againe the principality that was lost; so as euen by the right of inheritance, all these earthly good things are ours. And howsoeuer this doth not now appeare: the children of God, the faithfull members of Christ, being in number the fewest; and hauing commonly of all others the least to doe in the world, poore, and of little countenance for the most part of them: yea, hated, despised, and rather persecuted of the world and of worldly-minded men then otherwise; yet in truth, and indeed, vntounto them doth the heritage of al things in the world appertaine: and not to the wicked and prophane multitude, who now enioy the pleasures and commodities of the same, and vse them, and abuse them as they thinke good. Doest thou feare God from thine heart, and hast thou receiued the Spirit of Adoption, whereby in thy heart thou canst call and cry, Abba Father? Then the lands and goods, the gold and siluer, the corne and cattel which thou possessest, are thine owne. But if thou doe not truely feare God, and art not by the grace of Adoption the Child of God: then know for a surety, although thou hast all these outward and earthly riches, in neuer so great and plentifull a measure, & doest order and dispose them at thy pleasure: yet in right they belong not vntounto thee; thou possessest them vniustly to thine own damnation. Now, how a man shall examine himselfe, whether he be the Child of God or no, I hauehave partly shewed before, and hauehave often occasion to consider it at large. And therefore now in a word, whosoeuer doth truely & faithfully beleeue in Christ Iesus, and in his righteousnesse, and redemption, such a one is vndoubtedly the C…ild of God; & bee it more or lesse which he enioyeth, yet it is his owne: whereas they that are destitute of this faith, though they liue neuer so pleasantly, and at their hearts ease (as wee say) yet their wealth, their lands and goods are none of their owne before God; they vsurpe, and possesse the same wrongfully, and for it, one day shall giuegive an account, and be called to an heauy reckoning before the dreadfull iudgement seat of God: The poore and miserable that are now in want, (and against whom they now harden their harts, and shut vp their compassions) hauing much more right to such wealth, then many of those that now possesse it: Speaking still of such poore, as truely feare God, and are by grace the Children of God; and who, howsoeuer they now cry in many places, and make pitifull mone, some through want of foode, some of apparell, some of fire, some through imprisonment, &c. and cannot be heard: yet a time of refreshing will come, when they shall bee comforted, and recompensed; and when the hard-hearted and miserable Worldlings, Vsurers, Oppressors, and wrong doers, who now make the world their god, and will neither freely distribute to the necessities of the Saints,Rom. 12.13 nor willingly pay that which they are assessed; (but although they possesse, some of them thousands, and othersome hundreds, will yet wrangle and contend sometimes for a shilling, and sometimes for much lesse:) A time will come (I say) when such, on the contrary, shall be quite stripped out of all, and as the rich man in the flame of fire, (of whom we read Luk. 16.Luk. 16.24.) though they entreat neuer so much for a drop of water to coole their tongues: yet shall they languish most fearefully for euer, and not obtaine it.
But now let vsus make some vse of that which hath beene spoken.
If men by grace be the children of God, Vse 1 then such as are destitute of this speciall grace, must of necessity be the children of the deuill. For no medium, or indifferent abiding can there be in this behalfe, betwixt the children of God, and the children of the deuill. As God by his Spirit ruleth in the hearts of all his Children, and sanctifieth them to serue and please him, and to seale the assurance of their owne saluation in the workes of holinesse and righteousnesse, according to their seuerall places and callings, and the diuers occasions that are offered: So doth the deuill on the contrary, raigne, and rule in the hearts of all his children of disobedience, whereby with delight and greedinesse they endeuour themselues to fulfill his lusts in all vngodlines and vnrighteousnes,Eph. 2.2. Ioh. 8.44. to the dishonour of God, and to the sure sealing of their iust condemnation. As God by his Spirit worketh in his children a sound knowledge of his will, faith, repentance, patience, zeale of his glory, and such other grace: So doth the deuill labour, and endeuour to retaine and keepe his children in ignorance and infidelity, hardens their hearts against all repentance, and remorse of conscience in regard of sinne; so as although they be guilty of neuer so great and greeuous transgressions, yet penitently will they neuer acknowledge, nor make confession of them. Heere then is fit occasion offered, to try and examine our selues in what estate we stand before God, whether wee hauehave receiued the Spirit of Adoption, and be in the number of his deare and beloued Children or no.
Vse 2 To the end we may hauehave a comfortable assurance, that we are in this number, it highly behoueth vsus to pray, and beseech the Lord to plant & establish in our harts, through the grace and power of his Spirit, a true and liuely faith. For by faith wee embrace the promises of GOD in Christ, and so are made his adopted Children, according to that, Io. 1.Ioh. 1.12. As many as receiued him, to them hee gaue power to become the Sonnes of God, euen to them that beleeue in his name. And Gal. 3.Gal. 3.26. Ye are all the Sonnes of God by faith in Christ. Although wee be the sonnes and daughters of neuer so rich and wealthy parents, descended from the stocke and generation of neuer so godly and religious progenitours; yet wee may see in the example of the Iewes,Ioh. 8.39. (who had Abraham to their father,) vnlesse wee truly and faithfully beleeue in Christ, it is not possible to be the sonnes and children of God; the Euangelist in the place before alledged, most clearely teaching, not onelyonly that we are then made the Children of God, when we receiue Christ, but also that Christ is no other way to be receiued but onelyonly by faith. They that are endued with a true and liuely faith in Iesus Christ, although by reason of their naturall corruption, they oftentimes goe astray, and play the parts of disobedient children, yet through Christ they remaine neuerthelesse in this estate of grace. For the Euangelist doth not say, that they onelyonly are preferred to this dignity and honour, who are pure, and without sinne, worthy to be admitted into the fellowship of this heauenly kindred: For if the dignity should hang vponupon such conditions, no man liuing could possibly be exalted thereunto: (all being sinners: in many things we all offending, yea our very righteousnes being but as filthy clouts, as Ro. 3. Ia. 3. and Es. 64.Rom. 3.10. Iam. 3.2. Es. 64.6.) And therfore notably saith the Euang. that it belongeth vntounto them which beleeue in his name: that is, who acknowledging with true faith, the grace of God, offered in Christ, and through Christ, doe receiue and entertaine it in their hearts. Such onelyonly doe receiue Christ, and they onelyonly through him, are made the adopted childrē of God, and co-heires with Christ of eternall life; as to this effect speaketh the Scripture in many other places.
Vse 3 Thirdly, the experience and assurance of this great louelove of God, in adopting vsus for his Children, (we being by nature the children of wrath) ought to enflame our hearts with such feruency of louelove towards him againe, as to prefer him aboue all things, and resolutely at all times, without being either afraid, or ashamed, to yeeld obedience to his blessed will. Such a louelove hauehave all the Children of God settled in their harts by the holy Spirit of God, as Rom. 5.Rom. 5.5. The louelove of God is shed abroad in our hearts by the Holy Ghost which is giuen vntounto vsus. Which louelove of ours towards God, must yet be acknowledged to proceede from the fountaine of his louelove towards vsus, he louing vsus first, 1. Ioh. 4.19.as St. Iohn teacheth, 1. Epist. 4. And without whose louelove towards vsus, we should neuer hauehave beene affected with any true louelove towards him. Now what it is to louelove God aright, and as hee is to be loued, St. Ioh. 1. Epist. 2. doth plainely declare, saying, Hee that keepeth his Word, 1. Ioh. 2.5.in him is the louelove of God perfect indeede: heereby wee know that we are in him. So wee see, that to louelove the Lord God, with a sincere affection, is to keepe his Word, to yeeld obedience to his Commandements. This is that which the Lord requireth of all such as louelove him, and heerein doth all the holinesse, and sanctification of Gods children consist. As this might further be shewed out of Deut. 6. and Chap. 30. Ioh. 14,Deut. 6.5. Cha. 30.19, 20. Ioh. 14.21. &c.
Last of all, seeing by this grace of Adoption, we are not only the children of God, Vse 4 and the brethren of Christ, but the brethren also of one another, according to that of our Sauiour, Math. 23.Mat. 23.8. All ye are brethren. This must teach vsus to louelove one another with brotherly louelove, as Rom. 12.Rom. 12.10 Be affectioned to louelove one another with brotherly louelove. The husband loueth the wife, and the wife the husband; the father the child, and the child the father: and herevnto are they led, and allured, by the very law of nature: For we may see this kind of louelove, euen among such as hauehave no spark at all of the true feare of GOD. But the louelove wherewith Gods children are to louelove one another, is such a louelove, as whereunto men are drawne, and induced, not by nature, nor for worldly and carnall respects, but for conscience sake, respecting onelyonly the good of such as are loued, and desiring and endeuouring to make them ioynt-partakers of such grace and goodnesse, as it hath pleased the Lord to bestowe vponupon them. Thus to louelove, will be a seale of our election, and as acceptable to Christ, as if it were done to himselfe. Yea, this affection sheweth, that we are liuing members in Christes body, it greatly pleaseth God, and hath praise with him. And thus ought there to be among all Gods Children a communion of Saints, and that not onelyonly because they are brethren and members of one body, but also in regard of their communion with Christ: Of which communion speaketh he himselfe, Ioh. 15.Joh. 15.5. saying, I am the vine, ye are the branches. And heereof also is the Sacrament of the Lords Supper a seale, according to that 1. Cor. 13.1. Cor. 10 16. The bread which we breake, is it not the communion of the body of Christ? As there is such a communion (I say) betwixt Christ, and the faithfull, he abasing himself, as if he were one of them, a friend to their friends, and an enemie to all such as are at enmity with them (of the swéetnesse, honour, profit, and constancie of whose louelove I hauehave already spoken:) euen such in like maner ought to be the fellowship, the communion and louelove of the Children of God among themselues, and as touching the reputation of friends, and enemies, none accounting him his friend, that is an enemie to the Gospell, either in the Ministerie or profession of it: so also in all other respects: cheerefully and willingly imparting, and communicating the good gifts of the minde, and the outward and temporall good things of this life, for the helpe and comfort of one another, as occasion is offered: To reioyce with them that reioyce, and to weepe with them that weepe, as the Apostle exhorteth, Rom. 12.Rom. 12.15, 16. hauing such a Christian feeling and affection, as to transferre (as it were) the persons of our brethren vntounto our selues,Heb. 13.3. considering their ioy and sorrow, as if our selues were in the same condition. LoueLove and vnity among brethren thus grounded and established, is like the dewe that falleth downe to giuegive nourishment to the ground: And like the Oyle that dropped downe from Aarons beard, as the Prophet vseth these similitudes, Psalm. 133.Psal. 133. plainely therein teaching, that when men embrace one another with true and vnfained louelove, it is as when the fields & hearbs receiue nourishment by the dewe of heauen. And it is a thing that yeeldeth a very sweet sauour vntounto God, as a good and acceptable sacrifice vntounto him; yea euen like the smell of the holy Oyle, that was powred vponupon Aarons head.