The Christians Two Chief Lessons, Treatise 3
THE PRIVILEDGE OF ADOPTION, And Tryall thereof by REGENERATION.
Iohn 1.12, 13.
But as many as received him, to them gave hee power to become the ſons of God, even to them that believe on his Name.
Which were borne, not of bloud, nor of the will of the fleſh, nor of the will of man, but of God.
THe bleſſed Evangeliſt Saint Iohn in the entrance into this Goſpell diſcourſing of the admirable myſtery of mans Redemption deſcribes firſt, the Authour of it, Chriſt the Son of GOD, and that according to his two-fold Nature.
1. His deity or God head in the firſt verſe, … all are ….
2. His H…anity or Man hood in the 14. ver. in time aſſumed unto him. Secondly, in the midſt betweene both hee deſcribes the benefit which hereby redounds to all the faithfull, partly by their adoption, in the 12. verſe, partly by their Regeneration, in the 13. verſe. For the former there is,
Firſt, The perſons to whom this benefit doth accrew; and they are ſuch as entertaine Chriſt not outwardly, but inwardly; not into their houſes, but into their hearts.
2. He ſhewes what manner of entertainement it muſt bee; not corporall but ſpirituall, by truſting in Chriſt, or believing in his name, which are in effect both ….
For the other, the benefit it ſelfe that doth accrue unto them, that is deſcribed
1. In generall, it is a priviledge or prerogative.
2. More particularly, they are ſaid to be the adopted ſons of God.
Now becauſe this Adoption may be hid with God, and ſo may not be knowne unto themſelves who are adopted; There followes therfore hereupon a reall change in them; which change is deſcribed in the 13. verſe … the manner of it, that is a new caſting, moulding … and partly by the Authour, … whereby it is wrought laid downe
Firſt, Negatively, not a bloudy or fleſhly breeding, according to naturall concupiſcence, as it is in part deſcribed, Ezechiel 16.
Secondly, Poſitively, or affirmatively, that is, of the ſpirit; as our Saviour ſaith, unleſſe a man be borne againe of water, and of the Holy Ghoſt, he cannot enter into the kingdome of God, Iohn 3.5.Iohn 3.5. yea the words of Peter may bee a comment on my Text, 1 Peter 1.23.1 Pet. 1.23. where he ſaith, being borne a new not of corruptible ſeed, but of incorruptible, by the word of God, which liveth and abideth for ever. And ſo much for the ſumme or ſubſtance of theſe words, with their ſeverall branches.
Not to ſtand upon the nature of faith at this time, (becauſe wee have had occaſion to ſpeake of it formerly, and may likewiſe have hereafter) as alſo to paſſe by divers inſtructions that may be from hence obſerved; I will pitch only at this time upon two, which the Evangeliſt mainely intends in this place.
Firſt, That all the faithfull are the adopted children of God.
Secondly, None are the children of God by adoption, but only ſuch as are ſo by Regeneration. The former being the ſumme of the 12. ver. the latter of the 13. ver.
Doct. 1. All the faithfull are the adopted children of God.
There are ſaith one (who goes under the name of Gregory Nazianzene) three ſorts of ſonnes of God.
1. By Generation.
2. By Creation.
3. By Adoption.
1. By Generation, and ſo is Chriſt alone.
Luke 3. Iob 1.6. Gal. 3.26.2. By Creation, ſo Adam, Luke 3. and the Angels, Iob 1.6.
3. By Adoption, and ſo are all the faithfull, Gal. 3.26.
This point will more fully appeare, if we conſider the ground and end of our Adoption.
Firſt, The ground of it, which is our union to Chriſt the naturall Sonne of God. We are alive, ſaith the Apoſtle, to God in Ieſus Chriſt our Lord, Rom. 6.11.Rom. 6.11. Rom. 11.23. 1 Cor. 12.27. Being grafted in him, Rom. 11.23. and ſo we become one with Chriſt, 1 Cor. 12.27. as therefore a ſienne taken out of one ſtock, and ſo inoculated into another, or as a child taken out of one family and tranſlated into another, even ſo we are taken out of the houſhold of Sathan, and inſerted into the family of God; yea into the myſticall body of Chriſt, for the head and the body make but one Chriſt, Gal. 3.16.Gal. 3:16. he ſaith not to the feeds, as ſpeaking of many, but unto thy ſeed, as of one, which is Chriſt, and ſo he and the faithfull make but one Chriſt, 1 Cor. 12.12.1 Cor. 12.12. This was the end of his Incarnation, to make us the ſons of God. The Son of God became the ſonne of man, that wee ſons of men might become the ſons of God, Gal. 4. 4, 5.Gal. 4:4, 5.
Secondly, Conſider we the end of our Adoption, that we might have a right and intereſt unto our heavenly inheritance.
The end of Chriſts Incarnation is our adoption; and the end of our Adoption is our right and title to that inheritance without the which wee could not have had it, that therefore which is called Adoption, Rom. 8.15.Rom. 8.15. Is called the earneſt of our inheritance, Epheſ. 1.14.Eph. 1.14. Yea the inheritance it ſelfe is called by the name of Adoption, as Piſcator obſerves, Rom. 8.23.Rom. 8.23. for our Iuſtification reſtored to us is no more then Adam had before his fall. But our Adoption advanceth us to an higher eſtate which Adam never had, nor (for ought we know) had never promiſed him before his fall.
We paſſe now to the ſecond point.
Doct. 2. That none are the children of God by Adoption; but ſuch as are ſo by Regeneration.
There are (ſaith Auguſtine) three ſorts of adopted ſons.
1. There are (ſaies he) ſons of God in our account, which are not ſo in Gods, Gen. 6.1.Geneſis 6.1. The ſons of God ſaw the daughters of men that they were faire, and ſo are all falſe and counterfeit Chriſtians, which are Chriſtians in name and title only, not in deed and truth, they are ſo in ſhadow and outward ſemblance, and profeſſion, and yet but a counterfeit generation; a baſtardly brood.
Secondly, There are ſome that are ſonnes in regard of God, but not in regard of us; nor may ſo bee in regard of their owne eſteeme neither; and ſo are all the elect as yet uncalled and ungathered together, as the Evangeliſt ſpeakes, Iohn 11.52.Iohn 11 52. they are for all that (as Auguſtine ſayes) in their fathers role, and predeſtinated to be adopted through Ieſus Chriſt unto himſelfe, according to the purpoſe of his will, Eph. 1.6.Eph. … ▪ 6. as a man may purpoſe to adopt one, and ſet him in his will, though it be a long time ere it be knowne to the party ſo adopted.
3. There are ſonnes of God really, that are already received into the family of God, and actually incorporated into the body of Chriſt; the former ſhall be, but theſe are ſo already, theſe are adopted, and regenerated alſo, and the ſon ſhip both by adoption and regeneration, we ſhall find conjoyned, Rom. 8.10, 11.Rom. 8.10, 11: where alſo hee makes one to argue the other.
This point alſo will appeare more evidently, if we conſider, as before the ground and end of our Regeneration.
1. The ground of our Regeneration (as before of our Adoption) is our union with Chriſt our head, and this is wrought by faith on our part, and by the ſpirit on Gods part. Firſt, I ſay, by faith on our part, which is a moſt holy faith, Iude ver. 20.Iude 20. Tit. 1.1. Iam▪ 2.19. to difference it from the faith of reprobates, Tit. 1.1. and from the faith of devils, Iam. 2.19. the one being holy, the other unholy. This faith of Gods Elect purifieth the heart, Acts 15.9. and Act. 26.18.Acts 15.9. Acts 26.18. Eph. 3.17. Hereby Chriſt dwels in our hearts, Epheſ. 3.17. and where he dwelleth there he moulds faſhions, frames, and renues the heart, there he makes a new Creature, yea I may ſay, a new Chriſt. My little children, of whom I travell in birth again, untill Chriſt be formed in you, ſaith the Apoſtle, Gal. 4.19.Gal. 4.19.
Secondly, by the ſpirit on Gods part, he that is joyned unto the Lord is one ſpirit, 1 Cor. 6.17.1 Cor. 6.17. By which ſpirit it he knits and faſtens us to Chriſt, Gal. 2.20.Gal. 2.20. I live, as the ſoule in the body; yet not I, but Chriſt liveth in me, and the life that I now live in the fleſh, I live by faith in the ſonne of God. And marke what the Apoſtle ſaith excellently to this purpoſe, Rom. 8.10, 11.Rom. 8.10, 11. Yee are not in the fleſh, but in the ſpirit becauſe the ſpirit of God dwelleth in you, and verſe 10. If Chriſt be in you, the body is dead becauſe of ſinne, but the ſpirit is life for righteouſneſſe ſake, and ver. 11. If the ſpirit of him that raiſed up Ieſus from the dead dwell in you, hee that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodyes, becauſe of his ſpirit that dwelleth in you. This is that ſeed of God, which whoſoever hath abiding in him hath the power of ſinne quelled and ſubdued in him, 1 Iohn 3.9.1 Ioh. 3.9. And unleſſe yee be borne againe by water, and the Holy Ghoſt, ſaith our Saviour, Iohn 3.5.Ioh. 3.5. Yee cannot enter into the kingdome of God.
The ſecond thing that confirmes the point is the end of our Regeneration. As the end of our Adoption is to give us a right and title to our heavenly inheritance, ſo the end of this is to prepare and fit us for the ſame. For unleſſe we become new Creatures, that place is not for us; that is a pure and an holy place, into the which no uncleane thing muſt enter, Revel. 21.27.Revel. 21.27. If ſome beggarly roagne were taken up to attend upon ſome great man (much more if to be the adopted ſon to a Prince) he muſt be ſ…ript of all his ragges; and waſhed and purified, and even (if it could be) have a new heart put into him too; as Saul had, 1 Sam. 10.9.1 Sam. 10.9. and as Rehoboam took Abijah, and ſet him to be ruler over the people, and for …hat purpoſe inſcr…cted him, that ſo he might deme…ne himſelfe according to that ſtate whereunto he was advanced, ſo when we (wretched and forlorne creatures) are admitted not to be attendants only, but to bee the ſons and heyres of the King of …eaven, we ſhould be ſtript of our naturall defilements, and rid of our filthineſſe;Eph. 4.23, 24. put off the old man, Epheſ. 4.23.24. that ſo we may be fit to live with them, which are holy, as Acts 26.18.Acts 26.18. To have an inheritance among them that are ſanctified, without holineſſe no man ſhall ſee God, ſayes the Apoſtle, Heb. 12.14.Heb. 12.14. and except yee be borne againe, ſaith our Saviour, Iohn 3.3.Iohn 3.3. Ye cannot ſee the kingdome of God; if wee cannot ſee God, or his kingdome without holineſſe, much leſſe can we enter into it, and ſo we ſee the ſecond point alſo proved.
Vſe. The Vſe whereof ſerves firſt to informe us of the great dignity, the honourable eſtate, the wonderfull excellency of every true believer, of every member of Chriſt; ſo great and ſo high, that the Apoſtle ſpeakes not of it without admiration, 1 Iohn 3.1.1 Iohn 3.1. Behold what love the Father hath ſhewed us in that we are called the ſonnes of God. And indeed, it is a wonder, that we can thinke of it without wondering. When it was told David that he might be the Kings ſonne in law, what (ſayes David) thinke you it a ſmall matter to be the ſonne in law to a King? 1 Sam. 18.23.1 Sam. 18.23. How can we then thinke it a ſmall thing to be not a ſonne in law, but an heire, not to a mortall, but to an immortall King; the King of Kings? How can wee but deeme it a ſpeciall and unconceivable favour for us vile, wretched, wicked, and miſerable ſinners, duſt and aſhes, ſilly wormes, veſſels of wrath, and vaſſals of Sathan, to be preferred to ſo great a dignity, as to be ſonnes and heyres apparent unto the kingdom of God!
Conſider it, I beſeech you, by ſome degrees. It is no ſmall matter to be an Attendant unto a Prince, or to ſome great man under the Prince, as it is ſaid of the prudent, He ſhall ſtand before Princes; and the Queene of Sheba accounted Solomons ſervants happy that ſtood before him, 2 Chr: 9.7.2 Chron. 9.7. But how much greater an honour is it to be ſervant to Almighty God? Which title not only the Apoſtle Paul tooke unto himſelfe, and ſtiled himſelfe by in the beginning of ſundry his Epiſtles; but alſo the bleſſed Pſalmiſt entitles the 18.36. and divers other Pſalmes, A Pſalme of David the ſervant of the Lord; as a matter of excellent dignity; as Theodoſius thought it a greater honour to be the ſervant of God, then to be Governour of the people of God.
But yet a greater honour is it to be the Kings friend, as Zabud is tearmed, 1 Kings 4.5.1 Kings 4.5. Iames 2.23. 2 Chron. 20.7. Iſa. 41.8. but not onelyonly Abraham is called the friend of God, Iames 2.23. (taken out of 2 Chron. 20.7. and Iſa. 41.8.) but alſo all the faithfull, the ſonnes of Abraham. Iohn 15.14, 15.Ioh. 15.14, 15. Ye are my friends, if ye doe what I command you.
But yet further, becauſe the ſervant abides not in the houſe for ever, Iohn 8.35.Iohn 8.35. but the ſonne abides for ever; thou art alwayes with me, and all that I have is thine; as he ſpeakes in the parable, Luke 15.Luke 15. even this high priviledge we have alſo by our adoption, as the Apoſtle ſaith, Gal. 4.7.Gal. 4.7. Wherefore thou art no more a ſervant, but a ſonne: and what followes thereupon? Now if thou be a ſonne, thou art alſo the heire of God, through Chriſt, Rom. 8.17.Rom. 8. … If we be ſonnes, then are we alſo heyres, even the heyres of God, and heyres annexed to Chriſt. And therefore as Chriſt is heyre of all things, Heb. 1.2.Revel. 21.7. Heb. 1.2. ſo alſo are we, Revel. 21.7. for whether they bee things preſent, or thing… to come, all are yours, and ye Chriſts, and Chriſt Gods, 1 Cor. 3.22, 23.1 Cor. 3.22, 23. It is not with God as with great men, Abraham could make but one ſon his heyre; and …ehoboam onelyonly might ſucceede Solomon in the kingdome, 2 Chron. 11.22.2 Chron. 11.22 but Chriſt hath made us (even all that are regenerate) Kings and Prieſts to God his Father, Revel. 1.6.Revel. 1.6. God will give a crowne, a kingdome, unto every one of his children▪ Feare not little flock▪ for it is your fathers good pleaſure to give you a kingdom, Luk. 12.32.Luk. 12.32. and Come yee bleſſed of my Father, receive the kingdome prepared for you from the beginning of the world, Matth. 25.34.Matth. 25.34. This is the firſt uſe, to ſet forth the great dignity whereunto the faithfull are advanced; ſo great, as greater cannot be conceived.
Vſe. 2 The which then in the ſecond place ſhould ſtir us up to receive, and embrace Ieſus Chriſt, by a true and lively faith offered unto us in the word of God, the Goſpell of ſalvation. We ſee how ready men are to creepe and inſinuate themſelves into great mens favours where they have ſome hope to get ſomewhat by them; eſpecially if hee be a rich man that is without poſterity. But here is an inheritance beyond all in the world, and yet how few labour and ſtrive for it! we ſhould then check our ſelves for our backwardneſſe; and labour for a true and a lively faith, whereby wee may becauſe the adopted ſons of God. And ſo ſhould wee bee as carefull of our children, not onelyonly to bring them unto baptiſme, but that they may have the fruit and effect of it; to labour to unite them, as to the politick body of Chriſt, ſo unto his myſticall body; not to teach them (as moſt Parents do) civilly only, but chriſtianly too.
Object. But may ſome ſay, Sir; All this exhortation is needleſſe, and might well have beene ſpared, for we are the ſons of God already, and ſo have right unto the heavenly inheritance.
Sol. I could wiſh, it were ſo. But there are many ſo called, and conceived ſo to be by us, which nevertheleſſe are not ſo with God.
Vſe. 3 It ſtands us in hand therefore (and ſo to paſſe to a third uſe.) to try our ſelves▪ and examine our Adoption by our Regeneration, for unleſſe thou art regenerated, thou can…t have no aſſurance, or knowledge of thy Adoption.
Queſt. But how then may we know that we are regenerated?
Anſw. I anſwer, by the nature of it, it is a breeding; now breeding is a producing of a living entire creature, reſembling the party by whom it is produced. For in every naturall birth there are theſe foure things.
1. A producing of a new creature. Now it is a rule in Philoſophy, that the generation of one is the corruption of another. So in the ſpirituall birth, the old man muſt be put off, before the new be put on, Rom. 6.Rom. 6.1. There muſt be a death unto ſinne ere there can be a life of Grace; a dying to ſinne before a living to God; as the ſeed caſt into the earth muſt dye, ere it can quicken, 1 Cor. 15.1 Cor. 15. Vnleſſe therefore we finde in our ſelves that ſin is not only curbed and reſtrained, but even quelled and killed, wee are not as yet borne a new.
2. Breeding is of ſome-living thing; ſo in the ſpirituall birth, Epheſ. 2.5.Eph. 2.5. Ezek. 36.26. You hath hee quickned which were dead in treſpaſſes and ſinnes, Ezek. 36.26. A new heart will I give unto you, and there will be an alteration and change in a man when hee is once regenerated; a new joy, new love, new feare, new deſires; and the Sabbaths of God, which formerly were weariſome and burthenſome unto him, are now delightſome; and ſo of the reſt. In a word, he will love what before he loathed, and loath what before he loved.
3. Breeding is a producing of an entire body; children have at the firſt not a rude maſſe, but an organicall body, all the parts and lineaments of a man. So it is in this ſpirituall breeding likewiſe; put on the new man, Eph. 4.Eph. 4. when men therefore ſhall ſeeme to be renued in ſome part alone, and not in the reſt, they are not regenerate, they are not borne again, if they deny themſelves in ſome luſt, and not in others, ſo long as they live in any not controverſed, but confeſſed ſin.
4. Breeding muſt be the producing of a Creature after the image of the party producing; every living creature begets his like; a ſheepe brings not forth a wolfe, nor a Pigeon hatch a Kite. Even ſo GOD begetteth not young devils, but ſaints like himſelfe. Thoſe whom he foreknew, he predeſtinated to be like unto the Image of his ſonne, Rom. 8.29.Rom. 8.29. But now if God be pure, and thou a profeſſed Impuritan (as I may ſay) one to whom the very name of purity is reproachfull▪ if God be holy, mercifull, humble, and thou beeſt unholy, cruell, proud, thou mayeſt aſſuredly hereby know, thou art not as yet regenerate; and ſo conſequently canſt have no aſſurance of thy adoption.
Vſe. 4 But if upon ſtrict examination, thou canſt finde thy ſelfe regenerate, then in the next place learne thy duty; for every hono…r hath a burden attending upon it; This duty is deſcribed by the Apoſtle Peter, 1 Peter 1.14.1 Pet. 1.14, 15, 17. as obedient children, not faſhioning your ſelves according to your former luſt in your ignorance, verſe 15. but as he which calleth you is holy, ſo bee yee holy in all manner of converſation, verſe 17. and if ye call God father, who without reſpect of perſons judgeth every mans work, paſſe the time of your ſojourning here in feare.
Firſt therefore, art thou called to be a ſonne? then this eſtate requireth other manners, thou muſt behave thy ſelfe as a ſonne; that is, thou muſt abdicate and abandon all bad company, all thy former ſinnes and luſts, never to reſume, or take them into thy practiſe againe.
It had beene a ſhame for Saul after he was made King to follow his fathers Aſſes; it had beene a ſhame for David after he was made King, to follow the Ewes with young, as before Pſalme 78.71.Pſal. 78.71. It had beene a ſhame alſo for Agathocles a Potters ſonne, to bee raking in the dirt and mire, when he was a King. In like manner muſt it needs be a ſhame for us, who are heyres apparent to the kingdome of heaven, to bee groveling among things of this life with others; but as we are partakers of that heavenly calling, Heb. 3.1.Heb. 3.1. So ſhould we have our converſation in Heaven, Phil. 2.20.
Secondly, Thou muſt be an obedient ſon; becauſe thou art a ſon thou muſt not therefore think thy ſelfe exempted from duty; It is true indeed, the Apoſtle ſaith, wherefore, thou art no more a ſervant, but a ſonne, Gal. 4.7.Gal. 4.7. but that frees us not from Gods ſervice, and from our obedience unto him, as many would take occaſion by theſe words likewiſe of the Apoſtle, 1 Cor. 7.23.1 Cor. 7.23. Yee are bought with a price, be not ye therfore the ſervants of men: to ſhake off all bondage and ſervice to man; whereas on the contrary it is to be underſtood, that becauſe now they are profeſſed Chriſtians, being redeemed and bought by Chriſt, they ſhould now ſerve men, not as the heathen did, but as the children of God; in ſingleneſſe of heart as unto Chriſt, Epheſ. 6.5.Eph. 6.5. Even ſo ſhould wee ſerve God now profeſſing to bee his children, in a more free and honourable manner then heretofore; not for feare of the whip, or for hope of wages, but for love, the love of Chriſt conſtra…neth us, 2 Cor. 5.14.2 Cor. 5.14. It ſtands us upon now therefore to be more circumſpect over our ſelves, and more carefull of our courſes, then ever heretofore we have beene, that ye might walke worthy of the Lord, ſaith the Apoſtle, and pleaſe him in all things being fruitfull in every good work, and increaſing in the knowledge of God, and giving thankes to the father who ha… made us meete to be partakers of the inheritance, of the Saints in light, Col. 1.10, 12.Col. 1.10, 12. If wee be ſonnes, then muſt our light ſo ſhine before men, that they ſeeing our good works may glorifie our Father which is in heaven, Matth. 5.16.Matth. 5.16. There is a good ſpeech of Nazian…em ▪ If thou art a ſlave, then ſerve God for feare of the whip, if an hirel…ng, …hen for h…re: but if a ſon, then for love; more affectionately, diligently, lovingly, cheerefully, and freely, then ever heretofore.
Vſe. 5 The laſt uſe then, (for I am inforced to cut off many things) is for conſolation, and encouragement aga…nſt any miſery that can befall us.
Firſt, Here is comfort againſt the ſight and ſenſe of our own unworthineſſe; if a man were to expect heaven by way of merit, indeed (as the Papiſts teach and maintaine) then ſhould our hope be little enough of ever comming there. But our hope is grounded on the promiſe of God; for ye are all one in Chriſt Ieſus, and if yee be Chriſts, then are yee Abrahams ſeed, and heyres by promiſe, Gal. 3.29.Gal. 3.29. What if a rich man will take up a rogue, and make him his heyre; who can hinder him? or what if a Prince (that hath power to diſpoſe of his crown) ſhould beſtow it upon a Peaſant wh…re he liſts, what ſhall let him? ſo wha… if it pleaſeth God to take mee and thee, and beſtow upon us me…rely of his owne good will, a crowne of life, an heavenly inheritance? who ſhal hinder him? though it were preſumption in any to have moved God in it, unleſſe God ſhould meerely upon his owne free love and good will have offered it.
Secondly, Here is comfort againſt outward poverty; it cannot hinder, or keepe us from heaven. God hath choſen the poore of this world to be rich in faith, and heyres of eternall glory, Iames 2.5.Iames 2.5. and bleſſed bee yee poore, for yours is the kingdome of heaven, Luke 6.20.Luke 6.20. Matth. 5.3. who would thinke much to live in a poore and low meane eſtate for a while, if hee knowes hee ſhall ſoone come to a rich and wealthy eſtate, eſpecially if hee knowes he ſhall be advanced to a kingdom: as Ioſeph therfore was bid to tell his brethren, that they ſhould not regard their ſtuffe, for the beſt of all the land of Egypt was theirs, Geneſis 45.20.Gen. 45.20. So all the want and poverty which the faithfull ſuffer ſhould no whit diſmay them; when their thoughts are ſet upon their heavenly inheritance. This made the faithfull ſuffer with joy the loſſe of their goods, knowing that in heaven they had a better and an enduring ſubſtance, Heb. 10.34.Heb. 10.34.
Thirdly, Here is comfort againſt contempt of worldlings, who know not the dignity which the godly have in being Gods children; nor the account which God makes of them.1 Ioh. 3.1. Behold, ſaith the Apoſtle, what great love the father hath ſhewed upon us that we ſhould be called the ſonnes of God! but this the world knoweth not. Will a great man be troubled if a beggar ſcornes him? what if baſe wretches (for they are no better) ſhould contemne and deſpiſe Gods children, what need they care? when our King went into Spaine diſguiſed, was he troubled (thinke ye) becauſe he was not reſpected according to his worth by thoſe amongſt whom he came? No ſurely; he knew that when he returned he ſhould find royall entertainement with his father. In like manner the faithfull need not be troubled for that the men of the world ſet ſo light by them, ſeeing God hath them in ſo high account and eſtimation; and ſeeing a time ſhall come when thoſe perſons, by whom they are ſo undervalued now, ſhall bee trodden under their feet, as the Prophet ſpeakes, Mal. 4.3.Mal. 4.3.
Fourthly, Here is comfort againſt feare ſo of want; they may be ſure God will provide for them. Matth. 7.7, 8, 9.Matth. 7.9, 10. Which of you having a childe that ſhall aske you bread, will ye give him a ſtone? or if he aske a fiſh, will ye give him a ſerpent? If ye that are evill know how to give good things unto your children that aske you, how much more will your Father which is in heaven give good things to them that aske him? As he ſaid by Hezekiah, The King my Maſter can deny you nothing. So in Matth. 6.26.Matth. 6.26. Conſider the foules of the aire, for they ſow not, neither doe they reape, nor gather into barnes, yet your heavenly Father feedeth them: are not ye much better then they? He is but their Creatour, he is your Father. Will any man be ſo unnaturall, as to feed his hawkes and hounds, and ſuffer his children to want food? And will God our heavenly Father take care (thinke you) for crowes and ravens, and ſuffer his children to want?
Queſt. But how comes it to paſſe then, that ſometimes they doe want?
Anſw. I anſwer. Doſt not thou thy ſelfe compell thy children to faſt, when as thou knoweſt mear would hurt them? If God ſhould ſee any outward and temporall good thing to be good for them, they ſhould be ſure to have it; and whenſoever he withholds it from them, he foreſees, that by their enjoying it, the more hurt would redound unto them; otherwiſe (ſaith Auguſtine) he that will graunt a crowne will he deny a crumbe? Feare not little flocke, Luke 12.32.Lu… … It is as eaſie a matter for God to beſtow upon us all the wealth in the world, as for us to beſtow a crumbe upon a beggar.
Fiftly, here is comfort againſt thoſe infirmities and weakneſſes that hang upon us wh…le we live here; we may be ſure our Father will beare with them; as a father hath pity on his children, ſo will the Lord have compaſſion on them that feare him. Pſal. 103.13.Pſal. 103.13. I will ſpare them as a man ſpareth his owne ſonne that ſerveth him. Mal. 3.17.Mal. 3.17. A ſmall thing, we know, done by a ſonne is more acceptable then a great deale done by a ſervant; a man reſpects his weake childe that cannot get his bread; as much as him that can earne his owne living: Will fathers thruſt their children out of doores becauſe they are not able to help themſelves? No they will the more tender them, and beare with them. In like manner our heavenly Father makes account of his weakeſt children notwithſtanding their manifold infirmities.
Sixtly, Here is comfort againſt afflictions. Can a woman forget the ſonne of her wombe? (Sion thought that God had forgotten her) though ſhe ſhould, yet will not I forget thee, Iſa. 49.14, 15.Iſa. 49.14, 15. he will lay at no time more upon us then we are able to beare, 1 Cor. 10.13.1 Cor. 10.13.
Seventhly, Here is comfort againſt perſecutions, wrongs, and injuries offered them by the wicked; for God will be ſure to right them, he will be unto them a wall of fire; and he that toucheth them, toucheth the apple of his eye, Zach. 2.5, 8.… Men are commonly as chary of their children as of themſelves, and had rather many times ſuffer wrong then their children ſhould. So ſayes the Pſalmiſt, Pſal. 2.Pſal. 2. Kiſſe the Sonne leſt he be angry; take heed how ye offer any indignity to Gods Sonne; and what is there ſaid of Chriſt, is true of all the co…heires with Chriſt, whoſoever ſhall offer the leaſt injury unto them, ſhall be ſure to ſmart for it. It were better for him to have a milſtone hanged about his necke, and he caſt into the ſea, then to offend one of Gods little ones, Mat. 18.6.Matth. 18.6. For he that redeemed them is mighty.
Eightly, Here is comfort againſt perils, dangers, and diſtreſſes, for God will guard ſuch as be his. They that truſt in him ſhall be as mount Sion, that cannot be removed, Pſal. 125.1.Pſal. 125.1. The Angel of the Lord is about thoſe that feare him, to guard them and keepe them continually. Nay mark that famous place in Eſay, Iſa. 43.1, 2.Iſa. 43.1, 2. Thus ſaith the Lord, feare not, for I have redeemed thee; when thou goeſt thorow the water, I will be with thee, that the waves drowne thee not, that the billowes ſwallow thee not up: and when thou goeſt thorow the fire, thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. Let afflictions, let perils like the raging ſeas fall upon thee, let dangers fiery and fearefull overtake thee; here is comfort againſt the worſt, God will be with thee. He will never leave thee, nor forſake thee.
FINIS.
End of the text · Thomas Hooker, The Christians Two Chief Lessons (1640)