Conclusions of Peace, Part 1 – Part 2
The persons which are called sonnes.
NOw we are to consider of the persons that are called by the title of sonnes, and because God is first in order, we will first see of whom hee speaketh, in this place, when hee saith, My sonne, for many be called the sonnes of God, in the scripture, and they are of three sorts, some are by nature the sons of God, some are by adoption the sonnes of God, and some for their exellencie, are called the children of God. By nature, none is the sonne of God, but Iesus Christ onelyonly, who was begotten from all eternitie, of his fathers Ioh. 1. 14. Pa. 2. 7. Pro. 8, 25.nature, and substance. By adoption all the faithfull are his children, whom God hath elected, before all worldes, that he might call them in his time appointed by the liuely preaching of the Gospell, and the effectuall working of his spirite in their hartes, vntounto the blessed and certaine hope of eternall glorie, in the kingdome of heauen, being first iustified by the righteousnesse of the Lord Iesus christ, the naturall sonne of God. These are called sonnes by adoption, or made sonnes, which before were no sonnes at all. As if a king should take in a begger, nay a traitor and make him his heire, euen so did God with vsus, and such fauour did he freely shew to so many of the sonnes of Adam, as it pleased him to adopte, and to make his children, wherein appeared the wonderfull louelove of God to vsus ward, of which S. Iohn speaketh, by way of administration, Behold, (saith he) what louelove the father hath giuen to vsus, that we 1. Ioh. 3, 1.should be called the sonnes of God, as if it were to be wondred at, and not to be expressed.
The Angels are called the children of God. Iob 1. 6. & Iob 2. chap. and 1 verse. When the children of God stood before the Lord, Sathan came also and stood amongst them. &c. And they are so called, partly for their excellēt state and condition, but principally, for their willingnesse and readines, to doo the will of God.
Sometime also the Lord is called our father, in respect of our creation onelyonly, as in Mat. 2. 10. HaueHave we not all Mal. 2. 10.one father? hath not one God made vsus? and in Esa. 64. 8. But now thou O Lord Esa. 64. 8.art our father, we are the clay, thou art our potter, & we are the worke of thy handes. So Adam is called the sonne of God by immediate creation, in the 3 of S. Luke. the last verse. In this respect God is a common father not Luk. 3. last.onelyonly to all his creatures in generall, but to the very reprobate also, for he created them also, and he made them good saith Salomon, but they found out many inuentions, but we shal neuer find that God vouchsafed to call any reprobat in the scripture, by the name of his sonne. Non tam praestanti reprobos dignatur honore. He did neuer honour them with so excellent a title. Many are so called and so accoumpted amongst men, which doe iudge onelyonly by the outwarde appearance, but when they come before the Lord, whose waies are not our waies, and whose thoughts Esa. 55. 8.are not our thoughts, the case is altered. If any shall obiect and say that there is neuer a father without a childe, and that they be relatiues, and therefore seing as God is called a father of the reprobate, in respect of creation, the reprobate may at the least be called the sonnes of God, though they be not the sonnes of God, as the elect are: they are to know, that some are called fathers in the scriptures, Metaphorically, which were but the first inuenters of thinges, and in that respect they are called fathers, as Iaball the sonne of Adah, the wife of Lamech is called Gen. 4. 20.the father of such as dwell in tents, for he was the first inuenter of tents. And Iuball his brother is called in 21the next verse, the father of such as play vponupon the Harpe, and vponupon Organes or pipes: shall we therefore call the tentes Iabals children, or must the organs and pipes be called the sonnes of Iuball.
So God is called the father of the reprobate, because he first created them, but yet they can no more be called the children of God, than the tentes might be called the children of Iabal, or the harps and organs the children of his brother Iubal.
But when the scriptures do speak of God, as he is a father not onelyonly by creation, but also by adoption, then is the title of sonnes also therewithal bestowed vponupon those whom he hath created, because he hath also adopted them to be haires of his kingdome through Christ, but it is limited onelyonly to the elect, which do receiue him by faith, as in Iohn 1. 12. As many as receiued him, to thē he gaue prerogatiue, to be called the sons of God.
So doth the Apostle Paul also restraine the title of Gods children onelyonly to the godly. As manie as are led by the spirite of God (saith he) are the sonnes of God. And because the reprobate Rom. 8. 14.and all hypocrites wil boast of the spirite, as well as the children of God, as Zidkijah said hee had 1. Kin. 22. 24.the spirit of God as wel as Michaiah, therfore the scripture hath put a difference betweene the giftes of the spirite, and the spirite of sanctification: for Saul may hauehave the spirite of 1. Sam. 11. 6.God, that is, some giftes and graces of Gods spirit, as knowledge, iudgement, courage, strength, pollicy, wisdome, wealth, &c. as the wicked and thereprobate may hauehave, to their condemnation, but the spirite of sanctification or holinesse, which worketh newnesse of life, and changeth both the affections within, and all the actions without, that is proper onelyonly to the elect children of God indeed.
And least anie shoulde deceiue themselues, The Lord Iesus hath laid downe an euerlasting rule; By their fruits you shall know them. And Math. 7. 16.the fruits of the spirite (saith S. Paul) are these, LoueLove, Ioy, Peace, Longsuffring, Gal. 5. 22. 23. 24.Patience, Goodnesse, Gentlenesse, Faith, Meekenesse, Temperance, &c. Against which there is no law that is to condemne them: for they that are Christs hauehave crucified the fleshe with the affections and Iustes. But there is a kinde louelove, and ioy, and peace, and suffering, &c. amongst the children of darkenesse, because Sathan in his members can counterfeit whatsoeuer God doth commaund, and there is amongst the members of the Church malignant in shew, whatsoeuer the church of God militant hauehave in trueth, whē Sathan doth change himselfe into the likenesse of an angel of light, it is a hard thing to discerne the one from the other: therefore hath the Lord ioyned his word and his spirit togither, by which as by a true tuchstone, all false louelove is discerned from true louelove: and all false peace and false ioy, is tried from true peace and true ioy, and so of the rest: and therfore is the word called the sword of the spirite, because it doth not try Ephes. 6. 17.nothing, nor worke any thing ordinarily but by the word of God. And last of al, least Sathan should abuse & delude the children of God, with the manifold corruptions, imperfections, and rebellious thoughtes of their heartes, and make them conclude thereupon, that they hauehave not the spirit of God. They are to know that the spirite of God in the elect is not alwaies felt in themselues, nor perceiued in them by others in a like measure, but it is in them as the sunne, which sometime shineth and sendeth foorth her light, dispersing the clouds, and somtimes againe is hidden vnderunder the cloudes. It is in them as the ebbing and flowing of the sea. It is in them as the waxing and waning of the Moone. It is in them as the fire when it is kindled, and when it is raked vp in the ashes. And it is within them, as the sap of the tree is in Winter and Sommer, sometime in all the branches, and sometime gone to the roote.
And as the elect are like Trees planted by the waters side, which doe bring forth fruite in due season: Psa. 1. 3.so the same trees hauehave both a summering and a wintering: a spring time, and a fall of the leafe: when winter come they seeme as though they were dead, but in summer they shall waxe fresh and greene againe. The fruits of the spirite in the elect children of God, are likewise like the fruit of the tree, which is first in the sap only, then it commeth into buds, and then into blossomes: whereof some are smitten with blasting, some are nipped with frost & cold, & some are eaten with worms; but if they escape al these, then from blossoms they come to be appls: and at the first they are green and louely, and many doe lust to eate of them, but they are still hard and harshe, but in time they come to their full growth. And when they are ripe, then are they eyther shaken downe with the winde, and swine deuour them, or beaten downe with cudgels, and theeues do steale them; or if they be fairely gathered, yet are they pluckt from the tree that hath borne them, then are they bought and sold: whereof some perish, and are cast out of dores: the fairest and the sweetest, is brought either to fire to be rosted, or to the boord to be pared and cut in peeces, and so to be eaten: then the tree is naked and seemeth to be dead, but the next spring doth fetch all againe. So are the fruites of the spirite in the adopted children of God, first in the sap of faith only which is hidden in the heart: then it commeth into good thoughtes, then into good wordes, then into good workes by degrees: but many times they are nipped and smitten in the bud or in the blossome: that is either in thoughts, or wordes, that they neuer come into workes. The workes likewise of the godly are at the first faire and freshe, but yet hard and harsh: and when they are come to any perfectiō, they are either windshaken and deuoured by beasts, or smitten with persecution: then are they bought and solde, and euerie man handleth them as they list. In a worde, the fairest, the pleasantest, and the best of our workes must be pared and picked for dainty mouths and queasie stomackes, and in the end consumed of all, and then are our labours come to their perfection, wherher they be of Church or common-wealth, and then doe many of Gods children thinke themselues naked and dead, but there is no cause why they should: for as all that fruit when it is so and so handled, doe prooue that sap is in the tree; so all the fruites of the elect, whether they perishin the bud, or in the blossome, or in the ripening, or howsoeuer they be handled: yet they proue that the sap of Gods spirite is in them, and the next spring of Gods grace will fetch all againe. But then they doubt of themselues because perhappes they hauehave not so much fruit as they had, or so much as others hauehave: but there is no cause why they shold doubt of thēselues: for though they hauehave not so much as they had, yet it is as good, and sound as that which they had, it is not counterfait and fained, but it is in trueth that which it seemeth to be, and so long they may care, but they neede not to feare the want of Gods spirite in them: for it is not so materiall, how much faith, or howe much zeale, or how much louelove, or how much patience a man hath; but how good faith, howe good zeale, how good louelove, & how good patience a man hath: whether the faith, louelove, zeale, &c. be true, or counterfeit, from the heart, or in hypocrisie, must be the question. That as men say of fruit, this is but little, but it is good; heere be not many of them, but those that are of them are verie daintie, they are right of such and such a kind. So the children of God may say, My faith is but little and weake, my louelove is not so much as I would it were: my zeale is but litle, and my patience is but small: but it is true faith, and true louelove, and true zeale, and true patience, euen from the verie heart root without dissembling, O Lord increase it and strengthen it. And thus much for the difference betweene the children of God by creation only, and the children of God both by creation and adoption. And thus much of the spirit of God, both in the one and in the other.
Now let vsus come to the matter in hand. We hauehave heard who be called the sonnes of God. how this title is giuen to the Lord Iesus, how to Angels, and how to men hath been also declared, but to imagine that in this place it were spokē to the Lord Iesus, were no lesse than blasphemy, because he was euer without sinne, and to enquire, whether it were spoken to the Angels or no, were vaine curiositie.
Now if it be man to whom the Lord saith, My son, as it is indeede, O Lord what is man, that thou doost speak so kindly to him? or the sonne of man that thou doest so regarde him. Againe, if it be spoken to man, how art thou O Man, gotten into such fauour with God, which sometimes thou hadst lost? How happy and honourable are those men, which are the sonnes of God. But is it spoken to me in deede? what, to sinfull and miserable man? and are the sonnes of Adam among the sons of God, as Saul was amongst the prophets, is the prodigall son come home againe? is it for him that such costly robes are brought forth? and is it he that his father went out to meete, and so louingly embraced? is this he whom he saluted with such sweete kisses, and teares of ioy? was it for him, that the fat calfe was killed? and is all this feasting and reioycing for his returne, as though he had neuer offended? surely so it should seeme. But what shall man now giuegive vntounto God, for so greate louelove and fauour, or how shall we shew our selues thankfull, for such kindnesse vndeserued? Surely this is the Lordes doing, and it is wonderfull in our eyes, but that our profit may encrease to the further instruction of our iudgmente, and comfort of our faith, we will by the grace of God, set downe certain pointes, to consider of, and by this text to be examined. First we will consider how or by what meanes we are come into this fauour with God, and how we are come by the knowledge thereof. Secondly we will see the exellencie of the children of God aboue other men. Thirdly we will enquire what duety the children-of God do owe vntounto God their heauenly father, wherby they may shew themselues thankful for such fauour restored. Fourthly we will consider, why the Lord both here and els where vseth these wordes, My sonne, Last of all we will see what may bee gathered frō them as they bee the words of Solomon.
How we are made the sonnes of God.
NOw touching the First point, if we be the sonnes of God, then God is our father, the church of god is our mother, the members of the church be our bretheren, and the kingdome of heauen is our inheritance. This purchase the father hath bestowed vponupon vsus, the sonne hath bought it for vsus, and the holy ghost hath sealed vntounto vsus. Of this couenant God is the author, the sonne of God is the purchaser, and the spirite of God is the certifier. It is freely graunted, it is fully discharged, it is certainely assured, and shall be for euer possessed. This prerogatiue as it is great, so the first cause thereof was the infinite louelove of God, in his son Iesus Christ. It is the free gift of the father, so saith the sonne, Feare not litle flocke, it is youre fathers pleasure to giuegive you a kingdome. It is the free gift Luke 12. 32.of the sonne, so saith the Lord Iesus, My sheepe heare my voice and follow me, Iohn 10 27. 28.and I giuegive vntounto them eternall life. It is also the gift of the Holy Ghost, so saith the prophet Dauid, Lord let thy good spirite lead me into the land of righteousnesse, Psa. 143. 10.and therefore it is no way merited or purchased by our selues while we liue, nor gotten by any friendes for vsus, when we are deade, (as Papists teach) for nothing can be more contrary than these, To hauehave it of our selues, and to be freely giuen of God.
The euidence or assurance which we hauehave to shew for this priuiledge, is Gods promise, which is surely ratified in heauen, by the eternall decree of the holy Trinitie, as it were, by an euerlasting Act of Parlement, neuer to be repealed, wherunto the father, the word, and the spirite, do beare sufficient witnesse, If therefore we receiue the witnesse of men, the witnesse of God is greater. The recordes of this charter & promise, are left among vsus here vponupon earth, in the written word of God, contained in the bookes of the old and new testament, whereupon all the faithfull must rely, as vponupon their fathers last will and testament, and these we are al cōmaunded to search because they beare witnesse of the louelove of God in Christ to our eternal saluation. Therefore if any forsake this foundation, to build vponupon reuellations and dreames, (as Anabaptistes do) or vponupon mens traditions (as the Papists do) or vponupon the persuasions of their owne hearts (as Atheists do) what do they els but builde vppon the sands? The proclaimers and publishers of high prerogatiue, are pastors and teachers Eph. 4. 11. 12which are appointed to be ministers of the Gospell, truly sent of God, and lawfully called of Gods church, Ier. 23, 32.whose badges are knowledge and holines, whose feete are beawtifull, because they bring the glad tidings Esai. 52.of peace.
The seales of this charter are either outward or inward. The outward seales are the Saeraments of Baptisme, and the Lordes Supper, duely administred according vntounto Christs holy institution. The inward seales are two, one is the spirite Rom. 8. 16. Esa. 4. 30.of adoption, which beareth witnesse to our spirits that we are the sonnes of God, and sealeth vp our heartes to the day of redemption. The other is a good cōscience in all thinges, desiring to liue honestly, Heb. 13. 1….whereby we know that the spirit of God is in vsus.
The hand by which we receiue it is faith, the closet wherin we keep it, is the heart, and till the soule may fully possesse it, she must lye at the anchor of hope, and so much for the first point.