Twenty-Four Sermons, Sermon 17
SERMON XVII.
February 23. 1697.
GAL. IV. vi.
And becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your Hearts, crying, Abba, Father.
THE main deſign of this Epiſtle is to obviate the dangerous inſinuations of the falſe Teachers, who had crept into the Churches of Galatia, and vehemently urged Circumciſion, and the keeping of the Law, as neceſſary to Mens Juſtification and Salvation. The beginning of this Chapter is particularly levelled againſt this Principle; for here the Apoſtle ſhews that the aboliſhed Ceremonies of the former Diſpenſation were properly ſuited to their minority and infant State, which required Inſtruction in ſpiritual Myſteries by carnal Reſemblances, but that now Chriſt by his actual appearance in humane Fleſh, had obtain'd our Freedom from all thoſe Yokes, and put us into a fuller poſſeſſion of the Rights of Children, even of ſuch as are come to Age, and grown up to riper Years. This is the point which he is purſuing in the Text; And becauſe you are Sons, &c. or to prove that you are Sons, and dealt with accordingly.
In which words we have ſomething premiſed, and laid as a Foundation, and ſome things propoſed as the Effects and Conſequences of it.
1. Something premiſed and laid as a Foundation, [Becauſe you are Sons.] Here the Adoption of Believers is poſitively aſſerted, as a thing in preſent poſſeſſion. There are indeed ſome further Fruits of our Adoption, yet future and expected; ſo the Redemption of our Bodies from the Grave at the end of the World, is ſtiled the Adoption which we wait for, Rom, 8.23. becauſe the Reſurrection to Glory will be an eminent declaration of our Adoption, as Chriſt was declared to be the ſon of God with power, by his riſing from the dead, chap. 1.4. but ſtill our Adoption it ſelf is not deferr'd till then; the Scripture affirms the contrary, 1 John 3.2. Beloved, now we are the ſons of God. So in this Epiſtle, chap. 3.26. You are all the Children of God by Faith in Chriſt Jeſus. As ſoon as we come home to God by believing, we are taken into this Relation; for the Houſhold of Faith is his ſelect peculiar Family.
2. Some things propoſed as the Effects and Conſequences of this; partly with reference to the Act of God the Father, and partly with reference to the Act of the Spirit.
1. As to what concerns the Act of the Father, who is plainly meant in that Clauſe; [God hath ſent forth the Spirit of his Son into your hearts.] Here we may conſider the Perſon ſpoken of, the act reſpecting this Perſon, and the Objects that have the benefit of this Act.
1. The Perſon ſpoken of; The Spirit of his Son; i. e. the Spirit of Chriſt. So he is call'd Rom. 8.9. 1 Pet. 1.11. This Character is given him on this occaſion for various reaſons.
1ſt. Becauſe 'tis the ſame Spirit which was in Chriſt, and which is in all Believers. That one Spirit which abode upon him, reſteth upon them alſo. Though he had a greater Fullneſs of the Spirit, yet they in their meaſure are filled with him too.
2dly. By the effectual Operation of this Spirit, Chriſt is formed in us, and we conformed to him. He faſhions the whole Church of the Firſt-born into the lively Similitude of God's only begotten.
3dly. To intimate Christ's procurement of this Bleſſing for us. We were predeſtinated to the Adoption of Children by Christ, Epheſ. 1.5. Election is attributed to the Father, but the Son is the Purchaſer of what we are elected to. Hence he is ſaid to give power (or right) to become the Sons of God to them that receive him, John 1.12. and 'tis by virtue of our union to him that we recover our loſt relation to God; all the Children of God are given to Chriſt, written in his Book, and ranſom'd by his Blood; for he redeem'd us, that we might receive the Adoption of Sons, ver. 5. of this Chapter.
4thly, To teach us, that the Spirit it ſelf is procured for us by Christ. They that have not the Spirit, are ſuch as have not the Son; for an Intereſt in the one, does infallibly carry along with it a participation of the other. Thoſe Rivers of living Water, by which the effuſion of the Spirit is expreſs'd, flow out of his pierc'd ſide: The Holy Ghoſt had never been ſent down from Heaven, if the Son of God had not deſecended firſt to prepare his way.
2. The Act reſpecting this Perſon. God hath ſent forth. The ſame word is uſed with reſpect to the Son, ver. 4. this act is aſcribed to God ſeveral times in Scripture, Pſal. 104.30. John 14.26. and it imports not any change of place, as if he were more diſtant from the Father when he is thus ſent, than he was before (for he is Omnipreſent, Pſalm 139.7. and of the ſame undivided Eſſence with the Father) but it notes only his Commiſſion for ſome ſpecial Work in and upon the Creature.
3. The Objects that have the Benefit of this Act; Into your Hearts; i. e. into the Hearts of them that believe. Two things are ſignified by this;
1. That the Work here intended, is an inward Work: Ezek. 36.27. I will put my Spirit within them. And therefore 'tis ſecret, and does not miniſter to Vain-glory, or carnal Boaſting. The Teſtimony of the Spirit is privately given between him and us; and the new Name is that which no Man knows, but the receiver himſelf.
2. 'Tis a ſaving Work. The Reſidence of the Spirit is appointed not in the Brain, by common unſanctified Gifts, ſuch as Hypocrites may be endowed with, but in the Heart, where all the Habits of Grace are planted, and from whence all the Iſſues of Life proceed.
2dly. As to what concerns the Act of the Spirit, [Crying, Abba, Father.] Here we may examine how the Spirit is ſaid to cry in our Hearts, and what it is which he does cry.
1. How is the Spirit ſaid to cry in our Hearts, when he is ſent forth into them? Anſ. Even as God is ſaid to know, when he makes others know; Deut. 13.3. So the Spirit maketh interceſſion for us, Rom. 8.26. in helping us to Pray for our ſelves; and therefore 'tis a vain and feeble Argument which ſome Socinians would bring from this and the like Texts againſt the Deity of the Holy Ghoſt. Matth. 10.20. It is not you that ſpeak, but the ſpirit of the Father that ſpeaketh in you: i. e. Though your Tongues utter words, yet they could not do it without his aſſiſtance and direction, as the principal neceſſary Cauſe; As in this Epiſtle, chap. 2.20. I live, yet not I, but Christ liveth in me. The Apoſtle corrects himſelf, not as if he were not the true and proper Subject of ſpiritual Life, but to ſhew that Jeſus Chriſt was the Spring and Fountain of it. So here the Spirit ſent forth into our Hearts is ſaid to Cry, becauſe they cry through his gracious Influence. The Holy Ghoſt teaches us to pray, but ſtrictly it is we that pray in the Holy Ghoſt, Jude 20.
2. What is it which the Spirit does cry? Abba, Father; i. e. Father, Father. This Repetition may be upon two accounts,
1. To intimate that both Jews and Gentiles are equal ſharers in this Bleſſing of Adoption; Therefore the Apoſtle makes uſe of two Words in two different Tongues to expreſs the ſame thing. Abba being a Syriack word, which was a Language then commonly known among the Jews, and that which we render Father, beinga Greek word, which was a Language then commonly uſed among the Gentiles. Though a Learned Critick (Capellus Spicileg.) hath taken much pains to prove that Abba is a Greek word alſo, and ſo applied by the Apoſtle in this place, alluding to the manner of little Children, when they firſt begin to ſpeak and call after their Parents, which in all Languages, as well as the Engliſh, isn eareſt to the ſame ſound with this word, Abba.
2. To note the ſtrength and vehemency of deſire. The doubling of words does frequently ſignify this in Scripture. Our Lord, in the Garden, when he offered up prayers and ſupplications, with ſtrong crys and tears, (as the Apoſtle ſpeaks, Heb. 5.7.) makes uſe of thoſe very words, ſo repeated, Mark 14.36. Abba, Father, take away this cup from me. So on the Croſs, My God, my God, &c. So when Elijah was caught up, Eliſha ſaw it, and cry'd, My Father, my Father, &c. 2 Kings 2.12. And the fooliſh virgins that came when the Door was ſhut, cry'd, Lord, Lord, &c. Matth. 25.11. All which Paſſages ſpeak a paſſionate and extraordinary con cernment of Soul.
There are ſeveral things which may be learned from hence, which I ſhall but mention, tho' ſeaſonable enough in an Age ſo much corrupted by the revival and induſtrious Propagation of old Errors.
As, 1. That there are Three Sacred Perſons in the Bleſſed Godhead, the Father, Son, and Spirit; all of them held forth to us at one view, in the compaſs of this ſingle Verſe, yea in that ſingle Clauſe, God hath ſent forth the Spirit of his son.
2. The Spirit is not a Quality, or Operation, but a Perſon that hath a true and real ſubſiſtence of himſelf; elſe this Phraſe of being ſent forth, could not agree to him.
3. This Spirit proceeds both from Father and Son; for he is ſent by the Father, and he is the Spirit of the Son. There is an Order among the Divine Perſons, though no priority of Being; and according to that Order there is an ineffable myſterious communication from the Firſt and Second Perſon to the Third. But the chief thing is this:
Obſ. The great Goſpel Privilege of a Believer's Sonſhip is not only diſcern'd, but improv'd by the help of the Spirit of Christ.
Here, I. Shew that a Believer's Sonſhip is a great Privilege.
II. That it is a Goſpel Privilege.
III. How this is diſcern'd by the help of the Spirit.
IV. How improved by his help.
V. Uſe.
I. To ſhew, That a Believer's Sonſhip is a great Privilege. This will appear in ſix things.
1. 'Tis a Privilege of God's everlaſting Kindneſs; which is more durable, and therefore more valuable than Life it ſelf. The Favour of God is never wholly withdrawn from thoſe that are once his Children by Adoption. Goodneſs ſhall furely follow them all their Days, and continue towards them to Eternity. Earthly Parents may abandon, and be alienated from their own natural Off-ſpring, but God will not, yea cannot forget them. A Son abides in the Houſe always, John 8.35. he ſhall not be diſinherited, nor turned out of doors, nor the entail of Covenant Bleſſings be cut off from him. He is brought into a Relation which ſhall not be deſtroyed, and dignified with a Name which ſhall never be blotted out. If God is pleaſed to Adopt us, 'tis certain that he hath loved us from the beginning, and will to the end.
2. 'tis inſeparably attended with regenerating Grace. Both theſe Privileges of Adoption and Regeneration, do conſtantly go hand in hand. There is a real and a relative change togehter. As the Fathers of our Fleſh communicate not only their Names, but Natures to us, ſo here is a new Birth, as well as a new Title. When God calls us into this honourable State, he begets us of his own Will; and at the ſame time that we contract ſuch an Alliance to him, we are alſo born of him, John 1.13. It would be a far leſs Privilege to be a Child of God, if there were not a Divine renewing in the Spirit of our minds connected with it. To remain upon the dead ſtock of the old Adam ſtill, is a miſerable Curſe which would mar the Bleſſing; but thanks be to God it is not ſo.
3. The Sons of God are under the Exerciſe of ſparing mercy. There is a ſweetneſs in the Compellation of Father, which agrees to the tenderneſs of God in dealing with his Children, Mal. 3.17. I will ſpare them as a Man ſpareth his own Son that ſerveth him. He does not mark their Iniquities, nor revenge them as he might. He does not reckon with them for every Offence, nor rebuke them for any in hot diſpleaſure. He does not ſtrike them with an Arm like God, but chaſtens them with the Rod of Men. His free Compaſſion overcomes his deſerved Severity; he would be juſt in doing, what, out of indulgent pity, he leaves undone. How many wandrings of theirs does he paſs over? what abatements does he make, when ſin is viſited upon them? and how gently doth he lift them up, after he hath caſt them down?
4. They are Objects of a peculiar Providence; both in reſpect of Care, by preſerving them from Ill, and, in reſpect of Bounty, by ſupplying them with Good.
1. In reſpect of Care, by preſerving them from Evil. His Children have a place of Refuge, Prov. 14.26. ſuch an one as others have not. They whom God takes as his own, are received into his Almighty Protection, which the reſt of the World can have little ground to hope for. To ſuch the Promne belongs, and to ſuch only; He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt, Pſal. 91.4. what a Charge did David give to all his Officers concerning his Son, (though at that time in Rebellion) Beware that none touch the young man Abſalom, 2 Sam. 18.12. God is more ſolicitous for the ſafety of all his, and therefore he is ſaid to carry them in his Boſom, where nothing truly hurtful can befal them, Iſa. 40.11.
2. In reſpect of Bounty, by ſupplying them with Good, even all that is neceſſary and convenient for them. Whoever want, his Children ſhall not; he knows what they need, and when they need it, and always deviſeth means for their ſeaſonable Relief. He calls Heaven and Earth to take notice of this; Iſa. 1.2. I have nouriſh'd and brought up Children. There is a Table prepar'd for the King's Sons, at which his Mephiboſheths eat, 2 Sam. 9.11. God hath eminently undertaken for their certain and undoubted maintenance; there is an Emphaſis upon it; Verily thou ſhalt be fed, Pſal. 37.3. rather than not have a Seed to ſerve him, he'll raiſe Children out of Stones; rather than they ſtarve, thoſe Stones ſhall become Bread.
5. They are made joint Heirs with Chriſt, which is extraordinary indeed, and yet follows upon our being Children, Rom. 8.17. No Children of God, but what is entituled to a glorious Inheritance, and (which makes it much more marvellous) they are made to inherit with our Lord Jeſus himſelf. God calls them into the Fellowſhip of his Son, 1 cor. 1.9. to partake of the ſame Glory which is given to him, to poſſeſs the ſame Kingdom which is appointed to him, to ſit upon his Throne, and reign in Company with the Lamb for ever and ever. As if it were not enough for us to reap the Benefits of the Sufferings of Chriſt, we ſhall ſhare in his Advancement: the depth of his Humiliation was purely for our ſakes, the height of his Exaltation will likewiſe turn to our account.
6. They have the beſt and most uſeful Service from all Creatures, in the inviſible and viſible World, both thoſe that are above them, and thoſe that are below them.
1. Creatures that are above them do Service to them. Angels diſdain not to be their Guardians while they are here, as they are to be their more intimate and perpetual Aſſociates hereafter. Are they not all (without exception, the higheſt Orders of them) ſent forth as miniſtring Spirits, on the behalf of the Heirs of Salvation? Heb. 1. ult. Who but they can look to be thus attended? Angels of Light do gladly miniſter to the Children of Light; they are deputed by our Heavenly Father to keep us in all our ways, and at laſt to convey us home.
2. Creatures below them, are directed and overruled to ſerve them alſo. Every one in God's great Houſe on Earth, ſhall (though perhaps without your knowledge, and againſt your will) promote the Intereſt of thoſe that are deſign'd to dwell in Heaven. As all things are put under the feet of Christ, our elder Brother, Epheſ. 1.22. ſo we by him recover as much of our loſt Dominion, as we have real occaſion for. The whole Creation is more ſubject to the Heirs of God, than to the common Men.
2. To ſhew that this Sonſhip of Believers is a Goſpel Privilege. It is ſo in a two-fold ſenſe, by way of oppoſition to the Law of Works, and by way of compoſition with the times of the Old Teſtament. Conſider it either way, it is truely and ſtrictly Evangelical.
1. In Oppoſition to the Law of Works. No Soul was ever inveſted thereby with this bleſſed Privilege of Adoption. This is plain, becauſe,
1. The Law worketh Wrath, and nothing elſe, Rom. 4.15. It ſpeaks no Favour to any Son or Daughter of Adam; it breaths out Threatnings, but is utterly ſilent, as to Promiſes. The Language of the Law is Judgment without Mercy, extremity of Vengeance without any mixture of Kindneſs. Therefore 'tis ſaid, that as many as are under the Works of the Law (who are in the firſt Covenant, and adhere to it, and reſt upon it) are under the Curſe, (who are in the firſt Covenant, and adhere to it, and reſt upon it) are under the Curſe, Gal. 3.10. Adoption through Grace, is perfectly concluded by the Law; it will never make Men Children of God, but pronounces them Children of Wrath.
2. The Law convinces of Sin and Guilt, but gives no Righteouſneſs; therefore Sonſhip cannot come by the Law. For Adoption preſuppoſes Juſtification, and is conſequent upon it. The Children of God are all Righteous, with a Righteouſneſs that perfectly anſwers the Legal Demands, viz. the Righteouſneſs of Chriſt, For in him ſhall all the Seed of Iſrael be juſtified, Iſa. 45.25. But now all the natural Seed of Adam, before they are adopted to God, are Condemned for want of ſuch a Righteouſneſs. The Law Sentence goes forth againſt them, and takes hold of them, as Guilty Sinners, that have broken the Commandment, can never keep it.
2. in compariſon with the Times of the Old Teſtament. 'Tis true, the Believers in thoſe times were the Sons and Daughters of God, and they challeng'd their Privilege; Iſa. 63.16. Doubtleſs, thou art our Father, but yet it was in ſo defective a degree, that they ſeem'd more like to Servants than Sons, and were trained up under ſuitable Diſcipline. Hence the Apoſtle ſays, ver. 7. following the Text, Wherefore thou art no more a Servant, but a Son; implying, that thou haſt been in a kind of ſervile, but art now Tranſlated, in theſe New Teſtament Times, into a more filial, State. Our Privilege of Sonſhip, under the Goſpel, excels in Two Regards,
1. As to clearneſs of Manifeſtation and Diſcovery. The Children of Princes and great Perſons many times know little of the Honour and Hopes which they are born to, till they arrive at ſome competent maturity: So the Ancient Believers underſtood a great deal leſs of Divine Benefits by Jeſus Chriſt, than we do now. They (like Moſes) had a Veil upon their Faces, we behold with open Face, if compared with them. They were not ſtrangers to the Covenant of Promiſe, but their acquaintance with the things promiſed fell very ſhort of ours. All that is freely given us of God, is now made more known, and plac'd in a better Light.
2. As to Fulneſs and Amplitude of Enjoyment. The Merit and Influence of Chriſt's Death in all Points extended backwards, as far as the Firſt Ages of the World, wherein any Believers lived; but the Fruits of it then did not ſo abound, as ſince his coming. The Spirit was ſhed abroad and pour'd out then, but not ſo richly and liberally as now. He was given then more ſparingly, now in a larger meaſure. And conſequently their Fruition of this bleſſed Sonſhip was not equal to ours; though they had ſuch a Privilege, they could not uſe it with ſo much advantage. They were like Heirs in Childhood, that have only ſome ſmaller allowance during that time; we are like thoſe upon the edge of Manhood, who have more of their Eſtate in their own Hands.
III. How is this Goſpel-Privilege diſcern'd by the help of the Spirit? How do we come to know that we have it, through the ſending of him into ours Hearts?
Anſw. In ſix Propoſitions.
1. The Spirit of God in his dealing with Souls, does not ordinarily begin as a Spirit of Adoption, but rather as a Spirit of Bondage. This ſeems to be hinted, Rom. 8.15. You have not received the Spirit of Bondage again to fear; but you have received the Spirit of Adoption, whereby we cry, Abba, Father. This was written to actual Believers, thoſe that were called to be Saints; and their not receiving of the Spirit of Bondage again, after they had received the Spirit of Adoption, ſuppoſes they had ſo received him before. The Spirit of Bondage and Adoption, are one and the ſame Spirit, diſtinguiſh'd only by various Operations, noting two different Effects of the ſame Cauſe. Now uſually the former of theſe does precede and introduce the latter; while the Spirit is making uſe of the Law to bring us to Chriſt, we ſee our ſelves in a miſerable undone Condition, when he hath fully brought us to Chriſt by the Miniſtry of the Goſpel, the Scene is alter'd, and we perceive our ſelves to be the Seed which the Lord hath Bleſſed. Strong Cordials are not ſo fit to be immediately pour'd into foul Stomachs: There is a ſhaking which goes before the Eſtabliſhment; a making of Trouble before the ſpeaking of Peace; a Storm raiſed in the Soul before a comfortable Calm: As Manaſſeh was taken first among the Thorns, and bound in Fetters, and carried to Babylon, and then knew the Lord, 2 Chron. 33.11, 13. And as Joſeph was ſold for a Servant into Egypt, and laid in Irons there, which made way for his Enlargement and Preferment, Pſalm 105.17, 18. &c. ſo does our Exerciſe under a Spirit of Bondage tend to Liberty by the Spirit of Adoption, if we are the Called according to God's purpoſe.
2. The time of our continuance under a Spirit of Bondage, before we receive the Spirit of Adoption, with the degrees and meaſures of its working, is very different and uncertain. Some know more of the Terrors of the Lord than others, and ſome are held longer in Priſon before they are brought out; though no Soul knows more, or is held longer, than God ſees needful to its thorough Humiliation. We muſt be laid low, and yet we ſhall not be quite ſunk. God's wounding and healing of our Spirits is not always performed with the ſame ſpeed; as all Convictions are not alike ſharp. God does not limit himſelf in this caſe to any ſtated Rules which are known to us, but acts as he thinks fit, towards various Perſons. He hath ſaid he will not contend for ever, but yet we cannot punctually tell how long he will contend. His dealing with one Soul muſt not be alledged as the exact Pattern of his Dealing with another. Some Diſpoſitions are more rough and ſtubborn, ſome ſins have been more hainouſly aggravated; perhaps their Chains may be the heavier, and not ſo ſoon taken off. Common Parents conſider the Tempers and Crimes of their ſeveral Children, and proportion their Rebukes accordingly.