The Dignity of Gods Children, Chapter 3
CHAP III.
Of the foure next particular words in this text: viz. of the word to vsus, of the word, that we ſhould be called, of the word, the children, and laſtly of the word, of God.
THE ſixt particular word to bee conſidered, is, to vsus. This ſetteth forth, the perſons of whom the Apoſtle ſpeaketh; and to whom God hath giuen this louelove to bee called the children of God. Whom therefore hath God thus aduanced? and to whom hath hee giuen this great and admirable louelove, to be called his children? Euen to elect men, to miſerable, and wretched men: before blind, lame deafe, dumme, leprous, dead in ſinnes and treſpaſſes, ſitting in darknes, and in the ſhadow of death, ſeruants of ſin, and bondmen of the Deuill: yea, bound with ſuch chaynes of Satan, as were ten thouſand times worſe, then all iron chaines in the world.
Euen as men (I ſay) that were before in this wofull, lamentable, and moſt fearefull plight and condition, hath hee thus aduanced to the honour of his children. Is not this louelove of God admirable? Is it not incomprehenſible? Who is able to comprehend the bredth and length and depth, and height thereof? Epheſ. 3. 18. Truly this louelove is ſuch, that as the Apoſtle cryeth out touching the reiection of the Iewes for a time, and touching the calling of the Gentils, O the depth of the riches, both of the wiſedome and knowledge of God! How vnſearchable are his iudgements, and his waies paſt finding out! Rom. 11. 33. So wee likewiſe touching this louelove of God may, with admiration cry out, O the depth of the riches thereof! Yea, if we ſhould meaſure Gods doing herein by carnall reaſon, wee ſhould condemne Gods wiſdome for fooliſhnes; for louing vsus, beeing eueryevery way ſo vile, ſo baſe, and ſo vnworthy of any louelove of any other of his creatures: much more of his.
Yea, ſo much the more may we cry out with ſuch admiratiō (as before) of this louelove of God, becauſe herein God hath paſſed ouer the Angels that fel as we had fallen, and hath not vouchſafed them the like louelove, for reſtoring them, and making them his children, that he hath vouchſafed vntounto vsus. But of this more afterward. In the meane time this briefly ſhall ſuffice for this ſixt word.
The ſeuenth is, that we ſhould be called. What meaneth the Apoſtle by this phraſe? That we ſhould only hauehave the name That we ſhould be called.and title of Gods children, and not be indeede the children of God? Not ſo, for our Sauiour reproueth the Angell of the Church of Sardi For hauing a name to be aliue, who yet was dead, Reuel. 3. 1. In the world indeed ſo it is oftentimes, that men hauehave bare names and titles, & not the thing or benefit ſignified by ſuch names, or belonging to ſuch names and titles. Abſolon was ſaluted by this name of King, God ſaue the King, God ſaue the King. 2 Sam. 16. 16. And that not onelyonly by Huſhai the Archit in policy, but alſo by many other; yet hee was not the King. The like title was for a time giuen alſo to Adonija 1. King. 1. 18. Yet he was not the King. So we hauehave known the name of the king of Portugal, giuen to one, that had no priuileges or royalties belonging to that name. So ſome noble men being condemned for high treaſon, and thereby tainted in their bloud, and hauing loſt all then honours, are notwithſtanding by many whiles they liue, in courteſy called by ſuch honorable names as before they had: though they hauehave no other priuiledges belonging to ſuch honorable names: the cutting off only of their heads excepted, whereas meaner perſons for the like treſpaſſes are hanged, drawen, and quartered. Thus (I ſay) it is in the world, and with men of the world. But this is not the meaning of the Apoſtle in this place, but that indeed we be, as well as called, the children of God. For he ſpeaketh not of our being ſo called by men only, …ut alſo by God himſelfe, who knoweth how to call eueryevery thing by the right name: and calleth nothing amiſſe. This is manifeſt by the very next verſe, where the Apoſtle ſaith not Dearely beloued, now are we called the ſonnes of God, but now we be the ſonnes of God. So alſo the word called is taken in ſome other places.
The Angell ſayth of Chriſt to the virgine Mary Thou ſhalt call his name Ieſus Luc. 1. 31. And againe: he ſhall be called the Son of the moſt high, verſe 32. Doth the Angel meane Chriſt ſhould be called Ieſus, or Sauiour, and not bee a Ieſus or Sauiour indeed? or that he ſhould only be called the ſonne of the moſt high, and not be ſo indeed? verily he had no ſuch meaning.
When Chriſt ſayth of the temple, Mine houſe ſhall be called the houſe of praier &c. Marke 11. 17. his meaning is that it ſhould be ſo indeed. So therfore is the meaning of the ſame phraſe in this place.
But why doth the Apoſtle rather vſe this phraſe, then plainly Note.ſay, that wee ſhould bee his children? It may bee hee would heerby inſinuate, the meanes whereby we come to this honor, to be the outward calling by the miniſtry of the word. As when our Sauiour ſayth, I came not to call the rig…teous; but ſinners to repentance: Mat. 9. 13. hee inſinuateth his calling by the word to bee the meanes of repentance; ſo the Apoſtle by this phraſe, that we ſhould be called the children of God, may inſinuate the outward calling by the preaching of the word, to bee the meanes whereby God bringeth vsus to this honour of his children.
Secondly, (not to ſtand vponupon this reaſon) by this phraſe that we ſhould be called, he meaneth, not only that we ſhould bee indeed his children: but alſo that we ſhould be ſo known and declared, yea, publikely proclaimed to all the world to bee the children of God. As an other Apoſtile ſayth, that God was not aſhamed to bee called the God of his ancient people Hebr. 11. 16. (Where alſo note the phraſe, to be called, to ſignify ſo to bee indeed) ſo heere this Apoſtle telleth vsus, that God is not aſhamed, that wee ſhould profeſſe our ſelues to bee, and that wee ſhould be called by other, his children. Herein therefore God differeth from many men, eſpecially from ſome princes, who though they purpoſe ſecretly with themſelues, whom by adoption to make their children (hauing none by nature) and to whom to leaue their inheritances or their Crownes, yet for ſome conſiderations they will not hauehave this to be known. But it is otherwiſe with God. He hath ſo loued vsus, that he doth not only make vsus his children, but that alſo hee doth declare and publiſh and proclaime vsus ſo to be.
3 From the former reaſon ariſeth another, viz. that the Apoſtle vſeth this phraſe to teach vsus, that if he be not aſhamed, that ſuch as we are, ſhould bee called his children, then much leſſe ſhould we our ſelues be aſhamed of this honourable title. If a great king be not aſhamed that the ſonne of a poore begger, ſhould bee called his ſonne, is there any cauſe, why the ſaid ſonne of ſuch a poore begger, ſhould be aſhamed to bee called the ſonne of ſuch a great King. In like manner, if God the king of kings, be nor aſhamed that we poore beggers brats ſhould be called his children, is there any reaſon, why wee ſhould bee aſhamed of ſo honourable a title? I could much amplify this point. But for further amplification therof, I do only wiſh, that if any for feare of the diſgrace of the world (to be ſpoken of in the obiection following) be aſhamed to call himſelfe the child of God, and to carry himſelfe accordingly: ſuch an one do wel remember, what our Sauiour ſaith of them that are aſhamed of him. & of his words, before ſuch an adulterous & ſinfull generation (viz. as this laſt age of the world is where in we now liue) to wit that he alſo will be aſhamed of him, when he ſhall come in the glory of his Father, with the holy Angels Mark. 8. 38. For certainely in like manner will God the Father bee aſhamed of all ſuch, and wil vtterly deny them to be his children in the world to come, that were aſhamed to bee called his children, and to liue as his children in this life. Yea this is the more certaine, becauſe there is infinitely more cauſe why God ſhould bee aſhamed of vsus, then why wee ſhould be aſhamed of him. Thus much of the ſeuenth particular word in this text.
The eighth word is, the children of God. Some read, the ſonnes of God: but the originall is, the children of God: comprehending ſonnes and daughters, men and women: and ſo the ſame word is vſed, Iohn 1. 12. and 11. 52. and Rom. 8. 16. 17. and in many other places.
This is to be obſerued, for the comfort as well of women, as of men; and for the inſtruction (as afterward wee ſhall heare) of one ſex as well as of the other. And therefore the Apoſtle allegeth the words of the Prophet in the name of God himſelfe, ſpeaking in this manner: I will be a Father vntounto you, and ye ſhall be my ſonnes and daughters, ſaith the Lord Almightie. 2. Cor. 6. 18. Heere wee ſee expreſſe mention as well of daughters as of ſonnes. This is to be the rather noted, becauſe ſome in the brauery of their wit (or rather in the rage of their madneſſe) doe not ſticke to deny women to hauehave any part in the matters of ſaluation: although the Scripture doe both expreſlie ſay, that there is no exception of male or female with God, but that all are one in Chriſt Ieſus, Galat. 3. 28. and although it doe alſo record vntounto vsus example as well of beleeuing women as of beleeuing men.
But what doth the Apoſtle heere meane by children? For the vnderſtanding of this, beſides diuers other waies how men may be, and are called the children of God, let vsus know that in a more ſtrict ſenſe, this title, the children of God, is taken two waies: Firſt, for all the members of the viſible Church, ſo long as they continue ſuch members, and that becauſe of the outward couenant of God made with the whole body of the viſible Church. In this ſenſe it is ſaid, The ſonnes of God ſaw the daughters of men, that they were faire, &c. Geneſ. 6. 2. Heere the ſonnes of God doe ſignifie ſuch as profeſſed themſelues the ſonnes of God, and ſo were of the viſible Church. In the ſame ſenſe alſo our Sauiour himſelfe calleth the Iewes (euen in his time) generally by the name of children, ſaying, It is not meet to take the childrens bread, and to caſt it to …helpes: Matt. 15. 26. Secondly, this title, the children of God, is taken for them that hauehave receiued the ſpirit of adoption, and that are regenerated by the immortall ſeed of the ſpirit, and by the word of God. So it is taken in the place before alleged, Rom. 8. 16. 17. and often elſewhere: and ſo only (not in the former ſenſe) is it taken in this place. For the Apoſtle ſpeaketh of them that worke righteouſly, and are borne of God, as wee hauehave heard in the end of the former chapter: and of them that know that when Chriſt ſhall appeare they ſhall be like him, as appeareth in the next verſe. But none worke righteouſly, &c. neither doe any know they ſha…l be like vntounto Chriſt at his appearing, but onelyonly they that are by the ſpirit of God regenerated: and therefore the Apoſtle ſpeaketh o…ly of ſuch in this place.
To ſpeake a little more of adoption and regeneration; for Note.the making thereof the plainer and more perſpicuous, wee muſt vnderſtand that the adoption of God differeth much from the adoption of men. For the ciuill Lawyers that write of … ſay that adoption muſt be of the yoonger by the … that he that adopteth a childe, muſt bee elder then the perſon adopted, neither doe they onelyonly diſtingui…h thus betwixt adoption and arrogation; that arrogation is the taking of one to bee a childe, which is already of age, and at libertie, and (as we ſay) at his owne hand, and his owne man: but adoption is of one vnderunder age, and of one that is in tuition, gouernment, and gardianſhip of another: the ciuill Lawyers (I ſay) doe not onelyonly write thus of adoption, but they alſo ſay, that adoption properly is when one that hath no children of his owne, doth adopt the childe of ſome other to be called by his name, or at leaſt to be brought vp by him, and to bee his heire. God doth not ſo adopt vsus: for hee hath a Sonne of his owne: yea more properly his owne, then any man can ſay of any childe in the world, becauſe Chriſt is the proper Sonne of God from euerlaſting, by communication (as wee hauehave heard) of the whole eſſence of his Father vntounto him.
But the children of men are their children long after them, and therefore they are yoonger then their fathers. They are alſo children by taking ſome part of their parents nature, and that of their bodily ſubſtance only: for their ſoules are immediately from God: who therefore by oppoſition to the fathers of our bodies, is called the Father of ſpirits, Heb. 12. 9. and is ſaid to forme the ſpirit of man, Zechar. 12. 1.
As for the great obiection that doth moſt trouble men, viz. if Note.God immediately make our ſoules, how then c…me we ſtained with originall ſinne? it may receiue a double anſwer: Firſt, that they come by ſinne at their entrance into the body: as in old time men might get the leproſie by entring into an houſe only infected with the leproſie: and as men may now get the plague by going to the houſe lately viſited therewith, though no man dwell in the ſaid houſe: as alſo by putting on a garment comming from one that had the plague. For the body is an houſe, or garment of the ſoule, comming from our polluted and defiled parents. Secondly, touching the ſaid great obiection, it is altogether curious to inquire of the manner, when the thing is manifeſt. For a man may as well inquire of Note.them that were raiſed from death to life by the Prophets, and by our Sauiour, and his Apoſtles, eſpecially of the faithfull ſo raiſed (Lazarus, Dorcas, &c.) how after their ſaid reſtoring to life againe, they became ſinners againe, and ſo ſubiect to death againe. For being dead, and their ſoules and bodies in death ſeparated, it cannot be denied, but that during that time, they were free from ſinne, both in body and in ſoule. If therefore this bee a curious queſtion, how they became againe def…led with ſinne, and to need to pray for forgiueneſſe of their treſpaſſes then alſo is the former. For there is the like reaſon of the one and of the other. To returne to our former ſpeech of adoption, although God hauehave ſuch a Sonne of his owne, in whom he is well pleaſed, yea many other ſonnes likewiſe by creation, keeping ſtill that glorious image wherein they were created; (viz. al the bleſſed Angels) yet becauſe Adam had tranſgreſſed, and that through his fal he had no children amongſt the ſons of men, therefore it pleaſed him alſo to adopt vsus vntounto himſelfe. This then is one difference betwixt the adoption of God and the adoption of men: that men only adopt children when they hauehave none of their owne: but God adopteth vsus though he hauehave one of his owne by nature, and many by creation like vntounto himſelfe.
Another difference is, that when men doe adopt, there is Note.not, neither can be any ſecond generation of him that is adopted, whereby to make him like to him that doth adopt him, being before vnlike vntounto him. For to make one like to another, paſſeth the worke of any man. But in our adoption to God there is not onelyonly an acceptation of vsus for his children, but there is alſo an actuall regeneration and ſecond birth wrought in vsus by Gods ſpirit (therefore called the ſpirit of adoption) whereby we are made like to our Father that doth adopt vsus.
Secondly, men hauing no children of their owne, cannot adopt other in any or by any: but God hauing a Sonne of his owne (as we ſaid) doth in him, and by him, and through him, (as it were by marying of vsus vntounto him, and incorporating vsus into him) adopt vsus for his children.
Moreouer, touching adoption, the whole number of children adopted to God, conſidered iointly together, are accounted as one, viz. as a daughter, ſo made by marriage to the only Sonne of God, Pſal. 45. 10. Hoſ. 2. 9. in which reſpect the whole Catholike Church, comprehending all the elect and children of God (and no other) is often called by the name of a Spouſe, and of one ſpouſe vntounto Chriſt, Cantic 4. 8. 9. 10. and 5. 1. Iohn 3. 29. Reu 21. 2. and 9. and as of one wife, Ierem. 3. 1. &c. and the Church is ſaid to be but one, euen one alone, and the only daughter of her mother, Cantic. 6. 8. and one body in Chriſt, Rom. 12. 5. 1. Cor. 12. 12. Epheſ. 4. 4. But the children of God being ſeuerally conſidered, according to the ſeuerall ſex of eueryevery one, they are called the ſonnes and daughters of God, as before we heard. Thus much of the eighth particular word in this text.
In the laſt place the Apoſtle doth rather repeat the name of … God.God, then vſe the relatiue his, ſaying, that we ſhould be called the children of God, rather then his children, the more to keepe them to whom he wrote in a ſerious conſideration of this their dignity whereof he ſpeaketh, and to make them the more to lift vp their eies and their minds and whole hearts to him, whoſe children they are. Thus much (as breefly as I well could) for the conſideration of the particular words of this exhortation, to the beholding of the great louelove of God in making vsus his children.