God-Man, Exposition · Verse 12

God-Man · Exposition · Verse 12

p. 145Verſ. 12. But as many as received him, to them gave he power to become the ſons of God, even to them that believed on his Name.

Three things you have in this Verſe.

Firſt, the Benefit, Power to become the ſons of God.

Secondly, the Benefactor, The Lord Jeſus Chriſt; He giveth them this power.

Thirdly, The Perſons gratified, they upon whom this benefit was beſtowed, As many as received him:

Who are deſcribed two waies.

By their Believing, in the end of this Verſe;

And by their Birth, in the next.

By their Believing, Even to them that believe on his Name.

And then by their New birth, Which are born, not of blood, nor of fleſh, nor of the will of man, but of God.

Firſt, For the Benefit, foreign. 1. The benefit of being the ſons of God.The Papiſts catch at this, and from hence they would gladly infer Free-will, which they contend ſo much for, as the great Diana, both of Papiſts and Arminians; He gave them power to become the ſons of God. And therefore, ſay they, they have power to become or not become, to receive Chriſt or not receive him. If they will receive him, they have power to become the ſons of God. But this I ſhall have occaſion to include in the next Verſe, Born, not of the will of the fleſh; for the Text ſhall ſhew you, it will not ſerve their turn.

Firſt, If the Holy Ghoſt had meant to lay a foundation 1. Free-will caſhiered.here for Free-will, he would not have ſaid, He gave them power to become, but, to make themſelves the ſons of God; not, Poteſtatem fieri; but, facere ſcipſos.

Secondly, There is no neceſſity of tranſlating the word 2. What is meant here by Power.foreign, by this Engliſh word Power; for it rather ſignifieth, as the Margents of your great Bibles have it, Right, or p. 146Priviledge; or, as the Geneva hath it, The Prerogative.

What is this to the Point, of the Power againſt Free-will? Read it ſo, and the colour for their pretence is taken off; and ſo the word foreign often ſignifieth Right and Priviledge, as in that, 1 Cor. 9. 5, 6. foreign, Have we not power to eat, and to drink, and to lead about a ſiſter a wife as well as other Apoſtles? and have not we power to forbear working (that is, right and priviledge) as well as the reſt?

Thirdly, Suppoſe we ſhould read it, Power to become the 3. Power and Priviledg ſignifie one and the ſame thing.ſons of God, as our Tranſlation hath it; yet this Power will imply no more, than the word Priviledge doth. As if a man ſhould ſay, That the Pope had a ſpeciall eye to thoſe Biſhops, that wrought for him in the Councell of Trent, and gave them all power to become Cardinalls; that is, he gave them this priviledge to be ſo. What is this to Free-will?

Laſtly, read it Power, and ſuppoſe it to imply ſome liberty 4. This Power is given to Believers, not to them in the ſtate of Nature.of will; yet it ſerveth not their turn neither: For the power here ſpoken of is a power received by thoſe, that formerly believed in Chriſt. What is this then to the power of of them, that are yet in the ſtate of nature? To as many as believed in him, to them gave he power. It is not Free-will, if not ſet free by Chriſt. But, to avoid all ambiguity, we ſhall take it for a Right, or Priviledge, or Prerogative, which indeed is the better reading. And ſo I ground this Obſervation from hence, That for the ſons of men to become the ſons of God is a very high priviledge. To as many as received Obſerv. him, to them gave he this priviledge, this right, this prerogative, to become the ſons of God. When God would ſet forth his favour towards David to the heighth, in that goodwill which he would bear to his ſon Solomon; mark, 2 Sam. 7. 14. I will be his father, and he ſhall be my ſon; he could not promiſe him a greater prerogative than this. When Saul would encourage ſome of his Army, to undertake the Duell with great Goliah, that defied the Hoſt of the living God; What is the motive? I will give him my daughter to wife, and he ſhall be the King's ſon in law. When God will encourage men to fight it out againſt the world, and to ſeparate from the ſins thereof, he uſeth this motive, I will p. 147make them ſons, and daughters, if they do ſo, and ſo. He holdeth that forth as the great prerogative, 2 Cor. 6. 17, 18. Come out from amongſt them, and ſeperate your ſelves, ſaith the Lord, touch no impure thing, then will I receive you, and I will be unto you inſtead of a Father, and ye ſhall be to me inſtead of ſons, and daughters, ſaith the Lord, that is Almighty. This will appear to be a very high prerogative, If we conſider, firſt, The eſtate from which we are raiſed to become ſons; ſecondly, The ſtate to which we are raiſed, by becoming ſons.

Firſt, this Sonſhip will appear to be a great priviledge, 1. The high priviledge of being the ſons of God.if we conſider, from what eſtate we are raiſed, That we may become ſons; from a ſtate of bondage, and death, miſery, and ſlavery, from being ſons of perdition, Children of wrath, as the Apoſtle calleth it, Epheſ. 2, 3. We are by nature the children of wrath, even as others. For God to take children of wrath, and make them children of love; Heirs of perdition, and make them heirs of Heaven, what a riſe is here? It was a great matter for Pharoah's daughter to caſt an eye upon poor Moſes, when he lay in the Bullruſhes, ready to be drowned in the water, and to adopt him for her owne ſon; The Scripture ſpeaketh of it, as a great priviledge, and therefore raiſeth the commendations of Moſes. By faith, Moſes refuſed to be called the ſon of Pharoah's Hebr. 11. 24.Heb 11:24daughter; yet this Adoption of hers, would not have made him heir to the Kingdome. Here is an higher priviledge: men are taken, not out of the water, but out of Hell-fire, that is our portion by nature, and deputed to be heirs to the King of Heaven, and ſo as that they are made heirs to a Crown of Glory; for all deputed children are heirs of the Kingdome, Matth. 13. 38. The good ſeed are the children of the Kingdome. If ſons, then heirs, heirs of God, joynt-heirs with Chriſt, Rom. 8. 2. It will appear to be a high priviledge, if ye conſider that eſtate to which we are raiſed, by being ſons. It is a wealthy, and honourable, and free, and ſweet, and ſafe eſtate; All this raiſeth the price of it in our eſteem.

Firſt, It is a wealthy ſtate, God doth not adopt us to a 1. Our eſtate by Chriſt is a wealthy eſtate.poor Inheritance, but to a rich, as the Apoſtle ſpeaks, Epheſ. p. 1481. 18. That you may know what is the hope of his Calling, and what the riches of the glory of his Inheritance in the Saints; Here is riches in this Inheritance. So, many times, riches, when there is no honour. Ignoble ſpirits ſcrape a great deal of Wealth together, in which they place their happineſſe: 2. Here is honour.but here is not onelyonly wealth, but Glory to, and he Glory of a Kingdome. There is not ſuch an honourable incorporation in the World, as this, to have God the Father, for his Father, and Jeſus Chriſt for his Head and Governour, and all the Saints for his Members; a body politique, that …ath the eternall ſpirit of God, for the ſoul of it. The ſociety of Saints, is an honorable Society. Here is both wealth, and honour, which may ſometimes be, where there is no liberty. It is but Splendida ſervi…us, a glittering ſlavery for men to be rich, and honourable, and yet in ſlavery. But here ye read of, a glorious liberty of the Sons of God, 3. Here is liberty.not onelyonly riches, and honour, but a glorious liberty, Joh. 8. 31. If the Son hath made us free, we ſhall then be free indeed, from the ſervice of ſin, and bondage of Satan; free from Temporall afflictions, and free from the danger of eternall wrath. There may riches, and honour, and freedome, meet in ſome one perſon; who yet cannot have content, nor doth he live a Comfortable life for all that. Therefore, this in the fourth place is a Sweet ſtate, as well as wealthy, 4. Here i… a ſweet eſtate.and honourable, and free. There lieth a great deal of ſweetneſſe in the name of a Father; when the ſoul can ſay, howſoever things go in the World, I can look up to Heaven, and ſay, doubtleſſe, Thou art our Father: there is ſo much ſweetneſſe to be found in this Relation, as to take away the bitterneſſe of all other diſpenſations, and providences, though in other reſpects very averſe. Our Chroninicles tell us of King Edward the firſt, when he was in forraigne parts, newes was brought him at once both of the death of his father, and of his ſon. The King was exceedingly ſtruck into ſadneſſe at the relation, but eſpecially at the death of his father. For, ſaith he, I may have more ſons, but never another father. We may have more friends, and more eſtates, if we loſe our friends, or eſtates: but we can have no more fathers; if we once loſe our God, we ſhall never p. 149have ſuch a Father as he; loſe him once, and all is gone. Am not I, (ſaid Elkanah to Hannah) better to thee, then ten ſons? Well may God ſay to us, Am not I better to you then ten thouſand ſons, and ten thouſand times ten thouſand eſtates? All ſweetneſſe concenters in this Relation, God is our Father, we are his Children.

But there may be a great deal of wealth, and honour, 5. It is a ſafe eſtate.and freedome, and ſweetneſſe, and yet no ſafety may attend this condition. This is a ſafe eſtate: that is the commendations of it. This honour, and riches, and freedome, and ſweetneſſe, they ſhall all continue. The ſervant he abideth not in the houſe for ever, but the ſon abideth ever, ſaith our Saviour, Joh. 8. 35. Therefore fear not little flock, ſaith Chriſt, It is your Fathers pleaſure to give you the Kingdome. Nothing ſhall intervene, ſo as to hinder a ſon from the Inheritance. It is his Fathers good pleaſure, and his will ſhall ſtand, to give them a Kingdome in the iſſue. So it is clear, that this is an high priviledge.

What uſe ſhall we make of it?

Firſt, examine whether we be thus preferred, yea, or Vſe. 1 no. It is that, which almoſt every one in the viſible Church Examine our ſelves wherher we be ſons or not.pretendeth to be, a ſon, and daughter of God. It is therefore, worth the while to try, whether the Lord Jeſus Chriſt hath made us partakers of this priviledge. It is a uſe both for the aſſurance of the Saints, and for the diſcarding of Hypocrits, that are but pretenders to it. They favour even thoſe men, of whom Chriſt ſaith, You are of your father the Devill. They pretend ſonſhip to God, Joh. 8. 41. We, ſay they, be not born of fornication, we have one Father, even God. And yet Chriſt ſaith to them, ye are of your father, the Devill. We are of God, ſay they: ye are of your father the Devill, ſaith Chriſt. One way to try this, and the onelyonly one that I will name, is by the ſpirit of adoption. If we be ſons, then God hath ſent forth into our hearts the ſpirit of adoption, by which we cry Abba, Father. This ye have expreſſely laid down in ſo many words, Gal. 4. 6. Becauſe ye are ſons, God hath ſent forth the ſpirit of his Son into your hearts, crying, Abba father. Whereſoever there is ſonſhip, there will be crying, Abba Father. Crying p. 150implyeth fervency of ſpirit; as, Why cryeſt thou to me? faith God to Moſes, when he was in a great ſtrait at the Red-ſea. Becauſe both the profane perſons, and formall profeſſors, will put on for a ſhare; before we can break the childrens bread, we muſt diſcard them from the comforts of this. If crying, Father, and if praying, argue my ſonſhip, Formality and Prophaneneſs reproved.then I am a ſon, ſaith the profane perſon; for I ſay my prayers ever and anon. Alas, what is this to the purpoſe? Thy praying is but craving, yea, thy praying is but houling in God's eſteem, Iſa. 7. 14. They have not cryed to me with their hearts, when they houled upon their beds. How irkſom is the houling of dogs to the ears of men? ſuch is that, which profane perſons call Praying, in the ears of God. The truth is, their praying is but a driving of contradictions, becauſe their life, all the while, giveth their tongue the lie. Our Father (ſaith the profane perſon) which art in heaven; and in the mean while, he ſerveth his father the devill which is in hell. Hallowed be thy Name; ſo ſay his lips, but in the mean time, he diſhonoureth God in ſwearing, and lying, and whoring, and drinking, and prophaneneſs. Thy kingdom come; and in the mean while, he oppoſeth the Kingdom of Chriſt in his heart, and in the lives of his Saints, and doth what he can to hinder the comming of it. Thy will be done in earth as it is in heaven; and in the mean while, he doth the will of Satan, that will which the damned do in hell. Give us this day our daily bread; ſeemingly acknowledging, that he receiveth all, even his outward mercies, from God; and in the mean while, perhaps, ſacrificeth to his own net, commending his own skill for the eſtate he hath gotten. Forgive us our treſpaſſes, as we forgive them that treſpaſſe againſt us; and in the mean while, he goeth on in malice and envy, ſinning to his very hour of death, as it were. Lead us not into temptation; in the mean while, he tempteth the devill to tempt him. He cryeth, Deliver us from evill, and delivereth himſelf up to evill while he ſaith ſo: He layeth the reins upon the neck of his luſts, that run away with him into all miſchief. Call you this praying? I but, ſaith the formall profeſſor, I pray, and that frequently; not in diſtreſs onelyonly, but, haply, keep a conſtant p. 151courſe of prayer. Surely I muſt go for a child of God.

That we be not deceived, let us conſider, It is one thing to draw nigh with the heart, and another thing to draw nigh with the lips. You know the complaint of Iſaiah, compare two places together, Iſa. 1. 15. When ye ſo read forth your hands, I will hide mine eyes from you; and when you make many prayers I will not hear you. And yet he complaineth of them by Iſaiah, Iſa. 4. They make many prayers, and yet none heareth that prayer: Why? Becauſe, Iſa. 29. 13. This people draw near to me with their mouths, but remove their hearts far from me. Therefore they pray, and their prayers are no prayers, becauſe their hearts are not in them. I will not deny, but many a formall profeſſor may have attained to the gift of prayer, but that which I make an argument of Sonſhip, was a ſpirit of prayer, the ſpirit of adoption, by which we cry, Abba Father. What that is, ye may ſee, Zach. 10. 12. I will pour out upon Jeruſalem the ſpirit of grace and ſupplication. How worketh that? They ſhall look upon me whom they have pierced, and mourn for me, as one mourneth for his onelyonly ſon. Whereſoever the ſpirit Spirituall Prayer looks up to Chriſt.of prayer is, there will be a looking up to Jeſus Chriſt in all our devotions. The ſpirit of Adoption, that commeth from the Son, guideth to the Son, and taketh us along with him in all our addreſſes to God. They that would have their voices to reſound, will make choice of Rocky places, which ſend forth the beſt Eccho. This Rock, the Lord Jeſus Chriſt is he, that maketh our prayers to return with a bleſſing into our own boſoms. You ſhall have many men that go to devotion, and leave Chriſt behind them; What a poor devotion is here? The ſpirit of prayer is alwaies accompanied with Evangelicall humility, with a mourning that floweth from our looking to Chriſt. I know, there is a great deal of legall ſorrow in formall profeſſors. Men may go blubbering to hell, without true repentance. But here is a mourning, that floweth from a looking up to Chriſt. Where there is a ſpirit of Adoption, men will ſpeak from feeling, which floweth from the apprehenſion of Chriſt, and the certainty of God's grace in him. Now, this ſpirit of Adoption argueth Sonſhip.

p. 152But then commeth in the poor weak Believer, and ſaith, Object. I am undone. The other plead for themſelves without a cauſe, and he pleadeth as much againſt himſelf without a cauſe. I cannot find ſuch enlargement in prayer: Surely the Spirit of Adoption is not in me; if it were, I ſhould cry Abba Father with more importunity.

All Believers are not alike gifted, there may be a gift of Anſw. prayer, where there is not a ſpirit of prayer; and a ſpirit of prayer, where there are but poor gifts. Haply, thou canſt onelyonly chatter with Hezekiah like a Crane and Swallow; yet conſider, whilſt thou canſt not ſpeak, there are two Spokes-men for thee, the conſideration whereof, may render A Believer hath two Spokeſmen to ſtand for him.thee confident of ſucceſs, even in thy devotions, how weak ſoever they be. The liſpings and ſtammerings of a child, God liketh better, then all the Oratory in the world. The Spirit of God is in thee, and the Blood of Chriſt is for thee. The Spirit, andWe know not what to pray for as we ought, but the Spirit maketh interceſſion in us. And God knoweth the meaning of the Spirit, and heareth the leaſt whiſpers of his own Spirit, in the ſoul of a poor Believer. And then, The Blood of Chriſt, that ſpeaketh better things than the blood of Abel. the Blood of of Chriſt.As Chriſt ſaith of himſelf, it may be ſaid of this Blood, Father, I know thou heareſt me alwaies. But I paſs now from matter of Triall, and

I come now to matter of Exhortation. All Dignity, ye Uſe 2 know, calleth for Duty. Such as are partakers of this Priviledge To exhort to Duties.of being the children of God, they are obliged to certain Duties that flow from hence.

Firſt, Obedience. The ſons of Jonadab, they were obedient 1. To Obedience.to the commandment of their father, Jer. 35. I ſet before the ſons of the family of the Rechabites, pots ful of wine, and cups; and I ſaid unto them, Drink wine. But they ſaid, We muſt drink no wine; for Jonadab, the ſon of Rechab, our father, hath forbid us, ſaying, Drink no wine, you nor your ſons for ever. Neither build houſes, nor ſow ſeed, nor plant ye vineyards; but dwell in tents all your daies, that ye may live all your daies upon the face of the earth, where ye are inhabitants. So we have hearkned to the voyce of Jonadab, the ſon of Rechab, our father, in all that he commanded us. p. 153So we drank no wine all our daies, we, nor our wives, nor our ſons, nor our daughters. When God hath ſaid, Drink not of the world's cup, taſte not of the world's dainties, leſt you ſurfeit on them; it becommeth an obedint child to ſay, My Father hath commanded me, I dare not drink, when he is tempted to the enjoyment of any unlawfull pleaſures. Mal. 3. 17. Ye read there of a ſon that ſerveth. Indeed, the beſt ſervice God hath done him, is by his ſons; all other ſervices are little worth in compariſon. I will ſpare him, as a man ſpareth his own ſon that ſerveth him. The ſon goeth naturally and ingenuouſly about his father's work; he doth it kindly, much more kindly than a ſervant will, that doth it onelyonly for his wages. Therefore of old, they were wont to ſet their children to the work. The chief work lay in huſbandry. We read of Rachel's keeping her father's ſheep, Gen 29. 6.Gen 29:6and ſo of Jacob keeping his father in law's ſheep. Would we approve our ſelves children of God, we muſt do the works of God. Our Saviour beateth off the Phariſees from their plea, upon this ground; We are the children of Abraham, ſay they. If ye were, ſaith Chriſt, then would you do the works of Abraham. Abraham believed in me. No man can ever approve himſelf the child of God, that doth not abound in the work of the Lord.

The ſecond Leſſon is for Imitation, Epheſ. 5. 1. Be ye 2. For Imitation.followers of God, as dear children. It is naturall to children to imitate their parents; look what the father doth, the child is apt to learn the ſame. If we be dear children, we muſt be followers of God, and walk in love, as Chriſt hath loved us. Bleſſed are the mercifull, they ſhall be called the children of God. Why? Becauſe that maketh it appear, they follow God. And ſo, Be ye holy, ſaith Peter, 1 Pet. 1. 15, 16. As he which hath called you is holy, ſo be ye holy in all manner of converſation. Becauſe it is written, Be ye holy, for I am holy.

Thirdly, We ſhould learn from hence this Leſſon, that is, 3. Learn Dependency upon God.of Dependency. Children hang upon their parents, ſo ſhould we upon God, if we will carry our ſelves as becommeth ſons. This Argument Chriſt uſeth, Matth. 6. 22. Take no thought, ſaying, What ſhall we eat, and drink, and be p. 154cloathed with, for your heavenly Father knoweth you have need of all theſe things. Leave the care of all theſe to your Father. If ye were Orphans, and had no father; or if your father were not willing, or not able to ſupply your wants, then ye might be carefull; but ſeeing you have an heavenly Father, that knoweth all theſe things, caſt all your care upon him, for He careth for you. Doth not he tell us, That he that provideth not for his owne family, is the worſt of Infidells? Ye are of Gods family, therefore be ſure, He will provide for you, if ye truſt Him.

Fourthly, It teacheth us a leſſon of Patience, Hebr. 12. 4. It teacheth us to be patient.5. Forget not the exhortation which ſpeaketh to you, as Children. My ſon deſpiſe not thou the Chaſtiſements of the Lord; For whom the Lord loveth, He chaſtiſeth. Faint not under the correction of a Father, and, becauſe it is from a Father that will lay on no more, no longer, than the Child ſtandeth in need of it. Herein, that of our Saviour ſhould be often in our thoughts, Joh. 18. 11. The Cup which my Father hath given me, ſhall I not drink it? Why, every affliction that befalleth me, is a Cup out of my Fathers hand, and from Him I ſhould take it, and drink it, becauſe it is mixed by Him, who will be ſure to put no poyſon into his Children's Cup.

Fithly, It ſhould teach us a leſſon of reverence, If I 5. It teacheth us reverence.be a Father, Mal. 1. 6. A ſon honoreth his father, and a ſervant his maſter; If then I be a father, where is mine honour? The children that will be playing the waggs happily together; if the father come into their preſence, he huſheth all the noiſe; and the reſpect they bear him, taketh them off from their vanity. The Reverence we owe to God, ſhould take us off from all unſeemly Carriages. It was a report made of Luther, by one that lived much with him, and obſerved his devotion; Tanta reverentia cum Deo, & Tanta fiducia cum Patre. He goeth to God, ſaith he, with ſo much reverence, as a man that cometh to a Lord above him; but with ſo much confidence, as a man that goeth to a Father,6. It teacheth us to ſeperate from the iniquity of the World.

Laſtly, It ſhould teach us a leſſon of ſeperation from the folly, and iniquity of the World; This ye have in that p. 155place, 2 Cor. 6. and the two laſt verſes. Come out from amongſt them, and be ye ſeparated, and touch no unclean thing, and I will be a father to you. God expecteth a great deal of holineſſe in his Children, that they ſhould nor run into the like exceſſe of Riot, with the men of the World. We ſhould all be ſeparatiſts in this ſenſe, namely, from the pollutions of the world; we ſhould not behave our ſelves unbeſeeming the ſons and daughters of God. It was an excellent advice given by a Philoſopher to a young Prince under his Tuition, and Care. The Prince was to go abroad into a place, where he knew he ſhould meet with ſome naughty Company; he deſired his Tutor, to teach him how he ſhould govern, and behave himſelfe. He giveth him this rule. Memento, te ſilium eſſe Regis; Remember, Thou art a King's ſon: when thou comeſt there, do nothing but what becometh the ſon of a King. Could we alwayes carry this Memento along with us, how pure would our Converſations be? Thou art a ſon and daughter of God, be ſure to do nothing unbeſeeming this relation, and thou wilt do well enough. Is this thy ſon's Coat, ſay they to acob, when they brought it home imbrew'd with blood? When we ſee a mans Carriage defiled with luſt, and ſcurrility, and bitterneſſe, is this the Coat of a Son? is it the badge of an heir of Heaven, and Child of God? He that will do nothing unworthy of this relation, muſt be ſure to walk unſpotted of the World. Thus, I have run over the Obſervations, that flow from the firſt particular of the Text, namely, The benefit; The power, or priviledge, or prerogative to become the ſons of God.

Secondly, The next thing is, The Benefactor, that is 2. Chriſt our Benefactor giveth power to become ſons.Chriſt. He gave them power to become the ſons of God. Sons of God, in a ſpeciall way, not onelyonly ſons by Creation, ſo all men are, Mal. 2. 10. Have we not all one Father? Hath not one God created us? Nor onelyonly ſons by profeſſion; ſo all the members of the viſible Church are, Gen. 6. 2. The Sons of God ſaw the daughters of men. Nor onelyonly ſons by Deputation; So all Magiſtrates are, according to that, Pſal. 82. 6. I have ſaid ye are Gods, and all of you ſons of the moſt High. But ſons of God by adoption. That which p. 156the Apoſtle telleth us of, Gal. 4, 5. That we might receive the Adoption of ſons.

Of which there are two ſorts;

A naturall Adoption. and

A perſonall Adoption.

A naturall adoption. That belonged properly to the Naturall adoption, properly of the Jewes.Jewes, who were in that reſpect called the firſt-born ſons of God, Exod. 4. 22. Thou ſhalt ſay to Pharoah, Thus ſaith the Lord. Iſraell is my ſon, my firſt-born. Therefore the Adoption is ſaid to belong to Iſraell, Rom. 9. 4. Who are Iſraelites, to whom pertaineth the Adoption, namely this naturall Adoption.

Secondly, There is a perſonall adoption, that of which Perſonall adoption properly is to believers.I told you, out of Gal. 4. 6. As many as received Him, gave He the priviledge to become the ſons of God. Here is the benefit, and the Benefactor. He gave it, it is the gift of Chriſt, He made us adopted Sons.

Thirdly, The Perſons on whom the Father doth beſtow 3. The perſons upon whom God the Father beſtoweth Chtiſt.the gift of Chriſt, being deſcribed by their faith. I ſhall wrap up all in this one Obſervation, which will take in all the remainder of the verſe; namely that, It is given to all ſuch, as truly receive Chriſt by faith, to become the ſons of God, by adoption. For the explication whereof, four things are to Obſerv. be demonſtrated.

Firſt, That Chriſt ſhould be received. To as many as received Him.

Secondly, That to the true receiving of Chriſt, there muſt be a ſpeciall concurrence of Faith, Even to them that believe in his Name, ſaith the Text.

Thirdly, That all ſuch as do receive Chriſt by faith, are adopted ones. To them gave He power to become the ſons of God, as many as received Him.

Fourthly, That this ſonſhip is a free gift. He hath given them power to become the ſons of God.

Theſe all lie clearly in the words: when I have explained them, I ſhall come to apply them.

Firſt, Jeſus Chriſt ſhould be received, Col. 2. 6. As ye 1. Chriſt ſhould be received, and how.have therefore received Chriſt Jeſus the Lord, ſo walk ye p. 157in him. Walk in him, but receive him firſt. Therefore it is, that Chriſt is compared to ſuch things in Scripture, as do import a receiving of him, conveying of him to mens ſouls. He is called the Bread of life, Joh. 6. 35. If bread be not eaten, it nouriſheth not; if Chriſt be not received, he ſaveth not. We are ſaid to put him on as a garment, As many as have received Chriſt, have put on Chriſt. A garment muſt be taken and applied to the body, or it cannot warm it, to ſence it from the weather. He is ſaid to come with healing under his wings, Mal. 4. 2. Chriſt bringeth medicines with him, ſalves for ſores, medicines for diſeaſes. But the ſalve muſt be applied to the ſore, elſe the ſalve healeth not; and the medicine to the diſeaſe, elſe it cureth not. Chriſt is the huſband of our ſouls, Thy Maker is thy husband. By marriage, there muſt be a mutuall receiving of each other, elſe it is no marriage. All theſe expreſſions imply the receiving of Chriſt; and not to receive him, is the greateſt folly and madneſſe in the world. As, Who would not think that man beſides himſelf, that, having a violent diſeaſe upon him, when the beſt medicine in the world ſhal be offered him, and which will infallibly cure him, ſhall refuſe to take it? That is our caſe. We are all ſick, ſick to death; and the Lord Chriſt is offered to us in the Goſpell? Is it not madneſſe to refuſe him? If a poor woman, that were deep in debt, ſhould have a Serjeant come upon her, and arreſt her, and be dragging of her to priſon; and, at the ſame time, ſhould have a good march offered to her, a rich husband, that will pay all her debts; Were not ſhe an unwiſe woman, if ſhe would not take him for her husband? It is our caſe: We are all deep in God's debt, ready to be dragged to the priſon of hell, there to lie and die, and rot for ever. Now the Lord Jeſus offereth to take us, and to be married to us: And for us to refuſe him, who will pay all our debts, and advance us to an high and glorious condition; Is it not madneſſe? And yet there is no greater, and more common and frequent ſin To refuſe Chriſt offered, is the great damning ſin.in the world, than this. The not receiving Chriſt, it is the great damning ſin. It is this that argueth the prophaneneſſe of man's heart, as Eſau is called prophane; Why? Becauſe he ſold his birth-right for a meſſe of pottage; the brand of p. 158prophanneſſe is faſtned upon him in this reſpect. So, prophaneneſſe is in the hearts of all the ungodly, they ſell their birth-right for ſome meſſe or other of the devill's pottage, for pleaſures or profits. They let Chriſt go, Not him, but Barabbas; not Chriſt, but credit; not Chriſt, but wealth and eſtate. Therefore ſtill the Lord hath occaſion to complain of men, that they would not receive him: Ye would not come to me, that ye might have life, and ſonſhip. This is laid for the firſt ground, Jeſus Chriſt ſhould be received. If he be not, it proceedeth from the folly of men.

Secondly, To the true receiving of Chriſt, there muſt be 2. A ſpeciall Concurrence to the receiving of Chriſt.a ſpeciall Concurrence of Faith. As many as received him. Who are they? Believers, That believed in his Name. In his Name. Name, in the Scripture, is often put for Perſon, as, Rev. 3. 4. Thou haſt a few names in Sardis, which have not defiled their garments; that is, a few men and women, a few perſons. The Receivers of Chriſt are ſaid to believe in his name, becauſe the direct object of their faith is the Perſon of Chriſt, for this or that purpoſe. That Chriſt died for all, or for me, or for the elect onelyonly, It is not the believing of any of theſe Propoſitions, that ſaveth; but in Chriſt. The Perſon of Chriſt, his Name is the object of faith. Believed in his Name, foreign. It is a known diſtinction amongſt Divines, that of Credere Deum, Credere Deo, &, Credere in Deum. It is one thing to believe that there is a God, that is, Credere Deum; ſo the devills believe, and tremble. And another thing, Credere Deo, to believe God, that is, what God ſaith, to be true. But that which ſaveth is, Credere in Deum, to believe in God. That is, Cedere credendo in Deum; By believing to paſſe into God, and cleave to him, and cloſe with him. So the ſame may be ſaid of Chriſt, It is one thing, credere Chriſtum, to believe that Chriſt is; and another thing, credere Chriſto, to believe what Chriſt hath ſaid in the word of truth; but another thing, credere in Chriſtum, to believe in Chriſt. Joh. 14. 10, 11, 12. ye ſhall find all theſe, Believeſt thou not that I am in the Father, and the Father in me? Here is credere Chriſtum, to believe that Chriſt is, and what he is; that he is in the Father, and the Father in him. Verſ. 11. Believe me, that I am in the Father, and p. 159the Father in me. That is, credere Chriſto, becauſe he hath ſaid it. Verſ. 12. Verily, verily I ſay unto you, He that believeth on me, the works that I do ſhall he do alſo. Here is credere in Chriſtum, that is the faith in the Text, that is required to the true receiving of Chriſt,—believed in his Name. Believing on him, that is, relying upon him. Faith lyeth in recumbency, therefore faith, the act of faith, is often expreſſed in Scripture by acts of relying, and ſtaying our ſelves upon God; 2 Chron. 16. 7. 8. becauſe thou haſt relyed on the King of Aſſyria, and not on the Lord thy God; therefore is the hoſte of the King of Aſſyria eſcaped from thy hands. Were not the Ethiopians and the Lubims a great hoſt, with very many chariots and horſemen? Yet, becauſe thou didſt rely on the Lord, he delivered them into thy hands. Here is believing expreſt by relying on the Lord. That in caſe of a temporall deliverance, faith exerciſeth the ſame kind of act, as, towards God, in ſpiritualls: Iſa. 10. 20. It ſhall come to paſſe in that day, that the remnant of Iſrael, and ſuch as have eſcaped of the houſe of Jacob, ſhall no more again ſtay upon him that ſmote them, but ſhall ſtay upon the Lord, the holy one of Iſrael, in truth. Here is believing in his Name, relying upon, and ſtaying on Chriſt. And God hath been pleaſed to make faith the inſtrument of receiving Chriſt, for two reaſons, intimated by the Apoſtle, Rom. 4. 16. Therefore it is of faith, that it might be by grace, to the end the promiſe might be ſure to all the ſeed.1. Faith the Inſtrument of receiving Chriſt, both to juſtifie and to ſave.

Firſt, Faith is choſen out from all other graces, to be the inſtrument of receiving Chriſt, to Juſtification, and to Salvation, that it might be of grace, that the free grace of God might more appear in this way of diſpenſation. If God ſhould have choſen Love, or Zeal, or Hope, or any other Grace; this would carry ſome ſhew of worth and merit in it, and bring ſomething to God with it: Whereas Faith is an emptying Grace, bringeth nothing but an empty hand, that God might fill it. And therefore it is of faith, that it might be ſo much the more of grace; becauſe faith is a meer naked Receiver. In point of Sanctification, faith is a purger and worker; but in point of Juſtification, it is a meer receiver: And that magnifieth the grace of God ſo much the more, that it might be of grace.

p. 160Secondly, That the Promiſe might be ſure. Should God 2. Salvation dependeth upon Faith, that the Promiſe might be ſure.have hanged our Salvation upon any other Condition than of faith, Believers could never have attained that aſſurance, which they may now arive at, by the help of the Spirit of grace: Why? Becauſe God requireth nothing of us now, but the taking of Chriſt, as to point of Juſtification. Should the Condition have been our Obedience, as under the firſt Covenant of works, Do this, and live; Though God had treated with us upon very low tearms, Never be drunk in thy life, and thou ſhalt be ſaved; Forbear adultery and murder, and thou ſhalt be ſaved; the Promiſe would not have been ſure, no man durſt have truſted himſelf, no, not in this thing. We know how David, and other ſervants of God, have been ſeduced and fallen. But take and receive Chriſt, and he will be thy Saviour; here is the way for aſſurance. As, put caſe you come to a beggar, and ſay, Do ſuch a piece of ſervice for me, and thou ſhalt have ſuch a reward; there ye put him upon a greater difficulty, than to give him ſo much mony. So God dealeth with us. Believe, and thou ſhalt be ſaved; Receive, and thou ſhalt be ſaved.

Thirdly, All that truly receive Chriſt by faith, are adopted 3. By Faith we are adopted to Chriſt.ones; To as many as received him, gave he power to become the ſons of God: Not by Creation onelyonly, as all men are; nor by Profeſſion onelyonly, as all the Members of the viſible Church are; nor by Deputation onelyonly, as all Magiſtrates are, I have ſaid, Ye are gods, and the ſons of the moſt high: But by Adoption, that ye might receive the adoption of ſons. All that receive Chriſt are thus adopted: For which ye have a clear place, Gal. 3. 26, 27, 28, 29. For ye are all the ſons of God in Chriſt Jeſus. For all ye that are baptized into Chriſt, have put on Chriſt. There is neither Jew nor Grecian, there is neither bond nor free, there is neither male nor female; for ye are all one in Chriſt Jeſus. And if ye be Chriſts, then are ye Abraham's ſeed, and heirs by promiſe. It is ſaid by the Apoſtle, Rom. 9. ſpeaking of the Jews, that to them belonged the adoption, ſpeaking there of a Nationall adoption, that belonged to the Jews, the onelyonly peculiar Nation of the world, that God had then pickt out, to glorifie himſelf among. But hereupon the Jews were apt to p. 161conceive, that none had right to be the ſons and daughters of God, but thoſe of their Nation. What was true of Nationall adoption, they uſed to apply it to Perſonall, and called themſelves the children of God, becauſe they had Abraham to their father. Now, ſaith the holy Ghoſt here, All, without any difference, that have received Chriſt, they are ſons, as well as the ſons of Abraham by a naturall generation, becauſe they are all of Abraham's faith, and ſo come to be heirs of Abraham's ſeed. He telleth them here, There is neither Jew nor Greek. A believing Greek is as true a child of Abraham, yea, of God, as a believing Jew; and much more than an unbelieving Jew, that braggeth ſo much of being Abraham's ſeed. There is neither Jew nor Greek nor bond nor free. Chriſt findeth men in a ſtate of bondage, and leaveth them ſo, haply, in worldly reſpects, but he maketh them free in reſpect of God: If the Son maketh you free, then are ye free indeed. There is neither male nor female. In ſome Common-wealths, Females are excluded from the chief Dignity, as by the Salique Law in France, no Woman can inherit a Crown. In all Common-wealths, they are ſecluded from many Offices, which are proper onelyonly to men. But when you come to ſpeak of the Dignity of Adoption, Females come in as well as Males. Every Believer is a partaker of this high priviledge, of being the child of God. That is the importance of this word in the Text, foreign. As many as received him. All, and every one that receiveth him, become the ſons of God.

Fourthly, The Adoption of ſons is a free gift: As many 4. It is the free gift of God, that we are adopted ſons.as received him, to them it is given to become the ſons of God; foreign, He gave them power to become. It's an Ingredient into the very eſſence of Adoption, It muſt be free. So the civill Law defineth Adoption, Gratuita eſt aſſumptio, non habentis jus; It is a free Aſſumption of a perſon, that hath no right to an Inheritance, to the partaking of that Inheritance. As, what right had Moſes, a poor Hebrew child, that was thrown out in an Ark of Bulruſhes, ready to periſh; what right had he to that Eſtate that belonged to Pharaoh's daughter, till ſhe adopted him, and gave him that? So Mordechai adopted Heſter.

p. 162There are three things that go to make up a Civill Adoption, Three things go to make up Adoption.and you ſhall find them all in this Divine Adoption.

Firſt, There muſt be an Inheritance, which the party is 1. An Inheritance.adopted to; It is a vain thing to adopt one to nothing. To take one, and leave him to the wide World, when he hath done. Adoption ſuppoſeth an inheritance. That is here, even the Kingdom of Glory, an Inheritance with the Saints in light. Hence it is, that, that bleſſedneſſe, which the Saints ſhall injoy in the ſtate of Glory, is called by the Apoſtle, The adoption, becauſe it is that, which we are adopted to. And ſo I underſtand that phraſe, Rom. 8. 23. where Adoption is taken in that ſenſe, waiting for the Adoption; We which have the firſt fruits of the ſpirit, we our ſelves groane within our ſelves, waiting for the Adoption. That is, for that glory, we are adopted to, for that Inheritance, which God hath promiſed us. Otherwiſe, men which receive the firſt fruits of the ſpirit, they receive Adoption in this ſenſe. But here is a further thing, which they have not yet, but wait for, which is called Adoption, even the Conſummation of all their hopes, the Inheritance in glory.

Secondly, As in every adoption there muſt be ſome Inheritance; 2. It muſt be of a party, that hath no right to the Inheritance.ſo adoption muſt be of a party, that hath no right to that Inheritance. A man is not ſaid to adopt his owne ſon, becauſe nature giveth him a right to his father's eſtate. But if he adopteth, it is a ſtranger. Moſes was a ſtranger to Pharoahs daughter. Heſter, though ſhe were akin to Mordecay, yet was not his naturall daughter, and therefore was adopted by him. We are all by nature ſtrangers, and a great deal worſe, enemies to God, as well as ſtrangers, we have no right, no ſhew of right to the Inheritance, for we all have ſinned, and come ſhort of the glory of God, Rom. 3. 23.

Thirdly, It muſt be Gratuita Aſſumptio. A free aſſumption of a perſon that hath no right, and the having no 3. It muſt be of a perſon that hath no right.right, ſheweth it to be free. And that we are ſure, is to be found in this Divine Inheritance. It is an act of God's free grace, nothing moved him but his owne free love. God loveth, p. 163becauſe he loveth; and hath mercy on whom, he will have mercy. See this proceeding from free grace, Epheſ. 1. 5, 6. Having predeſtinated us to the adoption of Children, by Jeſus Chriſt to himſelfe, according to the good pleaſure of his Will. Here is the good pleaſure of God's will, the onelyonly ground of our adoption. Thus I have run through the four things, which I undertook for the explication of this point.

Come we now to apply it. Vſe.

Firſt, let us all learn from hence to extoll, and magnifie, 1. Learn to glorifie God, for ſo great a gift, as adoption is.and adore the goodneſſe and bounty of our Lord Jeſus Chriſt; in giving the poor ſons of men, ſo great, ſo excellent a gift as this of adoption is. To them that receive Him, to them gave He power, dignity, priviledge, prerogative, to become the ſons of God. You ſee it is a free gift. Look to all the progreſſe of ſalvation, from firſt to laſt, and you ſhall find free grace running through every paſſage of ſalvation, even as blood runs through every vein in the body of a man. Chriſt himſelfe is the great gift of God, and all other things are the gift of Chriſt; God together with him, giveth us all things elſe. Have we any newneſſe of heart in us? It is He that giveth it. He taketh away the heart of ſtone, and giveth an heart of fleſh. Have we Miniſters after Gods owne heart? It is God that giveth the increaſe. Have we any thing to ſuffer, or to do? To you it is given to believe, and to ſuffer. To the firſt, This great priviledge of Adoption. What but free, and undeſerved love could have moved Chriſt, to beſtow ſuch a favour upon us? He himſelfe was the onelyonly begotten Son of God, and might have contented himſelfe with this dignity for ever, and yet He is pleaſed to become the firſt begotten of many Brethren. The naturall Son of God made way for the poor ſons of men, that they might receive the adoption of ſons. It is a greater favour then any Adam had, to thank God for, this, that we receive from Chriſt; Adam was rather in the condition of a ſervant, then of a Son. He lived under the Covenant of works; Do this, and live. And therefore it was, that Adam was in a poſſibility of falling from his happy Condition, as p. 164ye know he did, and of being turned out of the houſe, The ſervant abideth not in the houſe for ever, but the ſon abideth for ever, Joh. 8. 35. If ye will ſay, he was a ſon, as indeed he was, it was but a ſon by Creation. He bore the Image of God, had the divine ſtamp upon him, but here is a further ſonſhip by adoption. There is a myſticall union of believers to Chriſt, as their head; which Adam had not. But if ye will diſtinctly ſee the heighth, and excellency of this priviledge, that ſo we might know, what we have to bleſſe, and magnifie Chriſt for, ſo much the clearer; Let us compare this Divine adoption with Civill adoptions, which are in uſe amongſt the ſons of men. And ſee how farre this Excellency reacheth, in four or five particulars.

Firſt, in Civill adoption, there is alwayes ſome need on 1. In civill adoption, there is ſome need on the Adopter's part.the Adopter's part. No man will go, and take a ſtranger's ſon; and adopt him, unleſſe he want a ſon of his own; or unleſſe his owne ſon be ſo unworthy, as he thinketh him not fit to be truſted with an eſtate. But it is ſeldome done, but in caſe of Orphany, where there wanteth Children. The law ſaith, That adoption is, Actus lega is, naturam ſequens, &c. A legall act, Imitating nature, Invented for the comfort of them, that have no Children of their owne. But now look to this ſpirituall adoption, and ye ſhall find God had no need, he had a ſon of his owne. The Son of his boſome, the Son of his love, the Son of his delights, in whom he did take pleaſure from all Eternity, and might have taken pleaſure to all Eternity; though there had been no ſuch Creature as Man, made in the World. And yet He was pleaſed to adopt the ſons of men, not becauſe He wanted a ſon, but becauſe we wanted a Father. And therefore, in this reſpect, we have great cauſe to ſay as the Apoſtle doth, Behold, what manner of Love, the Father hath ſhewed us, that we ſhould be called the ſons of God? 1 Joh. 3. 1.

Secondly, there is commonly on the Adopted his part, 2. On the adopted his part, there is expected ſome worth.ſome worth. As there is ſome need on the part of the Adopter, ſo ſome worth in the Adopted. When men make their choice, either they have regard to ſome excellency, or ſome relation, or ſomething that is a motive to their affections, p. 165to pitch upon ſuch a child, rather than another, to adopt for an heir. When Pharaoh's daughter adopted Moſes, it is ſaid, Moſes his beauty moved her; the Text giveth you that hint, Act. 7. 20. Moſes was exceeding fair. When he was caſt out, Pharaoh's daughter took him up, and nouriſhed him for her own ſon. The very beauty of the Child had an operation upon the Lady's heart. So Mordechai adopted Heſter: What was the reaſon? Firſt, ſhe was near akin to him; then, very beautifull, Heſt. 2. 7. He brought up Haddaſſah (which is Heſter) his uncle's daughter, for ſhe had neither father nor mother; and the maid was fair and beautifull, whom Mordechai, when her father and mother were dead, took for his own daughter. So, here is ſomething in the Adopted, that moveth the Adopter: But what is in us to move God? unleſſe we ſpeak of moving him to indignation. Beauty we have none, for we are defiled all over with ſin, over-ſpread with a leproſie; all our faculties are in ſin, and all ſin is in our faculties; our very Righteouſneſſe is as a menſtruous cloath, What then are our Abhominations? Our Civilities and Formalities are but as dung, as the Apoſtle accounts of all for Chriſt: If they are but as dung, What then are our oaths, and lies, and prophanenings of the Lord's day? The truth is, we have nothing lovely in us, and yet behold, we are called the ſons of God: What love is here?

Thirdly, The adopting father may leave an Eſtate, but 3. The Adopter cannot convey a Diſpoſition, to inable to manage the Eſtate rightly.he cannot convey a diſpoſition to him, whom he adopteth, to inable to manage it aright; therefore is there often miſtakes: they think they pitch well, and it proveth ill. Such as are adopted, they come leightly by their eſtates, and they ſet leightly by them. But herein lyeth a further and higher excellency of this divine Adoption, God, together with an Inheritance, conveyeth a Diſpoſition, that rendreth one fit for the managing of ſuch an eſtate. Ye have an expreſſion that ſoundeth that way, Col. 1. 12. Giving thanks to the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. He doth not onelyonly give us an inheritance, but maketh us meet to be partakers of that inheritance. Our adopting Father ſtampeth his own Image p. 166upon every adopted ſon. He maketh every believer Patrizare, to imitate his Father which is in heaven, which the other cannot do.

Fourthly, In Civill Adoption, the Adopted ſon cannot 4. The Adopted cannot enjoy the Adopter and the Inheritance both at once.enjoy his father and the inheritance both at once; till the adopting father be dead, what is left him by the Adoptor doth not come into his hands. But now, herein lyeth another excellency of this Spirituall Adoption, Every believer may at once enjoy both the Inheritance and the Father, becauſe he that adopteth him liveth for ever; yea, becauſe his Father is his Inheritance. So the truth ſtandeth. He that adopteth us to an Inheritance, Himſelf is that Inheritance which he adopteth us to; for we are adopted to the fruition of our God. Pſal. 16. 5. The Lord is the portion of mine inheritance. So that here is Father and Inheritance joyned both together, becauſe the Father is the Inheritance.

Laſtly, In Civill Adoption, it is but ſome petty Inheritances 5. They are poor petty things that we are here adopted to.which men are adopted to, by their adopting fathers, ſome poor things; it may be, a Farm, or Lordſhip, or Mannor; What if it be a Kingdom? It is, in compariſon, but a poor thing, to that Inheritance which Chriſt hath adopted us to, which we ſhall find deſcribed to the life, 1 Pet. 1. 4. To an inheritance incorruptible, undefiled, that fadeth not away, reſerved in heaven for you. Here are the ſuper-excellent properties of that Inheritance, the conſideration of which, will exceedingly inhaunce this priviledge of Adoption.

Firſt, It is foreign, an incorruptible inheritance. 1. An incorruptible Inheritance.Whatſoever Inheritances we have here below, they are liable to corruption. If a man's eſtate lie in Mony, that may ruſt, or the thieves may break through and ſteal it; If in Cattle, they may die; if in Houſes, they may be burnt; if in Lands, an enemy may invade them. But here is an Inheritance that cannot be corrupted, becauſe it lyeth in God: For the Father is our Inheritance, and the immortall God is not lyable to any corruption.

Secondly, It is foreign, an Inheritance undefiled. 2. An Inheritance undefiled.There are few inheritances here below, but ſome defilement ſticketh to them; they are either ill got, or ill p. 167kept. An Inheritance may be got by oppreſſion; or, if not ſo, yet there may be defilement in the keeping of it. He that commeth to inherit it may behave himſelf oppreſſively. If, when riches encreaſe, the heart commeth to be ſet upon them, there will be defilement with the inheritance. But here is an Inheritance undefiled. No unclean thing ſhall enter into heaven, not ſo much as a Serpent, to tempt in that Paradiſe that is above. Mahomet telleth his followers of a defiled inheritance, wherein there ſhall be a great deal of filthineſs: But Chriſt hath provided another kind of Inheritance for his, which is without ſin, undefiled.

Thirdly, It is foreign, an Inheritance that 3. An Inheritance that fadeth not away▪fadeth not away; a Metaphor taken from flowers: The beauty of a flower, and the ſweetneſſe of it, is quickly gone, withereth in a moment, and fit for nothing then but to be caſt away. So it is with all other temporall Inheritances, they loſe their glory after a while; they ceaſe to miniſter that content, which a man hoped to have found in them, which may be had at the firſt poſſeſſing of them; yea, all the glory of the world is like the flower of the field, that fadeth away. But herein lyeth the excellency of this Inheritance, it fadeth not away. It is a flower that never withereth, their joyes are alwaies flouriſhing: a continuall ſpring of flouriſhing conſolations, ariſeth from the enjoyment of God, and every day ſweeter and ſweeter.

Fourthly, It is foreign, an inheritance 4. An Inheritance reſervedreſerved. We cannot ſay ſo of temporall inheritances, they may be gone. A trick at Law may put a man out of his eſtate, he may be wrangled out of it by ſome device or other, an enemy may come and ſpoile him of it, he can have no aſſurance. Though men purchaſe houſes and lands, for themſelves and their heirs for ever; alas, how ſoon are ſome men dead and gone? and, it may be, the next generation knoweth no ſuch houſes or lands, nor no ſuch men. But here is an inheritance reſerved: All the Devills in hell ſhall never wrangle a man out of This Poſſeſſion reſerved.

Laſtly, It is foreign, an inheritancc reſerved 5. An Inheritance reſerved in Heaven.in heaven; which is ſtill a farther addition. Whatſoever is in Heaven, is excellent. Many fading things are on p. 168earth. The leaſt thing in heaven is above the beſt things in the world. And it is a conſideration that addeth much to the ſweetneſſe of the Inheritance, to conſider where it lyeth: As, Who would not rather deſire to have a ſmall competency of land in England, amongſt his own friends, where he was born, than to have much in the Indies, amongſt ſtrangers. It is an Inheritance reſerved in heaven, which is our Country, the Believer's home; Every man is born from above, foreign; his kindred live in Heaven, his Father is there, and his Mother there. We are ſtrangers upon earth, therefore our inheritance is in heaven, which is much more worth than our inheritance below. So excellent is this Inheritance. Therefore how great is this love of Chriſt, in giving us this priviledge, to become the ſons of God?

Secondly, Let us learn from hence to judge of our How to know, whether we be the ſons of God.eſtates, how things ſtand between God and us, whether we be ſons and daughters, yea or no; nothing concerneth us more. Therefore time ſpent in this ſcrutiny will be profitable. Our Sonſhip is evidenced two waies.

By way of Teſtimony, and

By way of Inference.

Firſt, By way of Teſtimony. So we come to know our 1. By the witneſſe of the Spirit.ſelves to be ſons and daughters, by the witneſſe of the Spirit, which ye read of, Rom. 8. 16. The Spirit it ſelf beareth witneſſe to our ſpirits, that we are the children of God. This Spirit it is, that keepeth the Records of Heaven. The holy Ghoſt is conſcious to all the ſecrets of God, knoweth what names are written in the book of life; therefore he is able to make them known to us. None but the Son of God can Redeem, and none but the Spirit of God can Aſſure, ſo as to make your Evidences clear, and infallible, and above all doubt and fear. But this doth not now lie ſo clear in my way.

Secondly, It is therefore evidenced by way of Inference, Verſ. 8, 9. Our Sonſhip dependeth upon our receiving 2. By way of Inference.Chriſt. It may be inferred from hence, As many as received him, to them gave he power to become the ſons of God. Therefore every ſon of God hath received him; and p. 169every one that hath received him, may know himſelf to be the Son of God. This I ſhall inſiſt upon, hoping you will excuſe me, though I be a little large in it. To help you in your ſearch, I ſhall endeavour to ſhew, what it is to receive Jeſus Chriſt aright, becauſe your ſonſhip hangeth upon the having, or not having, Jeſus Chriſt.

Give me leave therefore to tell you,

Firſt, What it Suppoſeth.

Secondly, What it Includeth.

Thirdly, What it Produceth. That by laying all together, ye may come to ſome eſtimate of your own condition.

Firſt, It Suppoſeth certain Acts of the Underſtanding.

Secondly, It Includeth certain Acts of the Will.

Thirdly, It produceth certain Effects, to bear witneſſe to the truth of the former Acts.

Firſt, Receiving Chriſt ſuppoſeth certain Acts, of men's 1. To receive Chriſt, ſuppoſeth certain Acts of the Underſtanding.underſtanding their Graces. Father, ſanctifie them through thy truth, thy Word is truth. I ſay, certain acts of the underſtanding; namely, certain due apprehenſions concerning diverſe particulars I ſhall name to you, which, in an ordinary courſe, we come to have the knowledge of, before we come to receive Chriſt. I ſpeak not, what the work of God hath in the ſouls of Infants, when he conveyeth Chriſt to them; but in an ordinary courſe, when men and women come to years, there are certain precedent apprehenſions of the underſtanding.

Firſt, Concerning the Perſon and Office of Jeſus Chriſt. 1. The Perſon and Office of Chriſt is to be underſtood.No man receiveth he knoweth not what. We receive not Chriſt till we deſire him, Ignoti nulla cupido; and we deſire him not, till we know him. The ſoul firſt cometh, by the Spirit of Chriſt, to have ſome apprehenſions wrought concerning the Perſon of Chriſt; to know him as God-Man, the Word made fleſh. The Man-God, onelyonly Suffering as Man, Satisfying as God. There lyeth much in this, in the right apprehenſion of Chriſt's Perſon, which is the object of our faith, as it juſtifyeth. As they ſay of marriage-contracts, If there be a miſtake of the perſon, the Contract is not valid; as, if by ſome way of deceit, when the Contract cometh p. 170to be made up, another woman be brought in the habit and room of that party, to whom the man intendeth to contract himſelfe, here is an errour of perſon. As it was with Laban, that gave, to Jacob, Leah under colour of Rachell, and that made void the marriage. How can a ſoul be married to Chriſt, and miſtake the perſon? and not know what Chriſt is, nor acknowledge his Godhead? Here is an errour of the perſon. Chriſt is another kind of perſon, than they take him for. As there muſt be knowledge of the perſon of Chriſt, ſo of his office too.

We muſt know him as the great Prieſt, our ſacrifice. No other ſacrifice would have ſerved our turn, and none could have offered that ſacrifice but himſelfe. The Eternall ſpirit offered himſelfe without ſpot to God.

The Prieſt ſacrificing, and

The Prieſt interceding.

Theſe are the two great parts of his Prieſtly office.

And ſo know him as our Prophet, guiding us by the Word. This is my beloved Son, hear him, guiding us by his ſpirit, We ſhall be all taught of God. And as King, ruling us, and ſubduing our Enemies under his feet.

Secondly, It ſuppoſeth due apprehenſions about the nature, 2. It ſuppoſeth due apprehenſions about the nature and danger of ſin.and danger of ſin. For till men have ſome conſideration about this, they do not uſe to look out for a Saviour. Therefore the firſt thing the ſpirit of God doth, when he cometh to convert, is to convince, He ſhall convince the World of ſin, becauſe they believed not on me. To let men ſee ſin, as for its nature extreamly odious. That there are two great evils in it, Averſion fron God, and Converſion to Sin defined.the Creature, Jer. 2. 13. Ye have committed two great evils; by forſaking Me, the fountain of living waters, and hewing to your ſelves Ciſterns, yea broken Ciſterns, that will hold no water.

And for the danger of it; It is ſuch as expoſeth men to eternall death. And till this be ſeen, there will be no 3. It ſuppoſeth due apprehenſions about rhe neceſſity of a Saviour.looking out for Remedy; where Juſtice is, wages muſt be paid. Now God is juſt, therefore ſin is dangerous.

Thirdly, It ſuppoſeth due apprehenſions about the neceſſity p. 171of a Saviour, which followeth upon the ſight of ſin, Acts 16. 30. The convinced Gaoler cryed out, Sirs, what ſhall I do to be ſaved? Till men come to be ſenſible of their ſpirituall drought, they never look out for the waters of life. It is not every cut-finger that cauſeth a man to ſend to the Chirurgion; nor every head-ache, that maketh him to go to the Phyſitian: but when he is wounded, when he is ſick to death, then ſend for the Chirurgion, for the Phyſitian; when ſin lieth heavy upon the ſoul, then they make out for Chriſt. Thoſe that ſcoffed at Noah, all the while he was building the Ark, when the Deluge was come indeed, when they ſaw no other ſhift; then they cried out, A World for an Ark. When we are ready to be turned over the Ladder, pardon then, is pardon indeed.

Fourthly, It ſuppoſeth ſome due apprehenſions about 4. It ſuppoſeth, no ſalvation by any thing or perſon but by Chriſt.the utter impoſſibility of obtaining ſalvation by any thing, or by any perſon, but by Chriſt alone. That which Peter taught, Acts 4. 12. Neither is there ſalvation in any other, for there is no other Name under Heaven, given amongſt men, by which we muſt be ſaved. If there were another way open for ſalvation, then there were no ſuch neceſſity of receiving Chriſt; but ſeeing this is not onelyonly a way, but the onelyonly way of Gods appointment: ſeeing, as Naomi once ſaid to her daughters in Law, when they would needs follow her. Why, ſaith ſhe, Ruth. 1. 11. Have I any more ſons in my Womb, that they may be your Husbands? So, Hath God any more ſons in the Womb of his Eternall decree, but Chriſt alone, that they may be Mediators for us; Seeing there is no Saviour, but He, therefore there is an utter impoſſibility of obtaining ſalvation by any other perſon, or thing beſides. When the ſoul cometh to ſee this, it maketh way for the receiving of Chriſt. As for all the Creatures, David ſaith, No man can by any means redeem the ſoul of his brother from death, he muſt let that alone for ever. There is no man, or means, or ordinances, but all ſay of ſalvation, as Job bringeth them in, ſpeaking of wiſdome, Job 28. 13, 14, 15. Where ſhall wiſdome be found? where is the place of underſtanding? Men know not the price thereof, nor is it found in the Land of the living. The deep p. 172ſaith, It is not in me, and the ſea ſaith, It is not with me; It cannot be got for Gold, neither ſhall Silver be weighed for the price thereof. So may I ſay of Salvation, Who knoweth the price thereof? where ſhall ſalvation be found? where is the place of happineſſe? The Law ſaith, It is not in me. Duties ſay, It is not in us. Ordinances ſay, We cannot give it. Why? It muſt come only from Jeſus Chriſt. Therefore the ſpirit of God uſually letteth ſouls ſee an utter impoſſibility of ſalvation, by any other, than by Chriſt.

Fifthly, It ſuppoſeth after all this, a due apprehenſion 5. It ſuppoſeth pardon in and through Chriſt.of a probability of obtaining pardon, and grace, in and through Chriſt. And this ſetteth the ſoul a moving towards him, and is an inducement, as to the humble ſoul, Lament. 3. 29. To lay its mouth in the duſt; if ſo be, there may be hope. As to thoſe Mourners in Joel, Joel. 2. 14. Who knoweth, if God will return, and repent, and leave a bleſſing behind him? Here is indeavour ariſing from probability. So the Ninevites in the propheſie of Jonah, Jonah 3. 9. Who can tell if God will turn, and repent of his fierce wrath, that we periſh not? Faith putteth it to the venture, and putteth it ſelfe upon the free grace of God in Chriſt for Four grounds of probability to obtain pardon.mercy; as having a probability, founded upon theſe four grounds of obtaining pardon.

Firſt, Upon the abundant goodneſſe of God, of which you 1. The aboundant goodneſs of God.read, Pſal. 130. 7. Let Iſrael hope in the Lord: Why? for with the Lord is mercy, and with him is plenteous redemption. There is abundant mercy, and plenteous redemption with God, therefore Iſrael may hope. This appeareth to be the mercy of an Infinite God, therefore he can pardon, and take away the ſins of a finite Creature; here is one ground.

Secondly, Probability of ſucceſſe: It is founded upon the 2. The powerfull Mediation of Jeſus Chriſt.powerfull Mediation of Jeſus Chriſt, Hebr. 7. 25. He is able to ſave to the uttermoſt, thoſe that come to God by Him, ſeeing he ever liveth, to make Interceſſion for them. His blood like a mighty Ocean, is able to overflow, as it were, the mighty Rocks, as well as the loweſt Sand. The Sun of Righteouſneſſe is able to ſcatter the thickeſt Clouds, as well as the ſlendereſt miſts.

p. 173Thirdly, Upon the free and gratious breathings of the 3. The free breatheings of the holy Ghoſt.Holy Ghoſt, Joh. 3. 8. The wind bloweth where it liſteth, thou heareſt the ſound thereof, and knoweſt not whence it cometh, nor whither it goeth. So it is with the Spirit. It hath breathed in others, and may breathe in thee, when it pleaſeth him. And therefore the ſoul reſolveth hopefully to wait on God, till the Spirit ſhall be pleaſed to breathe upon him; and to that end, it ſeeketh him in all the means, wherein he is wont to breathe; becauſe the ſoul knoweth, it is juſt that the Spirit of God ſhould not breathe in any, if he be not ſought in all. If they neglect ſome one means, the influence of Grace may be with-held. If any one of the Pipes be cut, the water cometh not home to the Ciſtern. And God is wont to convey grace to us, by ſo many Ordinances, as by ſo many Pipes; if one Ordinance be neglected, it is juſt with God to withdraw his grace. If a ſoul will hear, but not pray; if he neglecteth any one Ordinance, God may refuſe to breathe. Therefore the ſoul groundeth probability upon the free breathings of the Spirit.

Fourthly, Upon the example of many that have been 4. Upon the example of many converted before.converted before. It ſeeth the example of the periſhing of a multitude of ſinners, in the ſtory of the Ninivites; and of a multitude of ſins, in the ſtory of Mary Magdalen; and knoweth the ſtory of mercy, Such were ſome of you; but ye are waſhed, and cleanſed, and ſanctified, by the Lord Jeſus Chriſt, in the Spirit of God. Theſe are the apprehenſions which our Saviour Chriſt ſuppoſeth. All theſe, more or leſſe, in an ordinary courſe, taken with limitation.

Secondly, There are certain acts of the Will, which the 2. It ſuppoſeth ſeverall Acts of the Will.receiving of grace includeth, which are ſpecially theſe two: Firſt, a preſent chuſing of Chriſt, upon Conjugall tearms. Secondly, a truſting on him for ever after.

Firſt, Receiving of Chriſt includeth in it a preſent chuſing 1. Receiving Chriſt, includeth our chuſing him for our Husband.of Chriſt for our Husband, upon Conjugall tearms. I take that Metaphor, as moſt eaſie to expreſſe it by, becauſe he is received under many notions, and under this amongſt others. As a Wife receiveth the Man in marriage, ſo the Soul receiveth Chriſt. It is a Choice, and preſent Choice, and a preſent Choice upon Conjugall tearms. This p. 174is an act of the Will; Chuſing belongeth to the Will. When the Will is enabled by the Spirit of Chriſt, to chooſe him for his All in all, and to make a preſent choice of him; they are tearms, not of the Future, but of the Preſent Tenſe, that make a Marriage. It is not, I promiſe to make thee my Wife in time to come, that maketh a Contract; but, I do take thee to my Wife, this is to make a Marriage. It is not to take Chriſt when I am rich, or older; but it muſt be a preſent chuſing of him, that maketh the Match: And it muſt be upon honourable tearms, ſuch as a woman taketh the husband upon, ſo as to forſake father and mother, and cleave to the husband. Chriſt did ſo for us, and we muſt do ſo for Chriſt. Chriſt forſook his Father, in ſome ſenſe, and came and emptied himſelf; forſook Heaven, and came down to us. The Word was made fleſh, and dwelt amongſt us, that ſo he might be wedded to his Church upon earth. There is ſomething like that, we have to do for Chriſt; the Soul muſt forſake all for Chriſt. As it is ſaid of the Spouſe, Pſal. 45. 10. Hearken, O daughter, and conſider, and encline thine ear; forget alſo thine own people, and thy father's houſe. So ſhall the King deſire thy beauty. There muſt be a forſaking of our former luſts, and former waies, and former careleſneſſe; a leaving of all to cleave to Chriſt. That you may underſtand it better, allude to that of Hoſ. 14. 3. Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the works of our hands, Ye are our gods. For in thee the fatherleſſe findeth mercy. Ephraim ſhall ſay, What have I to do any more with Idolls? So, when the Soul cometh to cloſe with Jeſus Chriſt, The Law ſhall not ſave us, we will not reſt upon our own Duties, our ſervices ſhall not be our Saviours, the means of grace ſhall not be our Mediators: What have we to do any more with Idells? and the luſts of our former ignorance, and intemperancy, and wantonneſſe, &c? Here a chooſing of Chriſt ſuppoſeth a ſeparation from all things elſe, and a cleaving to him: Being joyned to the Lord, we are one ſpirit, as the Apoſtle's phraſe is; cleaving to him, ſo as to be ſubject to him, that is, on conjugall tearms, on which Chriſt is to be received. Epheſ. 4. 24. Therefore as p. 175the Church is ſubject to Chriſt, ſo let the wives be to their own husbands in every thing. We ſhould chooſe his Yoke as well as his Crown; his Spirit to guide us, as well as his Blood to redeem us; to be ſubject to him, as well as to be protected by him. This is the firſt thing included in the receiving of Chriſt, namely, a preſent chooſing of Chriſt upon Conjugall tearms.

Secondly, Truſt in him for ever after, as our God; ſo ſaith 2. To truſt in him for ever after, as our God.the Text, foreign, to truſt, that is, Continue to believe in his name; becauſe every one that hath received him, continueth to believe, continueth to truſt, and to rely upon him, and ſtay himſelf upon his God, and to lean upon his Beloved, as the phraſe is in the Canticles. As a woman that hath got an husband, hath one to truſt to for proviſion, and direction, and protection. If David's wives be taken away, he will reſcue them; if Ahaſuerus his wife be in danger of Haman's plots, her husband will relieve her. The Soul, before marriage to Chriſt, was liable to all old debts, the Law had a ſaying to her, the Devill had a plea againſt her; but now ſhe is married, all is laid upon Chriſt. No action lies againſt the wife. Now the ſoul hath an husband, and accordingly ſhe truſts in Chriſt, and ſendeth the Devill to Chriſt her Husband for an anſwer. Thus you ſee what it Suppoſeth and Includeth.

Thirdly, See what it Produceth, namely, Certain Effects, 3. It ſuppoſeth certain Effects, to witneſſe the truth of the former Acts. 1. Receiving Chriſt produceth Love.Acts 1that bear witneſſe to the truth of the former Acts, to make it appear, there were true Apprehenſions in the Underſtanding, and true Acts in the Will; and they are diverſe.

Firſt, The true receiving of Chriſt, whereſoever it is, it produceth a Prizing Love, in the firſt place. It is impoſſible, but that the ſoul which hath received Chriſt indeed, ſhould prize him and love him, becauſe of the beauty and excellency in him, 1 Joh. 4. 16. compared with verſ. 19. We have known and believed the love that God hath given to us. Then followeth, We love him, becauſe he firſt loved us. Where there is a knowing and believing of God's love to us, there will be a reciprocall love from us to God. To him that believeth in Chriſt, Chriſt is pretious. It is not onelyonly a love, but a priſing love. 1 Pet. 2. 7. To you therefore which p. 176believe, he is pretious. They that have received Chriſt indeed, will ſet a price upon him, howſoever others value him. Judas, though he did converſe with him, not having received him by faith, What a price ſetteth he upon him? the price of a Slave, thirty pieces of ſilver, the very price that was to be given by a man, that had bought a ſlave to be his ſervant: a goodly price. The Jews that bought him, and Judas that ſold him, make no more of Chriſt but thus. Now take the Soul, which hath indeed received him, and knoweth what is in him; ſuch a ſoul will not ſet Chriſt to ſale, no, not upon any tearms. Offer her Preferments, Eſtates, and Kingdoms, and Worlds; A goodly price for Chriſt, the ſoul will ſay! No, he is infinitely more worth then all theſe. To you that believe, Chriſt is pretious, becauſe ye have received him.

Secondly, It produceth a watchfull Fear. Whenſoever 2. It produceth a watchfull fear.the ſoul receiveth Chriſt, it will be afraid to loſe him. Having received a Kingdom that cannot be moved, ſaith the Apoſtle, Heb. 12. ult. let us have grace to ſerve God acceptably, with reverence and godly fear. One would think, all fear were now over. No, fear ſo much the more. The Goſpel, that is the Kingdom of Heaven, which is often ſo called in Scripture; and it is a Kingdom that cannot be moved. The Law, that was taken away; but the Goſpell, that cannot be moved, no alteration of that: We muſt never look for another Goſpel, than what is evidently laid down in Scripture. A man that hath received this Goſpel, hath received Jeſus Chriſt in it. For this Manna commeth down in the dew of heaven, Chriſt in the miniſtry of the Goſpel. And having received this Kingdom, we ſhall not be moved. Having received Jeſus Chriſt, let us ſerve him with reverence and god'y fear, ſaith the Scripture. There will be a fear, where there hath been a receiving of Chriſt; Kiſſe the Son. Serve him with fear, and rejoyce with trembling, Pſal. 2. 11, 12. I will allude to Act. 3. 11. ye read there in the foregoing Verſe, of a Creeple, that was healed by Peter and John, And immediately his feet and ankle bones received ſtrength, and he ſtood up and praiſed God. What doth the man mean now, to leave his leaping and skipping, and come and claſp p. 177about Peter and John? In all likelihood, becauſe he was afraid, when they were gone, his lameneſſe would return again to him. Such a diſpoſition there is in every ſoul that receiveth Chriſt, it is ſenſible of its having received health, and ſtrength, and comfort from him: Now, leſt his former lameneſſe ſhould return, leſt the luſts of his former ignorance ſhould again prevail, and thoſe terrours of conſcience under which it lay, ſhould come again; the ſoul is deſirous to hold Chriſt ſo, as never to let him go. Not that a ſoul that hath once received Chriſt, can loſe him for ever; but becauſe, though it cannot wholly loſe his preſence, yet it may loſe a great deal of its comfortable communion, which it had with Chriſt, and God in him. Therefore there will be a watchfull fear, leſt we ſhould loſe thoſe ſweet embracements which we have had from Chriſt.

Thirdly, This receiving of Chriſt in truth, produceth a 3. It produceth a ſpirituall life.ſpirituall life. He that hath the Son hath life, he that hath not the Son hath not life, 1 Joh. 5. 12. Men are now other kind of creatures than before, they have motion from another principle then they had before. As, where there is life, the ſoul ſetteth the body a working. So, when the ſoul hath Chriſt, it receiveth life, and motion, and appetite, and ſenſe, and grouth from him. This, true receiving of Chriſt, produceth.

Fourthly, As there is a priſing Love, a watchfull Fear, and 4. I… produceth fruit to God.a Spirituall life; ſo, It produceth fruit to God. Every ſoul that hath received Chriſt, is more or leſſe a fruitfull ſoul; and doth not render fruit to it ſelf as formerly, but to God, aiming at him and his glory in what it doth. And this followeth upon the former. I told you, It was receiving of Chriſt upon Conjugall tearms, as a woman receiveth an husband. And this you muſt know, that Chriſt hath alwaies iſſue by his wives; The Lord Jeſus hath no barren Spouſe. Every one that receiveth Chriſt for an husband, he hath iſſue by her; that ſoul bringeth forth fruit to God, as the Apoſtle's phraſe is; and it followeth upon the marriage, in that expreſſion, Rom. 7. 4. Wherefore ye alſo are become dead to the Law in the body of Chriſt, that ye ſhould be married to another; to God, in that marriage.

p. 178Again, It produceth ſociety with Chriſt, Conjugall ſociety, when he hath been received upon Conjugall terms. Huſbands 5. It produceth Conjugall ſociety with Chriſt.dwell with your Wives, ſaith Peter, 1 Pet. 3. Chriſt dwelleth with ſuch a ſoul, ſuch a ſoul converſeth with Chriſt. As it is ſaid of Iſaac and Rebecca, Gen. 26. 8. Abimeleck King of the Philiſtins looked out at a window, and ſaw, and behold Iſaac was ſporting with Rebecca his Wife. And he concluded from thence that ſhe was his wife, becauſe he ſaw her ſporting with him, in private. The ſoul that hath truly received Chriſt, will ſolace it ſelfe with Chriſt in private; not onelyonly injoy him in publick Ordinances in the ſight of the World, but in private Communion with him, even in the private duties of his worſhip. There will be a ſociety with him.

Laſtly, There will be an expectation producing all good 6. It produceth expectation of all good, in, through, and from him.things in him, and through him, and from him. For he that hath not ſpared his own Son, but gave him to death for us all, how ſhall he not, together with him, give us all good things? Rom. 8. 32. He that hath Chriſt, hath got the Fountain, His blood is a fountain opened, in Zachary. He that hath the fountain, may have what water he ſtandeth in need of; be it more, or be it leſſe, be it a diſh full, or a paile full, or a Ciſtern-full: as long as he hath the fountain, he may have what he wanteth. So it fareth with the ſoul that hath Chriſt, the ſoul expecteth all things from him, for this, and a better life, onelyonly with this caution; That ſhe muſt make account to him. Expectation implieth a waiting that foll weth upon beliefe, Iſai. 28. 16. Behold, ſaith the Lord, Expectation defined.I lay in Sion a corner ſtone, a pretious ſtone, a ſure foundation: he that believeth ſhall not make haſte; Chriſt now being received, is full of grace. In Him are all treaſures, both of wiſdome, and knowledge, and of grace, and pardon; ſuppoſe ſome of theſe be not immediately communicated, he that believeth maketh not haſte. It is in Him, in Chriſt, therefore I may be content to waite, I ſhall have it when he ſeeth his owne time; Waiting is a ſpirituall expectation of believers; as believing is, of having received. As put caſe, a place is void at Court, and two men are ſuiters for it. One rideth, Day and Night, and tireth Horſe p. 179after Horſe, and maketh more haſte than good ſpeed, for fear the place ſhould be gone. The other he taketh his leiſure, goeth to the Court, but ſlowly, Why? becauſe he hath had the Prince's promiſe before, and he knoweth he hath ſuch, and ſuch friends at Court, that will put the King in mind of it; Which of theſe two hath the better hope? Not he that maketh the moſt haſte, but the other. He confideth, the place ſhall be his, becauſe he truſteth to the Prince's promiſe, and relieth upon his friends at Court. I ſee at length, we have got to an end of this particular; I beſeech you, bring your ſouls to this touch-ſtone. Try your ſelves, whether you have received Chriſt, or no, and whether ye be ſons, and daughters or no, by what ye receive of Chriſt. Suppoſe, we ſay. Haſt thou ever had any due, and ſerious apprehenſions of the perſon, and office of Jeſus Chriſt? Haſt thou been convinced of the nature and danger of ſin? and, upon ſuch conviction, made to ſee the neceſſity of a Saviour? The utter impoſſibility of obtaining ſalvation, by any thing, or perſon, but Chriſt alone? And haſt thou after this, ſeen a probability of having pardon and grace from Chriſt, becauſe of the aboundant goodneſſe of God, the Father, and the powerfull mediation of God the Son, and the free and gratious breathings of God the Holy Ghoſt? Haſt thou now thrown thy ſelfe into the arms of Chriſt, or laid thy ſelfe at his feet, and ſayeſt, if I die, I will die there: as the poor Lepers ſaid, when they went to the Camp of the Aſſyrians. If we ſtay here, we muſt periſh; if we go thither, we can but periſh. Certainly, if we ſtay in this condition, we muſt be damned, we will put it to that, to go to Chriſt, he can but damne us. We have heard, that the Kings of Iſrael, are mercifull Kings, and therefore, Benhadad ſaith, we will put ropes about our necks, and go to him? Haſt thou acknowledged, that it is juſt with God to damne thee, and yet haſt hope in Iſrael's God? Haſt thou ſaid with Heſter, I reſolve to go to him, and lay hold upon the golden Scepter, and if I periſh, I periſh? Better periſh in a way of expectation, then to do, as I do. Try it, by what this receiving of Chriſt includeth. Was there not a time, wherein thy Soul made choice of Chriſt for her Husband, with reſolution in p. 180the attendance on Chriſt to forſake all, and cleave to him; and ſubject to him in all things? To receive Jeſus Chriſt, as Lord, not onelyonly as Jeſus, to deliver thee from the wrath to come, but as Lord, to be ruled and governed by him? Haſt thou learned to truſt in him for the payment of all thy debts, and diſcharge of all thy ſins? to ſend Law, and Divill to Chriſt for an anſwer? Try, what this receiving of Chriſt is, by what it produceth. Where is thy prizing love to Chriſt? Is it more to thee, then thouſand worlds? where is thy watchfullneſſe? If thou haſt a Jewell about thee, thou wilt take heed, what Company thou comeſt into. A man that hath treaſure about him, will be more carefull to avoid the ſociety of Robbers, then ſuch as have no money in their purſes; If thou haſt received Chriſt, thou haſt a Treaſure. Oh take heed of coming into ſuch company, as may occaſion the with-drawing of Chriſt from thee. Where is thy ſpirituall life, if thou haſt received him? Doſt thou grow, as living things do? Haſt thou an Appetite to the word? Doſt thou deſire the ſincere milk of the Word? What fruit doeſt thou bring forth? Is it fruit to God? Hath Chriſt any Iſſue by thy ſoul? what ſociety haſt thou with Chriſt? Is there any ſolacing thy ſelfe in Meditation, and Prayer, and ſecret Communion between Chriſt, and thy ſoul? And then, doeſt thou expect all things from him? And canſt thou wait till God's time cometh, to make good all his promiſes, which are all yea, and amen, in Chriſt? I ſhall leave theſe things with you, Conſider them, And the Lord give you underſtanding in all things.

Let us now go on to a further uſe of Conſolation from Uſe of conſolation.hence, and after that, to the next verſe. As there were no going to ſea for any man with Comfort, if there were not ſome Havens, and Harbours to ſtrike into, in a ſtorm; ſo no living in the World, if there were not ſome comfort to be fetched from Heaven. Look through all the Scriptures, and ye will hardly find a ſafer harbour than this, The relation between God, and believers. He is their Father, they his Children. They receive Chriſt, and ſo become ſons. This will afford comfort to us in ſeverall Caſes, which I ſhall briefly run over.

p. 181Firſt, In caſe of weak abilities and performances, when they ſhall think that God is their Father, and therefore is 1. Receiving Chriſt affordeth comfort in caſe of weak Performances.willing to bear with them, though their performances be but weak, and their abilities ſmall; according to that, Pſal. 102. 13, 14. Like as a father pittieth his children, ſo the Lord pittieth them that fear him. For he knoweth our frame, he remembreth that we are but duſt. God conſider; what mould we are made of, that we are Men, and not Angels; ſinfull men, and not men in a ſtate of Perfection. Therefore when we follow on to know him, and go lamenting after the Lord, as it is ſaid of the men of Iſrael, Jer. 9. though God diſcover a great deal of weakneſſe in our ſervices, yet we find a great deal of acceptance in him, when he looketh upon us as children. The truth is, though our faith be weak, our God is ſtrong; and from thence commeth our ſafety. As, when a father carrieth his little child in his armes, the Infant, with his little feeble arms, layeth hold upon the father; but the ſafety lyeth in the father's holding him, and not in his claſping about the father. So, we hold Chriſt by the feeble arm of our faith, but Chriſt holdeth us more ſtrongly by his Spirit, and our ſafety commeth from thence. It is true, our faith is weak, and ſo our ſervices are accordingly weak; but ſtill look at God as a Father. Suppoſe a man have a ſon in forraign parts, ſent abroad for his education; before he hath well learned the Language, he writeth a Letter home to his father. He is but a ſcribler, what he writeth is written but in broken language, and badly writ. But it commeth from a child, and therefore the father taketh it well, and paſſeth by all the faults. The father biddeth the child ſhoot at ſuch a mark; the child draweth the bowe, and letteth go; the arrow falleth a great deal ſhort of the mark; yet he is encouraged by the father, becauſe he hath done his beſt. As men are in a condition of belief, ſo accordingly in a condition of As our Faith is, ſo is our Comfort.comfort. If I can but go to God as a Father, though with a great deal of infirmity, I may hope to find ſucceſſe. Indeed, Lord, Lord, is often ſent away without a bleſſing; they cried, Lord, Lord, and had no bleſſing. But, Father, Father, that alwaies proceedeth from the Spirit of Adoption, by which we cry Abba. Father; that is never ſent away p. 182without an anſwer. Deus non negavit ſua petentibus, ſaith Auguſtine ſweetly; God, that freely offereth himſelf to thoſe that ask not for him, will be ſure to give his good things to them that ask him, becauſe he is their Father.

Secondly, As in the firſt place; it miniſtreth comfort thus, 2. In caſe of ſinful failings.in caſe of weak abilities and performances; ſo, In caſe of ſinful failings. We are not onelyonly weaklings, but ſinners in what we do. But yet, Look at God as a Father, and conſider that, Mal. 3. 13. I will ſpare them, as a father ſpareth his own ſon that ſerveth him. If we be ſons, ſerving-ſons, that go on to ſerve our Father, according to what we have received from him; he will ſpare us, as a man ſpareth his ſon that ſerveth him. Doubtleſs, many are here, that know the bowells of parents; let thoſe that do not, conſider David's carriage towards his ſinfull ſon Abſolom. Abſolom taketh up arms againſt his father, and endeavoureth to deprive him of his Eſtate, Crown, and Life. An Army commeth againſt him, and meſſengers come and tell David, that Abſolom is overthrown. What enquiry doth David make? How fareth it with the Hoſt? No, but, Is the young man Abſolom well? And when a ſecond meſſenger came, and told him, Abſolom was ſlain, How do his bowells break out at his mouth! My ſon Abſolom, my ſon, would God I had died for thee. Let us judge, by this, how God looketh at a failing child, whoſe bowells are infinitely much more large, than thoſe of David's. Ye know the Parable of the Prodigal, Luk. 15. he had run a wild courſe; but reſolving with himſelf to take up, I will go to my father, ſaith he, and ſay unto him, Father, I have ſinned againſt heaven, and before thee. He doth ſo. And this word [Father] breaketh the heart of him, to whom he made his addreſſe, as ye know the ſtory, He fetched the robes, and the ring, and killed the fatted calf. Though a prodigall, yet a ſon ſtill. Our Saviour knew the comfort of this Relation, and therefore directeth us to make uſe of it in his Prayer, Our Father which art in heaven, for give us our treſpaſſes. That is a melting word, and therefore this muſt needs be a comfortable Relation.

Thirdly, This affordeth Comfort to Believers, In caſe of 3. In caſe of temporall ſufferings.temporall ſufferings, and want, and loſſes, and dangers. p. 183Whatſoever our ſufferings be, they come from a Father. And the holy Ghoſt calleth upon us again and again to conſider that, Deut. 8. 5. Thou ſhalt a ſo conſider in thy heart, that as a man chaſtiſeth his ſon, ſo the Lord thy God chaſtiſeth thee. The father will call for a rod to correct his ſon, but will not turn him out of doors. Ye have it at large, Heb. 12. from the 5th. verſe to the 11th. Ye have forgot the exhortation which ſpeaketh to you as unto children, My ſon, deſpiſe not thou the chaſtening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chaſtiſeth, and ſcourgeth every ſon whom he receiveth. For they verily for a few daies chaſtiſe us at their pleaſures, but he for our profit, that we might be partakers of the holineſſe of God. All chaſtiſements tend, to make men partakers of the holineſſe of God. As for the wants of Believers, whatſoever they be, here is comfort for them, they do not want a Father. It is the great conſolation that Chriſt gave to his Diſciples, when he was to depart from them, in regard of his corporall preſence, Joh. 14. 18. I will not leave you comfortleſſe, but I will come to you: That is, foreign, as the word in the Original ſignifieth; I will not leave you orphans, or fatherleſſe. A child, though he be a ſon and heir, yet in his minority is often kept ſhort; a ſervant, haply, the ſteward of a family, hath as good allowance as he. The children of Chriſt here are in minority, therefore they are in ſome wants; but here is their comfort, they have an inheritance laid up for them, and that is a rich one. They are now in their nonage, when they come to heaven, they ſhall have enough. In all dangers let it be conſidered, what care their Father taketh for them, becauſe they are his children. Are they not all miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation? An heir of a great family, what ſhall he need to fear, ſo long as he is converſing among his fathers ſervants? All the creatures are ſuch to God; and thou being a child, thou art amongſt thy Father's ſervants, and therefore needeſt to fear no danger from them.

Fourthly, In caſe of ſpirituall faintings, and fears, and 4. In caſe of ſpirituall faintings, fears, and deſertion▪deſertions. The ſoul of a believer ſometimes fainteth away for fear; David ſaith, My heart and fleſh fail me. Here is p. 184now a ſwounding child, conſider what fathers are wont to do in ſuch caſes, how they ſend out for help preſently; all the houſe is little enough to look after a child in ſuch a condition. God himſelf pittieth his ſwounding children, and ſendeth his Miniſters, yea, his own Spirit, to ſpeak comfort to ſuch, and to adminiſter ſome Aquavitae to them, ſome water of life, that he may fetch them again out of their faintings. Sometimes fear poſſeſſeth a child of God, perhaps of falling into deſertion, as, it is poſſible, ſuch may befall the deareſt of God's Saints, as with Heman, who thought himſelf free amongſt the dead. God ſometimes doth this, but ſal. 88. 5.ſtill as a Father. As a father, that ſeeth his child ready to run into a river, or into the mire, he will take the child, and make him believe he will throw him in, but it is to make him fearfull of being thrown in. So, God makes his children believe, that he will throw them into hell it ſelf; but it is for this very end and purpoſe, that they may never come there, for this fear will keep them from the waies of hell. Yea, ſometimes God is pleaſed to deſert his own children, Sion ſaith, My God hath forgotten me, as it is in Iſaiah; but then it is no more, but as when a father goeth behind a door, and ſuffereth his child to cry after him, and hideth himſelf on purpoſe to try the affections of the child, to make him the more eager in the purſuit of his father; which done, then he diſcovereth himſelf. Juſt ſo it is with God, He withdraweth the light of his countenance, not on purpoſe to keep it ſo for ever, but to make it more endeared to his children. As the Prophet ſpeaketh, In a little while I hid Iſa. 54. 8.Isa 54:8my face from thee for a moment, but with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy God, and thy Redeemer.

Laſtly, Here is comfort in caſe of approaching death, a 5. In caſe of approaching death.time when men ſtand much in need of comfort, when they are to leave all their outward comforts in this world; therefore they had need of better. Now if a man can ſay in aſſurance of faith, as Chriſt did, Father, I commend my ſpirit Luk. 23. 46.Luke 23:46into thy hands; Here is an everlaſting conſolation, a Fort that all the devills in hell cannot batter. A man that in his life-time hath got acquaintance with God, may, with confidence, p. 185commend his ſoul to God as to a Father, when he dieth. Other people may leave an eſtate behind them, and men may look after that. A man may commend his eſtate to his friend, and his body to the grave, and ſome may have ſo much charity as to interr that: But whom ſhall he commend his ſoul to? It is not for every man to think, to commend his ſpirit to God with confidence: Upon what acquaintance, will God ſay, can you do this? Will we truſt our Jewels to any, but our beſt friends? will we put them into the hands of thoſe, that we never ſaw in our lives? No. But a man that hath known God for his Father, he will with confidence ſay, Father, into thy hands I commend my ſpirit; I do not onelyonly lay my Jewell at thy feet, but put it into thy hands, that ſo it may be ſafe in thy cuſtody. I commend it into thy hands, out of which, all the devills in hell ſhall never be able to pull it. With this confidence, Paul believed. Happy is that ſoul that is able to ſay, as our Saviour did, before his Aſcenſion, to his Diſciples, I go to my Father, and to your Father, and to my God and your God. When a man is able to look his friends in the face, though with a dying look, and ſhall ſay, Be of good comfort, I ſhall be no loſer; I go to my Father, and your Father. Bleſſed are the people that are in Joh. 20. 17.John 20:17ſuch a caſe. Bleſſed are the people whoſe God is the Lord. Bleſſed are the people that have received Jeſus Chriſt aright, and ſo are become ſons of Adoption. I have now done with that Point, and ſhall go on.