The Morning Exercise Methodized, Sermon 20
THE BELIEVERS DIGNITY and DƲTY, LAID OPEN, In the High-Birth wherewith he is PRIƲILEDGED, And the honourable Employment to which He is called.
John 1.12, 13.
But as many as received him, to them he gave power to become the Sons of God, even to them that believe on his Name:
Which were born, not of blood, nor of the will of the fleſh, nor of the will of man, but of God.
IN this Chapter, Chriſt the principal Subject of the Goſpel, is admirably and Seraphically deſcribed.
1. By his Divintiy, as co-eternal and co-eſſential with the Father, verſe 1. & 2.
2. By his diſcovery or manifeſtation. 1. In the work of Creation, ver. 3. & 10. 2. In the work of common providence, ver. 4.5, 9. 3. In the work of gracious providence, he being in the world, and coming to his Church, as our Immanuel, God incarnate, ver. 11. & 14.
3. By his entertainment; which was 1. Paſſive; his entertainment was poor; the world knew him not, ver. 10. He was as a Prince diſguiſed in a ſtrange Country; the Church ſleighted and rejected him, as Rebels do their natural Prince, ver 11. And ſuch entertainment Chriſt meets with at this day, in his Truths, Ordinances, Graces, Miniſters, and his poor members, &c.
Object. Was not Chriſt entertained by them? what elſe means their harbouring him at Capèrnaum, their flocking after him, admiring of him, ſeeking to make him a King? &c.
Anſw. True, they entertain'd him for a while civilly and formally upon ſelf-intereſt, but not ſpiritually by ſaving Faith, Love and Obedience, John 6.26. Matthew 11.21, 23.
Queſt. 1. Did Chriſt find no entertainment at all?
Anſw. This rejecting of Chriſt was not univerſal; ſome did receive him cordially, verſe 12. and were more graciouſly entertained by him, ib. and this was his active entertainment, he dignifying all who received him with the priviledge of Adoption, ver. 12.
Queſt. 2. How came it to paſſe that ſome received Chriſt, when the generality rejected him?
Anſw. Not from their own free will, or good nature, but from the eſpecial grace of God regenerating them, whereby they were made able and willing to cloſe with Chriſt, whom others (as likely, or more likely than they) being devoyd of grace rejected.
And thus I have brought you to the Text, as it ſtands in its relative conſideration.
In the words abſolutely conſidered, you have a ſingular commendation or Encomium of Faith. 1. From its nature, a receiving of Chriſt. 2. From its root, Regeneration, or being b…rne of God. 3. From its conſequent or ſ…uit. Adoption, he gave them power to be the Sons of God.
Paſſing ſundry uſeful points, I ſhall pitch only upon that which comprehends the marrow and ſubſtance of both Verſes.
Doctr. Every true Believer is a childe of God by Regeneration and Adoption. They were born of God, and ſo were Sons by Regeneration; they had a great priviledge given them, and ſo were made Sons by Adoption.
In handling this excellent Doctrine, my work ſhall be Explication, Confirmation, Application.
The Explication ſhall be firſt general; ſecondly, particular. That reſpects the doctrine of Filiation or Sonſhip in general; this the doctrine of Regeneration and Adoption in particular, they being diſtinct kinds of Filiation.
For the firſt in general,General Explication. A fourfold Sonſhip. a Perſon may be a Son foure wayes.
1. By Creation; and thus, 1. The Angels, Job 38.7. 2. Adam, Luke 3.38. 3. Chriſt according to his Humane Nature was the Son of God, Luke 1.35. Not that Chriſts Humane Nature was a Son or a Perſon, leſt we make two Sons or two Perſons in one Chriſt. And thus believers are Gods Children, by virtue of their new and ſpiritual Creation.
2. By Generation; and this is, 1. Eternal or temporary; eternal, as in Chriſt, John 1. ver. 1, 14, 18. compare Iſa. 53.8. Temporary, as in other men. 2. Natural or ſpiritual; natural, as in the Son of God, and the ſons of men, though with infinite diſproportion; ſpiritual, as in Regeneration, James 1.18.
3. By contract of Marriage;Or as ſome think, the legal Son of Jacob, the natural Son of Heli. and thus Joſeph was the Legal ſon of Heli, Luke 3.23. but the natural ſon of Jacob, Mat. 1.16. And thus we are Children of God by marriage with Chriſt his Natural Sonne; as Leah and Rachel, were both daughters of Iſaac by marriage with Jacob, See 2 Cor. 11.2.
4. By Adoption; which is, 1. External and federal, Exod. 4.22. Rom. 9.4. by virtue of external profeſſion and Church-member-ſhip, Gen. 6.1. compare Job 1.6. By Sons of God in this laſt place, may be underſtood either Profeſſors, or the Angels. This Sonſhip may be loſt, as is evident by the Jews who are now cut off, Rom. 9.7, 8. & 11. ver. 15, 19, 20, 23, 31. yet ſo high is this priviledge, that in compariſon of ſuch Adopted Children, Perſons without the Pale are called Dogs, Matthew 15.26. 2. Adoption is internal and real, which leads me to the particular Explication. Only, before I proceed, let me ſubjoyne a word of general Application, in two Heads.
General Application.1. What comfort doth this ſpeak to every Believer, who bears ſo many indearing relations to God in point of filiation and otherwayes! Relations, we ſay, are minimae entitatis, but maximae efficaciae: and if one endearing relation draw ſo much love, what wi l all do? eſpecially conſidering God and Chriſt will be ſure to fill every relation with love and grace; the Church (and by proportion every true believer) is Chriſts childe and mother, his brother and ſiſter, his Spouſe, body and member, Cant. 5.1. Matth. 12.50. & 1 Cor. 12.27. Yea, his Childe not one way, but every way, by Creation, Regeneration, Marriage, Adoption external and internal; how much love may ſuch expect from Chriſt in every kinde? No wonder Gods people are ſuch gainers by their loſſes and ſufferings for Chriſt, who is an hundred fold better to them in this life, than all the relative comforts they part with for his ſake, Matthew 19.29.
2. How doth this by proportion, oblige us in point of reciprocal duty, who ſtand in all relations of ſubjection to God and Chriſt, as owing to him all the duty of a Creature, Servant, Chi…de, Subject, Friend, Wife, &c. and particularly, the duty of foure filial relations, as chi…dren by Creation, Marriage, Regenerat…on and Adoption, both external and internal!
Particular Explication.I ſhall now proceed to the particular Explication: and open,
1. The doctrine of Adoption, according to the order of the Text.
2. The doctrine of Regeneration; and remember we are now ſpeaking of internal and real Adoption.
Queſt. 1. What is this Adoption?
Anſw. It's conſiderable; 1. For its name or notion. 2. For the thing it ſelf.
For the firſt,Its name. The word (Adoption) is uſed but five times in the New Teſtament, Rom. 8.15, 23. & 9, 4. Gal. 4.5. & Epheſ. 1.5. In the Original, its foreign, as foreign, and ſignifies the putting or placing one for a Son. It's applyed to other things beſides man; thus we are ſaid to Adopt a name, when we take a new name; to Adopt a Plant when we give it a name, as Lyſimachus did to the herb Lyſimachia, and Artemiſia to the herb Artemiſia; and thus one branch is ſaid to adopt another by inoculation, according to the Poet, Venerit inſitio, fac ramum ramus adoptet; which Metaphor, as it is very elegant, ſo it ſerves to illuſtrate the Nature of Adoption, Compare Rom. 11.24.
For the thing;Its nature. Adoption is the acceptance of a ſtranger into the Relation and Priviledges of a Son. It was much in uſe among the Romans; and was ratified by the Law of the chief Magiſtrate, and the approbation of their Pontifices or chief Prieſts; wherein great reſpect was had to the ho ineſſe and dignity of perſons (whence a Patrician might not adopt a Plebeian, &c.) leſt the dignity of the Adopter ſhould be ſtain'd by the meanneſs of the Adopted: There was alſo great care uſed to prevent all fraud on the part of the Adopter or the Adopted. Thus our Adoption is ratified by the Law and gracious ſentence of God the Father, and by the Approbation of God the Son our High Prieſt; without any fraud on Gods part, or any reflection on the dignity of God, and the holi…eſſe of Chriſt; though in this gracious act thoſe two moſt glorious perſons ſtoop infinitely below themſelves. Thus Moſes was the adopted ſon of Pharaohs daughter, Exod. 2.10. and Eſther was the adopted childe of her couſin Mordecai, E… her 2.7. both which illuſtrate Gods ſingular grace to us, who are before Adoption Captives, ſlaves, and loſt creatures. By effectual vocation we are tranſlated into a twofold ſtate.
1. Abſolute, namely a ſtate of ſanctification and glorification.
2. Relative, namely a ſtate of Juſtification and Adoption; in which laſt upon our believing, we are by Gods gracious Sentence, accepted into the number, and have a right to all the Priviledges of the Sons of God. Adoption then is our Relative ſtate, which puts no real worth in the Adopted, though it preſuppoſe an abſolute ſtate of holineſſe, and a double act. 1. Of free grace, on the Adopters part. 2. Of faith, on the part of the adopted.
From all hath been ſaid about the Nature of Adoption, note theſe following Corollaries.
Corollary.1. Hence it follows, that Adoption preſuppoſes effectual vocation, Regeneration, Faith, Juſtification, and Reconciliation, which are (as it were) its ſecondary foundations; compare Rom. 8.30. & 5. ver. 1. & 2.
2. Hence it follows, that Believers expect heaven by a double Title.Beſides a Title of Marriage-Joynture. 1. Of Redemption. 2. Of Adoption. See both together, Rom. 8.23.
3. This ſhews how Chriſt is applyed in Juſtification, namely as a fountaine and garment: how in Adoption, namely as an elder Brother, and Prince of Salvation, Hebrews 2. ver. 10, 11, 12.
4. Hence its evident, our Sonſhip far excels Adams filiation. He indeed was Gods Son by ſimilitude and dependance, but not by ſpecial union and communion with Chriſt the Natural Son of God, as we now are, Gal. 4. ver. 4, 5.
5. Hence we have the true reaſon, why Gods Name is called upon us (Jerem. 14.9. & 1 John 3.1. compare Gen. 48.5, 6, 16.) as well as called upon by us, 1 Pet. 1.17.
6. This ſhews why we are in an eſpecial manner of Gods Houſhold, Eph. 2.19. not as Baſtards, Sojourners, Borders, Hirelings, Slaves, Exod. 12.45. Judg. 11.1, 2. Heb. 12.8. but as his honourable Servants, his Spouſe, and his Adopted Children. Compare 2 Sam. 9.7, 11, 13, & Eſther 2.7.
Queſt. 2. Wherein doth Divine Adoption differ from, and excell Humane adoption? This Head is a powerful motive.
Anſw. 1. In its properties. 2. In its Priviledges: both which concurre in the ſubſtance, but are diſtinguiſhed here for Doctrines ſake. The Properties of Adoption are foure.The properties of Adoption.
1. It's a precious Relation, coſt as much as our Redemption, an infinite price; compare 1 Pet. 1.18, 19. & Gal. 4.4, 5. allude to Acts 22.28. with a great ſumme Chriſt obtain'd us this Freedome.
2. It's an high and honourable Relation. Every Believer is an High-borne Perſon; and as his Birth, ſo his Adoption is high, even as high as heaven, John 1.12, 13. It's honourable to be the Son of a King, much more to be the Son of God; to be Gods Servant, 2 Sam. 7.5, 8. (Witneſſe Theodoſius the Emperour) much more to be Gods Son, 1 John 3.1. The honour of Sonſhip ever riſes or falls with the honour of Fatherhood.
This ſecond property flows from the firſt. That which is precious muſt needs be Honourable, Iſa. 43.4. Whence the ſame word ſignifies both preciouſneſſe and honour,foreign compare Pſal. 45.9.
3. It's a free Relation. It's free, 1. In an active ſenſe, making its ſubject free, Gal. 4.7. A ſlave adopted, is by that act made a Free man. 2. In a paſſive ſenſe; and firſt as to the Adopter, who is not moved by any thing in the Creature, to beſtow this high favour, Epheſ. 1. ver. 4, 5. God adopts not out of neceſſity, but liberty; who can compel or neceſſitate him? not out of indigency (he had a Natural Son, and many created Sons, who were very like him, and liking to him) but out of redundancy of goodneſſe. 2. In a paſſive ſenſe its free alſo as to the adopted, without, yea, againſt their deſervings. We may all with ſhame take up the words of Mephib…ſheth, 2 Sam. 9.8. & 19.28. This property flows from the two former; that muſt needs be freely given, which is ſo precious and honourable. None is worthy to be the Son of God, but only the Natural Son of God. He that cannot deſerve a bit of bread, much leſſe can deſerve this Divine Relation; we deſerve an helliſh, not an heavenly Sonſhip, each of us being by Nature children of Belial.
4. It's a permanent Relation. Once a child and for ever ſo. John 8.35. A Servanr, a created Son, a Natural Son may ſometimes be turned out of doors, witneſſe the Angels, and Gen. 21.10, 12. But an adopted Son is never caſt off, Pſalme 89.26, 30, 33, 34. and that upon the following accounts.
1. From the freeneſſe of Adoption; God choſe them not for their well-deſervings, nor will he reject them for their …ll-deſervings; if unworthineſſe foreſeen, did not hinder the purpoſe of Adoption, then unworthineſſe preſent ſhall not hinder the compleating of Adoption; and thus the fourth Property flows from the third.
2. Divine immutability is engaged in the Covenant of grace, of which Adoption is one great Branch. Compare Rom. 9.4. & 11.29. & Heb. 6.17, 18.
3. If any thing unchild them, it muſt be their Apoſtacy: But,
1. They can fall no further than their Father permits.
2. Fall they never ſo foully, he can mend and recover them as he pleaſeth.
3. He will never permit them to fall finally and totally, Jer. 32.40. And what Parent would caſt off a ſon, had he this power over him? We never caſt off a childe unleſſe incorrigible;Deut. 21.18, 19 20. but to our heavenly Father, no childe is incorrigible.
The Priviledge of Adoption. Likeneſſe to God.2. Divine Adoption differs from, and excels humane, in its Priviledges, as well as in its Properties.
The General Priviledge is, Likeneſſe to God. All Gods adopted Children bear their Fathers Image, as Gideons Brethren d d his,And 1. In holineſſe. Judg. 8.18. They are like God, 1. In holineſſe. 2. In dignity. In holineſſe; as Chriſt beares their Natural, ſo they bear his Spiritual Image. Compare Heb. 2.7. & Rom. 8.29. Their principles and actions prove them the children of their heavenly Father, Matth. 5.45. This one truth unchilds moſt Profeſſours, who look not at holineſſe as a Priviledge: with Machiavels Prince, they like the ſhew of virtue, but fly virtue it ſelf as a burthen: Such bewray themſelves to be Baſtards; but let genuine children remember, that holineſſe is not only a duty, 1 Pet. 1.14, 15, 16. but alſo a prerogative, Exod. 19.5, 6. & 1 Pet. 2.9. Many hope to be like God hereafter, who affect not to be like him here; but genuine Sons affect the one, as well as they hope for the other, 1 Joh. 3.2, 3. The hope of the former, will at fartheſt dye with themſelves, Job 8.13, 14, 15, & 11, 20.
2. In dignity.Next, Gods adopted children are like him in Dignity. This Dignity appeares,
Which appears1. In their Titles.
2. In their Offices.
3. In their Dominion.
In their Titles, they are called his treaſure, 1. In their titles.Exod. 19.5. his jewels, Mal. 3.17. his firſt-fruits, and holineſſe to the Lord, Jerem. 2.3. Heires, Gal. 3.19. firſt-born Heires, Heb. 12.23. compare Deutr. 21.16. yea, joynt-heires with Chriſt, Rom. 8.17. each of them having right to, and poſſeſſion of that Inheritance which hath no Corruption, Succeſſion, Diviſion.
1. No corruption, 1 Pet. 1.4. It's not corrupted by outward principles, as fire, violence, &c. Nor by inward principles, as ſin and other taints which defile; or prutribility, as the beſt things here below, are from their own or their ſubjects innate principles, Iſa. 29.14. & 1 P…t. 1.18. compare James 5.2.
2. It hath no Succeſſion; the Father and Children alwayes living upon the ſame Inheritance; whence, as Chriſts Prieſthood, ſo their inheritance is unchangeable, Hebrews 7.24.
3. It hath no Diviſion; for every Heire enjoyes the whole, God being infinite and indiviſible: as every eye enjoyes the whole Sun, &c. Hence there will be no occaſion of jealouſie or quarrelling among the Brethren; for, let others have never ſo much, I ſhall not have one jot the leſſe. To his Iſaacs, his Heires, his Conquerours, God gives his all; not half (with Ahaſhuerus and Herod) but his whole Kingdome. Compare Gen. 25.5. & 2 Chron. 21.3. & Rev. 21.7. It's otherwiſe with Heires and Wives here below, becauſe their intereſts are diviſible, Luke 12.13. Gen. 30.15. & 1 Sam. 1.6, 7.
Their Dignity appeares, 2. In their high Offices.2. In their Offices. Like Chriſt their Head, they are Gods anointed ones, 1 John 2.20, 27. and that to a threefold Office, Prophetical, Prieſtly, Kingly, Pſalme 105.15. Revel. 1.6. Where the Prophetical Office is not mentioned, probably upon this account, becauſe included in the Prieſtly Office. The firſt-born in every Family were typical Kings, Prieſts and Prophets, Exodus 24.5. which therefore were the Birth-right of Reuben, who by his ſin forfeited the Government to Judah, the Prieſt-hood to Levi, and the double portion or inheritance to Joſeph, 1 Chron. 5.1, 2. ſee Numb. 3.45. But Gods adopted ones ſhall never forfeit their Unction.
3. In their Dominion.Their Dignity appeares, 3. In their Dominion; and this by five particulars.
1. By their Miniſters or attendance, an heavenly Guard, Heb. 1.14.
2. By the extent of their property, they are Lords of all, 1 Cor. 3.21, — 23. Compare Pſalme 8. Their Title is as good, as large, they holding all in Capite, which is the worſt Title among the Sons of men, but the beſt among the Sonnes of God.
3. By their Right, and pure uſe of all, Tit. 1.15. Job 5.24.
4. By the benefit and advantage redounds to them out of all, Rom. 8.28. There's no creature but owes homage, and payes Tribute to theſe Lords. A Saint gets more good by other mens eſtates, than the Poſſeſſours themſelves. The firſt-fruits, and fat of all, come to thoſe who are the firſt fruits of God and of the Lamb.
5. By their immunities. Kings children have great immunities, Matth. 17.25, 26. but Gods children have all immunities, being priviledged from the hurt of every thing, Luke 10.19. Rom. 8.35, 38, 39.
Second branch of the doctrine.This for the Explication of the firſt Branch of the Doctrine: The ſecond Branch is, That every true Believer is a child of God by Regeneration.
Explication.I ſhall firſt explain this Head; then prove and apply both together.
Queſt. What is Regeneration? Here I ſhall endeavour to open,
Firſt, The Name.
Secondly, The Thing.
The Name.The Name is foreign. It's uſed but twice in the New Teſtament, Matthew 19.28. & Tit. 3.5. haply in ſeveral ſenſes; the one glorious, the other gracious. Yet both may very well be underſtood in a gracious ſenſe; and ſo in the former place Judas is excluded, as having no hopes of a glorious Seſſion, becauſe he wanted a gracious Regeneration.
Its Synonima's in Scripture are very Emphatical. Thus its called a quickening, Epheſ. 2.1. a formation, Gal. 4.19. a Birth, John 3.3, 8. a Baptizing, Matth. 3.11. a renewing of the minde, Rom. 12.2. a new heart and ſpirit, Ezek. 36.26. that being renewed by ſaving knowledge, this by ſaving grace; a new creature, which is the product of Omnipotency,Gal. 6.15. 2 Cor. 5.17. The new man, it renewing the whole, Epheſ. 4.24. and the Divine Nature, in reſpect of its tranſcendent excellency, 2 Pet. 1.4.
For the thing it ſelf; Regeneration is taken, 1. Abſolutely,The thing. and ſo it's really the ſame with effectual vocation, both which are either active or paſſive; that in Relation to the party Regenerating and calling, this in reference to the party Regenerated and called. 2. It's taken Relatively; and ſo it's the foundation of our firſt Filiation or Sonſhip, whereby we are begotten Sons: Generation is the foundation, as of humane, ſo alſo of Divine Filiation; and as by faith we are adopted Sons, ſo by Regeneration we are begotten Sons.
Queſt. What is Regeneration?
Anſw. It's the production of a new and ſpiritual being, by the Introduction of a new and ſpiritual forme.Its nature. As therefore Iſaac before generation, was a non entitie in nature; ſo every child of the promiſe before Regeneration, is a non entity in grace, 1 Cor. 13.2. Gal. 6.3. and as in Generation there is a formation, or the introduction of a new forme, which gives being, diſtinction and operation; ſo is it likewiſe in Regeneration, Gal. 4.19. This forme is nothing elſe but truth of grace infuſed. 3. As in nature the corruption of one thing is the Generation of another; ſo in grace, the corruption of the old man, is the Generation of the New, Rom. 6.4, 6, 11. And laſtly, as in natural Generation no forme is introduced but by various preparations and previous diſpoſitions; ſo in Regeneration, much Legal and Evangelical preparation uſhers in the New Birth; which preparation conſiſts eſpecially in Conviction, Illumination, &c.
The Nature of Regeneration will appeare more diſtinctly, by comparing it more particularly with natural Generation;The termes of conveniency. and 1. In the termes of conveniency or ſimilitude. 2. In the terms of difference or diſſimilitude. They agree, 1. In the cauſes. 2. In the manner of production. 3. In the matter produced.
For the firſt; in both there is, 1. A principal cauſe; and thus God is the Regenerate mans Father, witneſſe the Text, Iſa. 6.9. & Heb. 2.11, 13. the Church is his Mother, Gal. 4.26, 27. 2. There are ſubordinate and inſtrumental cauſes; ſuch are Chriſts Miniſters, who are therefore ſometimes called Fathers, 1 Cor. 4.15. and ſometimes Mothers, Gal. 4.19. Compare 1 Theſ. 2.7. 3. The conſtitutive cauſe; a ſeed, which is partly material…, namely the Word, 1 Pet. 1.23. partly ſpiritual, the influence and efficacy of the Holy Ghoſt, John 3.5. without which the material ſeed or letter is ineffectual, 2 Cor. 3.6.
2. They agree, 2. In the manner of production. In both there is,
1. A conception; Chriſt ſpiritual (as well as perſonal) is ever conceived by the power and overſhadowing of the Holy Ghoſt. This holds true in other Generations, Matth. 13.23. unleſſe the ſeed of the Word be received and retained, there can be no new man, no good and honeſt heart.
2. There is a formation. Gods Art is wonderful in the formation of our outward man, Pſalme 139.14, 15, 16. but far more ſtupendious in the formation of our inward man, Gal. 4.19. which is no mean part of the myſtery of godlineſſe, 1 Tim. 3.16.
3. Quickening, 1 Cor. 15.36. Eph. 2.2. Gal. 2.20. which is perceived by ſpiritual motion.
4. Longing. Sometimes the Parents long, ſometimes the childe; here both Parents and childe; How doth God, Chriſt and his Miniſters long for the natural mans converſion? Ezek. 18.23. Luke 13.34. Phil. 1.8. Never did a teeming woman long more for fruit, or deliverance, than theſe do for a new-born babe in Chriſt. I, but this is not all, the Babe himſelf longs alſo, 1 Pet. 2.2. Compare 2 Cor. 7.11.
5. Travaile with paine. Oh the pangs of our ſpiritual Mothers, Gal. 4.19. do not increaſe them by ſticking in the birth! Hoſea 13.13. Compare 2 Kings 19.3. Oh the feare and danger of miſcarriage, both before and after this ſpiritual childing! Gal. 4.20, 11. & 1 Theſ. 3.5. and in this miſcarrying age, how frequent is the curſe of Ephraim? Hoſea 9.13, 14. But is the Babe exempted from paine, ſorrow and danger? In no wiſe. Every new-born babe comes crying into the world: The New, as well as the Old Creation, travails with paine, Rom. 8.22, 23. The foundation of the ſecond Temple, is ever laid in weeping, Ezra 3.12, 13. and God ſtill layes the beames of his Chambers in the waters, &c. Pſalme 104.3. Each of theſe may be a taſte and touch of our new-birth; and prove the greateſt part of Profeſſors to be in an unregenerate eſtate.
3. They agree in the Subject produced, the new creature with new actions and new Priviledges. As in Generation, ſo in Regeneration, there is,
1. A new nature with new principles, 2 Cor. 5.17. Gal. 6.15. In Generation there is ſtill the ſame firſt matter, but under ſeveral and ſucceſſive formes; and when ever a new forme is introduced, the Subject is called new: ſo in Regeneration, Old things paſſe away, behold all things b come new, ib.
2. There are new actions or operations, 2 Cor. 4.16. & Epheſ. 4.22, 24. There's a new eye, a Circumciſed eare, a ſpiritual taſte, appetite, language, motion, &c.
3. And laſtly. There are new priviledges. According to the degrees of Generation the degrees of Priviledge vary; a plant hath higher Priviledges than an Element, a beaſt than a plant, and a man than a beaſt: But how tranſcendent are the prerogatives of the new man? Heb. 12.22.—24. See more of this Head in the Explication of Adoption.
Next follow the termes of difference or diſſimilitude,The termes of difference. which may be applyed to each of the Heads of Agreement, the ſecond Birth far excelling the firſt Birth, even in thoſe Termes wherein both agree. But I paſſe that for brevities ſake, and ſhall content my ſelf to note the difference of both Births in four Properties. And,
1. Regeneration is rare: As few men are generated in compariſon of all other creatures, ſo few perſons are new borne, in compariſon of thoſe who are borne: No more are Regenerated, than ſhall be ſaved, and thoſe are but few in compariſon, Mat. 7.14. compare Luke 13.23.
2. Its far more ſecret than the natural birth; compare Eccl. 11.5. Joh. 3.8. & Coloſ. 3.3.John 3.4, 9. Whatever Solomon might underſtand of Generation, both he and every man elſe is very purblinde in diſcerning the nature of Regeneration; nor could the wiſeſt or the holieſt (excepting Chriſt) ever fathom either the myſtery of iniquity, or this myſtery of godlineſſe.
3. Regeneration is conſtant and progreſſive; once born, and ever born; once born, and always bearing. Its like the Generation of the Son of God, who was begotten from eternity, and is ſtill a begetting, Pſal. 2.7. Hebr. 13.8. In natural Generation, ſooner or later, death marrs the birth; but its otherwiſe in Regeneration, he that is born again ſhall never dye; the ſoul and body may part; but Chriſt, grace and the ſoul ſhall never part.
4. Regeneration is ſpiritual; the very ſoul it ſelf is carnal, if compared to the Spirit of Grace communicated in Regeneration, Zech. 12.10. John 3.6. The grace of Regeneration, though but a quality, far exceeds the moſt refined ſubſtance, humane or angelical, as is evident in the Apoſtate Angels, who by their loſſe of holineſſe became Fiends and Divels; yea, worſe than nothing.
This for the Explication of the termes in general, and in particular.Proof of the Doctrine. I proceed to the proof and demonſtration of the doctrine; In the management whereof I ſhall need to go no further than my Text.
1. Adoption and Regeneration are diſtinct Sonſhips.And Firſt, It will appear from the Text, that the Sonſhip by Adoption and Regeneration are diſtinct filiations, though never ſeparated as to the ſubject; for whoever is a Childe by Adoption, is alſo a Childe by Regeneration, and contra. That they are diſtinct filiations is evident;
1. Becauſe they are noted as diſtinct; ver. 12. & 13.
2. Their foundations are diſtinct; the one is of gift, and by actual faith; the other is of birth. There's a wide difference between foreign, applied to Adoption, and foreign, which expreſſes Regeneration; compare Matth. 2.1. Joh. 1.2.14. & Gal. 4.4. where both words are joyned together. An adopted perſon is made a Son; but he is not born a Son as to the Adopter. Its evident then theſe two relations are diſtinct.
Secondly, It appears alſo from the Text,2. Believers are Gods children by both. foreign. that every Believer is a childe of God by both theſe filiations; Namely, by Adoption and Regeneration. The former is evident, becauſe Believers are dignified with a ſonſhip which follows as a priviledge upon their faith, and that by deed of gift, which can be no other than the Sonſhip of Adoption; for the Sonſhip of Regeneration precedes actual believing. The ſecond is as evident; for they who are born of God muſt needs be Sons by Regeneration, as he that is born of man, is a Son by Generation: But Believers are expreſſely ſaid to be born of God, as is evident by comparing both the Verſes of the Text, and therefore are Gods Sons by Regeneration as well as by Adoption. If you ask further, Whence it is that Believers are Sons of God by this double filiation; the Text holds forth a foure-fold ground, partly explicite, and partly implicite.
The firſt ground is free-grace; Adoption is a gift therefore not deſerved; Regeneration cannot be deſerved; 1. Becauſe all merit is impoſſible to the creature;foreign. 2. Becauſe before Regeneration the creature was in a ſtate of Corruption; and what can a corrupted creature deſerve but wrath and curſe?
The ſecond ground is Chriſts merit, whence probably the beſtowing of the priviledge of Adoption is ſingularly attributed to Chriſt, becauſe he purchaſed our Adoption as well as our Regeneration, Epheſ. 1.5. Tit. 3.5, 6.
The third ground is Divine glory, which is the end of all Gods Works, much more of ſuch gracious Diſpenſations as are Regeneration and Adoption, Epheſ. 1.5, 6. Iſaiah 43.21.
The fourth ground is encouragement unto faith by the favours and priviledges vouchſafed unto Believers, 1 Tim. 1.16. And theſe are more implied than expreſſed in the Text, yet flow naturally enough out of it.
Uſe 1 1. Of Information: About the ſad condition of all unbelievers, by rule of contraries. Are all Believers Gods children, &c? Then no unbeliever is a childe of God either by Regeneration or Adoption: Not by Regeneration, as having no life of grace, which initially infuſed is the new birth. And hence every unbeliever is,
Firſt, A dead man, as dead in Law, Joh. 3.18. dead in ſin, Epheſ. 2.1. dead under wrath and curſe, Joh. 3.36. Gal. 3.10. compared with Gen. 2.17. dead in expectation and fear, Hebr. 10.27. Whoever hath not a part in the ſecond Birth, ſhall be ſure to have a part in the ſecond Death.
Secondly, Unbelievers being not children of God, can expect nothing from God as a Father. Now the ſtate of unregeneracy excludes them from both filiations; for unleſſe God be a Father by Regeneration, he will be no Father by Adoption. Nor can unregenerate perſons be children by Adoption becauſe they have no faith. Hence they are Orphans, and ſo helpleſſe; for God will be no Father to ſuch fatherleſſe Children. But are they altogether fatherleſſe? No verily; therefore
Thirdly, They have woful parents; namely, ſin and diſobedience, Epheſ. 2.2. wrath and curſe, Epheſ. 2.3. & 2 Pet. 2, 14. and laſtly, Satan, Joh. 8.44. who is alſo their God, 2 Cor. 4.4. as God is the Believers Father. Oh miſerable wretches as deſtitute of an heavenly Father; and more miſerable as the woful children of moſt helliſh and curſed Parents, who have nothing to make over to them but ſin and cutſe, and that they will do with a vengeance.
Uſe 2 2. Of Humiliation: And that not only for profane Eſau's, who deſpiſe their birthright; nor only for barely nominal and foederal children, Deut. 32.5, 19. compared with 1 Cor. 7.14. but even for ſuch as groundedly call God Father, yet carry not themſelves as children to ſuch a Father. They are children of the greateſt, wiſeſt, and moſt Ancient King, (allude to Iſa. 19.11.) yet walk not up to their principles as Regenerate Sons, nor up to their priviledges as Adopted Sons, as is evident by the following particulars.
1. They think not of, rejoyce not, glory not in, nor walk up to the dignity of Divine filiation; but are mean-ſpirited, and ſink almoſt at every difficulty, Iſa. 49.14, 15. the natural Son of God did not ſo.
2. They are palpably worldly, as if they had no Father to care for them, no hope nor portion but in this life, Jerem. 45.5. Matth. 6.28, 30. That worldlineſſe which reigns in Natural men, tyrannizeth too often in Regenerate men.
3. They behave not themſelves as Brethren of Chriſt, and as Children of one Father; compare Hebr. 2.11. with Epheſ. 4. ver. 3. to ver. 6. & Malach. 2.10. How do Brethren fall out by the way? how great is their difference, when the matter of difference is ſo little? what quarrelling about the hedge, when both agree about the inheritance: We all profeſſe to believe the holy Catholick Church, yet minde not the Unity of the Church; but rather the promoting of a party and faction in the Church, to the ſhame of Religion, the ſcandal of the weak, (who by reaſon of our differences are puzled which way to chooſe) and the opening of the mouth of the enemy. May we not juſtly feare (as one notes well) that the neglect of true Religion, and true Catholick unity is making way for Atheiſme, or for Popiſh Catholick unity?Exhort. and 1. Unto ſtrangers.
Uſe 3 3. Of Exhortation: And firſt, unto ſtrangers; ſecondly, unto children.
For the firſt, Art thou an Alien? Oh never reſt till thou get into a ſtate of Sonſhip; and to this end,
1. Be convinced of thy Orphanhood, and helliſh Filiation.
2. Make good thy effectual vocation, juſtification, and reconciliation; this is done outwardly by conſciencious attendance on the Ordinances; inwardly by the ſpiritual Baptiſme and faith, Gal. 3. ver. 25. to ver. 29.2. Unto children.
Secondly, If thou be a childe of God, then
1. Evidence thy Sonſhip; this is done by evidencing thy vocation, 2 Pet. 1.10. and is neceſſary. Firſt, In order to Gods glory. Secondly, In order to thy duty and comfort. Thirdly, In order to others converſion and edification; neither of which will proceed to purpoſe, without ſome comfortable evidence of thy filiation.
2. Carry thy ſelf as a child of God. This will blow up the fire of grace, light the candle of comfort, and beam forth in thy converſation to the conviction, converſion and edification of others.
To this end; Firſt, Honour thy Father,Directions. Mal. 1.6. acknowledge and teſtifie his dignity and excellency. This do,
1. Negatively; take heed of diſhonouring God paſſively, by omiſſion: What childe can ſee or hear his father wronged? or converſe needleſly with diſhonourers of his father? 2 Cor. 6.17, 18.
2. Affirmatively; diſhonour not God actively by commiſſion, as David, Peter, and others did. How many, not only Baſtards, but genuine Children are either aſhamed of, or ſhame to their heavenly Father? eſpecially in evil company.
…econdly, Obey thy Father, 1 Pet. 1.14. this flowes from the former, and is part of the honour Children owe to their Parents, (Epheſ. 6.1, 2. Coloſ. 3.20.) and much more we to our heavenly Father, Hebr. 12.9. whoſe commands are all of them ſo holy, equitable, profitable; compare 2 Kings 5.13.
Thirdly, Imitate thy Father, Epheſ. 5.1, 2. This flows from both the former; and by it we do both honour and obey God. Children are apt to follow their Parents in Naturals, in Civils, in Morals; and if we be Gods children, wee muſt walk not only with him, but alſo like him, 1 Joh. 4.17. & 2.6. Eſpecially imitate God in endeavouring to bring many to glory, Hebr. 2.10. Our imitation of God is a great part of our following the Lord, Epheſ. 5.1, 2.
Fourthly, Submit to his chaſtiſements, Hebr. 12.7. As afflictions, piouſly born, are evidences of our Sonſhip, ſo the holy, humble, and fruitful bearing of them, is our duty as Children.
Fifthly, Depend univerſally upon Divine proviſion and protection; caſting all thy fears, cares and burdens upon thy Father, Matth. 6.25. & 1 Pet. 5.7. Pſal. 55.22. Faith is both the mother and nurſe of Adoption. Be not worſe than thy own Child, who can live without carking upon thy fatherly love and providence.
Sixthly, Abound in filial affections; as love, delight, and fear to offend thy Father. Thy ſin is exceedingly aggravated by the d…gnity of the party offended, and offending, (as well as by Gods ſingular love to thee) Lev. 4.3, 13, 22, 27. & 21.9. God may well ſay to thee, Et tu fili!
Seventhly, Wait and long for the perfecting of thy Adoption, Rom. 8.23. Here below, children cannot without impiety deſire and long for the full inheritance.
Filius ante diem patrios inquirit in annos.
But its otherwiſe with heavenly heires, who could have no inheritance unleſſe their Father lived, who inherit the whole together with their Father; yea, their Father is their main inheritance, all other Comforts being but acceſſory.
Uſe 4 4. Of Conſolation, to Gods children; for the effectual application of which comfort, two things are very conſiderable.
Firſt, The grounds of Conſolation.
Secondly, The tryals and diſcoveries of our filiation whereby we may be aſſured of our r…ght to, and intereſt in theſe comforts. The general ground of Conſolation, is our filial priviledges;Filial priviledges are. which are more particularly.
1. Fatherly affections, which for tenderneſſe and vehemency, are called mothers bowels, Iſa. 49.15. As a Father God pities his children, Pſal. 103.13. and ſpares them, Mal. 3.17. Parents bowels yearn moſt towards their weakeſt Children; and ſuch a Father is Chriſt, Matth. 12.20. We pity a Childe that is poyſoned, not ſo a Serpent to whom poyſon is natural. If thou favour not thy ſelf in ſin, God will favour and pity thee becauſe of thy very infirmities, Hebr. 4.15.
2. Fatherly proviſion; God will never fall under the foule aſperſion of being worſe than an Infidel, which he blames ſo much in unnatural Chriſtians, 1 Tim. 5.8. This priviledge Relates to the neceſſities of Gods Children. Its well obſerved by a Modern Writer, To have no neceſſity at all, is Gods ſole priviledge; To have neceſſities immediately ſupplied, is the happineſſe of glorified Saints; To have neceſſities mediately ſupplyed, is the comfor of Saints on earth; To have neceſſities without any ſupply, is the miſery of the damned. Now Divine proviſion undertakes for all theſe ſupplies, mediately here, immediately hereafter. Fatherly proviſions are fourefold, anſwerable to the proportionable wants of Children.
Firſt, for maintenance; and God provides no leſſe than all good things for his Children, Pſal. 34.9, 10. & 1 Tim. 4.8. eſpecially the beſt things. Compare Matth. 7.11. & Luk. 11.13.
Secondly, A calling. Gods care extends to the particular calling of every one of his Children, much more to their general calling, 1 Cor. 7.20. Rom. 1.7.
Thirdly, Marriage; their civil marriages are made in heaven, Prov. 19.14. much more their ſpiritual match with Chriſt, Joh. 17.6, 9.
Fourthly, an inheritance: Though their portion be not here below, yet God gives them portion in things here below, which ſweetens and ſanctifies all their enjoyments, Gen. 33.5. But the beſt portion here is nothing to their heavenly inheritance, 1 Pet. 1.4.
3. Fatherly protection, Deut. 32.6, 10, 11, 12. which is ever ſeaſonable for time, ſutable for kinde, proportionable for degree, univerſal againſt every danger, and conſtant as long as danger threatneth: immediate by God himſelf, Iſa. 27.3. Or mediate by Creatures, Ordinances, Providences, Comforts, Croſſes, Graces, Temptations, &c. 2 Cor. 12.7.
4. Fatherly education, with all requiſites thereunto; for which this Father alone can undertake; as
Firſt, Docibleneſſe; God alone can make his children apt to learn:
Secondly, Teaching, by precepts, direction, examples, illumination, manuduction, exerciſe and inclination, making them willing to learn, Job 36.22.
Thirdly, Correction, and that
1. By chaſtiſements, bodily or ſpiritual.
2. By croſſing their will and worldly deſigns.
3. By teaching them to croſſe their own wills, Pſal. 94.12. This correction is a great branch of the Covenant, Pſal. 89.30. — 34. All theſe priviledges God affords them gratis. Children pay nothing for proviſion, protection, education, &c. Matth. 17.26.
5. Fatherly Communion. A Father is very familiar:
Firſt, With his little Children.
Secondly, With his grown Children. To aſſure us hereof, God is pleaſed to take upon him a threefold Relation.
1. Of a Friend.
2. Of an Husband.
3. Of a Father; compare John 14.21, 23. & Revel. 3.20. This for the grounds of Conſolation, which every one is ready to catch at; but only children have a right unto: This makes way for the laſt head, and a grand caſe of conſcience; Namely, How ſhall I make it out that I am a genuine Son, and not a Baſtard or Stranger? In managing this diſcovery I ſhall mix together the tryals of both filiations, by Regeneration and Adoption.
And firſt, Sons are like their Father;1. Tryals of our ſonſhip. they are uſually the Natural and Moral Pictures of their Parents. This in its meaſure holds true of Gods Children, who reſemble their Father.
1. In light, Epheſ. 5.8.
2. In love, 1 John 4.7.
3. In life, Epheſ. 4.18. & 5.1.
Secondly, Children honour their Parents,2. Obedience is both a negative and affirmative tryal, John 8.47. Mal. 1.6. and that
1. By Reverence, 1 Pet. 1.17.
2. By Obedience, 1 Pet. 1.14.
3. By pliableneſſe, Rom. 8.14. Slaves are driven, but Children are led.
4. By coming oft into, and delighting in his preſence; Compare Job 1.6. & P…al. 139.18.
Thirdly, We may know our Sonſhip by our ſpirit; every Childe of God hath
1. A Spirit of faith and dependance, 2 Cor. 4.13.
2. A Spirit of prayer, Rom. 8.15. The firſt cry after the New Birth, is Abba, Father, Acts 9.11. God hath no Childe but can ask his heavenly Father bleſſing.
3. A Spirit of Evidence, Rom. 8.16. Epheſ. 1.13, 14. & 4.30. The Spirit alwayes witneſſeth, though his witneſſe be not alwayes heard.
4. A Spirit of liberty, 2 Cor. 3.17. of liberty from the bondage of ſin, Satan, the world and fear, Joh. 8.32. Hebr. 2.15. of liberty to Chriſt and duty, Pſal. 119.32.
5. A Spirit of waiting, Rom. 8.23.
Sixthly and laſtly, A Spirit of love; not only to God and his children, 1 John 5.2. but alſo to our very enemies, Mat. 5.44, 45. Hence Gods Children, (like their Father) are peace-makers, Mat. 5.9.
To conclude; Art thou like God? doſt thou honour God as a Father? haſt thou the Spirit of God? then mayſt thou comfortably claime and enjoy all the forementioned priviledges, and infinitely more than heart can conceive, or tongue expreſſe. Art thou covetous? here is a treaſure for thee; Art thou ambitious? here is the higheſt honour. Art thou voluptuous? here is an Ocean of pleaſure. Art thou in danger? here is an Ark and Haven of ſecurity; all theſe in the hand of filiation, and that above any created deſire or comprehenſion, with infinite ſecurity to all eternity.