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the word of God, and, by repeated prayer, fay; do not condemn me; mew me wherefore thou contendest with me, Job 10. 2. 2dly. He is to renew his faith and repentance ; promise God, as by a folemn oath, that he will, for the future, improve his grace to bëtter purpose, and keep it with greater care, if he may again enjoy it. Nay he is to proteft, and that fincerely, that he will serve God, because God is worthy, to be served, and because it is his glory to serve him, tho' he should never again, which God forbid, taste the sweetness of divine favour, Nothing can be done by man, more acceptable to God. zdly. He is to be inftant in continual prayer, pleading with the greatest earnestness poffible, that he may not be cast away froni his prefence, but that he would have mercy upon him, according to his loving kindness, and restore again the joy of his' salvation, Pf. 51. 1. 11, '12. The Holy Spirit himself has dictated forms of

prayer, Pf. 88 and 102! 4thly. He is patiently to wait for the hour, in which God may be pleased to receive him into favour, not omitting his duty to God, in the mean time, Lam. 3. 26, it is good, that a man should both bòpe and quietly wait for the salvation of the Lord.

XXVI. To him who acts in this manner, will which come, at length will come, the blessed day, wheni generally God will change the bitter water of tears into the done in

thisworld, most delightful wine of confolation ; receive and

certainly entertain his friend with the greater familiarity, the in the longer and the more mournfully he had been next. deprived of the delightful fenfe of his love, and abundantly repay all with interest. Believers have generally experienced this; whose triumphant songs we remember to have read and heard, no less than their mournful complaints.

And it scarce ever happens otherwise: but should there be no appearance of being restored on earth, to the sweet fenfe of

divine love, all however is reserved to be fully bestowed upon them in heaven. The abundance of which, the former dry and parched state will render, beyond what can be either expressed or

conceived, extremely sweet and delightful. 3. Difference

XXVII. From what has been said, it is evident, between fpiritual

* this fpiritual peace differs very much from carnal peace and security. For, ist. -The latter arises from mere carnal se. ignorance of one's own state, into which he never curity.

made any serious enquiry, or, in forming a judgment about it, he deceived himself by false reafoning. But the former rests upon a fure foundation and is preceeded by forrow for fin, a fenfe of mifery, a hunger and thirst after grace, diligent self examination and a sense of his union with Christ. 2dly. The latter makes a man well pleased with, and to have an inward joy on account of, that imaginary good, tho' in other refpects he neglects God; whereas the former ravishes the foul with admiration of the divine goodness, and makes him confess himfelf unworthy of fo great an honour and favour. zdly. By the latter men are swallowed up in pleasure, are dull and heavy in that which is good, and unhappily give themselves up to an irregular life, thinking they shall have peace, though they walk in the imagination of their heart, Deut. 29. 19. But the former keeps the heart in safety, Phil. 4. 7, that they may be in the fear of God continually ; and this is what neither can be obtained, nor preserved without a strict exercise of godliness. 4thly. Tho' the latter falsely imagines, that he is the object of God's love, yet he himfelf is deftitute of all true love to God. But the former consists in mutual friendship. The fame Abraham, who. Jam. 2. 23 is called the friend;

is Isa. 41. 8, called '978 the lover of God. Spiritual

XXVIII. As fpiritual peace is the consequence of peace ob. justification, it was a blessing of the old, as well as bained' ua- it is of the New Testament, as we shall shew in its


Tefta. ment.

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proper place; and consequently the ancient fathers der the 0.
were also partakers of its who, by an unfeigned
faith, believed, that they were reconciled to God,
on account of the surety, the Messiah, that the
enmity, caused by lin, was removed, they had a

most delightful and experimental sense of this, and
often gloried in the Lord. We indeed, cannot
sdeny, that a peace was eminently promised to the
New Teftament church, Pf. 72. 3; Isa. 9. 59 6;
Hag, b24 -10; Zech. 9. 10. But we are not to
understand this of peace and friendship with God
zabfolutely, which is a benefit of the covenant of
sgrace, and not of the New Testament alone; but
ft. Of the more abundant fense, of the divine
sfavour, lywith respect to believers' in general. 2dly.

Of the agreement between the believing Ifraelites (with the Gentiles, having abolished in his flesh the senmity, even the law of commandments contained in sordinances, Eph. 2. 15. 3dly. Of the peace of God 1 granted likewise to the Gentiles. This is expressly mentioned Zech. 9. 10.

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C Η Α Ρ. Χ.
view.cs Of Adoption.

HOM God has admitted into a state of Tranfi-
peace and friendship with himself, be has also tion to the

doctrine SHADOPTED for his fons; that they may enjoy the of adop

benefits both of grace and glory, not only by the tion.
favour of friendihip, but also by a right of inherit-

There is no friendship more familiar than
that between a father and his children. Or, rather
c thar natural affection between these exceeds, in

familiarity and sweetness, every thing that can be **
fignified by the name of friendship. There is not


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fons of

any one word, any one fimilitude, borrowed from: human affairs, that can sufficiently express or represent this noft happy band of love; which can hardly be explained by a great number of metaphors lieap'd together. To express tranquillity of conscience, the scripture calls it peace: to shew us the pleasantness of familiarity, it calls it friendship : and when it illustrates a right to the inheritance, it speaks of ADOPTION; which is to be the subject of this

chapter. Believers, IŤ. We assert, that believers are the sons of God.

The Apostle John proclaims it, saying, behold what God,

manner of love the father hath bestowed upon us, that we should be called the sons of God: beloved, now are we the Sons of God, 1 Epift. 3. 1, 2. This is God's covenant with them: and I will be a father unto you, and ye sball be' my fons and daughters, faith the Lord

almighty, 2 Cor. 6. 18. Not only III. But they are not fo, only on this account, on account that God, as creator, gave them being and life, of crea Mal. 2. 19; and as preserver, supports and protion or

vides them with all necessaries, Aets. 17. 25, preserva

28. Nor of IV. Neither, are they called the fons of God, any exter- on account of any external preragative only; whether nal prero-political, as magistrates are called the children of the gative.

most high, P1. 82. 6; or ecclefiaftical, in respect of an external federal communion; according to which some are called the sons of God, Gen. 6. 2, and the children of the kingdom, Mat. 8. 12; in this sense also the Lord commanded Pharcoh to be told concerning Ifrcel, freel is my son, even my firft-born Exod. 4. 22. For this regarded that national covenant, which God entred into with the children of Ifrael, according to which he preserv'd them above all other nations, and heaped many blessings upon them, both of a corporal, and spiritual kind, which he did not vouchsafe to other people, Deut. 7. 6. He called thein his sons, because he managed their



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concerns with as much sollicitous care, as any father
could possibly do those of his own children. Deut.32,
10,"IT: Nay he call'd them his first-born, not only
because he loved them far better than other people,
beyond the measure of common providence, jbewing
bis word unto Jacob, his statutes and his judgments unto
Ifrael, Pf. 147. 19, as the first born had a double
portion in the paternal inheritance, Deut. 21. 17;
but also because he had appointed them to have a kind
of dominion over other people, let people serve thee,
and nation's bow down to thee, be Lord over thy brethren,
&c. Gen. 27. 29. . Tho' these words were, indeed;
spoken to Jacob, yet they were to be chiefly verified
in his posterity: of which we have illustrious evi,
dences in David's time, 2 Sam. 8.

V. But however excellent these things were, yet which
they are very far below that dignity, for which have no
believers are called the sons of God: for, most of connec-
those, who were called by the name of Israel and the salvation.
first-born, were fuchs with whom God was not well
pleased, and never were promoted to the inheritance
of the land of Canaan, much less the heavenly
inheritance, but were overthrown in the wilderness, I
Cor. 10.5. That very people, to whom Mofes faid,
is not Jehovah thy father, hath be not magnified
Testablished) thee? Are in the same breath called a
foolish people and unwise, Deut. 32., 6. Nay, there
are of the children of the kingdom, who shall be cast
out into utter darkness, Mat. 8. 12: For that na-
tional covenant, without any thing else, did not
bestow saving grace, nor a right to postess the heavenly

VI. The ele Et and believers are therefore in a far But in a more eminent sense, the fons of God: wherein John

minent observed a love, never enough to be commended, I fenfe. Ang John 3. 1. Angels indeed, have the glorious ap- els theson's pellation of fons of God, Job 38. 7; with which of God. the Lord honours them, not only because he formed them, but also because he imprinted upon 13 Vol. II.

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