First, I shall state this matter in these considerations —
1. God is a father by creation or adoption.
[1.] In a more general respect by creation, as Adam is called 'the son of God,' Luke iii. ^38. So Mai. ii. 10, ' Have we not all one Father ? hath not one God created us ? ' God is more our Father than our natural parents are ; they concur to our beings but instrumentally, but God originally. It is God that formeth us in the womb ; we are his workmanship, not our parents', both as to body and soul. As to the body : Ps. cxix. 73, ' Thy hands have made me and fashioned me.' They know not whether the child be male or female, beautiful or deformed ; they cannot tell the number of the bones, muscles, veins, and arteries, which God hath framed in such a curious and exact order. But for the soul, which is the better part of man, that is of his immediate creation ; therefore God is called, ' The Father of spirits,' Heb. xii. 9. They do not run in the channel of carnal generation or fleshly descent. In this general sense, by virtue of creation, God is the Father of all men, good and bad ; which though it give God a title to our love, service, and honour, yet it giveth us no interest in his special benefits, or the fruits of his fatherly love ; it moveth God not to stir up all his wrath against them, yet not to bestow saving grace, his favour and image, upon them.
8 SERMON UPON JOHN XVIII. 11.
[2.] More especially, and in a more comfortable sense, there is a more peculiar sort of men to whom God is a Father b}' adoption, and they are his dear children. This title is not by nature, but ])y grace; the foundation of it was laid in the election of God: Eph. i. 5, 'Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.' But before this decree could be executed and take place, the redemp- tion of Christ Avas necessary ; for we read, Gal. iv. 4, 5, * When the fulness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.' Sin needed to be expiated by the Son of God in our nature before God would bestow this honour upon any of mankind ; Christ was to take a mother upon earth, that we might have a Father in heaven : ' Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage,' Heb. ii. 14, 15. And besides, this grace is applied to us by the Spirit, who by his effectual operation bringeth us into a state of love and sonshij). As a Father by creation, he giveth us our natural endowments ; as a Father by adoption, he givetli us the supernatural grace of the Spirit, to sanctify and change our hearts ; for regeneration and adoption always go together : John i. 12, 13, 'But as many as received him, to them gave he 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.' And by the new nature put into us we are brought into this new state and relation : Gal. iv. 6, ' And because ye are sons, God hath sent forth the Spirit of his Son into 3'our hearts, crying, Abba, Father.' The soul that was shy of God then incHneth to him as our Lord, that we may honour, love, and obey him, and as our happiness, that we may seek after him, and live in communion with him. And lastly, the act on our part, that we may be received into the number of God's children, is an owning and acknowledging Christ to all the ends and purposes for which God hath appointed him ; if we really entertain him as sent by God to be our Lord and Saviour, we are advanced to this dignity : John i. 12, ' To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.' This of the privilege.
2. You having received this grace, it is your duty to get it evidenced, that you may maintain a comfortable sense of your adoption. It is evidenced by the dwelling and working of the Holy Spirit in you : Eom. viii. 16, ' The Spirit itself beareth witness with our spirit that we are the children of God.' He witnesseth objectively and effectively, per modum argumenti, and per modum efficientis caused' — by way of argument, and by way of causal efficiency. Objectively, if I have the Spirit of God framing my heart to love, and honour, and fear, and obey him, and delight in communion with him, surely I am a child of God ; for where these are, sincere love to God prevaileth : 1 John iv. 13, ' Hereby know we that we dwell in him and he in us, because he hath given us of his Spirit.' There he speaketh of love to God, and so for