Chapter 19

Matthew 5:9: They shall be called the children of God.

In which words the glorious privilege of the saints is set down. Those who have made their peace with God and labor to make peace among brothers receive this great honor: they shall be called the children of God.

They shall be 'called' — that is, they shall be so reputed and esteemed of God. God never miscalls anything; he does not call them children who are no children. Luke 1:76: You shall be called the prophet of the Highest — that is, you shall be so. They shall be called the children of God — that is, they shall be accounted and received as children.

Doctrine: Peacemakers are the children of the Most High. God is said in Scripture to have many children.

First, by eternal generation; so Christ only is the natural Son of his Father. Psalm 2:7: You are my Son; this day have I begotten you.

Second, by creation; so the angels are the sons of God. Job 1:6 and 38:7: When the morning stars sang together, and all the sons of God shouted for joy.

Third, by participation of dignity; so kings and rulers are called children of the Most High. Psalm 82:6: I have said you are gods, and all of you are children of the Most High.

Fourth, by visible profession; so God has many children. Hypocrites forge a title of son-ship. Genesis 6:2: The sons of God saw the daughters of men that they were fair.

Fifth, by real sanctification; so all the faithful are peculiarly and eminently the children of God.

That believers may draw much sweetness out of this gospel flower, I shall discuss and demonstrate these seven particulars.

First, that naturally we are not the children of God. Second, what it is to be the children of God. Third, how we come to be made children. Fourth, the signs of God's children. Fifth, the love of God in making us children. Sixth, the honor of God's children. Seventh, the privileges of God's children.

Showing that by nature we are not God's children.

First, that naturally we are not the children of God. We are not born God's children but made so. By nature we are strangers to God — swine, not sons (2 Peter 2:22). Will a man settle his estate upon his swine? He will give them his acorns, not his jewels. By nature we have the devil for our father (John 8:44): You are of your father the devil. A wicked man may search the records of hell for his pedigree.

Showing what it is to be children.

Second, what it is to be the children of God. This childship consists in two things.

First, adoption. Second, infusion of grace.

First, childship consists in adoption. Galatians 4:5: That we might receive the adoption of sons.

Question: Wherein does the true nature of adoption consist?

Answer: In three things.

First, a transition or translation from one family to another. He who is adopted is taken out of the old family of the devil and hell (Ephesians 2:2-3), to which he was heir apparent, and is made of the family of heaven — a noble family (Ephesians 2:19). God is his Father, Christ is his Elder Brother, the saints are co-heirs, the angels fellow-servants in that family.

Second, adoption consists in an exemption from all the laws of the former family. Psalm 45:10: Forget also your father's house. He who is spiritually adopted has now no more to do with sin. Ephraim shall say, 'What have I to do any more with idols?' (Hosea 14:8). A child of God has indeed to do with sin — as with an enemy against which he does battle — but not as with a lord to whom he yields obedience. He is free from sin (Romans 6:18). I do not say he is free from duty; was it ever heard that a child should be freed from duty to his parents? That is such a freedom as rebels take.

Third, adoption consists in a legal investiture into the rights and royalties of the family into which the person is adopted. These are chiefly two.

First royalty: a new name. He who is divinely adopted assumes a new name — before a slave, now a son; of a sinner, a saint. This is a name of honor better than any title of prince or monarch. Revelation 2:17: To him who overcomes I will give a white stone, and in the stone a new name written. The white stone signifies remission; the new name signifies adoption. The new name is put in the white stone to show that our adoption is grounded upon our justification. And this new name is written to show that God has all the names of his children enrolled in the book of life.

Second royalty: a giving of the adopted party an interest in the inheritance. Making one an heir implies a relation to an inheritance. A man does not adopt another to a title but to an estate. So God in adopting us for his children gives us a glorious inheritance (Colossians 1:12): the inheritance of the saints in light.

First, it is pleasant — it is an inheritance in light.

Second, it is safe. God keeps the inheritance for his children (1 Peter 1:4) and keeps them for the inheritance (1 Peter 1:5), so that they cannot be hindered from taking possession.

Third, there is no disinheriting, for the saints are co-heirs with Christ (Romans 8:17). They are members of Christ (Colossians 1:18); the members cannot be disinherited unless the head is.

Fourth, the heirs never die; eternity is a jewel of their crown. Revelation 22:5: They shall reign forever and ever.

Here a question may arise: How does God's adopting differ from man's adopting?

First, man adopts to supply a defect, because he has no children of his own. But God does not adopt upon this account; he had a Son of his own, the Lord Jesus. He was his natural Son and the Son of his love, as testified by a voice from heaven (Matthew 3:17): This is my beloved Son. He was such a Son as was more worth than all the angels in heaven (Hebrews 1:4): Being made so much better than the angels. So God adopts not out of necessity but out of pity.

Second, when a man adopts, he adopts but one heir. But God adopts many. Hebrews 2:10: In bringing many sons to glory. Oh, may a poor trembling Christian say, why should I ever look for this privilege of being a child of God! It is true, if God did as a man, if he adopted only one son, then you might despair. But he adopts millions; he brings many sons to glory. Indeed, this may be the reason a man adopts but one — he does not have enough estate for more. But God has land enough to give to all his children. John 14:2: In my Father's house are many mansions.

Third, man when he adopts does it with ease — it is but sealing a deed and the thing is done. But when God adopts, it puts him to far greater cost; it sets his wisdom to work to find out a way to adopt us. It was no easy thing to reconcile hell and heaven, to make the children of wrath the children of the promise. And when God in his infinite wisdom had found out a way, it was no easy way; it cost God the death of his natural Son to make us his adopted sons. When God was about to constitute us sons and heirs, he could not seal the deed but by the blood of his own Son. It did not cost God as much to make us creatures as to make us sons. To make us creatures cost but the speaking of a word; to make us sons cost the outpouring of blood.

Fourth, man when he adopts settles only earthly privileges upon his heir. But God settles heavenly privileges — justification, glorification. Men entail their land upon those they adopt; God does more — he not only entails his land upon his children but entails himself upon them. Hebrews 8:10: I will be their God. Not only heaven is their portion, but God is their portion.

Second, God's making of children is by the infusion of grace. When God makes any his children, he stamps his image upon them. This is more than any man can do; a man may adopt another but cannot alter his disposition. If he is of a morose, rugged nature, a man cannot alter it. But God in making children prepares and sanctifies them for this privilege; he changes their disposition, he smooths the ruggedness of their nature; he makes them not only sons but saints. They are of another spirit (Numbers 14:24). They become meek and humble; they are partakers of the divine nature (2 Peter 1:4).

Showing how we come to be God's children.

Third, how we come to be the children of God.

Answer: There is a twofold cause of our sonship.

First, the impulsive cause is God's free grace. We were rebels and traitors — and what could move God to make sinners sons, but free grace? Ephesians 1:5: Having predestinated us to the adoption of children, according to the good pleasure of his will. Free grace gave the casting vote; adoption is a mercy spun out of the bowels of free grace. It would be much for God to take a clod of earth and make it a star; but it is more for God to take a piece of clay and sin and instate it into the glorious privilege of son-ship. How will the saints read over the lessons of free grace in heaven!

Second, the instrumental cause of our son-ship is faith. Baptism does not make us children; that is indeed a badge and livery and gives us right to many external privileges. But the thing which makes God take cognizance of us as children is faith. Galatians 3:26: You are all the children of God by faith in Christ Jesus. Before faith is wrought, we have nothing to do with God; we are, as the apostle speaks in another sense, illegitimate and not sons (Hebrews 12:7). An unbeliever may call God his Judge but not his Father. Wicked men may draw near to God in ordinances and hope God will be their Father, but while they are unbelievers they are illegitimate, and God will not father them. You are the children of God by faith; faith legitimates us, confers upon us the title of son-ship, and gives us right to inherit.

How then should we labor for faith! Without faith we are creatures, not children; without faith we are spiritually illegitimate. This word 'illegitimate' carries two meanings.

First, it is a term of infamy; those who are illegitimate are looked upon with disgrace. You who ruffle in your silks and velvets but are in the state of nature — you are illegitimate. God looks upon you with an eye of scorn and contempt; you are a vile person, a son of the earth, of the seed of the serpent.

Second, this word 'illegitimate' imports infelicity and misery. Persons who are illegitimate cannot inherit legally; the land goes only to lawful heirs. Until we are the children of God, we have no right to heaven. And there is no way to be children but by faith. You are the children of God by faith.

Here two things are to be discussed.

First, what faith is. Second, why faith makes us children.

First, what faith is. If faith instates us into son-ship, it concerns us to know what faith is. There is a twofold faith.

First, a more general faith — when we believe the truth of all that is revealed in the holy Scriptures. This is not the faith which privileges us in son-ship; the devils believe all the articles in the creed. The bare knowledge of a medicine or believing its sovereign virtue will not cure one who is ill. This general faith will not save. A man may have it and yet not love God. He may believe that God will come to judge the living and the dead and hate him, as the prisoner believes the judge's coming to the assizes and abhors the thought of him. Take heed of resting in a general faith; you may have this and be no better than devils.

Second, there is a special faith — when we do not only believe the report we hear of Christ but rest upon him, embrace him, taking hold of the horns of this altar, resolving there to abide. In the body there are sucking veins which draw the food into the stomach and digest it there. So faith is the sucking vein which draws Christ into the heart and applies him there. This is the son-making faith; by this we are made the children of God. And wherever this faith is, it is not like medicine in a dead man's mouth, but is exceeding operative; it obliges to duty; it works by love (Galatians 5:6).

Second, why does faith make us children and not as well other graces such as repentance or love?

Answer 1: Because faith is appointed by God and honored to this work of making us children. God's institution gives faith its value and validity. It is the king's stamp that makes the coin pass as currency; if he would put his stamp upon brass or leather, it would go as current as silver. The great God has authorized and put the stamp of his institution upon faith, and that makes it pass for current and gives it a privilege above all the graces to make us children.

Answer 2: Faith makes us children as it is the vital principle. Habakkuk 2:4: The just shall live by faith. All God's children are living — none of them are stillborn. By faith we live. As the heart is the fountain of life in the body, so faith is the fountain of life in the soul.

Answer 3: Faith makes us children as it is the uniting grace; it knits us to Christ. The other graces cannot do this. By faith we are one with Christ, and so we are akin to God. Being united to the natural Son, we become adopted sons. The kinship comes in by faith. God is the Father of Christ; faith makes us Christ's brothers, and so God comes to be our Father (Hebrews 2:11).

Setting forth the signs of God's children.

Fourth, the signs of God's children. It concerns us to know whose children we are. Augustine said all mankind are divided into two ranks: either they are the children of God or the children of the devil.

First sign: tenderness of heart. 2 Chronicles 34:27: Because your heart was tender. A child-like heart is a tender heart; he who before had a flinty heart has now a fleshy heart. A tender heart is like melting wax to God — he may set whatever seal he will upon it. This tenderness of heart shows itself three ways.

First, a tender heart grieves for sin. A child weeps for offending his father. Peter showed a tender heart: when Christ looked upon him and he remembered his sin, he wept as a child. Clement of Alexandria said he never heard a rooster crow but he wept. Some learned writers tell us that by much weeping there seemed to be as it were channels made in his blessed face. The least hair makes the eye weep; the least sin makes the heart smite. David's heart smote him when he cut off the lap of King Saul's garment — what would it have done if he had cut off his head?

Second, a tender heart melts under mercy. Though when God thunders by affliction the rain of tears falls from a gracious eye, yet the heart is never so kindly dissolved as under the sunbeams of God's mercy. See how David's heart was melted with God's kindness. 2 Samuel 7:18: Who am I, O Lord God, and what is my house, that you have brought me to this? There was a gracious thaw upon his heart. So says a child of God: 'Lord, who am I — a piece of dust and sin kneaded together — that the bright beams of free grace should shine upon me! Who am I, that you should pity me when I lay in my blood and spread the golden wings of mercy over me?' The soul is overcome with God's goodness; the tears drop; the love flames. Mercy has a melting influence upon the soul.

Third, a tender heart trembles under God's threatenings. Psalm 119:120: My flesh trembles for fear of you. 2 Chronicles 34:27: Because your heart was tender, and you humbled yourself before God when you heard his words against this place, and tore your clothes. If the father is angry, the child trembles. When ministers denounce the threats of God against sin, tender souls sit in a trembling posture. God delights in this frame of heart. Isaiah 66:2: To this man will I look, even to him who trembles at my word. A wicked man like the Leviathan is made without fear (Job 41:33). He neither believes the promises nor dreads the threatenings. Let judgment be denounced against sin — he laughs at the shaking of a spear. He thinks either that God does not see or cannot punish. The mountains quake before the Lord, the hills melt, the rocks are thrown down by him (Nahum 1:5). But the hearts of sinners are more obstinate than the rocks. A child-like heart is a tender heart; the stone is taken away.

Second sign: assimilation. Colossians 3:10: You have put on the new man who is renewed in the image of him that created him. The child resembles the father. God's children are like their heavenly Father; they bear his very image and impression. Wicked men say they are the children of God, but there is too great a dissimilarity. The Jews boasted they were Abraham's children, but Christ disproves them by this argument (John 8:40): You seek to kill me, a man who has told you the truth which I heard of God — this Abraham did not do. If you are Abraham's children and would kill an innocent, you are more like Satan than Abraham (verse 44): You are of your father the devil. Such as are proud, earthly, and malicious may say, 'Our father who art in hell.' It is blasphemy to call God our Father and make the devil our pattern. God's children resemble him in meekness and holiness; they are his walking pictures. As the seal stamps its print and likeness upon the wax, so does God stamp the print and image of his own beauty upon his children.

Third sign: they have the Spirit of God. It is called the Spirit of adoption (Romans 8:15): You have received the Spirit of adoption.

Question: How shall we know that we have received the Spirit of adoption and so are in the state of adoption?

Answer: The Spirit of God has a threefold work in those who are made children.

First, a regenerating work. Whomsoever the Spirit adopts, it regenerates. God's children are said to be born of the Spirit (John 3:5): Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God. We must first be born of the Spirit before we are baptized with this new name of sons and daughters. We are not God's children by creation but by renovation — not by our first birth but by our new birth. This new birth, produced by the Word as the material cause and by the Spirit as the efficient cause, is nothing else but a change of nature (Romans 12:2). Though it is not a perfect change, yet it is a thorough change (1 Thessalonians 5:23). This change of heart is as necessary as salvation.

Question: How shall we know that we have this regenerating work of the Spirit?

By the pangs. By the products.

First, by the pangs. There are spiritual pangs before the new birth — some brokenness of soul, some groanings and cryings out, some strugglings in the heart between flesh and spirit. Acts 2:37: They were pricked at their heart. The child has sharp pangs before birth; so it is in the new birth. I grant the new birth admits of more and less; all do not have the same pangs of humiliation, yet all have pangs. All feel the hammer of the law upon their heart, though some are more bruised by this hammer than others. God's Spirit is a Spirit of bondage before it is a Spirit of adoption (Romans 8:15). What then shall we say to those who are as much at a loss about the new birth as Nicodemus? John 3:4: How can a man be born when he is old? The new birth is a mockery to the impious, though it is a great mystery to the godly. Some thank God they never had any trouble of spirit — they were always quiet. These bless God for the greatest curse; it is a sign they are not God's children. The child of grace is always born with pangs.

Second, the new birth is known by its products, which are three.

First, sensibility. The infant that is newly born is sensible to the slightest touch. If the Spirit has regenerated you, you are sensible of the first stirrings and risings of sin, which before you did not perceive. Paul cries out of the law in his members (Romans 7:23). The new-born saint sees sin in the root.

Second, circumspection. He who is born of the Spirit is careful to preserve grace; he uses the breast of the ordinances (1 Peter 2:2). He is fearful of what may endanger his spiritual life (1 John 5:18). He lives by faith yet passes the time of his sojourning in fear (1 Peter 1:17). This is the first work of the Spirit in those who are made children: a regenerating work.

Second, the Spirit of God has a supplicating work in the heart. The Spirit of adoption is a spirit of supplication. Romans 8:15: You have received the Spirit of adoption, by which we cry, 'Abba, Father.' While the child is in the womb it cannot cry; while men lie in the womb of their natural state, they cannot pray effectually. But when they are born of the Spirit, then they cry, 'Abba, Father.' Prayer is nothing else but the soul breathing itself into the bosom of its Father. It is a sweet and familiar intercourse with God. As soon as ever the Spirit of God comes into the heart, it sets it praying. No sooner was Paul converted but the next word is, 'Behold, he prays' (Acts 9:11). It is reported that when Luther prayed, it was with so much reverence as if he were praying to God and with so much boldness as if he had been speaking to his friend. Eusebius reports that Emperor Constantine every day shut himself up in some secret place in his palace and there on bended knees made his devout prayers and soliloquies to God. God's Spirit tunes the strings of the affections, and then we make melody in prayer. For any to say in derision, 'You pray by the Spirit,' is a blasphemy against the Spirit. It is a main work of the Spirit of God in the hearts of his children to help them to pray. Galatians 4:6: Because you are sons, God has sent the Spirit of his Son into your hearts, crying, 'Abba, Father.'

Question: But many of God's children do not have such ability to express themselves in prayer; how then does the Spirit help their infirmities?

Answer: Though they do not always have the gifts of the Spirit in prayer, yet they have the groans of the Spirit (Romans 8:26). Gifts are the ornament of prayer but not the life of prayer. A corpse may be hung with jewels. Though the Spirit may deny fluency of speech, yet it gives fervency of desire, and such prayers are most prevailing. The prayers which the Spirit indites in the hearts of God's children have these threefold qualities.

First, the prayers of God's children are believing prayers. Prayer is the key; faith is the hand that turns it. Faith feathers the arrow of prayer and makes it pierce the throne of grace. Matthew 21:22: Whatever you shall ask in prayer, believing, you shall receive. Jerome said, 'I would not presume to pray unless I bring faith along with me.' To pray and not believe is a kind of mockery offered to God, as if we thought either he did not hear or would not grant.

That faith may be animated in prayer, we must bring Christ in our arms when we appear before God. 1 Samuel 7:9: Samuel took a suckling lamb and offered it for a burnt-offering, and Samuel cried to the Lord for Israel, and the Lord heard him. This suckling lamb typified Christ. When we come to God in prayer, we must bring the Lamb Christ along with us. Themistocles carried the king's son in his arms and so pacified the king when he was angry. The children of God present Christ in the arms of their faith.

Second, the prayers of God's children indited by the Spirit are ardent prayers. Romans 8:15: You have received the Spirit, by which we cry, 'Abba, Father.' 'Father' implies faith; 'we cry' implies fervency. The incense was to be laid upon burning coals (Leviticus 16:12); the incense was a type of prayer, the burning coals of ardency in prayer. Elijah prayed earnestly (James 5:17); in the Greek it is 'in praying he prayed' — that is, he did it with vehemency. In prayer the heart must boil over with heat of affection. Prayer is compared to unutterable groans (Romans 8:26), alluding to a woman in labor. We should be in labor when we are travailing for mercy. Such prayer commands God himself (Isaiah 45:11).

Third, the prayers of God's children are heart-cleansing prayers — they purge out sin. Many pray against sin and then sin against prayer; but God's children do not only pray against sin, they pray down sin.

Third, the Spirit of God has a witnessing work in the heart. God's children have not only the influence of the Spirit but the witness. Romans 8:16: The Spirit itself bears witness with our spirit that we are the children of God. There is a threefold witness a child of God has: the witness of the Word, the witness of conscience, and the witness of the Spirit. The Word makes the major proposition: he who is in such a manner qualified is a child of God. Conscience makes the minor: but you are so divinely qualified. The Spirit makes the conclusion: therefore you are a child of God. The Spirit joins with the witness of conscience (Romans 8:16). The Spirit teaches conscience to search the records of Scripture and find its evidences for heaven; it helps conscience to spell out its name in a promise. It bears witness with our spirit.

Question: But how shall I know the witness of the Spirit from a delusion?

Answer: The Spirit of God always witnesses according to the Word, as the echo answers the voice. Enthusiasts speak much of the Spirit but they leave the Word. That inspiration which is either without the Word or against it is an imposture. The Spirit of God indited the Word (2 Peter 1:21). Now if the Spirit should witness otherwise than according to the Word, the Spirit should be divided against itself — it would be a spirit of contradiction, witnessing one thing as truth in the Word and another thing different from it in a man's conscience.

Fourth sign: zeal for God. God's children are zealous for his day, his truth, his glory. Those who are born of God are impatient of his dishonor. Moses was cool in his own cause but hot in God's; when the people had made the golden calf, he broke the tablets. When Paul saw the people of Athens given to idolatry, his spirit was stirred in him (Acts 17:16); in the Greek it is he was bitter in spirit, or in a burning fit of zeal. He could not contain himself but with this fire of zeal discharged against their sin. As we shall answer for idle words, so for sinful silence. David says the zeal of God's house had consumed him (Psalm 69:9). Many Christians whose zeal once had almost consumed them have now consumed their zeal; they have grown lukewarm and neutral. The breath of prosperity blowing upon them has cooled their heat. I can never believe that he has the heart of a child in him who can be patient when God's glory suffers. Can an ingenuous child endure to hear his father reproached? Though we should be silent under God's displeasure, yet not under his dishonor. When there is a holy fire kindled in the heart, it will break forth at the lips. Zeal tempered with holiness gives the soul its best complexion.

Of all others, let ministers be impatient when God's glory is impeached and eclipsed. A minister without zeal is like salt that has lost its savor. Zeal will make men take injuries done to God as done to themselves. It is reported of Chrysostom that he reproved any sin against God as if he himself had received a personal wrong. Let not ministers be shaken with fear or seduced with flattery. God never made ministers to be as false mirrors, to make bad faces look fair. For want of this fire of zeal, they are in danger of another fire — the burning lake (Revelation 21:8), into which the fearful shall be cast.

Fifth sign: those who are God's children, being born of God, are of a more noble and heavenly spirit than worldly men. They set their minds on things above (Colossians 3:2). 1 John 5:4: Whatever is born of God overcomes the world. The children of God live in a higher region; they are compared to eagles (Isaiah 40:31) in regard of their sublimeness and heavenly-mindedness. Their souls have soared aloft; Christ is in their heart (Colossians 1:27) and the world is under their feet (Revelation 12:1). Men of the world are ever wallowing in thick clay; they are sons of the earth, not eagles but earthworms. The saints are of another spirit; they are born of God and walk with God as a child walks with his father. Noah walked with God (Genesis 6:9). God's children show their high pedigree in their heavenly conversation (Philippians 3:20).

Sixth sign: love to those who are children. God's children are knit together with the bond of love, as all the members of the body are knit together by various nerves and ligaments. If we are born of God, then we love the brotherhood (1 Peter 2:17). He who loves the person loves the picture. The children of God are his walking pictures; and if we are of God, we love those who have his image drawn upon their souls. If we are born of God, we love the saints notwithstanding their infirmities. Children love one another though they have some imperfections of nature — a squinting eye or a crooked back. We love gold in the ore though it has some drossiness in it. The best saints have their blemishes; we read of the spots of God's children (Deuteronomy 32:5). A saint in this life is like a fair face with a scar in it. If we are born of God, we love his children though they are poor; we love to see the image and picture of our Father though hung in the poorest frame.

And if we are children of the Highest, we show our love to God's children in two ways.

First, by prizing their persons above others. He who is born of God honors those who fear the Lord (Psalm 15:4). The saints are the dearly beloved of God's soul (Jeremiah 12:7). They are his jewels (Malachi 3:17). They are of the true blood-royal, and he who is divinely adopted sets a higher value upon these than upon others.

Second, we show our love to the children of God by prizing their company above others. Children love to be together. The fellowship of the saints is precious. Christ's doves will flock together. Psalm 119:63: I am a companion of all those who fear you. Though a child of God is courteous to all — we read that Abraham bowed himself to the children of Heth (Genesis 23:7) — a child of God has a love of civility to all, but a love of delight only to those who are fellow-heirs with him of the same inheritance.

By this persons may test their adoption. It appears plainly that they are not the children of God who hate those who are born of God. They soil and blacken the silver wings of Christ's doves by their slanderous reproaches; they cannot endure the company of the saints. As vultures hate sweet smells and are killed by them, so the wicked do not love to come near the godly; they cannot abide the precious fragrance of their graces. It is a sign they are of the serpent's brood who hate the seed of the woman.

Seventh sign: he who is a child of God delights to be much in God's presence. Children love to be in the presence of their father. Where the King is, there is the court; where the presence of God is, there is heaven. God is in a special manner present in his ordinances; they are the ark of his presence. Now if we are children, we love to be much in holy duties. In the use of ordinances we draw near to God; we come into our Father's presence. In prayer we have secret conference with God; the soul while it is praying is as it were communing with God. In the Word we hear God speaking from heaven to us, and how does every child of God delight to hear his Father's voice! In the sacrament God kisses his children with the kisses of his lips; he gives them a smile of his face and a pledge of his love. Oh, it is good to draw near to God (Psalm 73:28). It is sweet to be in his presence. Every true child of God says, 'A day in your courts is better than a thousand' (Psalm 84:10). Those who slight the ordinances are none of God's children, because they care not to be in his presence; they love the tavern better than the temple. Cain went out from the presence of the Lord (Genesis 4:16). Not that he could go out of God's sight (Psalm 139:7), but the meaning is that Cain went from the church of God, where the Lord gave visible signs of his presence to his people.

Eighth sign: compliance with the will of our heavenly Father. A child-like heart answers to God's call as the echo answers the voice. It is like the flower that opens and closes with the sun; so it opens to God and closes to temptation. This is the motto of a new-born saint (1 Samuel 3:9): Speak, Lord, your servant hears. When God bids his children pray in their closets, mortify sin, and suffer for his name, they are eager to obey; they will lay down their lives at their Father's call. Hypocrites court God and speak him fair but refuse to go on his errand; they are not children but rebels.

Ninth sign: he who is a child of God will labor to make others the children of God. The holy seed of grace propagates (Galatians 4:19). He who is of the royal seed will be eagerly desirous to bring others into the family. If you are divinely adopted, you will studiously endeavor to make your child a child of the Most High. There are two reasons why a godly parent will endeavor to bring his child into the heavenly family.

First, out of conscience. A good parent sees the injury he has done his child; he has conveyed the plague of sin to him, and in conscience he will endeavor to make some recompense. In the old law, he who had struck and wounded another was bound to see him healed and pay for his cure. Parents have given their children a wound in their souls and therefore must do what lies in them — by admonition, prayers, and tears — to see the wound healed.

Second, out of a flaming zeal for the honor of God. He who has tasted God's love in adoption looks upon himself as bound to bring God all the glory he can. If he has a child or acquaintance who are strangers to God, he would gladly promote the work of grace in their hearts. It is a glory to Christ when multitudes are born to him.

How far are they from being God's children who have no care to bring others into the family of God! Too much to blame are those masters who care more for their servants' work than their souls. Too much to blame are those parents who are careless of their children — they do not drop in principles of knowledge but suffer them to do as they please. They will let them lie and swear but not ask for a blessing; they will let them read storybooks but not Scripture.

Objection 1: But some say to catechize and teach our children is to take God's name in vain.

Answer 1: Is the fulfilling of God's command taking his name in vain? Deuteronomy 6:6-7: These words which I command you this day, you shall teach them diligently to your children. Proverbs 22:6: Train up a child in the way he should go, and when he is old he will not depart from it. Ephesians 6:4: Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. This threefold cord of Scripture is not easily broken.

Answer 2: The saints of old were continually grafting principles of holy knowledge into their children. Genesis 18:19: I know that Abraham will command his children, and they shall keep the way of the Lord. 1 Chronicles 28:9: And you, Solomon my son, know the God of your father and serve him with a perfect heart. Surely Abraham and David did not take God's name in vain. What need there is of instilling holy instructions to overtop the poisonous weeds of sin that grow! As farmers, when they have planted young trees, set stakes around them to keep them from bending. Children are young plants; the heavenly precepts of their parents are like stakes set around them to keep them from bending to error and profaneness. When can there be a fitter season to instill knowledge into children than in their minority? Now is the time to give them the breast and let them suck in the sincere milk of the Word (1 Peter 2:2).

Objection 2: But it is to no purpose to teach our children the knowledge of God; they have no sense of spiritual things, nor are they the better for our instructions.

Answer 1: We read in Scripture of children who, by virtue of instruction, had their tender years sanctified. Timothy's mother and grandmother taught him the Scriptures from his cradle (2 Timothy 3:15): From a child you have known the holy Scriptures. Timothy sucked in religion as it were with his milk. We read of young children who cried 'Hosanna' to Christ and trumpeted forth his praises (Matthew 21:15). And surely those children of Tyre had some seeds of good worked in them, showing their love to Paul as they accompanied him to the seashore. Acts 21:5: They all brought us on our way, with wives and children. Paul had a convoy of young saints to bring him to his ship.

Answer 2: Suppose our counsel and instruction does not at present prevail with our children — it may afterwards take effect. The seed a man sows in his ground does not spring up immediately, but in its season brings forth a crop. He who plants a wood does not see the full growth until many years later. If we must not instruct our children because they do not at present reap the benefit, by the same reasoning we should not baptize our children because they do not at present have the sense of baptism. Indeed, by the same reasoning ministers should not preach the Word, because at present many of their hearers receive no benefit.

Answer 3: If our counsels and admonitions do not prevail with our children, yet we have delivered our own souls. There is comfort in the discharge of conscience. We must leave issues and outcomes alone; duty is our work, success is God's.

All of which should make parents sharpen holy instructions upon their children. They who are of the family of God and whom he has adopted for children will endeavor that their children may be more God's children than theirs. They will labor in birth until Christ is formed in them. A true saint is a magnet that is ever drawing others to God. Let this suffice for the signs of adoption. I proceed.

Discovering God's love in making us children.

The next particular is the love of God in making us children. 1 John 3:1: Behold what manner of love the Father has bestowed upon us, that we should be called the sons of God! God showed power in making us creatures, but love in making us sons. Plato gave God thanks that he had made him a man and not a beast; but what cause have they to adore God's love, who has made them children! The apostle puts an exclamation upon it: 'Behold!' That we may better behold God's love in making us children, consider three things.

First, we were deformed. Ezekiel 16:6-8: When I passed by you and saw you polluted in your own blood, it was the time of love. Mordecai adopted Esther because she was fair; but we were in our blood when God adopted us. He did not adopt us when we were clothed with the robe of innocency in paradise, when we were hung with the jewels of holiness and were white and ruddy. But when we were in our blood and had our leprous spots upon us — the time of our loathing was the time of God's loving.

Second, as we did not deserve to be made children, so neither did we desire it. No landed man will force another to become his heir against his will. If a king should go to adopt a beggar and make him heir of the crown, and the beggar should refuse the king's favor, saying, 'I had rather be as I am, I would remain a beggar,' the king would take it as a high contempt of his favor and would not adopt him against his will. Thus it was with us — we had no willingness to be made children. We would have remained begging still. But God out of his infinite mercy and indulgence not only offers to make us children but makes us willing to embrace the offer. Behold what manner of love is this!

Third, and this is the wonder of love: that God should adopt us for his children when we were enemies. If a man would make another heir of his land, he would adopt one near akin to him; no man would adopt an enemy. But that God should make us children when we were enemies — that he should make us heirs to the crown when we were traitors to the crown! O amazing, astonishing love! Behold what manner of love is this! We were not akin to God; we had by sin lost and forfeited our pedigree. We had done God all the injury and spite we could — defaced his image, violated his law, trampled upon his mercies — and when we had angered him, he adopted us. What stupendous love was this! Such love was never shown to the angels. When they fell — though they were of a more noble nature and in probability might have done God more service than we can — yet God never vouchsafed to them the privilege of adoption. He did not make them children but prisoners; they were heirs only to the treasures of wrath.

Let all who are thus nearly related to God stand admiring his love. When they were like Saul, breathing out enmity against God; when their hearts stood out as garrisons against him — the Lord conquered their stubbornness with kindness and not only pardoned but adopted them. It is hard to say which is greater, the mystery or the mercy. This is such amazing love as we shall be searching into and adoring to all eternity; the bottom of it cannot be fathomed by any angel in heaven. God's love in making us children is:

First, a rich love. It is love in God to feed us, but it is rich love to adopt us; it is love to give us a crumb, but it is rich love to make us heirs to a crown.

Second, it is a distinguishing love. That when God has passed by so many millions, he should cast a favorable eye upon you! Most are cut out for fuel and are made vessels of wrath. And that God should say to you, 'You are my son' — here is the mirror of mercy, the meridian of love! Who can tread upon these burning coals and not have his heart burn in love to God?

Declaring the honor of God's children.

Sixth, the honor and renown of God's children. For the illustration of this, observe two things.

First, God makes a precious account of them. Second, he looks upon them as persons of honor.

First, God makes a precious account of them. Isaiah 43:4: Since you were precious in my sight. A father prizes his child above his estate. How dearly did Jacob prize Benjamin — his life was bound up in the life of the lad (Genesis 44:30). God makes a precious valuation of his children. The wicked are of no account with God; they are vile persons (Nahum 1:14). Therefore the wicked are compared to chaff (Psalm 1:4) and to dross (Psalm 119:119). There is little use of a wicked man while he lives and no loss of him when he dies; there is only a little chaff blown away, which may well be spared. But God's children are precious in his sight; they are his jewels (Malachi 3:17). The wicked are but lumber serving only to cumber the ground; but God's children are his jewels, locked up in the cabinet of his decree from all eternity. God's children are the apple of his eye (Zechariah 2:8) — very dear and tender to him — and the eyelid of his special providence covers them. The Lord accounts everything of his children precious.

First, their name is precious. The wicked leave their name for a curse (Isaiah 65:15). The names of God's children are embalmed (Isaiah 60:15). So precious are their names that God enters them in the book of life and Christ carries them on his breast. How precious must their names be, who have God's own name written upon them? Revelation 3:12: Him who overcomes, I will write upon him the name of my God.

Second, their prayers are precious. Song of Solomon 2:14: O my dove, in the clefts of the rock, let me hear your voice, for sweet is your voice. Every child of God is this dove; prayer is the voice of the dove, and sweet is this voice. The prayer of God's children is as sweet to him as music. A wicked man's prayer is as the howling of a dog (Hosea 7:14). The prayer of the saints is as the singing of a bird; the finger of God's Spirit touching the strings of their hearts, they make melody to the Lord. Isaiah 56:7: Their sacrifices shall be accepted on my altar.

Third, their tears are precious — they drop as pearls from their eyes. Isaiah 38:5: I have seen your tears. The tears of God's children drop as precious wine into God's bottle. Psalm 56:8: Put my tears into your bottle. A tear from a broken heart is a present for the King of heaven.

Fourth, their blood is precious. Psalm 116:15: Precious in the sight of the Lord is the death of his saints. This is the blood God will chiefly make inquisition for. Athaliah shed the blood of the king's children (2 Kings 11:1). The saints are the children of the Most High, and such as shed their blood shall pay dearly for it. Revelation 16:6: You have given them blood to drink, for they are worthy.

Second, God looks upon his children as persons of honor. Isaiah 43:4: Since you were precious in my sight, you have been honorable.

First, God esteems them honorable. He calls them a crown and a royal diadem (Isaiah 62:3). He calls them his glory (Isaiah 46:13): Israel my glory.

Second, God makes them honorable. As a king creates dukes, marquesses, earls, and barons, so God installs his children into honor; he creates them noble persons, persons of renown. David thought it no small honor to be the king's son-in-law (1 Samuel 18:18): Who am I, that I should be son-in-law to the king? What an infinite honor it is to be the children of the High God, to be of the blood-royal of heaven! The saints are of an ancient family; they are sprung from the Ancient of Days (Daniel 7:9). That is the best pedigree which is fetched from heaven. Here the youngest child is an heir — a co-heir with Christ, who is heir of all (Hebrews 1:2; Romans 8:17).

Consider the honor of God's children.

First, they have the titles of honor. They are called kings (Revelation 1:6), the excellent of the earth (Psalm 16:3), vessels of honor (2 Timothy 2:21).

Second, they have their coat of arms. The Scripture has set forth their heraldry. Sometimes they bear the lion, in regard of their courage (Proverbs 28:1). Sometimes they bear the eagle, in regard of their sublimeness — they are ever flying up to heaven upon the two wings of faith and love (Isaiah 40:31): They shall mount up with wings as eagles. Sometimes they bear the dove, in regard of their meekness and innocency (Song of Solomon 2:14). This shows the children of God to be persons of renown.

Second, consider the honor of God's children comparatively. This comparison is twofold.

Compare the children of God, first with Adam, and second with the angels.

First, compare the children of God with Adam in a state of innocency. Adam was a person of honor, the sole monarch of the world; all the creatures bowed to him as their sovereign. He was placed in the garden of Eden, a paradise of pleasure; he was crowned with all the contentments of the earth. More than this, Adam was God's living picture — made in the likeness of God himself. Yet the state of the meanest of God's children by adoption is far more excellent and honorable than the state of Adam when he wore the robe of innocency. For Adam's condition, though glorious, was mutable and was soon lost; Adam was a bright star, yet a falling star. But God's children by adoption are in an unalterable state. Adam had the possibility of not sinning; but believers have the impossibility of finally falling. Once adopted, and ever adopted. As Isaac said when he had given the blessing to Jacob, 'I have blessed him, and he shall be blessed' (Genesis 27:33). So may we say of all God's children: they are adopted, and they shall be adopted. God's children are in a better and more glorious condition now than Adam was in all his regal honor and majesty.

Second, let us ascend as high as heaven and compare God's children with the glorious and blessed angels. God's children are equal to the angels, in some sense above them, and then surely they must be persons of honor.

First, God's children are equal to the angels. This is acknowledged by some of the angels themselves. Revelation 19:10: I am your fellow-servant. Here is a parallel made between John the divine and the angel; the angel says to John, 'I am your fellow-servant.'

Second, the children of God by adoption are in some sense above the angels in two ways.

1. The angels are servants to God's children (Hebrews 1:14). Though they are glorious spirits, yet ministering spirits. The angels are the saints' servants; we have examples in Scripture of angels attending the persons of God's children; we read of angels waiting upon Abraham, Moses, Daniel, the Virgin Mary, etc. Nor do the angels only give service to God's children while they live, but at their death too. Lazarus had a convoy of angels to carry him into the paradise of God; thus we see the children of God have a preeminence and dignity above the angels; the angels are their servants both living and dying, and this is the more to be observed, because it is never said in Scripture that the children of God are servants to the angels.

2. God's children are above the angels, because Christ by taking their nature, has ennobled and honored it above the angelical (Hebrews 2:16). He in no wise took the nature of angels. God by uniting us to Christ, has made us nearer to himself than the angels; the children of God are members of Christ (Ephesians 5:30). This was never said of the angels; how can they be the members of Christ, who are of a different nature from him? Indeed metaphorically and improperly Christ may be called the head of the angels, as they are subject to him (1 Peter 3:22), but that Christ is head of the angels in that near and sweet conjunction, as he is the head of believers, we nowhere find in Scripture; in this respect therefore I may clearly assert the children of God have a superiority and honor even above the angels; though by creation they are a little lower than the angels, yet by adoption, and mystical union, they are above the angels.

Use. How may this comfort a child of God in the midst either of calumny or poverty! He is a person of honor, he is above the angels. A gentleman that is fallen to decay, will sometimes boast of his parentage and noble blood; so a Christian who is poor in the world, yet by virtue of his adoption, he is of the family of God, he has the true blood-royal running in his veins, he has a fairer coat of arms to show than the angels themselves.

The high privileges of God's children.

7. The seventh particular to be explained, is, to show the glorious privileges of God's children; and what I shall say now, belongs not to the wicked; it is children's bread: the fruit of paradise was to be kept with a flaming sword; so these sweet and heart-ravishing privileges are to be kept with a flaming sword, that impure sensual persons may not touch them. There are twelve rare privileges which belong to the children of God.

1. If we are children, then God will be full of tender love and affection towards us; a father has compassion on his child (Psalm 103:13). Like as a father pities his children, so the Lord pities them that fear him. Oh the yearning of God's compassion to his children (Jeremiah 31:20)! Is Ephraim my dear son? Is he a pleasant child? My heart is troubled for him, I will surely have mercy upon him, says the Lord. Towards the wicked God's wrath is kindled (Psalm 2:12). Towards them that are children, God's compassion is kindled (Hosea 11:8). Mercy and pity does as naturally flow from our heavenly Father, as light does from the sun.

Object 1. But God is angry, and writes bitter things; how does this stand with love?

Answ. God's love and his anger towards his children are not opposites, but different; they may stand together, he is angry in love (Revelation 3:19). As many as I love, I rebuke and chasten; we have as much need of afflictions as ordinances: a bitter pill may be as needful for preserving health as a julep or cordial. God afflicts with the same love as he adopts; God is most angry, when he is not angry; his hand is heaviest when it is lightest; affliction is an argument of sonship (Hebrews 12:7). If you endure chastening, God deals with you as with sons. Oh says one, sure God does not love me, I am none of his child, because he does follow me with such severe afflictions: why, it is a sign of childhood to be sometimes under the rod; God had one son without sin, but no son without stripes; God puts his children to the school of the cross, and there they learn best. God speaks to us in the word, children be not proud, do not love the world, walk circumspectly: but we are dull of hearing; indeed, we stop the ear (Jeremiah 22:21). I spoke to you in your prosperity, but you said I will not hear. Now says God, I shall lose my child if I do not correct him; then God in love smites, that he may save; Aristotle speaks of a bird that lives among thorns, yet sings sweetly; God's children make the best melody in their heart, when God hedges their way with thorns (Hosea 2:14). Afflictions are refining (Proverbs 17:3). The refining pot is for silver, and the furnace for gold. Fiery trials make golden Christians; afflictions are purifying (Daniel 12:10). Many shall be tried, and made white. We think God is going to destroy us, but he only lays us a-whitening: some birds will not hatch but in time of thunder. Christians are commonly best in affliction; God will make his children at last bless him for sufferings; the eyes that sin shuts, affliction opens; when Manasseh was in chains, then he knew the Lord was God (2 Chronicles 33:13). Afflictions fit for heaven first; the stones in Solomon's temple were hewn and polished, and then set up into a building. First the saints (who are called living stones) must be hewn and carved by sufferings, as the cornerstone was, and so made fit for the celestial building; and is there not love in all God's fatherly chastisements?

Object 2. But sometimes God's children are under the black clouds of desertion; is not this far from love?

Concerning desertion, I must needs say this is the saddest condition that can befall God's children; when the sun is gone, the dew falls; when the sunlight of God's countenance is removed, then the dew of tears falls from the eyes of the saints. In desertion God rains hell out of heaven (to use Calvin's expression). The arrows of the Almighty are within me, the poison of which drinks up my spirits (Job 6:4). This is the poisoned arrow that wounds to the heart. Desertion is a taste of the torments of the damned. God says, in a little wrath I hid my face from you (Isaiah 54:8). I may here gloss with Saint Bernard, Lord, do you call that a little wrath when you hide your face? Is it but a little? What can be more bitter to me than the eclipsing of your face? God is in Scripture called a light and a fire; the deserted soul feels the fire, but does not see the light. But yet, you who are adopted may spell love in all this. They say of Hercules' club, that it was made of the wood of olive; the olive is an emblem of peace; so God's club by which he beats down the soul in desertion, has something of the olive; there is peace and mercy in it. I shall hold forth a spiritual rainbow, in which the children of God may see the love of their Father in the midst of the clouds of desertion. Therefore I answer,

1. In time of desertion God leaves in his children a seed of comfort (1 John 3:9). His seed remains in him. This seed of God, is a seed of comfort. Though God's children in desertion lack the seal of the Spirit, yet they have the unction of the Spirit (1 John 2:27). Though they lack the sun, yet they have a day-star in their hearts; as the tree in winter, though it has lost its leaves and fruit, yet there is sap in the root: so, in the winter of desertion, there is the sap of grace in the root of the heart; as it is with the sun masking itself with a cloud, when it denies light to the earth, yet it gives forth its influence: so though God's dear adopted ones may lose the light of his countenance, yet they have the influence of his grace.

Quest. What grace appears in the time of desertion?

Answ. 1. A high prizing of God's love. If God should say to the deserted soul, what will you, and it shall be granted to half of the kingdom? He would reply, Lord, that I might see you, as I was accustomed in the sanctuary; that I may have one golden beam of your love; the deserted soul slights all other things in comparison; it is not gardens, or orchards, or the most delicious objects that can give him contentment; they are like music to a sad heart; he desires as Absalom, to see the king's face.

2. A lamenting after the Lord. It is the saddest day with him when the sun of righteousness is eclipsed; a child of God can better bear the world's stroke than God's absence; he is even melted into tears, the clouds of desertion produce spiritual rain; and from where is this weeping but from love?

3. Willingness to suffer anything so he may have a sight of God. A child of God could be content with Simon of Cyrene, to carry the cross, if he were sure Christ were upon it; he could willingly die, if with Simeon he might die with Christ in his arms. Behold here, the seed of God in a believer; the work of sanctification, when he lacks the wine of consolation.

Answ. 2. I answer, God has a design of mercy in hiding his face from his adopted ones.

First, it is for the trial of grace; and there are two graces brought to trial in time of desertion.

1. Faith. When we can believe against sense and feeling; when we lack an experience, yet can trust to a promise; when we have not the kisses of God's mouth, yet can cleave to the word of his mouth; this is faith indeed; here is the sparkling of the diamond.

2. Love. When God smiles upon us, it is not much to love him; but when he seems to put us away in anger, now to love him, and be as the lime, the more water is thrown upon it, the hotter it burns, this is love indeed. That love surely is strong as death which the waters of desertion cannot quench (Psalm 27:9; Song of Solomon 8:6).

Secondly, it is for the exercise of grace: we are all for comfort; if it might be put to our choice, we would be ever upon Mount Tabor, looking into Canaan: we are loath to be in trials, agonies, desertions, as if God could not love us except he had us in his arms. It is hard to lie long in the lap of spiritual joy, and not fall asleep. Too much sunshine causes a drought in our graces; often times when God lets down comfort into the heart, we begin to let down care. As it is with musicians, before they have money they will play you many a sweet lesson, but as soon as you throw them down money they are gone, you hear no more of them. Before joy and assurance, oh the sweet music of prayer and repentance! But when God throws down the comforts of his Spirit, we either leave off duty, or at least slacken the strings of our viol, and grow remiss in it. You are taken with the money, but God is taken with the music; grace is better than comfort. Rachel is more fair, but Leah is more fruitful. Comfort is fair to look on, but grace has the fruitful womb; now, the only way to exercise grace, and make it more vigorous and lively, is sometimes to walk in darkness and have no light (Isaiah 50:10). Faith is a star that shines brightest in the night of desertion; I said I am cast out of your sight, yet will I look again toward your holy temple (Jonah 2:4). Grace usually puts forth its most heroic acts at such a time.

3. I answer, God may forsake his children in regard of vision, but not in regard of union. Thus it was with Jesus Christ when he cried out, my God, my God. There was not a separation of the union between him and his Father, only a suspension of the vision. God's love through the interposition of our sins may be darkened and eclipsed, but still he is a Father. The sun may be hid in a cloud, but it is not out of the firmament. The promises in time of desertion may be as it were sequestered, we have not that comfort from them as formerly, but still the believer's title holds good in law.

4. I answer, when God hides his face from his child, his heart may be towards him; as Joseph when he spoke roughly to his brothers, and made them believe he would take them for spies, still his heart was towards them, and he was as full of love as ever he could hold; he was fain to go aside and weep. So, God is full of love to his children, even when he seems to look strange. And as Moses' mother when she put her child into the ark of bulrushes, and went away a little from it, yet still her eye was toward it, the babe wept; indeed and the mother wept too; so God, when he goes aside as if he had forsaken his children, yet he is full of sympathy and love towards them. God may change his countenance, but not break his covenant. It is one thing for God to desert, another thing to disinherit (Hosea 8:11). How shall I give you up, O Ephraim! It is a metaphor taken from a father going to disinherit his son, and while he is setting his hand to the deed, his heart begins to melt, and to yearn over him, and he thinks thus within himself, though he be a prodigal child, yet he is a child, I will not cut off the entail; so says God, how shall I give you up? Though Ephraim has been a rebellious son, yet he is a son, I will not disinherit him. God's thoughts may be full of love, when there is a veil upon his face; the Lord may change his dispensation towards his children, but not his disposition; he may have the look of an enemy, but the heart of a Father: so that the believer may say, I am adopted, and let God do what he will with me, let him take the rod, or the staff, it is all one, he loves me.

2. The second adoptional privilege is this, if we are children, then God will bear with many infirmities. A father bears much with a child he loves (Malachi 3:17). I will spare them, as a man spares his own son that serves him. We often grieve the Spirit, abuse kindness; God will pass by much in his children (Numbers 23:21). He has not seen iniquity in Jacob; his love does not make him blind; he sees sin in his people, but not with an eye of revenge, but pity; he sees sin in his children, as a physician does a disease in his patient; he has not seen iniquity in Jacob so as to destroy him; God may use the rod (2 Samuel 7:14), not the scorpion. Oh how much is God willing to pass by in his children, because they are children! God takes notice of the good that is in his children, and passes by the infirmity. God does quite contrary to us; we often take notice of the evil that is in others, and overlook the good. Our eye is upon the flaw in the diamond, but we observe not its sparkling. But God takes notice of the good that is in his children; God sees their faith, and winks at their failings (1 Peter 3:6). Even as Sarah obeyed Abraham calling him Lord; the Holy Spirit mentions not her unbelief, and laughing at the promise, but takes notice of the good in her, namely her obedience to her husband; she obeyed Abraham calling him Lord. God puts his finger upon the fears and infirmities of his children; how much did God wink at in Israel his firstborn! Israel often provoked him with their murmurings (Deuteronomy 1:27), but God answered their murmurings with mercies; he spared them as a father spares his son.

3. The third privilege is this, if we are children, then God will accept of our imperfect services. A parent takes anything in good part from his child; God accepts of the will for the deed (2 Corinthians 8:12). Often times we come with broken prayers, but if we are children, God spells out our meaning, and will take our prayers as a grateful present; a father loves to hear his child speak, though he does but lisp and stammer (Isaiah 38:14). Like a crane, so did I chatter. Good Hezekiah looked upon his praying as chattering, yet that prayer was heard (verse 5). A sigh and groan from a humble heart goes up as the smoke of incense (Psalm 38:9). My groaning is not hid from you. When all the glittering shows of hypocrites evaporate, and come to nothing, a little that a child of God does in sincerity is crowned with acceptance; a father is glad of a letter from his son, though there are blots in the letter, though there are false spellings and broken English; oh what blottings are there in our holy things? What broken English sometimes? Yet coming from broken hearts it is accepted; though there be weakness in duty, yet if there be willingness, the Lord is much taken with it. Says God, it is my child, and he would do better (Ephesians 1:6). He has accepted us in the beloved.

4. If we are children, then God will provide for us; a father will take care for his children; he gives them allowance, and lays up a portion (2 Corinthians 12:14), so does our heavenly Father.

1. He gives us our allowance (Genesis 48:15). The God which fed me all my life long to this day. From where is our daily bread, but from his daily care? God will not let his children starve, though our unbelief is ready sometimes to question his goodness, and say, can God prepare a table? See what arguments Christ brings to prove God's paternal care for his children (Matthew 6:26). Behold the birds of the air, they sow not, neither do they reap, yet your heavenly Father feeds them. Does a man feed his bird, and will he not feed his child (Luke 12:27)? Consider the lilies how they grow, they toil not, they spin not; if then God so clothes the grass, etc.? Does God clothe the lilies, and will he not clothe his lambs (1 Peter 5:7)? The Lord cares for us. As long as his heart is full of love, so long his head will be full of care. This should be as medicine to kill the worm of unbelief.

2. As God gives his children provisions for the way, so he lays up a portion for them (Luke 12:32). It is your Father's good pleasure to give you a kingdom; our Father keeps the purse, and will give us enough to bear our charges here, and when at death we take shipping, and shall be set upon the shore of eternity, then will our heavenly Father bestow upon us a kingdom immutable, and unfading; behold here a portion which can never be summed up!

5. If we are children, then God will shield off dangers from us; a father will protect his child from injuries; God ever lies sentinel to keep off evil from his children.

1. God screens off temporal evil. There are many casualties and contingencies which are incident to life; God mercifully prevents them; he keeps watch and ward for his children (Psalm 7:10). My defense is of God (Psalm 121:4). He that keeps Israel shall neither slumber nor sleep. The eye of providence is ever awake; God gives his angels charge over his children (Psalm 91:11), a believer has a guard of angels for his life-guard; we read of the wings of God in Scripture: as the breast of his mercy feeds his children, so the wings of his power cover them; how miraculously did God preserve Israel his firstborn! He did with his wings sometimes cover, sometimes carry them (Exodus 19:4). He bore you as upon eagles' wings; an emblem of God's providential care; the eagle fears no bird from above to hurt her young, only the arrow from beneath; therefore she carries them upon her wings, that the arrow must first hit her before it can come at her young ones. Thus God carries his children upon the wings of providence; and they are such, that there is no clipping these wings, nor can any arrow hurt them.

2. God shields off spiritual evils from his children (Psalm 91:10). There shall no evil befall you. God does not say, no afflictions shall befall us, but no evil.

Quest. But sometimes evil in this sense befalls the godly, they spot themselves with sin.

Answ. But that evil shall not be mortal; as quicksilver is in itself dangerous, but by ointments it is so tempered that it is killed; so sin is in itself deadly, but being tempered with repentance, and mixed with the sacred ointment of Christ's blood, the venomous damning nature of it is taken away.

6. If we are children, then God will reveal to us the great and wonderful things of his law (Matthew 11:25). I thank you, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent, and have revealed them to babes. A father will teach his children; the child goes to his father, Father, teach me my lesson; so David goes to God (Psalm 143:10), teach me to do your will for you are my God. The Lord glories in this title (Isaiah 48:17). I am the Lord your God, which teaches you to profit. God's children have that anointing which teaches them all things necessary to salvation; they see those mysteries which are veiled over to carnal eyes; as Elisha saw those horses and chariots of fire, which his servant did not see (2 Kings 6:17). The adopted see their own sins, Satan's snares, Christ's beauty, which they whom the god of the world had blinded, cannot discern; from where was it that David understood more than the ancients (Psalm 119:100)? He had a Father to teach him, God was his instructor (Psalm 71:17). O God you have taught me from my youth. Many a child of God complains of ignorance and dullness; remember this, your Father will be your tutor; he has promised to give his Spirit to lead you into all truth (John 16:13). And God does not only inform the understanding, but incline the will; he does not only teach us what we should do, but enable us to do it (Ezekiel 36:27). I will cause you to walk in my statutes. What a glorious privilege is this, to have the star of the world pointing us to Christ, and the lodestone of the Spirit drawing!

7. If we are children, this gives boldness in prayer; the child goes with confidence to his father, and he cannot find in his heart to deny him (Luke 11:13). How much more shall your heavenly Father give his Holy Spirit to them that ask him? All the father has, is for his child; if he comes for money, who is it for but his child? If you come to God for pardon, for brokenness of heart, God cannot deny his child: who does he keep his mercies in store for, but his children?

And that which may give God's children holy boldness in prayer, is this; when they consider God not only in the relation of a Father, but as having the disposition of a Father. Some parents are of a morose, rugged nature; but God is the Father of mercies (2 Corinthians 1:3). He begets all the compassion in the world; in prayer we should look upon God under this notion, a Father of mercy, sitting upon a throne of grace; we should run to this heavenly Father in all conditions.

1. In our sins; as that sick child (2 Kings 4:19), he said to his father, my head, my head! As soon as he found himself not well, he ran to his father to succor him: so in case of sin, run to God, my heart, my heart! Oh this dead heart, Father quicken it; this hard heart, Father soften it; Father, my heart, my heart!

2. In our temptations: a child, when another strikes him, runs to his Father and complains; so when the devil strikes us by his temptations, let us run to our Father; Father, Satan assaults, and hurls in his fiery darts; he would not only wound my peace, but your glory; Father, take off the tempter; it is your child that is worried by this red dragon; Father, will you not bruise Satan under my feet! What a sweet privilege is this, when any burden lies upon our spirits, we may go to our Father, and unload all our cares and griefs into his bosom!

8. If we are children, then we are in a state of freedom. Claudius Lysias valued his freedom of Rome at a high rate; a state of sonship is a state of freedom; this is not to be understood in an antinomian sense, that the children of God are freed from the rule of the moral law; this is such a freedom as rebels take: was it ever heard that a child should be freed from duty to his parents? But the freedom which God's children have, is a holy freedom; they are freed from the law of sin (Romans 8:2).

This is the sad misery of an unregenerate person, he is in a state of bondage, he is under the tyranny of sin. Justin Martyr used to say, it is the greatest slavery in the world for a man to be subject to his own passions. A wicked man is as much a slave as he that works in the galley; look into his heart, and there are legions of lusts ruling him; he must do what sin will have him; a slave is at the service of a usurping tyrant; if he bids him dig in the mine, hew in the quarries, tug at the oar, he must do it. Thus every wicked man must do what corrupt nature inspired by the devil bids him; if sin bids him be drunk, be unchaste, he is at the command of sin, as the ass is at the command of the driver; sin first enslaves, and then damns.

But the children of God, though they are not freed from the in-being of sin, yet they are freed from the law of sin; all sin's commands are like laws repealed, which are not in force; though sin live in a child of God, yet it does not reign (Romans 6:14). Sin shall not have dominion over you: sin has not a coercive power over a child of God; there is a principle of grace in his heart which gives check to corruption: this is a believer's comfort, though sin be not removed, yet it is subdued; and though he cannot keep sin out, yet he keeps sin under; the saints of God are said to crucify the flesh (Galatians 5:24). Crucifying was a lingering death; first one member died, then another; every child of God crucifies sin, some limb of the old man is ever and anon dropping off; though sin does not die perfectly, it dies daily; this is the blessed freedom of God's children, they are freed from the law of sin, they are led by the Spirit of God (Romans 8:14). This Spirit makes them free and cheerful in obedience (2 Corinthians 3:17). Where the Spirit of the Lord is, there is liberty.

9. If we are children, then we are heirs apparent to all the promises; the promises are called precious (2 Peter 1:4). The promises are a cabinet of jewels, they are breasts full of the milk of the Gospel; the promises are enriched with variety, and are suited to a Christian's present condition. Does he want pardoning grace? there is a promise that carries forgiveness in it (Jeremiah 31:34). Does he want sanctifying grace? there is a promise of healing (Hosea 14:4). Does he want corroborating grace? there is a promise of strength (Isaiah 41:10). And these promises are the children's bread; the saints are called heirs of the promise (Hebrews 6:17). There is Christ and heaven in a promise; and there is never a promise in the Bible, but an adopted person may lay a legal claim to it, and say, this is mine. The natural man who remains still in the old family, has nothing to do with these promises; he may read over the promises (as one may read over another man's will or inventory) but has no right to them; the promises are like a garden of flowers, fenced in and enclosed, which no stranger may gather, only the children of the family. Ishmael was the son of the bondwoman, he had no right to the family; cast out the bondwoman and her son, as Sarah once said to Abraham (Genesis 21:10). So the unbeliever is not adopted, he is none of the household, and God will say at the day of judgment, cast out this son of the bondwoman into outer darkness, where is weeping and gnashing of teeth.

10. If we are children, then we shall have our Father's blessing (Isaiah 61:9). They are the seed which the Lord has blessed. We read that Isaac blessed his son Jacob (Genesis 27:28). God give you of the dew of heaven; which was not only a prayer for Jacob, but a prophecy of that happiness and blessing which should come upon him and his posterity. Thus every adopted child has his heavenly Father's benediction, there is a special blessing distilled into all that he possesses (Exodus 23:25; Psalm 29:11). The Lord will bless his people with peace: he will not only give them peace, but they shall have it with a blessing; the wicked have the things they enjoy with God's permission, but the adopted have them with God's love; the wicked have them by providence, the saints by promise. Isaac had but one blessing to bestow (Genesis 27:38). Have you but one blessing, my father? But God has more blessings than one for his children; he blesses them in their souls, bodies, names, estate, posterity; he blesses them with the upper springs, and the nether springs; he multiplies to bless them, and his blessing cannot be reversed; as Isaac said concerning Jacob, I have blessed him, indeed and he shall be blessed (Genesis 27:33), so God blesses his children, and they shall be blessed.

11. If we are children, then all things that fall out shall turn to our good (Romans 8:28). All things work together for good to them that love God.

1. Good things work for good to God's children.

1. Mercies shall do them good.

1. The mercies of God shall soften them. David's heart was overcome with God's mercy (2 Samuel 7:18). Who am I? and what is my house? I who was of a mean family, I who held the shepherd's staff, that now I should hold the royal scepter! Indeed, you have spoken of your servant's house for a great while to come: you have made a promise that my children shall sit upon the throne, indeed, that the blessed Messiah shall come of my line and race; and is this the manner of man, O Lord God? As if he had said, do men show such kindness undeserved? See how this good man's heart was dissolved and softened by mercy! The flint is soonest broken upon a soft pillow.

2. Mercies make the children of God more fruitful; the ground bears the better crop for the cost that is laid upon it. God gives his children health, and they spend, and are spent for Christ; he gives them estates, and they honor the Lord with their substance; the backs and bellies of the poor are the field where they sow the precious seeds of their charity; a child of God makes his estate a golden clasp to bind his heart faster to God, a footstool to raise him up higher towards heaven.

2. Ordinances shall work for good to God's children.

1. The word preached shall do them good; it is a savor of life, it is a lamp to their feet, and a basin to their hearts; the word preached is a chariot of salvation; it is an engrafting, and a transforming word; it not only brings a light with it, but eye-salve, anointing their eyes to see that light; the preaching of the word is the lattice where Christ looks forth, and shows himself to his saints; this golden pipe of the sanctuary conveys the water of life. To the wicked the word preached works for evil, even the word of life becomes a savor of death; the same cause may have diverse, indeed contrary effects; the sun dissolves the ice, but hardens the clay. To the unregenerate and profane, the word is not humbling, but hardening. Jesus Christ the best of preachers, was to some a rock of offense; the Jews sucked death from his sweet lips; it is sad that the breast should kill any; the wicked suck poison from that breast of ordinances where the children of God suck milk, and are nourished to salvation.

2. The sacrament works for good to the children of God; in the word preached the saints hear Christ's voice, in the sacrament they have his kiss. The Lord's Supper is to the saints a feast of rich things; it is a healing, and a sealing ordinance; in this dish, or rather chalice, a bleeding Savior is brought in to revive drooping spirits. The sacrament has glorious effects in the hearts of God's children; it quickens their affections, strengthens their faith, mortifies their sin, revives their hopes, increases their joy; it gives a foretaste of heaven.

2. Evil things work for good to God's children (Psalm 112:4). To the upright arises light in darkness.

1. Poverty works for good to God's children; it starves their lusts, it enriches their graces (James 2:5). Poor in the world, rich in faith. Poverty sends to prayer; when God has clipped his children's wings by poverty, they fly swiftest to the throne of grace.

2. Sickness works for their good; it shall bring the body of death into a consumption (2 Corinthians 4:16). Though our outward man perish, yet the inward man is renewed day by day; like those two laurels at Rome, when the one did wither, the other did flourish; when the body withers, the soul of a Christian does flourish. How often have we seen a lively faith in a languishing body? Hezekiah was better on his sick bed, than upon his throne; when he was upon his sick bed he humbles himself and weeps; when he was on his throne, he grew proud (Isaiah 39:2). God's children recover by sickness; in this sense, out of weakness they are made strong (Hebrews 11:34).

3. Reproach works for good to God's children, it increases their grace and their glory.

1. Disgrace increases their grace; the husbandman by dunging his ground makes the soil more rich and fertile; God lets the wicked dung his people with reproaches and calumnies, that their hearts may be a richer soil for grace to grow in.

2. Reproach increases their glory; he that unjustly takes from a saint's credit, shall add to his crown; the sun shines brighter after an eclipse; the more a child of God is eclipsed by reproaches, the brighter he shall shine in the kingdom of heaven.

4. Persecution to God's children works for good; the godly may be compared to that plant which Gregory Nazianzene speaks of, it lives by dying, and grows by cutting: the zeal and love of the saints is blown up by sufferings, their joy flourishes. Tertullian says the primitive Christians rejoiced more in their persecutions than in their deliverance.

5. Death works for good to the children of God; it is like the whirlwind to the prophet Elijah, which blew off his mantle, but carried him up to heaven; so death to a child of God is like a boisterous whirlwind, which blows off the mantle of his flesh, (for the body is but the mantle the soul is wrapped in) but it carries up the soul to God; this is the glorious privilege of the sons of God; everything that falls out shall do them good; the children of God when they come to heaven (as Chrysostom speaks) shall bless God for all cross providences.

12. And lastly, if we are children, we shall never finally perish (John 5:24; John 10:28). Those who are adopted, are out of the power of damnation (Romans 8:1). There is no condemnation to them that are in Christ. Will a father condemn his own son? God will never disinherit any of his children; fathers may disinherit for some fault: Reuben for incest lost the prerogative of his birthright (Genesis 49:4). What is the reason parents disinherit their children? Surely this, because they can make them no better, they cannot make them fit for the inheritance; but when we are bad, our heavenly Father knows how to make us better, he can make us fit to inherit (Colossians 1:12). Giving thanks to the Father, who has made us fit for the inheritance: therefore it being in his power to make us better, and to work in us a fitness for the inheritance, certainly he will never finally disinherit.

Because this is so sweet a privilege, and the life of a Christian's comfort lies in it, therefore I shall clear it by arguments, that the children of God cannot finally perish; the entail of hell and damnation is cut off; not but that the best of God's children have that guilt which deserves hell; but Christ is the friend at court which has begged their pardon; therefore the damning power of sin is taken away, which I prove thus.

1. The children of God cannot finally perish, because God's justice is satisfied for their sins; the blood of Christ is the price paid, not only meritoriously, but efficaciously, for all them that believe; this being the blood of God, justice is fully satisfied, and proceeds not to condemn those for whom this blood was shed, and to whom it is applied. Jesus Christ was a surety, he stood bound for every child of God; he said to justice, have patience with them, and I will pay you all; so that the believer cannot be liable to wrath. God will not require the debt twice, both of the surety and the debtor (Romans 3:24-26). God is not only merciful in pardoning his children, but righteous (1 John 1:9). He is just to forgive; it is an act of God's equity and justice to spare the sinner, when he has been satisfied in the surety.

2. A condemnatory sentence cannot pass upon the children of God, because they are so God's children, as also they are Christ's spouse (Song of Solomon 4:11). There is a marriage union between Christ and the saints; every child of God is a part of Christ, he is Christ mystical. Now, shall a member of Christ perish? A child of God cannot perish, but Christ must perish. Jesus Christ who is the husband, is the Judge, and will he condemn his own spouse?

3. Every child of God is transformed into the likeness of Christ; he has the same spirit, the same judgment, the same will, he is a living picture of Christ; as Christ bears the saints' names upon his breast, so they bear his image upon their hearts (Galatians 4:19). Will Christ suffer his own image to be destroyed? Theodosius counted them traitors who defaced his image; Christ will not let his image in believers be defaced and torn; he will not endure to see his own picture take fire; the sea has not only stinking carrion, but jewels thrown into it; but none of God's jewels shall ever be thrown into the dead sea of hell.

4. If God's children could be capable of final perishing, then pardon of sin would be no privilege; the Scripture says, blessed is he whose transgression is forgiven (Psalm 32:1). But what blessedness would there be in having sin forgiven, if afterwards a final and condemnatory sentence should pass upon the heirs of promise? What would a man be the better for the king's pardon, if he were condemned after he were pardoned?

5. If the children of God should be finally disinherited, then the Scripture could not be fulfilled, which tells us of glorious rewards (Psalm 58:11). Doubtless there is a reward for the righteous. God sweetens his commands with promises, he ties duty and reward together. As in the body the veins carry the blood, and the arteries carry the spirits; so one part of the word carries duty in it, and another part of the word carries reward; now if the adopted of God should eternally miscarry, what reward would there be for the righteous? And Moses did wisely in looking to the recompense of reward (Hebrews 11:26). And so by consequence there would be a door opened to despair.

By all which it appears that the children of God cannot be disinherited or reprobated; if they should lose happiness, Christ should lose his purchase, and should die in vain.

Thus we have seen the glorious privileges of the children of God. What an encouragement is here to religion? How may this draw men to turn godly? Can the world compete with a child of God? Can the world give such privileges as these? As Saul said (1 Samuel 22:7), will the son of Jesse give every one of you fields, and vineyards, and make you all captains of thousands? Can the world do that for you, as God does for his children? Can it give you pardon of sin, or eternal life? Are not the gleanings of Ephraim better than the vintage of Abiezer? Is not godliness gain? What is there in sin that men should love it? The work of sin is drudgery, and the wages death. They who see more in sin than in the privileges of adoption, let them go on, and have their ears bored to the devil's service.

Matthew 5:9: "They shall be called sons of God."

These words set forth the glorious privilege of the saints. Those who have made their peace with God and work to make peace between others receive this great honor: they shall be called the children of God.

"They shall be called" — that is, they shall be recognized and regarded as such by God. God never misnaming anything. He does not call children those who are not children. Luke 1:76: "You will be called the prophet of the Most High" — meaning, you will truly be so. They shall be called the children of God — that is, they will be accepted and received as children.

Doctrine: Peacemakers are the children of the Most High. God is said in Scripture to have many children.

First, by eternal generation — in this sense Christ alone is the natural Son of His Father. Psalm 2:7: "You are My Son; today I have begotten You."

Second, by creation — in this sense the angels are called sons of God. Job 1:6 and 38:7: "When the morning stars sang together and all the sons of God shouted for joy."

Third, by shared dignity — in this sense kings and rulers are called children of the Most High. Psalm 82:6: "I said, 'You are gods, and all of you are sons of the Most High.'"

Fourth, by outward profession — in this sense God has many children by name. Hypocrites forge a claim to sonship. Genesis 6:2: "The sons of God saw that the daughters of men were beautiful."

Fifth, by genuine sanctification — in this sense all true believers are distinctively and fully the children of God.

So that believers may draw full sweetness from this gospel truth, I will explain and demonstrate seven things about it.

First, that by nature we are not the children of God. Second, what it means to be the children of God. Third, how we come to be made children. Fourth, the marks of God's children. Fifth, the love of God in making us children. Sixth, the honor of God's children. Seventh, the privileges of God's children.

Showing that by nature we are not God's children.

First, by nature we are not the children of God. We are not born as God's children — we are made so. By nature we are strangers to God — swine, not sons (2 Peter 2:22). Would a man leave his estate to his pigs? He gives them acorns, not jewels. By nature the devil is our father (John 8:44): "You are of your father the devil." A wicked person would have to search the records of hell to trace his family line.

Showing what it means to be God's children.

Second, what it means to be the children of God. This sonship consists of two things.

First, adoption. Second, the infusion of grace.

First, sonship consists in adoption. Galatians 4:5: "That we might receive the adoption as sons."

Question: What does adoption truly consist of?

Answer: Three things.

First, a transfer from one family to another. The one who is adopted is taken out of the old family of the devil and hell (Ephesians 2:2-3) — to which he was heir apparent — and is brought into the family of heaven, a noble family indeed (Ephesians 2:19). God is his Father, Christ is his Elder Brother, the saints are co-heirs, and the angels are fellow servants in that family.

Second, adoption involves release from the obligations of the old family. Psalm 45:10: "Forget also your father's house." The one who is spiritually adopted no longer belongs to sin. Ephraim will say, "What have I to do any more with idols?" (Hosea 14:8). A child of God does have to deal with sin — but as an enemy to fight, not as a master to obey. He is free from sin's dominion (Romans 6:18). I do not mean free from duty — was it ever heard that a child should be relieved of all duty to his parents? That kind of freedom is the freedom of a rebel.

Third, adoption involves being legally invested with the rights and honors of the family one is adopted into. These are chiefly two.

First, a new name. The one who is divinely adopted receives a new name — formerly a slave, now a son; formerly a sinner, now a saint. This is a name of honor greater than any title of prince or monarch. Revelation 2:17: "To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone." The white stone signifies forgiveness; the new name signifies adoption. The new name is written on the white stone to show that our adoption rests on our justification. And the name is written to show that God has all the names of His children recorded in the book of life.

Second, the adopted person receives a share in the inheritance. Being made an heir implies a relationship to an estate. A person adopts another not merely to give him a title but to give him property. So God, in adopting us as His children, gives us a glorious inheritance (Colossians 1:12): "the inheritance of the saints in Light."

First, this inheritance is wonderful — it is an inheritance in light.

Second, it is secure. God keeps the inheritance for His children (1 Peter 1:4) and keeps His children for the inheritance (1 Peter 1:5), so that nothing can prevent them from taking possession.

Third, there is no possibility of disinheritance — the saints are co-heirs with Christ (Romans 8:17). They are members of Christ's body (Colossians 1:18). The members cannot be disinherited unless the Head is.

Fourth, the heirs never die. Eternity is a jewel in their crown. Revelation 22:5: "And they will reign forever and ever."

A question may arise here: How does God's adoption differ from human adoption?

First, a person adopts to fill a gap — because he has no children of his own. But this is not why God adopts. God had a Son of His own — the Lord Jesus. Christ was His natural Son and the Son of His love, as a voice from heaven declared (Matthew 3:17): "This is My beloved Son." He was such a Son that He surpassed all the angels in worth (Hebrews 1:4): "Having become as much better than the angels." So God adopts not out of necessity, but out of compassion.

Second, when a person adopts, he typically adopts only one heir. But God adopts many. Hebrews 2:10: "In bringing many sons to glory." A struggling Christian might ask: why should I ever hope for the privilege of being a child of God? It is true — if God adopted as people do, choosing only one son, you might despair. But He adopts millions. He brings many sons to glory. The reason a person typically adopts only one is that he does not have enough estate for more. But God has plenty for all His children. John 14:2: "In My Father's house are many dwelling places."

Third, when a person adopts someone, it is simple — just sign a legal document and it is done. But when God adopts, it costs Him far more. It required all His wisdom to devise a way to adopt us. It was no small thing to reconcile heaven and hell — to transform children of wrath into children of promise. And when God in His infinite wisdom found a way, it was no easy way. It cost God the death of His natural Son to make us His adopted sons. When God was establishing us as sons and heirs, He could not seal the document except with the blood of His own Son. Creating us cost less than making us sons. To create us cost only a spoken word. To make us sons cost the pouring out of blood.

Fourth, when a person adopts, he settles only earthly privileges on his heir. But God settles heavenly privileges — justification, glorification. People bequeath their land to those they adopt. God does more — He not only gives His children His inheritance but gives them Himself. Hebrews 8:10: "I will be their God." Not only is heaven their portion — God Himself is their portion.

The second element of sonship is the infusion of grace. When God makes anyone His child, He stamps His own image on them. This is beyond what any human can do. A person can adopt another but cannot change his character. If someone has a harsh, difficult disposition, human adoption cannot alter it. But when God makes children, He prepares and sanctifies them for this privilege. He changes their disposition and smooths the roughness of their nature. He makes them not only sons but saints. They are of a different spirit (Numbers 14:24). They become meek and humble — partakers of the divine nature (2 Peter 1:4).

Showing how we come to be God's children.

Third, how do we come to be the children of God?

Answer: There are two causes of our sonship.

First, the motivating cause is God's free grace. We were rebels and traitors — what else could have moved God to make sinners into sons except free grace? Ephesians 1:5: "He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will." Free grace cast the deciding vote. Adoption is a mercy spun from the heart of free grace. It would be remarkable for God to take a clod of earth and make it a star — but it is more remarkable still for God to take clay and sin and establish it in the glorious privilege of sonship. How the saints will marvel over the lessons of free grace when they reach heaven!

Second, the instrumental cause of our sonship is faith. Baptism does not make us children — it is indeed a badge and uniform, and it grants access to many outward privileges. But what causes God to receive us as children is faith. Galatians 3:26: "For you are all sons of God through faith in Christ Jesus." Before faith is given, we have no relationship with God — we are, as the apostle says in a related sense, illegitimate and not true sons (Hebrews 12:7). An unbeliever may call God his Judge but not his Father. Wicked people may approach God in worship and hope He will be their Father, but while they remain unbelievers they are illegitimate — and God will not own them. You are the children of God through faith. Faith legitimizes us, confers the title of sonship, and gives us the right to inherit.

How earnestly, then, we should pursue faith! Without faith we are creatures, not children. Without faith we are spiritually illegitimate. That word 'illegitimate' carries two meanings.

First, it is a term of shame. Those who are illegitimate are regarded with disgrace. You who dress in fine clothing but remain in your natural, unregenerate state — you are illegitimate. God looks upon you with disdain. You are vile in His sight — a son of the earth, of the seed of the serpent.

Second, the word 'illegitimate' implies wretchedness and loss. Those who are illegitimate cannot legally inherit — the estate passes only to lawful heirs. Until we are children of God, we have no claim to heaven. And there is no way to become children except through faith. You are the children of God through faith.

Two things need to be discussed here.

First, what faith is. Second, why faith makes us children.

First, what is faith? Since faith grants us sonship, it is vital to understand what faith actually is. There are two kinds of faith.

First, a general faith — believing the truth of everything revealed in the holy Scriptures. This is not the faith that grants sonship. The demons believe all the articles of the creed. Merely knowing about a medicine, or believing in its effectiveness, will not cure a sick person. This general faith does not save. A person may have it and still not love God. He may believe that God will come to judge the living and the dead and yet hate Him — just as a prisoner believes the judge is coming to court and dreads the thought. Beware of resting in a general faith. You may have it and be no better off than the demons.

Second, there is a saving faith — when we not only believe the report about Christ but rest on Him, embrace Him, take hold of the horns of this altar, and resolve to remain there. In the body there are absorbing veins that draw nourishment into the stomach and process it there. Faith is the absorbing vein that draws Christ into the heart and applies Him there. This is the son-producing faith — through it we are made the children of God. And wherever this faith is found, it is not like medicine in a dead man's mouth. It is powerfully active — it drives obedience and works through love (Galatians 5:6).

Second, why does faith make us children rather than other graces such as repentance or love?

Answer 1: Because God has appointed faith and honored it with this work of making us children. God's design is what gives faith its value and power. It is the king's stamp that makes a coin valid currency. If he stamped his mark on brass or leather, it would pass as freely as silver. The great God has authorized faith and placed His stamp of institution on it — and that is what makes it accepted and gives it a privilege above all other graces to make us children.

Answer 2: Faith makes us children because it is the vital principle. Habakkuk 2:4: "But the righteous will live by his faith." All God's children are living — none are stillborn. We live through faith. Just as the heart is the fountain of life in the body, faith is the fountain of life in the soul.

Answer 3: Faith makes us children because it is the uniting grace — it knits us to Christ. The other graces cannot do this. Through faith we become one with Christ, and so we are brought into relationship with God. Being united to the natural Son, we become adopted sons. The family connection comes through faith. God is the Father of Christ. Faith makes us Christ's brothers — and so God becomes our Father (Hebrews 2:11).

Showing the marks of God's children.

Fourth, the marks of God's children. It is vital to know whose children we are. Augustine said all humanity is divided into two groups: they are either children of God or children of the devil.

First mark: tenderness of heart. 2 Chronicles 34:27: "Because your heart was tender." A childlike heart is a tender heart. The person who once had a hard, flinty heart now has a soft, responsive one. A tender heart is like warm wax toward God — He can press whatever seal He desires into it. This tenderness shows itself in three ways.

First, a tender heart grieves over sin. A child weeps for offending his father. Peter showed a tender heart — when Christ turned and looked at him and he remembered what he had done, he wept like a child. Clement of Alexandria wrote that Peter never heard a rooster crow without weeping. Some scholars tell us that the constant weeping seemed to have carved channels in his face. The smallest speck makes the eye water. The smallest sin makes the heart ache. David's conscience struck him for merely cutting the corner of King Saul's robe — what would it have done if he had taken his head?

Second, a tender heart melts under God's mercy. Though God's thundering through affliction brings tears from a gracious eye, the heart is never more thoroughly softened than under the warm light of God's mercy. See how David's heart was melted by God's kindness. 2 Samuel 7:18: "Who am I, O Lord God, and what is my house, that You have brought me this far?" His heart thawed with gratitude. A child of God says the same: "Lord, who am I — just dust and sin compacted together — that the bright rays of free grace should shine on me! Who am I, that You should take pity on me when I lay in my filth, and spread the golden wings of Your mercy over me?" The soul is overwhelmed by God's goodness. Tears fall. Love blazes. Mercy has a melting effect on the soul.

Third, a tender heart trembles under God's warnings. Psalm 119:120: "My flesh trembles in fear of You." 2 Chronicles 34:27: "Because your heart was tender and you humbled yourself before God when you heard His words against this place, and you tore your clothes." When a father is angry, the child trembles. When ministers declare God's warnings against sin, tender souls sit in trembling. God takes delight in this posture of heart. Isaiah 66:2: "But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word." A wicked person, like Leviathan, is made without fear (Job 41:33). He neither believes the promises nor dreads the warnings. Let judgment be declared against sin — he laughs at the shaking spear. He thinks either that God does not see or cannot punish. Mountains quake before the Lord, hills melt, rocks are thrown down by Him (Nahum 1:5). But the hearts of sinners are harder than rocks. A childlike heart is a tender heart — the stone has been removed.

Second mark: resemblance to God. Colossians 3:10: "You have put on the new self who is being renewed to a true knowledge according to the image of the One who created him." A child resembles the father. God's children resemble their heavenly Father — they bear His image and likeness. Wicked people claim to be children of God, but the dissimilarity is too great. The Jews boasted they were Abraham's children, but Christ refuted them with this argument (John 8:40): "You are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do." If you were truly Abraham's children, you would not seek to kill an innocent man. You look more like Satan than Abraham (verse 44): "You are of your father the devil." Those who are proud, earthly, and malicious had better say, "Our father who art in hell." It is blasphemy to call God your Father while making the devil your pattern. God's children resemble Him in meekness and holiness — they are His walking portraits. Just as a seal stamps its impression on wax, God stamps the image of His own beauty on His children.

Third mark: they have the Spirit of God. It is called the Spirit of adoption (Romans 8:15): "You have received a spirit of adoption as sons."

Question: How can we know that we have received the Spirit of adoption and are therefore in the state of sonship?

Answer: The Spirit of God does three things in those who are made children.

First, a regenerating work. Everyone the Spirit adopts, He also regenerates. God's children are said to be born of the Spirit (John 3:5): "Unless one is born of water and the Spirit he cannot enter into the kingdom of God." We must first be born of the Spirit before we receive this new name of sons and daughters. We are not God's children by creation but by renewal — not by our first birth but by our new birth. This new birth, produced by the Word as its material cause and by the Spirit as its effective cause, is nothing other than a transformation of nature (Romans 12:2). Though it is not a complete transformation in this life, it is a genuine one (1 Thessalonians 5:23). This change of heart is as necessary as salvation itself.

Question: How can we know that we have experienced this regenerating work of the Spirit?

By the pangs of the new birth. By the fruits it produces.

First, by the pangs of the new birth. There are spiritual pangs before the new birth — some brokenness of soul, some groaning and crying out, some inner struggle between flesh and spirit. Acts 2:37: "They were pierced to the heart." A child comes into the world through sharp labor pains. So it is with the new birth. I acknowledge that the new birth varies in intensity — not everyone experiences the same depth of conviction. Yet all experience some form of it. Everyone feels the hammer of the law strike their heart, though some are struck harder than others. The Spirit of God is a Spirit of bondage before it becomes a Spirit of adoption (Romans 8:15). What then shall we say to those who are as puzzled by the new birth as Nicodemus was? John 3:4: "How can a man be born when he is old?" The new birth is a mockery to the godless, though it is a great mystery to the godly. Some people thank God they have never had any spiritual distress — they have always been comfortable. These people are blessing God for what is actually a curse. It is a sign that they are not God's children. A child of grace is always born with labor.

Second, the new birth is known by the things it produces — three of them.

First, sensitivity. A newborn is sensitive to the slightest touch. If the Spirit has regenerated you, you are aware of the first stirrings and risings of sin — things you previously did not even notice. Paul cries out about the law of sin working in his members (Romans 7:23). The newly born saint sees sin at the root.

Second, watchfulness. The person born of the Spirit is careful to protect the life of grace in him. He feeds at the breast of the ordinances (1 Peter 2:2). He is alert to anything that might endanger his spiritual life (1 John 5:18). He lives by faith, yet passes his time here in reverent fear (1 Peter 1:17). This is the first work of the Spirit in those made children: a regenerating work.

Second, the Spirit of God does a work of prayer in the heart. The Spirit of adoption is a Spirit of prayer. Romans 8:15: "You have received a spirit of adoption as sons by which we cry out, 'Abba! Father!'" While a child is still in the womb it cannot cry. While people lie in the womb of their natural condition, they cannot pray with genuine effect. But when they are born of the Spirit, they cry, "Abba, Father." Prayer is nothing other than the soul breathing itself into the arms of its Father. It is a sweet and intimate conversation with God. As soon as the Spirit of God enters the heart, He sets it praying. No sooner was Paul converted than the very next thing we read is: "Behold, he is praying" (Acts 9:11). It is reported that when Luther prayed, he spoke with such reverence as if he were addressing God and with such boldness as if he were speaking to a dear friend. Eusebius records that the Emperor Constantine shut himself up each day in a private room in his palace and there, on bended knee, offered his prayers and devotions to God. God's Spirit tunes the strings of the affections, and then we make melody in prayer. For anyone to mock, "Oh, you pray by the Spirit" is blasphemy against the Spirit. One of the chief works of God's Spirit in the hearts of His children is to help them pray. Galatians 4:6: "Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!'"

Question: But many of God's children lack the ability to express themselves eloquently in prayer. How then does the Spirit help them in their weakness?

Answer: Though they may not always have the gifts of the Spirit in prayer, they have the groans of the Spirit (Romans 8:26). Gifts are the ornament of prayer but not its life. A corpse can be dressed in jewels. Though the Spirit may withhold fluency of speech, He gives intensity of desire — and such prayers are most effective. The prayers that the Spirit forms in the hearts of God's children have three qualities.

First, the prayers of God's children are believing prayers. Prayer is the key; faith is the hand that turns it. Faith feathers the arrow of prayer and sends it piercing through to the throne of grace. Matthew 21:22: "And all things you ask in prayer, believing, you will receive." Jerome said, "I would not presume to pray unless I bring faith with me." To pray without faith is a kind of mockery — as if we thought God either did not hear or would not answer.

To sustain faith in prayer, we must bring Christ with us when we come before God. 1 Samuel 7:9: "Samuel took a suckling lamb and offered it for a burnt offering, and Samuel cried to the Lord for Israel and the Lord answered him." This suckling lamb represented Christ. When we come to God in prayer, we must bring the Lamb Christ with us in the arms of faith. Themistocles carried the king's son in his arms and so calmed the king's anger. The children of God present Christ in the arms of their faith.

Second, the prayers of God's children prompted by the Spirit are earnest prayers. Romans 8:15: "You have received a spirit of adoption as sons by which we cry out, 'Abba! Father!'" "Father" implies faith; "we cry" implies intensity. The incense was to be placed on burning coals (Leviticus 16:12). The incense represented prayer; the burning coals represented burning desire in prayer. Elijah prayed earnestly (James 5:17) — the Greek phrase means "in praying he prayed" — that is, he did it with great force. In prayer the heart must overflow with the heat of longing. Prayer is compared to groanings too deep for words (Romans 8:26) — language drawn from a woman in labor. We should be laboring intensely when we come seeking mercy. Such prayer moves even God Himself (Isaiah 45:11).

Third, the prayers of God's children are heart-cleansing prayers — they purge out sin. Many people pray against sin and then go and sin against the very prayer they offered. But God's children do not merely pray against sin — they pray sin down and out.

Third, the Spirit of God does a witnessing work in the heart. God's children have not only the influence of the Spirit but the witness of it. Romans 8:16: "The Spirit Himself testifies with our spirit that we are children of God." A child of God has a threefold witness: the witness of the Word, the witness of conscience, and the witness of the Spirit. The Word supplies the major premise: whoever is qualified in such a way is a child of God. Conscience supplies the minor: but you are so qualified. The Spirit makes the conclusion: therefore you are a child of God. The Spirit joins its testimony to that of conscience (Romans 8:16). The Spirit teaches conscience to search the records of Scripture and find its evidence for heaven. It helps conscience to find its name written in a promise. He testifies with our spirit.

Question: But how can I distinguish the witness of the Spirit from a delusion?

Answer: The Spirit of God always witnesses in agreement with the Word, just as an echo answers the voice. Enthusiasts speak much of the Spirit but abandon the Word. Any spiritual impression that either bypasses the Word or contradicts it is a counterfeit. The Spirit of God authored the Word (2 Peter 1:21). If the Spirit were to witness something different from what the Word says, the Spirit would be divided against itself — asserting one thing as truth in the Word and something contradictory in a person's conscience.

Fourth mark: zeal for God. God's children are zealous for His day, His truth, and His glory. Those born of God cannot bear to see Him dishonored. Moses was calm in his own cause but passionate in God's. When the people made the golden calf, he shattered the tablets. When Paul saw the people of Athens given to idolatry, his spirit was stirred within him (Acts 17:16) — the Greek means he was bitter in spirit, or seized with a burning fit of zeal. He could not restrain himself but discharged his zeal like fire against their sin. Just as we will answer for idle words, so we will answer for sinful silence. David said that zeal for God's house had consumed him (Psalm 69:9). Many Christians whose zeal once nearly consumed them have now consumed their zeal — they have grown lukewarm and indifferent. The warm breath of prosperity has cooled their fire. I cannot believe that a person has the heart of a child of God who can remain unmoved when God's glory suffers. Can a loyal child bear to hear his father publicly mocked? We should be silent under God's discipline, but never under God's dishonor. When holy fire is kindled in the heart, it will break out through the lips. Zeal tempered with holiness gives the soul its finest quality.

Ministers above all others should be unable to bear it when God's glory is challenged and eclipsed. A minister without zeal is like salt that has lost its flavor. Zeal causes a person to take injuries done to God as personally done to himself. It is reported of Chrysostom that he rebuked every sin against God as though he himself had personally been wronged. Ministers must not be shaken by fear or won over by flattery. God never made ministers to be like distorted mirrors that make ugly faces look fair. For lack of this fire of zeal, they are in danger of another fire — the burning lake (Revelation 21:8), into which the cowardly will be cast.

Fifth mark: those who are God's children, being born of God, are of a nobler and more heavenly spirit than worldly people. They set their minds on things above (Colossians 3:2). 1 John 5:4: "Whatever is born of God overcomes the world." The children of God live in a higher realm. They are compared to eagles (Isaiah 40:31) for their soaring, heavenly mindedness. Their souls have risen high. Christ is in their heart (Colossians 1:27) and the world is under their feet (Revelation 12:1). People of the world are always wallowing in thick clay — sons of the earth, not eagles but earthworms. The saints are of another spirit. They are born of God and walk with God as a child walks with his father. Noah walked with God (Genesis 6:9). God's children show their noble heritage in their heavenly way of life (Philippians 3:20).

Sixth mark: love for those who are also children of God. God's children are bound together by love, just as all the members of the body are joined by various nerves and ligaments. If we are born of God, we love the brotherhood (1 Peter 2:17). He who loves a person loves that person's portrait. The children of God are His walking portraits — and if we are of God, we love those in whom His image is reflected. If we are born of God, we love the saints even with their weaknesses. Children love each other even with each other's imperfections — a wandering eye, a crooked back. We value gold even when it is mixed with ore. The best saints have their blemishes. Scripture speaks of the spots of God's children (Deuteronomy 32:5). A saint in this life is like a beautiful face with a scar. If we are born of God, we love His children even when they are poor — we are glad to see the image of our Father even when it hangs in the humblest frame.

And if we are children of the Most High, we show our love for God's children in two ways.

First, by esteeming their persons above others. He who is born of God honors those who fear the Lord (Psalm 15:4). The saints are the dearly beloved of God's soul (Jeremiah 12:7). They are His jewels (Malachi 3:17). They are of the true royal bloodline — and the person who has been divinely adopted places a higher value on these than on anyone else.

Second, we show our love for God's children by prizing their company above others. Children love to be together. The fellowship of the saints is precious. Christ's doves flock together. Psalm 119:63: "I am a companion of all those who fear You." A child of God is courteous to all — we read that Abraham bowed respectfully to the people of Heth (Genesis 23:7) — but a child of God has a love of civility toward everyone and a love of deep fellowship only with those who are fellow heirs of the same inheritance.

By this, people may test their adoption. It is plain that those who hate the children of God are not themselves children of God. They smear and blacken the silver wings of Christ's doves with slanderous attacks. They cannot stand to be around the saints. As vultures cannot bear sweet fragrances and are harmed by them, so the wicked do not want to come near the godly — they cannot tolerate the precious fragrance of their graces. Those who hate the offspring of the woman show by that hatred that they belong to the serpent's brood.

Seventh mark: a child of God delights to be often in God's presence. Children love to be near their father. Where the King is, there is the court. Where the presence of God is, there is heaven. God is present in a special way in His ordinances — they are the ark of His presence. If we are His children, we love to spend much time in holy duties. Through the ordinances we draw near to God — we come into our Father's presence. In prayer we have a private conversation with God. The praying soul is communing with God. In the Word we hear God speaking from heaven to us — and how every child of God delights to hear his Father's voice! In the Lord's Supper God kisses His children with tokens of love. He gives them a glimpse of His face and a pledge of His love. It is good to draw near to God (Psalm 73:28). It is sweet to be in His presence. Every true child of God says, "A day in Your courts is better than a thousand" (Psalm 84:10). Those who neglect the ordinances are not God's children — they have no desire to be in His presence; they prefer the tavern to the temple. Cain went out from the presence of the Lord (Genesis 4:16). Not that he could escape God's sight (Psalm 139:7) — the meaning is that Cain departed from the church, where God gave visible signs of His presence to His people.

Eighth mark: willingness to do the will of our heavenly Father. A childlike heart responds to God's call the way an echo answers a voice. It is like a flower that opens and closes with the sun — opening toward God and closing against temptation. The motto of a newly born saint is (1 Samuel 3:9): "Speak, Lord, for Your servant is listening." When God tells His children to pray in their rooms, put sin to death, and suffer for His name, they are eager to obey. They will lay down their lives at their Father's call. Hypocrites speak warmly to God but refuse to do what He asks. They are not children — they are rebels.

Ninth mark: a child of God works to bring others into God's family. The holy seed of grace spreads (Galatians 4:19). The person who belongs to the royal family is eager to bring others into it. If you have been divinely adopted, you will earnestly work to make your own children children of the Most High. Two reasons why a godly parent will work to bring his child into the heavenly family.

First, out of a sense of duty. A good parent sees the harm he has done his child — he has passed on the plague of sin, and conscience drives him to make some amends. Under the old law, anyone who struck and injured another was required to see him healed and pay the cost of his recovery. Parents have inflicted a wound on their children's souls. They must therefore do everything in their power — through instruction, prayer, and tears — to see that wound healed.

Second, out of a burning desire for God's honor. The person who has tasted God's love in adoption sees himself as bound to bring God all the glory he can. If he has a child or friend who is a stranger to God, he is eager to see the work of grace begin in their heart. It brings glory to Christ when multitudes are born to Him.

How far from being God's children are those who have no concern for bringing others into God's family! Much to blame are those employers who care more about what their workers produce than about their souls. Much to blame are those parents who are careless of their children — who do not instill godly principles but let them do as they please. They will let their children lie and curse but not ask a blessing. They will let them read storybooks but not Scripture.

Objection 1: Some say that to catechize and teach children is to take God's name in vain.

Answer 1: Is it taking God's name in vain to obey His command? Deuteronomy 6:6-7: "These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons." Proverbs 22:6: "Train up a child in the way he should go, even when he is old he will not depart from it." Ephesians 6:4: "Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord." This threefold cord of Scripture is not easily broken.

Answer 2: The saints of old were constantly planting principles of holy knowledge in their children. Genesis 18:19: "For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord." 1 Chronicles 28:9: "As for you, my son Solomon, know the God of your father, and serve Him with a whole heart." Surely Abraham and David were not taking God's name in vain. There is great need to instill holy instruction to counter the poisonous weeds of sin that grow so freely. Farmers who plant young trees set stakes around them to keep them from bending over. Children are young plants. The godly teaching of their parents is like stakes set around them to keep them from bending toward error and ungodliness. When is there a better time to plant knowledge in children than in childhood? Now is the time to give them the breast and let them drink in the pure milk of the Word (1 Peter 2:2).

Objection 2: But there is no point in teaching children about God — they have no sense of spiritual things, and our instruction does them no good.

Answer 1: Scripture records children whose early years were sanctified through instruction. Timothy's mother and grandmother taught him the Scriptures from infancy (2 Timothy 3:15): "From childhood you have known the sacred writings." Timothy absorbed religion along with his mother's milk. Scripture records young children who cried "Hosanna" to Christ and rang out His praises (Matthew 21:15). And surely the children of Tyre had received some seeds of grace, since they showed their love for Paul by accompanying him to the seashore. Acts 21:5: "They all, with wives and children, escorted us until we were out of the city." Paul had a company of young saints to walk him to his ship.

Answer 2: Suppose our teaching does not immediately reach our children — it may take effect later. Seed sown in the ground does not spring up at once but brings forth a harvest in its season. A person who plants a wood does not see the full growth for many years. If we should refuse to instruct our children because they do not yet benefit, then by the same logic we should not baptize them because they do not yet understand baptism. By the same reasoning, ministers should stop preaching, since many hearers currently receive no benefit.

Answer 3: Even if our counsel and instruction does not reach our children, we have discharged our own duty before God. There is peace in a clear conscience. We must leave outcomes to God. Faithfulness is our responsibility — results are His.

All of this should move parents to sharpen their holy instructions upon their children. Those who belong to God's family and have been adopted as His children will work to make their children more God's children than their own. They will labor in spiritual birth-pangs until Christ is formed in them. A true saint is a magnet that constantly draws others toward God. Let this be enough on the marks of adoption. I move on.

Showing God's love in making us children.

Next, the love of God in making us children. 1 John 3:1: "See how great a love the Father has bestowed on us, that we would be called children of God!" God showed power in making us creatures, but love in making us sons. Plato thanked God for making him a man and not a beast. But what cause do those who have been made children of God have to adore His love! The apostle puts an exclamation on it: "See!" To better see God's love in making us children, consider three things.

First, we were deformed. Ezekiel 16:6-8: "When I passed by you and saw you wallowing in your blood, I said to you while you were in your blood, 'Live!'... the time had come, the time of love." Mordecai adopted Esther because she was beautiful. But we were covered in our own blood when God adopted us. He did not adopt us when we were clothed in the robe of innocence in paradise, adorned with the jewels of holiness, fair and pure. He adopted us when we were in our blood, covered with our spiritual leprosy. The very time of our wretchedness was the time of God's love.

Second, we not only did not deserve to be made children — we did not even desire it. No wealthy man would force someone to become his heir against his will. If a king approached a beggar to adopt him and make him heir to the crown, and the beggar refused the king's offer saying, "I prefer to stay as I am," the king would rightly take that as a deep insult and would not adopt him against his will. This is exactly where we were — we had no desire to be made children of God. We would have remained beggars. But God, out of His infinite mercy and grace, not only offered to make us children but made us willing to accept the offer. See what manner of love this is!

Third — and this is the wonder of wonders — God adopted us as children when we were His enemies. When a man makes someone his heir, he chooses someone close to him. No one would adopt an enemy. But God made us children when we were enemies — made us heirs to the crown when we were traitors to the crown! What astonishing, overwhelming love! See what manner of love this is! We had no claim on God. We had forfeited our relationship with Him through sin. We had done God every injury and spite we could — defaced His image, broken His law, trampled on His mercies. And when we had made ourselves His enemies, He adopted us. What stupendous love this was! No such love was ever shown to the angels. When the angels fell — though they were of a nobler nature and could likely have served God more than we can — God never granted them the privilege of adoption. He did not make them children but prisoners. They were heirs only to the treasury of wrath.

Let all who are so closely related to God stand amazed at His love. When they were like Saul, breathing out hostility against God — when their hearts were fortified against Him — the Lord conquered their stubbornness with kindness and not only pardoned them but adopted them. It is hard to say which is greater — the mystery or the mercy. This is a love so astonishing that we will be exploring and adoring it for all eternity. No angel in heaven can fathom the depths of it. God's love in making us children is:

First, a rich love. It is love in God to feed us — but it is rich love to adopt us. It is love to give us a crumb, but it is rich love to make us heirs to a crown.

Second, it is a distinguishing love. That when God has passed over millions of others, He has turned a favorable eye upon you! Most are fitted for fuel and made vessels of wrath. That God should say to you, "You are My son" — here is the mirror of mercy, the highest expression of love! Who can stand in the warmth of this burning love and not have his heart set ablaze in return?

Showing the honor of God's children.

Sixth, the honor and renown of God's children. To illustrate this, observe two things.

First, God holds them in precious esteem. Second, He regards them as people of honor.

First, God holds His children in precious esteem. Isaiah 43:4: "Since you are precious in My sight." A father prizes his child above all his possessions. How dearly Jacob prized Benjamin — his own life was bound up in the boy's life (Genesis 44:30). God holds His children in the highest regard. The wicked count for nothing in God's eyes — they are vile persons (Nahum 1:14). Therefore the wicked are compared to chaff (Psalm 1:4) and to dross (Psalm 119:119). A wicked person contributes little while alive and is no great loss when dead — just a bit of chaff blown away, easily spared. But God's children are precious in His sight. They are His jewels (Malachi 3:17). The wicked are clutter that merely takes up space on the earth. But God's children are His jewels, kept in the cabinet of His decree from all eternity. God's children are the apple of His eye (Zechariah 2:8) — tender and dear to Him — and the covering of His special care shields them. Everything belonging to His children God counts as precious.

First, their name is precious. The wicked leave their name as a curse (Isaiah 65:15). The names of God's children are preserved like treasures (Isaiah 60:15). Their names are so precious that God records them in the book of life, and Christ carries them on His heart. How precious must their names be when God's own name is written on them? Revelation 3:12: "He who overcomes... I will write on him the name of My God."

Second, their prayers are precious. Song of Solomon 2:14: "O my dove... let me hear your voice, for your voice is sweet." Every child of God is this dove. Prayer is the voice of the dove, and sweet is this voice. The prayers of God's children are as sweet to Him as music. A wicked person's prayer is like the howling of a dog (Hosea 7:14). The prayers of the saints are like the singing of birds. The finger of God's Spirit touches the strings of their hearts, and they make melody to the Lord. Isaiah 56:7: "Their burnt offerings and their sacrifices will be acceptable on My altar."

Third, their tears are precious — they fall as pearls from their eyes. Isaiah 38:5: "I have seen your tears." The tears of God's children fall as precious drops into God's bottle. Psalm 56:8: "Put my tears in Your bottle." A tear from a broken heart is a gift fit for the King of heaven.

Fourth, their blood is precious. Psalm 116:15: "Precious in the sight of the Lord is the death of His godly ones." This is the blood God will most certainly call to account. Athaliah shed the blood of the king's children (2 Kings 11:1). The saints are children of the Most High, and those who shed their blood will pay dearly for it. Revelation 16:6: "You gave them blood to drink. They deserve it."

Second, God regards His children as people of honor. Isaiah 43:4: "Since you are precious in My sight, you are honored."

First, God considers them honorable. He calls them a crown and a royal diadem (Isaiah 62:3). He calls them His glory (Isaiah 46:13): "Israel, My glory."

Second, God makes them honorable. Just as a king creates dukes, earls, and barons, so God elevates His children into honor — He makes them noble persons, people of distinction. David thought it no small honor to be the king's son-in-law (1 Samuel 18:18): "Who am I, and what is my life or my father's family in Israel, that I should be the king's son-in-law?" What an infinite honor it is to be children of the Most High God — to be of the royal bloodline of heaven! The saints are of an ancient family — they trace their lineage to the Ancient of Days (Daniel 7:9). The noblest pedigree is the one that comes from heaven. In this family even the youngest child is an heir — a co-heir with Christ, who is the heir of all things (Hebrews 1:2; Romans 8:17).

Consider the honor of God's children.

First, they bear titles of honor. They are called kings (Revelation 1:6), the excellent of the earth (Psalm 16:3), and vessels of honor (2 Timothy 2:21).

Second, they bear a coat of arms. Scripture has set out their heraldry. Sometimes they bear the lion, for their courage (Proverbs 28:1). Sometimes the eagle, for their loftiness of spirit — always soaring heavenward on the two wings of faith and love (Isaiah 40:31): "They will mount up with wings like eagles." Sometimes the dove, for their meekness and innocence (Song of Solomon 2:14). All of this shows that the children of God are people of distinction.

Second, consider the honor of God's children by comparison. This comparison has two parts.

Compare the children of God, first with Adam, and second with the angels.

First, compare the children of God with Adam in his state of innocence. Adam was a person of great honor — the sole monarch of the world, with all creatures bowing before him as their sovereign. He was placed in the garden of Eden, a paradise of pleasure, crowned with every earthly blessing. More than this, Adam was God's living portrait — made in the likeness of God Himself. Yet the state of the lowliest of God's children through adoption far surpasses the state of Adam in his robe of innocence. For Adam's condition, though glorious, was changeable — and it was quickly lost. Adam was a bright star, but a falling star. God's adopted children, however, are in a permanent, unalterable state. Adam had the ability to avoid sinning. Believers have the certainty that they will never finally and permanently fall. Once adopted, always adopted. As Isaac said after giving his blessing to Jacob, "Yes, and he shall be blessed" (Genesis 27:33). So we may say of all God's children: they are adopted, and they shall remain adopted. God's children are in a more glorious condition now than Adam was in all his royal honor and dignity.

Second, let us rise as high as heaven and compare God's children with the holy and blessed angels. God's children are equal to the angels, and in some ways above them — which proves they must be people of extraordinary honor.

First, God's children are equal to the angels. This is acknowledged by the angels themselves. Revelation 19:10: "I am a fellow servant of yours." Here a parallel is drawn between John the apostle and the angel. The angel says to John, "I am your fellow servant."

Second, the children of God by adoption are in some ways above the angels — in two respects.

First, the angels are servants to God's children (Hebrews 1:14). Though the angels are glorious spirits, they are nonetheless ministering spirits. The angels serve the saints. Scripture gives us examples of angels attending the persons of God's children — we read of angels waiting on Abraham, Moses, Daniel, the Virgin Mary, and others. The angels do not only serve God's children while they live but also at their death. Lazarus had a company of angels to carry him into God's paradise. So we see that God's children hold a position of dignity above the angels. The angels are their servants in life and in death. This is all the more striking because Scripture never says that the children of God are servants to the angels.

Second, God's children are above the angels because Christ, by taking human nature, has ennobled and honored it above the angelic (Hebrews 2:16): "He does not give help to angels, but He gives help to the descendant of Abraham." Christ never took on the nature of angels. By uniting us to Christ, God has brought us nearer to Himself than the angels are. The children of God are members of Christ's body (Ephesians 5:30). This was never said of the angels. How could they be members of Christ when they are of an entirely different nature from Him? In a general sense Christ may be called the head of the angels as He rules over them (1 Peter 3:22) — but that Christ is the head of the angels in the same intimate, vital union by which He is the head of believers is nowhere found in Scripture. In this respect I can clearly say: the children of God hold a position of honor above even the angels. Though by creation we are made a little lower than the angels, by adoption and mystical union we are above them.

Use: What comfort this should bring a child of God in the midst of slander or poverty! He is a person of honor. He is above the angels. A gentleman who has fallen on hard times will sometimes take pride in his family name and noble blood. In the same way, a Christian who is poor in this world still belongs, by virtue of his adoption, to the family of God. He has the true royal blood flowing in his veins. He carries a nobler coat of arms than the angels themselves.

The great privileges of God's children.

Seventh, the glorious privileges of God's children. What I say now does not belong to the wicked — this is children's bread. Just as the fruit of paradise was guarded by a flaming sword, so these sweet and heart-ravishing privileges are sealed off from the impure, so that worldly and sensual people cannot claim them. There are twelve remarkable privileges belonging to the children of God.

First, if we are God's children, He will be full of tender love and compassion toward us. A father has compassion on his child (Psalm 103:13): "Just as a father has compassion on his children, so the Lord has compassion on those who fear Him." What deep tenderness God has toward His children (Jeremiah 31:20)! "Is Ephraim My dear son? Is he a delightful child?... My heart yearns for him; I will surely have mercy on him, declares the Lord." Toward the wicked God's wrath is kindled (Psalm 2:12). Toward His children God's compassion is kindled (Hosea 11:8). Mercy and tenderness flow from our heavenly Father as naturally as light flows from the sun.

Objection 1: But God is angry and brings bitter things. How does this fit with love?

Answer: God's love and His anger toward His children are not opposites — they are different things that can coexist. He is angry in love (Revelation 3:19): "Those whom I love, I reprove and discipline." We need affliction as much as we need the ordinances. A bitter medicine can be as necessary for health as a soothing tonic. God afflicts with the same love with which He adopts. God is most genuinely angry with His children when He is not disciplining them at all — His hand is heaviest when it seems lightest. Affliction is actually a mark of sonship (Hebrews 12:7): "It is for discipline that you endure; God deals with you as with sons." Someone may say: "Surely God does not love me — I cannot be His child because He follows me with such severe trials." But being under the rod is itself a sign of childhood. God had one Son without sin, but no son without suffering. God sends His children to the school of the cross, and there they learn best. God speaks to us in His Word: children, do not be proud, do not love the world, walk carefully. But we are slow to listen — we actually stop our ears (Jeremiah 22:21): "I spoke to you in your prosperity, but you said, 'I will not listen.'" Then God says to Himself: "I will lose my child if I do not correct him." So God strikes in love to save. Aristotle describes a bird that lives among thorns yet sings sweetly. God's children make their best music in their hearts when God has hedged their way with thorns (Hosea 2:14). Afflictions refine (Proverbs 17:3): "The refining pot is for silver and the furnace for gold." Fiery trials produce golden Christians. Afflictions purify (Daniel 12:10): "Many will be purged, purified and refined." We think God is going to destroy us — but He is only working to make us white. Some birds only hatch in thunderstorms. Christians are commonly at their best in affliction. God will eventually cause His children to bless Him for their sufferings. The eyes that sin shuts, affliction opens. When Manasseh was put in chains, then he knew that the Lord was God (2 Chronicles 33:13). Afflictions first prepare us for heaven. The stones in Solomon's temple were cut and polished before being placed in the building. In the same way, the saints — called living stones — must first be hewn and shaped by suffering, as the cornerstone was, before being fit for the heavenly structure. Is there not love in all of God's fatherly discipline?

Objection 2: But sometimes God's children are under the dark clouds of spiritual desertion. Is this not far from love?

Regarding desertion, I must say plainly that this is the most painful condition that can come upon God's children. When the sun is gone, the dew falls. When the sunlight of God's face is withdrawn, tears fall from the eyes of the saints. In desertion, God rains hell out of heaven — to use Calvin's expression. "The arrows of the Almighty are within me, the poison of which my spirit drinks" (Job 6:4). This is the poisoned arrow that wounds to the heart. Desertion is a taste of what the condemned experience. God says: "In a moment of anger I hid My face from you" (Isaiah 54:8). I may echo Bernard here: Lord, do You call that a little anger when You hide Your face? Is that all it is? What could be more bitter to me than Your face being eclipsed? God is called in Scripture both a light and a fire. The deserted soul feels the fire but does not see the light. Yet even in this, you who are adopted can trace love. It is said that Hercules's club was made from the wood of the olive tree — and the olive is a symbol of peace. So God's club, with which He strikes the soul in desertion, still carries something of the olive. There is peace and mercy in it. I will hold out a spiritual rainbow in which the children of God can see their Father's love even through the clouds of desertion.

First, even in times of desertion, God leaves in His children a seed of comfort (1 John 3:9): "His seed abides in him." This seed of God is a seed of comfort. Though God's children in desertion may lack the sealing assurance of the Spirit, they still have the anointing of the Spirit (1 John 2:27). Though they lack the full sun, they have a morning star in their hearts. Like a tree in winter that has lost its leaves and fruit but still has sap in its roots — so in the winter of desertion, there is the sap of grace in the root of the heart. Just as the sun, when it hides behind a cloud and withholds its light from the earth, still sends its warmth and influence — so God's beloved adopted ones, though they may lose the brightness of His countenance, still receive the influence of His grace.

Question: What grace is evident during a time of desertion?

Answer 1: A deep longing for God's love. If God were to say to the deserted soul, "What do you want — ask, even up to half the kingdom?" the reply would be: "Lord, let me see You as I used to see You in Your sanctuary. Let me have one golden ray of Your love." The deserted soul considers everything else worthless in comparison. Gardens, orchards, the most delightful things in the world cannot satisfy — they are like music played to a grieving heart. Like Absalom, the deserted soul longs to see the king's face.

Second, a mourning after God. The darkest day for the child of God is when the Sun of Righteousness is eclipsed. A child of God can bear the world's blows better than God's absence. He melts into tears. The clouds of desertion produce spiritual rain. And where does this weeping come from? From love.

Third, willingness to endure anything in order to see God. A child of God would be content to carry the cross like Simon of Cyrene, if he could be sure Christ was on it. He would willingly die, if like Simeon he could die with Christ in his arms. Here is the seed of God in a believer — the work of sanctification still present even when the wine of consolation is gone.

Answer 2: God has a purpose of mercy in hiding His face from His adopted children.

First, it is for the testing of grace. Two graces in particular are tested in times of desertion.

First, faith. When we can believe against all sense and feeling — when we have no experiential evidence but still trust a promise — when we do not have the kisses of God's mouth yet still cling to the word of His mouth — this is faith indeed. Here the diamond reveals its true brilliance.

Second, love. When God smiles on us, it is not surprising to love Him. But when He seems to turn away in anger, and we still love Him — burning hotter, like lime the more water is thrown on it — this is love indeed. That love is truly as strong as death which the waters of desertion cannot extinguish (Psalm 27:9; Song of Solomon 8:6).

Second, desertion is for the exercise of grace. We all prefer comfort. If it were up to us, we would always be on Mount Tabor gazing into Canaan. We shrink from trials, agonies, and desertions — as if God could only love us when He had us cradled in His arms. It is hard to rest long in the warmth of spiritual joy without falling asleep. Too much sunshine causes drought in our graces. Often when God pours comfort into the heart, we begin to let down our guard. It is like musicians who will play you sweet music for as long as they want payment — but the moment you pay them, they are gone and you hear no more. Before joy and assurance, what sweet music of prayer and repentance! But when God sends down the comforts of His Spirit, we either leave off duty altogether or loosen the strings and grow slack. You are taken with the money, but God is taken with the music. Grace is more valuable than comfort. Rachel is more beautiful, but Leah is more fruitful. Comfort is fair to look at, but grace is the fruitful one. And the only way to exercise grace and make it vigorous and alive is sometimes to walk in darkness without light (Isaiah 50:10). Faith is a star that shines brightest in the night of desertion: "Then I said, 'I have been expelled from Your sight. Nevertheless I will look again toward Your holy temple'" (Jonah 2:4). Grace usually performs its most heroic acts in just such times.

Third answer: God may withdraw from His children in terms of felt experience, but not in terms of union. This was Christ's experience when He cried out, "My God, My God." There was no rupture in His union with the Father — only a suspension of the felt presence. God's love may be darkened and obscured to us by our own sins coming between us and Him, but He is still our Father. The sun may be hidden behind a cloud, but it has not left the sky. The promises, in times of desertion, may seem to be locked away — we do not receive the same comfort from them as before — but the believer's legal claim to them remains fully valid.

Fourth answer: when God hides His face from His child, His heart may still be fully toward him. When Joseph spoke harshly to his brothers and made them think he suspected them of being spies, his heart was still toward them — he was as full of love as ever. He had to step away and weep. In the same way, God is full of love toward His children even when He seems to look on them as a stranger. As Moses's mother placed her child in the ark of reeds and walked away, her eyes never left him. The baby wept — and the mother wept too. So God, when He seems to step away as though He has forsaken His children, is full of sympathy and love toward them. God may change His manner toward us but not break His covenant. There is a difference between God withdrawing and God disinheriting (Hosea 8:11). "How can I give you up, O Ephraim!" — this is the picture of a father who is about to sign a disinheritance deed, but as he sets his hand to it his heart begins to melt with longing for his son. He thinks: even if he is a prodigal, he is still my child. I will not cut off the inheritance. So God says: "How can I give you up?" Though Ephraim has been a rebellious son, he is still a son — I will not disinherit him. God's thoughts may be full of love even when there is a veil over His face. The Lord may change His dealings with His children but not His heart toward them. He may wear the look of an enemy while having the heart of a Father. So the believer can say: I am adopted — and let God do what He will with me, whether He takes up the rod or the staff, it is all one. He loves me.

Second adoptional privilege: if we are children, God will bear with many of our weaknesses. A father bears much from a child he loves (Malachi 3:17): "I will spare them as a man spares his own son who serves him." We often grieve the Spirit and abuse God's kindness. Yet God will overlook much in His children (Numbers 23:21): "He has not observed misfortune in Jacob." His love does not make Him blind — He sees sin in His people, but not with an eye of vengeance. He sees it with pity, as a physician sees disease in a patient. He has not seen sin in Jacob so as to destroy him. God may use the rod (2 Samuel 7:14), but not the scorpion. How much God is willing to overlook in His children because they are children! God notices the good in His children and passes over the weakness. God does the opposite of what we tend to do. We often notice the faults in others and overlook their virtues. Our eye goes to the flaw in the diamond rather than its brilliance. But God notices the good in His children. He sees their faith and looks past their failings (1 Peter 3:6). For example, when Sarah obeyed Abraham by calling him lord, the Holy Spirit does not mention her unbelief or her laughter at the promise. Instead He notices the good — her submission to her husband. God covers the fears and failings of His children with His hand. How much did God overlook in Israel, His firstborn! Israel frequently provoked Him with their grumbling (Deuteronomy 1:27), but God answered their grumbling with mercies. He spared them as a father spares his child.

Third privilege: if we are children, God will accept our imperfect service. A parent accepts whatever his child offers in good faith. God accepts the willingness when the deed falls short (2 Corinthians 8:12). We often come to God with broken prayers — but if we are His children, He reads our meaning and receives our prayers as a welcome gift. A father loves to hear his child speak, even when the child only stumbles and stammers. Isaiah 38:14: "Like a swallow or a crane, so I twitter" — even Hezekiah thought his own prayer sounded like chattering. Yet that prayer was heard (verse 5). A sigh and a groan from a humble heart rises to God like sweet incense (Psalm 38:9): "My groaning is not hidden from You." When all the glittering performances of hypocrites come to nothing, even the smallest sincere offering of a child of God is accepted. A father is glad to receive a letter from his child even if it is full of blots, misspellings, and awkward sentences. Our holy duties are full of such blots and stumbling. Yet coming from broken hearts, they are accepted. Where there is weakness in duty but willingness in the heart, the Lord is moved by it. God says: "This is My child — he would do better if he could" (Ephesians 1:6). "He has accepted us in the Beloved."

Fourth privilege: if we are children, God will provide for us. A father cares for his children — he gives them daily provision and lays up an inheritance for them (2 Corinthians 12:14). So does our heavenly Father.

First, He gives us our daily provision (Genesis 48:15): "The God who has been my shepherd all my life to this day." Where does our daily bread come from but from His daily care? God will not let His children starve — though our unbelief sometimes questions His goodness and asks, "Can God prepare a table?" See what arguments Christ uses to prove God's fatherly care for His children (Matthew 6:26): "Look at the birds of the air: they do not sow or reap, yet your heavenly Father feeds them." Does a man feed his pet bird and not his child? Luke 12:27: "Consider the lilies, how they grow: they neither toil nor spin... if God so clothes the grass..." Does God clothe the lilies and not clothe His lambs (1 Peter 5:7)? "He cares for you." As long as His heart is full of love, His attention will be full of care. This truth is the medicine that kills the worm of unbelief.

Second, as God gives His children provision for the journey, He also lays up an inheritance for them (Luke 12:32): "It is your Father's good pleasure to give you the kingdom." Our Father holds the treasury and will give us enough to cover our needs here. And when at death we set sail and arrive on the shore of eternity, our heavenly Father will bestow on us a kingdom — unchangeable and unfading. Here is an inheritance that can never be fully counted or exhausted!

Fifth privilege: if we are children, God will shield us from danger. A father protects his child from harm. God stands as a constant sentinel, keeping evil away from His children.

First, God screens off temporal evil. Life is full of dangers and unpredictable events, but God mercifully guards His children against them (Psalm 7:10). "My defense is of God" (Psalm 121:4). "He who keeps Israel will neither slumber nor sleep." The eye of God's providence is always open. He gives His angels charge over His children (Psalm 91:11), so that a believer has a guard of angels watching over his life. Scripture speaks of the wings of God: just as His mercy feeds His children like a mother nursing them, His power covers them like wings. Consider how miraculously God preserved Israel, His firstborn. Sometimes He covered them with His wings, sometimes He carried them (Exodus 19:4): "I bore you on eagles' wings." This is a picture of God's providential care. The eagle fears no other bird that might harm her young from above — only the arrow from below. So she carries her young ones on her wings, meaning any arrow must first strike her before it can reach them. In the same way, God carries His children on the wings of His providence. No one can clip those wings, and no arrow can harm those He carries.

Second, God shields His children from spiritual evils (Psalm 91:10): "There shall no evil befall you." God does not promise that no afflictions will come, but that no evil — no truly damning harm — will befall His children.

Question: But sometimes even the godly fall into sin. Doesn't evil in that sense still befall them?

Answer: That evil will not be fatal. Quicksilver is dangerous on its own, but when blended into an ointment it is neutralized and made safe. In the same way, sin is deadly in itself — but when tempered by repentance and mixed with the sacred ointment of Christ's blood, its poison is drawn out and its power to condemn is taken away.

Sixth, if we are children, God will reveal to us the great and wonderful things of His Word (Matthew 11:25): "I thank You, O Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent and have revealed them to babes." A father teaches his children. The child goes to his father and says, "Father, teach me." So David goes to God (Psalm 143:10): "Teach me to do Your will, for You are my God." The Lord glories in this title (Isaiah 48:17): "I am the Lord your God, who teaches you to profit." God's children receive that anointing which teaches them all things necessary for salvation (1 John 2:27). They see mysteries that are veiled from worldly eyes — just as Elisha saw the horses and chariots of fire that his servant could not see (2 Kings 6:17). The adopted children of God see their own sins, Satan's traps, and Christ's beauty — things that those blinded by the god of this world cannot discern. How did David come to understand more than the ancients (Psalm 119:100)? He had a Father to teach him. God was his instructor (Psalm 71:17): "O God, You have taught me from my youth." Many of God's children feel ignorant and slow. Remember this: your Father will be your teacher. He has promised to give His Spirit to lead you into all truth (John 16:13). And God does not only inform the understanding — He also inclines the will. He does not only teach us what we should do, but enables us to do it (Ezekiel 36:27): "I will cause you to walk in My statutes." What a glorious privilege this is — to have the light of God's Word pointing us to Christ, and the pull of the Spirit drawing us toward Him.

Seventh, if we are children, we have boldness in prayer. A child goes to his father with confidence, and the father cannot bring himself to refuse him (Luke 11:13): "How much more will your heavenly Father give the Holy Spirit to those who ask Him?" Everything the father has is for his child. If the child needs money, who else would it be for? When you come to God for pardon, for a broken and contrite heart, God cannot deny His child. For whom does He keep His mercies in store, if not for His children?

What gives God's children holy boldness in prayer is this: they consider God not only as a Father in name, but as One who truly has a Father's heart. Some parents are harsh and cold by nature. But God is the Father of mercies (2 Corinthians 1:3). Every drop of compassion in the world flows from Him. In prayer, we should look to God under this understanding — a Father of mercy seated on a throne of grace. We should run to this heavenly Father in every situation.

First, run to Him in your sins. The sick child in 2 Kings 4:19 cried out to his father, "My head, my head!" As soon as he felt ill, he ran to his father for help. Do the same when sin troubles you. Run to God: "My heart, my heart! Father, this dead heart — quicken it. This hard heart — soften it. Father, my heart, my heart!"

Second, run to Him in your temptations. When another child strikes a child, he runs to his father and cries out. So when the devil attacks you with his temptations, run to your Father: "Father, Satan is assaulting me and hurling his fiery darts. He wants to wound my peace and rob You of glory. Father, remove the tempter — it is Your child being harassed by this red dragon. Will You not bruise Satan under my feet?" What a sweet privilege this is — that whenever a burden weighs on our spirits, we can go to our Father and pour out all our cares and sorrows into His arms.

Eighth, if we are children, we are in a state of freedom. Claudius Lysias placed great value on his Roman citizenship. In the same way, sonship is a state of freedom — though this must not be understood in an antinomian sense, as though God's children are free from the moral law. That kind of freedom is what rebels claim. Has anyone ever heard that a child is free from all duty to his parents? The freedom God's children enjoy is a holy freedom. They are freed from the law of sin (Romans 8:2).

This is the sad condition of an unregenerate person — he is in bondage, under the tyranny of sin. Justin Martyr used to say that the greatest slavery in the world is for a man to be ruled by his own passions. A wicked man is as much a slave as someone who rows in a galley. Look into his heart and you will find legions of lusts ruling over him. He must do whatever sin demands. A slave serves at the command of a usurping tyrant — if the tyrant says dig in the mine, cut stone in the quarry, or pull the oar, the slave must obey. In the same way, every wicked man must do whatever corrupt nature, driven by the devil, commands him. If sin says drink too much, or be unchaste, he obeys sin as a donkey obeys its driver. Sin first enslaves, then destroys.

But God's children, though not freed from the presence of sin within them, are freed from the law of sin. All of sin's commands are like laws that have been repealed — still on the books but no longer in force. Sin may live in a child of God, but it does not reign (Romans 6:14): "Sin shall not have dominion over you." Sin does not have a coercive power over a child of God. There is a principle of grace in his heart that checks corruption. This is a believer's comfort: though sin is not removed, it is subdued. He cannot keep sin out completely, but he keeps it down. Scripture says that the saints crucify the flesh (Galatians 5:24). Crucifixion was a slow, lingering death — first one limb went, then another. In the same way, every child of God is crucifying sin. Some part of the old self is constantly dying off. Though sin does not die perfectly or all at once, it does die daily. This is the blessed freedom of God's children: freed from the law of sin and led by the Spirit of God (Romans 8:14). This Spirit makes them willing and glad to obey (2 Corinthians 3:17): "Where the Spirit of the Lord is, there is liberty."

Ninth, if we are children, we are heirs to all the promises. The promises are called precious (2 Peter 1:4). The promises are like a cabinet filled with jewels — breasts full of the milk of the Gospel, rich in variety, and perfectly suited to a Christian's present need. Does he need pardoning grace? There is a promise that carries forgiveness with it (Jeremiah 31:34). Does he need sanctifying grace? There is a promise of healing (Hosea 14:4). Does he need strengthening grace? There is a promise of strength (Isaiah 41:10). These promises are the children's bread. The saints are called heirs of the promise (Hebrews 6:17). Christ and heaven are contained in every promise. And every adopted person has a legal claim to every promise in the Bible and can say, "This is mine." The natural man who remains in the old family has no right to these promises. He may read them — as one might read another man's will — but he has no claim to them. The promises are like a garden of flowers, fenced in and enclosed; no stranger may enter to gather them. Only the children of the family may pick them. Ishmael was the son of a slave woman and had no right to the family inheritance. Sarah said to Abraham, "Cast out this slave woman and her son" (Genesis 21:10). So it will be with the unbeliever — he has not been adopted; he is not of the household. And on the day of judgment, God will say: cast this son of the slave woman into outer darkness, where there is weeping and gnashing of teeth.

Tenth, if we are children, we will receive our Father's blessing (Isaiah 61:9): "They are the seed which the Lord has blessed." We read that Isaac blessed his son Jacob (Genesis 27:28): "God give you the dew of heaven" — this was not merely a prayer for Jacob but a prophecy of the happiness and blessing that would come upon him and his descendants. In the same way, every adopted child receives his heavenly Father's blessing. A special blessing is poured into everything he possesses (Exodus 23:25; Psalm 29:11): "The Lord will bless His people with peace." He not only gives peace — He gives it with a blessing. The wicked receive what they have by God's permission, but the adopted receive it with God's love. The wicked have their blessings by providence; the saints have them by promise. Isaac had only one blessing to give (Genesis 27:38): "Have you but one blessing, my father?" But God has far more than one blessing for His children. He blesses them in soul, body, name, estate, and family line. He blesses them with blessings from above and blessings from below. He multiplies His blessings upon them, and His blessing cannot be reversed. Just as Isaac said of Jacob, "I have blessed him — yes, and he shall be blessed" (Genesis 27:33), so God blesses His children, and they shall indeed be blessed.

Eleventh, if we are children, then everything that happens will work for our good (Romans 8:28): "All things work together for good to those who love God."

First, good things work for good to God's children.

First, mercies work for their good.

First, God's mercies soften His children's hearts. David's heart was overcome by God's mercy (2 Samuel 7:18): "Who am I, and what is my house?" He was thinking: I came from a humble family. I once held a shepherd's staff — and now I hold the royal scepter! "You have spoken of your servant's house for a great while to come. You have promised that my children will sit on the throne — and even that the blessed Messiah will come from my line and race. Is this the way of man, O Lord God?" He was saying: do human beings show such undeserved kindness? Do men act like this? See how this good man's heart melted and was softened by mercy. A flint breaks most easily when it falls on a soft surface.

Second, mercies make God's children more fruitful. Well-cared-for ground produces a better crop. God gives His children health, and they spend themselves freely for Christ. He gives them wealth, and they honor the Lord with it. The backs and bellies of the poor become the fields where they sow the precious seeds of their generosity. A child of God treats his estate as a golden clasp that binds his heart more tightly to God — and as a stepping stone to lift him higher toward heaven.

Second, the ordinances work for good to God's children.

First, the preached Word works good for God's children. It is a fragrance of life, a lamp to their feet, a cleansing basin for their hearts. The preached Word is a chariot of salvation — it grafts and transforms. It brings not only light but eye salve, anointing believers' eyes to see that light. The preaching of the Word is the lattice through which Christ looks out and shows Himself to His saints; this golden pipe of the sanctuary carries the water of life. For the wicked, however, the preached Word works evil. The very word of life becomes a fragrance of death. The same cause can produce very different — even opposite — effects. The sun melts ice but hardens clay. For the unregenerate and the worldly, the Word does not humble — it hardens. Jesus Christ, the greatest of all preachers, was to some a rock of offense. The Jews drew death from His life-giving lips. It is a sad thing when the very breast that feeds should kill. The wicked suck poison from the same breast of the ordinances where God's children suck milk and are nourished toward salvation.

Second, the sacrament works for good to God's children. In the preached Word, the saints hear Christ's voice; in the sacrament, they receive His kiss. The Lord's Supper is a feast of rich things for the saints — a healing and sealing ordinance. In this cup, a bleeding Savior is brought to revive weary and drooping spirits. The sacrament produces glorious effects in the hearts of God's children. It stirs their affections, strengthens their faith, puts sin to death, revives their hopes, increases their joy, and gives them a foretaste of heaven.

Second, evil things also work for good to God's children (Psalm 112:4): "To the upright, light arises in darkness."

First, poverty works for good to God's children. It starves their lusts and enriches their grace (James 2:5): "Poor in the world, rich in faith." Poverty also drives them to prayer. When God clips His children's wings through poverty, they fly fastest to the throne of grace.

Second, sickness works for their good. It brings the body of sin into a slow decline (2 Corinthians 4:16): "Though our outer self is wasting away, our inner self is being renewed day by day." This is like the two laurel trees at Rome — when one withered, the other flourished. When the body withers, the soul of a Christian flourishes. How often do we see a lively faith in a failing body? Hezekiah was spiritually better on his sickbed than on his throne. When he was sick, he humbled himself and wept. When he sat on his throne, he grew proud (Isaiah 39:2). God's children recover through sickness. In this sense, "out of weakness they are made strong" (Hebrews 11:34).

Third, reproach works for good to God's children — increasing both their grace and their glory.

First, disgrace increases their grace. A farmer enriches his soil by spreading manure on it, making the ground more fertile. God allows the wicked to heap reproaches and slander on His people, so that their hearts may become richer soil for grace to grow in.

Second, reproach increases their glory. Whoever unjustly takes away a saint's reputation will only add to his crown. The sun shines brighter after an eclipse — the more a child of God is dimmed by reproaches here, the more brilliantly he will shine in the kingdom of heaven.

Fourth, persecution works for good to God's children. The godly are like the plant Gregory Nazianzene describes — it lives by dying and grows by being cut back. The zeal and love of the saints is fanned into flame by suffering, and their joy flourishes. Tertullian says that the early Christians rejoiced more in their persecutions than in their deliverance.

Fifth, even death works for good to God's children. It is like the whirlwind that came to the prophet Elijah — it stripped off his outer garment but carried him up to heaven. So death, for a child of God, is like a fierce wind that tears away the cloak of the flesh (for the body is only the cloak the soul is wrapped in), and carries the soul up to God. This is the glorious privilege of God's children: everything that happens to them works for their good. When they arrive in heaven, as Chrysostom says, they will bless God for every hard and painful providence they endured.

Twelfth and finally, if we are children, we will never finally perish (John 5:24; John 10:28). Those who are adopted are beyond the reach of condemnation (Romans 8:1): "There is no condemnation for those who are in Christ." Would a father condemn his own child? God will never disinherit any of His children. Human fathers sometimes disinherit — Reuben lost the privilege of his birthright because of his sin of incest (Genesis 49:4). Why do parents disinherit their children? Because they cannot make them better — they cannot make them fit for the inheritance. But when we are bad, our heavenly Father knows how to make us better. He can make us fit to inherit (Colossians 1:12): "Giving thanks to the Father, who has qualified us to share in the inheritance." Because He has the power to make us better and to work in us the fitness for the inheritance, He will never finally disinherit us.

Because this is such a precious privilege — and the very life of a Christian's comfort rests on it — I will establish it with arguments. The children of God cannot finally perish. The entail of hell and damnation has been cut off. This does not mean that even the best of God's children have no guilt deserving hell — they do. But Christ is the friend at court who has secured their pardon. Therefore the power of sin to condemn has been removed. I will prove this as follows.

First, God's children cannot finally perish because His justice has been fully satisfied for their sins. The blood of Christ is the price paid — not only meritoriously but effectively — for all who believe. Because this is the blood of God Himself, justice is completely satisfied and does not proceed to condemn those for whom this blood was shed and to whom it has been applied. Jesus Christ became a guarantor. He stood as the pledge for every child of God, saying to justice: "Have patience with them, and I will pay you in full." Therefore the believer cannot be held liable for God's wrath. God will not demand the same debt twice — once from the guarantor and again from the debtor (Romans 3:24-26). God is not only merciful in pardoning His children but also righteous (1 John 1:9). He is just to forgive, because it is an act of His fairness and justice to spare the sinner when He has already been fully satisfied by the guarantor.

Second, a sentence of condemnation cannot fall on God's children, because they are not only His children but also Christ's bride (Song of Solomon 4:11). There is a marriage union between Christ and the saints. Every child of God is a part of Christ — part of His mystical body. Can a member of Christ perish? A child of God cannot perish without Christ perishing with him. And Jesus Christ, who is the husband, is also the Judge — will He condemn His own bride?

Third, every child of God has been transformed into Christ's likeness. He has the same Spirit, the same convictions, the same will — he is a living portrait of Christ. Just as Christ carries the names of the saints on His heart, they carry His image on theirs (Galatians 4:19). Will Christ allow His own image to be destroyed? Theodosius counted as traitors those who defaced his image. Christ will not allow His image in believers to be destroyed. He will not stand by while His own portrait is set on fire. The sea receives all kinds of things — even rotting refuse — but none of God's jewels will ever be cast into the dead sea of hell.

Fourth, if God's children could ultimately perish, then the forgiveness of sin would be no privilege at all. Scripture says, "Blessed is he whose transgression is forgiven" (Psalm 32:1). But what blessing would there be in having sin forgiven, if a final sentence of condemnation could still fall on the heirs of the promise? What good would a king's pardon do a man if he were condemned after the pardon was issued?

Fifth, if God's children could finally be disinherited, then Scripture could not be fulfilled where it speaks of glorious rewards (Psalm 58:11): "Surely there is a reward for the righteous." God sweetens His commands with promises — He ties duty and reward together. Just as in the body the veins carry blood and the arteries carry vital energy, so one part of God's Word carries duty, and another carries reward. If God's adopted children could ultimately be lost, what reward would remain for the righteous? Moses was wise to look to the recompense of reward (Hebrews 11:26). And if the reward could be lost, a door would be flung open to despair.

From all of this it is clear that God's children cannot be disinherited or condemned. If they were to lose their salvation, Christ would lose what He purchased — and His death would have been in vain.

So we have seen the glorious privileges of God's children. What an encouragement this is to pursue the life of faith! How powerfully should this draw people to turn to God? Can the world compete with what a child of God receives? Can the world offer privileges like these? As Saul said (1 Samuel 22:7): "Will the son of Jesse give every one of you fields and vineyards, and make you all commanders?" Can the world do for you what God does for His children? Can it give you forgiveness of sin or eternal life? Are not the leftovers of Ephraim better than the full harvest of Abiezer? Is not godliness gain? What is there in sin that people should love it so much? The work of sin is drudgery, and its wages are death. Those who see more value in sin than in the privileges of adoption — let them go on, and have their ears bored to the devil's service.