LECTURES ON THE SHORTER CATE

it is supposed, indications are per

SEMBLY OF DIVINES-ADDRESSED

TO YOUTH.

LECTURE XXX.

The second benefit of effectual calling, or rather the source of many benefits, is adoption. Adoption, says the Catechism, "is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God."

Here we are first to consider the import of the word adoption. It is a term taken from a human transaction to illustrate a divine procedure, in reference to redeemed sinners.

Among men, adoption is the taking of a stranger into a family, and considering and treating him, in all respects, as if he were by birth a child of that family; or, it is our acting toward the child of another as if he were our own. In like manner, in the adoption of God, those who are by nature aliens, are received into his family, and treated as his children and heirs" Heirs of God and joint heirs with Christ." Here however we remark some important circumstantial differences. Men seldom adopt more than one individual; and the act generally takes place on account of some amiable properties or qualifications of which, VOL. V. Ch. Adv.

But God adopts many into his family, and not one of them on account of any thing excellent or recommendatory in the adopted party, but solely from his own unmerited love and mercy:"Having (says the apostle) predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he hath made us accepted in the beloved "

The writers on this subject mention two kinds of adoption, general and special; and the scripture warrants the distinction. General adoption relates to communities. It is the forming of a certain number of mankind into a visible church, or family of God, and conferring upon them peculiar privileges. This was anciently most remarkably exemplified in the descendants of faithful Abraham, who formed the Israelitish nation. Hence, says the Apostle Paul, speaking of his kinsmen according to the flesh-" Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever-Amen." The

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same apostle elsewhere teaches us, that under the Christian dispensation all true believers are to be regarded as the spiritual seed of Abraham.

But it is to what is called special adoption, that the answer of the Catechism before us particularly refers; and to this we shall direct all our additional remarks. Fisher, in his Catechism, defines special adoption thus-"It is a sovereign and free translation of a sinner of mankind, from the family of hell or Satan, into the family or household of God, with an investiture into all the privileges of the sons of God." He says that this is done "by the act and authority of God, the Father, Son, and Holy Ghost: That the act of the Father in this matter is-that he hath predestinated us unto the adoption of children to himself, according to the good pleasure of his will: That the act of the Son, in this special adoption is that, in consequence of his purchasing the sinner by the price of his blood, he actually gives the power, right or privilege, to become a child of God, in the day of believing: That the act of the Holy Ghost is that he comes in Christ's name, takes possession of the person, and dwells in him, as a spirit of adoption, teaching him to cry Abba Father."

You will observe that adoption is called an act, because it is perfected at once. As soon as a believer is virtually united by faith to Christ, the head of God's family, and the elder brother of every saint, he is, from that moment, an adopted child of God. It is called an act of God's free grace, because the adoption of any individual or portion of mankind into the household of God, must flow entirely from undeserved love and favour in Him; since, in their previous state, those who are adopted are, without exception, wretched, and miserable, and poor, and blind, and naked-every way unworthy of

being so nearly and tenderly related to Him.

The answer before us, as you will remark, states, that believers are "received into the number of the sons of God"-This number of the sons of God, is constituted by all the individuals who compose the whole body of the elect, both angels and men: For holy angels are also denominated the sons of God; as in Job, where it is said—" the morning stars sang together, and all the sons of God shouted for joy"-Holy angels, however, are the sons of God, so to speak, by birth, and not by adoption. They have retained that sinless and happy state in which they were at first created: And it may be proper to observe, that this also was the state of Adam before his fall, Possibly you may never have remarked the force and beauty of St. Luke's concluding declaration, in tracing the genealogy of our Saviour. Having carried it up, and told of whom every individual mentioned was the son, till he comes to Adam, he says of him, that he was the son of God. The meaning is, not only that God created him, but that, creating him in his own image, in his moral likeness, he was properly, and in every view a son of God—a child resembling his parent.

By his fall man lost the moral likeness of his Creator, cast himself out of God's family, became a child of the devil, and an heir of hell. To the second Adam we are entirely indebted for repairing the losses of the first. Christ Jesus has redeemed his people from sin and perdition; and when they become united to him, they are again received into the number of the sons of God, by adoption. It is in regeneration that the moral image of God, which was entirely lost, or effaced by the fall, is partially restored, and its complete restora tion is ensured. Hence the sons of God are qualified to belong to his family, at the same time that

they are adopted into it. They are "born of God" by regeneration, when they are received into the number of his sons by union with Christ-Mark how these two blessings are connected together by the inspired writer-"To as many as received him (i. e. Christ) to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of mah, but of God." It is, you perceive, by the instrumentality of faith, receiving Christ, that man comes by adoption into God's family-"Ye are all the children of God by faith in Christ Jesus" says the apostle expressly. Faith unites us to Christ, and recognises in the redemption purchased by him, the whole meritorious cause of adoption: Hence it is said—" God sent forth his Sonto redeem them that were under the law, that we might receive the adoption of sons." The adoption of believers is made known to themselves, by their receiving the Spirit of adoption. "For (says the apostle) ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry Abba Father: The Spirit itself beareth witness with our Spirit, that we are the children of God: And if children then heirs; heirs of God and joint heirs with Christ."

The Spirit of adoption is, in itself, one of the many precious and invaluable privileges of the sons of God, which are mentioned in the answer before us. Another of these privileges is, the high dignity and honour, to which they are advanced. They are constituted "kings and priests unto God and the Father." They are denominated "a royal priesthood;" and they are even permitted to feast on "Christ, their passover, sacrificed for them." Another privilege is, the glorious liberty of the children of God; by which they are freed from the guilt

and dominion of sin, the curse of the law, the tyranny of satan, and the sting of death; and know the pleasures of a filial and reverential obedience to their Father's will; flowing from a principle of faith and love wrought in the soul. They have also freedom of access to God; so that they may come to him with a holy boldness, and spread all their wants before him, with the assurance of a gracious audience and acceptance. Another of the privileges of adoption which the sons of God enjoy is, chastisement for their good. However the ungodly world may sneer at the idea that chastisement, or correction, should be represented as a privilege, there is perhaps no child of God who will not be ready to declare that he has found it such in his own experience;-declare that he numbers the seasonable and sanctified chastisements of his heavenly Father, among the greatest privileges and blessings that he has ever known. Certain it is, that there is no truth more clearly and fully taught than this, in the sacred oracles. Thus the holy psalmist Before I was afflicted I went astray, but now have I kept thy word-It is good for me that I have been afflicted, that I might learn thy statutes"-And thus, extensively, the apostle to the Hebrews

My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chasten

ed us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now, no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." Another chief privilege of the sons of God by adoption is, the inheritance to which they are entitled. They are heirs of the righteousness which is by faith; heirs of the grace of life; heirs of all the promises of God; heirs of salvation; and to say all in a word, joint heirs with Christ of all that he has purchased for his people-of "an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for them."

In closing what I have to offer on the subject of adoption, let me inculcate

1. The importance, to every one who hopes that he is a child of God, of examining the evidences of his adoption. To assist in this examination, I will just specify some of the chief of these evidences-they are these-The children of God resemble their Father; they bear his image. They love what he loves, and hate what he hates. They know their Father's voice-" my sheep know my voice." They are greatly concerned for the honour of God-His cause is their cause.

They delight in communion with God" Our fellowship is with the Father." They mourn the absence, and love the sensible presence of God-" Whom have I in heaven but thee, and there is none on earth that I desire beside thee." They conscientiously endeavour to obey all the commands of God. They love all that bear their Father's likeness" every one that loveth him that begat, loveth him also that is begotten of him-We know that we have passed from death unto life because we love the brethren."

2. From what has been said on the adoption of believers, and the

relation which subsists between them and their Father in heaven, we may be impressively taught, how false is the estimate which the world in general makes of the characters of men. Royal birth, noble blood, heroic actions, and splendid achievements of whatever kind, elevate men, in the eye of the world, to a proud eminence above the rest of their kind. Yet many who boast of these distinctions, are visibly and pre-eminently the enemies of God. To be a child of God is infinitely a greater honour

it raises the man who possesses this character to an elevation incomparably higher, than any which the world can confer. So, undoubtedly, it appears to holy angels; so it will appear to the universe in the day of judgment; and so it will now appear, to every Christian in the lively exercise of faith. The adopted child of God may pity and pray for splendid sinners, but he must act very much beside his privilege and below his dignity, if he ever envies them. In speaking on this subject, the pious Mr. Shaw, in his treatise, entitled "Immanuel"-a little book which I earnestly recommend to your careful perusal-has these striking thoughts

"What (says he) what an unreasonable and senseless reproach is that which this wicked world doth cast upon religious and godly men? calling them low spirited and puny people. Can a man be better spirited than with the Spirit of God? Can any thing more truly ennoble a soul than a divine nature? Can a man be raised any higher than unte heaven itself?"

3. How careful should the children of God be, to walk worthy of their vocation. Do men who possess a high and delicate sense of worldly honour, or of that which they think becomes their worldly connexions, station and character

do such men turn away with disdain, from what they think would degrade them? from every action and every association which they

deem unworthy of their rank, or their avowed principles? How much more careful ought the child of God to be, in sustaining the purity and dignity of his character? a character which, in a right estimation, is, as we have seen, far superior to the most elevated on earth. How careful should this child of the Highest be, to remember that he is to be constantly "clothed with humility," as his brightest ornament; to remember that he is not his own, but is bought with a price, even with the precious blood of his redeeming God-of Christ, his elder brother; that his bosom is a temple of the Holy Ghost, which must not be polluted by the indulgence of the lusts of the flesh, or of any base, defiling, or unhallowed affections or desires; to remember that, whenever assailed by temptation, he must say with Joseph, "how can I do this great wickedness and sin against God; to remember, in fine, that he is one with Christ; that angels are his fellow servants now, and are to be his companions in heaven; that heaven is his home, and therefore that he should constantly live above the world, and be little affected by its flatteries or its frowns. So living, he who has received the privilege of adoption will "walk worthy of God, who hath called him unto his kingdom and glory." Amen.

THE DUTY OF SOCIAL WORSHIP.

Essay II.

We are now to show that it is an important and indispensable duty incumbent on all Christians, to attend on social worship.

The general idea contained in this position has already been anticipated, and in some measure enforced. There is, however, sufficient reason, and indeed a special one, to take up this proposition separately and distinctly, notwithstanding all that has been said or

implied-Our remarks here shall be confined to the publick worship of God. There are some who are ready to allow the duty of attending on publick worship to be general, who will scarcely admit it to be universal; there are others who are ready to plead for what they think lawful and proper substitutes for this duty; and there are many who do not view aright the principle and obligation of the duty to be performed-Let us, then, spend a few minutes in attending to each of these, in the order in which they have been mentioned.

1. There are some who readily allow that it is a duty for the great mass of people to attend on publick worship, but profess to believe and maintain that it is not necessary for all, without exception. Here it will be remembered that it is conceded on all hands, that there are circumstances incident to all, which justify an occasional and temporary absence from the house and worship of God-These circumstances are to be specified in our next essay. But the plea we now consider is altogether of a different nature. It seems to amount to this, that certain persons-and those who make the plea commonly intend themselves-have attained to such a measure of wisdom, or goodness, that the usual exercises of publick worship cannot be necessary or important to them. This is a fair statement of the real reason assigned by some, for neglecting to assemble themselves together. Such persons, surely, have no right to complain, if we remark, that when a man discovers a high conceit of his own wisdom and goodness, it is by no means the best proof that he actually possesses them; and therefore, if we admitted the validity of the excuse, we might object to its application. But we cannot admit the excuse. We oppose it with fact and reason. The wisest and best men that have ever lived, after all their attainments, have profess