Quest. LXXIV.

QUEST. LXXIV. What is adoption?

ANSW. Adoption is an act of the free grace of God, in and for his only Son Jesus Christ; whereby all those that are justified, are received into the number of his children, have his name put upon them, the Spirit of his Son given to them, are under his fatherly care and dispensations, admitted to all the liberties and privileges of the sons of God, made heirs of all the promises, and fellow-heirs with Christ in glory.

In speaking to this answer we shall consider,

I. The various senses in which persons are the sons of God; and particularly, how they are so called by adoption.

II. The difference between adoption as used by men, and as it is applied in this answer to God’s taking persons into this relation, as his children; from whence it will appear to be an act of his free grace.

III. We shall consider the reference the sonship of believers has to the superior and more glorious Sonship of Jesus Christ; and how it is said to be for his sake.

IV. The privileges conferred on, or reserved for them, who are the sons of God by adoption.

I. We shall consider the various senses in which persons are called the sons of God.

1. Some are called the sons of God, as they are invested with many honours or prerogatives from God, as a branch of his image: thus magistrates are called the children of the Most High, Psal. lxxxii. 6.

2. Others are called God’s children, by an external federal relation, as members of the visible church; in which sense we are to understand that scripture; wherein it is said, The sons of God saw the daughters of men, &c. Gen. vi. 2. And when Moses went into Pharaoh, to demand liberty for the Israelites, he was ordered to say, Israel is my son, even my first-born, Exod. iv. 22. This privilege, though it be high and honourable, by which the church is distinguished from the world; yet it is not inseparably connected with salvation; for God says, concerning Israel, when revolting, and backsliding from him, I have nourished and brought up children; and they have rebelled against me, Isa. i. 2. and many of those who are called the children of the kingdom shall be cast into utter darkness, where shall be weeping and gnashing of teeth, Matt. viii. 12.

3. The word is sometimes taken in a more large sense, as applicable to all mankind: thus the prophet says, Have we not all one father, hath not God created us? Mal. ii. 10. And the apostle Paul, when disputing with the Athenians, speaks in their own language, and quotes a saying taken from one of their poets, which he applies to the great God, as giving to all life and breath, and all things; upon which account men are called his off-spring, Acts xvii. 25. compared with 28.

4. They are called the sons of God, who are endowed with his supernatural image, and admitted to the highest honours and privileges conferred upon creatures: thus the angels are called the sons of God, Job xxxviii. 7.

5. Our Lord Jesus Christ is called the Son of God, in a sense not applicable to any other; as his Sonship includes in it his deity, and his having, in his human nature, received a commission from the Father, to engage in the great work of our redemption, as becoming surety for us; which is the foundation of all those saving blessings which we enjoy or hope for.

6. Believers are called the sons of God, by a special adoption; which is farther to be considered, as being the subject-matter of this answer. Adoption is a word taken from the civil law; and it was much in use among the Romans, in the apostles time, in which it was a custom for persons, who had no children of their own, and were possessed of an estate, to prevent its being divided or descending to strangers, to make choice of such who were agreeable to them, and beloved by them, whom they took into this political relation of children; obliging them to take their name upon them, and to pay respect to them, as though they were their natural parents; and engaging to deal with them as though they had been so; and accordingly to give them a right to their estates, as an inheritance. This new relation, founded in a mutual consent, is a bond of affection; and the privilege arising from thence is, that he who is, in this sense, a father, takes care of, and provides for the person whom he adopts, as though he were his son by nature; and therefore Civilians calls it an act of legitimation, imitating nature, or supplying the place of it: and this leads us to consider,

II. The difference between adoption, as used by men, and as it is applied in this answer, to God’s taking persons into this relation, as his children.

1. When men adopt, or take persons into the relation of children, they do it because they are destitute of children of their own to possess their estates; and therefore they fix their love on strangers: but God was under no obligation to do this: for if he designed to manifest his glory to any creatures, the holy angels were subjects capable of receiving the displays thereof; and his own Son, who had all the perfections of the divine nature, was infinitely the object of his delight, and, in all respects, fitted to be as he is styled, Heir of all things, Heb. i. 2.

2. When men adopt, they are generally inclined to do it by seeing some excellency or amiableness in the persons whom they fix their love upon. Thus Pharaoh’s daughter took up Moses, and nourished him for her own son, because he was exceeding fair, Acts vii. 20, 21. or, it may be, she was moved hereunto, by a natural compassion she had for him, besides the motive of his beauty; as it is said, The babe wept, and she had compassion on him, Exod. ii. 6. And Mordecai adopted Esther, or took her for his own daughter; for she was his uncle’s daughter, and was fair and beautiful, and an orphan, having neither father nor mother, Esther ii. 7. But when God takes any into this relation of children, they have no beauty or comeliness, and might justly have been for ever the objects of his abhorrance. Thus he says concerning the church of Israel, when he first took them into this relation to him, None eye pitied thee, but thou wast cast out in the open field, to the loathing of thy person: and when I passed by thee and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live, &c. Ezek. xvi. 5. It might indeed be said concerning man, when admitted to this favour and privilege, that he was miserable; but misery, how much soever it may render the soul an object of pity, it could not, properly speaking, be said to be a motive or inducement from whence the divine compassion took its first rise, as appears from the account we have of the mercy of God, as founded only on his sovereign will or pleasure; as he says, I will have mercy on whom I will have mercy; and I will have compassion on whom I will have compassion, Rom. ix. 15. and also, from the consideration of man’s being exposed to misery by sin, which rendered him rather an object of vindictive justice than mercy. This therefore cannot be the ground of God’s giving him a right to an inheritance; and consequently adoption is truly said, in this answer, to be an act of the free grace of God.

3. When men adopt, their taking persons into the relation of children, is not necessarily attended with any change of disposition or temper in the persons adopted. A person may be admitted to this privilege, and yet remain the same, in that respect, as he was before: but when God takes his people into the relation of children, he gives them, not only those other privileges which arise from thence, but also that temper and disposition that becomes those who are thus related to him. This leads us to consider,

III. The reference which the sonship of believers has to the superior and more glorious Sonship of Jesus Christ; and how it is said to be for his sake. Here we must suppose that there is a sense in which Christ is said to be the Son of God, as the result of the divine decree, which contains in it an idea very distinct from his being a divine person; for that was not the result of the will of the Father; whereas it is said concerning him, I will declare the decree; the Lord hath said unto me, Thou art my Son, this day have I begotten thee, Psal. ii. 7. And elsewhere, he hath, by inheritance, obtained a more excellent name than the angels; and this is the consequence of God’s saying to him, thou art my Son, this day have I begotten thee: and, I will be to him a Father, and he shall be to me a Son, Heb. i. 4, 5. which plainly refers to Christ as Mediator. Now when we consider this mediatorial Sonship of Christ, if I may so express it, we are far from asserting, that Christ’s Sonship, and that of believers, is of the same kind; for, as much as he exceeds them as Mediator, as to the glory of his person and office, so much is his Sonship superior to theirs. This being premised, we may better understand the reference which the sonship of believers has to Christ’s being the Son of God as Mediator; and therefore let it be farther considered,[67]

1. That it is a prerogative and glory of Christ, as the Son of God, that he has all things which relate to the salvation of his elect, put into his hand; and therefore, whatever the saints enjoy or hope for, which is sometimes called in scripture their inheritance, agreeably to their character, as the children of God by adoption; this is considered as first purchased by Christ, and then put into his hand; in which respect it is styled his inheritance, he being constituted, pursuant to his having accomplished the work of redemption, heir of all things; and as such, has not only a right to his people, but is put in possession of all those spiritual blessings in heavenly places, wherewith they are blessed in him, Eph. i. 3.

2. From hence it follows, that the sonship of believers, and their right to that inheritance, which God has reserved for them, depends upon the sonship of Christ, which is infinitely more glorious and excellent. As God’s adopted sons, they have the honour conferred upon them, of being made kings and priests to him, Rev. i. 6. These honours are conferred by Christ; and, in order thereunto, they are first given to him to bestow upon them: thus he says, I appoint unto you a kingdom, as my Father hath appointed unto me, Luke xxii. 29. Christ is first appointed heir of all things, as Mediator; and then his people, or his children, are considered as heirs of God, as the apostle expresses it; and joint heirs with Christ, Rom. viii. 17. Not that they have any share in his personal or mediatorial glory; but when they are styled joint-heirs with him, we must consider them as having a right to that inheritance, which he is possessed of in their name as Mediator: and in this sense we are to understand those scriptures that speak of God’s being first the Father of our Lord Jesus Christ; and then, to wit, in him our Father; accordingly he says, I ascend unto my Father, and your Father, and to my God, and your God, John xx. 17. And elsewhere, God is styled the Father of our Lord Jesus Christ, and then the Father of mercies, or, our merciful Father, 2 Cor. i. 3. And elsewhere the apostle says, Blessed be the God and Father of our Lord Jesus Christ; who hath blessed us with all spiritual blessings, in heavenly places, in Christ; having predestinated us unto the adoption of children, by Jesus Christ, to himself, Eph. i. 3. compared with 5. and inasmuch as he designed to bring many sons to glory, as being made meet to be partakers of the inheritance of the saints in light; he first made the captain of their salvation perfect through sufferings, Heb. ii. 10. compared with Col. i. 12. In this respect our right to the inheritance of children, is founded in the eternal purpose of God, relating hereunto, and the purchase of Christ, as having obtained this inheritance for us.

IV. We are now to consider the privileges conferred on, or reserved for them who are the sons of God by adoption. These are summed up in a very comprehensive expression, which contains an amazing display of divine grace; as it is said, He that overcometh, shall inherit all things; and I will be his God, and he shall be my son, Rev. xxi. 7. It is a very large grant that God is pleased to make to them; they shall inherit all things. God is not ashamed to be called their God; and in having him, they are said to possess all things, which are eminently and transcendently in him; they have a right to all the blessings which he had designed for, and which have a tendency to make them completely happy: in this sense we are to understand our Saviour’s words in the parable; Son, thou art ever with me, and all that I have is thine, Luke xv. 31. Nothing greater than this can be desired or enjoyed by creatures, whom the Lord delights to honour. But, that we may be a little more particular in considering the privileges which God confers on, or has reserved for his children, it may be farther observed,

1. That they are all emancipated, or freed from the slavery which they were before under, either to sin or Satan; they who were once the servants of sin, are hereby made free from sin, and become the servants of righteousness, or become servants to God, Rom. vi. 17, 18, 22. have their fruit unto holiness, and the end everlasting life; the Son makes them free; and therefore they are free indeed, John viii. 36. Before this they are described as serving divers lusts and pleasures, Tit. iii. 3. and are said to be of their father the devil, and to do his works, or follow his suggestions, John viii. 44. ensnared, and taken captive by him at his will, 2 Tim. ii. 26. and, as the consequence hereof, are in perpetual bondage, arising from a dread of the wrath of God, and that fear of death impressed on their spirits, by him, who is said to have the power of death, Heb. ii. 14. this they are delivered from, which cannot but be reckoned a glorious privilege.

2. They have God’s name put upon them, and accordingly are described as his people called by his name, 2 Chron. vii. 14. This is an high and honourable character, denoting their relation to him as a peculiar people; and it is what belongs to them alone. Thus the church says, We are thine; thou never bearest rule over them, Isa. lxiii. 19. namely, thine adversaries; they were not called by thy name. They have also Christ’s name put on them, of whom the whole family in heaven and earth is named, Eph. iii. 15. which not only signifies that propriety which he has in them as Mediator, but their relation to him as the ransomed of the Lord, his sheep, whom he leads and feeds like a shepherd; and they are also styled his children, Behold I and the children which God hath given me, Heb. ii. 13. and indeed, when he is called a surety, or an advocate, or said to execute certain offices as a Saviour or Redeemer; these are all relative terms; and whatever he does therein, is in their name, and for their advantage; as it is said, of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 31.

3. They are taken into God’s family, and dealt with as members thereof; and accordingly are styled fellow citizens with the saints, and of the household of God, Eph. ii. 19. And as the consequence hereof, they have protection, provision, and communion with him.

(1.) They have safe protection; as the master of a family thinks himself obliged to secure and defend from danger, all that are under his roof, whose house is, as it were, their castle; so Christ is his people’s defence, concerning whom it is said, A man shall be as an hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land, Isa. xxxii. 2. and, as the consequence hereof, it is added, My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places, ver. 18. They dwell on high; their place of defence is the munition of rocks, chap. xxxii. 16. He who has subdued their enemies, and will in his own time, bruise them under their feet, will take care that they shall not meet with that disturbance from them, which may hinder their repose or rest in him, or render their state unsafe, so as to endanger their perishing or falling from it.

(2.) They enjoy the plentiful provisions of God’s house, and therefore Christ is called their shepherd, Psal. xxiii. 1. not only as leading and defending them, but as providing for them; He shall feed his flock like a shepherd, Isa. xl. 11. As all grace is treasured up in him, and there is a fulness thereof, which he has to impart to the heirs of salvation, that is sufficient to supply all their wants; so they shall never have a reason to complain that they are straitened in him; the blessings of his house are not only exhilirating, but satisfying, and such as have a tendency to make them completely happy.

(3.) They are admitted to the greatest intimacy, and have sweet communion with Christ; the secret of the Lord is with them that fear him, Psal. xxv. 14. he deals with them as with friends, and in this instance in particular, (as he tells his disciples,) that all that he has heard of the Father, John xv. 15. that is, whatever he had a commission to impart for their direction and comfort, he makes known unto them, which must needs be reckoned a very great privilege. As the queen of Sheba, when beholding the advantages that they who were in Solomon’s presence enjoyed, could not but with an extasy of admiration, say, Happy are thy men; happy are thy servants, which stand continually before thee, that hear thy wisdom, 1 Kings x. 8. much more may they be happy who are admitted into his presence, in whom are hid all the treasures of wisdom and knowledge, Col. ii. 3.

(4.) Another privilege which they enjoy, is access to God, as a reconciled Father, through Christ; they have a liberty to come boldly to the throne of grace, that they obtain mercy, and find grace to help in time of need, Heb. iv. 18. Whatever their straits and difficulties are, God holds forth his golden sceptre, invites them to come to him, asks, What is thy petition? and gives them ground to hope that it shall be granted, so far as it may redound to his glory and their good. And, inasmuch as they are often straitened in their spirits, and unprepared to draw nigh to him; they have the promise of the Spirit to assist them herein; upon which account he is called the Spirit of adoption, whereby they cry Abba Father, Rom. viii. 15. This privilege is said to be a consequence of their being sons; Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father, Gal. iv. 6. By this means they have becoming conceptions of the Divine Majesty, a reverential fear of, and a love to him, earnest desires of communion with him, and of being made partakers of what he has to impart. They have a right to plead the promises; and in so doing, are encouraged to hope for the blessings contained therein.

(5.) As God’s children are prone to backslide from him, and so have need of restoring grace, he will recover and humble them, and thereby prevent their total apostacy: this he sometimes does by afflictions, which the apostle calls fatherly chastisements, and reckons them not only consistent with, but evidences of his love: Whom the Lord loveth, he chasteneth; and if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons, Heb. xii. 6, 8, 11. The apostle does not here speak of afflictions as considered absolutely in themselves, but as proceeding from the love of God, the design whereof is to do them good; and as they are adapted to this present state, in which they are training up for the glorious inheritance reserved for them in heaven, and need some trying dispensations, which may put them in mind of that state of perfect blessedness which is laid up for them: and they are rendered subservient to their present and future advantage, as the afflictions of this present time bring forth the peaceable fruits of righteousness to them; and when they are, in the end, perfectly freed from them, will tend to enhance their joy and praise; which leads us to consider another privilege, which is so great that it crowns all those that they are now possessed of, namely,

(6.) They shall, at last, be brought into God’s immediate presence, and satisfied with his likeness. The apostle calls the perfect blessedness of the saints, when raised from the dead, and so delivered from the bondage of corruption, and made partakers of the glorious liberty of the Sons of God, by way of eminency, the adoption, to wit, the redemption of their bodies; which signifies not only the full manifestation of their adoption, but their taking possession of their inheritance, which they are now waiting and hoping for, which is too great for the heart of man to conceive of in this present state; for the apostle says, Now are we the sons of God; and it doth not appear what we shall be: but we know, that when he shall appear we shall be like him; for we shall see him as he is, 1 John iii. 2. So that all the blessings which we have, either in hand or hope, the blessings of both worlds, which are conferred upon us from our first conversion to our glorification: these are privileges which God bestows on those who are his adopted children.

From what has been said concerning adoption, we may take occasion to observe, how, in some respects it agrees with, or may indeed, be reckoned a branch of justification, and in other respects it includes in it something that is an ingredient in sanctification. We have before observed, in treating on the former of these, viz. justification, that when God forgives sin, he confers on his people a right to life, or to all the blessings of the covenant of grace, in which are contained the promises that belong to the life that now is, and that which is to come. These are the privileges which God’s adopted children are made partakers of; and in this respect some divines suppose, that adoption is included in our justification.[68]

And if justification be explained, as has been before observed, as denoting an immanent act in God, whereby the elect are considered, in the covenant between the Father and the Son, as in Christ, their federal head; so they are considered as the adopted children of God, in Christ, and accordingly as they are described as chosen in Christ, unto eternal life, they are said to be predestinated unto the adoption of children, Eph. i. 6. which is a privilege to be obtained by Jesus Christ: in this respect all the elect are called Christ’s seed, that shall serve him, Psal. xxii. 30. whom he had a special regard to, when he made his soul an offering for sin, and concerning whom he had this promise made to him in the covenant, that passed between the Father and him, that he should see them, and the pleasure of the Lord, with respect to their everlasting salvation, should prosper in his hand, Isa. liii. 10. Now when Christ is considered as the head of the elect, who are in this sense called his sons, whom he has engaged to bring to glory, faith is the fruit and consequence of adoption; accordingly the apostle says, Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. iv. 6.

But as justification is a declared act, and is said to be by faith, so adoption agreeing with it, is of the same nature; and accordingly we are said to be the children of God by faith, chap. iii. 26. that is, it is by faith that we have a right to claim this relation, together with the privileges which are the result thereof.

Moreover, as adoption includes in it a person’s being made meet for the inheritance, which God has reserved for him, and so is endowed with the temper and disposition of his children, consisting in humility, heavenly-mindedness, love to him, dependence upon him, and a zeal for his glory, a likeness to Christ; as the same mind is said to be in us, in some measure as was in him; in this respect adoption agrees with sanctification, which is what we are next to consider.

Footnote 67:

Vide Vol. I. page 279, in note.

Footnote 68:

Vid. Turrett. Theol. Elenct. Tom. 2. Loc. 16. § 7.