Q34. What is adoption?
A. Adoption 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.
Q1. What does the word adoption signify among men?
A. It signifies the taking of a stranger into a family, and dealing with him, as if he were a child or heir.
Q2. What is the difference between adoption, as it is an act of God, and as it is a deed of men?
A. Men generally adopt only one into their family, and they do it on account of some amiable properties, or qualifications, discerned in the adopted; but God adopts many into his family, and that, not upon account of any thing commendable in them, but merely out of his own free and unmerited love, Eph. 1:5.
Q3. Of how many kinds of adoption do the scriptures speak?
A. Two kinds; namely, general and special.
Q4. What is meant by general adoption?
A. It is the erecting of a certain indefinite number of mankind into a visible church, and entitling them to all the privileges of it, Rom. 9:4.
Q5. What is the outward seal, or badge, of this general adoption?
A. It is baptism; which comes in the room of circumcision under the Old Testament, Eph. 4:5.
Q6. What is to be understood by special adoption?
A. It is a sovereign and free translation of a sinner of mankind, from the family of hell, or Satan, into the family of heaven, or household of God, Eph. 2:19; with an investiture into all the privileges of the sons of God, 1 John 3:1.
Q7. By whose act and authority is this translation accomplished?
A. By the act and authority of God: Father, Son, and Holy Ghost.
Q8. What is the act of the Father in this matter?
A. He has "predestinated us unto the adoption of children to himself, according to the good pleasure of his will," Eph. 1:5.
Q9. What is the act of the Son in this special adoption?
A. 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, John 1:12.
Q10. What is the act of the Holy Ghost?
A. 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, Rom. 8:15.
Q11. Why is this translation into the family of God, called an act?
A. Because it is done at once, Jer. 3:19.
Q12. Why called an act of God's free grace?
A. Because the adoption of any of mankind into the household of God, flows entirely from his own free love and favour, Eph. 1:5, they being, all of them, wretched, miserable, poor, blind, and naked, Rev. 3:17.
Q13. What is the difference between good angels being called the sons of God, Job 38:7, and believers being so called? 1 John 3:1.
A. Good angels are called the sons God, because they were created immediately by him; but believers are so called, because they are adopted by him into his family, Rom. 8:15.
Q14. Why are we said, in adoption, to be received into the number of the sons of GOD?
A. Because the family of God, from among men, consists of a certain definite number of mankind, which can neither be augmented nor diminished, John 17:2, 9, 12, and 6:39.
Q15. By what means or instrument does God receive any of mankind into his family?
A. By the means and instrumentality of faith, Gal. 3:26 - "Ye are all the children of God by faith in Christ Jesus."
Q16. What connexion is there between faith in Christ Jesus, and our being the children of God?
A. Faith unites us to Christ, and acquiesces in the redemption purchased by him, as the meritorious cause of our adoption, Gal. 4:4, 5 - "God sent forth his Son - to redeem them that were under the law, that we might receive the adoption of sons."
Q17. Since adoption is an act of translation, from the family of Satan to the family of God, to whom is it intimated?
A. To the angels in heaven; and sometimes to the adopted themselves.
Q18. How is it intimated to the angels in heaven?
A. It is probable that it is intimated to them by immediate revelation, Luke 15:10 - "There is joy in the presence of the angels of God, over one sinner that repenteth."
Q19. How is it intimated to the adopted themselves?
A. By the "Spirit itself bearing witness with their spirit that they are the children of God," Rom. 8:16.
Q20. Is there any intimation of this made to Satan?
A. No; but he cannot miss to know, when he is spoiled of his goods, and the lawful captive delivered, Mark 9:26.
Q21. When sinners of mankind are adopted, and enrolled into the family of heaven, is their NAME changed?
A. Yes; as the wife's name is sunk into her husband's, so the former name of the adopted is sunk into Christ's new name, Rev. 3:12 - "I will write upon him my new name."
Q22. What was the former, and what is the present name of the adopted children of God?
A. Their former name was, "strangers and foreigners;" their present name is, "fellow citizens with the saints, and of the household of God," Eph. 2:19; their former name was, guilty and condemned; their present name is, "the Lord our righteousness," Jer. 33:16; their former name denoted, that they "were without Christ, having no hope, and without God in the world," Eph. 2:12; their present name is Jehovah-shammah, The Lord is there, Ezek. 48:35.
Q23. Why is Christ's name, put upon them, called his new name?
A. Because it is a name that shall never wax old, or vanish away, Heb. 8:13.
Q24. Whence come they by this new name?
A. When Christ gives them the white stone of pardon he, at the same time, gives them, in that stone, the new name of being the sons of God; which name "no man knoweth, saving he that receiveth it," Rev. 2:17.
Q25. What are the privileges with which the sons of God are invested?
A. Among others, they are invested with great dignity, glorious liberty, a title to the whole inheritance, boldness of access to God as a father, and his fatherly chastisement, or correction.50
Q26. What is the great dignity or honour to which they are advanced?
A. To the dignity of being "kings and priests unto God," Rev. 1:6, or "a royal priesthood," 1 Pet. 2:9; to feast on Christ their passover sacrificed for them, 1 Cor. 5:7.
Q27. In what consists "the glorious liberty of the children of God," mentioned, Rom. 8:21?
A. Not only in a freedom from the guilt and dominion of sin, the curse of the law, the tyranny of Satan, and sting of death, John 8:36; but in a filial, and reverential obedience, flowing from a principle of faith and love inlaid in the soul, Gal. 5:6.
Q28. Upon what is their title to the inheritance founded?
A. Upon their being Christ's - "and heirs according to the promise," Gal. 3:29.
Q29. What is the inheritance which the adopted children of God are heirs of "according to the promise?"
A. They are "HEIRS of the righteousness which is by faith," Heb. 11:7; "heirs of the grace of life," 1 Pet. 3:7; "heirs of salvation," Heb. 1:14; and, which comprehends all, they are "heirs of God, and joint heirs with Christ," Rom. 8:17.
Q30. What does their boldness of access to God, as their Father, include in it?
A. A firm persuasion of the power, love, and faithfulness of a promising God, Rom. 4:20, 21, and an assured expectation of relief from him: "And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us," 1 John 5:14.
Q31. What are the grounds of this boldness?
A. The righteousness of Christ apprehended by faith, Psalm 84:9, and his prevalent intercession within the veil, 1 John 2:1.
Q32. Why is it that God chastises his adopted children?
A. Because he loves them, Heb. 12:6 - "Whom the Lord loveth, he chasteneth."
Q33. With what does he chastise them?
A. Sometimes with the rod of outward affliction, of various kinds, Psalm 34:19; and sometimes with the rod of desertion, Psalm 30:7.
Q34. For what end does he thus chastise them?
A. For their profit, that they may be "partakers of his holiness," Heb. 12:10.
Q35. How ought the children to behave under the chastisement of their Father?
A. They ought neither to "despise the chastening of the Lord, nor faint when they are rebuked by him," Heb. 12:5.
Q36. What are the marks or evidences of the adopted children of God?
A. They will resemble their Father, 1 John 3:2; they know their Father's voice, John 10:4; delight in their Father's company, Rom. 8:15; are deeply concerned for his absence, Job 23:3; and out of love to him that begat, they have great love to all them that are "begotten of him," 1 John 5:1.
Q1. How many sorts of sons are there?
A. There is one by generation, and another by adoption; John 1:12, 13. But as many as received him, to them gave he power to become the sons of God, even to them that believe in his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Q2. What moves God to adopt any man?
A. Nothing but his free love; 1 John 3:1. Behold what manner of love the Father has bestowed on us, that we should be called the sons of God.
Q3. Is this privilege common to all men?
A. No; it is peculiar to them that receive him; John 1:12. But as many as received him, to them gave he power to become the sons of God.
Q4. What is the first property of adoption?
A. It is a costly relation; Galatians 4:4. When the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.
Q5. What is the second property of adoption?
A. It is an high and honorable relation; 1 John 3:1. Behold what manner of love the Father has bestowed on us, that we should be called the sons of God.
Q6. What is the third property of adoption?
A. It is a free relation on God's part; Ephesians 1:4, 5. According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Having predestined us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will. And it makes us free; John 8:36. If the Son therefore shall make you free, you shall be free indeed.
Q7. What is the fourth property of adoption?
A. It is a permanent relation; John 8:35. The Son abides in the house forever.
Q8. What is the first privilege of the adoption?
A. They have a saving interest in God, as children in a father; 2 Corinthians 6:18. And I will be a Father unto you, and you shall be my sons and daughters, says the Lord Almighty.
Q9. What is the second privilege?
A. Being God's sons, they are heirs of God, and joint heirs with Christ; Romans 8:17. And if children, then heirs, heirs of God, and joint heirs with Christ.
Q10. What was the third privilege?
A. Seasonable and sanctified afflictions; Hebrews 12:6. He scourges every son whom he receives.
Q11. What is the fourth privilege?
A. The attendance and ministry of angels; Hebrews 1:14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
Q12. What is the fifth privilege?
A. The assistance of the Spirit in prayer; Romans 8:15. For we have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father. And God's audience of their prayers; 1 John 5:14. And this is the confidence that we have in him, That if we ask anything according to his will, he hears us.
Q13. What use should we make of this?
A. It teaches us to carry ourselves as children to our heavenly Father. FIRST, In our imitation of him; Ephesians 5:1. be therefore followers of God, as dear children. SECONDLY, In our submission to him; Hebrews 12:9. Furthermore, we have had fathers of our flesh, who corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live? THIRDLY, In our dependence on him; Matthew 5:32. For your heavenly Father knows that you have need of all these things. Of Sanctification
Q1. Are all believers God's children?
A. Yes: Ye are all the children of God by faith in Christ Jesus, Gal. 3:26.
Q2. Are they so by nature?
A. No: We are by nature children of wrath, Eph. 2:3.
Q3. Are they so by adoption?
A. Yes: We receive the adoption of sons, Gal. 4:5.
Q4. Do they deserve to be made God's children?
A. No: How shall I put thee among the children, and give thee a pleasant land? Jer. 3:19.
Q5. Are they altogether unworthy of such a favour?
A. Yes: I am no more worthy to be called thy son, Luke 15:19.
Q6. Is it bestowed upon them notwithstanding their unworthiness?
A. Yes: I will be a Father to you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. 6:18.
Q7. Is adoption an act of God's free grace?
A. Yes: Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God, 1 John 3:1.
Q8. Are we by it received into the number of God's children?
A. Yes: There shall they he called the children of the living God, Rom. 9:26.
Q9. Are we received into that number upon our believing?
A. Yes: As many as received him, to them gave he power to become the sons of God, even to them that believe on his name, John. 1:12.
Q10. Have we leave to call God, Father?
A. Yes: Ye have received the spirit of adoption, whereby we cry, Abba, Father, Rom. 8:15.
Q11. Does he encourage us to do so?
A. Yes: Thou shalt call me, My Father, and shalt not turn away from me, Jer. 3:19.
Q12. May we call him so, though we have been prodigals?
A. Yes: I will go to my Father, and will say unto him, Father, Luke 15:18.
Q13. May we look upon all good Christians as our brethren?
A. Yes: For all ye are brethren, Matt. 23:8.
Q14. And do they all make one family?
A. Yes: Of whom the whole family both in heaven and earth is named, Eph. 3:15.
Q15. Does God give the nature of his children to all whom he receives into the number?
A. Yes: Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, Gal. 4:6.
Q16. Do they partake of a divine nature?
A. Yes: They are made partakers of a divine nature, 2 Pet. 1:4.
Q17. Are all God's children born again then?
A. Yes: They are born not of the will of man, but of God, John 1:13.
Q18. Is our adoption then to be known by our disposition?
A. Yes: For in this the children of God are manifest, and the children of the devil, whosoever doth not righteousness is not of God, 1 John 3:10.
Q19. Have all God's adopted children a right to the privileges of children?
A. Yes: They are brought into the glorious liberty of the children of God, Rom. 8:21.
Q20. Does their Father pity them?
A. Yes: Like as a father pitieth his children, so the Lord pitieth them that fear him, Ps. 103:13.
Q21. Does he spare them?
A. Yes: As a man spares his own son that serves him, Mal. 3:17.
Q22. Does he take care of them?
A. Yes: Children, have ye any meat, John 21:15.
Q23. Does he provide for them?
A. Yes: For they that seek the Lord shall want no good thing, Ps. 34:10.
Q24. Does he correct them in love?
A. Yes: For what son is he whom the Father chasteneth not? Heb. 12:7.
Q25. Does he hear their prayers?
A. Yes: Your Father in heaven will give good things to them that ask him, Matt. 7:11.
Q26. Will he give them the inheritance of sons?
A. Yes: It is your Father's good pleasure to give you the kingdom, Luke 12:32.
Q27. Will he bring them all safe to it?
A. Yes: He will gather together the children of God that were scattered abroad, John 11:52.
Q28. Will Christ present them all to the Father?
A. Yes: Behold, I and the children which thou hast given me, Heb. 2:13.
Q29. Must all God's children reverence him?
A. Yes: If I be a Father, where is my honour? Mal. 1:6.
Q30. Must they obey him?
A. Yes: As obedient children, 1 Pet. 1:14.
Q31. Must they imitate him?
A. Yes: Be ye followers of God, as dear children, Eph. 5:1.
Q32. Must they submit to him?
A. Yes: Father, thy will be done, Matt. 26:42.
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Christ the Redeemer
The person and work of Christ, and the application of redemption
Q21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
Q22. How did Christ, being the Son of God, become man?
A. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.
Q23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
Q24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.
Q25. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.
Q26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Q27. Wherein did Christ's humiliation consist?
A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.
Q28. Wherein consisteth Christ's exaltation?
A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
Q29. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.
Q30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Q31. What is effectual calling?
A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Q32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.
Q33. What is justification?
A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q34. What is adoption?
A. Adoption 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.
Q35. What is sanctification?
A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Q36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
Q37. What benefits do believers receive from Christ at death?
A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.
Q38. What benefits do believers receive from Christ at the resurrection?
A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.
### 4. Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12.
Having spoken of the great points of faith and justification, we come next to adoption.
The qualification of the persons is, ‘As many as received him.' Receiving is put for believing, as is clear by the last words, ‘to them that believe in his name.' The specification of the privilege is, ‘to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies dignity and prerogative: he dignified them to become the sons of God.
Our sonship differs from Christ's. He was the Son of God by eternal generation, a son before time; but our sonship is, (1.) By creation. ‘We are his offspring.' Acts 17:78. This is no privilege; for men may have God for their Father by creation, and yet have the devil for their father. (2.) Our sonship is by adoption. ‘He gave them power to become the sons of God.'
Adoption is twofold. External and federal: as those who live in a visible church, and make a profession of God, are sons. ‘The children of the kingdom shall be cast out.' Matt 8:12. Real and gracious: as they are sons who are God's favourites, and are heirs of glory. Before I proceed to the questions, I shall lay down three positions.
L Adoption takes in all nations. A first adoption was confined to the people of the Jews, who alone were grafted into the true olive, and were dignified with glorious privileges. ‘Who are Israelites, to whom pertaineth the adoption and the glory.' Rom 9:9. But now, in the time of the gospel, the charter is enlarged, and the believing Gentiles are within the line of communication, and have a right to the privileges of adoption as well as the Jews. ‘In every nation he that feareth God and worketh righteousness is accepted with him.' Acts 10:35.
II. Adoption takes in both sexes, females as well as males. ‘I will be a father unto you, and ye shall be my sons and daughters.' 2 Cor 6:18. I have read, that in some countries, females are excluded from the supreme dignity, as by the Salique law in France, no woman can inherit a crown; but of spiritual privileges, females are as capable as males. Every gracious soul (of whatever sex) lays claim to adoption, and has an interest in God as a father. ‘Ye shall be my sons and daughters, saith the Lord Almighty.'
III. Adoption is an act of pure grace. ‘Having predestinated us to the adoption of children, according to the good pleasure of his will.' Eph 1:1. Adoption is a mercy spun out of the bowels of free grace. All by nature are strangers, therefore have no right to sonship. God is pleased to adopt one, and not another; to make one a vessel of glory, another a vessel of wrath. The adopted heir may cry out, ‘Lord, how is it, that thou wilt show thyself to me, and not unto the world?'
What is this filiation or adoption?
It is taking a stranger into the relation of a son and heir; as Moses was the adopted son of King Pharaoh's daughter, Exod 2:20, and Esther was the adopted child of her cousin Mordecai. Esth 2:2. Thus God adopts us into the family of heaven, and God in adopting us does two things:
(1.) He ennobles us with his name. He who is adopted bears the name of him who adopts him. ‘I will write on him the name of my God.' Rev 3:12.
(2.) God consecrates us with his Spirit. Whom he adopts, he anoints; whom he makes sons, he makes saints. When a man adopts another for his son and heir, he may put his name upon him, but he cannot put his disposition into him; if he be of a morose rugged nature, he cannot alter it; but whom God adopts he sanctifies; he not only gives a new name but a new nature. 2 Pet 1:1. He turns the wolf into a lamb; he makes the heart humble and gracious; he works such a change as if another soul dwelt in the same body.
From what state does God take us when he adopts us?
From a state of sin and misery. Pharaoh's daughter took Moses out of the ark of bulrushes in the water, and adopted him for her son. God did not take us out of the water, but out of our blood, and adopted us. Ezek 16:6. He adopted us from slavery: it is a mercy to redeem a slave, but it is more to adopt him.
To what does God adopt us?
(1.) He adopts us to a state of excellence. It were much for God to take a clod of dust, and make it a star; it is more for him to take a piece of clay and sin, and adopt it for his heir.
(2.) God adopts us to a state of liberty. Adoption is a state of freedom; a slave being adopted is made a free man. ‘Thou art no more a servant but a son.' Gal 4:4. How is an adopted son free? Not to do what he lists; but he is free from the dominion of sin, the tyranny of Satan, and the curse of the law. He is free in the manner of worship. He has God's free Spirit, which makes him free and cheerful in the service of God; he is ‘joyful in the house of prayer.' Isa 56:6.
(3.) God adopts us to a state of dignity. He makes us heirs of promise, he installs us into honour. ‘Since thou west precious in my sight, thou hast been honourable.' Isa 43:3. The adopted are God's treasure; Exod 19:9; his jewels; Mal 3:17; his first-born; Heb 12:23. They have angels for their life-guards. Heb 1:14. They are of the blood royal of heaven. I John 3:3. The Scripture has set forth their spiritual heraldry; they have their escutcheon or coat-armour; sometimes the lion for courage; Prov 28:1; sometimes the dove for meekness; Cant 2:14; sometimes the eagle for flight; Isa 40:01: Thus you see their coat of arms displayed.
(4.) What is honour without inheritance? God adopts all his sons to an inheritance. ‘It is your father's good pleasure to give you the kingdom.' Luke 12:22. It is no disparagement to be the sons of God. To reproach the saints, is as if Shimei had reproached David when he was going to be made king. Adoption ends in coronation. The kingdom God gives his adopted sons and heirs excels all earthly monarchies.
(1:) In riches. ‘The gates are of pearl, and the streets of pure gold, as it were transparent glass.' Rev 21:1I.
(2:) In tranquillity. It is peaceable, and the white lily of peace is the best flower in a prince's crown. Pax una triumphis innumeris melior [One peace is better than innumerable triumphs]. No divisions at home, or invasions abroad; no more the noise of the drum or cannon; but the voice of harpers harping is the hieroglyphic of peace. Rev 14:4.
(3:) In stability. Other kingdoms are corruptible; though they have heads of gold they have feet of clay; but the kingdom into which the saints are adopted runs parallel with eternity, it is a kingdom that cannot be shaken. Heb 12:28. The heirs of heaven reign for ever and ever. Rev 22:5.
What is the organic or instrumental cause of adoption?
Faith interests us in the privilege of adoption. ‘Ye are all the children of God by faith in Christ Jesus.' Gal 3:36. Before faith is wrought, we are spiritually illegitimate, we have no relation to God as a father. An unbeliever may call God judge, but not father. Faith is the affiliating grace; it confers upon us the title of sonship, and gives us right to inherit.
Why is faith the instrument of adoption more than any other grace?
Faith is a quickening grace, the vital artery of the soul. ‘The just shall live by faith.' Hab 2:2. Life makes us capable of adoption, dead children are never adopted. It makes us Christ's brethren, and so God comes to be our Father.
Use one: (1.) See the amazing love of God, in making us his sons. Plato gave God thanks that he had made him a man, and not only a man but a philosopher; but it is infinitely more, that he should invest us with the prerogative of sons. It is love in God to feed us, but more to adopt us. ‘Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God!' I John 3:3. It is an ecce admirantis, a behold of wonder.
The wonder of God's love in adopting us will appear the more if we consider these six things:
(1:) That God should adopt us when he had a Son of his own. Men adopt because they want children, and desire to have some to bear their name; but that God should adopt us when he had a Son of his own, the Lord Jesus, is a wonder of love. Christ is called ‘God's dear Son.' Col 1:13. A Son more worthy than the angels. ‘Being made so much better than the angels.' Heb 1:1. Now, since God had a Son of his own, and such a Son how wonderful God's love in adopting us! We needed a Father, but he did not need sons.
(2:) Consider what we were before God adopted us. We were very deformed; and a man will scarce adopt him for his heir that is crooked and ill-favoured, but rather him that has some beauty. Mordecai adopted Esther, because she was fair. When we were in our blood God adopted us. ‘When I saw thee polluted in thy blood, it was the time of love.' Ezek 16:6, 8. God did not adopt us when we were bespangled with the jewels of holiness, and had the angels, glory upon us; but when we were black as Ethiopians, diseased as lepers, was the time of his love.
(3:) That God should be at so great expense in adopting us. When men adopt, they have only some deed sealed, and the thing is effected; but when God adopts, it puts him to a far greater expense; it sets his wisdom to work to find out a way to adopt us. It was no easy thing to make heirs of wrath, heirs of the promise. When God had found out a way to adopt, it was no easy way. Our adoption was purchased at a dear rate; for when God was about to make us sons and heirs, he could not seal the deed but by the blood of his own Son. Here is the wonder of God's love in adopting us, that he should be at all this expense to accomplish it.
(4:) That God should adopt his enemies. If a man adopts another for his heir, he will not adopt his mortal enemy; but that God should adopt us, when we were not only strangers, but enemies, is the wonder of his love. For God to have pardoned his enemies had been much; but to adopt them for his heirs, sets the angels in heaven wondering.
(5:) That God should take great numbers out of the devil's family, and adopt them into the family of heaven. Christ is said to bring many sons to glory. Heb 2:20. Men adopt usually but one heir, but God is resolved to increase his family, he brings many sons to glory. God's adopting millions is the wonder of love. Had but one been adopted, all of us might have despaired; but he brings many sons to glory, which opens a door of hope to us.
(6:) That God should confer so great honour upon us, in adopting us. David thought it no small honour that he should be a king's son-in-law. I Sam 18:18. But what honour to be the sons of the high God! The more honour God has put upon us in adopting us, the more he has magnified his love towards us. What honour that God has made us so near in alliance to him, sons of God the Father, members of God the Son, temples of God the Holy Ghost! that he has made us as the angels, Matt 22:20; nay, in some sense, superior to the angels! All this proclaims the wonder of God's love in adopting us.
(2.) See the sad condition of such as live and die in unbelief They are not the sons of God. ‘To as many as received him, he gave power to become the sons of God, even to them that believe on his name.' No faith, no sonship. Unbelievers have no sign of sonship, they know not God. All God's children know their Father, but the wicked do not know him. ‘They proceed from evil to evil, and know not me, saith the Lord.' Jer 9:9. Unbelievers are ‘dead in trespasses.' Eph 2:2. God has no dead children; and not being children, they have no right to inherit.
Use two: Try whether you are adopted. All the world is divided into two ranks, the sons of God, and the heirs of hell. ‘To them he gave power to become the sons of God.' John 1:12. Let us put ourselves on a trial. It is no sign we are adopted sons, because we are sons of godly parents. The Jews boasted that they were of Abraham's seed, and thought they must needs be good, because they came of such a holy line. But adoption does not come by blood. Many godly parents have wicked sons; Abraham had an Ishmael; Isaac an Esau. The corn that is sown pure brings forth grain with a husk; so from him who is holy the child springs that is unholy. So that, as Jerome says, non nascimur filii [We are not born sons]; we are not God's sons as we are born of godly parents, but by adoption and grace. Well, then, let us try if we are the adopted sons and daughters of God.
The first sign of adoption is obedience. A son obeys his father. ‘I set before the sons of the house of the Rechabites pots full of wine, and cups, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine.' Jer 35:5. So, when God says drink not in sin's enchanted cup, an adopted child says, my heavenly Father has commanded me, and I dare not drink. A gracious soul not only believes God's promise, but obeys his command. True child-like obedience must be regular, which implies five things:
(1.) It must be done by a right rule. Obedience must have the word for its rule. Lydius lapis [This is the touchstone]. ‘To the law and to the testimony.' Isa 8:8o. If our obedience be not according to the word, it is offering up strange fire; it is will worship; and God will say, Who has required this at your hand? The apostle condemns worshipping of angels, which had a show of humility. Col 2:18. The Jews might say that they were loath to be so bold as to go to God in their own persons; they would be more humble, and prostrate themselves before the angels, desiring them to be their mediators to God. Here was a show of humility in their angel worship; but it was abominable, because they had no word of God to warrant it; it was not obedience, but idolatry. Child-like obedience is that which is consonant to our Father's revealed will.
(2.) It must be done from a right principle, from the noble principle of faith. ‘The obedience of faith.' Rom 16:26. Quicquid decorum est ex fide proficiscitur [All acceptable works proceed from faith]. Augustine. A crab-tree may bear fruit fair to the eye, but it is sour because it does not come from a good root. A moral person may give God outward obedience, which to the eyes of others may seem glorious; but his obedience is sour because it comes not from the sweet and pleasant root of faith. A child of God gives him the obedience of faith, and that meliorates and sweetens his services, and makes them come off with a better relish. ‘By faith Abel offered a better sacrifice than Cain.' Heb 11:1.
(3.) It must be done to a right end. Finis specificat actionem [The end determines the value of the deed]; the end of obedience is glorifying God. That which has spoiled many glorious services, is, that the end has been wrong. ‘When thou doest shine alms, do not sound a trumpet, as the hypocrites do, that they may have glory of men.' Matt 6:6. Good works should shine, but not blaze. ‘If I give my body to be burnt, and have not charity, it profits me nothing.' I Cor 13:3. The same I must say of a sincere aim; if I obey never so much, and have not a sincere aim, it profits me nothing. True obedience looks at God in all things. ‘That Christ may be magnified.' Phil 1:10. Though a child of God shoots short, yet he takes a right aim.
(4.) True child-like obedience must be uniform. A child of God makes conscience of one command as well as another. Quicquid propter Deum fit aequaliter fit [All things done for God are done with equal zeal]. All God's commands have the same stamp of divine authority upon them; and if I obey one precept because my heavenly Father commands me, by the same rule I must obey all. As the blood runs through all the veins of the body, and the sun in the firmament runs through all the signs of the zodiac; so true child-like obedience runs through the first and second table. ‘When I have respect unto all thy commandments.' Psalm 119:9. To obey God in some things of religion and not in others, shows an unsound heart; like Esau, who obeyed his father in bringing him venison, but not in a greater matter, as the choice of his wife. Child-like obedience moves towards every command of God, as the needle points that way which the loadstone draws. If God call to duties which are cross to flesh and blood, if we are children, we shall still obey our Father.
But who can obey God in all things?
Though an adopted heir of heaven cannot obey every precept perfectly, yet he does evangelically. He approves of every command. ‘I consent to the law, that it is good.' Rom 7:16. He delights in every command. ‘O how love I thy law!' Psalm 119:97. His desire is to obey every command. ‘O that my ways were directed to keep thy statutes!' Psalm 119:9. Wherein he comes short, he looks up to Christ's blood to supply his defects. This is evangelical obedience; which, though it be not to satisfaction, it is to acceptation.
(5.) True childlike obedience is constant. ‘Blessed is he that doeth righteousness at all times.' Psalm 106:6. Child-like obedience is not like a high colour in a fit, which is soon over; but like a right sanguine complexion, which abides; and like the fire on the altar, which was kept always burning. Lev 6:13.
The second sign of adoption is to love to be in our Father's presence. The child who loves his father is never so well as when he is near him. Are we children? We love the presence of God in his ordinances. In prayer we speak to God, in the preaching of his word he speaks to us; and how does every child of God delight to hear his Father's voice! ‘My soul thirsteth for thee, to see thy glory so as I have seen thee in the sanctuary.' Psalm 63:3, 2. Such as disregard ordinances are not God's children, because they care not to be in God's presence. ‘Cain went out from the presence of the Lord.' Gen 4:16. Not that he could go out of God's sight, but the meaning is, ‘Cain went out from the church and people of God, where the Lord gave visible tokens of his presence.'
The third sign of adoption is to have the guidance of God's Spirit. ‘As many as are led by the Spirit of God, they are the sons of God.' Rom 8:14. It is not enough that the child have life, but it must be led every step by the nurse; so the adopted child must not only be born of God, but have the manuduction of the Spirit to lead him in a course of holiness. ‘I taught Ephraim also to go, taking them by their arms.' Hos 11:1. As Israel was led by the pillar of fire, so God's children are led by the Spirit. The adopted ones need God's Spirit to lead them, since they are apt to go wrong. The fleshy part inclines to sin; the understanding and conscience are to guide the will, but the will is imperious and rebels; therefore, God's children need the Spirit to check corruption and lead them in the right way. As wicked men are led by the evil spirit - the spirit of Satan led Herod to incest, Ahab to murder, Judas to treason - so the good Spirit leads God's children into virtuous actions.
But enthusiasts pretend to be led by the Spirit, when it is an ignis fatuus, a delusion.
The Spirit's guidance is agreeable to the Word; enthusiasts leave the Word. ‘Thy Word is truth.' John 17:17. ‘The Spirit guides into all truth.' John 16:13. The Word's teaching and the Spirit's leading agree together.
The fourth sign is, that if we are adopted we have an entire love to all God's children. ‘Love the brotherhood.' I Pet 2:17. We bear affection to God's children, though they have some infirmities. There are spots in God's children; Deut 32:2; but we must love the beautiful face of holiness though it has a scar in it. If we are adopted, we love the good we see in God's children: we admire their graces, we pass by their imprudencies. If we cannot love them because they have some failings, how do we think God can love us? Can we plead exemption? By these signs we know our adoption.
Use three: Rejoice in the benefits of adoption.
What are the benefits which accrue to God's children?
(1.) They have great privileges. King's children have great privileges and freedoms. They do not pay custom. Matt 17:75. God's children are privileged persons, they are privileged from the hurt of everything. ‘Nothing shall by any means hurt you.' Luke 10:19. Hit you it may, but not hurt you. ‘There shall no evil befall thee.' Psa 91:10. God says not, No affliction shall befall his children, but, No evil; the hurt and poison of it is taken away. Affliction to a wicked man has evil in it, it makes him worse; it makes him curse and blaspheme. ‘Men were scorched with great heat, and blasphemed the name of God.' Rev 16:6. But no evil befalls a child of God; he is bettered by affliction. Heb 12:20. The furnace makes gold purer. Again, no evil befalls the adopted, because no condemnation. ‘It is God that justifieth; who is he that condemneth?' Rom 8:83. What a blessed privilege is this, to be freed from the sting of affliction, and the curse of the law! to be in such a condition that nothing can hurt us! When the dragon has poisoned the water, the unicorn with his horn extracts and draws out the poison; so Jesus Christ has drawn out the poison of every affliction, that it cannot injure the saints.
(2.) The second benefit, if we are adopted, is that we have an interest in all the promises. The promises are children's bread. ‘Believers are heirs of the promises.' Heb 6:17. The promises are sure. God's truth, which is the brightest pearl in his crown, is pawned in a promise. The promises are suitable, like a medical garden, in which there is no disease but there is some herb to cure it. In the dark night of desertion God has promised to be a sun; in temptation, to tread down Satan. Rom 16:20. Does sin prevail? He has promised to take away its kingly power. Rom 6:14. Oh the heavenly comforts which are distilled from the promises! But who has a right to these? Believers only are heirs of the promise. There is not a promise in the Bible but a believer may say, This is mine.
Use four: Extol and magnify God's mercy, who has adopted you into his family; who, of slaves, has made you sons; of heirs of hell, heirs of the promise. Adoption is a free gift. He gave them power, or dignity, to become the sons of God. As a thread of silver runs through a whole piece of work, so free grace runs through the whole privilege of adoption. Adoption is a greater mercy than Adam had in paradise; he was a son by creation, but here is a further sonship by adoption. To make us thankful consider, in civil adoption there is some worth and excellence in the person to be adopted; but there was no worth in us, neither beauty, nor parentage, nor virtue; nothing in us to move God to bestow the prerogative of sonship upon us. We have enough in us to move God to correct us, but nothing to move him to adopt us, therefore exalt free grace; begin the work of angels here; bless him with your praises who has blessed you in making you his sons and daughters.