Adoption

Q. Why is he called God's "only begotten Son" when we also are God's children?

A. Because Christ alone is the eternal, natural Son of God. We, however, are adopted children of God— adopted by grace for the sake of Christ.

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, "When the children were not yet born, and had done nothing either good or bad . . . , she [Rebecca] was told, 'The older will serve the younger.' As it is written, 'Jacob I loved, but Esau I hated'" (Rom. 9:11–13). Also, "All who were appointed for eternal life believed" (Acts 13:48).

For God, who is rich in mercy, according to his unchangeable purpose of election does not take his Holy Spirit from his own completely, even when they fall grievously. Neither does he let them fall down so far that they forfeit the grace of adoption and the state of justification, or commit the sin which leads to death (the sin against the Holy Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin.

1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.

2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.

5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.

1. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.

1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the meantime, they are supported from utter despair.

Q. 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.

Q. 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.

Q. 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.

Q. Why was it requisite that the Mediator should be man?

A. It was requisite that the Mediator should be man, that he might advance our nature, perform obedience to the law, suffer and make intercession for us in our nature, have a fellow feeling of our infirmities; that we might receive the adoption of sons, and have comfort and access with boldness unto the throne of grace.

Q. What is the communion in grace which the members of the invisible church have with Christ?

A. The communion in grace which the members of the invisible church have with Christ, is their partaking of the virtue of his mediation, in their justification, adoption, sanctification, and whatever else, in this life, manifests their union with him.

Q. What is adoption?

A. 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.

Q. Can true believers be infallibly assured that they are in the estate of grace, and that they shall persevere therein unto salvation?

A. Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God's promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in the estate of grace, and shall persevere therein unto salvation.

Q. What is baptism?

A. Baptism is a sacrament of the new testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord's.

For that same eternal God and Father, who of mere grace elected us in Christ Jesus His Son before the foundation of the world was laid (Eph. 1), appointed Him to be our Head, our brother (Heb. 2), our pastor, and great bishop of our souls (John 10). But because the enmity betwixt the justice of God and our sins was such that no flesh by itself could or might have attained unto God, it behooved that the Son of God should descend unto us and take Himself a body of our body, flesh of our flesh, and bones of our bones: and so become the perfect mediator betwixt God and man, giving power to so many as believe in Him to be the sons of God (John 1). As He Himself does witness, "I pass up to my Father and unto your Father, to my God and unto your God" (John 20). By which most holy fraternity, whatsoever we have lost in Adam is restored to us again. And for this cause are we not afraid to call God our Father, not so much that He has created us (which we have common with the reprobate) as for that, that He has given to us His only Son, to be our brother, and given unto us grace to acknowledge and embrace Him for our only mediator, as before was said. It behooved further the Messiah and Redeemer to be very God and very man because He was to undergo the punishment due for our transgressions (Isa. 53), and to present Himself in the presence of His Father's judgment as in our person to suffer for our transgression and disobedience by death, to overcome him that was author of death. But because the only Godhead could not suffer death, neither yet could the only manhood overcome the same, He joined both together in one person that the weakness of the one should suffer and be subject to death (which we had deserved), and the infinite and invincible power of the other, to wit, of the Godhead, should triumph and purchase to us life, liberty, and perpetual victory. And so we confess and most undoubtedly believe.

So that the cause of good works we confess to be not our free will, but the Spirit of the Lord Jesus (John 15; Eph. 2), who dwelling in our hearts by true faith brings forth such good works as God has prepared for us to walk in. For this we most boldly affirm, that it is blasphemy to say that Christ Jesus abides in the heart of those in whom is no spirit of sanctification. And, therefore, we fear not to affirm that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity have neither true faith nor any portion of the Spirit of the Lord Jesus so long as they obstinately continue in their wickedness. For how soon that ever the Spirit of the Lord Jesus (which God's elect children receive by true faith) takes possession in the heart of any man, so soon does He regenerate and renew the same man so that he begins to hate that which before he loved and begins to love that which before he hated. And from thence comes that continual battle which is betwixt the flesh and the spirit in God's children. While flesh and the natural man (according to their own corruption) lusts for things pleasing and delectable unto the self (Gal. 3), grudges in adversity, is lifted up in prosperity, and at every moment is prone and ready to offend the majesty of God. But the Spirit of God, who gives witness to our spirit that we are the sons of God (Rom. 8), makes us to resist the devil, to abhor filthy pleasures, to groan in God's presence for deliverance from this bondage of corruption, and finally to triumph over sin that it reign not in our mortal bodies. This battle has not the carnal man being destitute of God's Spirit: but do follow and obey sin with greediness and without repentance, even as the devil and their corrupt lusts do prick them. But the sons of God (as before was said), do fight against sin, do sob and mourn when they perceive themselves tempted to iniquity; and if they fall, they rise again with earnest and unfeigned repentance, and these things they do not by their own power, but by the power of the Lord Jesus without whom they were able to do nothing (John 15).

God has from the beginning freely, and of His mere grace, without any respect of men, predestinated or elected the saints, whom He will save in Christ, according to the saying of the apostle, "And He hath chosen us in Him before the foundation of the world" (Eph. 1:4); and again, "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Savior Jesus Christ" (2 Tim. 1:9–10).

Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now engrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to that saying of the apostle, "Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" (2 Cor. 13:5).

To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares, when he says, "He hath chosen us in Him, that we should be holy and without blame before Him through love; who hath predestinated as to be adopted through Jesus Christ unto Himself, for the praise of His glorious grace" (Eph. 1:4–6).

And although God knows who are His, and now and then mention is made of the small number of the elect, yet we must hope well of all and not rashly judge any man to be a reprobate: for Paul says to the Philippians, "I thank my God for you all" (now he speaks of the whole church of the Philippians) "that ye are come into the fellowship of the gospel; and I am persuaded, that He that hath begun this work in you, will perform it, as it becometh me to judge of you all" (Phil. 1:3–7).

And when the Lord was asked whether there were few that should be saved, He does not answer and tell them that few or more should be saved or damned; but rather He exhorts every man to "strive to enter in at the strait gate" (Luke 13:24), as if He should say, It is not for you to rashly inquire of these matters, but rather to endeavor that you may enter into heaven by the straight way.

Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of those few, I will not defraud my nature of her desires. Others there are which say, If I am predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatever I do at any time; but if I am in the number of the reprobate, no faith or repentance will help me, seeing the decree of God cannot be changed: therefore, all teachings and admonitions are to no purpose. Now against these men the saying of the apostle makes much, "The servants of God must be apt to teach, instructing them that are contrary minded, proving if God at any time will give them repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure" (2 Tim. 2:24–26). Beside, Augustine also teaches that "Both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached" (Lib. De Bono Perseverantiae. Chap. 14).

We, therefore, condemn those who seek other than in Christ, whether they are chosen from all eternity, and what God has decreed of them before all beginning. For men must hear the gospel preached and believe it. If you believe and are in Christ, you may undoubtedly reckon that you are elected. For the Father has revealed unto us in Christ His eternal sentence of predestination, as we even now showed out of the apostle in 2 Timothy 1:9–10. This is, therefore, above all to be taught and well weighed, what great love of the Father towards us in Christ is revealed. We must hear what the Lord daily preaches unto us in His gospel, how He calls and says, "Come unto me all ye that labor and are burdened, and I will refresh you" (Matt. 11:28). And, "So God loved the world that He gave His only-begotten Son for it, that all which believe in Him should not perish but have life everlasting" (John 3:16). Also, "It is not the will of the Father, that any of these little ones should perish" (Matt. 18:14). Let Christ, therefore, be our looking glass, in whom we may behold our predestination. We shall have a most evident and sure testimony that we are written in the book of life, if we communicate with Christ; and He is ours and we His by a true faith.

Let this comfort us in the temptation touching predestination, than which there is none more dangerous: that the promises of God are general to the faithful, in that He says, "Ask, and ye shall receive; every one that asketh, receiveth" (Luke 11:9–10); and to conclude, in that we pray, with all the church of God, "Our Father which art in heaven" (Matt. 6:9); and for that in baptism we are ingrafted into the body of Christ and are fed in His church, oftentimes with His flesh and blood unto everlasting life. Thereby being strengthened, we are commanded to "work out our salvation with fear and trembling" according to that precept of Paul in Philippians 2:12.

Baptism was instituted and consecrated by God; and the first that baptized was John who dipped Christ in the water in Jordan. From Him it came to the apostles, who also baptized with water. The Lord in plain words commanded them "to preach the gospel, and to baptize in the name of the Father, the Son, and the Holy Ghost" (Matt. 28:19). And Peter also, when divers demanded of him what they ought to do, said to them in the Acts, "Let every one of you be baptized in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost" (2:38). Whereupon baptism is called of some a sign of initiation for God's people, as that whereby the elected of God are consecrated unto God.

There is but one baptism in the church of God: for it is sufficient to be once baptized or consecrated unto God. For baptism once received continues all a man's life and is a perpetual sealing of our adoption unto us. For to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes and in this life to be called after the name of God, that is to say, to be called a son of God; to be purged also from the filthiness of sins and to be endued with the manifold grace of God, to lead a new and innocent life. Baptism, therefore, calls to mind and keeps in remembrance the great benefit of God performed to mankind. For we are all born in the pollution of sin and are the sons of wrath. But God, who is rich in mercy, freely purges us from our sins by the blood of His Son, and in Him adopts us to be His sons, and by a holy covenant joins us to Himself, and enriches us with divers gifts, that we might live a new life. All these things are sealed unto us in baptism. For inwardly we are regenerated, purified, and renewed of God through the Holy Spirit: and outwardly we receive the sealing of most notable gifts by the water; by which also those great benefits are represented, and, as it were, set before our eyes to be looked upon. And, therefore, are we baptized, that is, washed and sprinkled with visible water. For the water makes clean that which is filthy, and refreshes and cools the bodies that are frail and faint. And the grace of God deals in like manner with the soul; and that invisibly and spiritually.

Moreover by the sacrament of baptism, God separates us from all other religions and nations, and consecrates us a peculiar people to Himself. We, therefore, by being baptized, confess our faith and are bound to give unto God obedience, mortification of the flesh, and newness of life; yes, and we are enlisted as soldiers for the holy warfare of Christ, that all our life long we should fight against the world, Satan, and our own flesh. Moreover, we are baptized into one body of the church that we may well agree with all the members of the church in the same religion and mutual duties.

We believe that is, of all others, the most perfect form of baptism, wherein Christ was baptized, and which the rest of the apostles used in baptism. Those things, therefore, which by man's device were added afterwards and used in the church, we think unnecessary to the perfection of baptism. Of which kind is exorcism and the use of lights, oil, salt, spittle and such other things; as namely, that baptism is twice every year consecrated with divers ceremonies. For we believe that the baptism of the church, which is but one, was sanctified in God's first institution of it, and is consecrated by the Word, and is now of full force, by and for the first blessing of God upon it.

We teach that baptism should not be ministered in the church by women or midwives. For Paul excludes women from ecclesiastical callings: but baptism belongs to ecclesiastical offices. We condemn the Anabaptists, who deny that young infants, born of faithful parents, are to be baptized. For according to the doctrine of the gospel "theirs is the kingdom of God" (Luke 18:16); and they are written in the covenant of God (Acts 3:25). Why then should not the sign of the covenant be given to them? Why should they not be consecrated by holy baptism who are God's peculiar people and in the church of God? We condemn also the Anabaptists in the rest of their opinions which they peculiarly hold against the Word of God. We, therefore, are not Anabaptists, neither do we agree with them in any point that is theirs.

1. God hath decreed in himself from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things whatsoever comes to pass; yet so as thereby is God neither the author of sin, nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty, or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.

2. Although God knoweth whatsoever may, or can come to pass upon all supposed conditions; yet hath he not decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions.

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life, through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.

4. These angels and men thus predestinated, and foreordained, are particularly, and unchangeably designed, and their number so certain, and definite, that it cannot be either increased, or diminished.

5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love; without any other thing in the creature as a condition or cause moving him thereunto.

6. As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto, wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.

7. The doctrine of this high mystery of predestination, is to be handled with special prudence and care; that men attending the will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation, to all that sincerely obey the gospel.

1. All those that are justified, God vouchsafed, in and for the sake of his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties, and privileges of children of God, have his name put on them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him as by a father; yet never cast off; but sealed to the day of redemption, and inherit the promises as heirs of everlasting salvation.

1. Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes, and carnal presumptions of being in the favor of God, and in a state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace; and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.

2. This certainty is not a bare conjectural and probable persuasion, grounded upon a fallible hope; but an infallible assurance of faith, founded on the blood and righteousness of Christ revealed in the gospel; and also upon the inward evidence of those graces of the Spirit unto which promises are made, and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the children of God; and as a fruit thereof, keeping the heart both humble and holy.

3. This infallible assurance doth not so belong to the essence of faith, but that a true believer, may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation in the right use of means attain thereunto: and therefore it is the duty of every one, to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.

4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as by negligence in preserving of it, by falling into some special sin, which woundeth the conscience, and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light; yet are they never destitute of the seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived: and by the which in the meantime they are preserved from utter despair.