The Marrow of Sacred Divinity - William Ames (1642)

1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake, unto the dignity of Sons. John 1. 12. As many as receive him, to them he gave power to be made the Sons of God, to those that believe in his Name.

2. It is called a gracious sentence of God: because it doth manifest the gracious will of God toward men: 1 John 3. 1. See what love the Father hath shewed to us, that we should be called the Sons of God.

3. This sentence is pronounced with the same diversity of degrees as justification:⁹⁵ for it was first in Gods predestination. Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons. Afterward it was in Christ. Gal. 4. 4, 5. God hath sent forth his Son, that we might receive adoption. Afterward it was in believers themselves, The same

CHAPTER Verse 6. And because yee are Sonnes, GOD hath sent forth the Spirit of his Sonne into your hearts, crying, Abba Father.

4. It is properly conversant about the faithfull that are called and justified, John 1. 12. For by adoption we are not made just: which would necessarily follow, if adoption were part of justification it selfe, as some would have it: neither is it a calling unto Christ, but a certaine excellent dignity flowing from the application of him, Romans 8. 17. Heires together with Christ:

5. Yet calling and justification have the respect of a foundation to this relation of Adoption: for the right of Adoption is obtained by Faith, and the righteousnesse of Faith. John 1. 12.

6. But although Adoption follow upon Faith: yet it doth not so immediatly follow, but justification comes betweene: for Adoption of its owne nature doth forerequire, and presuppose that reconciliation which is found in Iustification.

7. Hence all the faithfull doe expect Heaven as it were by a double title, namely by the title of redemption which they have by justification, and by the title as it were of Son-ship, which they have by Adoption.

8. Which yet ought so to be understood that the title of redemption is a foundation of this right, and Adoption doth ad a certaine manner of excellency and dignity.

9. Hence ariseth the first difference betweene Divine Adoption and humane: for humane Adoption is of a person that is a stranger, which hath no right to the inheritance, but by force of Adoption: but the faithfull although by naturall generation they have no right to the inheritance of life, yet by vertue of regeneration, Faith and justification, they have it adjudged to them.

10. Hence also the second difference followeth, that humane adoption is only an extrinsecall denomination,⁹⁶ and a communication of those things which are externall: but Divine adoption is a relation so reall, that it is also founded in an intrinsecall action, and in the communicating of a new inward life.

11. This Adoption is made for Christs sake: because Christ did not only deserve it as Redeemer, Gal. 4. 5.

That he might redeeme them, to receive the adoption of Sons. But also as being already applied by Faith, he is the bond of this Union. Rom. 8. 17. 29. Heires of God, coheires with Christ. To be conformed to the Image of his Son.

12. For as Christ in justification is applied as a garment to cover our sins: so in Adoption he is applied as a brother and Prince of our salvation. Hebr. 2. 10, 11, 12, 13. Many Sons. The Prince of salvation. He that sanctifieth, and they that are sanctified are all of one. He is not ashamed to call them Brethren. Behold I and the children which God hath given mee.

13. This application and conjunction is so neere, that although Christ is properly the only naturall Son of God, and much more the first begotten of God: yet by this grace of Adoption, and communion with Christ, all the faithfull also are said to be the first begotten of God. Heb. 12. 23. Yee are come to the universall assembly and meeting of the first borne who are written in Heaven.

14. Whence also it appeares that believers are in a far different manner the Sons of God then Adam was in the first Creation: for although Adam by reason of that dependance which hee had of God together with that similitude and Image to which he was created, might be called metaphorically the Son of God; yet he was not the Son of God by this mystical conjunction and communion with Christ who is the naturall Son of God.⁹⁷

15. Hence ariseth the third difference betweene humane adoption and divine, for humane adoption was brought in upon want of a naturall Son: but the divine Adoption is not from any want, but out of aboundant goodnesse, whereby a likenesse of a naturall Son, and a mysticall conjunction with him is communicated to the adopted Sons.

16. That dignity which this Adoption brings with it, doth not onely far exceed that common relation whereby God is said to be the Father of every Creature: but that also which we had before the fall: because that was weake, but this by reason of the band⁹⁸ doth remaine for ever, John 8. 32. The servant abideth not in the house for ever: but the Son abideth for ever.

17. Hence the Name of God and of Christ is named upon the faithfull, by a speciall right and reason. 1 John 3. 1. As Iacob taking the sons of Ioseph into adoption would have them called by his name. Gen. 48. 5.

18. Hence also the faithfull are taken as it were into Gods Family, and are of his houshold. Gal. 6. 10. That is, that they may be alwayes under the fatherly tuition of God, depending upon him, for nourishment, education, and perpetuall conservation: as in old time among the Hebrewes adoption of tentimes was no otherwise testified then by the nurturing and education, of their next kindred in blood. Hest. 2. 7.

19. Together with the dignity of sons there is joyned also the condition of heires, Rom. 8. 17. If sons, then also heires: But this inheritance to which the faithfull are adopted, is blessednesse eternall: whence adoption doth sometimes in Scripture comprehend all that glory which is prepared for the faithfull, and is expected by them in Heaven, Rom. 8. 23. Looking for our adoption, the redemption of our bodies.

20. Therefore eternall blessednesse pertaines to the faithfull, and is communicated to them, not of justice for their deserts, but from that grace whereby they are taken into the number of sons. Gal. 3. 29. If yee are Christs, then are yee Abrahams seed, and heires by promise.

21. Hence ariseth a certaine fourth difference betweene humane adoption and divine: for humane adoption is ordained for that that the Son might succeed the Father in the inheritance: but divine adoption is not ordained for succession, but for participation of the inheritance assigned: because both the Father and his first begotten Son liveth for ever, and so admitteth no succession.

22. A proper adjunct of this adoption is the testimony of the spirit which is given to the faithfull whereby this dignity is sealed together with the inheritance which is to be expected from it, and it is called the spirit of Adoption, Rom. 8. 15, 16, 23. Gal. 4. 5, 6, 7.

23. But the Spirit is said to be communicated to the faithfull, not because Faith goeth before all operation of the Spirit, as some unskilfully gather: for the very first regeneration and conversion is plainly attributed to the holy Spirit by Christ. John 7. 5. 6, 8. Borne of the spirit: but because believers onely after they have already believed, doe receive this operation of the holy Spirit whereby they are sealed, as with an earnest of their inheritance. Eph. 1. 13, 14. & 4. 30. Gal. 3. 14.

24. And hence also it doth sufficiently appeare that assurance of salvation is not properly justifying Faith, but a fruit of that Faith: because the Apostle expresly faith. After yee believed, ye were sealed. Eph. 1. 13.

25. The first fruit of adoption is that Christian liberty. Whereby all believers are as set at liberty by a manumission⁹⁹ as it were from the bondage of the Law, sin and the world. John 8. 32, 36. If the Son shal set you free, ye shal be free indeed. Rom. 8. 22. Being freed from sin we are made servants unto God. Gal. 4. Ierusalem which is above is free, which is the mother of us all. Hebr. 2. 15. That he might set at liberty those who for feare of death were all their life time subject to bondage.

26. The second fruit is that the faithfull partaking of the dignity of Christ, are also by him, as it were, Prophets, Priests, and Kings. Rev. 1. 6.

The third fruit is, that all the Creatures¹⁰⁰ and those things which are done by them, are either subject unto the dominion and pure use of the faithfull. Tit. 1. 15. 1 Cor. 3. 21. 22. Or doe performe the office of Ministery for them, as it is affirmed of the Angells. Heb. 1. 14. Or at least doe turne to their good. Rom. 8. 28.