2.
Concerning
Adoption
it selfe
.
-
A
sonne
of
God
may
be
so
called
by
-
Nature
.
-
Grace
.
1.
By
Nature
Iesus
Christ
is
the
onely
Sonne
of
God
,
begotten
of
the
Father
by
an
incomprehensible
and
ineffable
generation
.
2.
The
sonnes
of
God
by
Grace
,
taking
grace
in
the
largest
sence
,
are
so
-
by
-
Creation
.
-
Adoption
.
1.
By
Creation
,
the
Angels
,
Iob
2.
●
.
and
Adam
before
his
fall
,
Luke
2.
38.
2.
By
Adoption
,
Adam
after
his
fal
,
&
all
elected
in
the
second
Adam
(
who
are
specially
called
children
by
Adoption
&
Grace
,
beeing
restrained
by
Diuines
to
the
grace
of
redemption
)
in
whom
alone
wee
recouer
the
nature
&
name
of
Sonship
.
And
we
are
called
sonnes
by
Adoption
,
because
when
wee
were
by
nature
the
children
of
wrath
,
wee
haue
receiued
the
right
and
title
of
sonnes
from
God
,
by
and
for
Christ
,
and
in
him
the
sonnes
of
God
,
&
consequently
with
him
heyres
both
of
this
world
,
and
of
that
which
is
to
come
.
This
affection
and
action
of
God
is
expressed
by
a
terme
borrowed
from
the
ciuill
Law
:
For
Adoption
(
as
it
is
in
the
Institutions
)
is
an
act
of
Law
imitating
Nature
,
ordeyned
for
their
comfort
which
haue
no
children
.
If
the
adopted
was
a
free
man
,
viz.
neyther
vnder
the
authority
of
a
father
,
nor
of
a
maister
,
it
was
termed
adrogation
,
but
if
hee
was
vnder
the
power
and
command
of
another
,
it
was
called
simple
adoption
.
In
olde
times
adoption
was
in
common
vse
,
both
among
Iewes
and
Gentiles
.
In
Gen.
48.
5.
Iacob
adopted
Ephraim
and
Manasses
,
and
named
his
owne
name
vpon
them
.
So
2.
Sam.
21.
8.
Michol
the
daughter
of
Saul
,
and
wife
of
Dauid
,
is
said
to
beare
fiue
children
to
Adriel
the
sonne
of
Barzillai
;
But
God
punished
Michol
with
barrennesse
,
because
she
derided
the
zeale
of
Dauid
dancing
before
the
Arke
.
So
Moses
was
said
to
bee
the
sonne
of
Pharaohs
daughter
.
Moreouer
,
children
were
adopted
to
the
dead
,
Deut.
25.
5.
For
if
a
man
died
without
children
,
his
brother
was
,
by
the
Law
of
Moses
,
to
marry
his
wife
,
to
raise
vp
seede
to
his
brother
,
and
the
first-borne
sonne
was
named
after
his
father
deceased
.
For
the
further
cleering
of
this
Doctrine
,
Adoption
is
consummate
,
or
inchoate
.
The
former
is
perfect
,
and
it
is
the
state
of
the
Elect
in
the
kingdome
of
glory
.
The
latter
is
imperfect
,
and
of
it
there
are
two
degrees
,
according
to
the
nonage
or
full
age
of
the
Church
.
The
nonage
was
the
state
of
it
before
Christ
,
when
it
was
vnder
Tutors
and
Gouernors
,
Gal.
4.
1.
2.
trayned
vp
in
Christ
,
&
vnto
Christ
,
by
the
rigour
of
the
Morall
Law
,
and
lenity
of
the
Ceremoniall
Law
,
this
drawing
,
the
other
driuing
.
And
of
that
nonage
there
we
e
degrees
also
;
for
there
were
some
more
Ceremonial
,
others
Euangelicall
men
,
as
Dauid
,
Salomon
,
Ezechias
,
the
Prophets
,
&c.
yet
all
inferiour
to
Iohn
the
Baptist
,
who
heard
and
saw
,
what
they
a
farre
off
perceiued
.
So
that
hauing
a
lesse
measure
of
the
Spirit
,
the
Law
had
more
force
ouer
them
,
as
the
rod
and
representations
haue
ouer
children
,
in
whom
reason
is
weake
.
Therefore
it
was
called
the
spirit
of
bondage
,
Rom.
8.
15.
The
fulnesse
of
time
,
or
age
of
the
Church
,
is
after
Christ
,
which
hath
two
degrees
also
,
youth
&
perfect
age
:
youth
is
the
weakenesse
of
the
children
of
Christ
,
Rom.
4.
1.
Gal.
6.
1.
which
in
the
truely
regenerate
groweth
more
and
more
to
strength
and
perfection
,
Heb.
6.
1.
Ephes.
3.
16
,
and
4
13.
The
perfect
age
or
strength
,
is
the
plerophory
or
fulnesse
of
Faith
,
Hope
,
Loue
,
euen
of
receiuing
,
possession
,
assurance
.
And
it
is
the
Christian
mans
happinesse
in
this
world
,
as
the
pleasant
Land
was
to
Abraham
and
his
posterity
before
actuall
possession
:
yea
this
spirituall
is
greater
then
that
earthly
,
in
that
he
is
already
come
in
the
flesh
,
and
ascended
to
prepare
a
place
for
vs
in
whom
all
the
promises
of
God
are
Yea
and
Amen
.
Perfect
men
are
more
specially
termed
spirituall
▪
Gal.
6.
1.
the
other
carnall
,
1.
Cor.
3
▪
3
of
the
vigour
of
the
olde
man
,
and
weakenesse
of
the
new
.
Through
the
greater
reuelation
of
Gods
wisdome
and
loue
to
vs
in
Christ
since
his
ascension
&
assurance
of
his
loue
to
vs
,
the
Holie
Ghost
is
called
in
speciall
manner
,
the
spirit
of
adoption
,
teaching
,
testifying
,
in
sealing
the
same
more
aboundantly
to
vs
,
Rom.
8.
15.
But
how
?
not
that
we
are
voyd
of
all
feare
;
for
as
Gods
loue
is
more
aboundantly
reuealed
,
so
are
his
iudgements
also
;
as
grace
●s
more
manifest
,
so
is
sinne
also
:
and
as
Christ
hath
set
open
the
gates
of
heauen
,
euen
more
aboundantly
reuealed
the
celestiall
glory
that
could
be
done
by
the
figures
of
pleasant
Canaan
,
and
the
materiall
Temple
;
so
hath
he
more
fully
manifested
the
endlesse
torments
of
the
wicked
,
that
despise
grace
offered
,
which
breedeth
greater
terror
in
the
Conscience
,
then
the
legall
threatnings
of
temporall
punishments
.
A
child
offending
feareth
the
rod
,
but
a
man
feareth
Imprisonment
and
Death
.
Hence
it
is
that
Saint
Iohn
saith
,
Feare
hath
painfulnesse
,
but
perfect
loue
casteth
out
feare
.
He
that
loueth
,
reioyceth
euermore
.
Hee
that
beleeueth
,
yet
wanteth
feeling
,
dependeth
on
Christ
by
faith
,
and
is
Christs
as
well
as
the
other
,
though
he
know
not
so
sensibly
that
he
is
Christs
as
the
other
doth
.
The
perfect
man
knoweth
himselfe
to
be
heyre
of
the
kingdome
of
glory
,
as
the
louing
and
dutifull
sonne
is
assured
of
his
fathers
inheritance
.
The
other
also
may
know
that
hee
is
Christs
,
if
hee
depend
on
none
other
,
nor
other
meanes
,
and
Christ
forsaketh
none
,
that
doe
not
first
forsake
him
;
which
forsaking
stands
rather
in
affection
than
action
.
For
Paul
saith
,
Rom.
7.
That
to
will
was
present
with
him
,
though
he
did
that
which
was
euill
(
vnwillingly
)
.
And
he
had
comfort
and
reioycing
,
because
hee
did
not
euill
euilly
.
To
explane
this
a
little
farther
,
There
are
fiue
kindes
of
feare
.
1.
Diabolicall
,
Iam.
2.
19.
2.
Naturall
.
It
is
an
affection
or
passion
of
the
heart
,
whereby
we
feare
not
only
death
or
dissolution
,
but
also
dangers
and
euils
,
that
are
destructiue
of
our
good
estate
and
wel-fare
.
This
feare
is
by
natural
instinct
in
all
sensible
creatures
,
as
well
as
in
man
,
and
in
the
godly
as
men
,
yea
in
Christ
,
as
he
was
man
,
and
subiect
to
our
infirmities
.
This
feare
of
it selfe
is
not
sinne
,
but
the
corruption
,
(
ataxie
&
anomie
)
thereof
is
sinne
,
as
when
we
doe
not
order
it
according
to
the
law
of
God
.
But
Christ
in
fearing
death
,
did
also
submit
himselfe
to
the
Decree
and
Will
of
his
Father
,
according
to
the
Commandement
,
Thou
shalt
loue
the
Lord
:
by
God
with
all
thine
heart
,
&c.
So
feare
was
ouercome
of
loue
,
or
rightly
ordered
by
loue
.
So
the
godly
feare
death
,
yet
humble
themselues
to
death
and
all
crosses
,
for
the
loue
of
God
extenuateth
and
casteth
out
feare
.
3.
Worldly
feare
.
This
is
the
corruption
of
naturall
feare
,
when
as
men
deny
Christ
in
what
measure
soeuer
,
that
they
might
not
loose
their
goods
,
worldly
esteeme
,
pleasures
,
preferments
,
&c.
Worldly-minded
men
are
full
of
this
fear
,
and
their
feare
shall
fall
on
them
,
Math.
10.
28.
and
if
our
hearts
condemne
vs
,
then
is
God
greater
then
our
hearts
,
much
more
to
condemne
vs
.
Examples
of
such
feares
,
Iosh.
12.
42.
and
11.
48.
Howbeit
Gods
children
are
of
infirmity
affected
with
it
sometimes
,
as
Nicodemus
,
Ioh.
3.
2
And
the
Disciples
,
especially
Peter
.
But
if
we
sinne
and
feare
,
wee
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
,
&c.
As
for
the
feare
of
the
wicked
,
it
is
without
all
loue
,
and
comfort
of
hope
.
4
Servile
feare
,
(
which
is
voyd
of
loue
,
and
hope
.
)
It
is
proper
to
the
wicked
.
It
proceedeth
of
an
euill
conscience
.
Prou.
28.
1.
Isa.
57.
20.
21.
It
hath
two
effects
.
1.
It
restrayneth
the
furious
,
and
curbeth
the
violent
.
Act.
24.
25.
2
It
works
hardnes
of
heart
through
desperation
in
some
,
when
it
groweth
to
an
height
of
wicked
resolution
,
all
hope
through
Satan
being
vtterly
quenched
.
5
Filliall
,
or
sonelike
feare
.
It
is
proper
to
the
regenerate
,
who
by
this
feare
are
mooued
to
a
voyd
sinne
,
and
to
liue
godlily
.
It
ariseth
from
the
knowledge
of
God
,
and
our selues
,
and
from
the
feeling
of
his
acceptation
and
loue
of
vs
,
wrought
in
our
hearts
by
the
holy
Ghost
.
Hereof
Solomon
saith
,
Prou.
1.
7.
Psal.
111.
10.
Iob.
28.
28.
More
plainely
,
this
feare
is
thus
begotten
.
First
,
when
a
man
heareth
the
lawe
,
what
is
there
commaunded
,
what
forbidden
,
the
Holy
Ghost
commeth
and
taketh
away
the
vaile
of
naturall
blindnes
,
and
slumbring
,
causing
him
to
see
his
sin
,
and
to
feele
the
wrath
of
God
vpon
him
,
euen
to
lay
them
both
to
his
hard
heart
,
wherevpon
feare
troubleth
the
conscience
,
and
breaketh
the
hard
heart
.
Secondly
,
when
a
man
in
this
case
heareth
the
Gospell
,
the
Holy
Ghost
inlightneth
the
minde
to
vnderstand
&
beleeue
,
and
to
apply
the
promises
to
himselfe
,
whereupon
he
begines
to
feele
quyetnes
,
and
peace
of
conscience
,
being
more
and
more
perswaded
that
he
is
beloued
of
God
.
Now
on
this
perswation
ariseth
the
loue
of
God
for
his
loue
,
mercy
,
and
grace
in
Christ
.
On
this
loue
ariseth
a
new
feare
namely
,
to
displease
God
,
so
louing
and
mercifull
to
vs
.
Psal.
130.
4.
Of
this
filiall
feare
there
are
foure
degrees
,
expressed
&
illustrated
by
the
feare
of
children
towards
their
Parents
,
whereof
there
are
foure
degrees
.
First
,
a
childe
loueth
his
parents
,
and
flies
to
them
as
his
chiefe
refuge
,
yet
is
he
held
in
obedience
with
threatning
,
and
feare
of
the
rodde
,
this
may
in
speciall
be
called
seruile
,
Gal.
4.
1.
Secondly
,
partly
by
reason
,
partly
by
the
rod
.
Thirdly
,
lesse
by
the
rod
,
and
more
by
reason
.
Fourthly
,
by
reason
alone
without
the
rod
.
This
is
perfection
in
this
state
of
imperfection
.
The
application
,
and
amplification
hereof
I
leaue
to
the
Christian
Reader
.
5.
Concerning
the
impulsiue
cause
.
It
is
the
alone
mercy
and
loue
of
God
,
2.
Tim.
1.
9.
Who
hath
saued
vs
,
and
called
vs
according
to
his
purpose
,
and
grace
,
&c.
Ephes.
2.
4.
5.
For
the
more
full
vnderstanding
of
this
doctrine
for
our
further
edification
and
comfort
,
two
things
are
to
be
considered
.
First
,
the
comparison
betweene
ciuill
and
spirituall
adoption
.
Secondly
,
the
priuiledges
,
whereof
we
are
made
partakers
thereby
.
The
comparison
is
of
their
likenesse
and
vnlikenesse
.
First
,
concerning
their
likenesse
.
These
two
adoptions
resemble
one
another
in
eight
particulars
.
I.
The
Adopter
for
the
most
part
wanteth
children
of
his
owne
So
God
had
no
sonnes
,
but
his
onely
Sonne
,
Iesus
Christ
,
whom
he
gaue
to
redeeme
vs
out
of
the
captiuity
of
sinne
and
Satan
,
into
the
glorious
liberty
and
priuiledge
of
sonnes
.
II.
The
Adopter
out
of
his
owne
bountifulnesse
and
kindnesse
chooseth
a
sonne
where
he
pleaseth
,
beeing
obliged
to
none
:
Euen
so
God
hath
freely
out
of
his
owne
loue
and
good
pleasure
chosen
vs
.
Tit.
3.
4.
When
the
bountifulnesse
&
loue
of
God
toward
man
appeared
,
&c.
Deut.
7.
7.
8.
God
loued
not
nor
chused
Israell
because
they
were
more
in
number
(
which
was
in
those
times
a
speciall
prerogatiue
and
blessing
)
but
because
hee
loued
them
of
his
owne
free
mercy
.
III.
The
Adopter
giueth
a
price
for
the
redemption
and
liberty
of
the
Adopted
:
so
hath
God
giuen
a
price
for
vs
,
1.
Cor.
6.
20.
IIII.
The
party
adopted
is
commonly
a
seruant
or
bondman
:
so
were
wee
by
nature
the
children
of
wrath
,
of
vnbeleefe
,
of
this
world
,
of
darkenesse
,
of
the
night
,
&c.
V.
The
Adopter
offereth
himselfe
as
a
Father
,
not
as
a
seuere
Master
or
Tyrant
to
his
adopted
sonnes
:
euen
so
God
offereth
himselfe
,
and
that
in
these
particulars
principally
.
1.
In
prouiding
&
caring
for
his
children
,
Leuit.
26.
3.
to
14.
Math.
6.
30.
31.
32.
Therefore
the
Apostle
saith
,
Cast
your
care
on
God
,
for
he
eareth
for
you
,
Gen.
31.
4
God
had
care
ouer
Iacob
against
churlish
Laban
,
chap.
32.
9.
10.
God
prouided
for
Iacob
alway
;
and
God
doth
as
much
for
all
his
children
,
but
what
God
doth
for
vs
,
our
childishnesse
conceiueth
not
.
2.
In
chastisements
and
corrections
,
Heb.
12.
7.
&c.
3.
In
trialls
and
temptations
to
humble
them
,
to
proue
them
,
to
teach
them
,
that
he
might
doe
them
good
at
their
latter
end
,
Deut.
8.
2.
3.
4.
5.
4.
In
patience
,
forbearance
,
long
suffering
,
Psal.
103.
8.
9.
&c.
5.
In
hearing
and
granting
their
prayers
,
Math.
7.
7.
Now
God
granteth
our
prayers
,
when
wee
pray
to
him
rightly
.
Of
right
prayer
there
be
three
degrees
.
1.
To
pray
to
God
the
Father
onely
.
This
excludeth
Atheisme
and
heathenish
Idolatry
,
2.
To
pray
to
God
through
Christ
alone
.
This
excludeth
Turcisme
,
Iudaisme
,
Popish
idolatry
.
3.
To
pray
to
the
Father
through
the
Sonne
from
an
heart
informed
and
mooued
by
the
spirit
of
God
.
This
excludeth
all
hypocrisie
.
The
signes
of
an
heart
informed
and
mooued
by
the
spirit
of
God
,
are
these
.
1.
To
pray
according
to
the
will
of
God
,
1.
Ioh.
5.
14.
2.
To
pray
with
an
humble
and
contrite
heart
,
Psal.
51.
7.
This
is
a
speciall
signe
;
for
pride
is
the
roote
and
top
of
all
sinne
.
It
was
and
is
the
sinne
of
the
Deuill
and
our
first
parents
,
who
desired
to
shake
off
the
yoke
of
obedience
,
and
to
be
equall
with
God
,
Gen.
3.
5.
6.
The
pride
of
the
Diuell
was
the
glorifying
of
himselfe
with
these
excellencies
wherewith
the
Lord
had
indowed
him
,
1.
Tim.
3.
6.
Pride
is
directly
opposite
to
God
and
his
glory
:
it
is
the
maine
sinne
,
others
are
the
by
.
Couetousnesse
is
the
roote
of
all
euill
,
but
as
the
purueyor
of
pride
;
euery
couetous
man
is
proud
,
and
there
is
none
of
those
sinnes
,
as
pride
of
apparell
,
drunkennesse
,
prodigality
,
feastings
,
&c.
which
the
couetous
seemeth
to
hate
,
but
hee
would
commit
them
if
they
were
as
gainfull
as
niggardship
,
and
drudgery
is
;
for
what
will
not
the
couetous
doe
for
money
?
3.
To
pray
in
Faith
,
Iam.
1.
6.
4.
To
pray
with
feruency
,
Iam.
5.
16.
5.
To
pray
for
spirituall
graces
especially
and
simply
,
and
for
other
things
as
sub-seruant
thereto
,
Math.
6.
33.
6.
To
ayme
at
Gods
glory
one'y
,
as
the
three
first
petitions
of
the
Lords
prayer
teach
vs
.
He
that
prayeth
thus
,
shall
neuer
bee
denied
any
thing
,
neyther
in
kinde
measure
,
nor
manner
.
Thus
Christ
prayed
,
and
was
heard
in
all
things
:
and
thus
doe
all
the
children
of
God
in
some
measure
pray
.
If
they
obtaine
not
,
it
is
because
of
their
weakenesse
,
wherein
soeuer
it
standeth
.
Howsoeuer
,
God
accepteth
the
obedience
,
and
with-holdeth
no
good
thing
;
yea
,
hee
giueth
that
which
themselues
would
onely
aske
,
if
in
this
life
they
were
perfect
,
as
Christ
was
perfect
,
and
as
they
shall
be
in
the
kingdom
of
glorý
.
VI.
The
adopted
doth
offer
himselfe
as
a
sonne
,
not
as
a
seruant
.
So
doe
the
children
of
God
in
louing
him
in
his
word
and
worship
,
in
obeying
him
,
in
taking
correction
at
his
hands
,
in
suffering
themselues
to
be
taught
and
led
by
him
.
Moses
in
Deutronomy
repeating
all
the
benefits
of
God
towards
the
Israelites
,
at
length
concludeth
.
And
now
O
Israell
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
loue
the
Lord
thy
God
,
&c.
And
Iosua
likewise
,
chap.
24
▪
14.
repeating
Gods
benefits
towards
them
in
like
manner
,
concludeth
,
Now
therefore
feare
the
Lord
thy
God
,
&c.
VII
.
By
the
Ciuill
Law
,
the
Heyre
is
reputed
one
and
the
same
person
with
him
that
made
him
his
heyre
.
In
like
sort
we
are
so
neere
conioyned
with
God
by
Christ
,
that
we
are
made
one
and
the
same
with
him
,
as
our
Sauiour
prayed
,
Ioh.
17.
12.
I
pray
thee
O
Father
,
that
they
all
may
be
one
,
as
thou
art
in
mee
,
and
I
in
thee
,
so
they
may
be
one
in
vs
.
Wee
are
conjoyned
,
or
vnited
to
Christ
by
two
degrees
.
1.
We
are
vnited
to
the
flesh
of
Christ
;
for
he
is
the
seed
of
Adam
,
therefore
flesh
of
our
flesh
,
and
bone
of
our
bones
,
as
the
Iews
were
wont
to
say
of
themselues
▪
which
were
descended
of
the
same
common
stocke
,
viz.
of
the
same
Father
and
Mother
.
2.
Wee
participate
of
the
spirit
of
Christ
(
not
essentially
,
but
effectually
)
who
worketh
in
some
measure
the
same
properties
and
qualities
in
vs
,
which
were
in
Christ
,
as
he
was
man
,
which
is
called
our
transforming
into
Christ
,
and
our
putting
on
of
Christ
.
This
coniunction
Paul
expresseth
by
ingraffing
,
wherein
these
two
degrees
of
vnion
doe
euidently
appeare
;
for
the
sience
and
the
stocke
make
one
indiuiduall
thing
.
For
first
,
their
matters
are
vnited
into
one
,
and
closely
cemented
together
,
yet
are
they
but
contigua
,
neerely
glued
together
.
Therefore
this
Vnion
is
yet
separable
.
2.
They
participate
of
one
iuyce
,
spirit
,
and
life
,
and
are
now
continua
,
continued
,
beeing
contained
vnder
one
common
forme
.
And
this
vnion
is
now
inseparable
.
Christ
himselfe
expresseth
this
by
a
comparison
drawne
from
the
vine
and
the
branches
,
Iohn
15.
which
haue
one
common
life
and
spirit
,
by
which
they
grow
burgeon
,
and
fructifie
,
Yet
heerein
there
is
a
difference
;
for
the
sience
conuerteth
the
iuyce
of
the
stocke
into
his
owne
nature
and
property
:
contrarily
,
Christ
conuerteth
and
transformeth
vs
into
his
nature
,
that
are
incorporated
into
him
.
S.
Paul
expresseth
this
vnion
by
Matrimony
,
wherein
these
two
degrees
are
manifest
.
First
degree
,
is
the
outward
bond
or
ceremony
of
wedlock
,
which
consisteth
of
two
parts
or
degrees
.
1.
A
separation
of
eyther
from
all
others
.
2.
A
mutuall
donation
or
enterchange
.
Second
degree
,
is
the
inward
bond
,
viz
the
coniugall
affection
,
or
mutuall
loue
and
sympathy
.
So
the
vnion
of
Christ
with
vs
,
is
the
vnion
of
our
natures
,
and
the
vnion
of
his
spirit
with
ours
,
whereby
we
are
made
flesh
of
his
flesh
,
&
bone
of
his
bones
spiritually
as
he
is
made
flesh
of
our
flesh
,
and
bone
of
our
bones
corporally
.
Hence
wee
grow
vp
into
him
,
and
beare
fruit
in
him
;
yet
these
vertues
of
the
spirit
in
Christ
are
pure
and
perfect
,
and
without
measure
,
but
in
vs
they
are
measurable
,
and
obscured
with
sundry
infirmities
,
both
of
our
corrupt
nature
,
and
personall
frailties
;
euen
as
the
light
of
the
Sunne
is
the
same
,
but
diuersified
in
sundry
starres
,
and
glasses
of
diuers
colours
.
VIII
.
The
Inheritance
is
confirmed
and
finally
appropriated
to
the
heyre
by
the
death
of
the
testator
;
so
is
our
inheritance
by
the
death
of
Christ
.
This
of
the
likenesse
of
these
two
adoptions
.
Now
concerning
their
vnlikenesse
.
It
stands
in
foure
particulars
.
1.
The
Adopter
is
mooued
with
the
consideration
of
some
dignity
and
desert
in
the
adopted
.
Contrarily
,
God
found
no
motiue
of
loue
at
all
in
vs
.
For
wee
were
his
enemies
.
And
our
loathsomnes
in
his
sight
,
is
set
forth
vnder
a
double
allegorie
,
Ezech.
16.
where
vnder
the
parable
of
a
forlorne
infant
is
set
downe
the
state
of
the
Israelites
in
Egypt
,
and
our
estates
by
nature
in
the
state
of
the
Israelites
in
the
bondage
of
Pharao
,
a
type
of
the
Deuill
.
2.
The
Adopter
giueth
gold
,
or
some
other
earthly
thing
for
a
ransome
,
but
God
hath
giuen
his
onely
sonne
to
redeeme
vs
.
3.
The
Adopter
cannot
giue
the
spirit
of
a
naturall
sonne
to
the
adopted
:
but
God
hath
giuen
vnto
vs
the
spirit
of
sonnes
,
by
whom
we
call
him
(
abba
)
Father
,
euen
as
naturall
sonnes
doe
their
parents
.
4
The
Adopted
sonne
may
loue
his
Adopter
onely
outwardly
,
for
the
benefit
that
he
hath
receiued
,
and
reward
that
he
expecteth
,
yet
in
heart
he
may
be
so
alienated
,
as
to
wish
the
death
of
his
Adopter
,
that
he
may
inherit
his
house
&
land
,
as
the
Poet
speaketh
of
some
vnnaturall
sonnes
.
Filius
ante
diem
patrios
inquirit
in
annos
.
But
contrarily
,
the
children
of
God
,
are
vnited
vnto
him
in
the
inward
affection
of
heart
,
though
outwardly
they
faile
in
many
things
,
yea
hyppocrits
are
oft
times
out-wardly
more
officious
than
they
,
as
deceitfull
seruants
are
often
more
obsequious
than
children
.
Therefore
saith
Dauid
.
Psal.
32.
2.
Blessed
is
he
,
in
whose
spirit
there
is
no
guile
.
Not
with
standing
his
manifold
infirmities
.
The
Second
thing
is
the
Priviledges
,
whereof
we
are
made
partakers
by
vertue
of
adoption
.
I
By
vertue
of
Adoption
,
we
are
made
the
brethren
of
Christ
.
In
this
respect
he
is
called
our
elder
brother
.
Rom.
8.
29.
and
Math.
28.
10.
and
25.
40.
Obiect
.
Than
before
the
Nativitie
,
death
and
Resurrection
of
Christ
▪
none
were
the
adopted
sonnes
of
God
,
seeing
that
by
the
death
and
merits
of
Christ
,
wee
are
reconciled
to
God
,
called
,
iustified
,
adopted
.
Miserable
therefore
was
the
state
of
all
before
the
incarnation
of
Christ
.
Answ.
The
birth
,
and
sonship
of
Christ
,
tooke
the
begining
from
the
everlasting
Counsell
and
Decree
of
God
,
wherevpon
his
blood
is
said
to
be
shed
from
the
begining
of
the
world
.
Adam
was
iustified
,
and
adopted
by
faith
in
Christ
to
come
,
whom
God
Preached
,
and
promised
in
Paradise
,
and
was
figured
by
the
Sacrifices
of
the
Law
,
which
was
interpreted
by
the
Prophets
,
and
fulfilled
by
Christ
himselfe
.
To
be
the
brother
of
Christ
is
a
glorious
title
&
priuiledge
.
In
an
earthly
kingdome
we
thinke
it
a
great
prerogatiue
to
be
the
kinsman
of
a
Prince
,
and
a
speciall
priuiledge
to
be
the
Kings
sonne
.
In
the
spirituall
kingdome
&
Church
of
Christ
,
euery
true
beleeuer
hath
his
prerogatiue
and
priuiledge
.
And
if
men
desire
to
match
with
persons
of
birth
&
bloud
,
for
the
aduancement
of
their
names
and
houses
;
much
more
should
we
desire
this
blessing
of
Adoption
,
for
the
euerlasting
aduancement
of
our
names
and
states
.
The
bondman
or
Gally-slaue
thinketh
it
a
great
happinesse
to
be
freed
,
&
made
the
adopted
sonne
of
a
Prince
,
and
brother
to
the
Kings
sonne
.
This
priuiledge
haue
wee
receiued
,
let
vs
take
notice
of
our
happinesse
,
and
cast
off
our
slauish
conditions
.
II.
By
vertue
of
Adoption
wee
are
made
heyres
of
the
heauenly
Kingdome
,
euen
coheyres
with
Christ
,
Rom.
8.
17.
And
if
it
bee
so
great
a
priuiledge
to
bee
heyre
apparent
to
an
earthly
kingdome
,
much
more
greater
glory
is
it
to
haue
right
to
,
and
in
the
kingdome
of
glory
.
III.
By
vertue
of
Adoption
wee
are
made
Kings
,
Reuel.
1.
6.
of
greater
might
and
power
than
Nabuchadnezzar
,
that
sent
out
Holofernes
,
(
as
the
Apocryphar
mentioneth
)
to
cut
down
all
,
that
would
not
submit
themselues
vnder
his
yoke
:
greater
than
Ahashuerus
that
boasted
so
of
his
▪
127.
Prouinces
:
yea
than
Alexander
would
haue
beene
,
if
hee
had
obtained
that
plurality
of
worlds
,
whereof
Anaxagoras
informed
him
.
Hee
hath
made
vs
Kings
and
Priests
to
God
his
Father
.
We
are
made
Kings
,
not
in
respect
of
an
earthly
Kingdome
,
seeing
that
the
children
of
God
are
oft
times
the
most
base
and
contemptible
of
an
other
:
but
in
respect
of
a
spirituall
kingdome
,
to
which
God
hath
ginen
vs
title
and
interest
,
in
,
and
by
Christ
,
Luke
12.
32.
The
faithfull
are
made
Kings
in
three
respects
.
1.
Because
they
are
Lords
and
Conquerors
of
their
enemies
,
Sinne
,
Satan
,
the
World
,
Death
,
Hell
.
2.
They
are
partakers
of
the
Kingdome
of
Christ
,
and
of
Saluation
;
for
wee
haue
receiued
of
Christ
grace
for
grace
,
and
glory
for
glory
.
3.
They
haue
Interest
,
Dominion
,
and
Soueraignty
of
all
things
by
Christ
.
But
Christ
alone
is
vniuersall
King
,
and
absolute
Lord
.
But
the
faithfull
are
kings
as
they
participate
with
Christ
in
his
kingdom
,
&
by
vertue
of
this
priviledge
they
shal
be
Iudges
of
men
,
and
Angels
.
Math.
10.
28.
1.
Cor.
6.
2.
3.
The
Saints
shall
iudge
the
world
,
and
evill
Angels
.
But
how
?
In
that
they
shall
be
as
it
were
Assessours
,
and
Assistants
with
Christ
on
the
bench
giving
in
voyce
,
and
consent
with
him
.
Obiection
.
The
wicked
are
Lords
,
and
owners
of
worldly
things
also
,
how
then
belongeth
this
Priviledge
to
the
adopted
sonnes
of
God
?
Answ.
Adam
▪
was
the
sonne
of
God
by
creation
,
and
heyre
of
all
things
,
but
by
the
fall
he
lost
for
himselfe
,
and
his
posterity
,
the
right
,
and
name
of
heyre
,
and
sonne
,
so
that
both
he
,
and
we
by
nature
are
onely
vsurpers
.
But
Christ
by
his
satisfaction
hath
purged
our
sinnes
,
reconciled
vs
to
God
,
and
recovered
the
right
of
sonnes
and
inheritance
.
For
he
being
the
true
owner
and
sight
heyre
of
all
things
▪
hath
made
vs
that
are
in
him
,
sonnes
and
heyres
of
all
things
with
him
,
as
the
Apostle
saith
▪
As
he
hath
giuen
Christ
so
shall
he
much
more
giue
vs
all
things
with
him
.
The
godly
therefore
are
the
true
Lords
,
and
owners
of
all
things
.
First
,
because
their
persons
only
are
accepted
.
Secondly
,
Because
they
vse
them
rightly
,
that
is
,
with
a
good
conscience
,
namely
,
to
the
glory
of
God
.
Rom.
4.
13.
The
promise
was
made
to
Abraham
that
he
should
be
the
heyre
of
the
world
,
not
by
the
works
of
the
Law
,
to
wit
,
as
he
was
a
sonne
of
the
first
Adam
,
but
by
the
righteousnes
of
faith
,
that
is
,
as
he
was
the
sonne
of
the
second
Adam
.
Quest.
How
then
are
the
wicked
possessors
and
owners
?
Answ.
In
Gods
providence
they
haue
possession
of
the
things
of
the
world
,
but
no
right
vnto
them
,
I
meane
spirituall
right
.
Therefore
in
the
end
of
the
world
they
shal
be
rooted
out
,
and
burnt
with
fire
,
but
the
godly
shall
remaine
for
ever
.
Ahraham
,
and
his
posterity
had
right
to
Canaan
,
foure
hundreth
yeares
by
the
promise
of
God
,
before
they
had
actuall
possession
.
Gen.
13.
14.
The
reason
why
they
had
not
present
possession
in
it
,
is
given
,
The
wickednes
of
the
Amorites
is
not
yet
full
.
The
vsurpers
must
possesse
it
foure
hundreth
yeares
,
and
Abraham
Isaac
,
and
Iacob
are
to
haue
but
a
part
in
the
playne
of
Mamre
in
Hebron
,
purchased
with
their
money
of
the
vsurpers
,
and
the
sonnes
of
Iacob
were
strangers
in
Egypt
,
having
no
foot
,
nor
possession
in
the
Earth
in
civill
clame
,
or
right
,
but
by
sufferance
,
and
will
of
their
Lord
Pharao
.
So
Dauid
had
right
to
the
kingdome
of
Israel
,
before
present
possession
,
He
must
tarie
for
that
till
Saul
be
remooved
out
of
the
way
,
and
in
the
meane
space
suffer
persecution
,
and
affliction
of
the
vsurper
.
In
Math.
13.
The
tares
must
grow
togeather
with
the
wheate
,
and
haue
place
in
the
Land
with
the
wheate
,
by
the
permision
of
the
housholder
,
none
can
cutt
them
vp
without
the
displeasure
of
the
Lord
,
not
that
the
Lord
loveth
them
,
but
because
he
loveth
the
wheate
,
amongst
which
they
grow
.
So
the
wicked
haue
possession
of
,
but
not
right
to
the
things
of
the
world
,
saue
onely
in
civill
respect
,
and
humaine
Constitution
.
And
the
more
rich
,
and
great
they
are
,
the
more
hatefull
are
they
,
and
the
greater
condemnation
waiteth
for
them
.
IIII
The
Adopted
sonnes
of
God
haue
the
Angels
,
as
ministring
spirits
attending
on
them
for
their
good
Heb.
1.
5.
are
they
not
all
ministring
spirits
,
sent
forth
for
their
sakes
that
all
he
heares
of
saluation
?
Psal.
34.
11.
The
Angell
of
the
Lord
pitcheth
round
about
them
that
feare
him
,
&c.
2.
King
.
6.
17.
Math.
4.
Also
1.
King
.
19.
Elias
flying
from
Iezabel
is
comforted
,
directed
,
and
fed
by
an
Angell
.
Also
,
Gen.
19.
The
Angels
bring
Lot
out
of
Sodom
,
before
the
fierie
deluge
.
Gen.
32.
Iacob
fearing
Esau
,
saw
Angells
comming
▪
and
he
acknowledgeth
that
they
were
sent
to
be
his
protectors
,
and
conductours
in
his
iourney
,
Gen
,
24.
7.
Abraham
sending
his
servant
to
take
a
wife
for
his
sonne
Isaac
,
is
perswaded
that
the
Lord
will
send
his
Angell
before
him
.
Also
▪
Math.
26
53.
If
Christs
kingdome
had
been
of
this
world
,
and
that
he
had
not
ben
appoynted
of
God
to
suffer
for
man
▪
he
should
haue
been
rescued
by
more
than
twelue
Legious
of
Angels
.
And
our
Saviour
faith
,
that
children
,
and
simple
,
silly
,
helplesse
men
haue
Angells
protecting
,
and
saving
them
.
For
their
Angell
beholdeth
the
face
of
God
,
attending
his
pleasure
in
their
behalfe
.
Moreover
,
in
the
end
of
this
world
,
the
Angells
carry
the
soules
of
the
godly
into
the
kingdome
of
glory
,
Luk.
16.
Lastly
,
in
the
day
of
iudgement
,
they
shall
gather
all
the
Elect
together
,
as
the
house-holder
gathereth
wheat
into
his
barne
,
but
burneth
the
weedes
and
the
chaffe
,
the
prophane
and
hypocrites
.
V.
All
afflictions
,
troubles
,
and
wants
are
turned
into
trialls
and
fatherly
corrections
▪
inflicted
for
their
good
,
Rom.
8.
28.
All
things
worke
together
for
good
,
to
them
that
loue
God
,
&c.
Psal.
89.
32.
I
will
visit
their
transgressions
with
the
rod
,
&c.
but
my
louing
kindnesse
will
I
not
vtterly
take
from
them
.
As
the
Israelites
were
prepared
by
many
temptations
and
trialls
in
the
Wildernesse
for
the
land
of
Canaan
,
Deut.
8.
and
as
Dauid
was
prepared
by
persecutions
,
and
afflictions
for
the
kingdom
of
Israel
,
so
are
the
children
of
God
for
the
Heauenly
Canaan
;
yea
,
they
are
chastned
of
the
Lord
by
sundry
waies
,
and
sometimes
by
bodily
death
,
(
as
in
the
wildernesse
)
that
they
might
not
be
condemned
with
the
World
,
1.
Cor.
11.
3●
.
In
the
sorrowes
therefore
of
the
children
of
God
,
there
is
matter
of
reioysing
and
in
the
reioycing
of
the
wicked
,
matter
of
sorrow
,
feare
and
despaire
.
FINIS
.